DODERLEIFS HAND-BOOK 
 
 LA r N STNQ 
 
 TRANSLATED BY 
 
 REV. H O II. ARNOLD B.A. 
 
 AH INTRODUCTION : 
 
 S. H. TAYLOR, LL. D 
 
 ANDOYER: 
 WARREN F. DRAPER, 
 
 MAIN STREET. 
 
 1875. 
 
Entered according to Act of Congress, in the year 1867, by 
 
 WARREN F. DRAPER, 
 In the Clerk s Oftce of the District Court of the District of Massachusetts. 
 
 STEREOTYPED A N JJ PRINTED BY 
 W. F. DUAPER, ANDOVEK. 
 
I r 7 
 
 INTRODUCTION 
 
 TO 
 
 THE AMERICAN EDITION. 
 
 DR. LUDWIG DODERLEIN, the author of thia 
 work, was born in 1791, and became Professor 
 in the University of Erlangen. He is an emi 
 nent philologist, and the author of several val 
 uable philological works. The most important 
 of these are: " The Formation of Latin Words ;" 
 "A Homeric Glossary;" "Handbook of Latin 
 Etymology ; " " Latin Synonymes and Etymol 
 ogies," in six volumes; on this he labored more 
 than twelve years, the first volume appearing 
 in 1826, the last in 1828. From this latter 
 work, the volume here presented was prepared 
 
 692714 
 
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 distinc 
 tion may seem to be too refined and subtle, 
 careful observation and more extended study 
 will usually correct such an impression. The 
 difference between related words may proceed 
 from a variety of sources. It may be that of 
 genus "and species ; or it may be historical, one 
 being used at one time and the other at a 
 different one ; or one is abstract, the other 
 concrete ; one is literal, the ther 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 differ 
 ence also consists in the point of view which 
 the writer takes. Quies is rest ; requies also 
 is rest; but the latter woro! shows that the 
 writer has in mind a previous state of unrest. 
 There are other differences also growing out 
 of the essential nature of the words. 
 
 The advantages of the study of synonymes 
 in a classical course, are too great to be neg 
 lected. A knowledge of them gives to the 
 student a fulness and precision of his author s 
 meaning otherwise unattainable. The point 
 of a sentence often turns upon a delicate shade 
 of thought conveyed by a particular word, 
 which another of similar signification would 
 not give ; if this delicate shade is not appre 
 ciated, the writer s thought is either misappre 
 hended, or but imperfectly understood. 
 
 Again, the habit of observing the proper use 
 
VI INTRODUCTION. 
 
 of words related to each other in meaning, aa 
 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 
 jjrrocess of such study, when rightly conducted, 
 is that of "arbitrating between conflicting 
 probabilities ; " and the closest power of arbi 
 tration is often requisite in determining the 
 particular idea conveyed by related words. 
 Or, if the distinctions are drawn out, as they 
 are in a treatise on synonymes, the mind of the 
 student is trained to close and discriminating 
 observation, in being required to note and fix 
 these distinctions, and to give a definite form 
 to them in his own mind, and to express them 
 in his own language. 
 
 Besides the more direct advantages resulting 
 from the study of synonymes, an increased in 
 terest will thereby be given to classical studies 
 
INTRODUCTION. VU 
 
 There is a natural fondness in the youthful 
 mind for the process of comparison, for tracing 
 resemblances and differences. This element 
 should not be neglected when it can be turned 
 to so good account. It will help to relieve the 
 tedium and barrenness of classical study, as too 
 often conducted, and to give some living fea 
 tures to languages which are too generally 
 looked upon as " dead." 
 
 The meaning of a particular word is often 
 given more distinctly by stating its opposite. 
 The relation, or shade of thought, which can 
 not be conveyed fully by a direct definition, 
 nor perhaps, indeed, by words at all, is made 
 clear and distinct by showing to what it is 
 opposed. This valuable means of elucidation, 
 the author has used with great success in this 
 work. 
 
 While the author has " omitted all detail in 
 the treatment of Greek synonymes" in this 
 cornpend, he has very wisely sought out the 
 
Vlll 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 school 
 masters, to see the essential results of my larger work 
 on Latin Synonymes and Etymologies compressed into 
 a Hand-book. Although within the twelve years since 
 I began to work at the long-neglected study of Latin 
 Synonymes, the market has been almost glutted with 
 works of the same sort, in the form of hand-books, by 
 Habicht, Rainshorn, Jentzen, and Schmalfeld, I have 
 not, on that acount, the least hesitation in complying 
 with the wish expressed to me, by publishing the present 
 Abridgment ; for, in asserting that my method and the 
 arrangement of my materials are totally distinct from 
 what have been adopted by those deserving authors, I 
 trust that I am neither extolling myself, nor under 
 rating them. The Abridgment which I here submit to 
 the Public contains, I hope, all that is essential in my 
 larger work; to effect which object I have omitted 
 certain things of less 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 so far 
 fetched as to make the etymology doubtful. Many 
 instances of this sort will and must, especially to him 
 who is not conversant with etymological researches, 
 appear singularly uncouth ; but it would have led me 
 too far to refer, in every instance, to the principles 
 established in the Treatise on the Formation of Latin 
 Words, which I have subjoined to my larger work as a 
 Supplement. I must, therefore, entreat those readers 
 and critics into whose hands my treatise has not fallen, 
 to ignore (if I may use a law term) the words included 
 between parentheses, or to suspend their verdict con 
 cerning them. 
 
 Secondly I have omitted all parallel passages, and 
 such as have an affinity with each other, without possess 
 ing any stringent force as proofs. On the other hand, 
 I have given at length those passages in the classics in 
 which the ancients, in the course of speech, and not by 
 means of grammatical reflections, have introduced syn- 
 onymes in contrast with each other, and thus taught 
 their differences ; and where such passages were want 
 ing, I have frequently brought into juxta-position several 
 passages from one and the same author, in which he 
 seems to have indicated some peculiar force in a par 
 ticular 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 cor 
 responding expression, both in the Greek and German 
 languages, and place them by the side of the Latin 
 synonyme ; and at the same time to ascertain, and 
 make intuitive, as it 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, Agrgetius, Pseudo- 
 fronto, and Pseudo-palsemon ; and I also quoted, whether 
 agreeing with or differing from me, the modern writers 
 on synonymes, Popma, Hill, Dumesnil, Smitson, Ha- 
 bicht, Ramshorn, Jentzen, and others. Instead of 
 which I must here content myself with merely referring 
 to such quotations as are contained in my larger work ; 
 and have therefore added, at the end of each article, 
 the volume and page of that work in which these quota 
 tions are to be found. 
 
 Sixthly, I have omitted such synonymes as are of 
 very rare occurrence, and distinguished from each other 
 by a very slight difference. In my larger work I have 
 treated as synonymes many expressions, aTrag elp-qfjuiva, 
 that occur but once, and whose differences, on that very 
 
Xll 
 
 account, cannot be deduced from the general usage of 
 the language, but can merely be guessed at from ety 
 mology and other sources. Such expressions are of no 
 importance with reference to the object of this Hand 
 book. The same may be said of many synonymes which 
 can be distinguished, as it were, only by a microscope. 
 Such synonymes are found throughout my larger work 
 in great numbers, and have drawn upon me the reproach 
 of" hair-splitting." The fact I must acknowledge, but 
 cannot admit it to be a reproach ; for surely it is the 
 proper vocation of a scientific writer on synonymes, not 
 so much to distinguish words that merely resemble each 
 other in meaning, as those that are apparently equiva 
 lent. The greater their apparent equivalence, the 
 more difficult it is to grasp their essential difference, 
 and the more indispensable the aid of a guide to syn 
 onymes. If, therefore, it be admitted, that words 
 identical in meaning do not exist, and that it is morally 
 impossible, if I may use the expression, that they should 
 exist, the only questions are, whether, in such cases, it 
 is worth while to search out their differences, and 
 whether it is possible to find them out. Science will 
 answer the first question, without hesitation, in the 
 affirmative ; and with respect to the second, there can 
 at least be no presumption in making the attempt. A 
 distinction is soon obtained when several words are con 
 trasted with the word under consideration ; and if these 
 contrasted words are also synonymous with each other, 
 it must follow, that the affinity of the several words in 
 meaning is so close, as to permit their interchange, as 
 synonymes, under all circumstances. Their differences 
 
Xlll 
 
 are altogether unimportant with reference to speaking 
 and writing, but highly important as far as the intimate 
 and more refined knowledge of the language itself is 
 concerned. It is on this account that hair-splitting is 
 allowable. Can there be a doubt that a distinction will 
 be slight in proportion as it has its origin in the indi 
 vidual feelings of those by whom a language is used ? 
 Such distinctions in synonymes are, consequently, most 
 felt in one s native language ; it is only necessary that 
 the feelings in which they have their origin should not 
 be vague and unformed. In the introduction to the 
 fourth part of my work I have evinced. I hope, suffi 
 cient liberality and tolerance with regard to cne obliga 
 tion of conforming to these hair-breadth distinctions, 
 and selecting one s expressions accordingly. So much 
 in justification of those reprobated hair-splittings ; those 
 discoveries of atoms, or, as my deceased friend Bremi 
 expressed it, keen discernment of atoms, which in my 
 larger work, more devoted to science than to instruction, 
 found their proper place ; but in the present Hand-book, 
 intended for the use of schools, especially in the art of 
 writing Latin, my predilection for such nice distinctions 
 would be sadly out of place. Distinctions of that sort I 
 have, therefore, for the most part, omitted, but not with 
 the intention of silently retracting them. 
 
 I here submit a few observations to the notice of 
 schoolmasters. For the purposes of instruction, syn- 
 onymes may be divided into three classes ; the first 
 embraces those which the scholar cannot too quickly 
 learn to distinguish, because their a3Li-ty is merely 
 
xiv THE AUTHOR S PREFACE. 
 
 apparent, arising from their being translated by the 
 same word in the mother-tongue ; for instance, libcn 
 and infantes ; animal and bestia ; hcerere and pendere ; 
 sumere and adimere ; hostis and inimicus. The inter 
 change of such synonymes may be counted a blunder 
 of the same sort as that which is called a solecism. To 
 the second class belong those synonymes which may be 
 distinguished from each other with ease and certainty, 
 but which are, at the same time, so nearly related in 
 meaning, that the ancients themselves use them, without 
 hesitation, as interchangeable ; for instance, lascivus 
 and petulans ; parere and obedire ; ater and niyer ; in- 
 cipere and inchoare ; mederi and sanare ; vacaus and 
 inanis ; spernere and contemnere ; tranquillas and 
 quietus. As long as the scholar has to contend with 
 the elements of grammar, the teacher may leave him in 
 the erroneous opinion, that these expressions have 
 exactly the same meaning ; but, when further advanced, 
 he must be taught to distinguish them, partly in order 
 to accustom him to that propriety of expression which 
 is necessary in writing Latin ; partly, without reference 
 to composition, as a very useful mental exercise. In 
 the third class I rank those words whose differences are 
 not to be ascertained without trouble, and cannot be 
 deduced with full evidence from the old authors, and 
 which, probably, were but dimly discerned even by the 
 ancients themselves ; for instance, lira and sulcus ; re 
 mits and tonsa ; pcene and prope ; etiam and quoque , 
 recordari and reminisci ; Icevus and sinister ; velox and 
 pernix ; vesanus and vecors ; fatigatus and fessus , 
 collis and clivus. Such distinctions are of little or no 
 
consequence in composition, except when it is necessary 
 to use synonymous terms in express opposition to each 
 other ; for instance, mare and aninis, in opp. to lacus 
 and fluvius ; metus and spes, in opp. to timor and fidu- 
 cia : when such occasions occur, the richness of a lan 
 guage in synonymes is available. A more scrupulous 
 exactness in this respect would appear to me arrant 
 pedantry, and necessarily obstruct the free movement 
 of the mind in writing. As a teacher, I should wish 
 that the synonymes of the first sort should be distin 
 guished by boys in the elementary classes ; those of the 
 second, I would introduce into the higher classes, and 
 teach the scholar, when about fourteen, to observe their 
 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 inter 
 weaving the alphabetical index with the context. By 
 this means any one can find at once the word of which 
 he is in search, which a separate index would render 
 impossible. 
 
 These arrangements, combined with an almost studied 
 precision of expression, have enabled me to reduce the 
 six volumes of my larger work on Synonymes (which 
 fills, including the Supplement, more than one hundred 
 
xvi THE AUTHOR S PREFACE. 
 
 and forty-three sheets) to this 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 an 
 nounce, meet with the same favorable and indulgent 
 reception that has fallen to the share of my larger work 
 with all its defects. 
 
 Erlangen, December, 1839. 
 
HANDBOOK 
 
 OP 
 
 LATIN STNONYMES 
 
 A. 
 
 ABDERE, see Celare. 
 
 ABESSE ; DEESSE ; DEFICERE. 1. Abess.e denotea 
 absence as a local relation, 4 to be away from a place ; 
 but d e e s s e denotes an absence by which a thing is -ren 
 dered incomplete, and means to fail, to be wanting, 
 in opp. to esse and superesse. Cic. Brut. 80. Calidio 
 hoc unum, si nihil utilitatis habebat, abfuit, si opus 
 erat, clef ait. 2. Deesse denotes a completed (i.e. 
 already existing), deficere a commencing state. 
 Cic. Verr. i. 11. Vererer no oratio dee s set, ne vox 
 viresque deficerent. (v. 8o9.) 
 
 ABNUERE, see Neyare. 
 
 ABOLERE (aTroXeo-at) means to annul, to annihi 
 late, and, as far as possible, to remove from the uni 
 verse and cast into oblivion ; but d e 1 e r e (cHoXeVat, 
 or Sr/XeiV) to destroy, to bring a thing to nought,- 
 and make it useless. 
 
 ABOMI NARI ; EXSECRARI ; DETESTART. 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 omen 
 accipere ; exsecrari means to curse, when one 
 
 A 1 
 
2 AESCONDERE ACCIDERE. 
 
 would exclude a guilty person from human society as 
 devoted to the infernal gods, in opp. .to blessing ; 
 lastly, detestari (^ecro-acr^u) means to curse, 
 when one, wishes to deprecate evil by an appeal to 
 ttie gods ^a -gainst a dreaded person or thing, in opp. to 
 praying in behalf of. 
 
 feccWDEHiT see- Celare. 
 
 ABSOLVERE, see Mnire. 
 
 ABSTINENTIA, see Modus. 
 
 ABUNDARE ; REDUNDARE. Abundare denotes 
 plenteousness in a good sense, as the symbol of full 
 measure and affluence, like Trepielvai \ redundare 
 is used in a bad sense, as a symbol of over- abundance 
 and luxury, like jrepicro-eveiv : of that which is abim- 
 dans 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 ; COMBU- 
 
 EEiiE ; CREMARE. Accendere, iricendere, and 
 i n f 1 a m m a r e , mean to set on fire : a c c e n - 
 d e r e , from without, and at a single point, like avair- 
 reiv [hence to light a torch, etc.] ; incendere, 
 from within, like ev&aleiv [hence to set fire to house*, 
 villages] ; i n f 1 a m m a r e , to set on fire, either 
 from without or from within, but with bright flames, 
 like dva<f)\&yi%Lv ; comburere and c r e m a r e 
 mean to burn up, or consume by fire ; comburere, 
 with a glowing heat, as the causative of ardere, like 
 fcaratcalew ; c r e m a r e , with bright flames, as the 
 causative of flac/rare like irujbirpavai. Hence, mortui 
 cremantur on a bright blazing funeral pile ; vivi com- 
 buruntur, Cic. Fam. x. 32. Verr. i. 38 and 88, in 
 order to make the torture of that mode of dying felt the 
 more. (iv. 250.) 
 
 ACCEPTUS, see Gratus. ACCEESEKE, see Arcewere. 
 
 ACCIDERE ; E VENIRE ; CONTINGERE ; OB VENIRE ; 
 OBTINGEIIE. Ac cider e and even ire denote both 
 
ACCIPERE ACERVUS. 3 
 
 favorable and unfavorable occurrences ; but the acd 
 dentia, unexpected ones, overtaking us by surprise ; the 
 evenientia were expected, foreseen; contingere, 
 obvcnire, obtingere, are generally confined to 
 fortunate occurrences. The accidentia are fortuitous, 
 the evenientia result from foregoing acts or circum 
 stances ; the contingentia are the favors of Fortune ; 
 the obtingentia and obvenientia are the things that fall 
 to one s lot. Cic. Fam. vi. 21. Timebam, ne evenirent, 
 quae acciderunt : the word evenirent has a subjective 
 reference to his foresight, the word acciderunt is entirely 
 objective ; the point of view taken by it being that of 
 those who now manifest surprise. See also Tac. H. iv. 
 19, and Sen. Ep. 119. Scies plura mala contingere 
 nobis quam accidere. (v. 339.) 
 
 ACCIPERE, see Sumere. 
 
 ACCIRE, see Arcessere. 
 
 ACCUSARE, see Arguere. 
 
 ACER ; VEHEMENS. Acer (co/ciV) denotes eagerness 
 in a good sense, as fire and energy, in opp. fofrigidus, 
 like of u? : but vehemens (e^o/ze^o?) in a bad sense, 
 as heat and passion, in opp. to lenis ; Cic. Or. ii. 49, 
 53, like <r</>ofyo?. (iv. 450.) 
 
 ACERBUS ; AMARUS. A c e r b u s (from 
 means a biting bitterness, in opp. to mitis, like o 
 a m a r u s, a nauseous bitterness, in opp. to dulcis, like 
 TUKpos. Quintal, xi. 3. 169. Cic. Hep. iii. 8. Plin. 
 H. N. xxvii. 9. Sen. Ir. i. 4. (vi. 4.) 
 
 ACERVUS ; CONGERIES ; STRUES ; CUMULUS. 1 
 A c e r v u s and congeries mean 4 heaps of homo 
 geneous things collected and piled up in layers ; a c e r- 
 vus [from ayetpco^, like acopos, with arrangement, and 
 mostly in a conical shape, but congeries, negligently, 
 and altogether without regard to shape ; s t r u e s de 
 notes that something new is produced, and a determi 
 nate form given, serving a particular purpose ; like 
 ^rjfjictiv. Curt. viii. T. 11. Passim acervos strues(]UQ 
 jLccendebant ; meaning by acervos i hea^s or pilesj 
 
4 - ACHIVI ACTA. 
 
 by strucs stacks 1 of wood. 2. Cumulus (from 
 aK/jirf) 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 /copu(f)ij ; and it has 
 this meaning particularly in c u m u 1 a r e, which is like 
 K-opvfovv. Compare Liv. xxii. 59. Superstantes cu- 
 mulis cgesorum corporum, with Cannenses campos acervi 
 Romanorum corporum tegunt: and xxiii. 5. Molibus 
 ex humanorum corporum strue faciendis. (ii. 118.) 
 
 ACHIVI; ACH^EI; ACHAIUS ; ACIIAICUS ; Tuoius ; 
 TROICUS. 1. Achivi are the Homeric Greeks, or 
 Amatol , Achaei are either the inhabitants of Achaia, 
 or, in the poets, the Greeks at large, as contemporaries 
 of the Romans. Cic. Divin. i. 16. Cum Achivi 
 coepisscnt inter se strepere. Compare this with Caecil. 
 20. Quod cum sibi Aclicei patronum adoptarant. 2. 
 A c h a i u s is the adj. of Achivus. llor. Od. i. 15. 87. 
 Virg. JEn. ii. 462; but Achaicus is the adj. of 
 Achseus. Cic. Att. i. 13. 3. Troius is the more 
 select term, as adj. of the old heroic and Homeric Troja ; 
 Troicus, the usual adj. of the country Troas, without 
 reference to the Trojan war. (v. 306.) 
 
 ACIES; ACUMEX; CACUMEN ; MUCRO ; CUSPIS, 1. 
 A c i e s is the sharpness of a line adapted for cutting ; 
 acumen, of a tip or point adapted for sticking. Fig 
 uratively, the acics mentis is shown in the keen sifting 
 of what is confused, in clear perception ; the acumen 
 mentis is the fathoming of that which is deeply hidden, 
 in subtle discovery. 2. Acumen and c acumen 
 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 moun 
 tain : m u c r o and c u s p i s mean an artificial head, 
 for the purpose of piercing and wounding ; in u c r o ; 
 that of a sword, dagger, arid so forth ; c u s p i s, that of 
 a spear, arrow, etc., like al-^r]. (vi. 5.) 
 
 ACIES, see Pugna. 
 
 ACTA, see llipa. 
 
ACTOR ADVENTOR. 5 
 
 ACTOR ; COMCEDUS ; LUDIO ; HISTRIO. The generic 
 term actor, and the specific terms c o m oe d u s and 
 tragoedus, denote the player, as a respectable artist ; 
 but 1 u d i o, 1 u d i u s, the comedian, the 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 comedian, but mostly with the accessory 
 notion of buffoonery and boasting. Cic. Sext. 54. Ipse 
 ille maxime ludius, non solum spectator, sed actor efc 
 acroama. Rose. Com: 10. Nemo ex pessimo Jdstrione 
 bonum comoedum fieri posse existimaret. Ep. ad Qu. 
 Fr. i. a. E. Hortor ut tanquam poetse boni et actores 
 industrii solent, in extrema parte diligentissimus sis. 
 Suet. Aug. 74, (v. 334.) 
 
 ACUMEN, see Acies. 
 
 ADAMARE, see Amare. 
 
 ADESSE ; INTERESSE ; PR^ESENTEM ESSE. 1. A d e s s e 
 means to be near, a person or thing ; but interesse, 
 to assist in a transaction, to take a part in it. Cic. 
 Verr. i. 40. Crimina ea, quae notiora sunt his qui 
 adsimt, quam nobis .... De illo riihil dixit, in quo 
 interfidt. 2. A d e s s e denotes generally the presence 
 in a circle to which we belong ; prsesentern 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 ; hactenus and h u- 
 o u s q u e have a local reference, up to this place, or 
 this point. 
 
 ADTGERE, see Coyere. ADIMERE, see Demere. 
 
 ADIPISCI, see Invcnire. ADMIRARI, see VererL 
 
 ADMODUM,.see Perquam. ADOLERE, see Accendeife* 
 
 AUOLESCENS, see Piter. ADORARE, see Vereri. 
 
 ADSCENDERE, see Scandere. ADSOLERE, see tiolere. 
 
 ADSPECTUS, ADSPICERE, see Videre. 
 
 ADULARI, see Assentiri. ADUNCUS, see Curvus. 
 
 ADVEXA, see Uxternus. ADVENTOR, see Hospes. 
 A* ADJUVARE, see Auxiliam. 
 
6 ADVERSARIUS ^DIFICIUM. 
 
 ADVERSARIES ; HOSTIS ; INIMICUS. 1. A d v e r 
 B a r i u s is the generic term for every opposer, in the 
 field, in politics, in a court of judicature, like avncndr^. 
 Hostis (from e^o>) is .the enemy in the field, and 
 war, opp. to pa cat i is. Cic. Rep. ii. 3. Sen. Q. N. vi. 7. 
 like 7ToXe/>uo? ; i n i m i c u s, an enemy in heart, opp. 
 to arnicas^ like efopos. Cic. Man. 10. Pompeius s&pius 
 cum hoste conflixit, quam quisquam cum inimico concer- 
 tavit. Phil. xi. 1. Verr. i. 15. Curt. vii. 10. Liv. 
 xxii. 39. Nescio an infestior hie adversarius, quam 
 ille hostis maneat, 2. H o s t i 1 i s and i n i m i c u a 
 denote states of hatred become habitual qualities ; i n- 
 f e s t u s and i n f e n s u s only as temporary states ; 
 infestus (amo-Tro-crro? ?) applies to a quiescent 
 state of aversion, like disaffected, unkind, and thus it is 
 applied to inanimate things that threaten hostility ; i n- 
 f e n s u s (from TrezV^o?) denotes a passionate state of 
 mind, like enraged, and is therefore applicable to per 
 sons only. Tac. Ann. xv. 28. Non infensum, nedum 
 host Hi odio Corbulonis nomen habebatur. Cic. Verr. iii. 
 24. Sail. Cat. 19. Sen. N. Q. iii. pr. Animus luxuries 
 non adversus tantum, sed et infestus. Liv. ii. 20. 
 Tarquinium wfesto spiculo petit ; Tarquinius infcnso 
 cessit hosti. (iv. 393.) 
 
 ADVOCATUS ; CAUSIDICUS. Advocatus means 
 in the writers of the silver age a counsel in relation 
 to his services and to his client, as his friend and assis 
 tant ; c a u s i d i c u s, in relation to his station and pro 
 fession, often with the contemptuous accessory notion 
 of his being a hireling, (vi. 8.) 
 
 ^DES, see Templum. 
 
 ^BDIFICIUM; DOMUS; ^DES; FAMILIA. 1. M d i- 
 ficium is the generic term for buildings of all sorts, 
 like oueoBofjajfjta ; d o m u s, and as d e s, ae d i u m, 
 mean a dwelling-house ; d o m u s, as the residence 
 and home of a family; ae d e s (o&a>, afStowra), as 
 composed of several apartments, lilce SOJAOI, Suytara, 
 Virg. G. ii. 461. Ingentem foribus domus alta super- 
 
^EQUUS. 7 
 
 bis mane salutantum totis vomit cedibus undam. (vi. 8.) 
 2. D 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, a9 
 part of a gens, civitas, or populus. (v. 301.) 
 
 ^EGER ; .^EGROTUS ; MORBIDUS ; MORBUS ; VALE- 
 TUDO ; INVALETUDO. 1. M g e r is the generic term 
 for every sort of illness and uneasiness, whether mental 
 or physical ; 93 g r o t u s and m o r b i d u s indicate 
 bodily illness : ae g r o t u s is applied particularly to 
 men ; m o r b i d u s, to brutes : the ceger feels himself 
 ill ; the cegrotus and morbidas actually are so. 2. M o r- 
 b u s and v a 1 e t u d o denote an actual illness ; m o r- 
 b u s, objectively, that which attacks men ; v a 1 e t u d o, 
 subjectively, the state of the sick, though this distinction 
 was introduced by writers of the silver age ; i n v a 1 e- 
 t u d o means only an indisposition, (iv. 172.) 
 
 JEoiiE, see Viz. ^GRITUDO, see Cura. 
 
 /EGROTUS, see JEger. ^EMULATIO, see Imitatio. 
 
 , see j?Equus. ^EQUOR, see Mare. 
 ; PAR ; ^QUALIS ; PARILIS ; COMPAR ; IM- 
 PAR ; DISPAR. 1. 2E q u u m (from et/ceXo?) is that 
 of which its own component parts are alike, in opp. to 
 varius, Cic. Verr. v. 49; par (from Tret/xw) is that 
 which is like to some other person or thing, and stands 
 in the same rank (on the same level) with it or him, in 
 opp. to superior and inferior. Cic. Brut. 59, 215. 
 Orat. ii. 52, 209. 39, 168. In <equo 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 
 &709 ; 8e q u a 1 i s refers to interior qualities, like oyu-oto?. 
 The par is considered as in a state of activity, or, at 
 least, as determined and prepared to measure himself 
 with his match in contest ; the ceqtialis, in a state of 
 rest, and claiming merely comparison and equality as ta 
 
8 JEQUUS JERAKIUM. 
 
 rank. The paria are placed in opposition to each other, as 
 rivals in the contest for pre-eminence ; the wqualid are 
 considered in a friendly relation to each other, in con 
 sequence of their common qualities and sympathies. 
 Hence p a r i t e r means, in the same degree, ttra ; 
 re q u a 1 i t e r, in the same manner, 6/Wa><?, oyu-w?. 
 Veil. Pat. ii. 124. 3^ Par denotes quite like, p a r- 
 i 1 i s, nearly like, as a middle step between par. and 
 similis. 4. P a r expresses equal to another, and hence 
 may relate to only one side ; c o m p a r, mutually equal, 
 like finitimi and confines, ey<yv$ and avveyyvs. 5. I m- 
 p a r denotes inequality as to quantity, either arithmeti 
 cal inequality with regard to number [= odd], or a 
 relative inferiority as to strength ; d i s p a r refers to 
 quality, without distinguishing on which side of the 
 comparison the advantage lies. (iv. 77.) 
 
 JSquus ; PLANUS ; CAMPUS. 1. JEquum (from 
 el /ceXo?) denotes that which is flat, a horizontal flatness, 
 in opposition to that which rises or sinks, to superior, 
 inferior, and acclivis. Cic. Fam. iii. 8. Orat. iii. (3. 
 Tac. Agr. 35. Hist. iv. 23 ; p 1 a n u m (from TrXaf) 
 denotes evenness, in opp. to unevenness, to montosus, 
 saxosus. Cic. Part. 10. Quintil. v. 10, 37. 21. Hence, 
 figuratively, 03 q u u m denotes * justice, as injustice may 
 be considered as beginning when one part is raised 
 above another ; in the same way p 1 a n u m denotes 
 clearness and distinctness, where nothing rises to inter 
 rupt the view. 2. .53 q u o r and p 1 a n i t i e s denote 
 a flat surface with regard to its form ; campus, with 
 regard to its position, as low-lands in opp. to high-landa, 
 (iv. 71.) 
 
 yEQUUS ANIMUS, see Satis habere. 
 
 AER, see Anima. 
 
 /EKARIUM ; Fiscus. JE r a r i u m is the public 
 treasury ; f i s c u s (from TT/^-O?, Trfeaicvrj)) the im 
 perial treasury. Tac. Ann. vi. 2. Bona Sejani ablata 
 wrario, ut in fiscum cogerentur; tanquam referret ! 
 (vi. 10.) 
 
JERUMNA AGGER. 9 
 
 NA, see Labor. ^STIMARE, see Censere. 
 
 JEsTUARE, see Calere. ^"ETERNUS, see Continuus. 
 
 AFFART, see Alloqui. AFFATIM, see Satis. 
 
 AFFINIS, see Necessarius. AFFIRMARE, see Dicere. 
 
 AGER, see Rus and Villa. 
 
 AGERE ; FACERE ; GERERE ; OPUS ; FACTUM ; AGE ; 
 I NUNC ; DEGERE. 1. Agere (cuyeiv) has an effect 
 that exists in time only, like to do ; fa cere, an effect 
 that exists in space also, as to make. The acta are 
 past as soon as the agens ceases, and remain invisible in 
 the memory ; the facia cannot properly be said to exist 
 till the faciem ceases. Quintil. ii. 18. The agens is 
 supposed to be in a state of activity of some kind ; the 
 faciem in a state of productive activity. 2. Agere 
 means to do something for one s own interest ; g e r e r e. 
 (ayelpeiv), for the interest of another, to execute a com 
 mission. Cic. Verr. i. 38. Quae etiamsi voluntate Do- 
 \ahel\3d fiebant, per istum tamen ornnia gerebantur. 3. 
 p u s is the result of facere, as the work, epyov ; f a c- 
 tum is the result of agere, .as the transaction; res 
 g e s t re are deeds \e. g. in war] , Trpd^eis ; acta are 
 only political enactments. Cic. Att. xiv. 17. Multa de 
 facto ac de re gcsta ; the former by the exertions of 
 Amatius, the latter by his own wise and spirited ani 
 madversions through Dolabella. 4. Age, a g e d u m, 
 is an earnest exhortation, as On, on ! I n un c is an 
 ironical exhortation, as Go to ! 5. Agere means to 
 be active, and in the midst of business ; d e g e r e, to 
 live somewhere in a state of rest, in voluntary or in 
 voluntary inactivity. Tac. Ann. xv. 74. Deum honor 
 principi non ante habetur, quam agere inter homines 
 desierit, compared with iv. 54. Certus procul urbe 
 degere. (v. 327.) 
 
 AGERE FERRE, see Vast are. 
 
 AGGER ; VALLUM. Agger (from eVorye/py) is a 
 single line, like a dam; vallum or moiuid (aX/c^) is 
 a line which helps to enclose a space. Agger may 
 serve in a warfare as the outwork of a redoubt [which 
 
10 AGMEN ALBUS. 
 
 is protected by a single line in front] ; vallum [ram* 
 part] always belongs to a fortress, camp, or entrenched 
 place. 
 
 AGMEN, see Caterva. 
 
 AGRESTIS, see Hus. 
 
 Aio, see Dicere. 
 
 ALA; PENNA ; PLUM A ; PINNA. 1. Ala (from 
 e^w, vehere) denotes the wing, as a joint, like Trrepvt; ; 
 p e n n a (Trereo-^at), with reference to its feathers, like 
 Trrepov. Plaut. Poen. iv. 2. 48. Mere alee 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 
 TT-riKov. Sen. Ep. 42. Meministi, cum quendam affir- 
 mares esse in tua po testate, dixisse me volaticum esse 
 ac levein, et te non pedem ejus tenere, sed pennam. 
 Mentitus sum ; pln-ma 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 ; pinna, the feather 
 only, in opposition to the quill, (v. 204.) 
 
 ALACER, see G-audere. ALA, see Armus. 
 
 ALAPA ; COLAPHUS. A 1 a p a (Goth, lofa, the flat 
 hand, ) denotes a blow with the flat hand on the face, 
 as a gentle punishment, like a slap on the cheek, or box 
 on .the ear; colaphus (tfoXa</>o?), a blow on the 
 head with the clenched fist, betokening anger and rage, 
 like a cuff, a thump, (vi. 14.) 
 
 ALBUS ; CANDIDUS ; ALBIDUS. 1. A 1 b u s (aX^>6?) 
 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 
 fai^o?), as being itself a positive color, and, as such, 
 the purest arid brightest, near which all other colors 
 have a shade of darkness and duskiness, as a fine bril 
 liant white. A 1 b u s, opposed to ater, approaches, 
 like \evicbv, to yellowish ; c a n d i d u s, opposed to 
 niger, approaches, like apyov, to bluish. Alba c u t i a 
 is the skin of the sick arid dropsical ; Candida, that 
 of the fair girl. Figuratively, a 1 b o r is the symbol of 
 
ALERE ALITES. 1 1 
 
 good fortune and joy ; c a n d o r, of purity of mind and 
 innocence. 2. A 1 b u s denotes white ; a 1 b i d u s, 
 only whitish. (iii. 193.) 
 
 ALERE ; NUTRIRE ; NUTRICARE. A 1 e r e (from 
 aX^-ft)) denotes nourishment, as conducive to develop 
 ment and growth ; n u t r i r e and nutricare, only 
 as it prolongs and secures existence. Or, a 1 i m e n t a 
 adjuvant, nutrimenta sustentant. Cic. N. D. ii. 63. 
 Neque all neque sustentari. N u t r i r e involves a 
 general notion ; nutricare is usually applied more 
 particularly to brutes, (ii. 99.) 
 
 ALGERE, ALGIDUS, see Frigere. 
 
 ALIENIGENA, see Extemus. 
 
 ALIMENTA ; PENUS ; GIBUS ; ESCA ; EDULIA ; Ci- 
 BARE ; PASCERE. 1. A 1 i m e n t a and p e n u s are 
 victuals in general, meat and drink ; a 1 i m e n t a, 
 mostly with reference to the wants of an individual ; 
 p e n u s, to the wants of a whole family. Gibus and 
 e s c a denote food, in opposition to drink. Cic. Fin. i. 
 11, and ii. 28. Gibus (from 76^0), to chew), natural 
 food, as a means of nourishment ; e s c a (from eSo>), 
 i 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 denti- 
 bus capessunt : compare this with ii. 23. Dii nee escis 
 nee potionibus vescuntur. 2. C i b a r i a are the most 
 general and usual sorts of food ; e d u 1 i a are savory 
 and select sorts of food. Suet. Tib. 46. Comites nun- 
 quam salario, cibariis tantum sustentavit ; compare with 
 Gal. 40. Pro eduliis certum statumque exigebatur. 
 3. C i b a r e means to feed with one s hand, as nurses, 
 etc.; pascere (from TraoW^at), only to give out 
 food, as a feeder or master. Suet. Tib. 72. Draconem 
 manu sua cibaturus ; compare with Vesp. 18. Sineret 
 ge plebeculam pascere. (v. 192.) 
 
 ALIQUANDO, see Nonnunquam. 
 
 ALITES, see Volucres. 
 
12 ALLOQUI ALTUS. 
 
 ALLOQUI ; APPELLARE ; AFFARI. A 1 1 o q u i do- 
 notes accosting, as addressing the first word, a saluta 
 tion, and so forth, to a person .with whom one is not 
 unacquainted ; appellare (from an old Gothic sub 
 stantive, spellan), when one wishes to draw a person 
 into conversation, and direct to him serious, or, at any 
 rate, not insignificant words; a f f a r i denotes address 
 ing from the impulse of a feeling ; through peculiar 
 friendliness or with solemnity. Cic. Cluent. 61. Quum 
 nemo recipere tecto, nemo audire, nemo aMoqui, nemo 
 respicere vellet : compare with Phil. xiii. 2. iSalutabunt 
 benigne, comiter appellabunt unumqueraque nostrum ; 
 and Brut. 3. Salutatio libri, quo nie hie ajfatus quasi 
 jacentem excitavit. (v. 107.) 
 
 ALSUS, see Frigere. 
 
 ALTERCATIO, see Disceptatio. 
 
 ALTUS ; EDITUS ; PROCERUS ; ARDUUS ; CELSUS ; 
 EXCELSUS ; SUBLIMIS. 1. A 1 1 u s denotes, as a gen 
 eral expression, height or depth, as mathematical di 
 mensions, in opp. to length and breadth, and, conse 
 quently, height, in opp. to humilis; Cic. Tusc. v. 18. 24. 
 Orat 57. N. D. ii. 47, like v^Xos ; e d i t u s denotes 
 height, in opp. to planus, Tac. Ann. xv. 38 : lastly, 
 procerus denotes height or length in reference to 
 growth. The altum has no measure and no limits ; 
 the editiim 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. A 1 1 u s, e d i t u s, and procerus, 
 demote height merely in relation to space ; a r d u u s 
 means height, which is at the same time steep and inac 
 cessible ; thence, figuratively, difficult, impossible ; 
 c e 1 s u s, height, that thrusts itself out, and stretches 
 upwards ; thence, figuratively, -proud ; e x c e 1 s u s 
 and prsecelsua, 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 /tcTewpo? ; thence, figuratively, grand, of an ele 
 vated nature, (ii. 99.) 
 
AM ANS AMENS. 1 3 
 
 AMANS, AMATOR, see Amicus. 
 
 AMARE, see Diligere. AMARUS, see Acerbus. 
 
 AMBIGUUS, see Dabius. 
 
 AMBIRE ; CIRCUMIRE. C i r c u m i r e denotes motion 
 m 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. Am- 
 bio domos, stationesque circumeo : and Cic. Att. xiv. 21. 
 Antonium circumire veteranos, ut acta Ciesaris sanci- 
 rent ; that is, He made in his canvassing the round, from 
 first to last ; stronger than ambire, which would only 
 express his canvassing, and addressing the veterans in 
 general. 
 
 AMBO, see Uterque. 
 
 AMBULARE ; SPATIARI ; DEAMBULARE ; INAMBULARE ; 
 OBAMBULARE. 1. Ambulare (from ambire) de 
 notes taking a walk as a leisurely motion, like going up 
 and down, in opp. both to stare and cabare, and also to 
 currere and talire ; 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 a m b u- 
 1 a r e denotes going up and down till one is- tired ; i n- 
 a m b u 1 a r e, within a bounded space ; obambulare, 
 with reference to a fixed object, along which one walks, 
 or to a person walking with us. (iii. 48.) 
 
 AMENS; DEMENS ; INSANUS; VESA^US; EXCORS ; 
 VECORS ; FUROR ; DELIRIUM ; RABIES ; CERRITUS ; 
 LYMPIIATUS. 1. Amentia shows itself negatively 
 and passively ; dementia, positively and energetic 
 ally. The amens is without reason, and either acts not 
 at all, or acts without reason, like the idiot, a^pcov ; 
 the demens, while he fancies that he is doing right, acts 
 in direct opposition to reason, like the madman, irapd- 
 <f>pcov. Hence, amehs metu, terrore ; demens scelere, 
 diseordia, etc. 2. I n s a n u s has a privative ; v e- 
 9 a n u s, a depravative meaning. The insanus in his 
 B 
 
14 AMICTUS AMITTERE. 
 
 passion oversteps the measure and bounds of right, and 
 gives one the impression of a guilty person ; the vesanus, 
 in his delusion, wanders from the right path, follows a 
 false object, and gives one the impression of an unfortu 
 nate person. 3. E x c o r s means of weak understand 
 ing in general, without the ability of reflecting and 
 examining, in opp. to cordatus ; v e c o r s means, of a 
 perverted understanding, without the ability of reflect 
 ing calmly, from the mind being taken up with one fixed 
 idea. 4. Furor (fervere) denotes mental irritation, 
 ecstasy, as raging, IJLCLVLKOS , delirium (X^/oet^), a 
 physical and childish remission of the mental faculties ; 
 rabies (paftdacreiv, apa/3o9), a half-moral condition 
 of a passionate insanity, as frantic, \va-aa. The furi- 
 lundus forgets the bounds of sense, the delirus babbles 
 nonsense, the rabidas will bite and injure when he can. 
 5. Cerritus and lymphatus betoken frenzy, as 
 a demoniacal state, as possessed, cerritus orceri- 
 t u s, by Ceres, lymphatus, by the nymphs ; they 
 may also be considered as derived from /copv^a, mucus 
 narium, and from Xe//-</>o9, mucus, as symbols of stupidity. 
 (v. 89.) 
 
 AMICTUS, AMICULUM, see Vettis. 
 
 AMICUS ; AMANS ; AMATOR. A m i c u s involves 
 the notion of reciprocity, but means only a sincere and 
 calm affection, like </Ao? ; a m a n s and a m a t o r de 
 note a more glowing affection, but do not imply recipro 
 city ; a m a n s denotes this affection as a temporary 
 state ; a m a t o r as an habitual feeling, like epaa-njs. 
 Cic. Verr. v. 63. Alba tune antiqaissimus non solum 
 amicus, verum etiam amator. Tusc. iv. 12. Inter 
 ebriositatem et ebrietatem interest, aliudque est ama 
 tor em esse, aliud amantem. (iv. 102.) 
 
 AMICUS, see Socius. 
 
 AMITTERE ; PERDERE ; JACTURA. 1. Amittere 
 means to lose something, so that it ceases to be in 
 our possession, like aTropakelv, opp. to retinere, Cic. 
 Rep. v. i. S*xt. 47. Suet. Tib. 15. Ter. Phorm. iii. 2, 
 
AMITTERE ANGUSTUS. 15 
 
 22; perdere means, to lose something, so that it is 
 destroyed, and rendered useless, like StoXeom, opp. to 
 servare. Plaut. Rud. iv. 4, 120. Ter. Ad. ii. 2, 32. 
 Ben. Contr. iii. 21. Tac. Ann. ii. 25. Perdita classe, 
 amissis armis. 2. A m i s s i o is an involuntary, j a c- 
 t 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 freight 
 overboard, to save his ship and his life. Plin. Ep. i. 12. 
 Jacturam gravissimam feci, sijactara dicenda est tanti 
 viri amissio. (iii. 289.) 
 
 AMITTERE, see Mittere. 
 
 AMNIS, see Fluvius. 
 
 AMOR, see Diligere. 
 
 AMPLECTI ; COMPLECTI. A m p 1 e c t i denotes em 
 bracing, often with one arm only, as a sign of calm affec 
 tion and protection ; c o m p 1 e c t i, clasping and sur 
 rounding with both arms, as a sign of passionate love, or 
 familiar confidence. Amplecti means, figuratively, 
 to lay hold of something, in opp. to slighting and dis 
 daining ; complect i, to take fully in one s grasp, in 
 opp. to a half and superficial possession, (v. 281.) 
 
 AMPLUS, see Magnus. ANCILLA, see Servus. 
 
 ANCEPS, see Dubius. ANGUIS, see llepere. 
 
 ANGOR, see Cura. 
 
 ANGUSTUS; ARCTUS ; DENSUS ; SPISSUS. 1. Au 
 gustus and a r c t u s relate to space itself, and to 
 the proximity of its enclosing limits ; d e n s u s and 
 s p i s s u s, to things existing in space, and to their 
 proximity to one another. The angustum (eyyvo-Tos^) 
 is bounded only by lines, and forms mostly an oblong, 
 narrow, opp. to lotus, Cic. Att. iv. 29, like crrew? ; the 
 arctum (from arcere, efyyyo)) 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 arevw- 
 7T09. The clavus angustus can therefore never be arc- 
 tus. Mel. iii. 2, 8. Rhenus ad dextram primo angustus. 
 it sui similis, post ingens lacus Flevo dicitur . . . 
 
1 6 ANIMA ANIMA. 
 
 fitque iterum arctior, iterumque fluvius emittitur , in 
 which passage the banks of the Rhine are considered 
 only as lines, or as walls. 8. D e n s u s (from aStw? ? 
 or ^fafjid ?) denotes objects only as pressed near to one 
 another, and without any observable gaps, in opp. to 
 rarus, like Sacrv? and ^a/xeto? : s p i s s u s, as pressed 
 close into one another, and without any intervals be 
 tween, in opp. to soltitirs, loose, like 7ru/a>o? and o-v%v6$. 
 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 n i- 
 m a and a e r denote air as an element, like arfp, 
 and ani ma (az^eyu-o?), in opp. to terra, mare, ignis ; 
 but a e r, a learned term (a^, from auipa> ?) in opp. to 
 (Ether ; aura and s p i r i t u s denote air when put in 
 motion ; aura (avpa, from akcrai, or from deipai), the 
 gently waving and fanning air ; s p i r i t u s, the stream 
 ing and breath-like air, like Trvev^a ; lastly, sublime 
 (from sublevare?), the air that hovers over us, simply 
 in a local relation, in opp. to humus, like pe-rapa-iov, 
 fjierecopov. (v. 92.) 
 
 ANIMA; ANIMUS; MENS. 1. Anima denotes 
 the soul, physiologically, as the principle of animal 
 life, in men and brutes, that ceases with the breath, like 
 tyvx>j : animus (a^e/uo?), psychologically and ethic 
 ally, as the principle of moral personality, that ceases 
 with the will, like Sty-to?. The souls of the departed 
 also are called, in a mythological point of view, a n i m ae, 
 as shades ; but, in a metaphysical point of view, a n i m i, 
 as spirits. Anima is a part of bodily existence ; a n i- 
 mus, in direct opposition to the body. Sen. Ep. 4. Dif 
 ficile est ani mum perducere ad contemtionem animce : 
 and f)8. Juveri. xv. 148. Principio indulsit commnnis 
 conditor illis tantum animas, nobis ammum quoque. 2. 
 
A NIMAD V ERTERE ANIMAL. 1 7 
 
 Animus denotes also the human soul, as including all 
 its faculties, and is distinguished from m e n s (/ASI^O?, 
 liav^dvay), the thinking faculty, as a whole from one of 
 its parts. Cic. Rep. ii. 40. Ea quge latet in animis 
 hominum, quseque pars animi mens vocatur. Lucr. iii. 
 615. iv. 758. Catull. 65, 3. Plaut. Cist. iii. 1, 6. As 
 in practical life the energy of the soul is displayed in 
 the faculty of volition, so animus itself stands for a 
 part of the soul, namely, feeling and energy of will in 
 co-ordinate relation to men s, the intellect or under 
 standing. Tac. H. i. 84. Quern nohis animnm, quas 
 mentes imprecentur. Ter. Andr. i. 1. 137. Mala mens, 
 malus animus. And, lastly, so far as thought precedes 
 the will, and the will itself, or determination, stands as 
 mediator between thought and action; in the same way 
 as the body is the servant of the will, so m e n s is re 
 lated to animus, as a whole to its part. Cic. Tusc. 
 iii. 5. Mem, cui regnum totius animi a natura tributum 
 est. Liv. xxxvii. 45. (v. 94.) 
 
 ANIMADVERTERE ; NOTARE. Animadvertere 
 means, to observe mentally, and take notice of; but 
 n o t a r e, to make distinguishable by a mark. (vi. 20,) 
 
 ANIMAL; ANIMANS ; BELLUA ; BESTIA ; PECUS; 
 FERA. 1. Animal and a n i m a n s are the animal as 
 a living being, including man ; animal, with reference 
 to his nature, according to which he belongs to the class 
 of living animals, in opp. to inanimus, like %wov ; a n i- 
 m a n s, with reference to his state, as still living and 
 breathing, 1 in opp. to exanimus; b e 1 1 u a, b e s t i a, 
 and p e c u s, as irrational beings, in opp. to man, and 
 b e 1 1 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 1 1 u a (from #\af) denotes, 
 particularly, a great unwieldy animal, as the elephant, 
 whale, principally sea-monsters ; p e c u s, a domestic 
 
 1 Hence animalium cadavera> not animantium. 
 B* 2 
 
18 ANNALES ANTIQUUS. 
 
 animal, particularly of the more stupid kinds, as a bu5- 
 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 
 ^rrjpiov f e r a ((/>??^e9), a wild animal of the wood, as 
 the stag, wolf, tiger, in opp. to domestic animals. Curt. 
 ix. 10. Indi maritimi ferarmn pellibus tecti piscibus 
 sole duratis, et majorum quoque bell uar urn, quos fluc- 
 tus ejecit, carne vescuntur. And Tac. G. 17. (iv. 201.) 
 
 ANNALES ; HISTORIC. A n n a 1 e s means a compre 
 hensive historical work, principally and especially a his 
 tory of former ages, composed from documents, like 
 Livy and Tacitus ; historic, particularly a work on 
 the history of the times in which the author himself haa 
 lived, as Sallust and Tacitus. 
 
 ANTIQUUS ; Pmscus : YETUS ; YETUSTUS ; YETER- 
 NUS; PRISTINUS. 1. Antiquum and priscum 
 denote the age that formerly existed, and is now no 
 more, in opp. to novum, like TraTuuo? ; v e t u s arid 
 vetustum (from ero?), 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 yepw, 
 ryepaws, yepovcnos. Hence antiquus homo is a 
 man who existed in ancient times ; v e t u s, an old 
 man. Antiqui scrip tores 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. Yerr. 
 i. 21. Yereor ne haec minis antiqna et jam obsoleta 
 videantur : compare with Orat. i. 37. Ut illi vetus at- 
 que usitata exceptio daretur. 2. Y e t u s refers only 
 to length of time, and denotes age, sometimes as a sub 
 ject of praise, sometimes as a reproach ; vetustus 
 refers to the superiority of age, inasmuch as that which 
 is of long standing is at the same time stronger, more 
 worthy of honor, more approved of, than that which 
 is new, in opp. to novicius ; lastly, veternus 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, veternus, 
 in the writers of the golden age, is only admitted as a 
 substantive, veternum, as lethargy ; v e t u s regu 
 larly supplies its place, and denotes more frequently the 
 weakness than the strength of age. Tac. Ann. xi. 14 
 and 15. Veterrimis Graecorum, and vetustissima Italise 
 disciplina. 3. Antiquus denotes age only in rela 
 tion to time, as a former age in opp. to the present ; 
 p r i s c u s (from TTO/JO?), as a solemn word, with the 
 qualifying accessory notion of a former age worthy of 
 honor, and a sacred primitive age, like ap^aio?, in opp. 
 to the fashion of the day. 4. Antiquus and p r i s- 
 c 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 Trporepos. (iv. 83.) 
 
 ANTRUM, see Specus. 
 
 ANUS ; VETULA. Anus (as the fern, to senex) de 
 notes an old lady, with respect, and also as a term of 
 reproach ; an old woman, with reference to her weak 
 ness, credulity, loquacity, and so forth: v e t u 1 a, an 
 old woman, with reference to her ugliness and disagree- 
 ableness. (iv. 92.) 
 
 APERIRE ; PATEFACERE ; APERTE ; PALAM ; MANI 
 FESTO ; PROPALAM. 1. A p e r i r e (from Treirapelv) 
 means to open a space that is covered at top, and 
 therefore in a horizontal direction, as, for instance, pits 
 and springs, and thereby to make them visible ; p a t e- 
 f ace re, to open a space whose sides are closed; 
 hence, to open in a perpendicular direction, as, for in 
 stance, gates, roads, and fields, and thereby to make 
 them accessible. 2. Returare (from are^co, Ger 
 man stopfen) means, to make accessible an opening 
 that has been stopped up; recludere, an opening 
 that has been shut up; reserare, an opening that 
 has been barred up. 3. A p e r t e means openly/ 
 and without concealment, so that everybody can per 
 ceive and know, in opp. to oceulte, like favepws ; p a- 
 l a m (from planus), openly, and without hiding any- 
 
20 APPARET AQUA. 
 
 thing, so that everybody can see and hear, in opp. tt 
 clam, like ava<f)av$6v ; manifesto, palpably, so 
 that one is spared all inquiry, all conjecture, all exer 
 tion of the senses and of the mind, like Srj\ov. 4. P a- 
 1 a m denotes that openness which does not shun obser 
 vation ; pro pal am, that which courts observation. 
 Cic. Orat. i. 35. Neque proposito argento neque 
 tabulis et signis propalani collocatis ; that is, to every 
 body s admiration : compare with Pis. 86. Mensis pa- 
 lam 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 m i n e t, what forces 
 itself upon observation, and attracts the eye. Sen. Ir. 
 i. 1. Apparent alii affectus, hie (scil. iras) eminet. 
 (vi. 23.) 
 
 APPARET, see Constat. 
 
 APPELLARE, see Alloqid and Nominare. 
 
 APTUS, see Idoneus. 
 
 AQUA; UNDA ; FLUCTUS ; FLUENTUM. 1. Aqua 
 (from jhiceavbs) denotes water materially as an element, 
 in opp. to terra ; u n d a (from vebrj, wet), as a flowing, 
 continually moving element, in opp., as it were, to solum; 
 1 y m p h a Qtefufxxi) is merely a poetical synonyme of 
 aqua, with the accessory notion of clearness and bright- 
 ness, to which the similar sound of the adjective Urn- 
 pidus, though not derived from it, gave occasion. 2. 
 U n d a stands in the middle, between aqua and fliictus, 
 as aura does between aer and vetitus. For u n d a de 
 notes, like wave, that which apparently moves itself, 
 whereas f 1 u c t u s and f 1 u e n t a, like billows, the water 
 moved by something external, as storms and so forth ; 
 fluctus, the billows more in connection with the 
 whole, the billowy sea, whereas f 1 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 fluctibns concionum semper putavi 
 Miloni esse subeundas ; that is, in the tumultuously agi 
 tated assemblies : and Plane. 6, 15. Si campus atque 
 illae undce comitiorum, ut mare profundum et immensum, 
 pic effervescunt quodam quasi sestu ; that is, the lightly 
 moving assemblies. Sen. N. Q. iii. 10. Quid si ullam 
 undam superesse mil eris, quae superveniat tot fluctibus 
 fractis. Arid iv. 2. Nee mergit cadens unda, sed plania 
 aquis tradit. (ii. 10.) 
 
 AQUOSUS, .see Udus. 
 
 ARBITRARI, see Censere. 
 
 ARCANA ; SECRETA ; MYSTERIA. Arcana denotes 
 secrets, in a good sense, such as are so of themselves, 
 and from their own nature, and should be spoken of 
 with awe ; thus a r c a n a, as a popular term, denotes 
 secrets of all sorts ; on the other hand, m y s t e r i a, as 
 a learned term, denotes religious secrets, like the Eleu- 
 sinian mysteries ; lastly, 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 secretorum 
 . . . monuit Liviam, ne arcana domus vulgarentur. 
 (iv. 429.) 
 
 ARC ERE ; PROHIBERE. A r c e r e (a^/ce^, from 
 epvKew) means to keep off and bar the entry, in opp. to 
 admittere, Plin. H. N. xii. 1 ; on the other hand, p r o- 
 h i b e r e means to keep at a distance, and prevent the 
 approach, in opp. to adhibere. The arcens makes de 
 fensive 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 for, as, tc 
 invite ; evocare, a subordinate relation, as, to sum- 
 
ARCTUS ARGUERE. 
 
 mon. The arcessens asks, the aceiem entreats, the 
 evocans commands, a person to make his appearance. 
 Cic. Att. v. 1. Tu invita mulieres, ego acciiero puero s : 
 compare with Dejot. 5. Venit vel rogatus ut araicus, 
 vel arcessitus ut socius, vel evocatus ut qui senatui pa- 
 rere didicisset. Or, Liv. x. 19. Collegia auxilium, quod 
 acciendum ultro fuerit, with xliv. 31. Uvocati literis 
 imperatoris. And xxix. 11. .ZEbutia accita ad Sulpi- 
 ciam venit ; and 12. Ut Hispalam libertinam arcesseret 
 ad sese. 2. Arcessere (from cedere) means, orig 
 inally, to order to approach ; on the other hand, a c c e r- 
 s.ere (from tncalpei), to come quickly, or, to make 
 haste ; but both words have been confounded with each 
 other, from similarity of sound, (iii. 283.) 
 
 ARCTUS, see Augustus. 
 
 ARDERE ; FLAGRARE. A r d e r e (from epei&eiv) 
 means to be in a visible glowing heat, like a$beiv ; on 
 the other hand, f lagrar e, to be in bright flames, like 
 (fiXeyea^ai. 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 Crassus t /?a- 
 grantem bello Italiam, non ardentem invidia senat um. 
 (iv. 21.) 
 
 ARDUUS ; DIFFICILIS. A r d u u s (from 0/0^09) 
 means difficult to ascend, in opp. to pi-onus ; on the 
 other hand, d if fie ills 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 difficilis 
 ardua. Tac. Hist. ii. 76. -ZEstimare debent, an quod 
 inchoatur, reipublicse utile, ipsis gloriosum, ant promptum 
 effectu, aut certe non arduum sit. Cic. Verr. i. 51. 
 Cum sibi omnes ad ilium allegationea dfficiles, omnes 
 Stditos arduos, ac psene interclusos, vidererit. (ii. 105.) 
 
 ARDUUS, see Alias. 
 
 ARENA, see Sabulo. 
 
 ARGUERE ; INCUSARE ; CULPARE ; CRIMINARI ; INSI- 
 MULARE ; DEFERRE ; ACCUSARE. A r g u e r e (from 
 
ARID US ARTIFEX. 23 
 
 is the most general expression for any imputa 
 tion of supposed or actual guilt, whether in a court of 
 justice or not, as to tax or charge with ; i n c u s a r e, 
 and the less frequent term c u 1 p a r e, denote only a 
 complaint made out of a court of justice ; c r i m i n a r i, 
 an accusation with hostile or evil intention, in a calum 
 nious spirit; in si mulare, in an undeserved or slan 
 derous manner, through suspicion; deferre, to im 
 peach before a judge ; accusare, to impeach in a 
 criminal court. Cic. Lig, 4, 10. Arguis fatentem. 
 Non est satis. Accusas eum. (ik 1G3.) 
 
 ARIDUS ; TORRIDUS ; Siccus. A r i d u s and t o r r i- 
 d u s denote an internal want of moisture ; but things 
 that are arida (from areo) have lost their moisture from 
 a heat acting within, like ao?, in opp. to humidus. 
 Plin. Pan. 30, 4 ; on the other hand, torrida (from 
 referee)), from a heat penetrating from without, in opp. to 
 uvidus, like crK\7jp6$ ; s i c c u s denotes dryness that 
 is only external, confined to the surface, in opp. to ma- 
 didus, like f??/?o9. Plin. H. N. xii. 12. Ne sint fragilia 
 et arida potius quam sicca folia. And xv. 29. Cato 
 docuit vinum fieri ex nigra myrta siccaia usque in ari- 
 ditatem 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 co/xo? ; h u m e r u s, the flat surface, 
 which in the human body is over the upper arm, the 
 shoulder, like ernw/i/s ; a 1 a and axilla, the cavity 
 which is under the upper arm, the arm- pit, like f^acr^aXr). 
 Ovid, Met. xii. 396. Ex humeris medios coma depende- 
 bat in armos. And x. 599. xiv. 304. Plin. H. N. xi. 
 43. (iv. 27.) 
 
 ARROGANTIA, see Superlia. ARTES, see Literce. 
 
 ARTIFEX, see Faber. ARTUS, see Membrum. 
 
24 ARUNDO ASTTJTUS. 
 
 ARUNDO, see Cidmus. ARVUM, see Villa. 
 
 ASCIA ; SECURIS. A s c i a is the carpenter s axo, 
 to split wood ; s e c u r i s, the butcher s cleaver, to cut 
 meat. 
 
 ASPER, see Iforridus. 
 
 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 assentari, to express assent, whether 
 from conviction or from hypocrisy, in opp. to adversari. 
 Veil. P. ii. 48. Cic. Rose. Am. 16, 99. Plant. Most. i. 
 3, 100. Arnph. ii. 2, 70. 2. Assentari denotes 
 the flattery which shuns contradicting a person, like 
 ^KJOTreveLv ; b 1 a n d i r i (yu-eXSetz/) , that which says what 
 is agreeable to another, like dpecrtceveiv ; a d u 1 a r i 
 (from SouXo?), that which would please at the -expense 
 of self-degradation, like Kokatcevew. The assentans, as 
 a flatterer, would, by surrendering his right to an inde 
 pendent opinion ; the bland lens, by complaisance and 
 visible signs of affection ; the adulans, by self-degrada 
 tion, and signs of an unworthy subserviency, gain the 
 favor of another. Assentatio, or the art of the as- 
 senter, has its origin in cowardice or weakness ; b 1 a n- 
 ditiee, or fair-speaking, in the endeavor to bo amiable, 
 arid, at worst, in self-interest ; a d u 1 a t i o, or flattery, 
 and servility, /coX-a/cela, in a degrading, slavish, spaniel- 
 like spirit. Sen. Ir. in. -8. Magis adhuc proderunt sub- 
 missi et human! et dulces, non tamen usque in adula- 
 tionem; nam iracuridos niinia assentatio offendit. Erit 
 certe amicus .... cui non magis tutum erat blandin 
 quam maledicere. And ii. 28. Saepe adtdatio, dum 
 Uanditur, offendit. (ii. 174.) 
 
 AssEVERARE, see IHcere.. ASSES, see Axes. 
 
 ASSIDUITAS, see Opera. 
 
 A STRUM, see Sidus. ASSEQUI, see Invenire. 
 
 ASTUTUS; CALLIDUS; YAFER; VERSUTUS. As tutus 
 or in old Latin astus (from a/c?j, acuere), and c al 
 ii d us, denote cunning, more in an intellectual sense, 
 
ATER ATROX. 25 
 
 as a mark of cleverness ; a s t u t u s, indeed, acutenesa 
 in the invention and execution of a secret project, 
 synonymous with solers ; but c a 1 1 i d u s (from /caXXo?) , 
 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 /cep&a- 
 Xeo? ; on the other hand, v a f e r and versutus de 
 note cunning in a moral sense, as a mark of dishonesty, 
 and, indeed, vafer (u</>?7), adroitness in introducing 
 tricks, particularly in judicial affairs, as the tricks of a 
 lawyer, like Travovpyos ; versutus (ttpruro?) , ver 
 satility in dissimulation, and in the art of getting out of 
 a scrape by some means or other ; in opp. to simplex, 
 Cic. Fin. iv. 25, like o-rpotyaios. Piin. Ep. vii. 6. Juvenia 
 ingeniosus, sed parum callidus. Cic. Brut. 48. Calli- 
 dus, et in capiendo adversario versutus. (iii. 220.) 
 
 ATER ; NIGER ; PULLUS. 1. A t e r (a^o?) de 
 notes black, as a negation of color, in opp. to alb us ; 
 whereas niger (irvvyoeis) denotes black, as being 
 itself a color, and indeed the darkest, in opp. to can- 
 didus. The atrum makes only a dismal and dark im 
 pression ; but the nigrum^ a positive, and imposing and 
 beautiful impression, as Hor. Carm. i. 82, 11. Lycum 
 niaris oculis, mgroqae crine decorum. Tac. G. 43. 
 Nigra scuta, tincta corpora ; atras ad proelia noctes 
 legunt. (iii. 194.) 2. A t e r and niger denote a 
 deep dark black ; whereas p u 1 1 u s only swarthy, 
 with reference to the affinity of the dark color to dirt, 
 (iii. 207.) 
 
 ATQUE, see Et. 
 
 ATROX ; TRUX ; TRUCULENTUS ; DIRTJS ; S^E-VUS ; 
 TORVTJS. 1. Atrox, trux, and truculent us, 
 (from TpTjxys, rapd^ai), denote that which has an ex 
 terior exciting fear ; that which makes an impression of 
 terror on the fancy, and eye, and ear ; a t r o x, indeed, 
 as a property of things, but trux and truculentug 
 c 
 
26 ATTONITUS ATJDIRE. 
 
 as properties of persons ; whereas d i r u s and s ae v u 8 
 mean that which is really an object of fear, and threatens 
 danger; d i r u s, indeed (from Seo?), according to its 
 own nature, as a property of things, means dreadful, 
 ewo9 ; but s % v u s (from at, heu !) according to the 
 character of the person, as a property of living beings, 
 means blood-thirsty, cruel, cuVo?. Plin. Pan. 53. Atro- 
 cissima effigies scevissimi domini. Mela ii. 7. Ionium 
 pelagus . . . atrox, scevum ; that is, looking dangerous, 
 and often enough also bringing misfortune. 2. T r u x 
 denotes dreadfulness of look, of the voice, and so forth, 
 in the tragic or heroic sense, as a mark of a wild dispo 
 sition or of a cruel purpose ; but truculentus, in 
 the ordinary and comic sense, as a mark of ill-humor or 
 trivial passion ; the slave in Plautus is truculentus ; the 
 wrathful Achilles is trux. Sometimes, however, trucu- 
 lentior and truculentissimus serve as the comparative 
 and superlative of trux. 3. Trux and truculentus 
 v u 1 t u s is a terrific, angry look, like rpa%vs ; t o r- 
 v u s, merely a stern, sharp, and wild look, as -ropov, 
 or ravpfj&bv /3\e7Tiv. Plin. H. N. xi. 54. Contuitu 
 quoque multiformes ; truces, torvi, flagrantes. Quintil. 
 vi. 1. 43. (i. 40.) 
 
 ATTONITUS ; STDPENS. A 1 1 o n i t u s, thunder 
 struck, denotes a momentary, s t u p e n s (rafaiv) a 
 petrified, a lasting condition. Curt. viii. 2, 3. Attoniti 9 
 et stupentibus similes. Flor. ii. 12. (vi. 31.) 
 
 AUDERE ; CONARI ; MOLIBI. A u d e r e denotes an 
 enterprise with reference to its danger, and the courage 
 of him who undertakes it, whereas c o n a r i (from in- 
 cohare), with reference to the importance of the enter 
 prise, and the energy of him who undertakes it ; lastly, 
 m o 1 i r i, with reference to the difficulty of the enter 
 prise, and the exertion required of him who undertakes 
 it. (iii. 295.) 
 
 AUDENTLA, AUDACIA, S66 Fl& S. 
 
 AUDIRE ; AUSCULTARE. A u d i r e (from ausis, 
 auris, ova?) means to hear, a/coue^, as a mere passive 
 
AUFERRE AUSTERUS. 27 
 
 sensation, like olfacere ; on the other hand, a u s c u 1- 
 t a r e (from auricula), to hearken, a/cpoacr^ai,, 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. JEsch. Pater, obsecro, auscidta. Mic. 
 JEschine, aadivi omnia. Cato ap. Gell. i. 15. Pacuv. 
 ap. Cic. Div. i. 57. (iii. 293.) 
 
 AUFERRE, see De-mere. 
 
 AUGUUIA ; AUSPICIA ; PRODIGIA ; OSTENTA ; POR- 
 TENTA ; MONSTRA ; OMIXA. A u g u r i a and a u s- 
 p i c i a are appearances in the ordinary course of na 
 ture, which for the most part possess a meaning for 
 those only who are skilful in the interpretation of signs ; 
 a u g u r i a (from augur, avydfav) for the members of 
 the college of augurs, who are skilled in such things ; 
 a u s p i c i a, for the magistrates, who have the right to 
 take auspices : whereas prodigia, ostenta, por- 
 t e n t a, m o n s t r a, are appearances out of the ordi 
 nary course of nature, which strike the common people, 
 and only receive a more exact interpretation from the 
 soothsayer : lastly, o m i n a (oStytara, oaaai) 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 n- 
 t 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, arid threatens 
 danger ; inmonstrum, that it is unnatural and ugly. 
 (v. 178.) 
 
 AURA, see Anima. 
 
 AUSCULTARE, see Audire. 
 
 AUSPICIA, see Auguria. 
 
 AUSTERUS ; SEVERUS ; DIFFICILIS ; MOROSUS ; TE- 
 TRICUS. 1. Austerus (aucrr^o?, from avai) de 
 notes gravity as an intellectual, s e v e r u s (611/77/009) a3 
 a moral quality. The ait sterns in opp. to jucundus, 
 Plin. H. N. xxxiv. 8. xxxv. 11, is an enemy to jocu 
 larity and frivolity, and seeks in science, learning, and 
 
28 AUTUMARE AUXILIUM. 
 
 social intercourse, always that which is serious and real, 
 at the risk of passing for dull ; the severus, in opp. to 
 luxuriosus, Quiritil. xi. 3, 74, is rigid, hates all disso 
 luteness and laxity of principle, and exacts from himself 
 and others self-control and energy of character, at the 
 risk of passing for harsh. The stoic, as a philosopher, is 
 austerus, as a man, severus. 2. Austerus and s e- 
 v e r u s involve no blame ; whereas difficilis, m o- 
 r o s u s, and t e t r i c u s, denote an excess or degene 
 racy of rigor. The difficilis understands not the art of 
 easy and agreeable converse, from hypochondria and 
 temperament ; the morosus (from mos) is scrupulous, 
 and wishes everything to be done according to rule, 
 from scrupulosity and want of tolerance ; the tetricus 
 (redupl. of trux, rpaxys) is stiff and constrained, from 
 pedantry arid want of temper, (iii. 232.) 
 
 AUTUMARE, see Censere. 
 
 AUXILIUM ; OPEM FERRE ; OPITULARI ; JUVARE ; 
 ADJUVARE. 1. Auxilium, opem ferre, and 
 opitulari, suppose a person in a strait, whom one 
 would rescue from necessity arid danger, in opp. to de- 
 serere, destituere, and so forth ; the auxilium ferens is 
 to be considered as an ally, who makes himself subser 
 vient to the personal safety, or to the interest of him 
 who is in a strait ; the opem ferens, as a benefactor, 
 who employs his power and strength for the benefit of 
 the weak ; whereas j u v a r e and a d j u v a r e (tao-^at) 
 suppose only a person striving to do something, which 
 he may be enabled to do better and quicker by help, in 
 opp. to impedire, Cic. Verr. i. 6. Ter. Heaut. v. 2, 39. 
 Matres solent esse filiis in peccato adjutnces, auxilio in 
 paterna injuria. When in Liv. ii. 6, Tarquin entreats 
 the Veientes, jfe/reft opem, adjuvarent, he is first con 
 sidered as exulans, then as regnum repetiturus. 2. 
 Opem and auxiliumferre derive their emphasis 
 fr:m the noun, to bring help, and nothing else ; whereas 
 opitulari, and the poetical word, a u x i 1 i a r i, 
 derive their emphasis from their verbal form, and mean 
 to bring help, and not to refuse, (v. 70.) 
 
AVE BONI CONSULERE. 29 
 
 AVE ; SALVE ; VALE. A v e (from e) is a saluta 
 tion used at meeting and at parting, like xalpe ; whereas 
 s a 1 v e is used at meeting only, vale at parting, like 
 eppcocro. Suet. Galb. 4. Ut liberti mane salvere, vespere 
 valere sibi siriguli dicerent. (i. 28.) 
 
 AVES, see Volucres. 
 
 AVIDUS, see Velle. 
 
 AXES ; PLANC^E ; TABULAE. Axes or asses, 
 and p 1 a n c ae, are unwrought boards, as they come 
 from the saw, and asses as a usual term, p 1 a n c 98 
 as a technical term ; whereas t a b u 1 33 are boards that 
 have been made smooth by the plane, to serve the pur 
 poses of luxury, (vi. 34.) 
 
 AXILLA, see Armus. 
 
 B. 
 
 BALBUS ; BL^ISUS. B a 1 b u s (from balare) de 
 notes stammering as an habitual quality, whereas 
 B 1 ae s u s, as a temporary condition, (iii. 79.) 
 
 BACULUS, see Fmtis. BAJULARE, see Ferre. 
 
 BARDIIS, see Stupidus. BASIUM, see Osoulum. 
 
 BAUBARI, see Latrare. BEATUS, see Felix. 
 
 BELLUA, see Animal. BENE MORATUS, see Bonus. 
 
 BENEVOLENTIA, see Stadium. 
 
 BENIGNUS, see LARGUS. 
 
 BESTIA, see Animal. 
 
 BIBERE ; POTARE. B i b e r e (reduplic. of bua) 
 means to drink like a human being, TTLVGLV ; whereas 
 p o t a r e (from TTOTO?) to drink like a beast, and, me 
 taphorically, to tipple, (TTrav. Sen. Ep. 122. Inter 
 nudos Inbuilt, imo potant. Plaut. Cure. i. 1, 88. 
 Agite, bibite, festivae fores, potate, fite mihi volentes 
 propitiae. (1. 149.) 
 
 BIFARIAM, see Duplex. BILIS, see Fel. 
 
 BLJSSUS, see Balbus. BLANDIRI, see Assentiri. 
 
 BLATIRE, BLATERARE, see G-arrire. 
 
 BONI CONSULERE, see Satis habere. 
 c* 
 
30 BONUS BRUTUS. 
 
 BONUS ; BENE MORATUS ; PROBUS ; FRUGI ; HONES- 
 TUS ; SANCTUS. 1. Bonus, bene moratus, pro- 
 bus, and frugi, denote a low degree of morality, in 
 which a man keeps himself free from blame and punish 
 ment, hatred and contempt: bonus (anciently duo- 
 nus, Svvafuii), in the popular sense, in which benevo 
 lence and goodness of heart constitute the principal part 
 of morality, in opp. to ntalus, like ayc&os ; bene m o- 
 r a t u s, in a more philosophical sense, as an acquired 
 character, in which, before all things, self-control, con 
 scientiousness, and freedom from common selfishness are 
 cultivated, like evrpoTros ; probus (Trpavs), so far as 
 a man injures no one, nor does what is unjust, as a wor 
 thy, upright, just man; frugi, so far as a man, by 
 discretion, conscientiousness, and diligence, qualifies 
 himself to be useful in practical life, in opp. to nequam, 
 like xpricnbs. Quintil. vi. 4, 11. Non est altercaridi ars 
 . . . res animi jacentis et mollis supra modum frontis, 
 fallitque plerumque quod probitas vocatur, quoe est ini- 
 becillitas. Die. Dejot. 10. Fruyi hominem dici non 
 multum laudis habet in rege. Quintil. i. 6, 29. 2. 
 Whereas honestus and s a n c t u s denote a higher 
 degree of morality, which, from higher motives, rises 
 above the standard of ordinary men, and what is called 
 social morality ; honestus, as an honorable and chi 
 valrous spirit and demeanor, derived from a principle of 
 honor and distinction, in opp. to titrpis ; s a n c t u s, aa 
 a saintly and holy spirit, derived from a principle of 
 piety, (v. 347.) 
 
 BRACHIUM, see Ulna. 
 
 BREVIS ; CURTUS. B r e v i s (/3pa^u?) means short 
 by nature ; whereas c u r t u s (tfayoro?, from 
 means shortened. 
 
 BRUTUS, see Stupidu*. 
 
CABALLUS CALICO. 31 
 
 C. 
 
 CABALLUS, see Equus. 
 
 CACHINNARI, see Ridere. 
 
 CACUMEN, see Acies. 
 
 CADAVER ; CORPUS. Cadaver denotes the dead 
 body as a mere material substance, like carcass ; but 
 corpus as the remains of personality, like corpse, and 
 is always used when the dead body is spoken of with 
 feeling, (vi. 45.) 
 
 CADERE, see Labi. CREDERE, see Verberare. 
 
 CJERIMOXIA, see Consuetude. C^ISAR, see Primus. 
 
 C^ESARIES, see Crinis. 
 
 CJETERI ; RELIQUI. C ae t e r i (comparat. from eVet) 
 denotes others, as in direct opposition to those first men 
 tioned, like ol a\\oi, ; whereas reliqui, the rest, as 
 merely the remainder that complete the whole, like ol 
 \oi7rol. Cic. Brut. 2, 6. Si viveret Hortensius, catera 
 fortasse desideraret una cum reliqms bonis civibus ; 
 hunc aut praetor cceteros, aut cum paucis sustineret do- 
 lorem. (i. 183.) 
 
 CALAMITAS, see Infortunium. 
 
 CALAMUS, see Oulmus. 
 
 CALCULUS, see Saxum. 
 
 CALERE ; FERVERE ; T^STUARE ; CALEFACERE ; Fo- 
 VERE. 1. C a 1 e r e and f e r v e r e denote, objectively, 
 warmth by itself, and, indeed, c al i d us (/cr}\ew Trvp i), 
 in opp. to frigidas, 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 8e s t u a r e (from 
 at^ft)), subjectively, the feeling of heat, in opp. to al~ 
 gere. (iii. 89.) 2. Gale facer e means to make 
 w r avm, in a purely physical sense, without any accessory 
 notion; whereas fovere (from a0au<w), with refer 
 ence to the genial sensation, or salutary effect of the 
 warmth, (vi. 48.) 
 
 CALIGO, see Obscurum. 
 
02 CALIX CANERE. 
 
 CALIX, see Pocuium. 
 
 CALLIDUS, see Astutus and Sapiens. 
 
 CALLIS, see Iter. 
 
 CAMPUS, see JEquum and Villa. 
 
 CANDELA ; LUCERNA. Candela is a candle, 
 which can be carried about like a, torch, as Xa/^vra?, 
 whereas 1 u c e r n a can only be considered as a burning 
 light on a table, like Xu^o?. (vi. 50.) 
 
 CANDIDUS, see Albus. 
 
 CANERE ; CANTARE ; PSALLERE ; CANTTCUM ; CAN 
 TILENA ; CARMEN ; POEMA ; POETA ; VATES. 1. C a- 
 n e r e (from Kava-^elv) means, in the most general 
 sense, to make music, voce, tibiis, fidibus, like /ie\7re/; 
 c a n t a r e, with vocal music, like aelSew ; p s a 1 1 e r e, 
 with instrumental music, and indeed with string-instru 
 ments, like yJrahXeiv. 2. C a n t i c a and c an t i 1 e nae 
 are only songs adapted for singing, in which, as in popu 
 lar ballads, the words and melodies are inseparable, and 
 serve to excite mirth and pleasure, in opp. to speech, 
 and that which is spoken ; and, indeed, 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 r- 
 m 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, eVeo&u, and, in a wider sense, poems 
 of another sort, mostly, however, minor poems, and of a 
 lyrical sort, like <pSat ; 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 Troujfiara. The carmen (/capo), 
 update) is the fruit of natural, but the poema of calm 
 and self-conscious inspiration. 3. P o e t a is a techni 
 cal expression, and denotes a poet only as an artist ; 
 v a t e s (?}%6T?7?) is an old Latin and religious expres 
 sion, and denotes a poet as a sacred person. Tac. Dial. 
 9. (v. 99.) 
 
CANNA CARO. 33 
 
 CANNA, see Oulmus. CANTARE, see Canere. 
 
 CANTERIUS, see JEquus. 
 
 CANTICUM, CANTILENA, see Canere. 
 
 CAPER ; HTRCUS ; HCEDUS. Caper (/cavr/jo?) is 
 the general name for a he-goat, and that which is used 
 in natural history, rpdyos ; h i r c u s (from x^p) is an 
 old full-grown he-goat, ^t/mpo? ? whereas h ae d u s, 
 h oe d u s (^0/^09), a kid, epifyos. (v. 336.) 
 
 CAPERE, see Sumere. 
 
 CAPILLUS, see Crinis. 
 
 CARCER, see Custodia. 
 
 CARERE ; EGERE ; INDIGERE. 1. Car ere (from 
 iceipeiv) relates to a desirable possession, in opp. to 
 habere, Cic. Tusc. i. 36 ; whereas e g e r e and i n d i- 
 g 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 necessitatia 
 est. Cic. Ep. ad. Qu. Er. i. 3, 2. Nunc commisi, ut 
 me vivo careres, vivo me aliis indicjeres. 2. E g e r e 
 (from %aft), ^alvco a^v) denotes, objectively, the state 
 of need, in opp. to uti, Cato ap. Gell. xiii. 23 ; i n d i- 
 g e r e, subjectively, the galling sense of need, and 
 eager longing to satisfy it. (iii. 113.) 
 
 CARITAS, see Diligere. 
 
 CARMEN, see Canere. 
 
 CARO ; PULPA ; VISCERA ; EXTA ; INTESTINA ; ILIA. 
 1. 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 1 p a, especially, eatable and savory flesh, in opp. 
 to bones ; viscera, all flesh, and every fleshy sub 
 stance between the skin and the bones. 2. Viscera, 
 in a narrower sense, means generally, the inner parts 
 of the body ; whereas e x t a means the inner parts of 
 the upper part of the body, as the heart, lungs, and so 
 forth ; intestina, interanea, and ilia, the inner 
 parts of the lower part of the body, namely, the en 
 trails ; and indeed i n t e s t i n a, and, in the age after 
 3 
 
34 CASSIS CASU. 
 
 Augustus, i ri t e r a n e a, meant the guts as digestive 
 organs ; ilia, all that is contained in the lower part of 
 the body, and particularly those parts that are service 
 able. (V. 145.) 
 
 CASSIS; GALEA ; Cimo. Cassis, cassida 
 (from ATOTTO), is a helmet of metal ; g a 1 e a (ryaXeij), 
 a helmet of skin, and properly of the skin of a weasel ; 
 c u d o (icevS-ow), a helmet of an indefinite shape. Tac. 
 G. 6. Faucis loricae ; vix uni alterive cassis aut galea. 
 
 CASSIS, see Mete. 
 
 CASTIGATIO, see Vindicta. 
 
 CASTUS ; PUDICUS ; PUDENS ; PODIBUNDUS. 1. C a s- 
 t u s (from Kcfeapos*) denotes chastity as a natural qual 
 ity of the soul, as pure and innocent ; whereas p u d i- 
 c u s, as a moral sentiment, as bashful and modest. 2. 
 Pudicus, pudicitia, denote natural shame, aver 
 sion to be exposed to the gaze of others, and its fruit, 
 chaste sentiment, merely in its sexual relation, like 
 bashfulness ; whereas pudens, pudor, denote shame 
 in a general sense, or an aversion to be exposed to the 
 observation of others, and to their contempt, as a sense 
 of honor. Cic. Catil. ii. 11, 25. Ex hac parte pudor 
 pugnat, illinc petulantia ; hinc pudicitia, illinc stuprum. 
 3. Pudicus and pudens denote shame as an ha 
 bitual 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. Casu, forte, and f or tui to, de 
 note a casualty, and indeed, c a s u, in opp. to consulto, 
 av/jifielBijKOTws ; forte, without particular stress on 
 the casualty, rv^ov ; fortuito, fortuitu, emphat 
 ically, by mere chance, in opp. to causa, CLTTO TIT^T;?; 
 whereas f o r t a s s e, f o r s i t a n, and hand scio an, 
 denote possibility, and indeed f o r t a s s e, f o r t a s s i s, 
 with an emphatic perception and affirmation of the pos 
 sibility, as approaching to probability, and are in con 
 struction with the indicative, to-w? ; for si tan, for- 
 i a n, with merely an occasional perception of the possi- 
 
CASUS - CATERVA. 35 
 
 bility, and are in construction with a conjunctive, 
 av\ baud scio an, with a modest denial of one s 
 own certainty ; consequently, h a u d scio an is an 
 euphemistic limitation of the assertion. Fortasse 
 verum est, and forsitan verum sit, mean, 
 perhaps it is true, perhaps not ; but haud scio -an 
 verum sit means, I think it true, but I will not affirm 
 it as certain, (v. 294.) 
 
 CASUS ; FORS ; FORTUNA ; FORS FORTUNA ; FATUM. 
 1. Casus denotes chance as an inanimate natural 
 agent, which is not the consequence of human calcula 
 tion, or of known causes, like av^opd ; whereas f o r s 
 denotes the same chance as a sort of mythological being, 
 which, without aim or butt, to sport as it were with mor 
 tals, and baffle their calculations, influences human af 
 fairs, like TV^T). 2. F o r s, as a mythological being, is 
 this chance considered as blind fortune ; whereas F o r- 
 t u n a is fortune, not considered as blind, and without 
 aim, but as taking a part in the course of human affairs 
 from personal favor or disaffection ; lastly, for s for- 
 tuna means a lucky chance, dya^^ rvxn- 3. All 
 these beings form an opposition against the D i 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 el/jiap- 
 fievrj, polpa. Tac. Hist. iv. 26. Quod in pace for* seu 
 natura, tuucfatum et ira deorum vocabatur. (295.) 
 
 CATENA, see Vincula. 
 
 CATERVA ; COHORS ; AGMEN ; GREX ; GLOBUS , 
 TURBA. Caterva, cohors, and a g m e n, 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 ar 
 rangement ; 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 turba, grex, and g 1 o- 
 
36 CATUS CELARE. 
 
 bus, 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. 861.) 
 
 CATUS, see Sapiens. 
 
 CAUPONA, see Deversorium. 
 
 CAUSIDICUS, see Advocatus. 
 
 CAUTES, see Saxum. 
 
 CAVERN A, see Specus. CAVILLATOR, see Lepidus. 
 
 CELARE ; OCCTJLERE ; OCCULTARE ; CLAM ; ABDEKE ; 
 CONDERE ; ABSCONDERE ; RECONDERE. 1. C e 1 a r e 
 has an abstract or intellectual reference to its object, 
 like Keifeeiv., in opp. to fateri, and so forth ; synony 
 mously with r e t i c e r e, Liv. xxiv. 5. Curt. vi. 9 ; 
 whereas occulere, occultare, have a concrete 
 and material reference to their object, like Kpimreiv, in opp. 
 to aperire, svnonymously with obtegere; Cic. Ac ad. 
 iv. 19. N."D. ii. 20. Fin. i. 9, 30. Att. v. 15: the 
 celanda remain secret, unless they happen to be disco 
 vered ; but the occultanda would be exposed to sight, 
 unless particular circumspection and precaution were 
 used. 2. In the same manner clam and c 1 a n c u- 
 1 u m denote secretly, in opp. iopalam, Cic. Rose. Am. 8 ; 
 whereas o c c u 1 1 e, in opp. to aperte, Cic. Rull. i. 1. 
 3. Occulere denotes any concealment; occult- 
 are, a careful or very anxious concealment,- and on this 
 account finds no place in negative propositions, or as 
 seldom, for example, as redolere. 4. Occultare 
 means to prevent anything being seen, by keeping it 
 covered ; whereas abdere, condere, and a b s c o n- 
 d e r e, by removing the thing itself; abdere (o,7ro- 
 by laying it aside, and putting it away, like 
 condere (Kcncfeelvai) , by depositing 
 it in a proper place of safety, like KaTanpvirTeiv ; r e- 
 condere, by hiding it carefully and thoroughly ; 
 abscondere, by putting it away, and preserving it, 
 (iv. 45.) 
 
CELEBER - CENSERE. 37 
 
 OELEBBR; INCLYTUS ; CLARUS ; ILLUSTRTS; 
 C e 1 e b e r (from /cXeo?) and i n c 1 y t u s (from 
 denote eelebritj?", as general expressions, chiefly as be 
 longing to things, and seldom as belonging to persons, 
 except in poetry ; c 1 a r u s, i 1 1 u s t r i s, and n o b i 1 i s, 
 with an especial political reference ; c 1 a r u s (7^^X77^09) 
 means renowned for eminent services to one s country ; 
 i 1 1 u s t r i s (from ava\evao-a>) 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. 
 
 CELEBRARB, see Scepe. CELER, see Citus. 
 
 CELER, see Navigmm. CELSUS, see Altu*. 
 
 CENSERE; JUDICARE; ARBITRARI ; -^STIMARE; 
 OPINARI ; PUTARE ; RERI ; AUTUMARE ; EXISTIMARE ; 
 CREDERE. 1. Censer e, judicare, arbitral- i, 
 SB s t i in a r e, denote passing judgment with competent 
 authority, derived from a call to the office of judge ; 
 c e n s 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 r b i t r a r i, as pos 
 sessing that of an arbitrator ; se s t i m a r e (atV^eo-^at), 
 as that of a taxer, making a valuation ; whereas, o p i- 
 nari, putare, reri, and autumare, denote pass 
 ing judgment under the form of a private opinion, with 
 a purely subjective signification ; opinari (OTT/?) as a 
 mere sentiment and conjecture, in opp. to a clear con 
 viction and knowledge. Cic. Orat. i. 23. Mur. 80. Tusc 
 iv. 7. Rose. Am. 10; putare, as one who casts up an 
 account; reri as a poetical, and autumare as an 
 antiquated term. 2. M s t i in 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 existimare. 
 as a moral function, to estimate anything according to 
 its worth or truth ; hence Cicero contrasts exist imatw, 
 not cestimatio, as a private opinion, with competent 
 judgment, judicio ; Cluent. 29. Verr. v. 68. 3. Cen- 
 
38 CERNERE CITUS. 
 
 sere denotes judgment and belief, as grounded upon 
 one s own reflection and conviction ; e r e d e r e, as 
 grounded on the credit which is given to the testimony 
 of others. 4. p i n o r, parenthetically, implies mod 
 esty, like ol/jicu ; whereas credo implies irony, like 
 fo>? eoiKev, sometimes in propositions that are self-evi 
 dent, whereby the irony reaches the ears of those to 
 whom the truth could not be plainly spoken or repeated, 
 or who might be inclined to doubt it ; sometimes, in ab 
 surd propositions which a man thinks fit to put in the 
 mouth of another ; sometimes, in propositions so evident 
 as scarcely to admit of controversy, (v. 300.) 
 
 CERNERE, see Videre. CERRITUS, see Amens. 
 
 CERTARE, see Imilatio. 
 
 CESSARE, see Vacare and Cunctari. 
 
 CHORDA ; FIDES. Chorda (%o/?S?7) is a single 
 string; f i d e s (<j<^) in the sing, and plur. means a 
 complete collection of strings, or a string-instrument. 
 
 CIBARE, CIBUS, see Alimenta. 
 
 CICATRIX, see Vulnus. 
 
 CICUR; MANSUETUS. C i c u r (redupl. of /copl^ofjiat) 
 denotes tameness, merely in a physical sense, and as a 
 term in natural history, in opp. tofcrus ; whereas m a n- 
 sue tus, in a moral sense also, as implying a mild dis 
 position, in opp. to sccvus. (iv. 257.) 
 
 CINCINNUB, see Crinis. CIRCULUS, see Orbis. 
 
 CIRCUMIRE, see Ambire. CIRCUMVENIRE, see Fallere 
 
 CIRRUS, see Crinis. 
 
 CITUS : CELER ; VELOX ; PERNIX ; PROPERUS ; FES 
 TINUS. 1. C i t u s and c e 1 e r denote swiftness 
 merely as quick motion, in opp. to tardus, Cic. Or. iii 
 57. Sail. 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 r u s and f e s t i n u s, haste, as the will to reach a 
 certain point in the shortest time, in opp. to seynis 
 Gell. x. 11. 2. C i t u s denotes a swift and lively mo 
 tion, approaching to vegetus; c e 1 e r, an eager and 
 
CIVILITAS COGERE. 39 
 
 impetuous motion, approaching to rapidus. 3. P e r- 
 n i c i t a s is, in general, dexterity and activity in all 
 bodily movements, in hopping, climbing, and vaulting ; 
 but v e 1 o c i t a s, especially in running, flying, and 
 swimming, and so forth. Plant. Mil. iii. 1, 36. Clare 
 oculis video, pernix sum manibus, pedibus mobilis. Virg. 
 JEtn. iv. 180. Curt. vii. 7, 53. Equorum velocitati par 
 est hominum pernicitas. 4. Properus, properare, 
 denote the haste which, from energy, sets out rapidly to 
 reach a certain point, in opp. to cessare ; whereas f e s- 
 tinus, festinare, denote the haste which springs 
 from impatience, and borders upon precipitation, (ii. 
 144.) 
 
 CIVILITAS, see Humanitas. CIVITAS, see Gens. 
 
 CLAM, see Celare. CLAKITAS, see G-loria. 
 
 CLARUS, see Geleber. CLAUSTRUM, see Sera. 
 
 CLEMENTIA, see Mansuetudo. 
 
 CLIVUS, see Collis. CLYPEUS, see Scutum. 
 
 CODICILLI, see Literal. 
 
 CLANGERE ; CLAMARE ; VOCIFERARI. C 1 a n g e r e 
 is the cry of animals and the clang of instruments, like 
 K\dyyeiv ; c 1 a m a r e and v o c i f e r a r i, the cry of 
 men ; c 1 a m a r e, an utterance of the will, but v o c i- 
 ferari, of passion, in anger, pain, in intoxication. 
 Rhet. ad. Her. iii. 12. Acuta exelamatio habet quid- 
 dam illiberale et ad muliebrem potius vociferationem, 
 quam ad virilem dignitatem in dicendo accommodatum. 
 Benec. Ep. 15. Virg. /En. ii. 310. Exoritur elamorqm 
 virum clangorque tubarum. (v. 103.) 
 
 CGENUM, see Lutum. 
 
 CCEPISSE, see Incipere. 
 
 COERCERE ; COMPESCERE. Coercere denotes re 
 striction, as an act of power and superior strength ; 
 whereas compescere (from pedica, ire^av) as an 
 act of sovereign authority and wisdom, (iv. 427.) 
 
 CCETIIS, see Concilium, 
 
 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 ne 
 cessitate ad preces cogi, per quas consularium aliqui 
 capessere provincial adigerentur. (vi. 70.) 
 
 COGITARE; MEDITARI; COMMEXTARI. 1. Cogi- 
 t a r e (from the Goth, hugjan) denotes the usual ac 
 tivity of the mind, which cannot exist without thinking, 
 or employing itself about something ; m e d i t a r i (from 
 yLte Secr^at) , the continued and intense activity of the 
 mind, which aims at a definite result. Ter. Heaut. iii. 
 3, 46. Quid nunc facere cogitas? Compare this with 
 Adelph. v. 6, 8. Meditor esse affabilis. Cic. Cat. i. 9, 
 22. In Tusc. iii. 6, cogitatio means little more than 
 consciousness ; whereas m e d i t a t i o means specula 
 tive reflection. 2. M e d i t a r i has an intensive mean 
 ing, with earnestness, exertion, and vivacity : c o m- 
 m e n t a r i (only in Cicero) means to reflect leisurely, 
 quietly, and profoundly, (v. 198.) 
 
 COGNATUS, see Necessarius. 
 
 COGNITIO ; NOTITIA ; SCIENTIA ; IGNARUS ; INSCIUS ; 
 NESCIUS. 1. Cognitioisan act of the mind by 
 which knowledge is acquired, whereas n o t i t i a and 
 s c i e n t i a denote a state of the mind ; n o t i t i a, to 
 gether with n o s s e, denotes a state of the merely re 
 ceptive faculties of the mind, which brings an external 
 appearance to consciousness, and retains it there ; 
 whereas s c i e n t i a, together with s c i r e, involves 
 spontaneous activity, and a perception of truth ; noti- 
 t 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 anti- 
 quitatis ! quanta scientia juris Romani ! 2. The igna- 
 rus is without notitia, the insciits without scientia. Tac. 
 H. i. 11. ^Egyptum provinciam insciam legum, igna- 
 ram magistratuum ; for legislation is a science, and 
 must be studied ; government an art, and may be learnt 
 by practice. 3. I n s c i u s denotes a person who has 
 not learnt something, with blame ; n e s c i u s, who haa- 
 
COGNOSCERE COMERE. 41 
 
 accidentally not heard of, or experienced something, in 
 differently. Cic. Brut. 83. Inscium omnium rerum efc 
 rudem. Compare this with Plin. Ep. viii. 23, Absens 
 et irnpendentis mali nescius. (v. 266.) 
 COGNOSCERE, see Inte.lligere. COHORS, see Catena. 
 
 COLAPHUS, see Alapa. COLERE, see Vereri. 
 
 COLLIS ; CLIVUS ; TUMULUS ; GRUMUS ; C o 1 1 i s and 
 c 1 i v u s denote a greater hill or little mountain ; c o 1 1 i 3 
 (from celsiis) like /coX&wo?, as an eminence, in opp. to 
 the plain beneath, and therefore somewhat steep ; c 1 i- 
 v u s, like ArXtru?, as a sloping plain, in opp. to an hori 
 zontal plain, and therefore only gradually ascending ; 
 whereas tumulus and g r u m u s mean only a hillock, 
 or great mound ; tumulus, like 0^09, means either 
 a natural or artificial elevation ; g r u m u s, only an ar 
 tificial elevation, like %co/^a. Colum. Arbor, a. f. Col- 
 lem autem et clivum, modum jugeri continentem repas- 
 tinabis operis sexaginta. Liv. xxi. 32. Erigentibus in 
 primos agmen clivos, apparuerunt imminentes tumulos 
 insidentes montani. Hirt. B. Hisp. 24. Ex grumo ex- 
 celsum tumulum capiebat. (ii. 121.) 
 
 COLLOQUIUM, see Sermo. COLONUS, see Incolere. 
 
 COLUBER, see Anguis. COMA, see Crinis. 
 
 COMBURERE, see Accendere. 
 
 COMERE; DECORARE ; ORNARE. 1. Come re and 
 decorare denote ornament, merely as an object of 
 sense, as pleasing the eye ; ornare, in a practical 
 sense, as at the same time combining utility. 2. C o- 
 m e r e {fcoor/jieZv) denotes ornament as something little 
 and effeminate, often with blame, like nitere, in opp. to 
 nature, noble simplicity, or graceful negligence, like 
 tco/Ji/Aovv, whereas decorare and ornare, always 
 with praise, like splendere, as denoting affluence and 
 riches ; decorare (from Sltc-if) in opp. to that which 
 is ordinary and unseemly, like /cocr/jLeiv ; ornare (from 
 bpivw ?) in opp. to that which is paltry and incomplete, 
 like ao-Kelv. 3. Come re implies only a change in 
 form, which by arranging and polishing gives to the 
 D* 
 
42 COMMISSATIO CONCEDERE. 
 
 whole a smart appearance, as in combing and braiding 
 the hair ; but d e c o r a r e and o r n a r e effect a mate 
 rial 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 annu- 
 los ; compare with Tibull. iii. 2, 6. Sertis decorare co 
 mas ; and Virg. Eel. 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, atcoXov^eiv ; 
 deducere, from friendship, with officiousness ; p r o- 
 s e q u i, from esteem, with respect, irpoTrefjbTreiv. (vi. 
 73.) 
 
 COMITAS, see ffumanifas. COMITIA, see Concilium. 
 
 COMMENTARI, see Cogitare. COMMITTERE, see Fidere. 
 
 CoMMODARE ; MUTUUM DARE. Commodare 
 means to lend without formality and stipulation, on the 
 supposition of receiving the thing lent again when it is 
 done with. M u t u u m d a r e is to grant a loan on the 
 supposition of receiving an equivalent when the time of 
 the loan expires. Commodatio is an act of kind 
 ness ; mutuum datio is a matter of business, (iv. 
 137.) 
 
 COMMUNICARE, see Impertire. 
 
 COMGEDUS, see Actor. COMPAR, see JEquus. 
 
 COMPEDES, see Vincula. COMPENDIUM, see Lucrum. 
 
 COMPESCERE, see Coercere. COMPLECTI, see Amplecti. 
 
 COMPLEMENTUM ; SuPPLBMENTUM. C o m p 1 e m e n- 
 tum serves, like a keystone, to make anything complete, 
 to crown the whole, whereas supplementum serves 
 to fill up chasms, to supply omissions. 
 
 CONARI, see Audere. 
 
 CONCEDERE ; PERMITTERE ; CONNIVERE. C o n c e- 
 d e r e and permittere mean, to grant something 
 which a man has full right to dispose of; concedere, 
 in consequence of a request or. demand, in opp. to re- 
 Busing, like o-vy^copyjcraL ; permittere, from confi- 
 
CONCESSUM EST CONCLAVE. 43 
 
 dence in a person, and liberality, in opp. to forbidding, 
 like efaiixiL ; whereas i n d u 1 g e r e and connivere 
 mean to grant something, which may properly be for 
 bidden ; indulge re (eVSeXe^et^ ?), from evident for 
 bearance ; connivere {Karaveveiv) , from seeming 
 oversight. 
 
 CONCESSUM EST; LICET: FAS EST. Concessum 
 e s t means, what is generally allowed, like efecrrt, and 
 has a kindred signification with licet, licitum e s t, 
 which mean what is allowed by human laws, whether 
 positive, or sanctioned by custom and usage, like ^e/u<? 
 eVrt; fas est means what is allowed by divine laws, 
 whether the precepts of religion, or the clear dictates of 
 the moral sense, like ocribv eVrt. (v. 167.) 
 
 CONCILIUM ; CONCIO ; COMITIA ; CCETUS ; CONVEN- 
 TUS. 1. Concilium, concio, and c o m i t i a are 
 meetings summoned for fixed purposes ; concilium 
 (j-vyica\eiv*), an assembly of noblemen and persons of 
 distinction, of a committee, of the senate, the individual 
 members of which are summoned to deliberate, like 
 avveSpiov ; whereas concio and c o m i t i a mean 
 a meeting of the community, appointed by public 
 proclamation, for passing resolutions or hearing them 
 proposed ; concio (ciere, KHAV} means any orderly 
 meeting of the community, whether of the people or of 
 the soldiery, in any state or camp, like crvhXoyos ; 
 c o m i t i a (from coire) is an historical term, confined 
 to a Roman meeting of the people, as KK\7)o-la to an 
 Athenian, and a\ ! a to a Spartan. 2. C oe t u s and 
 conventus are voluntary assemblies ; c oe t u s (from 
 coire) for any purpose, for merely social purposes, for a 
 conspiracy, and so forth, like crwoSo? ; whereas con 
 ventus, for a serious purpose, such as the celebration 
 of a festival, the hearing of a discourse, and so forth, 
 like ofjirjyvpis, Travrfyvpis. (v. 108.) 
 
 CONCLAVE, CUEICULUM. Conclave is the most 
 general term for any closed room, and especially a room 
 of state ; cubiculumisa particular expression for a 
 iwelling-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 
 ala) is a state regulated by the will ; status is a 
 state arising from connection. Cic. Fain. xii. 23. Om- 
 nem conditionem imperil tui, statumciue provinciae de- 
 monstravit rnihi Tratorius. (vi. 76.) 
 
 CONFESTIM, see Repente. CONFTDENTIA, see Fides. 
 
 CONFIDERE, see Fidere. CONFINIS, see Vicinus. 
 
 CONFISUS ; FRETUS. C o n f i s u s means, subjectively, 
 like securus, depending on something, and making one s 
 self easy, 7re7ro^&>? ; whereas f r e t u s ((/^a/cro?, ferox) 
 means, objectively, like tutus, protected by something, 
 eppwfAevos. (i. 20.) 
 
 CONFITERI, see Fateri. CONFLIGERE, see Pugnare. 
 
 CONFUTARE, see Refutare. 
 
 CONGERIES, see Ac&rvm. CONJTJX, see Femina. 
 
 CONNIVERE, see Cwicedere. 
 
 CONSANGUINEUS, see Necessarius. 
 
 (JONSCENDERE, see Scandere. 
 
 CONSEGRARE, see Sacrare. CONSEQUI, see Invemre. 
 
 CONJUGIUM ; MATRIMONIUM ; CONTUBERNIUM ; NUP- 
 n^E. C o n j u g i u m and matrimonium denote 
 the lasting connection between man and wife, for the 
 purpose of living together and bringing up their off 
 spring ; conjugium is a very general term for a 
 mere natural regulation, which also takes place among 
 animals ; contubernium means the marriage con 
 nection between slaves ; matrimonium, the legal 
 marriage between freemen and citizens, as a respectable 
 and a political regulation ; whereas n u p t i se means 
 only the commencement of matrimonium, the wedding, 
 or marriage-festival. 
 
 CONSIDERARE ; CONTEMPLARI. Considerare 
 (from KaT&eiv) denotes consideration as an act of the 
 understanding, endeavoring to form a judgment ; c o n- 
 t e in p 1 a r i (from tcarcfeafjifieiv*) 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 Socius. 
 
 CONSPECTUS, CONSPICERE, see Videre. 
 
 CONSTAT ; APPARET ; ELUCET ; LIQUET. C o n s t a t 
 means a truth made out and fixed, in opp. to a waver 
 ing 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 im 
 age 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. 
 
 CONSUETUDO ; Mos ; RITUS ; C^ERIMONIA. Con- 
 s u e t u d o denotes the uniform observance of anything 
 as a custom, arising from itself, and having its founda 
 tion in the inclination or convenience of an individual or 
 people, eSyo? ; whereas mos (modus) is the habitual 
 observance of anything, as a product of reason, and of 
 the self-conscious will, and has its foundation- in moral 
 views, or the clear dictates of right, virtue, and deco 
 rum, 77^09 ; lastly, r i t u s denotes the hallowed obser 
 vance of anything, either implanted by nature as an in 
 stinct, or introduced by the gods as a ceremony, or 
 which, at any rate, cannot be traced to any human ori 
 gin. Consuetudines" are merely factitious, and 
 have no moral worth ; mores are morally sanctioned 
 by silent consent, as jura and leges by formal de 
 cree ; r i t u s (from dpfe/nos, pi^/xo?), are natural, and 
 are hallowed by their primaeval origin, and are peculiar to 
 the animal, (v. 75.) 2. Ritus is a hallowed obser 
 vance, as directed and taught by the gods or by nature ; 
 whereas c se r i m o n i a (/^Seyu.of/a) is that which ia 
 employed in the worship of the gods. 
 
 CONSUEVISSE, see Solere. CONSUMMARE, see Finire. 
 
 CONTAGIUM, see Lues. 
 
 CONTAMINARE ; INQUINARE ; POLLUERE. C o n t a m- 
 n a r e (from contingo, contagio) means defilement in 
 
46 CONTEMNERE CONTINUTJS. 
 
 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 TrtVo?), 
 in its loathsome effect, as marring what is beautiful, like 
 IJiopvcraeiv ; poll u ere (from pullus, TreXXo?), in its 
 moral effect, as the desecration of what is holy and pure, 
 like fjLiaiveiv. Cic. Caecil. 21, 70. Judiciis corruptis et 
 conta minatis ; compare with Coel. 6. Libidinibus in- 
 quinari ; and Rose. Am. 26, 71. Noluerunt in mare 
 deferri, ne ipsum pollueret, quo csetera quse violata sunt, 
 expiari putantur. (ii. 56.) 
 
 CONTEMNERE, see Spernere. 
 
 CONTEMPLARI, see Considerctre. 
 
 CONTKNDERE, see Dicere. 
 
 CONTENTIO, see Disceptatio. 
 
 CONTENTUM ESSE, see Satis liabere. 
 
 CONTINENTIA, see Modus. CONTINGERE, see Accidere. 
 
 CONTINUO, see Repente. 
 
 CONTINUUS ; PERPETUUS ; SEMPITERNUS ; ^ETERNUS. 
 
 1. Continuum means that which hangs together 
 without break or chasm ; perpetuum, that which 
 arrives at an end, without breaking off before. Suet 
 Cres. 76. Continues consulatus, perpetuam dictaturam. 
 
 2. Perpetuus, sempiternus, and ge t e r n u s, 
 denote continued duration ; but perpetuus, rela 
 tively, with reference to a definite end, that of life for 
 example ; sempiternus and se t e r n u s, abso 
 lutely, with reference to the end of time in general ; 
 sempiternus means, like cuSto?, the everlasting, 
 what lasts as long as time itself, and keeps pace with 
 time ; ae t e r n u m (from aetas) like aitovtov, the eter 
 nal, that which outlasts all time, and will be measured 
 by ages, for Tempus est pars quaedam ceternit, itis. The 
 sublime thought of that which is without beginning and 
 end, lies only in se t e r n u s, not in sempiternus, 
 for the latter word rather suggests the long duration 
 between beginning and end, without noting that eternity 
 has neither beginning nor end. Sempiternus in 
 volves the mathematical, se t 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 tern pus 
 spectare debent ; compare with Fin. i. 6, 17. Motum 
 atomorum nullo a principio, sed ceterno tempore intelligi 
 con venire, (i. 1.) 
 
 CONTRARIUS, see Varius. 
 
 CONTROVERSIA, see Disceptatio. 
 
 CONTUBERNIUM, see Conjugium. 
 
 CONTUMACIA, see Pervicacia. 
 
 CONTUMELIA J INJURIA ; OFFENSIO. I. C 11 1 U- 
 
 m 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 contumelia, so far as it brings on 
 the person who receives it, the imputation of a cowardly 
 or servile spirit. Senec. Clem. i. 10. Contumelias, 
 quse acerbiores principibus solent esse quarn injurice. 
 Pacuv. Non. Patior facile injuriam, si vacua est contu- 
 melia. Ph^dr. Fab. v. 3, 5. Cic. Quint. 30, 96. Verr. 
 iii. 44. 2. C o n t u m e 1 i a and i n j u r i a are actions, 
 whereas o f f e n s i o denotes a state, namely, the mor 
 tified feeling of the offended person, resentment, in opp. 
 to gratia. Plin. H. N. xix. 1. Quintil. iv. 2. Plin. 
 Pan. 18. (iv. 194.) 
 
 CONVENTUS, see Concilium. 
 
 CONVERTERS, see Vertere. 
 
 CONVIVIUM, see Epulce. 
 
 CONVICIUM, see Maledictum. 
 
 COPIA, see Occaxio. COPLE, see .Exercitus. 
 
 COPIOSUS, see Divitioe. CORDATUS, see Sapiens, 
 
 CORPULENTUS, see Pinguis. 
 
 CORPUS, see Cadaver. 
 
 CORRIGERE ; EMEND ARE. Corrigere means to 
 amend, after the manner of a rigid schoolmaster or dis 
 ciplinarian, who would make the crooked straight, and 
 set the wrong right ; whereas emendare, after the 
 manner of an experienced teacher, and sympathizing 
 friend, who would -make what is defective complete. 
 
48 CORRUMPERE CRINIS. 
 
 Plin. Pan. 6, 2. Corrupta est diseiplina castrorum, ut 
 tu corrector emendator(\MQ contingeres; the former by 
 strictness, the latter by wisdom. Cic. Mur. 29. Yeris- 
 sime dixerim, nulla in re te (Catonem) esse hujusmodi 
 ut corrigendum potius quam leviter inflectendus viderere ; 
 comp. with Plin. Ep. i. 10. Non castigat errantes, sed 
 emendat. (v. 319.) 
 
 CORRUMPERE, see Depravare. 
 
 CORUSCARE, see Lucere. 
 
 COXA ; LATUS ; FEMUR. Coxa and coxendix 
 (jco^vrj) mean the hip ; 1 a t u s, the part between the 
 hip and shoulder ; femur and f e m e n, the part under 
 the hip, the thigh, (vi. 84.) 
 
 CRAPULA, see Ebrietas. CRATER, see Pocidum. 
 
 CREARE ; GIGNERE ; PARERE ; GENERARE. 1. C r e 
 are (from icvpat) means, by one s own will and creative 
 power to call something out of nothing ; g i g n e r e 
 (fypyrecftot, <yevea^ai) by procreation or parturition ; 
 g i g n e r e is allied to generare only by procrea 
 tion, and to parere (jreTrapelv, irelpeLii)^ 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 generare is a select expres 
 sion, which represents procreation as a sublime godlike 
 act, and supposes only creative power ; hence, for the 
 most part, homines et bellusB gignunt^ natura et dii 
 generant. And, Corpora gignuntur, poemata generan- 
 tur. Cic. N. D. in. 16. llerculem Jupiter genidt, is a 
 mythological notice ; but Legg. i. 9. Deus hoininem 
 generavit) is a metaphysical axiom, (v. 201.) 
 
 CREBRO, see Scepe. 
 
 CREDERE, see Censere and Fidere. 
 
 CREMARE, see Accendere. CREPITUS, see Fragor. 
 
 CREPUSCULUM, see Mane. CIUMINARI, see Arguere. 
 
 CRINIS ; CAPILLUS ; COMA ; C^SAUIES ; PILUS ; 
 CIRRUS ; CINCINNUS. 1. C r i n i s and c a p i 1 1 u s de 
 note the natural hair merely in a physical sense, like 
 
CRUCIATUS CUBARE. 49 
 
 ; c r i n i s (from /cdprjvov) , any growth of hair, in 
 opposition to the parts on which hair does not grow ; 
 c a p i 1 1 u s (from caput), only the hair of the head, in 
 opp. to the beard, etc. Liv. vi. 16. Suet. Aug. 23. 
 Gels. vi. 2. Cic. Tusc. v. 20. Hull. ii. 5; whereas in 
 coma and c ae s a r i e s the accessory notion of beauty, 
 as an object of sense, is involved, inasmuch as hair is a 
 natural ornament of the body, or itself the object of or 
 nament : c o m a (#0/^77) is especially applicable to the 
 hair of females ; c se s a r i e s, to that of males , like 
 e^Lpa. Hence c r i n i t u s means nothing more than 
 covered with hair; capillatus is used in opp. to 
 bald-headed, Petron. 26, and the Galli are styled co- 
 mati, as wearing long hair, like KapetcofjibwvTes. 2. 
 Crinis, cap ill us, coma, c se sari es, denote the 
 hair in a collective sense, the whole growth of 
 hair ; whereas p i 1 u s means a single hair, and especi 
 ally the short and bristly hair of animals. Hence 
 p i 1 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 capil 
 latus are in opp. to ugly nakedness and baldness, 
 (iii. 14.) 3. Cirrus and c i n c i n n u s denote curled 
 hair ; cirrus (^Kopprf) is a natural, cincinnus 
 (KIKWVOS) an artificial curl. (iii. 23.) 
 
 CRUCIATUS ; TORMENTUM. C r u c i a t u s, c r u c i- 
 m e n t a (/cpo/ca, KpeKw), denote in general any pangs, 
 natural and artificial; tormenta (from torquere), 
 especially pangs caused by an instrument of torture, 
 like the rack. Cic. Phil. xi. 4. Nee vero graviora sunt 
 carnificum tormenta quam interdum cruciamenta mor- 
 borum. (vi. 87.) 
 
 CRUDELITAS, see Scevitia. 
 
 CRUENTUS, CRUOR, see Sanguis. 
 
 CUBARE ; JACERE ; SITUM ESSE. C u b a r e (from 
 ct/o)) denotes the lying down of living beings ; s i t u m 
 e s s e (eroz>, elaai^ of lifeless things ; j a c e r e, of 
 both. C u b a r e and j a c e r e are neuter ; s i t u m 
 e s s e, always passive. Further, c u b a r e gives the 
 E 4 
 
50 CUB1CULUM CULMUS. 
 
 image of one who is tired, who wishes to recruit liia 
 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 /COLT?], evvr) ; 1 e c- 
 t u s, an artificial couch, merely for men, a bed, like 
 \6Krpov. (v. 279.) 
 
 CUBITUS, see Ulna. CUDERE, see Verlerare. 
 
 CUDO, see Cassis. 
 
 CULCITA ; PULVINUS ; PULVINAR. C u 1 c i t a (from 
 calcare ?) is a hard-stuffed pillow ; p u 1 v i n u s and 
 p u 1 v i n a r, a soft elastic pillow ; p u 1 v i n u s, such 
 as is used on ordinary civil occasions : p u 1 v i n a r, 
 such as is used on solemn religious occasions, (vi. 89.) 
 
 CULMEN ; FASTIGIUM. C u 1 m e n means the top, 
 the uppermost line of the roof; fastigium, the 
 summit, the highest point of this top, where the spars 
 of the roof by sloping and meeting form an angle ; 
 therefore fastigium is a part of c u 1 in e n. Virg. 
 .ZEn. ii. 458. Evado ad summi fastigia cul minis. Liv. 
 xl. 2. Yitruv. 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 
 Ko\o(jxi)v ; but fastigium with reference to rank, aa 
 the principal and most imposing point of position, some 
 thing like /copvcfrij ; therefore culmen tectiis only 
 that which closes the building, but fastigium that 
 which crowns it; and fastigium also denotes a 
 throne, whence culmina montium is a much more usual 
 term i\\sm fastigia. (ii. 111.) 
 
 CULMUS ; CALAMUS ; STIPULA; SPICA ; ARISTA ; AR- 
 UNDO ; CANNA. 1. C u 1 m u s means the stalk, with refer 
 ence to its slender height, especially of corn ; calamus 
 (/otXa/Ao?) with reference to its hollowness, especially of 
 reeds. 2. C u 1 m u s means the stalk of corn, as bearing 
 
CULMUS CULPA. 51 
 
 the ear, as the body the head, as an integral part of the 
 whole ; s t i p u 1 a, as being compared with the ear, a 
 worthless and useless part of the whole, as stubble. 3. 
 S p i c a is the full ear, the fruit of the corn-stalk, with 
 out respect to its shape, arista, the prickly ear, the 
 tip or uppermost part of the stalk, without respect to its 
 substance, sometimes merely the prickles. Quintil. i. 
 3, 5. Imitatse spicas herbulae inanibus aristis ante mes- 
 sem flavescunt. 4. C al a m u s, as a reed, is the gen 
 eral term ; a r u n d o (from pobavbs) is a longer and 
 stronger reed ; c a n n a (from tcavwv ?) a smaller and 
 thinner reed. Colum. iv. 32. Ea est arunduieti senec- 
 tus, cum ita densatum est, ut gracilis et cannot similis 
 arundo prodeat. (v. 219.) 
 
 CULPA ; NOXIA ; Noxius ; NOCENS ; SONS. 1. 
 C u 1 p a (/eoXcn/rat) denotes guilt as the state of one 
 who has to answer for an injury, peccatum, delictum, 
 maleficium, scelus, flagitium, or nefas ; hence a respon 
 sibility, and, consequently, a rational being is supposed, 
 in opp. to casus, Cic. Att. xi. 9. Veil. P. ii. 118, or to 
 necessitas, Suet. Cl. 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. Ilia modo in ducibus 
 culpa, quod ut odio essent civibus fecerant ; alia omriis 
 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 es 
 pecially for a fault of the lighter sort, as delictum. 2. 
 Culpa and noxia suppose an injurious action ; but 
 v i t i u m (from avdr^ arrf) merely an action or qual 
 ity deserving censure, and also an undeserved natural 
 defect. 3. Nocens, innocens, denote guilt, or 
 absence of guilt, in a specified case, with regard to a 
 single action ; but n o x i u s, i n n o x i u s, together 
 witii the poetical words nocuus, innocuus, relate 
 
52 CULPARE CUPIDO. 
 
 to the nature and character in general. Plaut. Capt. 
 iii. 5, 7. Decet innocentem servuin atque innoxium 
 confidentem esse ; that is, a servant who knows himself 
 guiltless of some particular action, and who, in general, 
 does nothing wrong. 4. Noxius denotes a guilty 
 person only physically, as the author and cause of an 
 injury, like /3Xa/3e^o? ; but sons (o^oro?) morally and 
 juridically, as one condemned, or" worthy of condemna 
 tion, like ^wo?. (ii. 152.) 
 
 CULPARE, see Arguere. CULTUS, see Vestis. 
 
 CUMULUS, see Acervus. 
 
 CUNJE ; CUNABULA. C u n 86 (jcolTat) is the cradle 
 itself; incunabula, the bed, etc., that are in the 
 cradle. Plaut. True. v. 13. Fasciis opus est, pulvinis, 
 cunts, incunabulis. (vi. 69.) 
 
 CUXCTARI ; KLESITARE ; CESSARE. C u n c t a r i 
 (from %vvKeiV) or /care^et^), means to delay from con 
 sideration, like jjL\\ei,v ; h se s i t a r e, from want of 
 resolution ; c e s s a r e (/ca^/^et^ ?) from want of 
 strength and energy, like bicveiv. The cmictans 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 u- 
 p i d o is the desire after something, considered actively, 
 and as in action, in opp. to aversion ; whereas c u p i d i- 
 t a s is the passion of desire, considered neutrally, as a 
 state of mind, in opp. to tranquillity of mind. C u p i d o 
 must necessarily, c u p i d i t a s may be, in construction 
 with a genitive, expressed or understood ; in this case, 
 c u p i d o relates especially to possession and money, 
 c u p.i d i t a s, to goods of every kind. Veil. P. ii. 33. 
 Pecuniae cupidine : and further on, Interminatam im- 
 perii cupiditatem. 2. C u p i d o and c u p i d i t a 8 
 stand in opp. to temperate wishes ; libido (from X/\/r) 
 the intemperate desire and capricious longing after 
 something, in opp. to rational will, ratio, Suet. Aug. 69, 
 or volantas, Cic. Earn* ix. 16. Libidines are lusts, 
 
CUR CURVUS. 53 
 
 with reference to the want of self-government ; v o 1 u p- 
 t a t e s, pleasures, in opp. to serious employments, or to 
 pains. Tac. H. ii. 31. Minus Vitellii ignavae voluptates 
 quam thorns flagrantissimae libidines timebantur. (v. 
 60.) 
 
 CUR ; QUARE. Cur (from quare ? or KW ;) serves 
 both for actual questions, and for interrogative forms of 
 speech ; whereas quare serves for those questions 
 only, to which we expect an answer, (vi. 93.) 
 
 CURA ; SOLLICTTUDO ; ANGOR ; DOLOR ; ^EGRITUDO. 
 Cur a, sollicitudo, and a n g o r, mean the disturb 
 ance of the mind with reference to a future evil and 
 danger ; c u r a (from the antiquated word coera, from 
 Kolpavos*) as though tfulriess, uneasiness, apprehension, 
 in opp. to incuria, like (ftpovrk ; sollicitudo, as 
 sensitiveness, discomposure, anxiety, in opp. to securi- 
 tas, Tac. H. iv. 58, like pepipva; a n g o r (from 7X) 
 as a passion, anguish, fear, in opp. to solutus animus ; 
 whereas dolor and ae g r i t u d o relate to a present 
 evil ; dolor (from ^\dv ?) as a hardship or pain, in 
 opp. to gaudium, aA/yo? ; ae g r i t u d o, as a sickness 
 of the soul, like avia, in opp. to alacritas. Cic. Tusc. v. 
 16. Cic. Fin. i. 22. Nee praeterea res ulla est, quae 
 sua natura aut sollicitare possit aut angere. Acciua 
 apud Non. Ubi cura est, ibi anxitudo. Plin. Ep. ii. 11. 
 Caesar mihi tantum studium, tantam etiam cur am 
 nimiura est enim dicere sollicitudinem praestitit, ut, 
 etc. Qnintil. viii. pr. 20. Curam ego verborum, rerum 
 volo esse sollicitudinem. (iv. 419.) CURTUS, see Brevis. 
 
 CURVUS ; UNCUS ; PANDUS ; INCURVUS ; RECURVUS ; 
 REDUNCUS ; REPANDUS ; ADUNCUS. 1. C u r v u s, or 
 in prose mostly curvatus, denotes, as a general ex 
 pression, all crookedness, from a slight degree of crook 
 edness to a complete circle ; 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 
 
 E* 
 
54 CUSPIS DEFEND ERE. 
 
 line ; the i n c u r v a suppose a straight line ending in 
 a curve, like eTrtKayu/TnJ?, the augur s staff, for example, 
 or the form of a man who stoops, etc. 3. Recurvus, 
 reduncus, arid repandus, denote that which is 
 bent outwards ; a d u n c u s, that which is bent inwards. 
 Plin. H. N. xi. 87. Cornua aliis adunca, aliis redunca. 
 (v. 184.) 
 
 CUSPIS, see Acies. 
 
 CUSTODIA ; CARCER ; ERGASTULUM. C u s t o d i a 
 (from /ceifeco ) is the place where prisoners are confined, 
 or the prison ; career (tcdp/capov, redupl. of tcapk, 
 circus), that part of the prison that is meant for citi 
 zens ; ergastulum (from epydfyijuu, or et/yyo>), 
 the house of correction for slaves. 
 
 CUTIS, see Tergus. CYATHUS, see Poculum. 
 
 CYMBA, see Navigium. 
 
 D. 
 
 DAMNUM; DETRIMENTUM ; JACTURA. Damnum 
 (J&cnrdv rj) is a loss incurred by one s self, in opp, to lu- 
 crum. Plaut. Cist. i. 1,52. Capt. ii. 2, 77. Ter. Heaut. 
 iv. 4, 25. Cic. Fin. v. 80. Sen. Ben. iv. 1. Tranq. 15; 
 whereas detrimentum (from detrivisse) means a 
 loss endured, in opp. to emolumentum. Cic. Fin. i. 16. 
 iii. 29 ; lastly, jacturaisa voluntary loss, by means 
 of which one hopes to escape a greater loss or evil, a 
 sacrifice. Hence d a m n u m is used for a fine ; and 
 in the form, Videant Coss., ne quid resp. detrimenti ca- 
 piat, the word damnum could never be substituted fot 
 detrimentum. (v. 251.) 
 
 DAPES, see Epulce. DEAMARE, see Diliyere. 
 
 DEAMBULARE, see Ambulare. 
 
 DEBERE, see Necesse cst. DECERNERE, see Destinare 
 
 DECIPERE, see Fallere. DECLARARE, see Ostendere 
 
 DECORARE, see Comere. DEDECUS, see Ignominia. 
 
 DEDICARE, see Sacrare. DEDUCERE, see Comitari. 
 
 DEESSE, see Abesse. DEFENDERE, see Tueri. 
 
 DEPERRE, see Arguere. 
 
DEFICERE DELICTUM. 55 
 
 DEFICERE, see Abesse and Turbce. 
 
 DEFLERE, see Lacrimare. DEFORMIS, see Teeter. 
 
 DEGERE, see Agere. DE INTEGRO, see Iterum. 
 
 DELECTATIO, see Oblectatio. 
 
 DELERE, see Abolere. 
 
 DELIBUTUS ; UNCTUS ; OBLITUS. Delibutua 
 (from \etj3eiv, \i0deiv), besmeared with something 
 greasy, is the general expression ; u n c t u s (from 
 7/309 ? or vtfx,i<v ?) means anointed with a pleasant 
 ointment ; and o b 1 i t u s from oblino), besmeared with 
 something impure, (vi. 98.) 
 
 DELICTUM ; PECCATUM ; MALEFACTUM ; MALEFICIUM; 
 FACINUS ; FLAGITIUM ; SCELUS ; NEFAS ; IMPIETAS. 1. 
 D e 1 i c t u m and peccatum denote the lighter sort 
 of offences ; d e 1 i c t u m, more the transgression of 
 positive laws, from levity ; peccatum (from wa^ife), 
 rather of the laws of nature and reason, from indiscre 
 tion. 2. A synonyme and as it were a circumlocution 
 of the above words ismalefactum; whereas m a 1 e- 
 f i c i u m and f a c i n u s involve a direct moral refer 
 ence ; maleficiumis any misdeed which, as spring 
 ing from evil intention, deserves punishment ; but f a c i- 
 n u s, a crime which, in addition to the evil intention, 
 excites astonishment and alarm from the extraordinary 
 degree of daring requisite thereto. 3. There are as 
 many sorts of evil deeds, as there are of duties, against 
 oneself, against others, against the gods ; f 1 a g i t i u m 
 (from y8\o7t?) is an offence against oneself, against 
 one s own honor, by gluttony, licentiousness, cowardice ; 
 in short, by actions which are not the consequence of 
 unbridled strength, but of moral weakness, as evincing 
 ignavia, and incurring shame ; whereas s c e 1 u s 
 (<rtc\r)pov ) is an offence against others, against the right 
 of individuals, or the peace of society, by robbery, mur 
 der, and particularly by sedition, by the display, in 
 short, of malice ; n e f a s (afyarov) is an offence against 
 the gods, or against nature, by blasphemy, sacrilege, 
 murder of kindred, betrayal of one s country ; in short, 
 
56 DELIGERE DEPLOKAEE. 
 
 by the display of impietas, an impious outrage. Tac. G. 
 12. (ii. 139.) 
 
 DELIGERE ; ELIGEKE. D e 1 i g e r e means to choose, 
 in the sense of not remaining undecided in one s choice ; 
 e 1 i g e r e, to choose, in the sense of not taking the first 
 thing that comes, (v. 98.) 
 
 DELIRIUM, see Amens. DELUBRUM, see Templum. 
 
 DEMENS, see Amens. 
 
 DEMERE ; ADIMERE ; EXIMERE ; AUFERRE ; ERI- 
 PERE ; SURRIPERE ; FuRARi. 1. D e m e r e, a d im ere, 
 and e x i m e r e, denote a taking away without force or 
 fraud ; 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. Fain. i. 7. 
 Acad. iv. 16. Gels. i. 3. Liv. ii. 60 ; adimere, to 
 take away a possession from its possessor, who thereby 
 becomes poorer, in opp. to dare and redder e. Cic. Verr. 
 i. 52. Fam. viii. 10. Phil. xi. 8. Suet. Aug. 48. Tac. 
 Ann. xiii. 56 ; e x i m e r e, to remove an evil from a 
 person oppressed by it, whereby he feels himself light 
 ened. 2. Auferre, eripere, surripere, and 
 f u r a r i, involve the notion of an illegal and unjust tak 
 ing away ; auferre, as a general expression for taking 
 away anything ; eripere, by force to snatch away ; 
 surripere and f u r a r i, secretly and by cunning ; but 
 surripere may be used for taking away privily, even 
 when just and prudent self-defence may be pleaded as 
 the motive; whereas furari (fywpav, 0e^co) is only 
 applicable to the mean handicraft of the thief. Sen. 
 Prov. 5. Quid opus fuit auferre? accipere potuistis ; 
 sed ne nunc quidein auferetis, quia nihil eripitu, nisi re- 
 tinenti. Cic. Verr. i. 4, 60. Si quis clam surripiat aut 
 eripiat palam atque auferat: and ii. 1, 3. Non fur em 
 Bed ereptorem. (iv. 123.) 
 
 DEMOLIRI, see Destruere. DEMORI, see Mors. 
 
 DENEGARE, see Negare. DENSUS, see Angustus. 
 
 DENUO, see lierum. 
 
 DEPLORABE, see Lacrimare. 
 
DEFRAY ARE DESTRUERE. 57 
 
 DEPRAVARE ; CORRUMPERE. Depravare denotes 
 to make anything relatively worse, provided it is still 
 susceptible of amendment, as being merely perverted 
 from its proper use ; whereas corrumpere denotes 
 to make anything absolutely bad and useless, so that it 
 is not susceptible of amendment, as being completely 
 spoilt. (v. 321.) 
 
 DERIDERE, see Ridere. DESCISCERE, see Turbce. 
 
 DESERERE, see Relinquere. DESERTUM, see Solitudo. 
 
 DESIDERARE, see Requirere. DESIDIA, see Ignavia. 
 
 DESINERE ; DESISTERE. D e s i n e r e denotes only 
 a condition in reference to persons, things, and actions, 
 as, to cease ; whereas d e s i s t e r e, an act of the will, 
 of which persons only are capable, as to desist, (iil 
 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 aftd statuere as a political, act. 2. 
 Destinare means to forma decided resolution, by 
 which a thing is set at rest ; obstinare, to form an 
 unalterable resolution, whereby a man perseveres with 
 obstinacy and doggedness. 3. Decernere denotes 
 the final result of a formal consultation, or, at least, of a 
 deliberation approaching the nature and seriousness of 
 a collegial.discussion ; statuere, to settle the termi 
 nation of an uncertain state, and constituere is the 
 word employed, if the subject or object of the transac 
 tion is a multitude. Cic. Fr. Tull. Hoc judicium sic 
 expectatur, ut non unae rei statui, sed omnibus constitui 
 putetur. (iv. 178.) 
 
 DESTINATIO, see Pervioacia. 
 
 DESTITUERE, see Relinquere. 
 
 DESTRUERE ; DEMOLIRI. Destruere means to 
 pull down an artificially constructed, d e m o 1 i r i, a 
 solid, building, (vi. 2.) 
 
58 DETERIOR DICERE. 
 
 DETERIOR ; PEJOR. Deterior (a double compa 
 rative from de) means, like ^eipwv^ that which has de 
 generated from a good state, that which has become less 
 worthy; whereas pejor (from 7reo?), like KOKICOV, 
 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 ig- 
 navior sit deliberari non potest : in this passage deterior 
 would form no antithesis to ignavior. The deternmi 
 are the objects of contempt, the pessimi of abhorrence ; 
 Catullus employs the expression pessimas puellas, the 
 worst of girls, in a jocular sense, in a passage where 
 . this expression has a peculiar force ; whereas deterrimus 
 could, under no circumstances, be employed as a jocular 
 expression, any more than the words wretched, depraved. 
 (i. 53.) 
 
 DETESTART, see Abominari. DETINERE, see Manere. 
 
 DETRECTATIO, see Invidia. 
 
 DETRIMEN-TUM, see Damnum. DEUS, see Numen. 
 
 DEVERSORIUM ; HOSPITIUM ; CAUPONA ; TABERNA ; 
 POPINA ; GANEUM. Deversorilim 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 m, 
 an inn for the reception of strangers ; c a u p o n a (from 
 KapTTov&^ai ?) a tavern kept by a publican. These 
 establishments afford lodging as well as food ; whereas 
 t a b e r n ae, p o p i n ae, g a n e a, only food, like 
 restaurateurs; t a b e r n a? (from trabes?), for the 
 common people, as eating-houses ; p o p i n se (from 
 popa, Tre-^rai) , for gentlefolks and gourmands, like ordi 
 naries * g a n e a (from dyavos ?), for voluptuaries. 
 (vi. 101.) 
 
 L EVINCIRE, see Ligare. DICARE, see Sacrare. 
 
 DIOERE ; Aio ; INQUAM ; ASSEVERARE ; AFFIRMARE ; 
 CoNTjrtfDERE ; 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. Kul ii. 1. Ver. ii. 1, 71, 86. Plin. Ep. iv. 20. 
 
DICERE. 59 
 
 vii. 6, like \eyeiv ; but a i o expresses an affirmation, 
 with reference to the speaker, in opp. to nego. Cic. 
 Off. Hi. 23. Plaut. Rud. ii. 4, 14. Terent Eun. ii. 2, 
 21, like (frdvcu. 2. Ai t is in construction with an indi 
 rect form of speech, and therefore generally governs an 
 infinitive ; whereas i n q u i t is in construction with a 
 direct form of speech, and therefore admits an indica 
 tive, imperative, or conjunctive. 3. A i o denotes the 
 simple affirmation of a proposition by merely expressing 
 it, whereas as s e v e r ar e, affirm are, conten 
 der e, denote an emphatic affirmation ; asseverare 
 is to affirm in earnest, in opp. to a jocular, or even light 
 affirmation, jo cari. Cic. Brut. 85; affirm are, to 
 affirm as certain, in opp. to doubts and rumors, dubitare, 
 Divin. ii. 3, 8; con tend ere, to affirm against con 
 tradiction, and to maintain one s opinion, in opp. to 
 yielding it up, or renouncing it. 4. Die ere ($el%ai) 
 denotes to say, without any accessory notion, whereas 
 loqui (\atcelv), as a transitive verb, with the con 
 temptuous accessory notion that that which is said is 
 mere idle talk. Cic. Att. xiv. 4. Horribile est quae 
 loquantur, quse minitentur. 5. L o q u i denotes speak 
 ing in general; fabulari, a good-humored, or, at 
 least, pleasant mode of speaking, to pass away the time, 
 in which no heed is taken of the substance and import 
 of what is said, like \a\etv; lastly, die ere, as a 
 neuter verb, denotes a speech prepared according to the 
 rules of art, a studied speech, particularly from the 
 rostrum, like X^yetf. Liv. xlv. 39. Tu, centurio, miles, 
 quid de imperatore Paulo senatus decreverit potius 
 quam quid Sergio Galba fabuletur audi, et hoc 
 dicere me potius quam ilium audi ; ille nihil prae- 
 terquam loqui, et id ipsum maledice et maligne diditit. 
 Cic. Brut. 58. Scipio sane mihi bene et loqui videtur et 
 dicere. Orat. iii. 10. Neque enim conamur docere eum 
 dicere qui loqui nesciat. Orat. 32. Muren. 34, 71. 
 Suet. Cl. 4. Qui tarn aaafy&s loquatur, qui possit quum 
 declamat o-a^co? dicere quse dicenda sunt non video 
 
60 DICTERIUM - DIFFERRE. 
 
 6. Fari (<amt) 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 u i 
 (Xa/cew/), as the means of giving utterance to one s 
 thoughts, in opp. to t acere. And as f a r i 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, /ait ; whereas 
 1 o q u i, as a usual mode of speaking, is applicable to 
 excess in speaking, loquacitas. (iv. 1.) 
 
 DICTERIUM, see Verbum. 
 
 DICTO AUDIENTEM ESSE, see Parere. 
 
 DIES ; TEMPUS ; TEMPESTAS ; DIE ; INTERDIU. 1. 
 Dies (from eV&o?) denotes time in its pure abstract 
 nature, as mere extension and progression ; whereas 
 temp us and tempestas, with a qualifying and 
 physical reference, as the weather and different states 
 of time ; t e m p u s denotes rather a mere point of 
 time, an instant, an epoch ; tempestas, an entire 
 space of time, a period. Hence dies docebit re 
 fers to a long space of time, after the lapse of which in 
 formation will come, like xpovos ; whereas t e m p u g 
 docebit refers to a particular point of time which 
 shall bring information, like Kaipbs. (iv. 267.) 2. Die 
 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 noctu ; 
 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. Differre denotes delay in a negative 
 sense, whereby a thing is not done at present, but laid 
 aside ; whereas proferre and procrastinare, 
 delay in a positive sense, as that which is to take place 
 at a future time; proferre refers to some other 
 time in general ; procrastinare, to the very next 
 opportunity. 2. Differre denotes an action, the be 
 ginning of which is put oif; prorogare, 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 Merere. DILIGENTIA, see Opera. 
 
 DILIGERE; AMARE ; DEAMARE ; ADAMARE ; CARI- 
 TAS ; AMOR ; PIETAS. 1. D i 1 i g e r e (from a\yt-iv) 
 is love arising from esteem, and, as such, a result of re 
 flection on the worth of the beloved object, like (f>L\elv ; 
 whereas a m a r e is love arising from inclination, which 
 has its ground in feeling, and is involuntary, or quite 
 irresistible, like epav, epaa^at , diligere denotes a 
 purer love, which, free from sensuality and selfishness, 
 is also more calm; am are, a warmer love, which, 
 whether sensual or platonic, is allied to passion. Cic. 
 Att. xiv. 17. Tantum accessit ut mihi nunc denique 
 amare videar, ante dilexisse. Fam. xiii. 47. Brut. i. 1. 
 Plin. Ep. iii. 9. 2. A m are means to iove 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. Caritas, in an objective sense, 
 means to be dear to some. one ; a m o r, to hold some one 
 dear : hence the phrases, Caritas apud aliquem ; amor 
 erga aliquem. 4. C a r i t a s, in a subjective sense, de 
 notes any tender affection, especially that of parents to 
 wards their children, without any mixture of sensuality, 
 and refers merely to persons, like a^airr] or aropjij ; 
 whereas amor denotes ardent passionate love to per 
 sons or things, like epw?.; lastly, p i e t a s (from ^;%oj, 
 ^1775), the instinctive love to persons and things, which 
 we are bound to love by the holy ties of nature, the 
 gods, those related to us by blood, one s native country, 
 and benefactors. Caritas rejoices in the beloved 
 object and its possession, and shows itself in friendship 
 and voluntary sacrifices ; amor wishes evermore to get 
 the beloved object in its power, and loves with a restless 
 unsatisfied feeling; pie t as follows a natural impulse 
 and religious feeling, (iv. 97.) 
 
62 DILUCULUM DISCERNEKE. 
 
 DILUCULUM, see Mane. 
 
 DIMETARI, DIMETIRI, see Metiri. 
 
 DIMICARE, see Pugnart. DIMITTERE, see Mittere. 
 
 DIRIMERE, see J&ividere. DIRIPERE, see Vastare. 
 
 DIRUS, see Atrox. 
 
 DISCEPTATIO ; LITIGATIO ; CONTROVERSY ; CON- 
 TENTIO ; ALTERCATIO ; JURGIUM RIXA. 1. D i s- 
 ceptatio, litigatio, and con oversia, are dis 
 sensions, the settling of which is attempted quietly, and 
 in an orderly way ; contentio, alter catio, and 
 jurgium, such as are conducted with passion and 
 vehemence, but which are still confined to words; rixae 
 (o^eW?;?) , such as, like frays and broils come to blows, 
 or at least threaten to come to blows, and are mid-way 
 between jurgium and pugna. Liv. xxxv. 17. Ex 
 disceptatione altercationem fecerunt. Tac. Hist. i. 64. 
 Jurgia primum, mox rixa inter Batavos et legionarios. 
 Dial. 26. Cassius Severus non pugnat, sed rixatw. 
 2. Controversia takes place between two parties 
 the moment they place themselves in array on opposite 
 sides ; disceptatio, when they commence disputing 
 with each other, in order to arrive at the path of truth, 
 or to discover what is right, but without a hostile feel 
 ing ; litigatio, when a hostile feeling and a personal 
 interest are at the bottom of the dispute. 3. Con 
 tentio would maintain the .right against all opponents, 
 and effect its purpose, whatever it may be, by the 
 strenuous exertion of all its faculties ; altercatio 
 would not be in debt to its opponent a single word, but 
 have the last word itself; jurgium (from opyrf) will, 
 without hearkening to another, give vent to its ill-humor 
 by harsh words. Contentio presents the serious 
 image of strenuous exertion ; a 1 1 e r c a t i o, the comic 
 image of excessive heat, as in women s quarrels ; jur 
 gium, the hateful image of rude anger, (v. 274.) 
 
 DISCERNERE ; DiSTiNGUERE. Discernere (Sm- 
 tcpiveiv) means to distinguish by discrimination and 
 judgment ; distinguere (Sicurrlftu, or 
 by signs and marks, (vi. 108.) 
 
DISCIPLINE DISSERERE. 63 
 
 DISCIPLINE, see Literce. DISCRIMEN, see Tentare. 
 
 DISERTUS ; FACUNDUS; ELOQUENS. Disertua 
 andfacundus denote a natural gift or talent for 
 speaking, whereas e 1 o q u e n s, aft acquired and culti 
 vated art. D i s e r t u s is he who speaks with clear 
 ness and precision; facundus, he who speaks with 
 elegance and beauty ; eloquens, he who combines 
 clearness and precision with elegance arid beauty. The 
 disertus makes a good teacher, who may nevertheless be 
 confined to a one-sided formation of intellect ; the 
 facundus is a good companion, whose excellence may 
 nevertheless be confined to a superficial adroitness in 
 speaking, without acuteness or depth, whereas the elo- 
 quenSj whether he speaks as a statesman or as an author, 
 must, by talent and discipline in all that relates to his 
 art, possess a complete mastery over language, and the 
 resources of eloquence. Cic. Orat. 5, 19. Antonius 
 .... disertos ait se vidisse multos, eloquent em omnino 
 neminem. Quintal, viii. pr. 13. Diserto satis dicere 
 quae oporteat ; ornate autem dicere proprium est elo- 
 quentissimi. Suet. Cat. 53. Eloqueritice quam pluri- 
 mum adtendit, quantumvis facundus et promptus. (iv. 
 14.) 
 
 DISPAR, see ^Equus. DISPERTIRE, see Dividere. 
 
 DISPUTARE, see Disserere. 
 
 DISSERERE ; DISPUTARE. Disserere (Siepeiv) 
 means to express an opinion in a didactic form, and at 
 the same time to explain the grounds of that opinion ; 
 but disputare (bianrv^ecfeai) in a polemical form, 
 and to take into consideration the arguments against it, 
 and with one s opponent, whether an imaginary person 
 or actually present, to weigh argument against argu 
 ment, and ascertain on which side the balance of truth lies. 
 The disserens takes only a subjective view of the ques 
 tion ; but the disputans would come at a result of ob 
 jective validity. Disserere, moreover, denotes a 
 freer, disputare a more methodical discussion of the 
 subject. Cic. Rep. Hi. 16 i. 2-L Fin. i. 9, 31. Orat. 
 ii. 3, 13. (iv. 19.) 
 
64 DISTINGUERE DIVINARE. 
 
 DISTINGUERE, see Discernere. 
 
 DISTRIBUERE, see Dividere. 
 
 Dm, DIUTIUS, DIUTINUS, see Pridem. 
 
 DIVELLLRE, see Frangere. DIVERSUS, see Varius* 
 
 DIVIDERE ; PARTIRI ; DIRIMERE ; DISPERTIRE ; 
 DISTRIBUERE. 1. Dividere and di rime re mean 
 to divide something, merely m order to break the unity 
 of the whole, and separate it into parts, whereas par- 
 iriri means to divide, in order to get the parts of 
 the whole, and to be able to dispose of them. Hence 
 the phrases divide et impera, and dividere sen- 
 tentiaSi 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. Quintal, 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. Dividere means also to 
 separate into parts, without any accessory notion, where 
 as d i s p e r t i r e, with reference to future possessors, 
 and distribuere, with reference to the right owners, 
 or to proper and suitable places, (iv. 156.) 
 
 DIVINARE ; PR^ESAGIRE ; PR^ESENTIRE ; PRJEVI- 
 DERE ; VATICINARI ; PiUBPictRE. 1. Divinare 
 denotes foreseeing by divine inspiration and supernatural 
 aid, like fjiavrevea^ai ; praesagire (prse and rjyeia-- 
 Sat), in a natural way, by means of a peculiar organi 
 zation of mind bordering on the supernatural ; p r ae- 
 s e n t i r e and p r 96 v i d e r e, by an unusual measure 
 of natural talent ; praesentire, by immediate pre 
 sentiment ; prsevidere, by foresight, by an acute 
 
DIVITI^E DOCTRINA. 65 
 
 and happy combination. 2. D i v i n a r e, etc., are 
 merely acts of perception, whereas vaticinatio and 
 p r se d i c t i o, the open expression of what is foreseen ; 
 vaticinatio, that of the divinam and prcesagiens, 
 like TrpcxfrrjTeia, prophecy ; but p r ae d i c t i o, that of 
 the prcesentiens and prcevidens, prediction, (vi. 105.) 
 
 DIVITLE ; OPES ; GAZ.E ; LOCUPLES ; OPULENTUS ; 
 COPIOSUS. 1. D i v i t i ae and g a z 33 denote riches 
 quite generally, as possessions and the means of satisfy 
 ing one s wishes of any sort, whereas o p e s, as the 
 means of attaining higher ends, of aggrandizing one s 
 self, and of acquiring and maintaining influence. D i- 
 v i t i ae (from Seveiv) denotes the riches of a private per 
 son, like TrXouro? ; opes (opulentus, 7roA.iV), the 
 instrument of the statesman, or of the ambitious in 
 political life ; g a z ae, the treasure of a king or prince, 
 like ^rjcravpoi. 2. Dives means rich in opp. to 
 poor, Quintil. v. 10, 26, like 7r\ovcrios ; 1 o c u p 1 e s 
 (loculos Tr\r fiswv) , well-off, in opp. to egens, egenus, Cic. 
 Plane. 35. Ros. Com. 8, like a</>yeto? ; opulentus 
 and c o p i o s u s, opulent, in opp. to inops^ Cic. Parad. 
 6. Tac. H. iii. 6, like einropos. (v. 81.) 
 
 DIVORTIUM, see Repudium. Divus, see Numen. 
 
 DOCTOR, PRECEPTOR; MAGISTER. Doc tor means 
 the teacher, as far as he imparts theory, with reference 
 to the student, in opp. to the mere hearer : p r ae c e p- 
 t o r, as far as he leads to practice, in reference to the 
 pupil, in opp. to the mere scholar ; magister, in a 
 general sense, with reference to his superiority and 
 ascendency in knowledge, in opp. to the laity. Cic. 
 Orat. iii. 15. Yetus ilia doctrina eadem videtur et 
 recte faciendi et bene dicendi magistra, neque disjunct! 
 doctores, sed iidem erant vivendi prceceptores atque di 
 cendi. And. Mur. 81. (vi. 105). 
 
 DOCTRINA ; ERUDITIO. Doctrina denotes learn 
 ing 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. Doctrina evinces a su 
 
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 therefore, even as 
 a mere theory, be of more evident service in practice 
 than that which is indirectly important ; e r u d i t i o 
 stands in still closer relation to practice, and involves 
 the co-operation of the different branches of knowledge 
 and different studies to the 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 Literjcc. 
 
 DOLOK; TRISTITIA ; MCESTITIA ; LUCTUS. 1. Do- 
 1 o r (from ^Xaz;, 0^X^09 ?) denotes an inward feeling 
 of grief, opp. to gaudium, Cic. Phil. xiii. 20. Suet. 
 Caes. 22, like 01X709 ; whereas t r i s t i t i a, 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 oc s t i t i a 
 are the natural and involuntary manifestation of it in 
 the gestures of the body and in the countenance ; 1 u c- 
 tus (aXv/cro9), its artificial manifestation, designedly, 
 and through the conventional signs of mourning, as 
 cutting off the hair, mourning clothes, etc., at an ap 
 pointed time, like TTO&O?. M oe r o r also serves for 
 a heightened expression of dolor, and 1 u c t u s of 
 mcuror and tristitia, as far as the manifestation is 
 added to distinguish the feeling from it. Cic. Att. 
 xii. 28. Mcerorem minui ; dolorem nee potui, nee si 
 possem vellem. Phil. xi. 1. Magno in dolore sum, 
 vel in moerore potius, quern ex miserabili morte C. Tre- 
 bonii accepimus. Plin. Ep. v. 9. Illud non triste so- 
 lum, verum etiam luctuosum, quod Julius avitus deces- 
 sit. Tac. Agr. 43. Finis vitae ejus nobis luctuosus, 
 amicis tristis ; for relations only put on mourning. Tac. 
 Ann. ii. 82. Quanquam nee insignibus lugentium ab- 
 stinebant, altius animis mcerebant. Cic. Sext. 29, 39. 
 Luctum nos hausimus majorem dolorem ille animi non 
 
DOLOR DORSUM. Di 
 
 minorem. 2. Tristitia (from rapa/cros ?) denotes the 
 expression of grief ih a bad sense, as gloom, fretfulness, 
 and ill-humor, opp. to kilaratus, Cic. Att. xii. 40. Fin. 
 v. 30. Caecil. ap. Gell. xv. 9. Quintil. xi. 3, 67, 72, 
 79,151; whereas moostitia (from /j,vpa>) denotes grief, 
 as deserving of commiseration, as affliction, when a most 
 just grief gives a tone of sadness, in opp. to Icetus, Sail. 
 Cat. f. Tac. Ann. i. 28. Tristitia is more an affair of 
 reflection ; m oe s t i t i a, of feeling. The*fn*&, like the 
 truculent us, is known by his forbidding look, his wrinkled 
 forehead, the contraction of his eyebrows ; the mcestus, 
 like the afflict us , by his lack-lustre eyes and dejected 
 look. Tac. Hist. i. 82. Rarus per vias populus mces- 
 ta plebs ; dejecti in terram rnilitum vultus, ac plus tris- 
 titce quam poenitentiae. Cic. Mur. 24, 49. Tristem 
 ipsum, mcestos amicos : and Orat. 22, 74. (iii. 234.) 
 
 DOLOR, see Car a. DOMUS, see Aedificium. 
 
 DONUM ; MUNUS ; LARGITIO ; DONARIUM ; DONATI- 
 VUM ; LIBERALITAS. 1. Donum (a)Tivrf) means a 
 present, as a gratuitous gift, by which the giver wishes 
 to confer pleasure, like Swpov ; whereas m u n u s, as a 
 reward for services, whereby the giver shows his love or 
 favor, like yepas ; 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. Cses. 28. Aliis captivorum millia dono afferens ; 
 that is, not merely as a loan : compare with Ner. 46. 
 Auspicanti Sporus annulum muneri obtulit ; that is, aa 
 a handsome return. Tac. H. ii. 30. Id comitatem 
 bonitatemque faventes vocabant, quod sine modo (Vi- 
 tellius) donaret sua largiretur aliena. 2. Donarium 
 denotes particularly a gift to a temple ; d o n a t i v u m, 
 a military gift, or earnest-money, which the new em 
 peror at his accession to the throne distributes among 
 the soldiers ; liberalitas, a gift which the emperor 
 bestowed, generally on a poor nobleman, for his support. 
 (iv. 142.) 
 
 DORSUM; TERGUM. Dor sum (from Se /sa?) denotes 
 
68 DUBIUS DUPLEX. 
 
 the back, in an horizontal direction, consequently the 
 back of an animal, in opp. to the belly, like vwrov ; 
 t e r g u m (from rpa^Xo?) , the back, in a perpendicu 
 lar direction, consequently the part between the should- 
 ders in a man, in opp. to the breast, like fjierdfypevov. 
 Hence d o r s u m m o n t i s denotes the uppermost 
 surface ; tergum mentis, the hinder part of a 
 mountain, (v. 15.) 
 
 DUBIUS ; AMBIGUUS ; ANCEPS. D u b i u s (Soto?) and 
 a m b i g u u s (a/^l? e^wv) denote doubt, with refer 
 ence to success or failure, fortune or misfortune ; a n- 
 ceps, with reference to existence itself, to the being or 
 not being. Veil. Pat. ii. 79. Ea patrando bello mora 
 fuit, quod postea dubia et interdum ancipiti fortuna ges- 
 tum est. Tac. Ann. iv. 73. (v. 282.) 
 
 DUDUM, see Pridem. DULCIS, see Suavis. 
 DUMI ; SENTES ; VEPRES. D u m i denotes bushes grow 
 ing thickly together, which present the appearance of a 
 wilderness ; s e n t e s, prickly and wounding bushes, 
 thorn-bushes ; v e p r e s combines both meanings ; thorn- 
 bushes w ich make the ground a wilderness, (vi. 108.) 
 
 DUPLEX ; DUPLUM ; GEMINUS ; DUPLICITER ; BIFA- 
 RIAM. 1. Duplex (8i7rXaf) denotes double, as dis 
 tinct magnitudes to be counted : d u p 1 u m (nr\ovv) 
 as continuous magnitudes to be weighed or measured. 
 Duplex is used as an adjective, d u p 1 u m as a sub 
 stantive. Quintil. viii. 6, 42. In quo et numerus est 
 duplex et duplum virium. 2. In d u p i e x (as in 
 StTrXoO?), do idleness is the primary, similarity and 
 equality the secondary notion ; in g e in i n u s ^ns 
 in S/Su/u-o?), the notion of similarity and equality is the 
 primary, that of doubleness the secondary one. In Cic. 
 Part. 6. Verba geminata et diiplicata vel etiam saepius 
 iterata ; the word geminata refers to the repetition of 
 the same notion by synonymes ; duplicata to the repeti 
 tion of the same word. 3. Dupliciter is always 
 modal ; in two different manners, with double purpose ; 
 b i f a r i a m is local, in two places, or two parts. Cic, 
 
EBRIUS ELOQUI. 69 
 
 Fam. ix. 20. Dupliciter delectatus sum literis tuis ; 
 compare with Tusc. iii. 11. Bifariam quatuor pertur- 
 bationes Eequaliter distributse sunt. (v. 281.) 
 
 E. 
 
 EBRIUS ; VINOLENTUS ; TREMULENTUS ; CRAPULA ; 
 EBRIOSUS. 1. Ebrietas places the consequences 
 of the immoderate use of wine in its most favorable 
 point of view, as the exaltation and elevation of the 
 animal spirits, arid in its connection with inspiration, like 
 fjieSr) ; whereas vinolentia, and the old word 
 t e m u 1 e n t i a, in its disgusting point of view, as 
 brutal excess, and in its connection with the loss of 
 recollection, like olvwo-is ; lastly, c r a p u 1 a, the ob 
 jective cause of this condition, like KpaiTraXr). 2. 
 E b r i u s,-and the word of rare occurrence, m a d u s a, 
 denote a person who is drunk, with reference to the 
 condition ; ebriosus, a drunkard, with reference to 
 the habit, (v. 330.) 
 
 ECCE, see En. EDITUS, see Altus. 
 
 EDULIA, see Alimenta. EGERE, see Carere. 
 
 EGESTAS, see Paupertas. EJULARE, see JLacrimare. 
 
 ELABORARE, see Labor. ELIGERE, see Diligere. 
 
 E LONGINQUO, see Procul. ELOQUENS, see Disertus. 
 
 ELOQUI; ENUNCIARE ; PROLOQUI ; PRONUNCIARE ; 
 RECITARE. 1. Eloqui and enunciare denoteanact 
 of the intellect, in conformity to which one utters a thought 
 that was resting in the mind ; but the eloquens regards 
 therein both substance and form, and would express his 
 thought in the most perfect language ; whereas the 
 enuncians regards merely the substance, and would 
 only make his thought publici juris, or communicate it ; 
 hence e 1 o c u t i o belongs to rhetoric, enuntiatio to 
 logic. 2. On the other hand, p r o 1 o q u i denotes a moral 
 act, in conformity to which one resolves to give utter 
 ance to a secret thought, in opp. to reticere, like profiler* j 
 lastly, pronuntiare, 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, lika 
 recitare. Pronuntiare, however, is a simple act 
 of the organs of speech, and aims merely at being fully 
 heard ; recitare is an act of refined art, and aims 
 by just modulation, according to the laws of declama 
 tion, 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 recitatio 
 relates both to the words and to their import, as the 
 spirit of speech, (iv. 4.) 
 
 ELUCET, see Constat. EMENDARE, see Corrigere. 
 
 EMERE ; MERCARI ; REDIMERE. 1. E m e r e means 
 to buy, where furnishing one s self with the article is 
 the main point, the price the next point, like Trpiaa^ai ; 
 whereas m e r c a r i (from a^ep^eiv) means to buy, as 
 a more formal transaction, generally as the mercantile 
 conclusion of a bargain, like e/z7roX<m 2. E m e r e 
 refers to the proper objects of trade ; redimere.to 
 things which, according to the laws of justice and mor 
 ality, do not constitute articles of trade, and .which the 
 buyer might either claim as his due, or ought to receive 
 freely and gratuitously, such as peace, justice, love, and 
 so forth. Cic. Sext. 30, 36. Quis autem rex qui illo 
 anno non aut emendam sibi quod non habebat, aut red- 
 imendum quod habebat, arbitrabatur ? (iv. 116.) 
 
 EMINENS ; EXCELLENS ; PR^ECLARUS ; PU^ESTANS ; 
 INSIGNIS ; SINGULARIS ; UNICUS. 1. E m i n e n s, 
 e x c e 1 1 e n s, p r ae c 1 a r u s, and p r re s t a n s, in 
 volve a quiet acknowledgment of superiority ; whereas 
 e g r e g i u s, with an expression of enthusiasm, like 
 glorious ; e x i m i u s, with an expression of admiration, 
 like excellent. 2. E x i m i u s, &c. relate altogether to 
 good qualities, like superior, and can be connected with 
 vices and faults only in irony ; whereas i n s i g n i s, 
 s i n g u 1 a r i s, and u n i c u s, are indifferent, and serve 
 as well to heighten blame as praise, like distinguished, 
 matchless, (vi. 111.) 
 
EMINET ERR ARE. 71 
 
 EMINET, see Apparet. EMINUS, see Proctd. 
 
 EMISSARIUS, see Explorator. 
 
 EMOLUMENTUM, see Lucrum. EMORI, see Mors. 
 
 Eisr ; ECCE. E n (jjv i) means, see here what wag 
 before hidden from thee ! like r/z;, fyl, rjv&e ; whereas 
 e c c e (e^e ? or the reduplication of the imperative of 
 Eco, to see, oculus ?) means, see there what thou hast 
 not before observed I like l$ov. (vi. 112.) 
 
 ENSIS, see G-ladius. ENUNCIARE, see Moqui. 
 
 EPISTOLA, see Liierce. 
 
 EPUL^B ; CONVIVIUM ; DAPES ; EPULUM ; COMMISS- 
 ATIO. E p u 1 as is the general expression, the meal, 
 whether frugal or sumptuous, whether en famille or with 
 guests, at home or in public ; conviviumisa social 
 meal, a convivial meal ; d a p e s (from ftdtyai, SelTrvov), 
 a religious meal, a meal of offerings ; e p u 1 u m, a 
 solemn meal, mostly political, a meal in honor of some 
 thing, a festival ; comissatio (from Ko^aC^iv) , 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 1 1 u s 
 (from /ca(ao>), a horse for ordinary services ; m a n n u s, 
 a smaller kind of horse, like palfrey, for luxury ; c a n- 
 t e r i u s, a castrated horse, a gelding. Sen. Ep. 85. 
 Cato censorius canterio vehebatur et hippoperis -quidem 
 impositis. Oh quantum decus soeculi ! Catonem uno 
 caballo esse contentum, et ne toto quidem ! Ita non 
 omnibus obesis mannis et asturconibus et tolutariia 
 pneferres unum ilium equum ab ipso Catone defrictum. 
 (iv. 287.) 
 
 ERGASTULUM, see Custodia. ERIPERE, see Demere. 
 ERRARE ; VAGARI ; PALARI. E r r a r e (Jeppeiv) is 
 to go astray, TrXavaa^cu, an involuntary wandering 
 about, when one knows not the right way ; v a g a r i 
 and p a 1 a r i, on the other hand, mean a voluntary 
 wandering ; v a g a r i, like aXacr^cu, when one disdains 
 a settled residence, or straight path, and wanders about 
 
72 ERUDIRE EXEMPLUM. 
 
 unsteadily ; p a 1 a r i (from pandere ?) when one sepa 
 rates from one s company, and wanders about alone. 
 E r r a m u s ignari, v a g a m u r soluti, p a 1 a m u r dis- 
 persi. Tac. H. i. 68. Undique populatio tt csedes ; ipsi 
 in medio vagi; abjectis armis magna pars, saucii aut 
 valantes in montem Vocetiam perfugiunt.. (i. 89.) 
 
 ERUDIRE ; FORMARE ; INSTITDERK. E r u d i r e and 
 f o r m a r 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; for mare, 
 specially, and as far as it prepares one in a particular 
 sphere, and for a particular purpose, and gives the mind 
 a bent thereto ; whereas instituere denotes educa 
 tion as a real good, in order to qualify for a particular 
 employment, (vi. 113.) 
 
 ERUDITTO, see Literce. ESCA, see Alimenta. 
 
 ESCENDERE, see Scandere. ESURIES, see JFames. 
 
 ET ; QUE ; Ac ; ATQUE. E t (en) is the most gen 
 eral copulative particle ; q u e and e t e t connect 
 opposites ; que (/cat), simply because they are oppo- 
 sites, as terra manque ; but e t e t, in order to point 
 them out emphatically as opposites [and closely con 
 nected notions of the same kind~\, a^ et terra et mari ; 
 whereas ac and a tque connect synrnymes, at que he- 
 Tore vowels arid gutturals ; a c before the other conso 
 nants ; as, for example, vir fords ac strenuus. (vi. 114.) 
 
 E VENIRE, Accidere. EVERTEKE, see Pcrdere. 
 
 EVESTIGIO, see Jtepente. EVOCARE, see Arcessere. 
 
 EXCELLENS, see .Eminens. ExCELSUS, see Altus. 
 
 EXCIPERE, see 8umere. EXCORS, see Amens. 
 
 ExcuBi2E ; STATIONES ; VIGILLE. E x c u b i se are 
 the sentinels before the palace, as guards of honor and 
 safeguards ; stationes, guards stationed at the gate 
 as an outpost ; vigil ise, guards in the streets during 
 the night as a patrol. 
 
 EXCUSATIO, see Purgatio. 
 
 EXEMPLUM ; EXEMPLAR. E x e m p 1 u m means an 
 example out of many, chosen on account of its relative 
 
EXERCITUS EXPLORATOR. 78 
 
 aptness for a certain end ; whereas exemplar means 
 an example before others, chosen on account of its ab 
 solute aptness to represent the idea of a whole species, 
 a model. Cic. Mur. 31. Veil. P. ii. 100. Antonius 
 singulare exemplum clementiae Caesaris ; compare with 
 Tac. Ann. xii. 87. Si incolumem servaveris, seternum 
 exemplar clementiae ero ; not merely tuse dementia, but 
 of clemency in general, (v. 359.) 
 
 EXERCITUS ; COPLE. Exercitus is an army 
 that consists of several legions ; but c o p i 33 mean 
 troops, which consist of several cohorts. 
 
 EXIIIIJERE, see Prcebere. EXIGERE, see Petere. 
 
 EXIGUUS, see Parviis. 
 
 EXILIS ; MACER ; GRACILIS ; TENUTS. E x i 1 i s 
 and m a c e r denote leanness, with reference to the in 
 terior substance and with absolute blame, as a conse 
 quence of want of sap, and of shrivelling ; e x i 1 i s (from 
 egere, exiguus,) generally as applicable to any material 
 body, and as poverty and weakness, in opp. to uber, 
 Cic. Or. i. 12 ; m a c e r (/-ta/epo?, meagre,) especially 
 to animal bodies, as dryness, in opp. to pmguis, Virg. 
 Eel. iii. 100 ; whereas g r a c i 1 i s and t e n u i s, with 
 reference to the exterior form, indifferently or with 
 praise ; t e n u i s (raw?, thin ), as approaching to the 
 notion of delicate, and as a general term, applicable to 
 all bodies, in opp. to crassus, Cic. Fat. 4. Vitruv. iv. 
 4 ; but 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 ; obe&tf, 
 Cels. i. 3, 30. ii. 1. Suet. Dom. 18. (v. 25.) 
 
 EXIMERE. see Demere. EXISTIMARE, see Censere. 
 
 EXITIUM, EXITUS, see Lues. 
 
 EXPERIRI, see Tentare. EXPETERE, see Velle. 
 
 EXPILARE, see Vast are. 
 
 EXPLORATOR ; SPECULATOR ; EMISSARIUS. E x p 1 o- 
 r a t o r e s are scouts, publicly ordered to explore the 
 etato of the country or the enemy ; specula tores,, 
 epies, secretly sent out to observe the condition and 
 
74 EXPROBRARE EXTERUS. 
 
 plans of the enemy ; e m i s s a r i i, secret agents, com 
 missioned with reference to eventual measures and ne 
 gotiations, (vi. 117.) 
 
 EXPROBRARE, see Objicere. 
 
 EXSECRARI, see Abominare. 
 
 EXSEQULE, see Funus. EXSOMNIS, see Vigil. 
 
 EXSPECTARE, see Manere. 
 
 EXSPES ; DESPERANS. E x s p e s denotes hopeless 
 ness, as a state ; but d e s p e r a n s, despondency, aa 
 the painful feeling of hopelessness. 
 
 EXSTRUCTUS, see Prceditus. EXSUL, see Perfuga. 
 
 EXSULTARE, see G-audere. EXTA, see Caro. 
 
 EXTEMPLO, see Repent e. 
 
 .EXTERUS ; EXTERNUS ; PEREGRINUS ; ALIENIGENA. 
 EXTRARIUS ; EXTRANEUS ; AD-VENA; HOSPES. 1. Ex 
 tern s and externus denote a foreigner, as one 
 dwelling in a foreign country ; whereas p e r e g r i n u s, 
 alienigena, ad vena, and h o s p e s, as one who 
 sojourns for a time in a country not his own. 2. E x- 
 t e r n u s denotes a merely local relation, and is appli 
 cable to things as well as to persons ; but e x t e r u s, 
 an intrinsic relation, and is an epithet for persons only. 
 Externce nationes is a merely geographical expression 
 for nations that are situated without ; exteroe nationes , a 
 political expression for foreign nations. 3. Extraneus 
 means, that which is without us, in opp. to relatives, 
 family, native country ; -whereas extrarius, in opp. 
 to one s self. Cic. ap. Colum. xii. Comparaia est opera 
 mulieris ad domesticani diligentiam ; yiri autem ad ex- 
 ercitationem forensem et extraneam : cornp. 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 e- 
 g r i n u s is one who does not possess the right of citi 
 zenship, in opp. to civis, Sen. Helv. 6 ; alienigena, 
 one born in another country, in opp. to patrius and in- 
 digena ; 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 FABULARI. 75 
 
 foreigner, as far as he is without the rights of a citizen 
 and native inhabitant, with disrespect ; h o s p e s, the 
 name given to him from a feeling of kindness, as pos 
 sessing the rights of hospitality. Cic. Rull. ii. 34. Nos 
 autem hinc Romae, qui veneramus, jam noii hospites sed 
 peregrini atque advence nominabamur. (iv. 380.) 
 
 EXTORRIS, see Perfuga. 
 
 EXTRANEUS, EXTRARIUS, SC6 JExtCTUS. 
 
 EXTREMUS ; ULTIMUS ; POSTREMUS ; NOVISSIMUS. 
 Ext r emus and u 1 1 i m u s denote the last in a con 
 tinuous magnitude, in a space ; e x t r e rn u s, the out 
 ermost part of a space, or of a surface, in opp. to inti- 
 mus and medius, Cic. N. D. ii. 27, 54. Cluent. 65, 
 like ecr%aT09 ; ultimus (superl. from ollus), the 
 outermost point of a line, in opp. to citimus and proxi- 
 mus. Cic. Somn. 3. Prov. cons. 18. Liv. v. 38, 41, 
 like Xota^ro9. Whereas postremus and n o v i s s i- 
 m u s denote the last in a discrete quantity, or magni 
 tude consisting of separate parts, in a row of progress 
 ive 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, princeps, tertius, like 
 vararo^ ; whereas novissimus denotes the last in a 
 row that is not complete, in which, as the last comer, it 
 occupies the last place, in opp. to that which has none 
 to follow it, but is last of all, like vearos. 
 
 Exuvi^;, see Prceda. 
 
 F. 
 
 FABER ; OPIFEX ; ARTIFEX. F a b r i (from favere, 
 fovere,) are such workmen as labor with exertion of bod 
 ily strength, carpenters and smiths, ^e^aW/rre? ; opi- 
 fices such as need mechanical skill and industry, 
 Qdvavaoi ; artifices such as employ mind and in 
 vention in their mechanical functions, revymu. (v. 
 329.) 
 
 FABULARI, see Loqui, G-arrire, and Dicere. 
 
76 FACERE FAMES. 
 
 FACERE, see Agere. FACETIAE, see Lepidus. 
 
 FACIES ; Os ; VULTUS ; OcuLr. F a c i e s (from 
 species) and o c u 1 i (from oWo?) denote the face and 
 eyes only in a physical point of view, as the natural 
 physiognomy and the organs of sight ; but o s and 
 v u 1 1 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 O^O/AGW), by the glance 
 of the eye, and the corresponding expression of the 
 mouth ; vul tus (from eXt/cro?), by the motion of the 
 eye, and the simultaneous expression of the parts nearest 
 to it, the serene and the darkened brow. Tac. Agr. 
 44. Nihil metus in vultu ; gratia oris supererat. (iv. 
 318.) 
 
 FACILITAS, see Humanitas. FACINUS, see Delictum. 
 
 FACULTAS, see Occasio. FACTUM, see Agere. 
 
 FACUNDUS, see Disertus. FACTIO, see Paries. 
 
 FALLACITER, see Perperam. 
 
 FALLERE ; FRUSTRARI ; DECIPERE ; CIRCUMVENIRE ; 
 FRAUDARE ; IMPONERE. Fallere, frustrari, and 
 imponere, mean to deceive, and effect an exchange 
 of truth for falsehood, a$d\\eiv ; the fallens (<7(aXXa>z/) 
 deceives by erroneous views ; the frustrans (from 
 ^1^09), by false hopes ; the imponens, by practising on 
 the credulity of another. I) e c i p e r e and c i r- 
 cumvenire mean to outwit, and obtain an unfair 
 advantage, airardv ; the decipiem, by a suddenly exe 
 cuted ; the circumveniens, by an artfully laid plot. 
 Fraudare (^revbeiv) means to cheat, or injure and rob 
 anybody by an abuse of his confidence, (v. 357.) 
 
 FALSE, FALSO, see Perperam. FAMA, see Humor. 
 
 FAMES ; ESURIES ; INEDIA. Fames is hunger 
 from want of food, like Xt//,o9, in opp. to satietas ; whereas 
 e s u r i e s 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 aaiTia. Hence fame and esurie perire mean to 
 
FAMILIA - FAUX. 77 
 
 die of hunger, whereas inedia pcrire means to starve 
 one s self to death, (iii. 119.) 
 
 FAMILTA, see ^Edificium. FAMILIARIS, see Socius. 
 
 FAMULUS, see Servus. FANUM, see Templum. 
 
 FAS EST, see Concessum est. 
 
 FASTIDTUM, see Spernere. FASTIGIUM, see Gulmen. 
 
 FASTUS. see Superbia. FANUM, see Dicero. 
 
 FATEHI ; PROFITERI ; CONFITERI. F a t e r i means 
 to disclose, without any accessory notion, in opp. to 
 celare, Liv. xxiv. 5. Curt. vi. 9; profiteri means to 
 avow, freely and openly, without fear and reserve, 
 whether questioned or not ; confiteri, to confess in 
 consequence of questions, menaces, compulsion. The 
 professio has its origin in a noble consciousness, when a 
 man disdains concealment, and is not ashamed of that 
 which he has kept secret ; the confessio, in an ignoble 
 consciousness, when a man gives up his secret out of 
 weakness, and is ashamed of that which he confesses. 
 Cic. Csec. 9, 24. Ita libenter confitettir, ut non solum 
 fateri, sed etiam profiteri videatur. Plane. 25, 62. 
 Pvabir. perd. 5. (iv. 80.) 
 
 FATIGATUS ; FESSUS ; LASSUS. Fatigatus and 
 f e s s u s expres? the condition in which a man after ex 
 ertion longs for reit, from subjective weariness ; whereas 
 1 a s s u s and lassatus, the condition in which a 
 man after active employment has need of rest, from ob 
 jective weakness. Gels. i. 2, 15. Exercitationis finis 
 esbe de^et sador aut certe lassitudo, quae citra fatiga- 
 tionem sit. Sail. Jug. 57. Opere castrorurn et proeli- 
 orum fessi lassique erant. (i. 105.) 
 
 FATUM, see Cams. FATUUS, see Stupidits. 
 
 FAUSTUS, see Felix. 
 
 FAUX ; GLUTUS ; INGLUVIES ; GUTTUR ; GURGULIO ; 
 GULA. Faux, glutus, and i n g 1 u v i e s, denote 
 the space within the throat ; glutus (7Xwrra), in men ; 
 s; f a u x 
 
 ingluvies, in animals; f a u x (^)a/3iryf), the upper 
 part, the entrance into the throat ; whereas g u 1 1 u r, 
 g u r g u 1 i o, and ? t j 1 a, denote that part of the body 
 
 G 
 
78 FAX FEMINA. 
 
 which encloses the space within the throat ; g u r g u 1 i o 
 (redupl. of gula), in animals ; g u 1 a, in men ; g u 1 1 u r, 
 in either, (v.149.) 
 
 FAX ; T^EDA ; FUNALE. F a x is the general ex 
 pression for any sort of torch ; t <ne d a is a natural pine 
 torch ; fun ale, an artificial wax- torch. 
 
 FEL ; BILIS. F e 1 (from (f)\eya), ^Xey/za,) is the 
 gall of animals, and, figuratively, the symbol of bitter 
 ness to the taste ; whereas b i 1 i s is the gall of human 
 beings, and, figuratively, the symbol of exasperation of 
 mind. (v. 120.) 
 
 FELIX ; PROSPER ; FAUSTUS ; FORTUNATUS ; BEATUS. 
 Felix, foe 1 i x, (<f>v\ov I%G>J/) is the most general ex 
 pression for happiness, and has a transitive and intran 
 sitive meaning, making happy and being happy ; pros 
 per and fa us tus have only a transitive sense, mak 
 ing happy, or announcing happiness ; prosperum 
 (Tr^ocr^opo?) as far as men s hopes and wishes are ful 
 filled ; fan stum (from a^auw, (f>avcmjpLo<;^) as an 
 effect of divine favor, conferring blessings ; whereas 
 fortunatus and b e a t u s have only an intransitive 
 or passive meaning, being happy ; fortunatus, as a 
 favorite of fortune, like euTt^ifc ; beatus (^/T;?) as 
 conscious of happiness, and contented, resembling the 
 *&eol peta {dcovres, like [JbaKapios . (vi. 125.) 
 
 FEMINA ; MULIER ; UXOR ; CONJUX ; MARITA. 1. 
 F e m i ri a (fyvofjbevrj) denotes woman with regard to her 
 physical nature and sex, as bringing forth, in opp. to 
 mas; whereas rnulier (from mollis), woman, in a 
 physical point of view, as the weaker and more tender 
 sex, in opp. to vir ; whence f e 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 virgo, Cic. Verr. ii. 1 ; 
 whereas u x o r and c o n j 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 onj u x 
 (from conjungere), in mutual relation to the husband, 
 as half of a pair, and in opp. to liberi, Cic. Att. viii. 2. 
 
FEMTJR FERRE. 79 
 
 Catil. iii. 1. Liv. v. 39, 40. Tac. Ann. iv. 62. H. 
 iii. 18. 6Y. Suet. Cal. 17, Accordingly, uxor be 
 longs to the man ; conjux is on a par with the man ; 
 uxor refers to an every-day marriage, like wife ; c o n- 
 jux, .to a marriage between people of rank, like con 
 sort. Yell. Pat. ii. 100. Claudius, Gracchus, Scipio, 
 quasi cujuslibet uxore violata poenas perpendere, quum 
 Caesaris filiam et Nerones violassent conjugem. 3. 
 Uxor is the ordinary, m a r i t a a poetical, expression 
 for a wife. (iv. 327.) 
 
 FEMUR, see Coxa. FERA, see Animal. 
 
 FERAX, see Fcecundus. FERE, see Pcene. 
 
 FERINE, see Solemnia. FERIARI, see Vacare. 
 
 FERIRE, see Verberare. FERME, see Pcene. 
 
 FEROCIA ; FEROCITAS ; VIRTUS ; FORTITUDO. F e r- 
 o c i a and ferocitas (from $pd%ai) denote natural 
 and wild courage, of which even the barbarian and wild 
 beast are capable ; f e r o c i a, as a feeling, feroci 
 tas, as it shows itself in action ; whereas virtus 
 and fortitudo denote a moral courage, of which 
 men only of a higher mould are capable ; virtus, that 
 which shows itself in energetic action, and acts on the 
 offensive ; fortitudo (from the old word forctitudo, 
 from farcire,) that which shows itself in energetic re 
 sistance, and acts on the defensive, like constantia. 
 Pacuv. Nisi insita ferooitate atque ferocia. Tac. Ann. 
 xi. 19. Nos virtutem auximus, barbari ferociam infre- 
 gere : and ii. 25. (i. 44.) 
 
 FERRE ; PORTARE ; BAJULARE ; GERERE. 1. F e rr e 
 means, like ^epetz/, to carry any thing portable from one 
 place to another; port are and bajulare, liko 
 Baard^eiv, to carry a load ; p o r t a r e (from iropL^etv)^ 
 for one s self, or for others ; bajulare, as a porter. 
 In Caes. B. G. i. 16. jiEdui frumentum .... .confer ri^ 
 comportari, adesse dicere ; conferre refers to the de 
 livery and the contribution from several subjects to the 
 authorities of the place ; comportare, the delivery 
 of these contributions by the authorities of the place to 
 
80 FERllE. 
 
 Csesar. 2. Ferre, portare, and b a j u 1 a r e, ex 
 press only an exterior relation, that of the carrier to his 
 load, whereas g e r e r e (ayelpeiv) g e s t a r e, like 
 fybpeiv, an interior relation, that of the possessor to his 
 property. As, then, bellum ferre means only 
 either inferre bellum or tolerare, so bellum gerere 
 has a synonymous meaning with habere, and is applica 
 ble only to the whole people, or to their sovereign, who 
 resolved upon the war, and is in a state of war ; but 
 not to the army fighting, nor to the commander who is 
 commissioned to conduct the war. Bellum geret populus 
 Romanus, administrat consul, capessit miles, (i. 150.) 
 FERRE ; TOLERARE ; PERFERRE ; PERPETI ; SUSTI- 
 NERE ; SIN ERE ; SUSTENTARE. 1. Ferre ^epeiv) 
 represents the bearing, only with reference to the bur 
 den which is borne, altogether objectively, like (frepeiv ; 
 whereas tolerare, perferre, and p a t i, p e r- 
 p e t i, with subjective reference to the state of mind of 
 the person bearing ; the tolerans and perferens bear 
 their burden without sinking under it, with strength and 
 self-control, synonymously with sustmens, sustaining, 
 like ro\fjLO)v ; the patiens and pcrpetiens (Tra^etz/) with 
 out striving to get rid of it, with willingness or resigna 
 tion, enduring it, synonymously with sinens. Ferre 
 and tolerare have only a noun for their object, but 
 p a t i 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. 807. Leve est miserias ferre ; perferre 
 cst grave. Plin. H. N. xxvi. 21. Qui perpeti medici- 
 nam non toleraverant. Tac. Ann. iii. 3. Magnitudinem 
 mali perferre visu non toleravit. 3. Tolerare (from 
 T\rivai) means to keep up under a burden, and not sink 
 down ; but sustinere means to keep up the bur 
 den, and not let it sink. 4. P a t i denotes an intel 
 lectual permission, no opposition being made, like to let 
 
FERTILIS FIDES. 81 
 
 happen ; whereas s i n e r e (avelvai) denotes a mate 
 rial permission, not to hold any thing fast nor otherwise 
 hinder, to leave free. P a t i has, in construction, 
 the action itself for its object, and governs an infinitive ; 
 s i n e r e, the person acting, and is in construction with 
 ut. (iv. 259.) 5. Sustinere means to hold up, in 
 a general sense, whereas sustentare, to hold up 
 with trouble and difficulty. Curt. viii. 4, 15. Forte 
 Macedo gregarius miles seque et arma sustentans tandem 
 in castra venit ; compare with v. 1, 11. Tandem La- 
 conum acies languescere, lubrica arma sudore vix sus- 
 tinens. Also, Liv. xxiii. 45. Senec. Prov. 4. a. f. (iii. 
 293.) 
 
 FERTILIS, see Foscundus. FERULA, see Fustis. 
 
 FERVERE, see Calere. FESSUS, see Fatigatus. 
 
 FESTA, see Solemnia. FESTINUS, see Citus. 
 
 FESTIVUS, see Lepidus. FIDELIS, see Fidus. 
 
 FIDELITAS, see Fides. 
 
 FlD ERE ; CONFIDERE ; FlDEM HABERE ; CREDERE ; 
 
 COMMITTERE ; PERMITTERE. 1. Fidere (-Tre/^ea ) 
 means to trust; confidere, to trust firmly, both 
 with reference to strength and assistance ; whereas 
 fidem habere, to give credit, and credere, to 
 place belief, namely, with reference to the good inten 
 tions of another. Liv. ii. 45. Oon^u.cs magis nori 
 confidere quam non credere suis mu.U l -as ; the former 
 with reference to their valor, the lattei with reference 
 to their fidelity. 2. Fidere, etc., denote trust as a 
 feeling ; c o m m i 1 1 e r e, perinittere, as an ac 
 tion ; the committens acts in good trust in the power 
 and will of another, whereby he imposes upon him a 
 moral responsibility ; to intrust ; the per mittens 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- 
 missus sit fidei, permissus potestati. Verr. i. 32. v. 
 14. (v. 259.) 
 
 FIDES ; FIDELITAS ; FIDUCIA ; CONFIDENTIA ; Au 
 6 
 
82 FIDES FIDTJS. 
 
 DACIA ; AUDENTIA. 1. Fides and fidelitaa 
 mean the fidelity which a man himself observes towards 
 others; fides, in a more general sense, like Trums, 
 the keeping of one s word and assurance from con 
 scientiousness, together with the reliance of others upon 
 us as springing from this quality, the credit we possess ; 
 fidelitas denotes, in a more special sense, like 
 TUG-TOTT??, the faithful adherence to persons to whom we 
 have once devoted ourselves ; whereas f i d u c i a .and 
 confidentia denote the trust we place in others ; 
 f i d u c i a, the laudable trust in things, in which we act 
 ually can trust, which is allied to the courage of trusting 
 in . ourselves, in opp. to timor ; Cic. Div. ii. 31. Plin. 
 Ep. v. 17, like ^-apq-o? ; but confidentia denotes a 
 blamable blind trust, particularly in one s own strength, 
 in opp. to foresight and discretion, and which converts 
 spirit into presumption, like ^acro?. 5. Fiducia 
 and confidentia have their foundation in trusting 
 to the prosperous issue of anything ; a u d a c i a and 
 a u d e n t i a, in the contempt of danger ; a u d a c i a some 
 times means a laudable boldness, as a word of higher 
 import than fidncia ; sometimes a blamable boldness, 
 as a civil term for temeritas, like roX/^a ; but a u d e n- 
 t.i a is always a laudable spirit of enterprise. Juven. 
 xiii. 108. Quum magna malae superest aiidacia causoe, 
 creditur a multis fiducia. Sen. Ep. 87. Quae bona 
 sunt, fiduciam faciunt, divitiae audaeiam. (v. 256.) 
 
 FIDES, see Religio. FIDES, see Chorda. 
 
 FIDUCIA, see Fides. 
 
 FIDUS ; FIDELIS ; INFIDUS ; INFIDBUS ; PERFIDUS ; 
 PERFIDIOSUS. 1. Fid us denotes a natural quality, 
 like trustworthy, with relative praise ; whereas f i d e 1 i s 
 denotes a moral characteristic, as faithful, with absolute 
 praise. Liv. xxii. 22. Eo vinculo Hispaniam vir umis 
 solerti magis quam fideli consilio exsolvit. Abellex 
 erat Sagunti, nobilis Hispanus, fidus ante Poenis. 2. 
 In fid us means unworthy of trust; in fid el is, 
 unfaithful ; p e r f i d u s, treacherous, in particular ac 
 
FIGUKA FIN1RE. 83 
 
 tions ; perfidiosus, full of treachery, with refer 
 ence to the whole character, (v. 255.) 
 
 FIGURA ; FORMA ; SPECIES. F i g u r a (from fin- 
 gere, fayyew, ) denotes shape altogether indifferently, 
 in its mathematical relation, as far as it possesses a defi 
 nite outline, like o-^rj/jua ; whereas forma ((/>O^/AO?, 
 (f)6pr]^a^ 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 pop^rf ; lastly, species, 
 in its physical relation, as far as it stands opposed to the 
 inner invisible substance, which it covers as a mere out 
 side, like eZSo?. Hence figurare 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 e- 
 ciem addere means to bedeck any thing, in the old 
 sense of the word, that is, to give to a mass already 
 formed an exterior that shall attract the eye. Accord 
 ing to this explanation f i g u r a refers exclusively to 
 the- outline or lineaments, whilst forma, or at least 
 species, involves color, size, and the like. (iii. 25.) 
 
 FIMUS, see Lutum. 
 
 FINDERE ; SCINDERE. F i n d e r e means to sepa 
 rate a body according to its natural joints, consequently 
 to divide it, as it were, into its component parts, to 
 cleave ; but s c i n d e r e (a-KebdcraC) to divide it by 
 force, without regard to its joints, and so separate it into 
 fragments, to chop or tear to pieces. Hence find ere 
 lignum means to cleave a log of wood, with the as 
 sistance of nature herself, lengthways ; s cinder e, to 
 chop it by mere force breadthways. The findens cequor 
 nave considers the sea as a conflux of its component 
 waters ; the scindens, merely as a whole, (iv. 154.) 
 
 FmiRE ; TERMINARE ; CONSUMMARE ; ABSOLVERE ; 
 PERFICERE. F i n i r e and terminare denote the 
 mere ending of anything, without regard to how far the 
 object of the undertaking is advanced; finire 
 ?) to end, in opp. to incipere, Cic. Orat. iii. 
 
84 FINIS FLTJERE. 
 
 59; but terminal e, to make an end, in opp. tc 
 continuare ; whereas consummare, absolvere, 
 and perficere denote the completion of a work; 
 consummare, as the most general term in opp. to 
 doing a thing by halves ; absolvere refers to a duty 
 fulfilled, and a difficult work which is now done, and 
 leaves the workman free, in opp. to inchoare ; perfi 
 cere refers to an end attained, and a self-chosen task, 
 which is now done, and may be called complete, in opp. 
 to conari. Cic. Orat. 29, 30. Verr. i. 27. Abso 
 lut u s also has an extensive signification, and refers to 
 the completeness of the work, like eWeX??? ; p e r- 
 fectus, an intensive signification, and refers to the 
 excellence of the work, like reXeio?. (iv. 366.) 
 
 FINIS ; TERMINUS ; LIMES. Finis (from </&tW) 
 denotes a boundary, as a mathematical line, like reXo? ; 
 terminus and limes, a mark, as the material 
 sign of a boundary ; terminus (re^o/xeyo?, re/o^a,) 
 a stone set up, as the sign of a bounding point, like 
 Tepfj^a ; limes, a ridge, as the sign of a bounding 
 line, like opos. Cic. Loel. 16. Constituendi sunt qui 
 sint in amicitia fines et quasi termini diligendi. Hor. 
 Carm. ii. 18, 24. Revellis agri terminos et ultra limites 
 clientium salis avarus. (iv. 359.) 
 
 FINITIMUS, see Vicinus. FIRMUS, see Validus. 
 
 Fiscus, see JErarium. FLAGITARE, see Petere, 
 
 FLAGITIUM, see Delictum. FLAGRARE, see Ardere. 
 
 FLAVUS, see Luteus. . FLERE, see Lacrimare. 
 
 FLUCTUS, see Aqua. FLUENTUM, see Am/*. 
 
 FLUERE ; MANARE ; LIQUERE. F 1 u e r e (<Xi/&>) 
 denotes flowing, with reference to the motion of the 
 fluid ; m a n a r e (from fwiw>9, or madere^) with refer 
 ence to the imparting of the fluid ; and 1 i 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 accord 
 ing to the law of gravity flows on ; whereas the cause 
 of the manandi is the over-fulness of the spring ; lastly, 
 1 i q u e r e, to be fluid, is the negative state offluere and 
 
FLUVIUS FGECTJNDUS. 85 
 
 manare. Hence f 1 u e r e, with its synonyme 1 a b i, ig 
 more opposed to Ticerere and stare ; and moreover lab- 
 ari, with its synonyme effundi, more opposed to 
 contineri, claudi ; lastly, liquere, with its synonyme 
 dissol vi, more opposed to concrevisse, rigere. Gell. 
 xvii. 11. Plato potum dixit defluere ad pulmonem, 
 eoque satis humectato, dernanare per eum, quia sit rim- 
 osior, et confluere inde in vesicam. (ii. 1.) 
 FLUVIUS; FLUMEN; AMNIS. Flu viu s, f lumen, 
 (from ^>\vw) denote, like poo?, peO/za, an ordinary 
 stream, in opp. to a pond and lake ; whereas a m n i 3 
 (a/zem?, manare,*) like Trora/xo?, a great and mighty 
 river, in opp. to the sea. Cic. Div. i. 50. and Divin. i. 
 35, 78. Ut flmnina in contrarias partes fluxerint, atque 
 in amnes mare influxerit. Tac. Ann. xv. 58. Senec. 
 N. Q. iii. 19. Habet ergo non tantum venas aquarum 
 terra, ex quibus corrivatis flumina effici possunt, sed et 
 amnes magnitudinis vastae. Then : Hanc magnis amni- 
 lus aeternam esse matcriam, cujus non tarigantur ex- 
 trema sicut fluminum et fontium. Tac. Hist, v, 23. 
 Quo Mosae fluminis os amnem Rhenum oceano affundit. 
 Curt. ix. 4, 5. (ii. 7.) 
 
 FCECUNDUS ; FERTILIS ; FERAX ; UEER ; FRUGIFER ; 
 FRUCTUOSTJS. 1. Foecundus (from (/>uw, foetus,) 
 denotes the fruitfulness of a living and breeding being, 
 in opp. to effa-tm, like evrofcos ; whereas f e r t i 1 i s 
 and ferax (from (f>epw) the fruitfulness of inanimate 
 and productive nature, and of the elements, opposed to 
 sterilis, like evfyopos. Tac. Ann. xii. (33. Byzantium 
 fertili solo fcecundoque mari, quia vis piscium hos ad 
 portus adfertur. Germ. 5. Terra satis ferax, frugif- 
 erarum arborum impatiens, pecorum foecanda, sed ple- 
 rumque improcera. Mela. i. 9, 1. Terra mire fertili* 
 et animalium perfoecimda genetrix. And ii. 7. 2. 
 Fertilis denotes the actual fruitfulness which has 
 been produced by cultivation ; ferax, the mere capa 
 bility which arises from the nature of the soil. Cicero 
 uses fertilis in a proper, ferax, in a figurative sense. 
 H 
 
86 FCEDUS FORMOSUS. 
 
 3. Fer tills and ferax denote fruitfulness undef 
 the image of creative and productive power, as of the 
 father and mother ; u b e r, under the image of foster 
 ing and sustaining, as of the nurse, like eS 171/175; 
 f r u g i f e r, under the image of a corn-field ; f r u c- 
 t u o s u s, under that of a tree rich in fruit, like eyicap- 
 TTO?. (iv. 831.) 
 
 F(EDUS ; SOCIETAS. F oe d u s (Tre-Trot^o?) is an en 
 gagement for mutual security, on the ground of a sacred 
 contract ; whereas s o c i e t a s, an engagement to some 
 undertaking in common on the ground of a mere agree 
 ment. Liv. xxiv. 6. Hieronymus legates Carthagine^ 
 mittit ad fcedus ex societate faciendum. Sail. Jug. 14. 
 Cic. Phil. ii. 35. Neque ullam societatem . . . .fcedere 
 ullo confirmari posse credidi. (vi. 132.) 
 
 FOEDUS, see Teeter. FOEMINA, see Femina. 
 
 FCENUS ; USURA. F oe n u s (from (/>u&>, foetus,) de 
 notes interest as the produce of capital, like TOKOS ; 
 u s u r a denotes what is paid by the debtor for the use 
 of capital, like Scw o?. (vi. 133.) 
 
 FCETUS ; FGEDUS, Bee.Prcegnans. 
 
 FORES, see Ostium. FORMA, see Figura. 
 
 FORMARE, see Erudire. FORMIDO, see Vereri. 
 
 FORMOSUS ; PULCHER; VENUSTUS. 1. Formosus 
 means beauty, as far as it excites pleasure and delight 
 by fineness of form ; p u 1 c h r u m, as far as it ex 
 cites admiration, is imposing, and satisfies the taste 
 by its perfectriess ; v e n u s t u m, as far as by its 
 charms it excites desire, and captivates. Formos- 
 i t a s works on the natural sense of beauty ; p u 1 c h r i- 
 t u d o, on the cultivated taste ; venustas, on the 
 more refined sensuality. Suet. Ner. 51. Fuit vultu 
 pulchro magis quam venusto ; that is, it had perfect 
 and regular beauty rather than pleasing features, and 
 possessed a cold, heartless sort of beauty, by which no 
 one felt attracted. Comp. Catull. Ixxxvi. Hor. A. P. 
 99. Cic. Off. i. 36. 2. Venustas, loveliness, ia 
 
FORS FRENUM. 87 
 
 ol higher import than gratia , grace ; the former tran 
 sports, the latter only attracts, (iii. 29.) 
 
 FORS, see Casus. 
 
 FORTE, FORTUITO, FORTASSE, FORSITAN, see Casu. 
 
 FQRTITUDO, see Fervcia. FORTUNA, see Casus. 
 
 FORTUNATUS, see Felix. FOVEA, see Specus. 
 
 FOVERE, see Calere. 
 
 FRAGOR ; STREPITUS ; CREPITUS ; SONITUS. F r a- 
 g o r (crcfrdpayos) is a hollow, discordant sound, as 
 crashing, like SGVTTOS ; strepitus (^ew, ^opvfttf ?) 
 a loud noisy sound, as roaring, bawling, shrieking, like 
 KTVTTO? ; c r e p i t u s (from Kpep,f3a\ov ?) a single 
 sound, or the frequent repeating of the same sound, 
 as clapping, like Kpovais, xporos ; s o n i t u s (eVocrt? 
 Evvu>,) a sound consisting of the vibrations of elas 
 tic bodies, as ringing, clinking, like fyr). Cic. Top. 12. 
 Quaeruntur -pedum crepitus, strepitus hoininum. (v. 
 117.) 
 
 FRAGRARE, see Olere. 
 
 FRANGERE ; RUMPERE ; DIVELLERE. 1. F r an 
 ger e Qfj^ai, ? or o-fyapd^ai) denotes to break to 
 pieces what is hard ; r u m p e r e (from peirw, poiraXov,) 
 to rend to pieces what is flexible. Cato ap. Prise. Si 
 quis membrum rupit, aut os freyit : for by breaking a 
 limb, not the invisible bones, but the visible flesh, is rent 
 asunder. When, however, rumpere is applied to 
 any thing hard, it involves the notion of exertion em 
 ployed, and of danger ; the f ran yens breaks to pieces 
 what is entire ; the rumpens rends to pieces what is ob 
 structive. 2. Disrunvpere and diffringere 
 mean to rend to pieces, and break to pieces, what was 
 originally entire ; whereas d i v e 1 1 e r e (biekiceiv) to 
 tear asunder what was at first joined together, (v. 
 321.) 
 
 FRATJDARE, see Fallere. 
 
 FRENUM; HABENA ; ORE.E. 1. Frenum (from 
 <f>pdj;ai ?) is the bridle with which the rider breaks the 
 wild horse, like %a\ivos ; whereas h a b e n a (from 
 
88 FREQUENTER FRUSTRA. 
 
 hebes, %a/36?, Ka^at,) the rein \vith which he turns 
 the obedient horse, like rjvlov. Hor. Ep. i. 15, 1C. 
 Leeva stomachosua habena dicet eques ; sed equi frenato 
 est auris in ore ; that is, he minds not the reins, and 
 must feel the bit. Cic. Orat. i. 53. Senatnm servire 
 populo, cui populus ipse moderandi et regendi sui po- 
 testatem quasi quasdam habenas tradidisset : comp. 
 with Tac. Dial. 88. Pompeius adstrinxit, imposuitque 
 quasi frenos eloquentige. 2. T e a), a u r e ge, now 
 only to be found in a u r i g a, were, perhaps, the gen 
 eric term of frenum and habena, like harness, (v. 137.) 
 
 FREQUENTER, see Scepe. FRETUS, see Confisus. 
 
 FRIG A RE, see Lcevis. 
 
 FRIGERE : ALGERE ; ALGTDUS ; ALSUS ; GELIDUS ; 
 FRTGUS ; GELU ; GLACIES. F r i g e r e ($pi%ai) means 
 to be cold, in opp. to calere, Cic. Fara. viii. 8. Auct. 
 Her. iv. 15. Sen. Ir. ii. 18 ; whereas a 1 g e r e 
 (a\<yelv) means to feel cold, in opp. to cestuare. Cic. 
 Tusc. ii. 14, 34. Sen. Ir. iii. 12. Plin. II. N. xvii. 
 26. 2. A 1 g i d u s 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 call- 
 dies ; whereas g e 1 i d u s means on the point of freez 
 ing, in opp. to fervidus. 4. F r i g u s denotes, object 
 ively, cold in itself, which attacks a man, arid leaves 
 him ; whereas f r i g e d o denotes cold, subjectively, as 
 the state of a man attacked by cold, which begins and 
 ends ; it is an antiquated word which has become obso 
 lete by the general use of frig us. 5. Gelu, gelus, 
 g e 1 u m, (7X0/^1) denote, like /c/ouo?, cold that produces 
 ice ; g e 1 i c i d i u m, like Kpv/jios, a single attack of 
 frost, a frosty night ; and g 1 a c i e s, like icpva-TaXkos, 
 its effect, ice. (iii. 89.) 
 
 FRUCTUOSUS, see Fwcundus. FRUGI, see Bonus. 
 
 FRUGIFER, see Fcecundus. 
 
 FRUI, FRUNISCI, see Uti. 
 
 FRUSTRA ; NEQUIDQTTAM ; INCASSUM ; IRRITUS. 1. 
 F r u s t r a (from T/^O?) means in vain, with reference 
 
FRUSTRARI FUNUS. 89 
 
 to the subject, whose expectation and calculations have 
 been disappointed ; whereas n e q u i d 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 frus- 
 tra, used adjectively, refers to the person; whereas 
 irritus, the actual adjective, refers to the thing. 3. 
 F r u s t r a and nequidquam denote merely a 
 failure, without imputing a fault, likt udrrjv ; whereas 
 i n 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, ets Kevbv. 
 (iii. 100.) 
 
 FRUSTRARI, see Fallere. FRUTICETUM, see Kami. 
 
 FUGITIVUS, see Perfuya. 
 
 FULCIRI ; NITI. Fulciri, f u 1 1 u s (0iAafat) 
 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 1 g u r, ful- 
 g e t r u m, and fulguratio, denote the shining of 
 the lightning in the horizon, like darpaTrrf ; f u 1 gu r, 
 as momentary and single flashes; fulguratio, as 
 continued and repeated ; whereas f u 1 m e n means the 
 lightning that strikes the earth, like icepauvbs. Liv. xl. 
 59. Fulguribus prsestringentibus aciern oculorum, sed 
 fulmina etiam sic undique micabant, ut petit viderentur 
 corpora. Curt. viii. 4, 3. Ovid, Met. iii. 00. Cic. 
 Divin. ii. 19. Plin. H. N. ii. 43. Si in nube erumpat 
 ardens, fulmina ; si longiore tractu mtatur ftdgetra ; 
 his findi nubern, illis perrumpi. Sen. Q. N. i. 1. (iii. 
 318.) 
 
 FUNALE, see Fax. 
 
 FUNDAMENTUM, FUNDUS, see Solum. 
 
 FUNDUS, see Villa. FUNIS, see Laqueus. 
 
 FUNUS ; EXSEQUIJB ; POMPA. F u n u s (from 
 H* 
 
90 FURARI GARRIRE. 
 
 <f>oivos, 7T(j)veLv^) denotes the mere carrying out of the 
 corpse, like K(f>opd ; whereas e x s e q u i se and p o m p a 
 (TTO/ATT^) denote the solemn procession ; e x s e q u i 33, 
 of the living, as relations and friends ; p o m p a, of the 
 inanimate, as the images of ancestors, and other page 
 ants. Cic. Quint. 15. Funus, quo amici conveniunt 
 ad exseqidas cohone stand as. And Plin. H. N. x. 43. 
 Flor. iii. 20. Nep. Att. 22. Elatus est in lecticula, 
 sine ulla fimeris pompa, comitantibus omnibus bonis, 
 maxima vulgi frequentia. And Cic. Mil. 13. Tac. 
 Ann. iii. 5. (iv. 408.) 
 
 FURARI, see Demere. FUROR, see AmeMS. 
 
 FUSTIS ; FERULA ; SUDES ; TRUDES ; RUDIS ; SCIPIO ; 
 BACULUS. 1. F u s t i s and ferula denote sticks for 
 striking ; s u d e s, t r u d e s, and r u d i s, for thrust 
 ing ; s c i p i o and b a c u 1 u s, for walking. 2. F u s- 
 t u s (TTTO/^O? ?) is a cudgel or club, large enough to 
 strike a man dead ; but ferula, a little stick, or rod 
 for the chastisement of school-boys ; s u d e s (ofa?) 
 and t r u d e s (CTTO^JJ, 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 i s (0/90-09) 
 only as a foil in the fencing-school ; s c i p i o (ovwyn-- 
 tW, aKri^ai), serves especially for ornament and 
 state, as a symbol of superior power, or of the honor 
 due to age; baculus, bac ilium (/Sa/cr^oi/), 
 serve more for use and convenience to lean upon, arid 
 at the same time, when necessary, as a weapon, (iii. 
 265.) 
 
 G. 
 
 GALEA, see Cassis. GANEUM, see Deversortum. 
 
 GANNIRE, see Latrare. 
 
 GARRIRE; FABULARI ; BLATIRE ; BLATERARE ; Lo- 
 QUAX ; VERBOSUS. 1. Garrire (yrjpva)) denotes 
 talking, with reference to excessive fondness for speak 
 ing ; 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 r- 
 r u 1 i t a s expresses childish or idle talkativeness, from 
 the mere pleasure of talking and hearing one s self talk, 
 without regard to the value and substance of what is 
 said, and has its origin in a degeneracy of youthful vi 
 vacity, and even in the abuse of superior talents, like 
 \a\id ; whereas loquacitas (Xa/cafetz/) expresses 
 a quaint talkativeness, from inability to stop short, which 
 has its origin in the diminished energy of old age, like 
 dBokeo-^la. 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. Garrulua 
 and loquax denote qualities of persons, speakers ; 
 verbosus, of things, speeches, and writings, (iii. 
 81.) 
 
 GAUDERE ; LJETARI ; HILARIS ; ALACER ; GESTURE ; 
 EXSTJLTARE. 1. Gaudere (from 70,0/909) demotes 
 joy as an inward state of mind, in opp. to dolor, like 
 rjbecfeai ; whereas 1 ae t a r i and hilarem e s s e, 
 the utterance of joy. Tac. Hist. ii. 29. Ut valens 
 processit, gaudihm, miseratio, favor ; versi in Icetitiam 
 . . . . laudantes gratantesque. 2. The Icetus (from 
 XtXa/oyu-ot) shows his joy in a calm cheerfulness, which 
 attests perfect satisfaction with the present, in opp. to 
 mcestus, Tac. Ann. xv. 28 ; the hilaris (/Xapo?) in 
 awakened mirth, disposing to jest and laughter, in opp. 
 to tristis : the alacer (O\KIJ) in energetic vivacity, evinc 
 ing spirit and activity, in opp. to territus. Cic. Coel. 
 28. The gardens, the Icetus, 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 Icctas adspexit. L se 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 GAZ^E GENS. 
 
 in eyes that roll, sparkle, and announce spirit. Sen. 
 Ep. 116. Quantam serenitatem Icetitia dat. Tac. 
 Agr. 89. Fronte Icetus, pectore anxius. Cic. Pis. 5. 
 Te Inlarioribus oculis quarn solitus es intuente. 8. 
 G a u d e r e and 1 ae t a r i denote a moderate ; e x- 
 s u 1 1 a r e and g e s t i r e, and perhaps the antiquated 
 word v i t u 1 a ri, a passionate, uncontrolled joy, -as to 
 exult and triumph ; the gestiens (yrf&eiv) discovers this 
 by an involuntary elevation of the whole being, spark 
 ling eyes, inability to keep quiet, etc. ; the exsultans, by 
 a voluntary, full resignation of himself to joy, which 
 displays itself, if not by skipping and jumping, at least 
 by an indiscreet outbreak of joy, bordering on extrava 
 gance. 4. Jucundus denotes, like juvat me, a 
 momentary excitement of joy ; 1 ac t u s, a more lasting 
 state of joy ; hence Icetus is used as the stronger 
 expression, in Plin. Ep. v. 12. Quam mihi a quocunque 
 excoli jucundum, a te vero Icetissimum est. (iii. 242.) 
 
 GAZ^E, see Divitice. 
 
 GELICIDIUM, GELIDUS, GELU, see Frigere. 
 
 GEMERE, see Suspirare. GEMINUS, see Duplex. 
 
 GENA, see Mala. GENERARE, see Or ear e. 
 
 GENS ; NATIO ; POPULUS ; Ci VITAS. 1. Gens and 
 n a t i o denote a people, in a physical sense, in the de 
 scription of nations, as a society originating in common 
 descent and relationship, without any apparent reference 
 to civilization ; whereas p o p u 1 u s and c i v i t a s 
 denote a people in a political sense, as a society formed 
 by civilization and compact. Sail. Cat. 10, 1. Na- 
 tiones ferae et populi ingentes subacti. Cic. Rep. i. 25. 
 2. Gens (yevenj) includes all people of the same de 
 scent, like <pv\ov ; n a t i o (from 71^0-10?) a single col 
 ony of the same, like e^o<?. Veil. P. ii. 98. Omnibus 
 ejus gentis nationibus in arma accensis. Tac. G. 2, 
 38. But as gens, in this physical sense, as the complex 
 term for several colonies, has a more comprehensive 
 meaning than natio, so has it, at the same time, in its 
 political accessory meaning, as a clan, 7^09, or as the 
 
GENS GLORIA. 93 
 
 complex term for several families, a narrower meaning 
 than populus ; hence some times populus forms, as a civ 
 ilized natio, a part of the natural gens. Liv. iv. 49. 
 Bolanis suse gentis populo, and Virg. A. x. 202 ; some 
 times gens, as a political society, forms a part of 
 populus : Justin, vii. 1. Adunatis gentibus variorum 
 populorum. 3. C i v i t a s (from Keiw) denotes the 
 citizens of a town collectively, 77-0X^9, merely with re 
 gard to their interior connection, as including the inhab 
 itants who are in the enjoyment of the full rights of cit 
 izenship, and the lawful possessors of the land ; p o p- 
 u 1 u s (redupl. of TroXt?) means the people, 8r)yu,o?, more 
 commonly in reference to their social relations, interior 
 and exterior, and with the included notion of belonging 
 to the state. A people can determine- upon war as a 
 civitas ; but can carry it on only as a populus. A civ- 
 itas is necessarily stationary ; but a populas may consist 
 of Nomades, or wanderers from one pasture to another. 
 
 GENS, GENUS, see Stirps. 
 
 GERERE, see JFerre and Agere. 
 
 GESTIRE, see Velle and Gaudere. 
 
 GIGNERE, see Creare. GILVUS, see Luteus. 
 
 GLABER, see Lcevus. GLACIES, see Frigere. 
 
 GLADIUS ; ENSIS ; PUGIO ; SICA. 1. G 1 a d i u s 
 (from /cAaSo?) 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.) 
 
 GLOBUS ; SPILERA. G 1 o b u s is the popular term 
 for any body that is round like a ball ; whereas s p h se r a 
 is the scientific term, derived from the Greek for a math 
 ematical globe, (vi. 147.) 
 
 GLOBUS, see Caterva. 
 
 GLORIA ; CLARITAS. Gloria (from 76X0)9) de 
 notes renown, under the image of something said, like 
 
94 GLORIATIO SRATIAS HABERE. 
 
 ; claritas (from ya\rjp6s) under that of some 
 thing bright, and that is seen, like Sofa. (v. 235.) 
 
 GLORIATIO, see Jacfatio. GLUTUS, see Faux. 
 
 GNA VITAS, see Opera. GRACILIS, see Exilis. 
 
 GRADATIM, see Panlatim. GRADIRI, see Ire. 
 
 GRADUS ; GRESSUS ; PASSUS. 1. G r e s s u s de 
 notes a step subjectively, whereas g r a d u s objectively. 
 Gressus is a step that is being taken ; g r a d u a 
 that is taken. 2. Gressus is a product of going, 
 but p a s s u s, of standing also, if the feet are at the 
 same distance from each other as in walking. Gressus 
 denotes any separation of the feet, whether longer or 
 shorter, quicker or slower, whether deserving 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. JEn. i. 414. Tendere gressus 
 ad moenia : comp. with ii. 723. lulus sequitur patrern 
 non passibus sequis. (iv. 58.) 
 
 GRJECI; GRAII; GRJECULI; GR JECANICUS. 1. Grseci 
 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 oe c u 1 i, with blame, as the degenerate peo 
 ple, false and unworthy of trust, that existed in the 
 times of the Roman writers. 2. G r ae c u m means 
 what is really Grecian, whether in or out of Greece ; 
 but G r ne c a n i c u s, what is made after the Grecian 
 manner, what is merely a la Grecque. (v. 304.) 
 
 GRAND^EVUS, see Vetus. GRANDIS, see Magnus. 
 
 GRATIA, see Stadium. 
 
 GRATIAS AGERE, HABERE, REFERRE ; GRATES ; GRA- 
 TARI ; GRATULARI. 1. Gratia m or gratia a 
 h a b e r e means to feel thankful, like x^P LV ^wai ; 
 whereas gratias a g e r e, to return thanks in words, 
 like ev^apLarelv ; lastly, gratiam refer re, to 
 show one s self thankful by deeds, like xdpiv (/>epew, 
 . Cic. Marc. ii. 33. Maximas tibi 
 
GRATUS GKEMltfM. 95 
 
 omnes gratias agimus ; majores etiarn habemus. Off. 
 ii. 20. Inops etiamsi referre gratiam non potest, habere 
 tamen potest. And Fam. v. 11. x. 11. Plane. 28. 
 Balb. 1. Phil. iii. 2. 2. Gratias a g e r e is the 
 usual ; grates agere, a select and solemn form of 
 speech. Cic. Somn. Grrates tibi ago, summe Sol, vo- 
 bisque reliqui coelites. 3. In the same manner gr.a tr- 
 u 1 a r i denotes an occasional expression of thanks 
 without oblation, and a congratulation without formality, 
 whereas g r a t a r i, a solemn thanksgiving, or congrat 
 ulation. Liv. vii. 3. Jovis templum gratantes ovan- 
 tesque adire : comp. with Ter. Heaut. v. 1, 6. Desine 
 deos gratulando obtundere. (ii. 213.) 
 
 GRATUS ; JUCUNDUS ; ACCEPTUS ; GRATIOSUS. 1. 
 or r a t u m (from Ke^apr]o^aL) means that which is ac 
 ceptable only in reference to its value with us, as pre 
 cious, interesting, and worthy of thanks ; but j u c u n- 
 d u m (from juvare) in reference to the joy which it 
 brings us, as delightful. Cic. Att. iii. 24. Ista veri- 
 tas etiam si jucunda non est, mihi tamen grata est. 
 Fam. v. 18. Cujus officia jucundiora scilicet saepe 
 mihi fuerunt, nunquam gratiora. And v. 15. xiii. 18. 
 2. G r a t u s refers to the feeling, as wished for ; a c- 
 c e p t u s, to its expression, as welcome. 3. The gra- 
 tus alicui meets with no antipathy, but is liked ; the 
 gratiosus apud aliquem is the object of distinguished 
 favor, and enthusiastic attachment, as the favorite or 
 darling, (iii. 254.) 
 
 GRAVIDUS, see Prcegnans. 
 
 GRA VITAS, see Moles and Seventas. 
 
 GREMIUM ; SINUS. G r e m i u m is the lap, or sur* 
 face formed by the knees in a sitting posture, and fig 
 uratively the symbol of the fostering care of a mother ; 
 whereas sinus, the bosom, between the two breasts, 
 especially in the female sex, and figuratively the symbol 
 of protection and refuge. Cic. Pis. 37. ^Stolia pro- 
 cul a barbaris disjuncta gentibus in sinu pacis posita 
 medio fere Graeciae gremio continetur. (vi. 150.) 
 
96 GKES SUS HASTA. 
 
 GRESSUS, see Gradus. 
 
 GREX, see Caterva and Pecus. GRUMUS, see Collis 
 
 GULA, see Faux. GVRGES, see Virago 
 
 GURGULIO, see Faux. 
 
 GUSTUS, GUSTARE. see Sapor. 
 
 GUTTA ; STILLA ; STIRIA. G u 1 1 a is a natural, 
 still a (crrtX?;, crraXafat), an artificial measured 
 drop. Further, the principal notion in g u 1 1 a is that 
 of smallness, hence guttatim means drop by drop ; 
 whereas in s t i 1 1 a the principal notion is that of hu 
 midity, hence s t i 1 1 a t i m means trickling or dripping. 
 8 t i 1 1 a means a liquid ; s t i r i a (crrepea) a frozen 
 drop. (iii. 4.) 
 
 GUTTUR, see Faux. GYRUS, see Orbis. 
 
 H. 
 
 HABENA, see Frcnum. HABERE, see Tenere. 
 
 HABITARE, see Incolere. HABITUS, see Vestis. 
 
 HACTENUS, see Adhuc. H^EDUS, see Caper. 
 
 H^ERERE ; PENDERE. H se r e r e ^eipoo) ?) means 
 to stick, and not to be loose, or able to get forwards ; 
 p e n d e r e (Trereo^W) , to be suspended, and prevented 
 from falling to the ground. Cic. A cad. ii. 89. Ut vid- 
 eamus terra penitusne defixa sit et radicibus suis hccreatj 
 an media pendeat. (vi. 154.) 
 
 H^ESITARE, see Ounctari. HARENA, see Sabulo. 
 
 HARIOLARI ; VATICINAKI. Hariolari (from %/oa^) 
 means to foretell, with the accessory notion of charla 
 tanism, like ^pTja-fioXoyeLii ; whereas v a t i c i n a ri 
 (from vates, ^%er7;9,) to foretell, with the accessory 
 notion of inspiration, like fjiavrevea^ai. In Cic. Divin. 
 i. 2, Hariolorum et vatum furibundiie prsedictiones, it is 
 only the harioli, who from their position and in public 
 estimation already pass for charlatans ; whereas the 
 vates are charlatans only, as Cicero himself views them 
 from his philosophical elevation, (iii. 76.) 
 
 HASTA, see Missile. HAUD scio AN, see Oasu. 
 
HELLDO HOMO. 97 
 
 HELLUO, see Prodigus. HELVUS, see Luteus. 
 HEROS, see Numen. HILARIS, see Gf-audere. 
 
 HIRCUS, see Caper. 
 
 HIRSUTUS, HIRTUS, HiSPiDUS, see Horridus. 
 
 HISTORIC, see Annales. HISTRIO, see Actor. 
 
 HCEDUS, see Caper. 
 
 HOMICIDA ; INTERFECTOR ; PEREMTOR ; INTEREM- 
 OR ; PERCUSSOR ; SICARIUS. H o m i c i d a denotes 
 the manslayer in a general sense, as far as manslaughter 
 is a crime, like av$po<f)6vo<; ; whereas interfector, 
 peremtor, and interemtor, only the slayer of a 
 particular person, whether the deed be a crime or not, 
 like <j)ovev<? ; percussor and s i c a r i u s denote 
 the instruments of another s will, and mere mechanical 
 executioners of another s decree ; but the percussor exe 
 cutes a public sentence of condemnation, as the heads 
 man, while the sicarms lends and hires out his hand to 
 a secret assassination, like the bandit. Cic. Rose. Am. 
 33, 93. Erat turn 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 ; Ho- 
 MULLUS. 1. Homo (Goth, guma, from humus, %^wi>, 
 eTiY^oz to?), means a human being, man or woman, in 
 opp. to deus and bellua, like av^tpwiro? ; in a s and v i r 
 mean only the man ; mas in a physical sense, in opp. 
 to femina, like aparfv ; v i r (Goth, wair, from iprjves), 
 in a physical sense, in opp. to mulier, like avrip. Sen. 
 Polyb. 36. Non sentire mala sua non est hominis, at 
 non ferre non est viri. Ep. 103. Cic. Tusc. ii. 22. 
 Earn. v. 17. Justin, xi. 13. 2. Homunculus 
 denotes the weak and powerless being called man, with 
 reference to the whole race, in opp. to the Deity, to na 
 ture in general-, to the universe, etc. ; h o m u n c i o 
 and h o m u 1 1 u s denote the weak and insignificant 
 man, as an individual, in opp. to other men ; h o m u n- 
 i 7 
 
98 HONESTAS HORTARI. 
 
 c i o, with a feeling of pity ; h o m u 1 1 u s, with a feeling 
 of scorn, (v. 183.) 
 
 HONESTAS, see Virtus. HONESTUS, see Bonus. 
 
 HONORARE ; HONESTARE. Honorare means to 
 honor any body, by paying him singular respect, and 
 yielding him honor ; but honestare means to dig 
 nify, or confer a permanent mark of honor upon any 
 body. 
 
 HORNUS ; HORNOTINUS. H o r n u s (jfiecrivos) 
 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 ; HIRSDTUS ; HTSPIDUS ; ASPER. 
 II o r r i d u s (from ^e /^cro?, ^oprato?), is the most gen 
 eral expression for whatever is rough and rugged, from 
 want of formation ; h i r t u s and h i r s u t u s 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 i- 
 d u s, to the roughness that offends the eye ; a s p e r, 
 to the roughness that causes pain. Veil. P. ii. 4. de 
 scribes Marius as hirtus et horridus ; hirtus referring to 
 his neglected exterior, horridtis, to his rough nature. 
 (vi. 161.) 
 
 HORROR, see Vereri. 
 
 HORTARI ; MONERE. The h o r t a t i o (op^wais, 
 epe^o)), addresses itself immediately to the will and 
 resolution ; whereas the m o n i t i o, almost entirely 
 to the consciousness and judgment. The h o r t a t i o 
 has always an action for its object ; the m o n i t i o, 
 only a representation, and by the medium of that rep 
 resentation, an action for its object. Sail. Jug. 60. 
 Monere alii, alii hortari. Cat. 60. Nequidquarn hor- 
 ture . . . Sed ego vos quo pauca monerem, convocavi. 
 Sen. Ep. 13. Nimium diu te cohortor, cum tibi admo* 
 nitione magis quarn exhortatione opus sit. Cic. Fam. x. 
 40. Si aut aliter sentirem, certe admonitio tua me 
 leprimere, aut si dubitarem, hortatio impellere posset. 
 (.i. 164.) 
 
HOSPES HUMANITUS. 99 
 
 HOSPES ; ADVENTOR. H o s.p e s is the guest who 
 visits his friend ; adventor, the person who puts up 
 at his host s. Sen. Benef. i. 14. Nemo se stabularii 
 aut cauponis kospitem judicat. (iv. 892.) 
 
 HOSPES, see JSxternus. 
 
 HOSPITIUM, see Deversorium. 
 
 HOSTIS, see Adversarius. HUCUSQUE, see Adhuc. 
 
 HUMANITAS ; COMITAS ; FACILITAS ; CIVILITAS. 
 Humanitas is a virtue of universal extent, which, 
 like the mental cultivation, proceeding from intelligence, 
 ennobles the whole man in mind and heart, and gives to 
 his nature mildness and philanthropy, as a principle ; in 
 opp. to feritas ; c o m i t a s (from /coeryuo?) is a moral 
 virtue, which, like affability, without respect to higher 
 rank in society, treats every man as a man ; f a c i 1 i- 
 t a s, a social virtue, which, like complaisance, by for 
 bearance and meeting the views of others, facilitates 
 mutual intercourse in life, and makes it pleasant ; c i v- 
 i 1 i t a s, a political virtue, which, like the republican 
 feeling of a prince, makes the specific difference between 
 a ruler and his people unfelt, and treats his subjects as 
 fellow-citizens. Nep. Milt. 8. In Miltiade erat quum 
 summa kumanitas, turn mira comitas, ut nemo tarn hu- 
 milis esset cui non ad eum aditus pateret. (v. 6.) 
 
 HUMANITUS ; HUMANE ; HUM A NITER. H u in a n i- 
 t u s means in a human manner, in objective reference 
 to the exterior condition of man, namely, that of weak 
 ness and mortality, like av^pwireiws, av^pwirivw ; 
 whereas humane and h u m a n i t e r, in subjective 
 reference to man s capacity for and propensity towards 
 cultivation ; humane facere is the result of moral cul 
 tivation, like <j)i\,av^pa)7rws ; humaniter facere is the 
 result of social cultivation, like e-Trtet/aw?. (v. 8.) 
 HUMARE, see Sepelire. HUMERUS, see Armus. 
 HUMIDUS, see Udas. HUMUS, see Tellus. 
 
100 JACERE IGNAVIA. 
 
 I & J. 
 
 JACERE, see Oubare. 
 
 JACTATIO ; GLORIATIO ; OSTENTATIO ; VENDITATIO. 
 J a c t a t i o and g 1 o r i a t i o have their foundation 
 in vanity and self-complacency ;jactatio is making 
 much ado of one s excellencies and merits, and shows 
 itself in words and actions, with the accessory notion 
 of folly ; gloriatio is talking big, proclaiming one s 
 excellencies and merits, with the accessory notion of in 
 solence ; 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 a- 
 t i o would conceal real emptiness under a false show ; 
 venditatio would, by exaggerating one s excellen 
 cies, pass them off for greater than they are. 
 
 JACTURA, see Amittere and Damnutn. 
 
 JACULUM, see Missile. JANUA, see Ostium. 
 
 ICERE, see Verberare. 
 
 IDONEUS ; APTUS. I d o n e u s denotes a passive, 
 a p t u s an active fitness for any thing. F. A. Wolf. 
 Or, the idoneus is fitted by his qualifications, and, 
 through "outward circumstances, for any particular des 
 tination, like the eVmjSeio? ; the aptus (from potis, po- 
 tens), by his worth and adequacy, like l/cav6$. The 
 idoneus is in himself inactive, and suffers himself to be 
 employed for a particular purpose, for which he is qual 
 ified ; the aptm himself engages in the business, be 
 cause he is adequate to it. (iii. 276. ) 
 
 IGNARUS, see Cognitio. 
 
 IGNAVIA ; INERTIA ; SEGNITIA ; DESIDIA ; SOCOR- 
 DIA ; PIGRITIA. 1. I g n a v i a denotes tHe love of 
 idleness, in an ideal sense, inasmuch as the impulse 
 to action distinguishes the more noble from the ordinary 
 man, and gives him an absolute value ; in opp. to 
 industria, Tac. Ann. xii. 12. xvi. 18 ; whereas iner 
 tia denotes the love of idleness in a real tangible 
 
IGNA VIA IGNOMINTA. 101 
 
 sense, inasmuch as activity makes a man a useful mem 
 ber of society, and gives him a relative value. 
 I g n a v i a is inherent in the temperament, and hag 
 no inclination for action ; inertia lies in the char 
 acter and habits, and has no desire to work. A lazy- 
 slave is called inors ; a person of rank, that passes his 
 time in doing nothing, is ignavus. ,. S egnitia, 
 desidia, socordia, and p i g r i ( i a, are the 
 faults of a too easy temperament. " S e g -i i ; i . . a -(fi-om 
 sequi, oWo?,) wants rousing, or compulsion, "and rcufct 
 be conquered, before it resigns its ease, in opp. to 
 promptus. Tac. Agr. 21. Desidia (from sedere) 
 lays its hands on its lap, and expects that things will 
 happen of themselves ; socordia is susceptible of no 
 lively interest, and neglects its duties from want of 
 thought, like phlegm ; p i g r i t i a has an antipathy to 
 all motion, and always feels best in a state of absolute 
 bodily rest, like slothfulness. (iv. 212.) 
 
 IGNA VIA, see Vereri. 
 
 IGNOMINIA ; INFAMIA ; DEDECUS ; PROBRUM ; OP 
 PROBRIUM. 1. Ignominia deprives one of political 
 honor, which is independent of the reports circulated 
 concerning a man, and is the consequence of an official 
 denunciation, the justice of which is supposed ; that of 
 the censor, for example, like a-ri^ia ; whereas infa- 
 m 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 &va<fyrj/j,la. 
 2. Ignominia and i n f a m i a are abstract, and 
 denote subjective states ; d e d e c u s and p r o b r u m 
 are concrete, and denote, objectively, disgrace itself; 
 dedecus is a deviation from the conduct that be 
 comes a man of honor, from whom noble actions are ex 
 pected ; probrum is a stain on the morality of a 
 man, from whom, at least, irreproachable conduct is ex 
 pected. Dedecus is incurred generally in our pub 
 lic relations, by abjectness of spirit, etc. ; probrum, 
 tti our private relations, by licentiousness, etc. 3. 
 *I 
 
102 IGNOSCERE IMAGO. 
 
 P r o b r u m (from Trpofapco ) is reproach, as far as it 
 can justly be made ; opprobrium, reproach, as far 
 as it actually is made. In probrum the disgrace itself 
 is more considered ; in opprobrium, the open proclama 
 tion of it. 
 
 IGNOSCERE ; : VENIAM DARE. Ignoscere (avarj- 
 v/vwa/cew^ is .^ moral act ; as, to forgive from one s 
 heart ; to forgive and forget, in opp. to retaining anger, 
 a-yrftiffvoMXKeQij \ .wjiereas veniam dare (aviav or 
 aveaw Sovvcu) is a political act, to allow clemency to 
 take place of justice, in opp. to punishment, like pe bie- 
 vai. The friend igwoscit 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 
 ssepius scribam. (v. 170.) 
 
 ILIA, see Caro. ILLICO, see Repente. 
 
 ILLUSTRIS, see Celeber and Luculentus. 
 
 IMAGO; SIMULACRUM; STATUA ; SIGNUM. 1. Im 
 ago and simulacrum denote, as the most general 
 terms, any representation, whether a work of statuary 
 or of painting ; imago (^x av ^) }S ame( ^ to the origi 
 nal, as to a pattern, by a striking likeness of form., like 
 GLKGOV ; simulacrum is opposed to the original, as a 
 real being, by a deceptive imitation of its form, like 
 ei&o)\ov ; whereas s t a t u a, s i g n u m, and effi 
 gies, are merely plastic works ; tabula and p i c- 
 t u r a, merely pictures. 2. Simulacrum and 
 s t a t u a denote the copying of the whole figure, con 
 sequently, in the plastic art, standing figures; effi 
 gies and imago, principally the copying of the 
 characteristic parts, namely, the features ; effigies, 
 in staturary, as busts ; imago, in painting, as half- 
 length portraits. Tac. Ann. i. 74. Alia in statua am- 
 putato capite Augusti effiyiem Tiberii inditam. Hist. 
 ii. 3. /Simulacrum deae effiyie humana. Cic. Tusc. iii. 
 2, 3. Optimus quisque consectatur nullarn emirientem 
 
IMBER IMITATIO. 103 
 
 effigiem (virtutis) sed adumbratam imagii.em gloriae. 
 S i g n u m (from sequo, to proclaim,) means any plastic 
 work, in opp. to tabula and pictures. Sal. Cat. 11. 
 Cic. Orat. i. 35. Man. 14. Suet. Caes. 47. Quintil. 
 ix. 2. Cic. Verr. iv. 1 ; simulacrum means the 
 sacred statue of a god, like aya\/jua; s t a t u a, the 
 profane statue of a man, like avfyid?. Cic. Cat. iii. 8. 
 Simulacra deorum immortalium depulsa sunt et statues 
 veterum hominum dejectae. Tac. Ann. i. 73. Suet. 
 Tib. 26. Cic. Verr. i. 22. Legati deorum simulacra 
 venerabantur, itemque caetera signa et ornamenta lacri- 
 mantes intuebantur. (v. 237.) 
 
 IMBER, see Pluvia. 
 
 IMITATIO ; ^EMULATIO ; CERTATIO ; RIVALITAS ; SIM- 
 ULATIO. 1. Imitari Means merely the effort to 
 produce something like some other thing, without any 
 accessory moral notion ; ae m u 1 a r i (from atai}W$) 
 means, at the same time, to do something which shall 
 gain equal or superior consideration, honor, and appro 
 bation, when compared with the thing imitated. I m i- 
 t a t i o has in view only the thing itself, and is gener 
 ally moderate and laudable ; 33 m u 1 a t i o has in view 
 chiefly the person, who is already in possession of the 
 quality worthy of imitation, and always seems more or 
 less a passion, which deserves praise or blame, accord 
 ing as it has its foundation in the lover of honor, or in 
 immoderate ambition. Plin. Ep. vii. 30. Demosthenis 
 orationem habui in manibus, non ut cemularer (impro- 
 bum enim ac paene furiosum) at tamen imitarer ac se- 
 querer tantum. Comp. i. 2, 2. viii. 5, 13. Quintil. i. 
 2, 26. Cic. Tusc. iv. 8, 17. 2. The se m u 1 u s is at 
 first behind his opponent, and strives for a time only to 
 come up to him, and be like him ; whereas the c e r t a- 
 t o r and concertator are already on a par with their 
 opponent, and strive to outdo him, and conquer him. 3. 
 ^ m u 1 a t i o contends for superiority in any art ; r i- 
 v a 1 i t a s, only for preference in estimation. Cic. 
 Tusc. iv. 26 , 56. Ilia vitiosa cemulatione, quae rwali- 
 
104 IMPAR INAMBULARE. 
 
 tail similis est, quid Jiabet utilitatis ? 4. Imitatio 
 is an effort to become something which a man at present 
 is not, but fain would be, and really can become ; 
 whereas s i m u 1 a t i o, an effort to pass for something 
 which a man properly and naturally is not, nor ever can 
 be. I m i t a t i 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 ^quus. IMPENS^E, see Sumptus. 
 
 IMPERARE, see Jubere. 
 
 IMPERTIRE ; TRIBUERE ; PARTICIPARE ; COMMUNI- 
 CARE. Impertire and t r i b u e r e 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 b- 
 u 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 ; participare has generally the receiver 
 for its object, who is to share a possession ; but com 
 municare, generally the thing shared, in the use of 
 which the receiver is to have a share, (iv. 158.) 
 
 IMPIETAS, see Delictum. IMPIUS, see Scelestw. 
 
 IMPONERE, see Fallere. 
 
 IMUS ; INFIMUS. I m u m (super!, from in) denotes 
 the lowest part of a whole ; i n f i m u m (superl. from 
 inferus) either the lowest part of all the parts, that is, 
 the basis, or the lowest in a discrete magnitude, that is, 
 a magnitude consisting of distinct parts. The imum is 
 the lowest extremity of a part ; then the infimum, 
 the lowest part, with reference to the other parts. Cic. 
 Rose. Com. 7. Ab imis unguibus usque ad summum 
 verticem : compare with Divin. i. 33. Ut ab infima ara 
 Bubito anguis emergeret ; and with N. D. ii. 20. Luna 
 infana 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 ; YACUUS. I n a n i s (from Ivdco) means the 
 emptiness of that which has been full, but is now with 
 out its contents, in opp. to plenus, Cic. Orat. i. 9, 37. 
 Parad. 6, 1. Brut. 8, 34 ; whereas v a c u u s de 
 notes the emptiness of that which may be filled, but is 
 at present vacant, in opp. to occupatus, Tac. Hist, iv 
 17 ; or to obsessus, Cic. N. T. i. 24. Tac. Ann. vi. 
 34. Jason post avectam Medeam genitosque ex ea lib- 
 eros inanem mox regiam ^Eetae vacuosque Colchos re- 
 petivit ; that is, the palace deserted and desolate, and 
 the people without a governor. Figuratively, inane 
 means a nullity ; v a c u u m, a vacancy, (i. 100.) 
 
 INCASSUM, see Frustra. INCASTUS, see Inficetus. 
 
 INCEDERE, see Ire. INCENDERE, see ^4.cmwfer0. 
 
 INCESTUS, see Inficetus. INCHOARE, see Incipere. 
 
 INCIENS, see Prcegnans. 
 
 INCIPERE ; ORDIRI ; INCHOARE ; CCEPISSE. 1. I n- 
 c 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 ep&eiv, radix,) in opp. to an advance 
 ment ; consequently in opp. to continuare, and its in 
 transitive pergere ; lastly, i n c h o a r e (from conari) in 
 opp. to ending and accomplishing, consequently in opp. 
 to perficere, consummare, peragere, absolvere, etc. Cic. 
 OS , i. 37. Ut indpiendi ratio fuerit, ita sit desinendi 
 modus. Tusc. i. 49. Sen. Ep. 116. Plin. H. N. xi. 
 51. Plin. Pan. 54, 6. 57, 2. Ep. ix. 4. Quintil. xi. 
 3, 34. Tac. Agr. 32. Varro R. R. iii. 16. Apes cum 
 evolaturse sunt, aut etiam inciperunt, consonant vehe- 
 m enter. Cic. Fin. iv. 6. Hoc inchoati cujusdam officii 
 est, nonperfecti. Brut. 33. Liv. xl. 9. Plin. Ep. iii. 8, 7. 
 Plin. H. N. x. 63. Tac. Dial. 33. Suet. Claud. 3. Cic. 
 Fr. ap. Non. Perge, quaeso, nee enim imperite exorsua 
 es % 2. C oe p i has nearly the same words in opp. to it 
 as incipere has ; Sen. Cons. Polyb. 20. Quicquid coepit, 
 et desinit. Cic. Rab. Post. 2. Ovid, Ep. ix. 23; 
 c 03 p i refers more to the action which is begun ; i D 
 
106 INCITARE INCOLUMIS. 
 
 c e p i, more to the beginning which has been made. 
 C oe p i is a sort of auxiliary verb ; i n c e p i is em 
 phatic ; hence c oe p i has an infinitive, i n c i p e r e a 
 substantive, for its object. Cic. Verr. v. 10. Quum 
 ver esse cxperat (sed cum rosam viderat, turn ver inci- 
 pere arbitrabatur), dabat se labori. (iii. 157.) 
 
 INCITARE ; INSTIGARE ; IRRITARE ; INSTINCTUS. 1. 
 Incitare (from ciere) denotes to urge an inactive 
 person by merely bidding, speaking to, and calling upon 
 him, to an action, generally of a laudable kind, synony 
 mously with hortari ; instigare (from arigai) to 
 spur on a reluctant person by more vehement exhorta 
 tions, promises, threatenings, to an adventurous act, sy 
 nonymously with Btimulare ; i r r i t a r e (az/e/oe&/) 
 to incite a quiet person by rousing his passions, ambi 
 tion, revenge, to a violent action, synonymously with 
 exarcerbare. Ter. And. iv. 2, 9. Age, si hie non in- 
 sanit satis sua sponte, instiga. Lucr. iv. 1075. Et 
 stimuli subsunt qui inztigant Isedere id upsum. 2. I n- 
 s t i g a t u s means spurred on by an exterior and pro 
 fane power, by words, commands, etc. ; instinctus 
 means impelled by an interior and higher power, by in 
 spiration, love, the voice of the gods. (iii. 314.) 
 
 INCLYTUS, see Celeber. 
 
 INCOLERE ; HABITARE ; INCOLA ; INQUILINUS ; Co- 
 LONUS. 1. I n c o 1 e r e 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 1 e r e has reference to the country, to which 
 a man, as a citizen or inhabitant, belongs ; whereas 
 habit are has reference to the house, in which a 
 man, as owner or tenant, has his stationary residence. 
 2. In col a is the inhabitant, in opp. to the citizen, 
 Cic. Off. i. 34, like yLtero^o? ; i n q u i 1 i n u s, the ten 
 ant, in opp. to the owner of the house, dominus, Cic. 
 Phil. ii. 41, like GVVOIKOS ; c o 1 o n u s, the farmer, in 
 opp. to the landowner, Cic. Caec. 32 ; something like 
 &^9. 
 
 INCOLUMIS, see Salvus. INCURIO.SUS, see Tutus. 
 
 INCUNABULA, see Cunae. 
 
INCURVUS INGLUVIES. 107 
 
 INCURVUS, see Curvus. INCUSARE, see Arguere. 
 
 INDAGARE, see Qucerere. INDIGERE, see Carere. 
 
 INDIGNARI, see Suceensere. INDOLES, see Ingenium. 
 
 INDULGERE, see Concedere. INDUSTRIA, see Opera. 
 
 INEDIA, see Fames. INERTIA, see Ignavia. 
 
 INFAMIA, see Ignominia. INFANS, see Paer. 
 
 INFENSUS, INFESTUS, see Adversarius. 
 
 INFICETUS ; INFACETUS ; INCESTUS ; INCASTUS. 1. 
 Inficetus involves positive blame, a tasteless and 
 heavy fellow ; whereas infacetus only negative, a 
 man not remarkable for wit. 2. In the same manner 
 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 Negare. 
 
 INFLAMMARE, see Accendere. 
 
 INFORTUNIUM ; CALAMITAS ; INFELICITAS ; MISERIA. 
 Infortunium and calamitas denote a single 
 misfortune ; inforturiium, more as a vexatious ac 
 cident, like malheur, for example, the loss of a purse, 
 receiving blows, etc. ; calamitas (from /eoAoww) a 
 tragic accident, as the loss of a beloved person, of 
 power, etc. ; whereas infelicitas and m i s e r i a 
 denote an unfortunate state of considerable duration ; 
 infelicitas, merely as the absence of success ; 
 m i s e r i a (from pvaapos ?) as an actual, pressing 
 state of affliction. 
 
 INGENIUM ; NATURA ; INDOLES. Ingenium and 
 n a t u r a denote the disposition, as far as it constitutes 
 the immovable ground of human individuality, and is 
 susceptible of no change ; 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. 
 
 INGLUVIES, see Faux. INGREDI, see Jhire 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 pugnarn^ nu- 
 merum, etc. ; whereas intrare, introire, i n- 
 g r e d i, a literal entering ; i n t r a r e is usually transi 
 tive, as to enter, and has an emphasis on the verbal 
 part of the word ; whereas introire is intransitive, 
 as to step in, and has an emphasis on the adverbial part 
 of the word. In the phrase intrare curiam one thinks 
 more of the mere threshold, which is to be stepped 
 over ; in the phrase introire one thinks more of the four 
 walls by which one is to be enclosed. 2. Intrare 
 and introire suppose a space distinctly limited by 
 walls, boundaries, marks ; whereas i n g r e d i sup 
 poses, generally, any limited space, for example, viam, 
 pontem, etc. (iv. 521.) 
 
 INITIUM; PRINCIPIUM ; PRIMORDIUM. 1. In i ti 
 ll 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 p r i n c i p i u m denotes 
 the beginning as a concrete notion, as that part of the 
 whole which stands before the other parts in things, and 
 goes before them in actions, in opp. to extremum. Cic. 
 Cleunt. 4. Orat. 61, 204. Csec. 15, 44. In initium 
 the beginning is made only with reference to time ; in 
 principium the foundation also is laid with reference to 
 space. The initium is pushed out of the way by that 
 which follows ; the principium serves as a basis for that 
 which follows. The initia philosophies are the rudiments 
 over which the scholar goes, and which are superseded 
 by further studies ; the principia are the fundamental 
 principles, to which he must always recur. 1 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 meana 
 from the very beginning, and so onwards. 2. P r i- 
 
INJTJRIA INTELLIGERE. 109 
 
 Duordium 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 Oontumelia. INNOCENTIA, see Virtus. 
 
 INNUMERUS ; INNUMERABILIS. Innumerus is a 
 poetical and choice expression, like numberless, avr)- 
 pt^/io? ; innumerabilis, a prosaic and usual ex 
 pression, like innumerable, avapi^^To^. (vi. 178.) 
 
 INOPIA, see Paupertas. INQUAM, see Dicere. 
 
 INQUILINUS, see Incolere. 
 
 INQUINARE, s. Contaminare. INSANUS, see Amens. 
 
 INSCENDERE, see Scandere. INSCIUS, see Cognitio. 
 
 INSIGNIS, see Eminens. 
 
 INSIMULARE, see Arguere. 
 
 INSOLENTIA, see Superbia. INSOMNIS, see Vigil. 
 
 INSOMNIUM, see Somnus. INSTIGARE, see Incitare. 
 
 INSTITUERE ; INSTAURARE ; RESTITUERE ; RESTAU- 
 RARE. Instituere means to establish a profane, 
 instaurare, a sacred, or honorable, or generally 
 important institution, such as sacrifices, sacred games, 
 wars and battles. Hence is instituere itself a usual, 
 instaurare, a solemn, select expression. In the same 
 manner restituere is distinguished from restaurare. (iv. 
 300.) 
 
 INSTITUERE, see Erudire. 
 
 INSTRUCTUS, see Proeditus. 
 
 INSUPER, see Prneterea. INTEGER, see Salvus. 
 
 INTEGRARE, see Iterum. 
 
 INTELLIGERE ; SENTIRE ; COGNOSCERE. I n t e 1 1 i- 
 g e r e denotes a rational discernment, by means of re 
 flection and combination ; s e n ti r e, a natural discern 
 ment, by means of the feelings, immediate images, or 
 perceptions, whether of the senses or of the mind ; 
 lastly, cognosce re denotes an historical discernment, 
 by means of the senses and of tradition. Sen. Ir. iii. 13. 
 Quidni gauderet, quod iram suam multi intelligerent^ 
 j 
 
1 10 INTERCAPEDO INTERFICERE. 
 
 nemo sentiret? Cic. N. D. Hi. 24 Quare autem in 
 his vis deorum insit, turn intelliqam quum cognovero, 
 (vi. 1Y5.) 
 
 INTERCAPEDO ; INTERRUPIIO ; INTERPELLATE ; IN- 
 TERLOCUTIO. Intercapedo and interruptio 
 are any interruption of another person s business ; i n- 
 tercapedo, a quiet, often even a benevolent inter 
 ruption ; interruptio, a violent and turbulent in 
 terruption ; whereas interpellate and inter- 
 l o c u t i o 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 ; interim, toa momentary busi 
 ness, as in the midst of this. They have the same rela 
 tion to each other, as a point of time to a space of time. 
 Cic. Quint. 6. Hsec dum Eomse geruntur . . . Quin- 
 tius interea de agro detruditur ; that is, gradually ; 
 comp. with Fam. x. 12. Interim ad me venit Manutius 
 noster. Tac. Ann. xi. 32. Non rumor interea, sed 
 undique nuntii incedunt . . . Atque interim Ostiensem 
 viam iritrat. (iv. 271.) 
 
 INTEREMTOR, see Homidda. INTERESSE, see Adesse. 
 
 INTERFEOTOR, see Homidda. 
 
 INTERFICERE ; PERIMERE ; INTERIMERE ; NECARE ; 
 
 OCCIDERE ; JUGULARE J OBTRUNCARE ; TllUCIDARE ; 
 
 I ERCUTERE. Interficerc and p e r i m e r e are 
 the most general expressions for putting to death, in 
 whatever manner, and from whatever motive, fame, 
 veneno, suspendio, ferro, supplidis, dolo, like /cietveiv ; 
 but interficere as a usual, peri me re as an 
 old, forcible, poetical expression. Interimere in 
 volves the accessory notion of privacy, as to remove out 
 
INTEKITU8 INTERMORI. Ill 
 
 of the way ; avaipelv ; n e c a r e, that of injustice, or, 
 at least, cruelty, to murder, (froveveiv. Cic. Tusc. v. 20 
 Dionysius alterum jussit interfici, quia viain demonstra- 
 visset interimendi sui. Curt. ix. 7, 8. Boxum pro- 
 tinus placuit interfici ; Biconem etiam per cruciatus 
 necari. 2. Decider e, jugulare, trucidare, 
 obtruncare, per cuter e, denote a sanguinary 
 death-blow ; o c c i d e r e means by cutting down, es 
 pecially the business of the soldier in honorable open 
 battle ; jugulare, by cutting the throat or neck, or 
 rather by a skilfully-directed thrust into the collar-bone, 
 especially the business of the bandit, after the pattern 
 of the gladiator, like crfya^ai ; obtruncare means 
 to butcher, massacre, and cut to pieces, after the man 
 ner of the awkward murderer ; trucidare, to 
 slaughter as one would a steer, after the manner of the 
 blood-thirsty miscreant, who, without meeting with re 
 sistance, plays the hero on the defenceless ; p e r c u 
 t e r e, to execute, as a mere mechanical act, after the 
 manner of the headsman, or other executioner of a sen 
 tence of condemnation, or, at least, of a death-warrant. 
 Senec. Contr. iii. 21. Nee dominum occidit, nee domino 
 venenum dedit. Hor. Ep. i. 2. Ut jugulent hominem, 
 surgunt de nocte latrones. Sallust. Fr. Cseteri vice 
 pecorum obtruncantur ; so that you may see a mangled 
 mass of limbs, as in the heap of slain in a battle. Tac. 
 Hist. . . . Juberet intcrjici; offerre se corpora ine ; tru- 
 cidaret. Cic. Cat. iv. H. and Rose. Am. 34. Cujus 
 consilio occisus sit invenio ; cujus manu percussus sit 
 non invenio. (iii. 181.) 
 
 INTERITUS, see Lues and Mors. 
 
 INTERLOCUTIO, see Inttrcapedo. 
 
 INTERMITTERE ; OMITTEBE. Intermittere means 
 merely to leave off for a time, in tempus mittere cum 
 spe consilioque resume ndi ; whereas emitter e, to 
 leave out altogether. A arro Fr. Studia tantum inter- 
 mittantur, ne omittantur. (i. 3.) 
 
 INTERMORI, see Alum. 
 
112 INTERPELL ATIO ADIP1SCI. 
 
 INTERPELLATE, see Intercapedo. 
 
 INTERROGARE, see Rogare. 
 
 INTERRUPTIO, see Intercapedo. 
 
 INTESTINA, see Caro. 
 
 INTRARE, INTROIRE, see Inire. 
 
 INTUERI, see Videre. I NUNC, see Agere. 
 
 INVADERE, see Irruere. INVALETUDO, see 
 
 fcJNVENIRE ; fepERIRE ; DEPREHENDERE ; NANCISCI J 
 
 ADIPISCI ; CONSEQUI ; ASSEQUI. I n v e n i r e denotes, 
 as a general term, to find ; r e p e r i r e and d e p r e- 
 h e n d e r e suppose a previous concealment of the thing 
 found, and an intention, and pains employed on the 
 part of the finder ; but the reperiens (from irerrapelv) 
 merely discovers what was concealed, and now lies be 
 fore his eyes, like avevpelv, the deprehendens,w1ci3ik de 
 sired to hide itself, or to escape, and now is in his power. 
 Tac. Ann. i. 74. Perniciem aliis ac postremo sibi in- 
 venere : comp. with xiv. 3. Csedes quonam modo occul- 
 taretur nemo reperit. 2. Invenire, reperire, 
 deprehendere, imply a concealed object, which is 
 discovered ; whereas nancisci, adipisci, asse- 
 q u i, and c o n s e q u i, only a distant object, which is 
 reached ; the nanciscens (from eveyicea^rai) arrives at 
 his object with or without trouble, sometimes even against 
 his wish, as to light upon ; the adipiscens (from potiri) 
 only by exertion, as to achieve ; the consequens arrives 
 at the object of his wish with or without assistance ; the 
 assequens, at the object of his endeavors, by means of 
 exertion. Suet. Tib. 10. Titus ad primam statim mansi- 
 onem febrim nactus : comp. with Dom. 15. Nero in 
 adipiscenda morte manu Epaphroditi adjutus est. Cic. 
 Att. x. 12. Nactus Curionem omnia me consecutum pu 
 tavi. Rose. Com. 4. Ut neque nihil neque tantum quan 
 turn postulavimus consequamur. In Cic. Mil. 11. Ni 
 hil dico quid resp. consecuta sit, nihil quod vos, nihil 
 quod omnes boni ; namely, by the death of Clodius, to 
 which certainly nobody but Milo had contributed ; asse- 
 cuta sit could not be substituted ; and, on the other 
 
INVERTERE JOCTJS. 113 
 
 hand, in Sen. Brev. 17. Operose assequuntur quae volunt, 
 anxii tenent quse assecati sunt ; the word consequuntur 
 would be too weak. Cic. Fain. i. 7, 10. Crania quae 
 ne per populum quidem sine seditione assequ.i arbitra- 
 bantur, per senatum consecati sunt (iii. 142.) 
 
 INVERTERE, see Vertere. 
 
 INVESTIGARE, s. Queer ere. 
 
 INVICEM, see Vicissim. 
 
 INVIDIA ; LIVOR ; INVIDENTIA ; MALIGNITAS ; OB- 
 TRECTATIO ; DETRECTATio. I n v i d i a denotes looking 
 askance, as a sign that a man grudges something to an 
 other, from moral or immoral motives, not necessarily, 
 though especially, from self-love, like viro^ia ; whereas 
 1 i v o r (from %\evr], or ^Xota), denotes the self-tor 
 menting envy, which poisons the whole soul, and deprives 
 the body itself of its fresh healthy color. 2, Invi- 
 d i a is the usual term for envy, whether active, as that 
 which a man harbors, or passive, as a state in which a 
 man stands ; whereas invidentia is a new term of 
 Cicero s for the envy which a man harbors. 8. I n v i- 
 d i a and 1 i v o r denote envy as a temporary state, 
 whereas malignitasas an habitual quality and dis 
 position, in opp. to goodness of heart. The invidus 
 and lividus grudge particular persons particular advan 
 tages, in particular cases ; but the malignus wishes 
 well to nobody but himself. 4. Invidia, livor, 
 ra a 1 i g n i t a s, denote a feeling and state of mind, 
 whereas obtrectatio denotes an action, or manner 
 of acting, proceeding from this feeling, inasmuch as it 
 geeks to injure the envied person by dishonorable means, 
 namely, detraction. Obtrectatio can scarcely be con 
 ceived as existing without invidia, but invidia. may 
 without obtrectatio, if the envious person is too cowardly 
 to enter into conflict with the envied. 5. Obtrecta 
 tio supposes a rival, and has its origin in jealousy; 
 whereas detrectatio only an enemy in general, and 
 pioceeds principally from antipathy. (jii. 65.) 
 
 INVIDIA, see Odium. 
 
114 Jocrr ITER. 
 
 Jocus, see Lucius. 
 
 IRASCI, see Succensere 
 
 IRE ; MEARE ; GRADIRI ; INGREDI ; INCEDERE ; VA- 
 DERE. 1 . I r e and m e a r e denote to go, in the most 
 general sense, as motion from one place to another; i re 
 especially applies to persons, in consequence of an act 
 of the will, like liven, ; but m e a r e (from d^evw) es 
 pecially to beasts, ships, rivers, stars, as mere mechan 
 ical motion, in which reason has no share, like foirav , 
 whereas g r a d i r i and ingredi, incedere and 
 v a d ere, with particular accessory notions in regard 
 to the manner of going ; g r a d i r i and i n g r e d i, in 
 a quiet manner, and with a regular measured step, in 
 opp. to serpere, currere, stare ; Cic. N. D. ii. 47. Att. 
 ii. 23, like (Sa&i&iv ; incedere, in a proud manner, 
 and with a graceful measured step, as in a procession 
 and march, in opp. to ambulare ; Sen. N. Q. vii. 31, 
 like e/j,/3aivtv ; and v a d e r e (e X^etf ?) with alacrity 
 and a quick step, as in travelling, and in attacking the 
 enemy, in opp. to repere ? like ^wpeiv ; Thuc. v. 70. 
 2. Ingress us means going in general ; i n c e s s u s 
 a manner of going peculiar to the individual, and by 
 which he is known as well as by his physiognomy. I n- 
 gressusis purely physical ; i n c e s u s is moral and 
 characteristic, (iv. 53.) 
 
 IRRIDERE, see Riders. 
 
 IRRITARE, see Incitare and Lacesnere. 
 
 IRRITUS, see Frastra. 
 
 IRRUERE ; IRRUMPERE ; INGRUERE; INVADERE. Ir- 
 r u e r e ( elvpevorai) means to rush on hastily and in 
 considerately ; 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; THAMES; SEMITA; CALLIS. 1. Iter 
 and me at us denote the progress which a person 
 makes, the going, the journey, in an abstract sense ; 
 
ITER ITERUM. 115 
 
 1 1 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 sestuosa 
 et pulverulenta via. 2. 1 1 e r in a concrete sense, de 
 notes a way which leads directly to a particular point, 
 whether beaten and trodden, or not, like #eXet&o? ; 
 whereas via (from the old word veha, way), a way, 
 which, if not beaten, is the ordinary and usual way, 
 like 6809. Caes. B. G. vi. 27, means by viarum atque 
 itinerum duces, the guides, who partly point out the fre 
 quented roads and paths, partly give information as 
 to where they lead out. 3. V i a and iter may be 
 narrow or wide ; whereas, trames, callis, and 
 ri e m i t a, denote only a narrow way or path ; trames 
 (rpfjiJia) a by-road in a plain and town, by which one 
 may arrive, partly in a shorter time, partly without be 
 ing so much observed as in the open road, to a given 
 point; s emit a (from secare, segmen), a foot-path, 
 which often runs by the side of the high-road, like o2//,o? ; 
 callis (from /eeXet&o?) a path over a mountain or 
 through a wood, which, is scarcely passable except for 
 cattle, like drpaTros. 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 Hull. ii. 35. Yirg. J3n. ix. 383. Kara per oc- 
 cultos lucebat semita calks ; and Curt. vii. 11, 2. (iv. 
 64.) 
 
 ITER F AGERE, see Proficisci. 
 
 ITERUM ; RURSUS ; DENUO ; BE INTEGRO ; REPE 
 TERE; INTEGRARE. 1. It e r u m (erepov) means, like Sev- 
 repov, a second time ; rursumorrursus, (revorsus) 
 like aL&fc? and TraXw, again, once more ; d e n u o (do 
 novo) like veo^v, anew ; de integro. like aifew e 
 vTrapxfjs, quite afresh. Justin, xxi. 4, 6, Hoc consilio 
 prseventua iterum servitia concitat, statutaqne rursus 
 aedium die, quum denuo se proditum videret. 2. In 
 
116 JUBERE - JUVENTA. 
 
 the same manner pugnam iterare, Liv. vi. 32, 
 means to join battle a second time ; pugnam repe- 
 t e r e, x. 36, to repeat the battle ; pugnam reno- 
 v a r e, Cses. B. G. iii. 20, to renew the battle ; and 
 pugnam integrare, Liv. vii. 7, to begin the bat 
 tle again quite from the beginning. Aut. Herenn. ii. 
 3, 47. Enumeratio est per quam colligimus et com- 
 monemus quibus de rebus verba fecerimus, breviter, ut 
 renovetur, non redintegretur oratio. (i. 184.) 
 
 JUBERE ; IMPERARE ; PR.ECIPERE ; MANDARE. J u- 
 b e r e (from tor^?) means to bid, merely in consequence 
 of one s own wish and will, in opp. to vetare, like Ke\eveiv ; 
 imperare, to command, by virtue of a military su 
 preme authority, like ap^eiv ; prsecipereto enjoin, by 
 virtue of an authority as a teacher, etc., something like 
 evTeXkea^fai, ; m a n d a r e (from /jLrjSojj,ai) to charge, 
 in consequence of thorough confidence in a person, like 
 
 JUCUNDUS, see G-ratus. JUGULARE, see Interficere. 
 JUGUM, see Mom. JUMENTUM, see Pecus. 
 JURGIUM, see Disceptatio. JUDICARE, see Censere. 
 
 JUSJURANDUM ; JURAMENTUM ; SACRAMENTUM. J U S- 
 
 jurandum, and the later word juramentum, de 
 note a civil oath, by which a man confirms or promises 
 something ; sacramentum denotes a military oath, 
 by which the soldier solemnly pledges and binds himself 
 not to forsake his standard. Liv. xxii. 38. Milites tune 
 quod nunquam antea factum erat, jurejurando a tribu- 
 nis militum adacti jussu consulum conventuros neque 
 injussu abituros ; nam ad earn diem nihil prseter sacra 
 mentum fuerat. And xxxv. 19. (vi. 183.) 
 
 JUVARE, see Auxilium. 
 
 JUVENIS, see Puer. 
 
 JUVENTA ; JUVENTUS ; JUVENTAS ; JUVENALIS ; Ju- 
 VENILIS. 1. Juventa (from eo>, fo?;), is the sea 
 son of youth ;juventus, a collection of young men ; 
 J u v e n t a s, the goddess of youth. 2. J u v e n a 1 i s 
 denotes youthful, either indifferently, as that which be- 
 
LABARE LABOR. 1 17 
 
 longs to young people, or with praise, in opp. to the 
 weakness of old age ; whereas j u v e n i 1 i s donotea 
 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. 
 
 LAB ABE ; TITUBARE ; VACILLARE ; NUTARE. L a- 
 b a r e (the ancient Gothic word, slipan, from X&)(ai>), 
 denotes tottering, with reference to the whole body, 
 which rests on no firm basis ; t i t u b a r e (from Tafyelv 
 rf^Xo?), with reference to the feet, which refuse their 
 service, and stagger ; v a c i 1 1 a r e (r^ica) with refer 
 ence to the upper part of the body, which wants its up 
 right, steady, secure position ; lastly, n u t a r e (from 
 veveiv) with reference to the head, which seems ready 
 to fall off. The titubans threatens to sink to the ground ; 
 the vacillans, to fall over. Titubatio betrays bod 
 ily weakness ; vacillatio, want of external dig 
 nity, and a steady carriage, (iii. 62.) 
 
 LABES, see Vitium. 
 
 LABI ; CADERE. Labi (from Xe//3&>) means to fall, 
 with reference to the point from which, and to the space 
 through which, any one glides or sinks down, like 
 oKio^eiv ; whereas c a d e r e means to fall, with refer 
 ence to the point which a man reaches by his fall, as to 
 come to the ground, like Treaeiv. Virg. .ZEn. vi. 310. 
 : Lapsa cadunt folia. Cic. Brut. 49. Quibus vitiis laba- 
 tur aut cadat orator, (i. 128.) * 
 
 LABOR ; MOLESTIA ; ^ERTJMNA. 1. Labor is the 
 toil which requires strength and causes weariness, like 
 7roi>o9 ; m o 1 e s t i a (from 7x0X19, /-taXepo?,) the trouble 
 which, by its greatness or unseasonableness, dispirits, 
 like ^aXe7roT?79 ; se r u m n a (alpofjievrf) the hardship 
 that almost exceeds human strength, and bows down 
 even the hero, like Takanrwpia ; an antiquated, half 
 
118 LABOR LACRIMARE. 
 
 poetical expression, in Cic. Fin. ii. 35, and Quintil. viiu 
 8, 26. Cic. Fin. v. 32. Ut ubi virtus sit resque mag- 
 nee et surmne laudabiles virtute res a;esta3, ibi esse mis- 
 eria et cerumna non possit, tamen labor possit, possit mo- 
 lestia. (iv. 422.) 2. Labor are denotes, as an in 
 transitive verb, to be in a state of trouble and toil ; but 
 elaborare, as a transitive verb, to produce some 
 thing by trouble and toil. (i. 116.) 
 
 LABOR, see Opera. 
 
 LACERARE ; LANIARE. Lacerare (from Xa/a?) 
 denotes to tear by mere force, which may be done by 
 the hands, claws, teeth; whereas laniare denotes 
 the effect of a cutting instrument, under which teeth and 
 claws may be included. Appul. Met. iv. p. 84. Mor- 
 sibus laceratus, ferroque laniatas. Liv. xxii. 51. (v. 
 176.) 
 
 LACERTUS, see Ulna. 
 
 LACESSERE ; IRRITARE ; SOLLICITARE. 1. Laces- 
 sere (Xa/afetp) means to excite the reason and will of 
 another to resistance ; i r r i t a r e (d^epe^o)) to pro 
 voke his feelings or passions to anger. Cic. Mil. 31. 
 Ut vi irritare ferroque lacessere fortissimum virum au- 
 deret 2. Lacessere means to excite, when a man 
 in a coarse manner disturbs the peace of another ; s o 1- 
 1 i c i t a r e, when a man disturbs the quiet of another 
 in a refined manner, (v. 176.) 
 
 LACRIMARE; PLORARE ; FLERE ; LAMENTARL; EJU- 
 LARE ; DEFLERE ; DEPLORARE. 1. Lacrimare 
 (from Sdfcpv) denotes the physical consequence of a 
 certain emotion of the mind, whether joyful or sorrowful, 
 like SaKpveiv, to shed tears ; whereas p 1 o r a r e (from 
 pluere) denotes a passionate expression of grief, like 
 ^prjvetv, to wail and cry. Between the two stands fl e r e 
 (</>Xeo>) in opp. to ridere, partaking of the passionless 
 feeling denoted by lacrimare, and of the feeling of grief 
 denoted by plorare, like Kkaieiv, to weep. Sen. Ep. 
 63. Nee sicci sint oculi amisso atnico, nee fluant ; lac- 
 rimandam est, non plorandum. 2. Lamentari and 
 
LACUNA L^EDERE. 119 
 
 ejulare denote a higher degree of ploratus ; but 
 lamentatio (from Kkav^a ?) is, like /ccofcvew, a 
 longer continued wailing ; ejulare (from da) a wail 
 ing interrupted by cries and sobs, like 6\o\v^iv. 3. 
 P 1 o r a r e and fl e r e are intransitive verbs, as to 
 weep ; deplorare and d e f 1 e r e transitive, as to 
 deplore. 
 
 LACUNA ; LACUS ; STAGNUM ; PALUS ; ULIGO ; LA 
 MA ; LUSTRUM. Lacuna denotes, in poetical lan 
 guage, any standing water, from a sea to a pool ; 1 a- 
 c u s and s t a g n u m are collections of standing water 
 kept sound arid fresh by their own springs, or by ebb 
 ing 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 \ip,vr) ; s t a g n u m, like a pond, not so 
 large as to resemble a lake, in opp. to a stream, like 
 rezwyo? ; 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 
 (7r\v$av) is, like a marsh, a district covered with a sur 
 face of foul water, like eXo? ; u 1 i g o (from 0X09) 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 1- 
 i g o only as ground thoroughly soaked with water, in 
 which a man may sink down. Lastly, 1 a m se and lus 
 tra denote standing waters of small extent ; lam a, 
 a mere dirty and filthy puddle on a high road ; 1 u s- 
 t r a, an ill-smelling and noisome quagmire in woods, etc. 
 (v. 30.) 
 
 L^DERE ; VIOLARE ; OFFEND ERE. L se d e r e de 
 notes a physical injury, as to hurt ; v i o 1 a r e, an inju 
 ry to a person s rights, as to offer violence ; offen 
 der e (from TreV^-o?) an injury to a person s feelings, as 
 to affront. L se d e r e refers to whatever object is ca 
 pable of receiving injury ; v i o 1 a r e, to one that has a 
 just claim to protection; offender e, to a rational 
 and feeling being. Cic. Off. i. 28, 99. Justitiae partes 
 Bunt rion violare Homines, verecundiae non off endere. 
 
120 L^ETARI LAQUEUS. 
 
 Fin. lii. 11. Sen. Ir. iii. 18. Pleraque eorum prop 
 ter quae iraseimur offendunt nos magis quam Icedunt. 
 Const. 4. Contumelia tantum delicatis gravis est, qua 
 non Iceduntur, sed offenduntur. Ovid, Am. iii. 3, 31. 
 Formosa superi metuunt offendere laesi. (iii. 138.) 
 
 L^ETARI, see Gf-audere. 
 
 L^vis ; GLABER ; FRICARE ; TERERE. 1. L se v i s, 
 1 e v i s, (Xeo?) means smooth, in opp. to rough and rug 
 ged, and gives a pleasant impression of elegance ; 
 whereas g 1 a b e r (y\cuj>vp6<i) in opp. to rough, cov 
 ered 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 ifnfaiv ; whereas t e- 
 rere (reipeiv) means to rub, and thereby make less, 
 like rplftew. 
 
 LJEVUS, see /Sinister. 
 
 LAMA, see Lacuna. 
 
 LAMBERE ; LINGERE. L a m b e r e means to lick, 
 inasmuch as one uses the tongue, like the hand, as an 
 instrument to take hold of, or to touch anything, whether 
 eatable, and possessing a taste, or not ; 1 i n g e r e 
 (Xe/^etz/) 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 aere vulnus 
 suum lambent em; compare with xxxi. 4. Pecoribus sal- 
 datur lingendus. (v. 152.) 
 *- LAMENTARI, see Lacrima. 
 
 LANCEA, see Missile. 
 
 LANIARE, see Lacerare. 
 
 LANIENA ; Macellum. L a n i e n a is the butcher s 
 stall, where the lanius sells slaughtered and ready- 
 jointed meat ; m a c e 1 1 u m, the market in which the 
 macellarius sells all sorts of meat, including poultry 
 and fish. 
 
 LAPIS, see Saxum. 
 
 LAQUEUS ; FUNIS ; RESTIS. 1. Laqueus (from 
 eXtfat) is the noose at the end of a rope ; whereas f u- 
 n i s and r e s t i s mean the rope itself; i u 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 cr^plvo^ ; 
 r e s t i s, a thinner rope, which serves more for fasten 
 ing and hanging up, and therefore may be short, like 
 o-Trdprr). The trace by which the equus fimalis is at 
 tached ; the rope on which the funambulus balances 
 himself; the tow which draws the boat to the ship, au 
 n.ever 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. Ru 
 de n t .e s are the sail ropes ;retinacula, and o r 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 ae, o r a s, s o 1 v e r e, as 
 more technical expressions in nautical language. 
 
 LARGITIO, see Donum. 
 
 LARGUS ; BEXIGXUS ; LIBERALIS; MUNIFICUS. Lar- 
 g u s means any one who makes a rich present, to whom 
 ever he makes it, and from whatever motive, in opp. to 
 f areas. Ter. Heaut. iii. 1, 31 ; whereas b e n i g n u s, 
 i b e r a 1 i s, and m u n i f i c u s, denote virtuous quali 
 ties in the giver. The benignus follows a pure impulse 
 of humanity, love towards his fellow men ; the liber alii ^ 
 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 ; liberali~ 
 fas gives as much as, and not less than, a man of no 
 ble sentiment believes suitable to his own rank and to 
 another s merits, without scrupulous mercantile calcula 
 tion, like a gentlemanly spirit ; munificentia gives rather 
 too much than too little, from the pleasure of making 
 people happy, and causing an agreeable surprise, like 
 generosity, (iv. 146.) 
 
 LARVA ; PERSONA. Larva (from lar ?) is a cari 
 catured, frightful mask ; persona (jrapicrtov) an in 
 geniously formed, characteristic mask. 
 
122 LACIVUS LEPIDUS. 
 
 LASCIVUS, see Petulans. 
 
 LASSUS, see Fatigatus. 
 
 LATEBRA ; LATIBULUM. Latebra is a retired of 
 obscure place, where a man can conveniently remain 
 concealed ; 1 a t 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 9 means 
 the hostile bark of a great dog, and, figuratively, to 
 wrangle, like vXarcrelv ; whereas g a n n i r e, the harm 
 less bark of a little dog, and, figuratively, to chatter, 
 like Kvv^aa^ai ; lastly, b a u b a r i, the whining and 
 howling of a dog, like [Save^eiv. Lucret. v. 1064 
 1070. 
 
 LATRO, see Prceda. LATUS, see Coxa. 
 
 LECTUS, see Cubile. LEGARE, see Mittere. 
 
 LEMBUS, see Navigium. LEMURES, see Spectrum. 
 
 LENIS, see Mitis. LENTUS, see Tardus. 
 
 LEPIDUS ; FACETUS ; FESTIVUS ; SALSUS ; DICAX ; 
 CAVILLATOR. Lepos facetiae, and festivitas, 
 denote the harmless wit, which, like humor, is only op 
 posed to seriousness, and is the attribute of a benevo 
 lent mind ; 1 e p o s (from XeTrco, XETTTO?,) the lightest 
 wit, in opp. to dull gravity ; festivitas (from o-Trct- 
 ^fdv) the more cheerful sort of wit, in opp. to gloomy 
 seriousness ; f a c e t i ge, the jocund wit, in opp. to so 
 ber seriousness ; whereas sales, dicacitas, and 
 c a v i 1 1 a t i o, denote the more pungent wit, which is 
 a sign of an acute intellect ; sales (aXe?) the piquant 
 wit, in opp. to what is fiat and trivial, which aims at 
 a point, whether others may be pleasantly or painfully 
 affected by it; dicacitas (from Saicelv) the satirical 
 wit, which is exercised at the cost of others, yet so that 
 the jest is still the principal aim, the pain inflicted, only 
 an accidental adjunct ; c a v i 1 1 a t i o, the 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 tarn dicax fuit, quam facetus 
 Est autem illud acrioris irigenii, hoc majoris artis. ( v. 21) , 
 
LETUM UGARE. 123 
 
 LETUM, see MOTS. LBVIS, see Lcevis. 
 
 LIBARE, see /Sapor. LIBENTER, see Sponte. 
 
 LILERALIS, see Largus. LIBERALITAS, see Donum 
 
 LIBERTUS ; LIBERTINUS. L i b e r t u s means the 
 freed-man, with reference to his master, in opp. to ser- 
 vus; Cic. Mil. 33. Sext. 35. Tac. G. 25. Suet Ores 
 75 ; 1 i b e r t i n u s, with reference to his rank, in opp. 
 to civis and ingenuus. Liv. x. 21. xli. 8. Suet. Cl. 
 54. Senec. Contr. iii. 21. Quaerendus mini gener erat 
 aliquis libertinus ; quid ergo ? alieno potius liberto ? 
 Cic. Verr. i. 47. Trebonius fecit heredem libertum 
 suum . . . Equiti Romano libertinus homo fit heres. 
 Suet. Cl. 25. Tac. H. iii. 58. (vi. 194.) 
 
 LIBIDO, see Capido. 
 
 LIBRA ; PONDO. Libra p o n d o is the full ex 
 pression, literally a balance in weight, that is, a scale, 
 filled so as to balance a pound ; libra (Xeto?) is a less 
 definite expression, inasmuch as leaving out the pondo, 
 makes it doubtful whether the balance itself be not un 
 derstood ; p o n d o is an elliptical expression, in which 
 the principal notion, weight, is expressed, and the ac 
 cessory notion left out ; the scale that is filled must bal 
 ance the definite weight. In a similar manner operce 
 pretium est, is distinguished from opercB est, and from 
 pretium est. (vi. 195.) 
 
 LIBRARE ; VIBRARE. Lib rare hastam (from 
 Xetos) 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 (</>??) 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 
 deire for the combat, (v. 196.) 
 
 LIBURNA, see Navigwm. LICET, see Concessum est. 
 
 LTGARE ; VIERE ; VINCIRE; NECTERE ; OBLIGLIRE ; 
 OBSTRINGERE; DEVINCIRE. 1. Li gar e and vi ere 
 denote to bind, in order to prevent things falling asun 
 der, synonymously with copulare, like Seeiv ; whereas 
 v i n c i r e and n e c t e r e mean to fetter, in order to 
 
1 24 LIMA LITER JR. 
 
 hinder free movement, synonymously with coercere, like 
 beauieveiv. 2. L i g a r e is the general, v i e r e (o^etz^) 
 the technical expression for binding fast, etc. 3. b- 
 J i g a r e means to oblige by acts of kindness ; o b s t r i n- 
 g e r e, to oblige by benefits ; d e v i n c i r e, to rivet to 
 one s self by a lasting intimate connection. The olliga- 
 tus feels himself bound by the conventional duties of 
 social life ; the obstrietus, by the duties of morality or 
 religion ; the devinctiis, by the duties of piety, (iv. 
 282.) 
 
 LIMA ; SCOBINA. L i m a is a tool for filing smooth ; 
 c o b i n a, for filing off. (vi. 197.) 
 
 LIMES, see Finis. 
 
 LIMUS, see Lutum. 
 
 LlNGERE, see Lambere. 
 
 LINGUA; SERMO. Lingua denotes the speech of 
 any, even the most uncultivated people, gens or natio, 
 in as far as they possess proper words to express their 
 notions ; whereas s e r m o, only the speech of a culti 
 vated people, populus, in as far as it is adapted for the ex 
 pression of connected thoughts. Lingua is, like the 
 tongue, born with us, and refers more to the mere gift 
 of speech ; s e r m o requires voluntary activity, and in 
 volves the rules of grammar and of style. Cic. Fin. i. 
 tt, 10. Ssepe disserui Latinam linguam non modo non 
 mopem, sed locupletiorem etiam esse quam Graecam: 
 comp. with Off. i. 31. Sermone debemus uti eo, quino- 
 tus est nobis. (iv. 22.) 
 
 LINTER, see Navigium. 
 
 LIQUERE, see Flaere and Constat. 
 
 LIRA, see Porca. 
 
 LITERA ; ELEMENTUM. L i t e r a is a letter, as the 
 most indivisible part of writing, like ypdpfjui ; e 1 e m e n- 
 t u rn (aX?7//-a) as the most indivisible part of language 
 or of knowledge in general, like (jroi^elov. (iii. 210.) 
 
 LITERS ; EPISTOLA ; CODICILLI. L i t e r ae is the 
 most general expression for a letter ; e p i s t o 1 a is one 
 directed to a distant friend, and sent by a messenger; 
 
LITERS LUCERE. 125 
 
 codicilli, an address to one within the same walls, as 
 a note. Sen. Ep. 55. Adeo tecum sum ut dubitem an 
 incipiam non epistolas sed codicillos tibi scribere. Cic. 
 Fam. vi. 18. Simul accepi a Seleuco tuo literas ; statim 
 
 2ugesivi e Balbo per codicillos quid esset in lege. (vi. 
 98.) 
 
 LITERS ; ARTES ; DOCTRINE ; DISCIPLINE. L i t- 
 e r se and a r t e s denote the sciences as the general ob 
 jects of scientific education ; 1 i t e r SB, 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 , 
 a r t e s (aperal ?) in the widest sense, so far as the 
 knowledge of them immediately attests intellectual cul 
 tivation, and readiness in the practical application of 
 the sciences ; whereas d o c t r i n se and d i s c i p 1 i n ae 
 denote particular parts of the general objects of knowl 
 edge formed into systems ; doctr.inge, more the spec 
 ulative and abstract parts of philosophical and learned 
 education ; discipline, more the practical parts, 
 that are conducive to the purposes of life. (v. 269.) 
 
 LITIGATIO, see Disceptatio. LITUS, see Rpia. 
 
 LIVOR, see Invidia. LOCUPLES, see Divitice. 
 
 Locus ; TRACTUS ; REGIO ; PLAGA. Locus (Xo^o?) 
 denotes a space, as a single point, like TOTTO? ; t r a c t u a 
 (from trahere) as a line, with the notion of extension 
 to a distance, as a tract of country, something like Kki^a ; 
 r e g i o (from p}%o9, o/3%o?,) as a circle, with the in 
 cluded notion of the environs, like the surrounding coun 
 try, %copo? ; p 1 a g a (vrAaf ) principally as a surface 
 or plain. 
 
 LONGLEVUS, see Vetus. LONGE, see Procul. 
 
 LOQUAX, see Garrire. LOQUI, see Pari, Dicer e. 
 
 LUCERE ; FULGERE J SPLENDERE ; NlTERE ; RENI- 
 DERE ; CORUSCARE ; MlCARE ; RADIARE. 1. L U C e r 6, 
 
 fulgere, splendere, niter e, denote a steady 
 and continued brightness ; fulgere ((f)\oyeiv) through 
 
 K* 
 
126 LUCERNA LUCRUM. 
 
 a glaring light, or a dazzling fiery color, like <f>\ey(a , 
 I u c e r e (from Xeu/co?) through a beneficial light, and 
 a soft fiery color, like (fiaivco, (freyyco ; splendere 
 (from (/>aXaz^o?) 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 \d/jL7ro) ; n i t e r e (from Wfco) 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 o-r/X/3w. 2. Whereas c o r u s- 
 care, micare, radiare, mean an unsteady, trem 
 ulous light ; coruscare (from Kopva-aco ) to shine 
 like forked lightning ; m i c a r e, to sparkle, like metal 
 placed in the sun ; r a d i a r e, to beam, like the shoot 
 ing rays of the sun. Cic. Cat. ii. 3. qui nitent unguen- 
 tis, qui fulgent purpura. Auct. ad Herenn. iv. 33. 
 Tantus erat in armis splendor, ut solis fulgor obscurior 
 videretur. Plin. H. N. xxxvii. 2. Splendor murrhinis 
 sine viribus : m torque verius quam splendor ; for splen 
 dor denotes brightness, with regard to its intensity ; ni 
 ter, with regard to its beauty. Auct. ad Herenn. iv. 50. 
 Gemmae nitore et auri splendore : hence, figuratively, 
 splendor denotes pomp; nitor, only neatness, (ii. 76.) 
 
 LUCERNA, see Candela. 
 
 LUCRUM ; EMOLUMENTUM ; QUJESTUS ; COMPENDIUM. 
 L u c r u in and emolumentum denote gain, in any 
 condition of life ; 1 u c r u m (from lucar, luoare,) gain 
 deserved and earned by one s self, in opp. to damnum ; 
 Cic. Fin. v. 30, etc. ; like /cepSos ; emolumentum 
 (from molere) gain falling to one s share without any 
 exertion of one s own, in opp. to detrimentum ; Cic. Fin. i. 
 16, like a)(f>e\vfjLa ; whereas q u se s t u s and compen 
 dium denote gain in the course of trade ; q u ge s t u s, 
 rather the steadily continued gains of a regular occupa 
 tion, earnings, in opp. to sumptus ; Cic. Parad. vi. 3. 
 Hor. Sat. i. 2. 19, like ^p^emcryiio? ; compendi- 
 u m, more a single gain of considerable amount, in opp. 
 to dispendium. (v. 257.) 
 
LTTCTUS LUDUS. 127 
 
 LTTCTUS, see Dolor. 
 
 LUCULENTUS ; ILLUSTRIS. Luculentus means, 
 what may be seen, and need not shun the light, synony 
 mously with probabilis; whereas i 1 1 u s t r i s (from XeuV- 
 o"o>) what makes itself seen, attracts the eye, and spreads 
 its rays, synonymously with excellens. Hence luculen- 
 tus never implies emphatic praise. Cic. Off. in. 14, 60. 
 Hoc quidem satis luculente, that is, it is probable enough. 
 And .Fin. ii. o, 15. Cum Graece ut videor luculenter 
 sciam, without presumption ; just like, sic satis, (ii. 84.) 
 
 Lucus, see Silva. 
 
 LUDIO, see Actor. 
 
 LUDUS ; SCHOLA. L u d u s is a lower school for 
 boys, who are compelled to learn ; s c h o 1 a, a higher 
 school for youths and men, who wish to learn. L u d u s 
 supposes discipulos, ludi-magistrum, and school-disci 
 pline ; s c h o 1 a supposes auditores, doctorem^ and aca 
 demical regulations, (vi. 203.) 
 
 LUDUS ; Lusus ; LUDICRUM ; Jocus. 1. L u d u s 
 (from XotSopo?) denotes play in an objective sense, in 
 asmuch as it is at hand for a man s entertainment ; 
 whereas 1 u s u s, in a subjective sense, inasmuch as a man 
 carries it on and produces it himself ; further, 1 u d u s de 
 notes play, as a means of recreation, in opp. to exertion ; 
 1 u s u s, as a childish, useless pastime, in opp. to real 
 business. Plin. Ep. ix. 33. 3. Pueri quos otium lu- 
 dusquQ sollicitat : comp. with ix. 25. Lusus et ineptias 
 nostras legis. Or, Cic. Flacc. 5, 12. Graeci quibus jus- 
 jurandumy<9<?^s est, testimonium Indus ; that is, to whom 
 it is a mere trifle to bear false witness ; compare with 
 Sen. Contr. i. 2. Piratas . . . quibus omne fas nefasque 
 lusus est ; that is, to whom the distinction between right 
 and wrong is a mere sporting with words. 2. The plur. 
 ludi assumes the special meaning of public spectacles, 
 and in this sense has a singular peculiar to itself in the 
 word ludicrum. 3. L u d u s and lusus have more a 
 negative character, as mere pastimes and amusements, 
 as a guard against ennui ; whereas j o c u s more a posi- 
 
128 LUES LUMEN. 
 
 tive character, as an utterance of humor and wit. The 
 ludens wishes merely to be free from exertion, to do 
 nothing serious, and to amuse himself; the jocans will 
 be as active at the command of mirth, as others at the 
 command of seriousness, (ii. 33.) 
 
 LUES ; CONTAGTUM ; PESTILENTIA ; PESTIS ; PERNI 
 CIES ; EXITIUM ; INTERITUS ; EXITUS. 1. Lues (from 
 Xoi/^o?) denotes epidemic disease, as proceeding from 
 an impure morbid matter ; c o n t a g i urn (from contin- 
 gere ? or /caraTTJ/ceiv ?) as contagious ; pestilentia, 
 as a f disease reigning in the land, and especially as a 
 pestilence. Sail. Cat. 10. Post ubi contagia quasi pes 
 tilentia invasit. Plin. H. N. xxiii. 28. Laurus folia pes- 
 tilentice contagia prohibent. Lucan. vi. 86. Fluidge con 
 tagia pestis. 2. Pestis is used for pestilence itself 
 only by the poets ; otherwise it denotes, like exitium and 
 pernicies (from necare), that which destroys in general, 
 without reference to disease ; but p e s t i s is, according 
 to rule, used as a concrete, exitium and pernicies 
 as abstract terms. Sen. N. Q. iii. pr. Philippi aut Al- 
 exandri .... qui exitio gentium clari non minores fuere 
 pestes mortalium quam inundatio. 3. Pernicies has 
 an active meaning, and denotes the destruction of a liv 
 ing being by murder ; whereas exitium has a passive 
 meaning, and denotes the destruction even of lifeless ob 
 jects by annihilation ; lastly, i n t e r i t u s has, like exitus^ 
 a neutral meaning, the destruction of living or lifeless ob 
 jects by decay. Tac. Ann. xiv. 65. Poppsea non nisi 
 in perniciem uxoris nupta ; postremo crimen omni exitio 
 gravius : and ii. 68. Cic. Cat. iv. 3. Cum de pernicie 
 populi Romani, exitio hujus urbis cogitarit. Rull. ii. 4, 
 10. Extremi exitiorum exitus. 4. Exitium is a vio 
 lent, exitus a natural end. Cic. Rull. ii. 4, 10. Qui 
 civitatum afflictarum perditis jam rebus extremi exitio 
 rum solent esse exitus, is, as it were, the last breath of 
 a state that is being destroyed ; like Verr. v. 6, 12 
 Exitus exitiales. (ii. 62. iii. 176.) 
 
 LUMEN ; Lux. Lumen (\evacr6^Gvov) is a lumi- 
 
LURIDUS LUTUM. 129 
 
 nous body, like ^7709 ; 1 u x (\VKTJ) a streaming mass 
 of light, like <pdo<$. Cic. Fin. iii. 14. 45. Ut obscura- 
 tur et offunditur luce solis lumen lucernse. Curt. viii. 
 2, 21. Sed aditus specus accipit lucem ; interiora nisi 
 allato lumine obscura sunt. Cic. Acad. iv. 8, 28. Si. ista 
 vera sunt, ratio omnis tollitur quasi queedam lux lumenquc 
 vitse ; that is, reason alone is in itself bright and light, 
 and at the same time spreads brightness and light over 
 life. Also, in a figurative sense, lumen denotes dis 
 tinction, 1 u x only clearness. Cicero (Man. 5.) calls 
 Corinth, Graeciae totius lumen, but Rome (Catil. iv. 6.) 
 Lucem orbis ten-arum ; Corinth is compared to a glim 
 mering point of light ; Rome is distinguished as that city 
 in comparison with which all other cities lie in darkness, 
 .(ii. 66.) 
 
 LURIDUS, see Luteus. 
 
 LUSTRUM, see Lacuna. 
 
 Lusus, see Ludus. 
 
 LUTEUS ; GILVUS ; HELVUS ; FLAVUS ; LURIDUS. 
 Luteus (from Xcoro?) denotes a decided yellow, as 
 the yolk of an egg ; g i 1 v u s, (^7X^09) and h e 1 v u s, 
 a fainter reddish yellow, like that of honey ; f 1 a v u s 
 and 1 u r i d u s, a lighter whitish yellow ; f 1 a v u s (from 
 (/>Xev&>) a glossy beautiful yellow, like that of light au 
 burn hair ; 1 u r i d u s (from ^X&>^09) a wan unpleas 
 ant yellowishness, like that of pale death. 
 
 LUTUM ; LIMUS ; C(ENUM ; SORDES ; SQUALOR ; PJSDOR ; 
 SITUS; STERCUS; FIMUS ; OLETUM ; MERDA. 1. Lu 
 I u m, 1 i m u s, c oe n u m, all denote impurity, as a sub 
 stance, and as of a wet sort ; 1 u t u m (from \ifepov) 
 is the dirt of the streets or roads, like 77-77X09 ; 1 i in u a 
 (\i/36ijivos*) the mud of a river, like t Xi/9 ; c oe n u m 
 (from cunire) the mire of a moor or morass, like /36p- 
 /3o/oo9. Tac. Ann. i. 68. Caetera limosa, tenacia gravi 
 cceno aut rivis incerta erant ; whereas s o-r d e s, s q u a 1 o r, 
 poedor, situs, denote impurities as a form, and of a 
 dry sort ; s o d e s (from apSa} in opp. to splendor, 
 through indigence, or niggardliness and vulgarity, for 
 9 
 
130 LUX MACERIA. 
 
 example, clothes dirty from long wear, like 
 squalor (from <j;eXX&)) in opp. to nitor, through want 
 of civilized habits, and of delicacy in the senses, for ex 
 ample uncombed hair, like air^o? ; p ae d o r (from 
 i/rot^o?) in opp. to munditite, through neglect of the 
 person, for example, through pcediculos, vermin, itch, 
 etc., like TTO/O? ; situs (acrt?) in opp. to usus, in con 
 sequence of long disuse, for example, through mould, 
 rust, etc., like aty. Hence the different forms of the 
 adjectives lutosus, limosus, coenosus, that is, full of lu- 
 turn, etc.; and of sordidus, squalidus, psedidus, that is, 
 resembling sordes, etc., and in circumlocution, oblitus 
 lutO) limo, cceno, but obsitas sordibus, squalore, pcedore. 
 2. Stereos (from rdpyavov*) denotes in dung its dis 
 gusting- sense, as filth, like KOTT/JO?; whereas fimus 
 (opimus ?)in its useful sense, as manure. 3. For offen 
 sive excrements c oe n u m is the most general ; o 1 e- 
 t u m denotes human ; m e r d a (/^V^o?) animal excre 
 ments. 
 
 Lux, see Lumen. 
 
 Luxus ; LUXURIA. L u x u s denotes luxury as an 
 act or as a condition, and sometimes even objectively, as 
 an object of luxury ; whereas 1 u x u r i a, always sub 
 jectively, as a propensity and disposition, as the desidera- 
 tive of luxus. Sen. Ir. i. 11. Animis delicias, luxus, 
 opes ignorantibus : and further on ; Opinionem luxu- 
 rice segnitiseque. Sail. Cat. 13. Romani famem aut si 
 tim .... luxu antecapere ; that is, by the arts of lux 
 ury : compare with Jug. 90. Luxuria atque ignavia 
 pessimae artes : that is, as proceeding from voluptuous 
 ness, (ii. 23.) 
 
 LYMPHATUS, see Amens. 
 
 M. 
 
 MACELLUM, see Laniena. MACER, see Exilis. 
 MACERIA, see Murus. MACULA, see Vitium. 
 
MADIDTJS MALEDICTUM. 131 
 
 MADIDUS, see Udus. MAGISTER, see Doctor. 
 
 MAGNOPERE, see Perquam. 
 
 MAGNUS ; GRANDIS ; AMPLUS ; INGENS ; IMMANIS ; 
 VASTUS. 1. Magnus, g r a n d i s, and a m p 1 u s, 
 denote a becoming greatness ;ingens, immanis, 
 and v a s t u s, an overwhelming greatness. Sen. Ir. i. 
 16. Nee enim magnitude ista est, sed immanitas. Cic. 
 Lael. 26. 2. Magnus (from /iteya, mactus,) denotes 
 greatness without any accessory notion, in opp. to parvus, 
 like fjueyas ; whereas g r a n d i s, with the accessory no 
 tion of intrinsic strength and grandeur, in opp. to exilis, 
 Sen. Ep. 100 ; subtilis, Quintil. xii. 10, 58 ; tumidus, 
 in the same book, 80 ; minutus, Gels. ii. 18 ; exiguus, 
 Quintil. xi. 3, 15; lastly, amplus (adj. from ambi) 
 with the accessory notion of comeliness, and of an im 
 posing impression. 3. 1 n g e n s (jar/ova?) denotes excess 
 ive greatness merely as extraordinary, like aTrXero? ; i m- 
 m a n i s (a^^avo^) as exciting fear, like TreXcopto?; v as- 
 tus (from vagus?) as wanting regularity of form like 
 ayavr\<$. (iii. 228.) 
 
 MALA ; MAXILLA ; GEN A. 1. Mala (from /^e/xa^a, 
 or from Mandere) denotes the upper, maxilla, the 
 under jaw. Gels. Med. viii. 1. 2. M a 1 a denotes the 
 cheek as a usual expression, and in a merely physiolog 
 ical sense ; g e n a (from yevvs) as a more ancient and 
 select expression, and with an (Esthetic reference, (vi. 
 208.) 
 
 MALEDICTUM ; PROBRUM ; CONVICIUM. M a 1 e d i c- 
 t u m is any utterance of what is injurious to another, 
 whether to bring him ill-luck by cursing, or disgrace by 
 verbal injuries, like /cafcrjyopia ; p r o b r u m (from 
 irpo<l>ep(i)) an invective, like oWtSo?, consisting of at 
 tacks and assertions wounding the honor of another ; 
 c o n v i c i u m (jtaiaiKia) the abusive word, like Xot- 
 Sopla, consisting of single words and appellations wound 
 ing the honor of another. For example, far! is a con" 
 vieium,fur es, a probrum; oach of them &maledictum. 
 (iv. 198.) 
 
1 32 MALEFACTUM MAMMa. 
 
 MALEFACTUM, MALEFICIUM, see Delict um. 
 
 MALITIA ; MALIGNITAS ; MALEVOLENTIA ; MALUS ; 
 KEQUAM ; PRAVUS. 1. Malitia denotes the base 
 ness which shows itself in the love of lying and deceiv 
 ing, from want of conscience ; malignitas, the ill- 
 will which grudges good to another, and wishes it only to 
 itself, from pure selfishness ; malevolentia, the 
 ill-will which wishes evil to another rather than good, 
 from personal aversion. M a 1 i t i a is a way of think 
 ing and acting deserving of punishment as endangering 
 the security of society ; malignitas is a despicable 
 disposition, which implies the want of philanthropy ; 
 lastly, malevolenti a, a detestable quality, as con 
 nected with deriving pleasure from the misfortunes of 
 others. 2. M a 1 u s h o m o is a morally bad man, but 
 n e q u a m a good-for-nothing man, whose faultiness 
 shows itself in aversion to useful labor, and a propensity 
 to roguish tricks, in opp. tofrugi. Plaut. Pseud, i. 5. 
 53. Cic. Font. 18. Or. ii. 61. Fin. ii. 8. Sen. Contr. 
 !ii. 21 ; p r a v u s (irepalos) a man whose character 
 has taken a vicious direction, in a physical, or intellect 
 ual, 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. Nee parricidarn nequam dixeris hominem, 
 nee meretrici forte deditum nefarium ; quod alterum 
 parum, alterum nimium est. Afric. ap. Gell. vii. 11. (i. 
 62.) 
 
 MALIGNITAS, see Invidia. 
 
 MAMMA ; MAMILLA ; UBER ; PAPILLA. 1. M a ra 
 in a and u b e r denote the breast in the female body ; 
 mamma (/xa/^yLtTy) denotes the visible breast as a fleshy 
 part of the body, particularly of a female body ; where 
 as u b e r (ovapov) the nourishing breast as filled with 
 milk, which is only found in the female body, like ov- 
 ^ap. 2. Papilla and ra a m i 1 1 a denote the nipples 
 of the breast, common to the male and female ; p a p i 1- 
 1 a (redupl. of TraXXa) with reference to their spherical 
 shape, without distinction of the sexes, like /zao<? ; m a- 
 
MANARE - MANERE. 133 
 
 m i 1 1 a (redupl. from a^e\^/w) with reference to their 
 adaptation for suckling, and therefore belonging only to 
 the female sex, like r/r^-?;, and teats, (iv. 133.) 
 
 MANARE, see Fluere. MAXCIPARE, see Vendere. 
 
 MANCIPIUM, see Serous. MANDARE, see Jubere. 
 
 MANE ; CREPUSCULO ; DILUCULO. Mane (from 
 urjvusiv) denotes in the morning, in the early course of 
 the bright day, in opp. to the night, and the forenoon 
 hours, like op^>pw ; crepusculo (from creperus, npu- 
 i//m,) in the twilight, in opp. to the bright day ; d i 1 u- 
 c u 1 o, in the twilight, in opp. to the dark night, like 
 
 MANERE ; MORARI ; TARDARE ; DETINERE. 1. M a- 
 ne r e (from pevew) denotes remaining, in opp. to going 
 away ; whereas m o r a r i (from /3pa&v<i) denotes tarry 
 ing, as an interruption of motion, in opp. to going for 
 wards. Cic. Sen. 23. OommorancU natura deversori- 
 um nobis, non habitandi dedit. Hence in Tac. H. ii. 
 48. Trent propere neu remanendo iram victoris asper- 
 arent, 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 
 SiaTplpeiv ; t a r d a r e, to prevent a person s hastening 
 on his way by opposing difficulties, like ffpaSvveiv ; d e- 
 t i n e r e, to hinder him from going forwards by force, 
 like fcarexeiv. T a r d a r e has generally an action for 
 its object 1 ; d e t i n e r e, a person ; m o r a r i, either. 
 (iii. 298.) 
 
 MANERE; EXSPECTARE ; PR^ESTOLARI; OPPERIRI. 
 1 . M a n e r e (from fj,eveiv) denotes a mere physical act 
 to remain in a place, till something has happened ; where 
 as exspectare, prsestolari, and opperiri, 
 denote a mental act, to wait for, to wait in conscious ex 
 pectation of some event, or of some person. 2. E x- 
 spectare denotes waiting for, almost as a mere men- 
 tal act, as a feeling, without practical reference or ac 
 
 1 [But : nos Etesiae valde tardarunt,~\ 
 L 
 
134 MANKS MARE. 
 
 cessory meaning ; whereas praestolari and o p p e* 
 
 r i r i. with the accessory notion that the person waiting 
 intends, after the arrival of the object waited for, to do 
 something. 3. The prsestolans (from irapacne\~ 
 Xecr^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 praestolans 
 stands in subordinate relation to the person waited for ; 
 the opperiens, in co-ordinate, whether as friend or 
 foe. Lastly, praestolariisa prose expression ; o p- 
 p e r i r i, a poetical, or at least, a select expression. 
 For the German distinction between warten and harren, 
 the former denoting calm, passionless waiting for, the 
 latter, eager, impatient longing for, the Latins have no 
 correspondent synonymes. (iii. 57.) 
 
 MANES, see Spectrum. MANKLE, see Vineula. 
 
 MANIFESTO, see Aperire. MANNUS, see Uquus. 
 
 MANSUETUDO ; CLEMENTIA. Mansuetudo (from 
 manui suetus) is the mildness and magnanimity of a 
 private individual, who does not take vengeance for a 
 mortification suffered, in opp. to iraoundia ; whereas 
 dementia (from a/caXo?, /er/Xe>, and mens,) the 
 mercifulness and humanity of the ruler, or the judge, 
 who does not inflict upon the malefactor the punishment 
 which he deserves, in opp. to crudelitas. Sen. Clem. 
 2. Cic. Lig. 3. Att. viii. 9. Plin. Pan. 3. (v. 11.) 
 
 MANSUETUS, see Cicur. 
 
 MANUBI^E, see Prceda. 
 
 MARE; ^EQUOR ; PONTUS ; PELAGUS. 1. Mare 
 (from /jLvpa)^) denotes the sea, as a mass of water, in 
 opp. to terra and aer, like aX?, ^aXacrcra ; 8e q u o r, 
 p e 1 a g u s, and p o n t u s, with reference to its dimen 
 sions ; ae q u o r and p e 1 a g u s, witb reference to its 
 horizontal dimension, the surface of tie sea, like vreXa- 
 709, whence irekcuyi^eiv, to float on the sea ; p o n t u s 
 (from Treo-ew/, TT/TW^,) with reference to its perpendic 
 ular dimension, the depth of the sea, like TTOVTOS, whence 
 iv, to sink into the sea. Col urn. viii. 17. Ut 
 
MARGO MEDERI. 1 35 
 
 in solo piscinae posita libella septem pedibus sublimiua 
 esset maris cequor. Ovid, Met. ii. 872. Mediique per 
 cequora ponti fert praedam. 2. M q u o r (from aequus) 
 denotes the surface of the sea in a merely physical 
 sense ; whereas p e 1 a g u s (from 7rXa) with the ac 
 cessory notion of its great extent and immensity, (iv. 
 72.) 
 
 MARGO; ORA. Mar go (afjLepywi) denotes the 
 brink, the natural boundary of a surface, considered al 
 most as a mere mathematical line, and only improperly 
 as including an exterior portion of the surface ; whereas 
 o r a (wa, ovpos, o/oo?) 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, or a to gee, but 
 not mar go ; and, on the other hand, mar go fluminis and 
 ripce, if the mere line of shore is meant, without any 
 portion of the bank. (iii. 212.) 
 
 MARITA, see Femina. MAS, see Homo. 
 
 MATRIMONIUM, see Conjugium 
 
 MAXILLA, see Mala. MEARE, see Ire. 
 
 MEDERI ; MEDICARI ; SANARE ; MEDICAMEN ; MEDI- 
 CINA ; REMEDIUM. 1 . M e d e r i and the poetical word 
 me d i c a r i (/leSew/) denote healing, as the act of the 
 physician, who heals with humane sympathy, judgment, 
 and art, synonymously with curare, like Ida^at ; s a- 
 n a r e, as the effect of the physic, which in a mechani 
 cal way makes the sick well again, synonymously with 
 restituere, like a/ceio^cu. 2. Medicamentum means 
 a remedy, with reference to its material substance, as it 
 is prepared by the apothecary, like fydpfjiaKov ; m e d i- 
 c i n a, with reference to its healing virtues, as ordered 
 by the physician ; each with reference to an illness ; 
 whereas r e m e d i u m denotes a remedy for any of the 
 evils to which we are subject, like axo?. Cic. N. D. 
 ii. 53. Medicamentorum salutarium plenissimse terrse : 
 comp. with Divin. ii. 51. Quam a medico petere med- 
 icinam. (v. 198.) 
 
136 MEDITAKI MEMINISSE. 
 
 MEDITARI, see Cogitare. 
 
 MEDIUS ; MODICUS ; MEDIOCRIS. M e d i u s 
 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 modicas facili 
 tates and mediocre ingenium are identical. Cic. Rep. 
 ii. 31. liaud medioeris vir fuit, qui modica libertato 
 populo data facilius tenuit auctoritatem principum. (v. 
 202.) 
 
 MEDIUS DIES, see Meridies. 
 
 MEMBRUM ; ARTUS. M e m b r u m (redupl. of pepos) 
 denotes a limb of the body itself, like //-eAo? and KW\OI> ; 
 whereas a r t u s (^6^09, ap^pov,} properly only a joint 
 of a limb, like ap^tpov and ai/ro?. Senec. Contr. ii. 
 13. Differebatur distortis articulis ; nondum in sua mem 
 bra artus redierant. Virg. ^En.. v. 422. Magnos artus 
 membrorum. Quintil. Decl. ult. Ut per singulos artus 
 membra laxaret. Further, membra denotes the limbs 
 collectively, including the head and trunk, as parts of 
 the body ; whereas artus only the extremities, which 
 per commissuras with the body, properly so called, 
 namely, the head and trunk, hang together. Gell. N. 
 A. i. 14. (iv. 150.) 
 
 MEMINISSE ; REMINISCI ; RECORDARI. M e m i- 
 nisse denotes remembrance as a state of mind, like 
 /j,e/jivr)crai,, in as far as one has retained something in 
 memory, without ever having forgotten it, like memorem 
 esse ; whereas r e m i n i s c i and recordari denote 
 remembrance as an act of the mind, in as far as one 
 again brings to one s mind what had already been driven 
 out of one s thoughts, like avafja^v^crKeo^ai-. But 
 r e m i n i s c i denotes this act of the mind as momenta 
 ry, like in memoriam revocare ; whereas recordari 
 denotes it as of some duration, like revocata in memori- 
 am contemplari. Cic. Lig. 12, 35. Equidem, cum 
 tuis omnibus negotiia interessem, memoria teneo, qualia 
 
MENDA MERERE. 137 
 
 T. Ligarius, qurestor urbanus, fuerit erga te et dignita 
 tem tuam ; sed parum est, me hoc meminisse; spero 
 etiain te, qui oblivisci nihil soles, nisi injurias, quoniam 
 hoc est animi, quoniam etiain ingenii tui, te aliquid de 
 hujus illo quaestorio officio cogitantem, etiam de aliis 
 quibusdam quaestoribus reminiscentem recordari. This 
 passage shows, that memoria tenere is only a circumlo 
 cution for meminisse : there is another passage where 
 recordari is employed as the consequence of reminisci, 
 but there is no instance of the converse ; for reminisci 
 and recordari have the same relation to each other as 
 intueri and conspicere. Cic. Sen. 21. Pueri . . . . ita 
 celeriter res innumerabiles arripiunt, ut eas non turn 
 primum accipere videantur, sed reminisci et recordari : 
 he might have added, Quse non satis meminerint, sed in 
 aliquantum temporis obliti sint. Tusc. i. 24, 58. An 
 imus, quum se collegit atque recreavit, turn agnoscit ilia 
 reminiscendo ; ita nihil aliud est discere, quam recorda 
 ri. Senec. Ep. 100. Magis reminiscor quam teneo. 
 (i. 166.) 
 
 MENDA, MENDUM, see Vltium. 
 
 MENDICITAS, see Paupertas. MENS, see Anima. 
 
 MERACUS, see Purus. MERCARI, see Umere. 
 
 MERCENARII ; OPERARTI ; OPER^E. Mercenarii 
 mean laborers as far as they work, not for their own in 
 terest, but for pay, in opp. to the proprietor, who hirea 
 their services ; whereas o p e r a r i i and o p e r se, as 
 far as they undertake to perform for others, a mere me 
 chanical work, in opp. to the principal or director, who 
 gives out the plan. Mercenarii refer to the mo 
 tive ; operarii, to the art employed being of an in 
 ferior sort. (vi. 217.) 
 
 MERGES, see Prcemium. MERCIMONIUM, see Merx. 
 
 MERDA, see Lutum. 
 
 MERERE; DIGNUM ESSE ; MERERI. 1. Mere re 
 and M e r e r i (/xe/oecr^cu) suppose an activity, as to 
 deserve ; whereas dignum esse (from decet, SLKTJ^) 
 only a quality, as to be worthy. 2. M e r e r e is usu 
 
1 38 MERETRIX METIRI. 
 
 ally a transitive verb, as to deserve, and is in construc 
 tion with an accusative, or with a sentence, as its com 
 plement ; whereas m e r e r i, an intransitive verb, as 
 to be deserving, and is in construction with an adverb. 
 Cic. Rose. Com. 15. Fructum, quern meruerunt, retrib- 
 uam : comp. with Catil. ii. 2, 4. Si ilium, ut erat mer- 
 iVws, morte mulctassem. Caes. B. G. vi. 5, with B. 
 Civ. iii. 53. Suet. Cal. 40, with Aug. 56. 3. M e r e r e 
 as an intransitive, or without an object, denotes to serve 
 as a warrior, by the ellipsis of stipendia ; whereas m e- 
 r e r i as a transitive, or 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 dies, the middle of the 
 day, as a space of time which lies between the morning 
 and the evening. 
 
 MERITS, see Purus. 
 
 MERX ; MERCIMONIUM. M e r x means wares, in as 
 far as they are already wrought up, as an article of 
 trade ; m e r c i m o n i u m, in as far as they can be 
 come so, like the materials of wares. Tac. A. xi. 5. 
 Nee quidquam publics mercis tarn venale fuit : comp. 
 with xv. 38. Mercimonium quo flamma alitur. 
 
 METIRI ; METARI ; DIMETIRI ; DIMETARI. 1. M e- 
 t i r i means to measure a space in order to know its 
 magnitude ; whereas 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 d i m e t i r i and d i m e- 
 t 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 locum castris 
 dimetari, it is evident of itself that he expressly means, 
 to mark the boundaries of the principia and of t\\epra& 
 torium, etc., that are within the camp. (ii. 169.) 
 
METUERE MITTS. 139 
 
 METUERE, see Vereri. MICARE, see Lucere. 
 
 MINIME, see Neutiquam. MINISTER, see Servus. 
 
 MISUTUS, see Parvus. 
 
 \_Mirari is indifferent : admirari usually involves 
 praise, demirari blame.] 
 
 MISERERI ; MISERARI ; MISERET ME. Misereri 
 means to feel pity in the heart, to compassionate, like 
 e\66iv ; whereas m i s e r a r i, to express pity in words, to 
 commiserate, like olicTeipeiv. For the German word erbar- 
 men, to show pity by actions, the Latins have no sepa 
 rate word. 2. Bymisereor 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 
 me t u i, pity is represented as a suffering, which can 
 not be resisted, whereby all moral merit is taken away, 
 arid the greatness of another s misfortune more strongly 
 expressed. Miserere is a causative, like olicrlei>v. 
 (ii. 171.) 
 
 MISERIA, see Infortunium. 
 
 MISSILE; HASTA ; LANCEA ; JACULUM ; VERUTUM; 
 TRAGULUM ; PILUM. Missile is the most general 
 name for a weapon used in fighting at a distance, from 
 the spear to the arrow ; h a s t a and 1 a n c e a serve both 
 for thrusting and hurling ; h a s t a (from a^aa-rrjpiov, 
 cr^afo),) as a genuine Roman weapon, 86pv ; 1 a n c e a, as 
 a foreign weapon, supposed to have come originally from 
 the Suevi, Ao7^?7 ; pilum, jaculum, verutum, 
 are more for hurling ; j a c u 1 u m, as the most general 
 expression, including the hunting spear, /3e\o? ; veru 
 tum (from opirxfi) and t r a g u 1 u m (T^O^XT;) military 
 weapons for hurling, a/cow ; pilum (from TnjXat) 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 t i s means mild, 
 in opp. to acerbus, like //,e//U^o? ; 1 e n i s (from lana ? 
 or from the Goth, latjan, lassus ?) gentle, in opp. to ve- 
 
140 MITTERE MODUS. 
 
 hemens, like Trpdos ; p 1 a c i d u s, composed, in opp. to 
 turbidus, like ^Trto?. 
 
 MITTERE ; LEGARE ; AMITTERE ; DIMITTERE ; OM- 
 ITTERE. 1. Mittere (//,e^-eu>at) is the general ex 
 pression, to send ; 1 e g a r e (from Xe7&>) has a special 
 political meaning, to delegate. The missus makes his 
 appearance as a servant or messenger ; the legatm, as 
 a representative. 2. Amittere and dimittere 
 mean to let go any thing already in one s possession ; 
 a m i 1 1 e r e, against one s will, as to lose ; dimit 
 tere, after having used it, as to dismiss ; whereas o m- 
 i 1 1 e r e means to let anything pass by, without taking 
 possession of it ; to speak with precision, Amittimus in- 
 viti et casu, omittimus volentes et sponte. Hence amit- 
 tere occasionem means, to let slip an opportunity, so as 
 not to be able to take advantage of it, from negligence ; 
 whereas omittere occasionem means, to renounce an op 
 portunity, so as not to wish to take advantage of it, from 
 attaching little value to it. Vitam amittere means, to 
 lose one s life ; vitam omittere, to sacrifice it. (iii. 285.) 
 
 MODERATUS, MODESTIA, S66 Modus. 
 
 MODICUS, see Medius. 
 
 MODO-MODO ; NUNC-NUNC. Mo d o- m o d o is prop 
 erly 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 ; modo-modo, like 
 just now, is the proper prose expression, which Cicero 
 always uses. (iv. 276.) 
 
 MODO, see Nuper. 
 
 MODUS ; MODESTIA ; MODERATIO ; TEMPERATIO ; 
 CONTINENTIA ; ABSTINENTIA. 1. M o d u s, in a moral 
 sense, denotes the //-er^oi/, or the included notion of 
 the /jiiy&ev ayav in objective relation ; m o d e s t i a and 
 moderatio, in subjective relation ; M o d e s t i a is 
 the feeling of preference for this modus /moderatio, 
 the habit of acting in conformity to this feeling. 2. 
 
MCENIA MOLES. 14] 
 
 Moderatiois 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. Moderat io sup 
 poses, like self-government, a conflict between the pas 
 sions and reason, in which reason comes off conqueror ; 
 in temperatio, as in tranquillity of mind, the reason 
 is already in possession of superiority, whether through 
 nature or moral worth. 3. Temperatus, tem 
 per a t i o, denote merely a laudable property, which 
 may belong even to things ; whereas temperans, 
 temperantia, a virtue of which reasonable beings 
 alone are capable. 4. Moderatio denotes moder 
 ation in action, in opp. to cupiditas ; whereas c o n- 
 t i n e n t i a, moderation in enjoyment, in opp. to libido , 
 Cic. Cat. ii. 11, 25. Verr. iv. 52. 5. Con tine n- 
 t i a denotes command over sensual desires, continence ; 
 abstinent! a, over the desire for that which belongs 
 to another, firm integrity ; the translation of abstinen- 
 tia by disinterestedness, is not precise enough, for this 
 virtue is required by morality only, abstinentia, by law 
 also. Quintil. v. 10, 89. Cic. Sext. 16. 6. Modes- 
 t i a shuns overstepping the right measure, out of regard 
 to the morals which the modus prescribes ; whereas 
 verecundia and reverentia out of regard to 
 persons, whom the verecundus is afraid of displeasing, 
 and whom the r ever ens 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 
 saltern pudet, si nihil mei revereare. Terent. Phorm. i. 5, 
 3. or ii. 1, 3. Non simultatem meam revereri? Sal 
 tern pudere ? (ii. 203.) 
 
 MCENIA, see Murus. 
 
 MCESTITIA, see Dolor. 
 
 MOLES ; ONUS ; PONDUS ; GRA VITAS. Moles and 
 onus denote the heaviness of an object in its disadvan 
 tageous sense ; moles (from /-twAo? or /AO^XOS*) abso 
 
142 MOLESTIA MORS. 
 
 lately, as unwieldiness, so far as through its greatness 
 it is inconvenient to move, like cry/co9 ; onus, relatively 
 to its pressure, so far as it is irksome to the person car 
 rying it, as a burden, (popros ; whereas p o n d u s (from 
 pendere) in an advantageous sense, as force and strength, 
 like weight, 09^09 ; lastly, g r a v i t a s (from yepaos) 
 unites both senses, and sometimes denotes the irksome 
 heaviness, sometimes the effective weightiness, like /3d- 
 009. (iv. 223.) 
 
 MOLESTIA, see Labor. MOLIRI, see Audere. 
 
 MONERE, see Hortari. MONETA, see Pecunia. 
 
 MONS ; JuQDM. M o n s (from minari, eminere,) 
 denotes the mountain with reference to its dimension of 
 height ; whereas j u g u m, with reference to its breadth 
 and length, sometimes as the uppermost ridge, which, 
 according as it is flat or pointed, is with yet greater pre 
 cision called either dorsum or cacumen, in opp. to rad 
 ices mantis ; sometimes as a range of mountains, par 
 ticularly in an ascending direction, by which several 
 mountains become joined, so as to form a chain, or pile 
 of mountains, in opp. to the mountain itself. Liv. xxii. 
 18. Sub jugo montis proelium fuit : comp. with xli. 
 18. Petilius adversus Balistae et Leti.jugum, quod eos 
 monies perpetuo, dorso conjungit, castra habuit. Or, 
 Tac. G. 10, with 43, and Agr. 10. Or, Virg. Eel. v. 
 76, with Ovid, Met. iv. 657. (v. 225.) 
 
 MoNSTRA,see Auguria. MONSTRARE, see Ostendere. 
 
 MORARI, see Tardare. 
 
 MORBIDUS, MORBUS, see JEger. 
 
 MORIGERARI, see Parere. MOROSUS, see Austerus. 
 
 MORS ; LETUM ; NEX ; OBITUS ; INTERITUS ; PE- 
 RIRE ; OPPETERE ; DEMORI ; INTERMORI ; EMORI. 1. 
 M o r s and 1 e t u m denote a natural death ; m o r s 
 (yL6opo9) the usual expression in a merely physical sense, 
 as the way to corruption, like ^dvaros ; 1 e t u m (from 
 \a%iV) Xa^ecrt9,) the select and solemn expression, as 
 the lot of death, like olro9 ; whereas n e x (from veKpos) 
 a violent death, as the passive of ccedes. 2. M o r s, 
 
MOS MULCERE. 143 
 
 I e t u m, n e x, are proper, whereas o b i t u s and i n- 
 t e r i t u s only softer, expressions. b i t u s, decease, 
 denotes, like exitus, a natural death ; whereas inter- 
 i t u s, together with p e r i r e, usually denotes, like ex- 
 itium, a violent death. Plin. Ep. iii. 7. Silius ultimus 
 ex Neronianis consularibus obiit, quo consule Nero pe- 
 riit. Plaut. Epid. iii. 4, 56. Malo cruciatu pereas, 
 atque obeas cito. 3. P e r i r e represents death as de 
 struction and corruption ; interireas a vanishing, 
 so that the former applies more to the body, the latter 
 to the soul. Plaut. Capt. iii. 5, 32. Qui per virtutem 
 periit, at non intent ; that is, he who dies a noble 
 death, though his body perishes, still lives in name and 
 posthumous renown. Further, p e r i r e denotes a sud 
 den and violent death, particularly .by self-murder ; i n- 
 t e r i r e, a gradual and painful, but, it may be, also a 
 peaceful, death. Tac. Ann. xv. 44. Et pereuntibus 
 Christianis addita ludibria, ut ferarum tergis contecti 
 laniatu canum interirent. Serv. ap. Cic. Fam. iv. 5. Si 
 quis nostrum interiit, aut occisus est. 4. b i r e 
 mortem denotes to die, as a physical event, by which 
 one ends all suffering ; whereas oppetere mortem 
 denote* to die, as a moral act, in as far as a man, if he 
 does not seek death, at any rate awaits it with firmness 
 and contempt of it. 5. I) e m o r i denotes to die off, 
 as one belonging to a society, and thereby to occasion a 
 vacancy ; i n t e r m o r i, to be apparently dying, to be 
 Bick of a lingering disease, like ei&aveiv ; e m o r i, to 
 die entirely, in opp. to a mere semblance of life in mis 
 fortune, slavery, and disgrace, like nravblicws ^ravelv. 
 Cic. Pis. 7. Ut emori potius quam servire prsestaret. (iii. 
 182.) 
 
 Mos, see Consuetude. MOSTELLUM, see Spectrum. 
 
 MUCRO, see Acies. MULCARE, see Verberare. 
 
 MULCERE; PALPARE. Mule ere (/u/XXetp, /^aXa;o?) 
 means to stroke any thing in itself rough, as the hair, 
 for instance, in order to make it smooth ; thence, figur 
 atively, to pacify an enraged person, like 
 
144 MTJLCTA - MTJTILARE. 
 
 whereas p a 1 p a r e (^rrfka^av, aTraXo?,) to stroke any 
 thing already smooth, in order to excite a pleasant sen 
 sation ; thence, figuratively, to caress and coax, like 
 ifa\a$av. (v. 109.) 
 
 MULCTA, see Vindicta. 
 
 MULIER, see Femina. 
 
 MUNDUS, see Purus. 
 
 MUNIFICUS, see Largus. 
 
 MUNIMENTA, see Murus. 
 
 MUNUS, see Donum and Officium. 
 
 MURUS ; PARIES ; MCENIA ; MACERIA ; PARIETIN.E ; 
 MUNIMENTA. 1. Murus (palpa, fjueipw^) denotes any 
 sort of wall, merely with reference to its form, without 
 reference to its use, like re^o? ; paries (-Tre/pco) es 
 pecially a wall, as the side of a building, or as a parti 
 tion to separate the rooms, like rot^o? ; m oe n i a (d^v- 
 vw) the walls of a city, as a defence against the enemy, 
 like 7repl{3o\o$ ? m a c e r i a, the wall of an enclosure, 
 to mark the boundaries and to exclude thieves, the gar 
 den or vineyard wall, like Sy^/co?. Virg. ^En. vi. 
 549. Maenia lata videt triplici circumdata muro. And 
 Flor. i. 4. Vitruv. viii. 4. Tac. Ann. xv. 43. Nero 
 instituit, ut urbis domus non communione parietum, sed 
 propriis quseque muris ambirentur. 2. M u r i, m oe- 
 n i a, etc., are walls in a good condition ; p a r i e t i n ae, 
 walls that are falling into ruins. 3. Moeni a denote 
 walls as a defence of a city against a first assault ; in u- 
 n i m e n t a, the proper fortifications of fortresses and 
 camps, which are of themselves a bulwark against being 
 taken by storm, (v. 350.) 
 
 MUTILARE ; TRUNCARE. M u t i 1 a r e denotes smaller 
 mutilations, such as the breaking off of horns, the cut 
 ting off of a finger, the nose, etc. ; t r u n c a r e denotes 
 greater mutilations, such as the chopping off of arms, 
 feet, hands. The mutiiata membra 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 
 
 MTJTUUM DARE, see Commodare. 
 HYSTERIA, see Arcana. 
 
 N. 
 
 NAITCISCI, 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 plv ; n ar e a 
 (mpo?) the interior of the nose, as the organ of smell, 
 like /jLVKrijpes. (vi. 281.). 
 
 NATIO, see Grens. 
 
 NAVIGIUM ; NAVIS ; CELOX ; LEMBUS ; LIBURNA ; 
 SCAPHA ; CYMBA ; LINTER. Na vigium is the most 
 general expression, like vessel ; n a v i s (vavs) an ordinary 
 ship for distant voyages ; c e 1 o x, 1 e m b u s, and 1 i b u r 
 n a, are boats which may be manned and armed for ser 
 vice in war ; scapha, cymba, and 1 i n t e r, are only 
 skiffs and wherries, intended merely for short distances 
 and for crossing over ; scapha and cymba, of the 
 broader sort, in the form of small barges; linter, 
 long and narrow, like a canoe, (vi. 232.) 
 
 NECESSARIUS ; PROPINQUUS ; COGNATUS ; CONSAN- 
 GUINEUS ; AFFINIS. 1. Necessarius means any 
 one to whom one is bound by a permanent connection, 
 whether of an official kind, as collega, patronus, cliens, 
 or of a private nature, as familiaris, amicus, like irpo- 
 arjKovTes ; propinquus, any one to whom one is 
 bound by a family connection, a relation, like ay^o-rels 
 and erat, as a species of cognatm and consanguineus, 
 related by blood ; af finis, a relation by marriage, or 
 in law, like /tT/Seo-T/j?. 2. Cognatio is the relation 
 ship by blood existing among members of the same fam 
 ily, like avvaLfjios ; consanguinitas, the relation 
 ship of nations by derivation from a common origin, like 
 criryYez^?. Cses. B. G. vii. 82. Hominem sumraae poten- 
 tiae et magnae cognationis : comp. with i. 11. Ambarri 
 
 M 10 
 
146 NECESSE NEGAKE. 
 
 necessarii et consanguinei ^Equorum. Liv. vii. 9. Suet, 
 Cl. 25. Justin, xviii. 5. (v. 179.) 
 
 NECESSE EST ; OPORTET ; OPUS EST ; DEBERE. 1. 
 Necesse est (cb>a/y/<:a&>) denotes an obligation of 
 nature and necessity, like avd^/icr) ecniv ; o p o r t e t, an 
 obligation of morality and of bonor, like %pq ; o p u s 
 est (TTO^O?, optare ?) an obligation of prudence, like 
 Bet. Cic. Orat. ii. 25. Jure omnia defenduntur quae 
 sunt ejus generis, ut aut oportuerit aut licuerit aut ne- 
 cesse faerit 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. Arid Cic. Or. ii. 43. 2. p o r t e t de 
 notes objectively, the moral claim which is made upon any 
 man ; d e b e r e (Sevea^cu, Sew ? or, dehibere ?) sub 
 jectively, the moral obligation which any man is under, 
 like ofatXetv. Tac. Hist. iv. 7. Accusatores etiamsi 
 puniri non oporteat, ostentari non debere. (v. 323.) 
 
 NECTERE, see Liyare. 
 
 NEFANDUS, NEFARIUS, see Scelestus. 
 
 NEFASTUS, see Delictum. 
 
 NEGARE ; INFITIARI ; INFITIAS IRE ; DENEGARE ; 
 PERNEGARE ; RECUSARE ; ABNUERE ; RENUERE ; REP- 
 UDIARE. 1. N e g a r e means to deny, from objective 
 motives, when a man has, or professes to have, the truth 
 in view, like airofyavai, ov $avai ; whereas i n f i t e r i, 
 i n f i t i a r i, and i n f i t i a s ire, mean to disown from 
 subjective motives, when personal interest is in some 
 way implicated, like apvelo^cu. 2. Infiteri is an 
 obsolete expression; infitiari (dz>o-$aTi eti/,) the 
 usual and general expression ; i n f i t i a s (dyu-^ao-ia?) 
 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 o is a de 
 nial, merely conveying information to the hearer ; p e r- 
 negatio, ornegitatio, to convince him, when he 
 is incredulous ; d e n e g a t i o, to get rid of his impor 
 tunity, when his request is useless. Martial, Ep. iv 
 
NEGLIGERE NIHIL. 147 
 
 82. Negare jussi, pernegare non jussi. Cic. Phil. xi. 
 8, 19. In quo maximum nobis onus imposuit, assensero j 
 ambitionem induxero in curiam ; nec/aro ; videbor suf- 
 fragio meo tanquam comitiis honorem amicissimo dene- 
 gasse. 4. N e g a r e supposes a question only, whether 
 actual or possible, which is denied ; whereas r e c u- 
 s a r e, a request which is refused ; hence n e g a r e is 
 a more general and mild expression than recusare ; for 
 the vegans merely denies the possibility of granting what 
 he is asked or requested ; whereas the recumns also calls 
 in question the justice of the request, which he protests 
 against as a threat, or as an encroachment. Hence n e- 
 gare, denegare, are more used in private transac 
 tions ; recusare, in public affairs. 5. N e g a- 
 r e and recusare take place by means of words 
 and speeches ; a b n u e r e and r e n u e r e, mostly by 
 signs and gestures ; a b n u e r e, by waving a person 
 from one with the hand, like airovevw ; r e n u e r e, by 
 drawing back the head, like avavevw. 6. Abnuere 
 is a more friendly, renuere a haughtier manner of 
 denying. 7. Recusare refers to an object which 
 is considered as a .burden, and claims resignation, in 
 opp. to suscipere, Suet. Ner. 3 ; whereas repudiare 
 (from repedare ?) refers to an object which is consid 
 ered as a good, and promises profit or pleasure, in opp. 
 to assumere. Cic. Orat. 62. Cic. Fin. i. 10, 33. 
 Saepe eveniet ut et voluptates repudiandce sint, et mo- 
 lestia non recusanda. (iv. 40.) 
 
 NEGLIGERE, see /Spernere, NEMUS, see 8ilva. 
 
 NEPOS, see Prodigus. NEQUAQUAM, s. Neutiquam. 
 
 NEQUIDQUAM, see Frustra. NEQUITIA, see Malitia. 
 
 NESCIUS, see Cognitio. 
 
 NEUTIQUAM ; NEQUAQUAM, ; MLNTME. Neutiquam 
 means, in no case, in opp. to utique ; nequaquam, 
 by no means ; m i n i m e, not in the least. 
 
 NEX, see Mors. 
 
 NIGER, see Teter and Ater. 
 
 NIHIL AGERE, gee Vacare. 
 
148 NIHIL NOVUS. 
 
 NIHIL EST ; ISTraiLi ESI ; NULLUS EST. N i h i 1 e s t 
 denotes the entire want of virtue and efficacy ; as, he 
 is good for nothing ; whereas n i h i 1 i e s t, the entire 
 want of value and usefulness, as he is of no use ; lastly, 
 nullus est, the negation of existence in general, as 
 it is all over with him. (i. 56.) 
 
 NITERE, see Lucere. NITI, see Fuldri. 
 
 NOBILIS, see Celeber. NOCENS, see Culpa. 
 
 NOMINARE ; NUNCUPARE ; VOCARE ; APPELLARE. 
 Nominare and nuncupare mean, to call any 
 body by his name ; nominare, to call him by the 
 name which he already possesses ; nuncupare, to 
 give a name to an object that has hitherto been without 
 a name ; whereas a p p e 1 1 a r e and v o c a r e mean to 
 designate a person by any name, title, or appellation 
 belonging to him. (v. 105.) 
 
 NONNUNQUAM ; INTERDUM ; ALIQUANDO. N n n U n- 
 q u a m, sometimes in opp. to nunquam and semper, ap 
 proximates to the meaning of s&pius, like ea& ore ; 
 i n t e r d u m, at times, is in opp. to crebro, and approx 
 imates to the meaning of rarius, like eWore ; lastly, a 1- 
 i quando, now and then, is in opp. to semel, and approx 
 imates to the meaning of prope nunquam, like Trove. 
 The inter dum facia denotes actions repeated at consid 
 erable intervals of time ; the nonnunquam facia, ac 
 tions repeated at shorter intervals ; the aliquando facta, 
 actions repeated at very distant intervals of time. Cic. 
 Sext. 54. Comitiorum et concionum significationes in- 
 terdum verse sunt, nonnunquam vitiatse et corruptae. 
 And Acad. i. 7. Off. ii. 18. Brut. 67. Mur. 30. (iv. 
 273.) 
 
 NOTARE, see Animadvertere. 
 
 NOTITIA, see Cognitio. 
 
 NOVISSIMUS, see Exiremus. 
 
 Novus; REG ENS ; NOVICIUS. 1. Novus means 
 new, as that which did not exist in former times, in opp. 
 to antiquus, like z/eo? ; whereas r e c e n s (from can- 
 dere) new, as one that has not long been in existence, 
 
NOXIA OBJICERE. 149 
 
 in opp. to vetus. Cic. Yerr. ii. 2. Mur. 7. 16. Tusc. 
 iv. 17. Tac. Ann. ii. 88. iv. 12. Colum. vi. 12; like 
 KCUVOS. 2. N o v u s denotes new, indifferently ; n o v- 
 i c i u s (from vea) with the accessory notion of being 
 a novice, who must accustom himself, or be instructed 
 by others, before he is qualified for something, in opp. 
 to vetmtus ? (iv. 95.) 
 
 NOXIA, Noxius, see Culpa. 
 
 NULLUS SUM, see Nihil sum. 
 
 NUMEN ; DEUS ; .Divus ; SEMO ; HERDS. N u- 
 m e n (Trvevpa) in a wider sense is any divine being, like 
 Saipcov ; in a narrower sense it is used as a species of 
 Deus, or ancient Divus, S-eo? ; and for semideus, a 
 half-god ; or semo, a half-man ; for which last, besides 
 the foreign word heros, numen also is used. Plin. Pan. 
 2, 3. Nusquam ut deo, nusquam ut numini blandimur. 
 (vi. 239.) 
 
 NUMMUS, see Pecunia. 
 
 NUNC-NUNC, see Modo-modo. 
 
 NUNCUPABE, see Nominare. 
 
 NUPER ; MODO. N u p e r (yeov, irepu) means sev 
 eral days, months, also, years since, lately, like veaKrrl; 
 whereas m o d o, a few moments since, just now, like 
 apn. Cic. Verr. iv. 3, 6. Nuper homines nobiles 
 ejusmodi ; sed quid dico nuper? imo vero modo ac plane 
 paulo ante vidimus. Tusc. i. 24. Quanta memoria fuit 
 nuper Charmadas ! quanta qui modo fuit Scepsius Met- 
 rodorus ! 
 
 NUPTIJE, see Conjugium. 
 
 NUTARE, see Labare. 
 
 NUTRIRE, NUTRICARE, S66 
 
 0. 
 
 OBAMBULARE, see Ambulare. OBEDIRE, see Parere. 
 OBESUS, see Pinguis. OBEX, see Sera. 
 
 OBJICERE ; EXPROBRARE. b j i c e r e means tc 
 
150 OBTTUS OBSCTTKUM. 
 
 charge a person with something, from which he must 
 vindicate himself as against an accusation ; whereas 
 exprobrare means to upbraid a person with some 
 thing, which he must let remain as it is. The objici- 
 ens will call a person to account ; the exprobrans only 
 put him to the blush* (iv. 198.) 
 
 OBITUS, see Mors. 
 
 OBLECTATIO ; DELECTATIO. Oblectatio (from 
 ?) is a pleasant occupation, conversation, amuse 
 ment, which disperses ennui, and confers a relative 
 pleasure ; whereas delect atio is a real delight, 
 which procures positive enjoyment, and confers absolute 
 pleasure. Cic. Orat. i. 26. In iis artibus, in quibus 
 non utilitas quaeritur necessaria, sed animi libera quae- 
 dam 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. Pirn. Ep. iv. 14. with iv. 8. (v. 
 10.) 
 
 OBLIGATE, see Ligare. 
 
 OBLIQUUS, see Transversus. 
 
 OBLITUS, see Delibatus. 
 
 OBSCURUM ; TENEBILE ; CALIGO ; TENEBRICOSUS : 
 OPACUS ; UMBROSUS. 1. Obscurum (cr/corepov) 
 denotes darkness as an obstruction of light, like O-/COTOS. 
 in opp. to illustw. Auct. ad Her. iii. 19, 82. Plin. 
 Pan. 69; whereas tenebrae (<W(/>e/m/) as the ab 
 sence of light,) like o</>o?, #z/e </>a?,) in opp. to lux. 
 Cic. Ep. ad Q. Fr. i. 2 ; lastly, c a 1 i g o (from celare) 
 as the positive opposite to light and brightness, like 
 a%Xu?. C a 1 i g o denotes a greater degree of dark 
 ness than tenebrce ; tenebrae than obscuritas; ob- 
 scuritas than opacum and umbrosum. Cic. Acad 
 iv. 23, 72. Sensus quidem non obseuros facit sed ten- 
 ebricosos. Plin. Ep. vii. 21. Cubicula obductis velis 
 opaca, nee tamen obscura facio. Tac. H. ii. 82. Sen- 
 atum et populum nunquam obscurari nomina, etsi ali 
 quando obumbrentur. Hence, figuratively, obscurua 
 
OBSECRAKE ODIUM. 151 
 
 denotes only an insignificant person, of whom nobody 
 takes notice ; whereas tenebricosus something pos 
 itively bad, which seeks darkness that it may remain un 
 observed. 2. p a c u s denotes shady, with reference 
 to a pleasant arid beneficial coolness, in opp. to apertm 
 and apricus, like eikr/ao? ; whereas umbrosus (um 
 bra, a/4<zt>/9o?,) implies a depth of shade approaching to 
 darkness, like ovooet?. (iii. 168.) 
 
 OBSECRARE, see Rogare. 
 
 OBSECUNDARE and OBSEQUI, see Parere. 
 
 OBSERVARE, see Vereri. OBSTINARE,S. Destinare. 
 
 OBSTINATIO, s. Pervicacia. OBSTRINGERE, s. Ligare. 
 
 OBTEMPERARE, see Parere. OBTESTARI, see Rogare. 
 
 OBTESTGERE, SQQ Accidere. OBTRECTATIO, s. Invidia. 
 
 OBTRUNCARE, s. Interficere. OBTUTUS, see Invidia. 
 
 OBVENIRE, see Accidere. 
 
 OCCASIO ; OPPORTUNITAS ; POTESTAS ; COPIA ; FA- 
 CULTAS. c c a s i o and opportunitas are the op 
 portunities which fortune and chance offer ; o c c a & i o, 
 the opportunity to undertake something in a general 
 sense, like Kcupos : opportunitas, the opportunity 
 to undertake something with facility and the probability 
 of success, like ev/caipia ; whereas potestas and c o 
 p i a are opportunities offered by men, and through 
 their complaisance ; potestas denotes the possibility 
 of doing something with legal authority; copia the 
 possibility of doing something with convenience ; lastly, 
 facultas, as the most general expression, the possi 
 bility to do something in a general sense. 
 
 OCCIDERE, see Interficere. 
 
 OCCULERE, OCCULTARE and OccuLTE, see Celare. 
 
 OCULI, see Fades. 
 
 ODIUM ; INVIDIA ; INIMICITIA ; SIMULTAS. 1. d i- 
 u m arid i n v i d i a denote the feeling of aversion ; i n- 
 i m i c i t i a and s i m u 1 1 a s, the exterior state arising 
 from this feeling. 2. Invidia has a negative char 
 acter, like disaffection, like Sva-voia, and is a temporary 
 feeling, in opp. to gratia or favor; whereas odiuru 
 
152 ODORARI - OLERE. 
 
 (from oSucrao-^at) has a character thoroughly positive, 
 like hatred, /uo-o?, 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 ; 
 odium, persons and things for its objects. Tac. Ann. 
 ii. 56. Armenii . . . ssepius discordes sunt, adversus 
 Romanes odio, et in Parthum invidia. xiii. 15. Nero 
 intellecta invidia odium intendit. Plin. Pan. 84, 2. 
 Exardescit invidia, cujus finis est odium. 3. Inimi- 
 c i t i a denotes any enmity which has its foundation in 
 antipathy or disagreement, like Sva-fjueveia, etfbpa ; 
 whereas s i m u 1 1 a s (oynaXor???) denotes a political en 
 mity, which has its foundation in rivalship, like (f)i\ov6i- 
 Kia. Suet. Vesp. 6. Simultas quam ex sernulatione 
 non obscurae gerebant. (iii. 73.) 
 
 ODORARI, ODORUS, see Olere. 
 
 OFFENDERS, see Lcedere. 
 
 OFFENSIO, see Contumelia. 
 
 OFFICIUM ; MUNUS. f f i c i u m means an employ 
 ment, as imposing a moral obligation, undertaken from 
 conscientious feelings ; m u n u s, as imposing a political 
 obligation, undertaken merely as a charge or office. 
 Cic. Mur. 35. Haec sunt officia nccessariorum, commoda 
 tenuiorum, munia candidatorum. (v. 352.) 
 
 OLERE ; OLFACERE ; FRAGRARE ; ODORARI ; OLIDUS ; 
 ODORUS ; REDOLERE ; PEROLERE. 1. Odor and 
 o 1 e r e (o Sco&a) denote, objectively, the smell which a 
 Ihing has in itself, in opp. to sapor, etc., like bapr) ; 
 whereas o-lfactus and o 1 f a c e r e denote, subject 
 ively, the sensation caused by this smell, or the sense 
 of smell, in opp. to gustus, etc., like oox/y^o-t?. 2. 
 Olere means to smell, in opp. to being without smell, 
 and especially denotes a rank and bad smell ; whereas 
 fragrare (from ^pe-^eLv) denotes a good smell. 
 Redolere and p e r o 1 e r e are used as frequenta 
 tives ; r e d o 1 e r e denotes a strong smell in an indiffer 
 t nt sense ; perolere, a penetrating smell, in a bad 
 sence. 3. Olfactusisa smell, as far as it is an in- 
 
OLETUM OPERA. 153 
 
 voluntary effect of the sense of smell ; odoratus, aa 
 far as it is an intentional exertion of that sense. 4. 
 1 f a c e r e, to smell, is of a passive nature, like au- 
 dire, the smell mounting up to the nose of itself ; o d o- 
 r a r i, to smell at, to sniff, pivr)\aTelv, is of an active 
 nature, like auscidtare, the man drawing up the smell 
 into his nose of himself. Olfadens sentit odorem, odo- 
 ram captat. 5. 1 i d u s denotes smelling, and partic 
 ularly with a bad smell ; o d o r u s, with a good smell. 
 Hence, bene olidus denotes merely the negative of 
 a stench ; o d o r u s, a positive good smell ; and the an 
 tiquated word o 1 o r denoted a stench, like oletum ; but 
 odor denotes only a smell, (iii. 131.) 
 
 OLETUM, see Lutum. 
 
 OLFACERE, OLIDUS, see Olere. 
 
 OMINA, see Auguria. 
 
 OMITTERE, see Intermittere, Mittere, and Relinquere. 
 
 OMNES, see Quisque. OMNINO, see Plane. 
 
 ONUS, see Moles. OPACUS, see Obscurum. 
 
 OPEM FERRE, see Auxilium. 
 
 OPERA ; LABOR ; INDUSTRIA ; GNA VITAS ; AS$IDU- 
 ITAS ; DlLIGENTlA. 1. Opera (from Trepav, irpda- 
 crew,) denotes activity without intense exertion, as 
 merely doing, or turning one s hand to, something, in 
 opp. to momentary inactivity ; and also in opp. to think 
 ing, speaking, advising, like epjacrla ; whereas labor 
 denotes strenuous exertion, which is followed by fatigue, 
 labor, in opp. to pleasure, like TTOZ/O?. Plaut. Aul. iii. 
 3. 7. Opera hue est conducta vestra, non oratio : comp. 
 with Bacch. iii. 6, 11. Cic. Rep. i. 9. Otiosiorem ope 
 ra quam animo. Liv. xxii. 22. Ut opera quoque im- 
 pensa consilium adjuvem meum. And Liv. v. 4. La 
 bor voluptasque dissimillima natura, societate quadam 
 naturali inter se sunt conjuncta : comp. with Cic. Mur. 
 35. Plin. Ep. ix. 10. Senec. Tranq. 2. 2. I d u s t r i a, 
 g n a v i t a s, and s e d u 1 i t a s, denote activity as an 
 habitual quality, in opp. to the love of idleness ; i n- 
 d u s t r i a, of an elevated sort, the impulse to activity 
 
154 OPERJS ORBIS. 
 
 that animates the hero or the statesman, in opp. to ig* 
 navia, gnavitas (yevvaioriis) of a useful sort, the dili 
 gence of ordinary men, and of the industrious citizen ; 
 s e d u 1 i t a s (sine dolore) an activity that shows itself 
 in small matters, often even of a comic sort, the inde 
 fatigable bustling of the busy housewife, of the good- 
 natured nurse, of any one who pays officious court to 
 another. Colum. xii. prsef. 8. Ut cum forensibus nego- 
 tiis matronalis sedulitas industries rationem parem face- 
 ret. 3. Assiduitas and d i 1 i g e n t i a denote in 
 dustry ; assiduitas (from sedere) like avve^eia, 
 more in an extensive sense with continued and uninter 
 rupted efforts ; d i 1 i g e n t i a, (aXeyew) more in an in 
 tensive sense, with careful and close application, in or 
 der to attain the end of one s industry. 4. S t u d i u m 
 denotes inclination and love towards the object of one s 
 industry, and an inward impulse, (i. 111.) 
 
 OPEK/E, see Mercenarii. OPES, see Divitice. 
 
 OPIFEX, see Faber. OPIMUS, see Pinguis. 
 
 OPINARI, see Censere. OPINIO, see Sententia. 
 
 OPITULARI, see Anxilium. OPORTET, see Necesse est. 
 
 OPPERIRI, see Manere. OPPETERE, see Mors. 
 
 OPPORTUNITAS,S. Occasio. OPPRIMERE, s. Vincere. 
 
 OPPROBRIUM, s. Ignominia. OPTARE, see Velle. 
 
 OPTIMATES, see Primores. OPULENTIA, see Divitice. 
 
 OPUS EST, see Necesse est. OPUS, see Agere. 
 
 ORA, see Mar go and llipa. OR ARE, see Rogare. 
 
 ORATIO, see Sermo. 
 
 ORBIS ; CIRCULUS ; GYRUS. r b i s (from pai(Bb<i) 
 denotes a circular motion, and the periphery described 
 by it ; whereas c i r c u 1 u s denotes a circular level ; 
 lastly, g y r u s (from 7^/30?) a curved, arid especially a 
 serpentine line. The phrase in orbem consistere could 
 not be changed into in circulum, and a limited social 
 circle, circulus, could not be expressed by orbis. Tac. 
 G. 6. Equi nee variare gyros nostrum in modum docen- 
 tur ; in rectum aut uno flexu dextros agunt, ita conjuncto 
 orbe ut nemo posterior sit. (v. 182.) 
 
ORDTRI - PJENE. 155 
 
 ORDIRI, see Incipere. ORDO, see Series. 
 
 ORE^E, see Frenum. ORNARE, see Comere. 
 
 ORNATUS, see Prasditus. Os, see Fades. 
 
 OSCULUM ; SUAVIUM ; BASIUM. Osculum is a 
 friendly ; s u a v i u m, a tender ; b a s i u m, an ardent 
 kiss. (vi. 251.) 
 
 OSTENDERE ; MONSTRARE ; DECLARARE. S t e n- 
 
 d e r e means to show, as far as one makes something 
 observable, lets it be seen, and does not keep it secret, 
 like (ffivcu, epfyaviaai ; monstrare (intensive from 
 pav^dveiv) means to show, as far as one imparts infor 
 mation thereby ; lastly, declarare, to make evident, 
 as far as one makes a thing clear, and dispels doubt, like 
 
 OSTENTA, see Auguria. OSTENTATIO, see Jactatio. 
 
 OSTIUM ; JANUA ; FORES ; VALV^E. 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 ex 
 pression for any door, like ^vpa ; j a n u a, as a partic 
 ular expression only for a house-door ; whereas fores 
 and v a 1 v ae denote the leaves of a door, which serve 
 to close the opening ; f o r e s, of ordinary doors, like 
 ^vpiSes ; v a 1 v se, of stately buildings and temples, as 
 double or folding doors. Tac. Ann. xiv. 8. Anicetus 
 refmcta. janua obvios servorum adripit, donee ad fores 
 cubiculi veniret. (v. 214.) 
 
 OTIARI, see Vacare. 
 
 OTIUM ; PAX ; CONCORDIA. t i u m (aimo?, av- 
 ro)9,) denotes quiet times in general, as a species of pax 
 (7n)fo<t), with reference to foreign relations ; c o n c o r- 
 d i a, with reference to internal relations, (v. 246,) 
 
 P. 
 
 PJEDOR, see Lutum. 
 
 P.ENE : PROPE ; FERE ; FERME. P ae n e and p r o p e 
 serve to soften an expression that is much too strong, 
 
156 P^ESTUS PARILIS. 
 
 and as a salvo to an hyperbole ; p se n e, in opp. tc 
 plane, is translated almost ; p r o 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. 
 
 PJESTUS, see Strabo. PALAM, see Aperire. 
 
 PALARI, see Errare. PALPAEI, see Mulcere. 
 
 PALUS, see Lacuna. PALUS, see Stipes. 
 
 PANDUS, see Curvus. PAR, see JEqnm. 
 
 PARATUS, see Instructus. PARERE, see Creare. 
 
 PARERE ; OBEDIRE ; DICTO AUDIENTEM ESSE ; OB- 
 SEQUI ; OBSECUNDARE ; MORIGERARI ; OBTEMPERARE. 
 
 Par ere, obedire and dicto audientem 
 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 sover 
 eign, in opp. to imperare, Cic. Fam. ix. 25 ; obedire, 
 o b oe d i r e, in a freer relation, as that of an inferior to 
 his superior, of a citizen to the law and magistrate ; 
 dicto audientem ess e, in a relation of the great 
 est subordination, as that of a soldier to his general, 
 as to obey orders ; whereas obsequi, obsecun- 
 dare, obtemperare, and morigerari, as an 
 act of free will. The obsequens and obsecundans obey 
 from love and complaisance, showing their readiness to 
 obey ; the morigcrans and obtemperans, from persuasion, 
 esteem, or fear, evincing their conformity to another s 
 will. Hirt. B. Afr. 51. Jubae barbaro potius obedien- 
 tem fuisse quam nuntio Scipionis obtetnperasse. Cic. 
 Caac. 18. Man. 16. Tac. H. ii. 14. Parata non arma 
 modo sed obsequium et parendi amor ; that is, readiness 
 to obey, from respect and love to the general, and from 
 taking a pleasure in obedience, from a feeling that with 
 out order and subordination their cause could not be 
 upheld. Cic. Orat. 71. Dum tibi roganti voluerim ob 
 sequi ; comp. with Fam. ix. 25. Obtemperare cugito 
 praeceptis tuis. (v. 271.) 
 
 PARIES, PARIETIN^E, see Murm. 
 
 PARILIS, see JEquus. 
 
PARMA PARVUS. 157 
 
 PARMA, see Scutum. 
 
 PARS ; PORTIO. Pars (from Trelpce)) denotes a part, 
 with reference to a whole ; whereas portio, a part or 
 share with reference to a possessor. Plin. H. N. xi. 15. 
 .ZEstiva mellatione decimam partem apibus relinqui pla 
 cet, si plense 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 inter 
 ests ; whereas f a c t i o (from cr^/coco) 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 m&losfactio est. 
 
 PARTICEPS, see Socius. 
 
 PARTICIPARE, see Impertire. 
 
 PARTIRI, see Dividere. 
 
 PARUMPER ; PAULISPER. Parumper means in a 
 short time ; p a u 1 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 fu 
 ture, which lies in parumper; in paulisper, duration of 
 time only is considered ; for example, we use the ex 
 pression paulisper morari, but parumper dubitare. (i. 
 145.) 
 
 PARVUS ; MINUTUS ; EXIGUUS ; PUSILLUS. Par 
 v u s and m i n u t u s denote littleness, quite indifferently, 
 and in a purely mathematical sense, without any acces 
 sory notion ; p a r v u s (TraOpo?) a natural and intrinsic 
 littleness, in opp. to maynus, like fufcpos ; m i n u t u s 
 (fMvi&a)) an artificial and fabricated littleness ; whereas 
 e x i g u u s and p u s i 1 1 u s with a contemptuous acces 
 sory notion ; e x i g u u s from (egere) in a pitiable 
 sense, as paltry and insignificant, in opp. to ampins. 
 Plane, ap. Cic. Farn. x. 24 ; or in opp. to grandis, 
 Quintil. xi. 3, 15 ; but p u s i 1 1 u s (-v/aAo? ?) in a ludi- 
 N 
 
158 PASCERE PATJPERTAS. 
 
 crous sei)3e, as petty, nearly in opp. to ing-ens, like 
 rur^o?. (v. 28.) 
 
 PASCERE, see Alimenta. 
 
 PASSI ; PROLIXI ; SPARSI. P a s s i c a p i 1 1 i de 
 notes loose hair, in opp. to cohibiti nodo ; whereas pro- 
 1 i x i c a p i 1 1 i denotes hair suffered to hang down, in 
 opp. to religati in verticem ; lastly, sparsi capilli 
 denotes dishevelled hair, in opp. to pexi. (vi. 258.) 
 
 PASSUS, see Gradus. 
 
 PATEFACERE, see Aperire. 
 
 PATERNUS ; PATRIUS. Paternus denotes, like 
 Trarpwo?, 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 Trarpto?. 
 
 PAULATIM ; SENSIM ; GRADATIM ; PEDETENTIM. 
 P a u 1 a t i m and s e n s i m represent gradual motion 
 under the image of an imperceptible progress ; p a u- 
 1 a t i m, by little and little, in opp. to seme I, at once, 
 Sen. Q. N. ii. 8. Coel. Aurel. Acut. ii. 37 ; s e n s i m, 
 (az/ecr/yLto)?) imperceptibly in opp. to repente ; Cic. Off. 
 i. 83. Suet. Tib. 11 ; whereas g r a d a t i m and 
 pedetentim, under the image of a self-conscious pro 
 gress ; g r a d a t i m, step by step, like fid&qv, in opp. 
 to cursim, saltuatim, etc. ; whereas pedetentim 
 denotes at a foot s pace, in opp. to curru, equo, volatu, 
 velis. (iii. 97.) 
 
 PAULISPER, see Parumper. 
 
 PAUPERTAS ; INOPIA ; EGESTAS ; MENDICITAS. P a u- 
 p e r t a s (redupl. of parum) denotes poverty only as 
 narrowness of means, in consequence of which one must 
 economize, in opp. to dives, Cic. Parad. 6. Quintil. v. 
 10, 26, like vrevla ; whereas i n o p i a and e g e s t a s 
 denote galling poverty, in consequence of which one suf 
 fers want, and has recourse to shifts ; i n o p i a, like 
 faropia, objectively, as utterly without means, so that 
 one cannot help one s self, in opp. to copia or opulen- 
 tia; Cic. Parad. 6. Sen. Vit. B. 15. Tac. Hist. iii. 6 ; 
 
PAVIRE PECUS. 159 
 
 e g e s t a s, like eVSeta, subjectively, as penury, when a 
 man feels want, in opp. to abundantia ; lastly, m e n d i- 
 c i t a s (from ^taS/few/,) as absolute poverty, in conse 
 quence of which one must beg, like Trr&r^e/a. The pau 
 per 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 eg-eni, 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 mendicita- 
 tem tuam nuriquam obscure tulisti. Sen. Ep. 17. 50. 
 Ovid, Rem. 748. Suet. Gr. 11. Vixit in summajoaM- 
 perie, et psene inopia. Plin. Ep. iv. 18. Inopia vel 
 potius, ut Lucretius ait, egestas patrii sermonis. Cic. 
 Inv. i. 47. Propter inopiam in eg estate esse. (iii. 
 
 mo 
 
 PAVIRE, see Verberare. PAX, see Otium. 
 
 PECCATUM, see Delictum. PECUL^RI, see Vastare. 
 
 PECULIARIS, see Privus. 
 
 PECUNIA ; . NUMMUS ; MONETA. P e c u n i a (from 
 Traxyvo)) is money, as a collective expression ; n u m- 
 m u s (yofufjios) a piece of money, in reference to its , 
 
 value and currency ; m o n e t a, a coin in reference to ^ f| 
 its coinage and appearance, (vi. 240.) ^ ^ 
 
 PECUS ; JUMENTUM ; ARMENTUM ; GREX. 1. P e- J ^"3 
 cjuj^j^ecjH^i s, is the most general expression for ^ jj 
 domestic~Feasfs ; j u m e n t a and a r m e n t a denote the lar 
 ger sort, bullocks, asses, horses ; p,ejruj3, pecudis^ > 
 (from the Goth, faihu) the smaller sortT^wme, goas~, and 
 especially sheep. 2. Jumenta denotes beasts used in 
 drawing carriages, bullocks, asses, horses ; a r m e n t a 
 (apo^ara) 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 r- 
 m e n t u m denotes a herd or drove of the larger cat 
 tle, like aye\r} ; g r e x (from dyelpco) a herd or flock of 
 the smaller animals, like TTOL/JLVTJ, TTWV. Plin. Ep. ii. 16. 
 Multi greges ovium, multa ibi equorum boumque armenta 
 (iv. 298.) 
 
 PECUS, see Animal. PEDETENTIM, see Paulatim. 
 
 PEDICA, see Vincala. PEJERARE, see Perlucidus. 
 
 PEJOR, see Deterior. PELAGUS, see Mare. 
 
 PELLEGERE, PELLICERE, see Perlucidus. 
 
 PELLEX ; CONCUBINA ; MERETRIX ; SCORTUM. 1. 
 P e 1 1 e x and the foreign word p a 1 1 a c a (TraXXa/c/J, 
 Trapa\ye(T^ai^ mean the bed-fellow of a married 
 man with reference to his wife, and in opp. to her, as 
 her rival ; whereas concubina means any bed-fel 
 low, without further limitation than that she does not 
 live in a state of lawful wedlock. Suet. Caes. 49. Pel- 
 licem reginse Dolabella Csesarern dixit : comp. with Ner. 
 44. Concubinas, quas secum educeret. 2. P e 1 1 e x 
 and concubina are bound to one man ; meretrix, 
 scortum, lupa, prostibulum, are common pros 
 titutes. 3. The meretrices and scorta are not 
 so low as lup&, prostibula. They exercise some choice 
 and selection, and support themselves by the work of 
 their own hands, from which meretrices derive their 
 name (from mereri) ; meretrices are considered 
 with ref. to the class they belong to ; scorta (/copy, 
 icopacnov), with ref. to their moral character, as entic 
 ing men to sin, like eralpai, filles de joie. The m e r 
 e t r i c e s are" common ; the scorta, lascivious and 
 iissolute. (v. 241.) 
 
 PELLIS, see Tergus. PELLUCIDUS, see Perlucidus. 
 
 PENDERE, see ffcerere. PENITUS, see Plane. 
 
 PENNA, se.e Ala. PENUS, see Alimenta. 
 
 PERCONTARI, s.Rogare. PERCUSSOR, see Homicida. 
 
 PERCUTERE, see Interficere. 
 
 PERDERE ; PESSUNDARE ; PERVERTERE ; EVERTERE. 
 
PERDERE PERFUGA. 161 
 
 P e r d e r e and pessundare denote complete de 
 struction ; p e r d e r e, by breaking to pieces, or by any 
 other mode of destroying ; pessundare (jreljbv 
 ^elvai) by sinking, or any other mode of getting rid of ; 
 whereas evertere, pervertere, and s u b v e r- 
 t e r e merely denote throwing down ; evertere, by 
 digging up and tearing up what is fastened in the 
 ground, in opp. ivfundare, Plin. Pan. 34. Cic. Acad. 
 iv. 10. Fin. ii. 25. Verr. iii. 18. Pis. 35 ; p e r v e r- 
 t e r e, by pushing down what stands fast ; s u b v e r- 
 t e r e, by secretly digging under, and withdrawing the 
 basis. Cic. Pis. 24. Provincia tibi ista manupretium 
 fuerit non ever see per te sed perditce civitatis. Ad. Att. 
 v. 16. 
 
 PERDERE, see Amittere. PEREGRINARI, s. ProficiscL 
 
 PEREGRINUS, s. Externm, PEREMTOR, see Jfomicida. 
 
 PERFERRE, see Ferre. PERFICERE, see Finire. 
 
 PERFIDIOSUS, PERFIDUS, see Fidus. 
 
 PERFUGA ; TRANSFUGA ; PROFUGUS ; FUGITIVUS ; 
 EXTORRIS ; EXUL ; PERFUGIUM ; SUFFUGIUM ; REFU- 
 GIUM. 1. Perfuga and trans fuga denote the 
 deserter who flees from one party to another, like av- 
 ro/xoXo? ; but the p e r f u g a goes over as a delinquent, 
 who betrays his party ; the t r a n s f u g a, as a waverer, 
 who changes and forsakes his party ; whereas p r o f u- 
 g u s and f u g i t i v u s denote the fugitive, who forsakes 
 his abode, but profugus is the unfortunate man, who 
 is obliged to forsake his home, and, like a banished man, 
 wanders in the wide world, like <^7/ya<?; fugitivus, the 
 guilty person, who flees from his duty, his post, his prison, 
 his master, like BpairerT]^. The p e r f u g a and t r a ri s- 
 fuga are generally thought of as soldiers; the profugus, 
 as a citizen ; the f u g i t i vu s, as a slave. Liv. xxx. 43. 
 De perfagis gravius quam de fugitivis consultum. 2. 
 P e r f u g i u m is an open secure place of shelter in se 
 rious dangers ; suffugium, if not a secret, is at 
 least an occasional and temporary place of shelter from 
 inconveniences ; r e f u g i u in is a p^ace of shelter pre- 
 N* 11 
 
1 62 PERICLITARI PERPERAM. 
 
 pared, or at least thought of beforehand in case of a 
 retreat. 8. Profugus 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 ju 
 ridical state, like banished. The extorris suffers a mis 
 fortune, as not being able to remain in his native land ; 
 the exul, a punishment, as not being allowed. Appul, 
 Met. v. p. 101. -Extorres et . . . velut cxulantes. (iv. 
 239.) 
 
 PERICLITARI, PEBICULUM, see Tentare. 
 
 PEIUMERE, see Inter jicere. PERIRE, see Mors. 
 
 PERLUCIDUS ; PELLUCIDUS ; PERLEGERE ; PELLE- 
 GERE ; PERLICERE ; PELLICERE ; PERJURARE ; PEJE- 
 RARE. 1. Perlucidus means very bright, whereas 
 p e 1 1 u c i d u s, transparent. Cic. Civ. i. 57. 2. 
 Perlegere means to read through, that is, from be 
 ginning to end ; whereas p e 1 1 e g e r e, to read over, 
 that is, not to leave unread. Plaut. Pseud, i. 1. 3. 
 Perlicere means completely to inveigle, Liv. iv. 15. 
 Tac. Ann. xiii. 48 ; whereas pellicere, to lead 
 astray. 4. Perjurare means to swear faslely ; 
 pejerare, to violate an oath. (ii. 82.) 
 
 PERMITTERE, see Concedere and Fidere. 
 
 PERNEGARE, see Negare. 
 
 PERNICIES, see Lu.es. PERNIX, see Oitus. 
 
 PERPERAM ; FALSO ; FALSE ; FALLACITER. 1. P e r- 
 p e r a m (redupl. of Trapa) denotes that which is not 
 true, objectively, with reference to the object, as incor 
 rect ; whereas f also, subjectively, in reference to the 
 person, as mistaken. 2. F a 1 s o a g e r e has its foun 
 dation in error and self-deceit ; whereas false and 
 fallaciter happens against better knowledge and 
 conscience ; false, through fear and weakness of char 
 acter ; fallaciter, like deceitfully, with the wicked 
 intention of deceiving and betraying. Comp. Tac. Ann. 
 i. 1. Tiberii res . . . ob metum false composite sunt, 
 according to Wolf s reading ; comp. with Germ. 36. 
 fjiter impotentes et validos falso quiescas. 3. The ad- 
 
PERPETI PERVICACIA. 163 
 
 joctive falsus combines the notions of falso and of 
 the participle falsus, and is distinguished only fromfal- 
 lax. Cic. Phil. xii. 2. Spes falsa etfallax. Tac. Ann. 
 xvi. 33. Specie bonarum falsos et amicitise fallaces. (i. 
 66.) 
 
 PERPETI, see Ferre. PERPETUUS, see Continum. 
 
 PERQUAM ; VALDE ; ADMODUM ; MAGNOPERE. P e r- 
 quam means, in an extraordinary degree, with an in 
 dication of astonishment on the part of the speaker ; 
 whereas v a 1 d e, very, a d m o d u m, tolerably, and 
 m u 1 1 u m, are a simple and quiet enhancing of the at 
 tributive, or of the verb ; magnopere, only of the 
 verb. (v. 262.) 
 
 PERSEVERANTIA, see Pervicacia. 
 
 PERSONA, see Larva. . ^ 
 
 PERTINACIA, see Pervicacia. 
 
 PERVERTERE, see Vertere and Perdere. 
 
 PERVICACIA ; PERSEVERANTIA ; PERTINACIA ; CON- 
 TUMACIA ; DESTINATIO ; OBSTINATIO. 1. P e r v i c a- 
 c i a and perseverantia denote adherence to what 
 is once resolved upon as a virtue ; pervicacia 
 (from vincere ? vigere ?) has its foundation in natural 
 energy of disposition; perseverantia, in earnestness 
 of character, formed by cultivation ; whereas p e r t i- 
 n a c i a and contumacia as a fault ; p e r t i n a- 
 c i a has its foundation in a stiff-necked adherence to 
 what is once resolved upon, like obstinacy and stub 
 bornness, in opp. to condescension ; contumacia 
 (from temere, contemnere) in a haughty maintenance of 
 one s free-will, even against proper and legitimate su 
 periority, i like insolence and refractoriness, in opp. to 
 complaisance, obsequium. Tac. Ann. iv. 20. Hist. iv. 
 74. Accius apud Non. Tu pertinacem esse, Antiloche, 
 hanc praedicas, ego pervicaciam esse aio et a me uti 
 volo, etc. Cic. inv. ii. 54. Unicuique virtuti finitimum 
 vitium reperietur, ut pertinacia, quae finitima perscver- 
 
 i [But, adhibere liberam contumacia m. Cic. Tus. 1, 29.] 
 
1 64 PESSULUS PETERE. 
 
 antice est : comp. with Balb. 27. Marc. 10. 2. P e r- 
 vicacia, etc. denote persisting in a resolution once 
 made ; destinatio and obstinatio are more 
 immediately connected with the making of the resolu 
 tion ; destinatio, the making of an unalterable res 
 olution, decidedness ; obstinatio, adhering to it in 
 spite of insurmountable obstacles and reasonable remon 
 strances, obstinacy, (iv. 176.) 
 
 PESSULUS, see 8era. PESSUMDARE, see Perdere. 
 
 PESTILLNTIA, PESTIS, see Lues. 
 
 PETERE ; ROGARE ; POSTULARE ; EXIGERE ; POSCERE ; 
 FLAGITARE. 1. P e t e r e and r o g a r e are the most 
 general expressions for asking any thing, whether as a 
 request or as a demand, and stand therefore in the mid 
 dle between p o s c e r e and o r a r e, yet somewhat 
 nearer to a request ; p e t e r e (from Tro^etz/) gener 
 ally refers to the object which is wished for ; whereas 
 r o g a r e to the person who is applied to ; hence we 
 say, petere aliquid ab aliquo, but rogare aliqucm 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 petal, exigere magis 
 quam rot/are videatur. Pseudoquintil. Decl. 286. 
 Curt. iv. 1, 8. 2. P o s t u 1 a r e and exigere de 
 note simply a demand, without any enhancing acces 
 sory notion, as a quiet utterance of the will ; p o s t u- 
 1 a r e (diminutive of 770^09) more as a wish and will ; 
 exigere, more as a just claim ; whereas p o s c e r e 
 and fl a g i t a r e, as an energetic demand ; p o s c e r e 
 (from TTO^O?) with decision, with a feeling of right or 
 power; fl 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, mili- 
 tibus ut imperator pugnse &dessetposcentibvs ; plerique 
 copias trans Padum agentes acciri postulabant. Cic. 
 Verr. iii. 34. Inc\p\\intpostulare)poscere,-m\na.ri. Plane. 
 19. Poscere atque etizmjlag-itare crimen. Legg. i. 5. Pos 
 tulate a te jamdiu veljlagitatur ipotms historia. (v. 230.) 
 
PETRA PLANC^E. 165 
 
 PETRA, see Saxum. 
 
 PETULANS ; PROCAX ; PROTERVUS ; LASCIVUS. Th 
 p e t u 1 a n s (crTraraXwz/) sins against modestia through 
 wantonness, raillery, and needless attack ; the p r o c a x, 
 through importunity and boisterous forwardness ; the 
 protervus (from proterere ? or rapd^ai, ?) from 
 impetuosity and haughty recklessness ; the 1 a s c i v u s, 
 through unrestrined frolicksomeness and inclination for 
 play. Hence peutlantia has its foundation in aver 
 sion to rest and quietness, or in the love of mischief; 
 procacitas, in assurance or complete impudence ; 
 protervitas, in a feeling of strength, or in inso 
 lence ; 1 a s c i v i a, in high spirits, or the want of se 
 riousness, (iii. 40.) 
 
 PIETAS, see Dili g ere. 
 
 PIGET ; TJEDET ; PGENITET. P i g e t (from Tra^tV) 
 means, what one can neither do nor suffer, in general 
 terms ; t se d e t (from tardus ?) what one can no lon 
 ger do or suffer ; p ce 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 (TTO/^W, nravyyl) denotes fat, indifferently, or, 
 on its dark side, as that component part of the body that 
 is most without sensation and strength ; thence, figura 
 tively, sluggish : whereas o p i m u s (from 7rt//.eX?79) on 
 its bright side, as a sign of plenty and good living ; 
 thence, figuratively, opulent. 2. b e s u s denotes 
 fatness, on its dark side, with reference to the unwield- 
 iness connected with it, in opp. to gracilis, Gels. i. 3. ii. 
 1. Suet. Dom. 18; whereas co r p u 1 e n t u s, on its 
 bright side, with reference to the portliness connected 
 with it. (v. 222.) 
 
 PINNA, see Ala. PIRATA, see Prceda. 
 
 PLACIDUS, see Mitis. 
 
 PLAGA, see Locus, Rete, and Vulnus. 
 
 PLANCJE, see Axis. 
 
166 PLANE POCULUM. 
 
 PLANE ; OMNINO ; PRORSUS ; PENITUS ; UTIQUB. 
 Plane means completely, in opp. to pcene, Cic. Brut. 
 97, 38 ; or vix 9 Att. xi. 9 ; o m n i n o, altogether and 
 generally, in opp. to partly, in some instances, with 
 some exceptions ; in opp. also to magna ex parte, Cic. 
 Tusc. i. 1. Fam. ix. 15, or sepamtim, Plin. Ep. viii. 
 7, o\o>9 ; prorsus, exactly, in opp. to in some measure, 
 or almost ; p e n i t u s, thoroughly, deeply, in opp. to 
 in a certain degree, or superficially, Travrcos ; u t i q u e 
 [related to utcunque, as quisque to quicunque : opp. 
 neutiguam], at any rate, in opp. to at all events, or per 
 haps OTrwcrBiJTTOTe. (v. 260.) 
 
 PLANUS, see ^Equus. 
 
 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 su 
 perlative sense. Tac. Ann. xiii. 27. Plurimis equitum, 
 plerisque senatorum non aliunde originem trahi. (vi. 
 273.) 
 
 PLORARE, see Lacrimare. PLUMA, see Ala. 
 
 PLURIMI, see Plerique. 
 
 PLUVIA ; IMBER ; NIMBUS. P 1 u v i a (from 7r\ev- 
 crai) denotes rain as a beneficial natural phenome 
 non, which, as it falls on the land, the thirsty ground 
 absorbs, like uero? ; i m b e r and nimbus involve the 
 notion of an unfriendly phenomenon, which, falling in a 
 particular district, disperses the fine weather ; i m b e r 
 (oyu/3po?, from fivpcoy so far as the rain is attended by 
 cold and stormy weather ; nimbus (from nivere, vl$a>, 
 VITTTCO) so far as it is attended with cloudy weather, (ii. 
 88.) 
 
 POCULUM ; CALIX ; SCYPHUS ; SIMPUVIUM ; CYA- 
 THUS ; CRATER. 1. P o c u 1 u m and c a 1 i x denote, 
 as old Latin words, any sort of drinking vessel, merely 
 with reference to its use ; p o c u 1 u m, a usual cup for 
 meals ; c a 1 i x, a rarer chalice, or goblet, for feasts ; 
 whereas scyphus, cantharus, cymbium, c u- 
 1 i g n a, are foreign words, of Greek origin, denoting par 
 ticular sorts of cups, with reference to their form. 2. 
 
POEMA PORCA. 1 67 
 
 P 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. PCENA, see Vindicta. 
 
 PCENITET, see Piget. POETA, see Canere. 
 
 POLLERE, see Posse. 
 
 POLLICERI ; PROMITTERE ; SPONDERE ; RECIPERE. 
 
 P o 1 1 i c e r i (from pro and loqui, \aicelv) means to 
 promise, generally from a free impulse, and as an act 
 of obliging courtesy, like eTrayyeXXea^ai ; p r o m i t- 
 t e r e, to promise, generally, at the request of another, 
 as an act of agreement, and in reference to the fulfil 
 ment of the promise, like vTriaxveicr^cu ; spondere 
 and despondere (//,era cnrovScov ) 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 
 amBe^ecr^cu. The pollicens makes agreeable offers, 
 the promittens opens secure prospects ; the spovidens 
 gives legal security ; the recipient removes anxiety from 
 another. Cic. Att. xiii. 1. Quoniam de restate pollice- 
 ris vel potius recipis ; for the pollicens only engages 
 his good- will, the recipiens undertakes to answer for con 
 sequences. Sen. Ep. 19; Jam. non pramittunt de te, 
 sed spondent. Cic. Fam. vii. 5, Neque minus ei prolixe 
 de tua voluntate promisi, quam eram solitus de mea 
 polliceri; fyr with regard to Trebatius, Cicero could 
 only express his hope, with regard to himself he could 
 actually promise, (iv. 109.) 
 
 POLLUERE, s. Gontaminare. POMPA, see Funus. 
 
 PONDO, see Libra. PONDUS, see Moles. 
 
 PONTUS, see Mare. POPINA, s. Deversorium, 
 
 POPULARI, see Vastare. POPULUS, see G-ens. 
 
 POKCA ; SuLCUS ; LIRA. P o r c a (from airapd%ai) 
 
168 POROUS POTEXTTA. 
 
 is the ridge between two furrows, the soil thrown up ; 
 s u 1 c u s (oX/co?) the furrow itself, the trench made by 
 the plough ; 1 i r a (Xe^/H09 ?) sometimes one, sometimes 
 the other, (vi. 277.) 
 
 POROUS, see Sus. PORTARE, see Ferre. 
 
 PORTENTA, see Auguria. PORTIO, see Pars 
 
 POSCERE, see Petere. 
 
 POSSE ; QUIRE ; VALERE ; POLLERE. 1. Posse 
 and quire were originally transitive ; posse (from 
 TTOTWO?) denotes being able, as a consequence of power 
 and strength, like Svvacr^ai ; quire (/coet^) as the 
 consequence of complete qualification, like olov r elvai. 
 Cic. Tusc. ii. 27. Barbari ferro decertare acerrime 
 posmnt, viriliter gegrotare non quetint; whereas va 
 le r e and p o 1 1 e r e are intransitive. Hence we say, 
 possum or queo vmcere, but valeo or polleo ad vincen- 
 dum. 2. V al e r e (from e\eli>) means to possess the 
 right measure of strength, and thereby to match another, 
 in opp. to insufficient strength, like cr^eveLv ; whereas 
 p o 1 1 e r e (vroTvAo?) 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 ia-)(yeiv. iv. (160.) 
 
 POSSIDERE, see Tenere. POSTERITAS, see Stirps. 
 
 POSTREMUS, see Extremm. POSTULARE, see Petere. 
 
 POTARE, see Bibere. 
 
 POTKNTIA ; POTEXTATUS ; POTESTAS ; VlS ; ROL UR. 
 
 P o t e n t i a, potentatus, and p o t e s t a s (TTOT 
 ^to?) denote an exterior power, which acts by means of 
 men, and upon men ; whereas v i s and r o b u r denote 
 an interior power and strength, independent of the co 
 operation 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 ^vvafjbi^ ; potentatus, the exterior rank 
 of the ruler, which is acknowledged by those who are 
 subject to him, like ^vvacrreia ; p o t e s t a s, a just and 
 lawful power, with which a person is entrusted, like 
 Tac. Ann. xiii. 10. Nihil tain iluxum est 
 
POTESTAS PRJEDA. 1 69 
 
 quam fama potentice non sua vi nixse. V i s (IV) is the 
 strength which shows itself in moving and attacking, as 
 an ability to constrain others, like /cpdros ; r o b u r 
 (from eppcoo-^taL) the strength which shows itself in re 
 maining quiet, as an ability to resist attack, and remain 
 firm, like pco/juj. (v. 83.) 
 POTESTAS, see Occasio. 
 
 PiLEBERE ; EXHIBERE ; PR.&STARE ; REPRESES TARE. 
 
 P r ae b e r e and ezhibere denote a voluntary act 
 of the giver, by which a want or wish of the receiver is 
 satisfied ; the prcebens (proehibens) is considered in re 
 lation to the receiver, to whom he gives up what he him 
 self before possessed ; the exhibens, in relation to the 
 world at large, and generally gives to him who has the 
 best claim, what he himself before possessed ; whereas 
 praestare and represent are denote an invol 
 untary 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.) 
 
 PRECEPTOR, see Doctor. 
 
 PR^CIPERE, see Jabere. 
 
 PILECLARUS, see Eminem. 
 
 PR^BDA ; MANUBI^; ; SPOLIA ; EXUVIAE ; RAPINA. 
 1. P r 93 d i a and m a n u b i se denote booty only as 
 a possession and gain that has been made by conquest ; 
 whereas s p o 1 i a and e x u v i 93, at the same time, as 
 signs of victory and of honor. 2. P r ae d a denotes 
 any sort of booty ; whereas m a n u b i se> only the hon 
 orable 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. Prsedo 
 is the robber in general, in as far as he com 
 mits the robbery with his own hands, like X^o-r/j?, 
 as a species of latro (from oXerr/p) the highwayman, 
 who lays wait for travellers, like cr*W?, and pirata (TTGL- 
 the sea-robber ; whereas raptor means the 
 o 
 
170 PR^EDICERE PR^EGNANS. 
 
 robber of some particular person or thing, like a 
 -rrjp. 
 
 PRYEDICERE, see Divinare. 
 
 PR^EDITUS ; INSTRUCTUS ; EXSTRUCTUS ; ORNATUS. 
 1. Prseditus (proe-^ero?) refers to a distinction 
 which sheds lustre ; instructus and exstructus 
 to a qualification which attests usefulness ; o r n a t u 8 
 refers to both, for ornamentum is not, on the one side, 
 that which is merely of use, like instrumentum, nor, on 
 the other, that which is merely for show, like decus, but 
 that which is of such eminent utility as to be prized 
 even as an ornament. Instructus paints the qual 
 ification, etc., as a perfection which protects and secures ; 
 o r n a t u s, as an accomplishment of an imposing na 
 ture. It is only in a higher point of. view, and with ref 
 erence to ideal claims, that ornatus is considered as a 
 want ; but, according to ordinary pretensions, it passes 
 for a distinction of life. Cic. Phil. x. 4. Grsecia copiis 
 non instrueta solum, sed etiam ornata. Sen. Tranq. 
 9. Sicut plerisque libri non studiorum instrumenta, sed 
 coenationum ornamenta sunt. 2. Instructus re 
 fers to persons and things, which act either offensively or 
 defensively ; exstructus to things which are for the 
 most part only destined to be acted upon ; for example, 
 we say, instructor naves but exstructce menses. The ex- 
 structa are absolutely ready ; the instrueta are only rel 
 atively so, only fully prepared to be employed accord 
 ing to their destination, (iii. 260.) 8. Istructus 
 refers to the possession of the means ; p a r a t u s to the 
 readiness of the possessor to employ them. (vi. 175.) 
 
 PRJEDIUM, see Villa. 
 
 PR^EGNANS ; GRAVIDUS ; FCETUS ; FORDUS ; INCI- 
 ENS. Praegnans (from yeveo-^ai, gnasci) denotes 
 pregnancy quite in a general sense ; g r a v i d u s, that 
 of human beings ; foetus, ford us, inciens, that 
 of animals, as with young; foetus (from </ww) that 
 of all -animals ; fordusorhordus (^o^a?) that of 
 cows ; inciens (ey/cuo?) that of small animals, and 
 
PREMIUM PRIDEM. 171 
 
 particularly of swine. Varro, R. R. ii. 5. Quse sten- 
 lis est vacca, taura appellatur ; Quse prcegnans, liorda. 
 Crravida mulier is the physical and medical expression, 
 like ey/cvas ; prccgnans, the more select and decorous 
 expression, something like in a family way. (v. 226.) 
 
 PREMIUM ; PRETIUM ; MERGES. P r ae m i u m is a 
 prize of honor, that confers distinction on the receiver, 
 as a reward, in opp. topo^na; Tac. Ann. i. 26. Cic. 
 Rep. iii. 16. Rabir perd. 11. Liv. xxxvi. 40, like 
 a%\ov, 76/Da? ; whereas p r e t i u m and m e r c e s are 
 only a price, for the discharge of a debt, as a payment ; 
 p r e t i u m, as a price for an article of merchandise, in 
 opp. to gratia, Cic. Verr. ii. 36. Suet. Galb. 15. Ap- 
 pul. Apol. p. 296, like wvos ; m e r c e s denotes wages 
 for personal services of some duration, or hire for some 
 thing hired, like /ucr^o?. (iv. 139.) , 
 
 PR^S, see Sponsor. PR^ESAGIRE, see Divinare. 
 
 PR^ESENTEM ESSE, see Adesse. 
 
 PRJESENTIRE, see Divinare. 
 
 PRUSSIANS, s. Eminem. PRJESTOLARI, see Manere. 
 
 PR^TEREA ; INSUPER ; ULTRO. Praeterea inti 
 mates something that completes what is gone before, as 
 7T/309 Touroi? i n s u p e r, something in addition to what 
 is gone before, like Trpoaeri, ; lastly, u 1 1 r o, something 
 that exceeds what has gone before, so striking as to cast 
 it into the back-ground, (iii. 108.) 
 
 PRJEVIDERE, see Divinare. PRA VITAS, see Malitia. 
 
 PRECARI, see liogare. PREIIENDERE, s. tSumere. 
 
 PRETUM, see Prcemium. 
 
 PRIDEM ; Dm ; DUDUM ; DIUTURNUS ; DIUTINUS. 
 1. P rid em (Trpiv 8?j) denotes a point of time, as 
 long before ; d i u and d u d u m, a space of time as 
 long since ; d i u denotes many days, months, years ago ; 
 d u d u m (Sapov ?) several minutes or hours since. 
 Jam pridem mortuus est means, he died long ago, as 
 an aorist ; jam diu mortuus est, he has already long 
 been in his grave as a perfect. Cic. Cat. i. 1. Ad mor 
 tem te duci jam pridem oportebat ; in te conferri pes- 
 
172 . PRIMORDIUM PRIMUS. 
 
 tern illam quam tu in nos omnes jamdiu machinarid. 
 Tac. Ann. xv. 64. Seneca Annaeum diu sibi amicitise 
 fide et arte medicinae probatum orat, proviram pridem 
 venenum promeret. 2. Diutunus denotes long du 
 ration indifferently, as something long in a general sense, 
 or with praise, as something lasting and possessing du 
 rability, in opp. to that which quickly passes away, like 
 Xpovios ; whereas d i u t i n u s, with blame, something 
 protracted and wearisome, like aiavos. Cic. Senect. 
 19. Nihil mihi diuturnum videtur, in quo est aliquid 
 extremum : comp. with Fam. xi. 8: Libertatis deside- 
 rio et odio diutince servitutis. 
 
 PRIMORDIUM, see Initium. 
 
 PRIMORES ; PRINCIPES ; PROCERES ; OPTIMATES. 
 P r i m o r e s and p r i n c i p e s denote the most emi 
 nent persons in a state, as a class of the most influential 
 and respectable citizens, in opp. to insignificant persons ; 
 p r i m 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 
 primoreSj and in the whole state ; whereas p r o c e- 
 r e s, as far as they are so from their natural position, 
 as the nobility, in opp. to the commonalty ; optima- 
 t e s, as a political class, as the aristocracy, in opp. to 
 the democracy. Accius apud Non. Primores proce- 
 rum provocaret nomine, (v. 346.) 
 
 PRIMUS ; PRINCEPS ; IMPERATOR ; C^SAR. 1. P r i- 
 m u s is the first, so far as, in space of time, he makes 
 his appearance first, and others follow him ; p r i n- 
 c e p s, so far as he acts first, and others follow his ex 
 ample, (v. 344.) 2. P r i n c e p s means the Roman 
 emperor, as holder of the highest civil power, which 
 gradually devolved to him as princeps senatus ; whereas 
 i m p 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 ; 
 
PKINCIPIUM PRODIGTIS. 178 
 
 lastly, C re s a r means the Roman empercr, as a mem 
 ber, and from the time of Galba, as a mere successor, 
 }f the imperial family and dynasty. 
 
 PRINCIPIUM, see Initium. 
 
 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 an 
 other, like olfceios ; p r o p r i u s, that which is exclu 
 sively one s own, in opp. to communis, that which is 
 common, like iSios ; lastly, p e c u 1 i a r i s, that which 
 is especially one s own, in opp. to univer sails, that to 
 which all are entitled, (iv. 344.) 
 
 PROBRUM, see lynominia and Maledictum. 
 
 PROBUS,see Bonus. PROCAX, see Petulans. 
 
 PROCELLA, see Ventus. PROCERES, see Primores. 
 
 PROCERUS, see AUus. PROCLIVIS, see Promts. 
 
 PROCRASTINARE, see Differre. 
 
 PROCUL ; LONGE ; EMINUS ; E LONGINQUO. 1. Pro- 
 cul means at a considerable distance, but yet generally 
 within sight, in opp. to juxta, Tac. H. ii. 74, like CLTTO- 
 ^sev ; whereas 1 o n g e, at a great distance, generally 
 out of sight, in opp, to prope, Plin. Ep, vii. 27, like 
 nJXe. 2. E m i n u s means at such a distance as to be 
 in reach only of missile weapons, in opp. to cominus, 
 like iroppw^ev ; whereas e longinquo, from afar, 
 means from a great distance, in opp. to e propinquo, 
 like rrj\(feev. 
 
 PRODIGIA, see Auguria. 
 
 PRODIGUS ; PROFUSUS ; HELLTJO ; NEPOS. Prodi- 
 g u s and profusus denote prodigality, as a single 
 feature in a man s character ; p r o d i g u s (from Se^o> ?) 
 inasmuch as he regards not the value of money, and 
 neither can nor will carefully put it out to interest, from 
 a genial disposition, as the squanderer ; p r o f u s u s, in 
 asmuch as he thinks nothing too dear, that can minister 
 to his pleasures, from levity of character, as the spend 
 thrift ; whereas h e 1 1 u o and n e p o s denote prodigal 
 ity as pervading the whole character, which shows it- 
 o* 
 
174 PRGELTUM PUELLA. 
 
 self fully in the quality of prodigality ; h e 1 1 u o (from 
 Xk&tf) the habitual gourmand and glutton ; n e p o s 
 (amTroT^s ) a young and harebrained prodigal, who 
 runs through his own property and that of his parents, 
 (vi. 286.) 
 
 PRCELIUM, see Pvg-na. 
 
 PRFERRE, see Differre. 
 
 PROFICLSCT; ITER FACERE; PEREGRINARI. 1. Pro- 
 f i c i s c i (from facere, facessere,) denotes only the start 
 ing-point of a journey, as to set out, iropevea^ai ; 
 whereas iter facere and p e r e g r i n a r i, the du 
 ration, as to travel, o&oiTropeiv. 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, e/cBypeiv, 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. 183. iv. 69.) 
 
 PROFITERI, see Fateri. PROFUGUS, see Perfuga. 
 . PROFUSUS, see Prodigm. PROGENIES, see Stirps. 
 
 PROHIBERE, see Arcere. PROLES, see Stirps. 
 
 PROLIXI, see Passi. PROLOQUI, see Moqui. 
 
 PROMITTERE, s. Polliceri. PRONUNTIARE, s. Eloqid. 
 
 PRONUS ; PROCLIVIS ; PROPENSUS. P r o n u s (from 
 nptov, irpr)vr]s, ) in its moral meaning denotes inclination 
 in general ; p r o c 1 i 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 Pccne. 
 
 PROPENSUS, see Pronus. PROPERUS, see Citus. 
 
 PROPINQUUS, s. Necessarius. PROPRIUS, s. Privus. 
 
 PROROGARE, see Differre. PRORSUS, see Plane. 
 
 PROSAPIA, see Stirps. PROSEQUi,s.(?077iwfan. 
 
 PROSPER, see Felix. PROTERVUS, s. Petulans. 
 
 PROTINUS, see Repente. PRUDENS, see Sapiens. 
 
 PSALLERE, see Canere. 
 
 PUDENS ; PUDIBUNDUS ; PUDICUS, S66 CastUS. 
 
 PUELLA, see Virgo. 
 
PUER PUGNARE. 1 75 
 
 PUEK ; IXFANS ; ADOLESCENS ; JUVENTS ; YIR ; VE- 
 TUS ; SENEX. P u e r (from parere, Trat?,) 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, I/IJTTW?, TratStW, 
 from his first years till he is seven ; as p u e r, in a nar 
 rower sense, vrai?, from his seventh year till he is sixteen ; 
 as commencing adolescens (from a/V^ew) a young 
 ster, peipdiaov, veavias, from his sixteenth year. J u- 
 v e n i s, in a wider sense, is as long as he remains in his 
 years of greatest strength, from about the time of his 
 being of age to the first appearances of advanced age, 
 as the ^oung man z>eo?, which also may be divided into 
 three periods ; as ceasing to be a d o 1 e s c e n s, from 
 his eighteenth year ; as j u v e n i s (from few) in a nar 
 rower sense, z/eaWa?, from his four-and-twentieth year ; 
 as beginning to be v i r, avrjp, from his thirtieth year. 
 M a t u r u s is the man in his ripest years, when the 
 wild fire of youth has evaporated, and may be divided 
 into three periods ; as ceasing to be v i r, dvrjp, from 
 his fortieth year ; as v e t u s, yepwv, from his fiftieth 
 year ; as s e n e x, (ava% ) Trpeo-flvTijs , from his sixtieth 
 year. (v. 45.) 
 
 POGIO, see Gladius. 
 
 PUGXA ; ACIES ; PIKELIUM. P u g n a (TTVKVIJ, Truf ,) 
 denotes in a general sense, any. conflict, from a single 
 combat to the bloodiest pitched battle, like payy > acies, 
 the conflict of two contending armies drawn up in bat 
 tle array with tactical skill, the pitched battle ; p r o> 
 1 i u m (from TrpuXe e?) the occasional rencounter of 
 separate divisions of the armies, as an engagement, ac 
 tion, skirmish, like o-v^jSoXij. (v. 189.) [No : praslium 
 is frequently used of general engagements : e. g. illus- 
 trissimum est prcelium apud Plataeas. NepJ] 
 
 PUGNARE ; CONFLTGERE ; PIMICARE ; DIGLADIARI. 
 1. Pugnare and confligere mean, to decide a 
 quarrel by force, generally in a mass, in a battle ; d i m- 
 i c a r e and digladiari, to decide a quarrel by 
 
176 PULCHER PURGATIO. 
 
 arms, and generally in a single combat. 2. Pugnare 
 denotes a battle, more with reference to its form, and 
 on its brightest side, as requiring skill and courage ; 
 confligere, as a mere engagement, in consequence 
 of an occasional collision, on its rough side as aiming at 
 slaughter and carnage. Cic. Balb. 9. Qui cum hoste 
 nostro cominus ssepe in acie pugnavit : comp. with Off. 
 i. 23. Tenere in acie versari et manu cum hoste eonfli- 
 gere, 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 npon by the parties, such as 
 swords, spears, lances, clubs, and gives the harmless im 
 age of a man who fights in his own defence ; whereas 
 d i g 1 a d i a r i denotes a fight with sword or poniard, 
 and gives the hateful image of a practised gladiator, 
 whose calling and art consist in nothing but fighting and 
 assassinating. Cic. Tusc. iv. 19. Convenit dimicare 
 pro legibus, pro libertate, pro patria : comp. with Leg. 
 iii. 9. lis sicis, quas ipse se projecisse dicit in forum, 
 quibus inter se digladientur cives. (^v. 187.) 
 
 PULCHER, see Formosus. PULLUS, see Ater. 
 
 PULPA, see Caro. PULSARE, see Verberare. 
 
 PULVINAR, PULVINUS S6C Cultita. 
 
 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 stimulare, with a 
 sharp-pointed or penetrating instrument, in order, by in 
 flicting pain, to rouse to watchfulness and activity, (vi. 
 292.) 
 
 PUNIRE, see Vindicta. 
 
 PURGATIO ; EXCUSATIO ; SATISFACTION P u r g a- 
 t i o consists, like justification, in clearing one s self of a 
 suspicion or accusation by proving it groundless ; e x- 
 c u s a t i o, like making an excuse, is acknowledging 
 something wrong, but with the assertion of, or refer 
 ence to, subjective innocence; satisfactio, like 
 atonement, is the satisfaction made to the suffering, or 
 injured party, in case of innocence, by purgatio or esc- 
 
PURUS QILERERE. 177 
 
 eusatio, in case of guilt, by Venice petitio or bypcend 
 (vi. 293.) 
 
 PURUS ; MUNDUS ; MERITS ; PUTUS ; MERACUS. 1. 
 P u r u s (-v/rw^o?) denotes purity, as a synonyme of 
 integer, and in opp. to contaminatut, like Kcfeapos, 
 Suet. Vesp. 9 ; whereas m u n d u s, as a synonyme 
 of nitidus, and in opp. to spurcus or sordldus, like 
 Kop^rbs ; Senec. Ep. 70. Sail. Jug. 85. Hor. Sat. ii. 
 1, 65 ; lastly, m e r u s (from peipai) as a synonyme of 
 simplex, and in opp. to mixtus, like cuajparos, juUptuos. 
 Colum. iii. 21. 2. P u r u s is the general and popu 
 lar, p u t u s, or usually purus putus, 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 e- 
 rus 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, fig 
 uratively, it is transferred to other objects, and means 
 unmixed in a bad sense, as that which is without its 
 proper ingredients, like the old German word, eitel, thin 
 and poor in quality, in opp. to temper atus. Cic. Hep. i. 
 43. (iii. 204.) 
 
 Pus, see Sanies. PUSILLUS, see Parvus. 
 
 PUTARE, see Censere. PUTUS, see Purus. 
 
 Q. 
 
 QlLERERE ; SCRUTARI ; RlMARI ; INVESTIGARE ; IN- 
 
 DAGARE. 1. Quserere denotes seeking, in a general 
 sense, as the wish and want to get at something ; where 
 as scrutari, rimari, investigare, and i n d a- 
 g a r e, involve the accessory notion of taking pains. 
 2. Scrutari and rimari mean to search for some 
 thing hidden ; scrutari (from ypvrr)) by rummag 
 ing, with evident interest and eagerness ; r i m a r i, by 
 digging for, with evident exertion arid skill on the part 
 of the searcher ; whereas investigare and in d a- 
 12 
 
178 QU^STUS QUIES. 
 
 g a r e mean to search after something at a distance ; 
 investigare, like the huntsman, who cautiously fol 
 lows the visible track of the wild animal ; i n d a g a r e 
 (from Se^eo-S-a/,, Stfeiv, ) like the hound who, guided by 
 instinct, follows the scent. Curt. ix. 10. 11. Famem 
 sentire coeperunt, radices palrnarum ubique rimantes : 
 comp. with ix. 9. 5. Scrutati omnia tuguria tandem la- 
 tentes reperere. Or, Tag. Ann. vi. 3. Rimans secreta 
 omnium ; that is, what were intentionally kept secret ; 
 with xii. 52. Quasi finem principis per Chaldseos scru- 
 taretur ; which was done without opposition, (v. 121.) 
 
 QUJESTUS, see Lucnim. 
 
 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 t i o are expressions of pain ; 
 q u e s t u s, in single, quiritatioin continued tones 
 of lamentation ; whereas querimonia and q u e r e 1 a 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 blam- 
 able feeling of the discontented person, who will brook 
 no hardship. The Querimonia is an act of the under 
 standing, and aims at redress or satisfaction ; the que- 
 rela is an act of feeling, and aims, for the most part, 
 only at easing the heart. Cic. Caecil. 3. In populi Ro- 
 mani quotidiana querimonia: comp. with Fam. v. 14. 
 Tu non intelliges te querelis quotidianis nihil rroficere. 
 (v. 310.) 
 
 QUIES; TRANQUILLITAS ; REQUIES. 1. Quiea 
 (from Kela^au ?) denotes absolute rest, in opp. to activ 
 ity in general, like r^crv^ia ; tranquillitas, quiet 
 ness in acting, in opp. to hasty or passionate activity, 
 like e/crjkla. Sen. Ep. 3. Et quiescenti agendum et 
 agenti quiescendum est ; comp. with Cic. Top. 3. Ut 
 aut perturbentur animi aut tranquillentur. Hence is 
 quietus allied in sense with otiosus, segniS) la-ngui- 
 dus ; whereas tranquillus 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 hie locus ad 
 suam et militum requiem, (i. 80.) 
 
 QUIRE, see Posse. 
 
 QUIKITATIO, see Questus. 
 
 QUISQUE ; QUIVIS ; QUILIBET ; UNUSQUISQUE ; OM- 
 NES ; UNIVERSI ;* CUNCTI ; TOTUS. 1. Q u i s 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, 
 universi, 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 em 
 phasis ; quilibet, any individual whatever, without 
 selection, and with indifference, like OVTIGOVV, synony 
 mously with primus quisque, o rv^cov. Propert. ii. 6, 
 26. Templa pudicitiae quid opus statuisse puellis, si cui~ 
 vis nuptae cuilibet esse licet ? apud Laehmann. Cic. 
 Fam. viii. 10. Quidvis quamlibet tenue munusculum. 
 
 3. Q u i s 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 eKcurro? ; 
 whereas unusquisque is accented and emphatic, 
 like el? e/caoro?. 4. Unusquisque denotes each 
 individual, in opp. to some individuals ; whereas s i n- 
 g u 1 i, individuals, in opp. to the undivided totality, like 
 etcaffToi. 5. m n e s (aTra^re?) denotes all without 
 exception, merely as a totality, in opp. to nemo, unus, 
 aliquot. Cic. Sext. 12, 27. Off. iii. 6, like Trai/re? ; 
 whereas universi, all taken collectively, in opp. to 
 singuli and unusquisque. Cic. N. D. ii. 17. 65, 66. 
 Off. iii. 6, like trv/jwravres ; lastly, c u n c t i ^vvefcroi) 
 all in their combined reality, in opp, to dispersi^ like 
 ajravres. Liv. vii. 35. Admonitione paventibus cunc- 
 tis quum omnium in se vertisset oculos Decius. Nep. 
 Dat. 5. Qui ilium urmm pluris quam se omnes fieri vid- 
 ebant. Quo facto cuncti ad eum opprimendum consen- 
 Berunt. 6. T o t u s, s o 1 i d u s, and integer denote 
 
180 QUOTIDIE RSCENS. 
 
 that which is originally a whole, but which is liable to 
 fall to pieces by accident, like 0X05 ; whereas o m n i s, 
 universus, and c u n c t u s, denote original individ 
 ualities, which form a whole by their association, like 
 7ra9, avfjiTras, aTra?. (iv. 352.) 
 
 QUOTIDIE ; IN SINGULOS DIES. Q u o t i d i e ap 
 plies to things that are daily repeated ; whereas i n 
 s i n g u 1 o s dies, to things that, from day to day, are 
 making. an advance. Cic. Att. v. 7. Quotidie vel po- 
 tius 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 ; SUR- 
 CULUS ; TALEA ; SARMENTUM ; &TOLO ; VIRGULTUM ; 
 FRUTICETUM. 1. R a m i and r a m a 1 i a are the boughs 
 of a tree ; r a m i (from pa^/o?) the living, green boughs, 
 StaXXol ; r a m a 1 i a, the withered dry boughs. Where 
 as virga, termes, turio, surculus, tale a, 
 earmentum, and s t o 1 o, are only twigs ; virga, 
 and the words of rare occurrence, termes o 1 i vae, 
 and turio lauri, without any accessory reference, 
 like tfXaSo?, K\COV, K\r)^a ; surculus and t a 1 e a as 
 members and offspring of the tree, which as scions and 
 shoots should be subservient to the parent-stock, like 
 opo-o? ; sarmentum and s t o 1 o, as mere off-shoots 
 of the tree, are set aside, and cast away; sarmen 
 tum (from sarpere, dpirr]^) as a completely useless 
 twig; stolo, as at the same time an injurious sucker.- 
 2. Virgultum is a place grown over with bushes, 
 and not bare; fruticetum (from frutices) a place 
 grown over with shrubs, and riot passable, (v. 283.) 
 
 RAPINA, RAPTOR, see Prcvda. 
 
 RECENS, see Novus. 
 
RECIPERE RELINQUERE. 181 
 
 RECIPERE, see Polliceri and Sumere. 
 
 RECITARI, see Eloqui. RECLUDERE, see Aperire. 
 
 RECONDERE, see Celare. RECORDARI, s. Meminisse. 
 
 RECUPERARE, s. So/mere. RECURVUS, see Curvus. 
 
 RECUSARE, see Negare and Spemere. 
 
 REDIMERE, see JEmere. REDIRE, see Reverti. 
 
 REDOLERE, see Olere. UEDUNCUS, see Curvus. 
 
 REDUNDARE, s. Abundare. REFELLERE, see Refutare. 
 
 REFUGIUM, see Perfuga. 
 
 REFUTARE; CONFUTARE; REFELLERE. 1. Re fu tare 
 and confutare (from sputare ? or foirdv ?) denote 
 a refutation, in whatever manner; r e f e 1 1 e r e (from 
 fallere) on good grounds, and by convincing arguments. 
 2. The refutans acts on the defensive in refuting 
 the arguments that are opposed to him ; the c o n f u- 
 t a n s, on the offensive, in exposing their nullity, and 
 cutting them up. Cic. Font. 1. Plus laboris consumo 
 in poscendis testibus quam defensores in refutandis ; 
 comp. with N. D. ii. 17. Cujus opinionis levitas confu 
 tata a Cotta non desiderat orationem meam (iv. 48.) 
 
 REGALIS, see Regius. 
 
 REGIO, see Locus. 
 
 REGIUS ; REGALIS. Regius means, what belongs 
 to a king, and descends from 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 1 i g i o (from aXeyew) is con 
 scientiousness, on the ground of an inward obligation, 
 through the conscience ; fides (from Trfoeiv ) on the 
 ground of an outward obligation, through a promise, 
 (vi. 268.) 
 
 RELINQUERE ; DESERERE ; OMITTERE ; DESTITUERE ; 
 DESOLATUS. 1. R e 1 i n q u e r e, to leave behind, has 
 reference to an object, to which one stands in a mere 
 outward and local relation of proximity ; whereas d e s- 
 e r e r e and o in i 1 1 e r e, to an object to which one 
 stands in an inward and moral relation as an owner or 
 friend ; d^e s e r t i o, like leaving in the lurch, has its 
 p 
 
1 82 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 oUinere. Tac. Dial. 16. Partes quas 
 intellexerimus te non tarn omisisse quam nobis reliquisse. 
 And 9. Relinguenda conversatio amicorum et jucundi- 
 tas urbis, deserenda caetera officia. Cic. Verr. i. 4, 11. 
 Desertum exercitum, relictam provinciam. 2. D e s e- 
 r e r e means to forsake, and expose to a possible and 
 remote danger ; destitue.re to an actual and im 
 pending danger. Curt. iv. 2, 32. Desertm, destitutus, 
 hostibus deditus. Liv. vi. 2. Quod defensores suos in 
 ipso discrimine periculi destituat. 3. Desertus and 
 destitutus denote, especially, forgetfulness of duty ; 
 whereas desolatus, the unmercifulness of the ac 
 tion. Suet. Cal. 12. Deserta, desolataque reliquis sub- 
 sidiis aula. (iii. 290.) 
 
 RELIQUI, see Cceteri. REMEDIUM, see Mederi. 
 
 REMINISCI, see Meminisse. RENIDERE, see llidere. 
 
 RENUERE, see Negare. REPAGULUM, see Sera. 
 
 REPANDUS, see Curvus. 
 
 REPENTE ; SUBITO ; EXTEMPLO ; E VESTIGIO ; ILLICO ; 
 STATIM ; PROTINUS ; CONFESTIM ; CONTINUO. R e- 
 p e n t e and s u b i t o denote suddenly ; r e p e n s means 
 sudden, in opp. to exspectatus, expected, Cic. Tusc. iii. 
 22 ; to sensim, Cic. Off. i. 33. Suet. Tib. 11, like e fo- 
 irlvrjs ; 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 Trapa^pij^a. Extemplo and e 
 v e s t i g i o, in opp. to delay ; extemplo (ex tern- 
 pore) in a moment, with reference to time ; e v e s t i- 
 g i o, on the spot, sur-le-champ, with reference to place. 
 1 1 1 i c o and i 1 i c e t, in opp. to slowness ; i 1 1 i c o (in 
 loco) is used in prose, like Trapatfriica ; i 1 i c e t, by 
 writers of comedy and poets. S t a t i m and p r o t i- 
 n u s, in opp. to, at a future time ; s.t a t i m, immedi 
 ately, in opp. to deinde, Tac. Ann. vi. 3 ; postea, 
 Suet. Cl. 39. A. 51. N. 34, like et&u? ; p r o t i n u 3, 
 
REPERE REQUIRERE. 183 
 
 forthwith, like irpoKa. Confestim and continue, 
 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. Serpens (ep-rrwv) is the general name for what 
 ever creeps like a snake, like epTrerov, anguis (e 7%09, 
 
 is a great formidable snake, 6 (/H9 ; coluber 
 a small, spiteful snake, e^t?, estiva, (v. 
 341.) 
 
 REPERIRE, see Invenire. 
 
 REPETERE, see Iterum. 
 
 REPREHENDERE ; VITUPERARE. Reprehendere 
 has in view r the amendment of a fault, and warning for 
 the future, like showing the right path, and fjuefi^t^ ; 
 vituperare (from vitii TreTrapelv) has in view the 
 acknowledgment of a fault, better judgment, shame and 
 repentance, like a rebuke, and ^0709. R e p r e h e n- 
 s i o is in opp. to pwbatio ; for examples, see Cic. Or. 
 48, 159. Mur. 20, 142. Senec. Vit. B. 1 ; whereas 
 vitupe ratio is in opp. to laudatio ; for examples, 
 see Cic. Fat. 5. Off. iii. 32. Quintil. hi. 7, 1. (ii. 259, 
 iii. 323.) 
 
 REPUDIARE, see Negare. 
 
 REPUDIUM ; DIVORTIUM. Repudium is a one 
 sided putting away of a betrothed bride, or of a mar 
 ried woman ; divortium, a mutual agreement, ac 
 quiescing in the dissolution of a marriage, or a formal 
 divorce, by which each party was released. The for 
 mula of the repudium was : Conditione tua non utor : 
 that of the divortium : Res tuas tibi habeto. We say : 
 Repudium mittere, remittere, renunciare, dicere alicui ; 
 whereas divortium facere cum aliqua. 
 REQUIES, see Quietus. 
 
 REQUIRERE ; DEBIDERARE. Requirere denotes 
 requisition as an act of the understanding, which haa 
 
184 RERI KEVERTI. 
 
 in view the usefulness of the object ; desiderare^ 
 as an act of feeling, which surrounds the object with 
 love and sympathy. The requirens claims a right, and 
 expects the fulfilment of his claim from others ; the de- 
 siderans harbors a wish, and expects its fulfilment from 
 the course of things, from fortune. Cic. Fam. vii, 26. 
 Magis tuum officiurn desiderari, quam abs te recjuiri pu- 
 tavi meum. (v. 128.) 
 
 RERI, see Censere. RESERABE, see Aperire. 
 
 RESPECTUM ; RATIONEM HABERE. Respectum 
 h a b e r e means, to have regard in thoughts and inten 
 tions ; rationem habere, in acts and measures. 
 (vi. 304.) 
 
 RESTARE ; SUPERESSE. R e s t a r e means to re 
 main, in opp. to pr&tertisse, interiisse; whereas super- 
 e s s e, in opp. to deesse. (vi. 304.) 
 
 RESTAURARE, see Instituere. 
 
 RESTIS, see Laqueus. 
 
 RESTITUERE, see Instituere. 
 
 RETE ; CASSIS ; PLAGA. R e t i a (from p}%o?, ap- 
 ayyi)?) is the most general expression for fishing and 
 hunting nets ; c a s s e s arid p 1 a g as are implements 
 used in hunting only ; c a s s e s (from /corrai^), nets 
 for catching the smaller wild animals ; p 1 a g ae (from 
 TrXefat), nets of a stronger texture to get larger ani 
 mals into one s power by entangling them. Hor. Ep. 
 2, 32. Aut trudit acres apros in obstantes plagas, aut 
 amite levi rara tendit retia. (vi. 304.) 
 
 RETICERE, see Silere. RETURARE, see Aperire. 
 
 REVERERI, see Vereri. 
 
 REVERTI ; REVENIRE ; REDIRE. R e v e r t i and 
 r e v e n i r e denote properly only momentary actions ; 
 r e v e r t i, in opp. to profictaci, the turning back ; r e- 
 v e n i r e, in opp. to advemre, the return ; whereas r e- 
 d 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 Isetatus effudit. (iv. 63.) 
 
RIDERE RIPA. 1 85 
 
 RIDERE ; CACHINNARI ; RENIDERE ; SUBRIDERE ; IK- 
 RIDERE ; DERIDERE. 1. R i d e r e and cachinnarj 
 denote an audible laugh ; r i d e r e, a joyous and tem 
 perate laugh, like ^e\av ; cachinnari (from hinnire) 
 an unrestrained and resounding fit of laughter, like 
 KWfXP&w ; whereas subridere, and ranidere 
 only a visible smile ; subridere, as the expression of 
 a waggish or satirical humor ; r e n i d e r e (from nidor, 
 6 mSo?,) as the expression of a friendly, and also of a 
 dissembling humor, like peibiav. Cic. Tusc. iv. 81. 
 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 lofti 
 ness and contempt, inasmuch as others are laughed 
 down, like /carayeXdv ; i r r i d e r e, as an act of inso 
 lence and malignant pleasure, inasmuch as others are 
 laughed at before their faces, like eyyeXav. Cic. Orat. 
 iii. 14. Istos omries 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; LITUS ; ORA ; ACTA. 1. R i p a (/W??, IpeL- 
 TTco,) is the bank of a river, like offirj ; whereas 1 i t u s, 
 o r a, a c t a, the shores of the sea. Mela. Iii. 9. Oras 
 ad Eurum sequentibus nihil memorabile occurrit ; vasta 
 omnia vastis preecisa montibus ripce potius sunt quam 
 litora : and iii. 3, 4. i. 2, 2. Vitruv. ii. 9, 14. Circa ri- 
 pam fluminis Padi et litora maris Adriatici. Colum. 
 i. 5. Ovid. Met. i. 42. 2. Litus denotes the shore 
 only as the line which separates the land from the sea, 
 as the strand, like rjl&v and pryyiiiv ; 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 a/crtf and alyia\6s ; o r a (wa, 
 o/309,) only in geographical reference to the adjacent 
 land, in opp. to the inland country ; but a c t a (a/m?) 
 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- 
 P * 
 
186 RITUS ROGARE. 
 
 avimus ut Africse oram popularemur, ut tuta nobis Ital 
 ic litora essent. Plin. Ep. v. 6, 2. Gravis et pestilena 
 ora Tuscorum, quse 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. 186. Invenit expos- 
 itum secreti in litoris acta. Cic. Fam. ix. 6. Ea trac- 
 tes 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.) ex 
 presses by the circumlocution amoena litorum. (iii. 207.) 
 
 RITUS, see Consuetude. RIVALITAS, see Imitatio. 
 
 RIXA, see Disceptatio. ROBUR, see Potentia. 
 
 ROBUSTUS, see Validus. 
 
 ROGARE ; ORARE ; OBSECRARE ; OBTESTARI ; PRE- 
 CARI ; 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 (opyav, opeyecr^at^) feels himself al pari y on 
 a par with the person whom he asks, and asks only a 
 courtesy, like alrelv ; the orans acknowledges the supe 
 riority of the other, and asks a benefit, like Seio^ai, ; 
 whereas obsecrare and obtestari denote a pas 
 sionate asking, as to conjure ; but the obsecrans asks ur 
 gently, like \i7rapeiv ; the oltestans (from ^ea-aaa^at) 
 in a suppliant manner. Cic. Att. xvi. 16. Igitur, mi 
 Plance, rogo te atque etiam oro. Pseudocic. p. Red. 16. 
 Pro mea vos salute non rogavit solum, verum etiam ob- 
 secravit. 2. P r e c a r i denotes the calm act of prayer, 
 in which one raises one s hand to heaven, like ev^eo-^aai ; 
 but supplicare denotes the passionate act of sap- 
 plication, in which one throws one s self on one s knees, 
 or on the ground, and wrings one s hands, like l/cerevetv. 
 ]3y hyperbole, however, p r e c o r denotes any urgent 
 request; supplicare, any humble request, addressed 
 to a human being. Cic. Parad. v. 3. Noctu venire do- 
 mum ad eum,precari, denique supplicare. (v. 282.) 
 
 ROGARE ; INTERROGARE ; PERCONTARI ; SCISCITARI. 
 Rogare, interrogare, and q u se r e r e, denote 
 
ROGARE - BUS. 187 
 
 a simple questioning; rogare (opyav, 
 as willing to know ; interrogare, as wishing to 
 know ; whereas percontari and s u s c i t a r i de 
 note urgently asking ; percontari (from yvwvai) 
 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 Peter e. 
 
 RUDIS, see Fustis. 
 
 RUINA; STRAGES. Ruin a (from peOom) is the 
 falling down of things raised one upon another, in con 
 sequence of the basis giving way ; whereas strages is 
 the throwing down of bodies standing upright, in conse 
 quence of a push from without. Liv. iv. 33. Strages 
 ruinoe similis. (vi. 309.) 
 
 RUMOR ; FAMA. Rumor (from pevfjba}, like report, 
 is the uncertain, dark, often clandestine propagation of 
 intelligence, in opp. to authentic assurance; fa ma 
 (</>r;///?7), like information, is the open and public propa 
 gation of intelligence, in opp. to ocular demonstration. 
 The rumor interests only by its novelty, is an object of 
 curiosity, and passes away with the generation in which 
 it sprung up; thefama interests through its importance, 
 is an object of research, and as a permanent property 
 descends to posterity, (v. 233.) 
 
 RUMPERE, see Frangere. RUPES, see Saxum. 
 
 RURSUS, see Iterum. Rus, see Villa. 
 
 Rus ; AGER ; RUSTICUS ; AGRESTIS ; RUSTICANUS. 
 
 1. Rus (apoTov) denotes the country, in opp. to the 
 town or city, the village with what belongs to it ; 
 whereas a g e r (dypos) the country, in opp. to the dis 
 trict in general, the open country or fields. Cels. Med . 
 1. Sanum oportet . . . modo ruri esse, modo in urbe, 
 Bsepiusque in agro. 2. R u s t i c u s denotes, like ay- 
 pot/co?, merely residing in the country ; a g r e s t i s, 
 like aypios, growing wild in the fields, like /ems, but aa 
 a milder expression, for ferus (</>%?e9) denotes wild- 
 
188 SABULO SACER. 
 
 ness as an inward nature ; a g r e s t i s, merely as a 
 mark of the place of residence, or of extraction. 8 
 In a spiritual sense, rusticus denotes more an intel 
 lectual, a g r e s t i s more a moral roughness ; r u s t i- 
 \j n.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, churlish 
 ness. The rusticus, in opp. to urbanus, violates only 
 the conventional laws of decorum ; the agrestis, in opp. 
 to humanus, the natural laws of decorum also. 4. 
 When Cicero wishes to give to rusticus a still milder 
 sense, and secure it from ambiguity, he adopts the word 
 rusticanus ; so that, according to him, rusticus ia 
 one who actually lives in a country- village, rustica 
 nus, one who resembles those who live in country-villa 
 ges ; hence among the rusticani the municipes may be 
 reckoned, as rusticorum 
 
 S. 
 
 SABULO; HARENA; SABURA. Sabulo (from 
 po?, -i/r^o?,) and in Pliny s a b u 1 u m, denote sand, aa 
 a sort of light soil ; harena, arena (from xepds), 
 as a dry stony soil, as small or pounded pebbles, in opp. 
 to a fruitful soil ; sabura, saburra, with especial 
 reference to its use, as shipsand, ballast, (vi. 311.) 
 
 SACELLUM, see Templum. 
 
 SACER ; SANCTUS. S a c e r (ayo?) denotes that 
 which is sacred, inasmuch as it belongs to the gods, in 
 opp. to profanus, like lepo<: ; whereas s a n c t u s 
 (from 071/09) 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 
 Hence sanctus homo is a pure, pious man ; 
 
SACRAMENTUM S^VITIA. 189 
 
 B a c e r, one accursed, devoted to the gods as an expi 
 atory sacrifice. In the same manner s a n c i r e means 
 to place under the immediate protection of the gods, 
 as laws and compacts, for example ; whereas s a c r a r e 
 means to dedicate to the gods, as temples and altars, 
 for example, (iii. 198.) 
 
 SACRAMENTUM, see Jusjurandum. 
 
 SACRARE; CONSECRARE; DICARE; DEDICARE. Sa- 
 crare, consecrare, mean to hallow, with refer 
 ence to men, with regard to whom the profane use of a 
 thing is withdrawn and forbidden ; dicare, dedi- 
 c a r e (from Se^ecr^at) mean to dedicate with reference 
 to the gods, to whom the thing is set apart as their prop 
 erty. Hence consecrare may be used in an abso 
 lute sense, but d e d i c a r e has always a reference to 
 the new proprietors. 
 
 S^EPE ; CREBRO ; FREQUENTER ; FREQUENTARE ; CELE- 
 BRARE. 1. Saepe denotes often, in opp. to semel, Suet. 
 Ner. 33 ; nonnunquam,Cic. Or. 66 ; semper, like TroXXa- 
 /a? ; whereas c r e b r o and f r e qu e n t e 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 ^a/za ; but frequenter (partic. from 
 farck-e) often, and not too seldom ; for in general c r e- 
 b e r denotes a multifarious assembly, inasmuch as it is 
 dense and crowded; whereas frequens, inasmuch 
 as it is numerously attended. Consequently, fre 
 quens rather implies praise, like largus ; c r e b e r, 
 blame, like spissus. And frequentes senatores denote 
 the senate, when represented as complete ; crebri sen- 
 atores, as wanting room on account of their number, 
 and forced to sit close. 2. Frequentare means 
 to visit a place often, and not neglect it : whereas c e 1- 
 e b r a r e, to visit it often, and thereby to enlivea it, 
 and to fill it with festive sounds, (i. 17.) 
 
 S.EVITIA ; CRUDELITAS. S ge v i t i a (from at, atVo?) 
 denotes the blood-thirsty cruelty of ttie tyrant, who acts 
 like a ravenous beast, that kills and tears, its prey, in 
 
190 S^EVUS 2A.LVUS. 
 
 opp. to mamuetudo ; whereas crudelitas (from 
 A;/)uo9, crudus) denotes the reckless cruelty of the judge, 
 who enforces the utmost rigor of the law, in opp. to 
 dementia. Sen. Clem. 2. Cic. Lig. 3. Att. viii. 9. 
 Plin. Pan. 3. 
 
 S^fflvus, see Atrox. SALSUS, see Lepidus. 
 
 SALTUS, see Silva. SALUBER, see Salus. 
 
 SALUS ; SANITAS ; YALENS ; SALUBER ; SAN us ; SAL- 
 UTARIS. 1. Salus 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 cegritudo ; 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 info. integer; whereas saluber and val- 
 idus denote habitual qualities, and are allied in sense 
 with robust us. 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 1- 
 u b e r represent health, merely as finding one s self 
 well ; v a 1 e n s and v a 1 i d u s, as possessing strength 
 to act. 4. Saluber in a transitive sense meaiis, 
 what brings sanitas, in opp. to pestilens, like vyieivos ; 
 whereas s a 1 u t a r i s, what brings salus, in opp. tvpes- 
 tiferus, like crwTrjpios. Cato, apud Plin II. 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 sos pe s denote, like crw9, being safe and sound, 
 in opp. to being killed ; s a 1 v u s is the customary, 
 s o s p e s a select expression ; whereas incolumis 
 and integer, like ao-Kifitrjs, denote being unhurt and 
 ft ?<C- untouched ; i n c o 1 u m i s (from calvere, calamitas, tco\- 
 ovco), in opp. to being wounded, etc. ; integer (from 
 tangere) in opp. to being attacked. Tac. Hist. i. 84. 
 Mea cuin vestra salus iiicolundtate senatus firmatur; 
 
SANAEE SAPIENS. 101 
 
 that is, our safety is assured by the senate not having 
 had a hair touched. And, i. 66. Verba Fabii salu* 
 tern incolumitatemque Viennensiurn commendantis ; sa- 
 lus refers to being killed, incolumitas to being plun 
 dered : comp. with Cic. Orat. iii. 45, 178. Dejot. 15. 
 Sunt ture clementige-monumenta . . . eoruin incolumita/- 
 tes quibus salutem dedisti. (iii. 306.) 
 
 SANARE, see Mederi, 
 
 SANCTUS, see Sacer and Bonus. 
 
 SANGUIS ; CRUOR ; SANGUINEUS ; SANGUINOLENTUS ; 
 CRUENTUS. 1. S a n g u i s denotes the blood circulat 
 ing in the body, living and supporting life, like al/jLa ; 
 c r u o r (fcpvos) the blood gushing from the body, like 
 /3poro?. Cic. N. D. ii. 55. Sanguis per venas in omne cor* 
 pus diffunditur: comp. with Rose. Am. 7, 19. Ut cruorem 
 inimici quam recentissimum ostenderet. Tac. Ann. xii. 
 46. Mox ubi sanyuis artus extremes suifuderit, levi ic- 
 tu 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, sanguinolentus, smelling af 
 ter blood, or blood-thirsty ; cruentus, red with 
 blood, (iv. 258.). 
 
 SANIES; Pus. Sanies (from aia-avov) denotes 
 running, consequently, offensive matter ; pus (from 
 7r$W), corroding, consequently, pernicious matter. 
 Cels. v. 26, 20. (vi. 316.) 
 
 SANITAS, SANUS, see Solus. 
 
 SAPIENS ; PRUDENS ; CALLIDUS ; SCITUS ; SOLERS ; 
 CORDATUS ; CATUS. 1. Sapiens (from O-^TTO)) is 
 the person who chooses right objects, from ennobling 
 views, and pursues them with quietness of mind ; p r u^ 
 dens and c a i 1 i d u s denote the person who chooses 
 right means, and regulates them with circumspection ; 
 prudentia is a natural judiciousness, pervading a 
 man s whole nature : c a 1 1 i d i t a s, an acquired knowl 
 edge of the world and of men, gained by experience 
 and practice. Cic. Fr. Scaur. 5. Ilominis prudentia 
 
192 SAPOR SATIS. 
 
 natura, callidi usu, doctrina eruditi. 2. Prudens 
 is the person who has accurate practical views, in opp. 
 to stultas ; s c i t u s, who has tact, mother-wit, and the 
 faculty of combination ; s o 1 e r s, who possesses prac 
 tical genius and inventive power ; cordatus, who 
 has his head in the right place, in opp. to excor* ; c a- 
 t u s, who discovers and knows secret means and ways. 
 (v. 114.) 
 
 SAPOR; GUSTUS ; GUSTARE ; LIBARE. 1. Sapor 
 denotes objectively the flavor which a thing has, or 
 gives out, in opp. to odor, etc. ; gustus or gusta- 
 t u s (ycvaai,^ denotes, subjectively, the sensation occa 
 sioned by this flavor, or the sense of taste, in opp. to 
 olfactus, etc. Sen. Ep. 109. Debet esse optatus ad 
 hujus modi gustum, ut ille tali sapore capiatur. 2. The 
 1 i b a n s puts only a small portion of any thing to, or 
 into, his mouth ; whereas the g u s t a n s has the sense 
 of the effect of what he tastes, and is conscious of its 
 flavor. Ovid, Amor. i. 4, 84. Si tibi forte dabit, quae 
 prcegustaverit ipse, rejice libatos illius ore dapes. (iii. 
 125.) 
 
 SARMENTUM, see liami. 
 
 SATELLES ; STIPATOR. S a t e 1 1 e s (from o-TeXXco) 
 denotes an attendant, as a hired servant ; s t i p a t o r 
 (from <7Ta/>o?) as a guard. Cic. Hull. ii. ]3. Ex 
 equestri loco ducentos in singulos annos stipatores cor- 
 poris constituit, eosdem ministros et satellites potestatis. 
 (vi. 318.) 
 
 SATIS ; AFFATIM ; ABUNDE. 1. Satis (from aa-rj) 
 denotes, like //ca^w?, 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 aXt9, with an objective and abso 
 lute reference ; whereas a f f a t i m, like ac^oz/o)?, in a 
 subjective and relative sense. A person may have 
 worked affatim t according to his own opinion, and yet not 
 satis. Cic. Att. ii. 16. Puto enim me Dicrearcho aff ctr 
 tim satis fecisse. And, xvi. 1. /Satis est et affatim 
 
SATIS SA.XUM. 193 
 
 prorsus. Liv. iv. 22. Frumentum non necessitati satis, 
 sed copiaa quoque abundeQx. ante confecto sufficiebat. 2. 
 Sat i are denotes satisfying, as the appeasing of a 
 want generally, of hunger, of a, longing, etc. ; whereas 
 s a t u r a r e, as the appeasing of an unnatural craving, 
 of an over-eager longing, or a voracious hunger, of ha 
 tred, of the thirst for blood, (i. 109.) 
 
 SATIS HABERE; CONTENTUM ESSE; Boxr CONSULERE; 
 CONTENTUS ; ^EQUUS ANIMUS. 1. Satis habere, 
 that is, to consider as enough, expresses a judgment, 
 and is only a sign of an unimpassioned judgment of the 
 right measure ; whereas contentum esse, to be 
 satisfied, expresses a feeling and is a sign of moderation 
 and self-government; lastly, boni consulere, to 
 take in good part, an act of the will, by which a person 
 resigns the realizing of his wish, and acquiesces as be 
 comes a man, in what is inevitable. Satis habere 
 is in construction with an infinitive ; contentum 
 esse, generally with an ablative, or with quod. Cic. 
 Orat. iii. 19 ; comp. with Fr. Clod. 6. 2. C o n t e n- 
 tus animus denotes a relative contentedness, which 
 puts up with and does not murmur at the want of com 
 plete success ; aequus animus, an absolute content 
 edness, which feels quite satisfied, and does not wish for 
 a more prosperous state, (v. 343.) 
 
 SATISFACTIO, see Purgatio. 
 
 SATURARE, see Satis. 
 
 SAUCIUS, see Vidnus. 
 
 SAXUM ; RUPES ; CAUTES ; PETRA ; SCOPULI ; LA 
 PIS ; CALCULUS ; SCRUPULUS. 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 1 x, and s c r u- 
 p u s, smaller masses of stone. Plin. H. N. xxxvi. 22. 
 Silex viridis ubi invenifcur, lapis, non saxum est. 2. 
 S a x a (from -v^e/ca?, ^^%) are greater masses of 
 stone, in whatever form, like Trerpai ; r u p e s and p e- 
 t r ae (jrerpaL, from ireaeiv) are steep and high, like 
 rocks, and therefore difficult to climb ; c a u t e s and 
 8 c o p u 1 i are rough and pointed, like crags, and there- 
 Q 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 /co^ai) jutting upwards, threaten 
 and announce danger, like atcoTreXoi. 3. Lapis 
 (aXn/r) is the most general expression, and denotes the 
 stone only as a material substance, without regard to 
 its form, like X/^o? ; calculus, is a smooth, gener 
 ally round pebble ; scrupulus, a rough, generally 
 angular pebble ; but for this meaning of scrupulus, 
 the dimin. of scrupus, we have only the authority of 
 grammarians ; in authors it has only the figurative 
 meaning of scruple, (v. 191.) 
 
 SCANDERE ; ADSCENDERE ; ESCENDERE ; COXSCEN- 
 DERE ; INSCENDERE. Scandere means to mount a 
 steep height, which is connected with exertion, and gen- 
 erally brings" both hands and feet into requisition, as to 
 climb ; whereas adscendere, escendere, con- 
 scendere, and inscendere, mean to mount a 
 height, in a general sense ; adscendere, without 
 any accessory notion, merely in opp. to descendere ; 
 whereas escendere means to mount a height which 
 is fortified, like ramparts, walls, or which confers dis 
 tinction, as the rostrum ; conscendere, to mount 
 something in company with others, a ship for instance ; 
 inscendere, to mount an enclosed space, a carriage 
 for instance, (iv. 60.) 
 
 SCAPHA, see Navigium. 
 
 SCELESTUS ; SCELERATUS ; NEFARIUS ; NEFANDUS ; 
 IMPIUS. Scelestus (from scelus, cr/cXi^o?) has 
 reference to the mind, like ad scelera pronus and 
 promptus ; whereas sceleratus, to actions, like 
 sceleribus pollutes atque opertus. Hence the epithet 
 sceleratus is applied to things, to porta, campus, 
 vicus ; and, in general, things can be called scdesta 
 only by personification. In the like manner nefa- 
 r 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 im- 
 pius is impious only in mind, the nefarius in his actiona 
 
SCELUS SEMPITERNUS. 195 
 
 also ; whereas nefandus refers to the horrible enor 
 mity of an action, (ii. 149.) 
 
 SCELUS, see Delictum. SCHOLA, see .Ludus. 
 
 SCIENTIA, see Cognitio. SCINDERE, see Findere. 
 
 SCIPIO, see Fastis. SCISCITARI, see Rogare. 
 
 SCITUS, see Sapiens. SCOBINA, see Lima. 
 
 SCOPULI, see Saxum. SCORTUM, see Pellex. 
 
 SCROBS, see Specus. SCROPHA. see Sus. 
 
 SCRUPULUS, see Saxum. SCRUTARI, see Qucerere. 
 
 SCUTUM ; CLYPEUS ; PARMA. Scutum (OTCUTO?) 
 is a larger shield, covering the whole body, ad/cos ; 
 c 1 y p e u s and p a r m a smaller shields of a round 
 form, ao-TT/9 ; c 1 y p e u s (/cXoTrto?, KoXv-fyai) for foot- 
 soldiers ; p a r m a (TraAyu/j?) for horse-soldiers also ; 
 lastly, p e 1 1 a (TreXr?/) a small shield in the form of a 
 half-moon ; c e t r a, a small leathern shield. Liv. ix. 
 19. Macedonibus clupeus . . . Romano scutum, majus 
 corpori tegumentum. Liv. xxxi. 36. Cetratos, quos 
 peltastas vocant, in insidiis abdiderat. 
 
 SCYPHUS, see Poculum. SECESSIO, see Turbce. 
 
 SECRETA, see Arcana. SECURIS, see Ascia. 
 
 SECURUS, see Tutus. 
 
 SEDES ; SEDILE ; SELLA. S e d e s is simply a place 
 for sitting, like eo? ; whereas s e d i 1 e and s e 1 1 a are 
 artificially prepared seats ; s e d i 1 e, in any form chosen, 
 as a stool or bench, whether movable or immovable, like 
 eSpa ; s e 1 1 a, of a particular form, as a chair or throne, 
 like ^oz/o?. 
 
 SEDITIO, see Turbce. SEGNITIA, see Jg-navia. 
 
 SEMITA, see Iter. SEMO, see Numen. 
 
 SEMPER ; USQUE. Semper (a/jLvrepes) means 4 al 
 ways and ; ever, absolutely, without reference to any 
 definite limit ; whereas usque only relatively al 
 ways, within a definite limit, in usque dum, etc. ; but 
 by the poets it is used without any additional clause, aa 
 in Horace, for example, Sat. i. 9. Usque sequar te 
 (i. 14.) 
 
 SEMPITERNUS, see Continuus. 
 
] 96 SENECTA SERIES. 
 
 SENECTA, SBNECTUS, SENIUM, see Veins. 
 
 SENEX, see Puer and Vetus. 
 
 SENSIM, see Paulatim. 
 
 &ENTENTIA; OPINIO ; SUFFRAGIUM. 1. Senten- 
 t i a is the view of a subject, resting upon clear percep 
 tion and acquired conviction, like yvco/Arj ; opinio, an 
 opinion resting upon mere feeling, like $6%a. 2. S e n- 
 t e n t i a is the vote of a senator upon any motion, etc., 
 like yvw/Ar) ; whereas suffragium, the simple voting, 
 pronouncing yes or no, or a name, like -v/r^o?. 
 
 SENTES, see Dumi. 
 
 SENTIRE, see Intelligere. * 
 
 SEORSUM ; SEPARATIM. S e o r s u m means set apart, 
 in order to prevent a thing being common, with the ac 
 cessory notion of secrecy ; whereas separatim means 
 separated, in order to prevent confusion, with the ac 
 cessory notion of arrangement. 
 
 SEPELIRE ; CONDERE ; HUMARE. S e p e 1 i r e and 
 c o n d e r e denote complete burial, the more or less sol 
 emn interment of the remains of a dead person, with or 
 without previous burning ; s e p e 1 i r e (Goth, filhan, 
 acr-TraXaf ) as a proper and technical expression ; c o n- 
 d e r e (Kard&eivai) as a general and softer expression ; 
 whereas h u m a r e means depositing in the earth, as 
 the last part of burial, in opp. to cremare. 
 
 SERA ; CLAUSTRUM ; PESSULUS ; REPAGULUM ; OBEX. 
 S e r se and c 1 a u s t r a are bolts ; sera (seruisse, 
 eipeiv) a movable bolt, that is put on the door ; c 1 a u s- 
 t r u m, a bolt that is fastened to the door ; whereas 
 pessuli, repagula, and o b i c e s, are merely bars, 
 which supply the place of bolts ; p e s s u 1 u s (Trdcrcra- 
 Xo?) a smaller bar for the fores, Plaut. Aul. i. 2, 25. 
 Ter. Heaut. ii. 3, 47 ; whereas repagulum (from 
 irvjgai), pangere, a greater bar for the valvts, Cic. 
 Yerr. iv. 43. Plin. H. N. xvi. 42, and o b e x (from 
 objicere) for the porta, Tac. H. iii. 30. Ann. xiii. 39. 
 (v. 292.) 
 
 SERIES ; ORDO. Series (from serere, eipeiv) 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 a^&//.o9, pv^/j,6s) an in 
 ward, ideal, necessary association of things, which, ac 
 cording to their destination, belong to one another. S e- 
 r I e s is a mathematical ; o r d o, a moral notion, (vi. 
 380.) 
 
 SERIUS ; SEVERUS. S e v e r u s (avrjpos) means, ac 
 tively, 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 e- 
 r u s is an epithet for persons, s e r i u s for things ; Hor. 
 A. P. 105. Decent vultum sevcrum seria dictu. Se- 
 nec. Tranq. 15. Nihil magnum, nihil severum nee se- 
 rium quidem ex tanto apparatu putat. Severus is 
 in opp. to hilaris, Cic. Brut. 93, remissus, Orat. ii. 17, 
 luxuriosus, Quintil. xi. 3, 74; whereas seriusisin 
 opp. to jucundus, jocosus ; and s e r i o to joco, per jo- 
 cum. Yet s e v e r u s also supplies the place of serius ; 
 particularly in severior, severissimus, and severitas, 
 because serins does not possess these forms, (i. 75.) 
 
 SERMO ; COLLOQUIUM ; ORATIO. 1. S e r m o (elpb- 
 AMTZ/O?) denotes a conversation accidentally arising, or 
 at least carried on without any fixed and serious pur 
 pose ; whereas colloquium, generally a conversa 
 tion agreed upon for a particular purpose, like a con 
 ference. 2. Sermo is a natural mode of speaking ; 
 o r a t i o, a speech premeditated and prepared accord 
 ing to the rules of art. The sermo arises when, in or 
 dinary life, an individual speaks longer than usual, and 
 continues speaking, and is accidentally not interrupted ; 
 the oratio has a definite extent with an observable be 
 ginning, middle, and end, and in it the speaker calcu 
 lates upon not being interrupted. In the sermo, the 
 language of ordinary life predominates, whether in 
 prose or verse, as in the comic poets, and in the Ser- 
 mones of Horace ; whereas in the oratio the language ia 
 select, and in conformity to the rules of rhetoric. Cic. 
 Q* 
 
198 SERMO SICCUS. 
 
 Orat. 16. Mollis est oratio philosophorum et umbrati- 
 lis . . . Itaque sermo potius quam oratio dicitur. Tac, 
 Hist. i. 19. Apud senatum non comptior Galbge, non 
 longior . . . sermo ; Pisonis comis oratio. (iv. 23.) 
 
 SERMO, see Lingua. 
 
 SERPENS, SERPERE, see Repere. 
 
 SERVUS ; FAMULUS ; MANCIPIUM ; MINISTER ; AN- 
 CILLA ; SERVITUS ; SERVITIUM. 1. S e r v u s, a n c i 1- 
 1 a, famulus, and mancipium, denote a servant 
 who is not free, a slave ; minister, one who is free, 
 or only in subordination. Plin. Ep. x. 97. Ancillce, 
 quse ministrce dicebantur ; that is, in Christian assem 
 blies. 2. S e r v u s (from eippo<i) means a slave, in 
 a political and juridical sense, as in a state of subjuga 
 tion, in opp. to dominus, Cic. Verr. iv. 50, like ouAo? 
 and S/wo? ; famulus (j^a/mXo? ?) in a patriarchal 
 sense, as belonging to and part of the family, in opp. to 
 herns, Cic. Off , ii. 7, like olKer^ ; m a n c i p i u m, in 
 an economical sense, as a possession and marketable 
 commodity, like av^pdiro Bov. 3. S e r v a means a fe 
 male slave, with especial reference to her legal condi 
 tion ; a n c i 1 1 a, in ordinary life, as the feminine of 
 servus. Servitus denotes slavery, quite indifferent 
 ly, as a regular, natural, legal state ; whereas s e r v i- 
 tium, either with contempt or -compassion, as an ir 
 regular, compulsory, ignominious state. Most prose 
 writers, however, use servitus merely as the abstract ; 
 servitium, and especially servitia, as the concrete term 
 for servi. (v. 136.) 
 
 SEVERITAS ; GRA VITAS ; STRENUITAS. Severitas 
 (auT/poTT;?) means earnestness, so far as it is seated in 
 the mind ; g r a v i t a s (from <yepaio<$) so far as it 
 makes an impression on others ; strenuitas (from 
 crr/3^^9, SoatW) so far as it shows itself in action, (ii. 
 129.) 
 
 SEVERUS, see Austerus and Serins. 
 
 SICA, see Gladius. SICARIUS, see Homicida. 
 
 Siccus, see Aridus. SIDUS, see Stella. 
 
SIGNUM SISTERE. 199 
 
 SIGNUM, see Imago. 
 
 SILERE ; TACERE ; . RETICERE ; OBTICERE. 1. S i* 
 1 e r e (from eXXo?) means to b-3 still, o-iwirav, in opp. 
 to strepere, Suet. Aug. 94 ; whereas t a c e r e (from te- 
 gere ?) means to be silent, aiyav, in opp. to loqui, di 
 cer e. And the compound word reticere, if a man 
 has something to say, and keeps it to himself, in opp. to 
 eloqui, proloqui; but obticere, if a man does not 
 speak to one who asks or expects an explanation, in opp. 
 to respondere. Cic. Harusp. 28. Sed tamen facile ta- 
 centibus cseteris reticuissem. 2. T a c e n s and t a c i- 
 t u s denote being silent merely as a temporary state ; 
 t a c e n s means any one who does not speak ; t a c i- 
 t u s, one who, when an opportunity for speaking -offers, 
 purposely refrains, and observes a significant silence ; 
 whereas taciturnus denotes, silence as an habitual 
 quality, like close and reserved, (i. 85.) 
 
 SILVA ; SALTUS ; NEMUS ; Lucus. S i 1 v a (y\rj) 
 denotes a wood, in a general sense, merely with refer 
 ence to the timber, like v\rj ; whereas s a 1 1 u s (aXcro?) 
 as a wild place, or wood in the midst of mountains, like 
 VCITTIJ ; n e m u s (ve^os) as a pleasant place, as a grove; 
 1 u c u s (Xo;^??) as a sacred place, as a grove conse 
 crated to the gods, like aXcro?, aXrt?. (ii. 93.) 
 
 SIMPUVIUM, see Poculum. SIMULACRUM, see Imago. 
 
 SIMULATIO, see Imitatio. SIMULTAS, see Odium. 
 
 SINERE, see Ferre. SINGULARIS, s. Eminem. 
 
 SINISTER ; LJSVUS. Sinister (old Germ, winis- 
 tra) denotes the left, as a usual and prosaic expression, 
 like apia-Tepbs ; 1 se v u s (Xato?) as a select and poetical 
 expression, like ovouo?. In a figurative sense s i n i s- 
 t e r is the symbol of unpropitiousness and of disaster ; 
 Isevus, of perverseness and of awkwardness, (vi. 336.) 
 
 SINUS, see Gremium. 
 
 SISTERE ; INHIBBRE ; STATUERE. S i s t e r e and 
 i n h i b e r e mean, to make any thing stand still ; s i s- 
 t e r e (io-ravcu) 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 statuere means to make 
 any thing stand fast. (iv. 299.) 
 
 SITUM ESSE, see Cubare. 
 
 SITUS, see Lutum. 
 
 SOCIETAS, see Foedus. 
 
 Socius ; SODALIS ; AMICUS ; FAMILIARIS ; PARTI- 
 CEPS ; CONSORS. 1. S o c i i (from sequi) are bound by 
 common interests to act together, as partners, compan 
 ions, etc. ; s o d a 1 e s and s o c i e n n i, like erat^ot, are 
 bound only by being pleased with each to the common 
 enjoyment of life, as comrades and good friends ; 
 but s o d a 1 i s (from e^o?, $^eto?,) is the more ele 
 vated, sociennus, a more comic expression. S o- 
 c i u s is generally in construction with an objective 
 genitive, which names the purpose of the sodatio ; 
 whereas s o d a 1 i s only with a subjective genitive, 
 which names the other sodalis ; socius periculi, culpce, 
 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 mi c us, a friend, with whom 
 one exchanges the sacred feeling of love and respect ; 
 familiar is, a confidant, to whom one is bound, as 
 one heart and soul, in mirth and sorrow. 3. .The s o- 
 c i u s r e i is considered in the state of a fellow-labor 
 er or fellow- sufferer ; the particeps and c o n s o r s 
 as sharers in an enjoyment or in a possession ; the par 
 ticeps, because he voluntarily takes a part in a thing, 
 in opp. to expers, like /^ero^o? ; the censors, because, 
 without co-operating, he is entitled to a share, in opp. 
 to exsors. Cic. Balb. 28. Fuit hie multorum illi labo- 
 rum socius aliquando; est fortasse nunc nonnullorum 
 particeps commodorum. Liv. xxi. 41, and Suet. Aug. 
 25. The co-regent is socius imperil, so far as he shares 
 in the business of government ; censors, so far as the 
 office is merely honorary, (iv. 208.) 
 
 SOCORDIA, see Ignavia. 
 
 SODALIS, see Socius. 
 
 SOLEMNIA ; FERINE ; DIES FESTI ; FESTA. S o 1 e m 
 
SOLERE SOLTJM. 201 
 
 n i a means festivals, so far as they are solemn or regu 
 larly returning institutions; ferise. so far as they are 
 days of rest and recreation ; f e s t a, or, in prose, dies 
 f e s t i, so far as they are days of rejoicing, (vi. 839.) 
 
 SOLERE ; CONSUEVISSE ; ADSOLERE. 1. S o 1 e r e 
 (from eXetz/) is used of events and of actions, like 
 cfriXeiv, to be used ; whereas consuevisse only of 
 an action, with reference to a person, like elafoevai, to 
 be wont. In Liv. xxxviii. 17, Haec quibus insolita 
 atque insueta sunt Graeci timeant ! the word i n s o- 
 1 i t u s refers to the frequency of their appearance ; i n- 
 s u e t u s, to the connection of their appearance with 
 the individuality of the subject acting or suffering. 2. 
 S o 1 e t is used indifferently ; a s s o 1 e t involves praise, 
 and may be resolved into recte or rite solet. (v. 73.) 
 
 SOLERS, see /Sapiens. SOLICITARE, see Lacessere. 
 
 SOLICITUDO, see Cura. 
 
 SOLITUDO ; VASTA ; DESERTA ; TESCA. S o 1 i t u d o 
 denotes the solitude of a place, indifferently or with 
 praise ; whereas vast a, desert a, tesca loca, with 
 blame ; vasta loca, as uncultivated wastes, in opp. to 
 milta; whereas d e s e r t a, as- uninhabited deserts, in 
 9pp. to habitata ; and tesca, ortesqua, (from ta- 
 cere,) as lonely places, where an awful stillness reigns, 
 in opp. to celebria. (iii. 226.) , 
 
 SOLUM ; FUNDUS ; VADUM ; FUNDAMENTUM. S o- 
 lum, fundus, vadum, denote the natural ground 
 and bottom of a thing ; s o 1 u m, that of the earth, on 
 which one can place a firm foot, in opp. to the mova 
 ble elements air and water; fundus (from fodere, 
 /Si/^o?,) that of a vessel, in opp. to the remaining space 
 in the vessel ; vadum (809) that of a river, ocean, 
 or sea, in opp. to the water, which flows into it, or to 
 standing water ; whereas fundament um denotes a 
 foundation artificially laid, on which a building, etc. 
 rests, and which, in addition to the solum, it particularly 
 needs. Hence the proverbial phrase, Omnis res jam 
 in vado est; like a swimmer who has reached the bot- 
 
202 SOLUM SPECUS. 
 
 torn of the water : and Largitio fundum non habet, like 
 the vessel of the Danaides. Cic. Brut. 74. Soluin et 
 quasi fundamentum oratoris vides. (v. 85.) 
 
 SOLUM, see Tellus. 
 
 SOMNUS; SOPOR; SOMNIUM ; INSOMNIUM. 1. Som- 
 n u s (VTT^O?) denotes sleep, as a usual prosaic expres 
 sion ; s o p o r (vTrap ) as a select poetical expression. In 
 prose sopor has only a causative meaning, a meana 
 of producing sleep, but not a deep sleep. 2. S o m- 
 n i u m denotes a dream, in prose, like ovap ; i n s o m- 
 n i u m, in poetry, like GVUTTVLOV. (v. 278.) 
 
 SONITUS, see Fragor. 
 
 SONS, see Oulpa. SOPOR, see /Somnus. 
 
 SORDES, see I/utum. SOSPES, see Salvus. ^ 
 
 SPARSI, see Passi. SPATIARI, see Ambulare. 
 
 SPECIES, see Figura. SPECTARE, see Videre. 
 
 SPECTRUM; MOSTELLUM; MANES; LEMURES. Spec 
 trum denotes the apparition of a departed spirit, as a 
 supernatural appearance ; mostellum (dimin. from 
 monstrum) as a horrible apparition ; manes (from 
 d/jbevqva fcdpijva) as the apparition of a good spirit ; 1 e- 
 mures, as that of a hobgoblin, (vi. 344.) 
 
 SPECULATOR, see Explorator. 
 
 SPECUS; CAVERNA ; ANTRUM; SPELUNCA; SPELJEUM; 
 FOVEA ; SCROBS. 1. Specusand caver na are 
 cavities, whether under-ground, or on a level with the 
 ground, consequently, a species of antrum ; s p e- 
 1 u n c a and s p e 1 SQ u m, cavities with a perpendicular 
 opening, leading up into a mountain ; scrobs, fovea, 
 and favissa, pits with an horizontal opening, leading 
 down into the earth. 2. S p e c u s (<77reo9) is a gap, 
 with a longish opening ; c a v e r n a (from icvap) a 
 hole, with a round opening. 3. S p e 1 u n c a (cnrrj\- 
 i/yf) is a cavity, in a merely physical relation, with ref 
 erence to its darkness and dread fulness ; antrum 
 (avrpov) a grotto, as a beautiful object, with reference 
 to its romantic appearance arid cooling temperature ; 
 lastly, s p e 1 se u m (o-TrrjXaioz/) is used only by the 
 
SPERARE SPERNERE. 203 
 
 poets, as the abode and lurking-hole of wild beasts. 4. 
 F o v e a (from (uaz>) is a pit meant to remain open, 
 or only covered in order to keep in or to catch a wild 
 beast ; s c r o b s, a pit meant to be filled up again, and 
 only dug, in order to bury something, the root of a tree, 
 for instance, or a corpse, (v. 140.) 
 
 SPERARE, see Vereri. 
 
 SPERNERE ; CONTEMNERE ; DESPICERE ; ASPERNARI ; 
 RECUSARE ; FASTIDIRE ; NEGLIGERE. 1. Spernimus 
 rejicienda, fugienda ut libidines. Contemnimus magna, 
 metuenda ut pericula, mortem. Despioimus infra nos 
 posita, ut vulgi opiniones ; according to Lambinus. Or, 
 spernere, spernari, aspernari (licTrepaiveiv) 
 mean, not to care for a thing, in opp. to appetere, concu- 
 pisse, Cic. Fin. ii. 10, 51. Plaut. Mil. iv. 2, 59, some 
 thing like aTroftaXkeiv ; whereas contemnere, poeti 
 cally t e m n e r e (from temere) , not to fear a thing, in opp. 
 to timere, metuere, Cic. Fam. vii. 82. Att. ii. 24. Sen. 
 Prov. 6. Tac. H. ii. 92, like Karafypovelv ; lastly, d e s- 
 p i c e r e, d e s p e c t a r e, not to value a thing, in opp. 
 to smpicere, revereri, admirari. Cic. Off. ii. 11, 38. 
 Tac. Ann. ii. 43, like oki^wpeiv. 2. S p e r n e r e de 
 notes despising, as an inward feeling, synonymously with 
 parvi putare, negligere ; spernari, and the more 
 usual word, a s p e r n a r i, as an utterance of that feel 
 ing, synonymously with recusare^ abnuere, rejicere, 
 like waving from one. In spernere, the notion of 
 holding cheap predominates ; in aspernari, that of 
 aversion or rejection. Spernere refers to an object 
 which is at one s command ; aspernari, to some 
 thing offered to us, or obtruded upon us. 3. Asper 
 nari is confined to the simple avowal of aversion ; 
 whereas recusare includes the decided declaration 
 of unwillingness. Curt. vi. 6, 7. Principes aspernan- 
 tes quidem, sed recusare non ausos Persicis ornaverat 
 vestibus. 4. The spernens follows a moral and ra 
 tional aversion, and acts more or less with a conscious 
 ness of his grounds for despising anything ; whereas the 
 
204 SPH^ERA SPONTE. 
 
 fastidiens follows a physical and instinctive aver 
 sion, whether it be an innate or temporary antipathy, 
 which arises either from an actual loathing, or from what 
 appears like it; lastly, the negligens follows the 
 suggestion neither of reason, nor yet of instinct and 
 feeling, but acts without thought or purpose, (ii. 178.) 
 
 SPH^ERA, see Globus. SPICA, see Culmus. 
 
 SPIRITUS, see Anima. SPISSUS, see Augustus. 
 
 SPLENDERE, see Lucere. SPOLIA, see Praxta. 
 
 SPOLIARE, see Vastare. SPONDERE, see Polliceri. 
 
 SPONSOR ; YAS ; PR.ES. Sponsor is a surety in a 
 general sense, who guarantees any thing whatever; 
 whereas v a s and p r 93 s are sureties in a court of jus 
 tice ; v a s (from ae^Xo?) one who gives security for the 
 appearance of one or other party in court ; p r 33 s, who 
 gives security for a claim of government. v (iv. 113.) 
 
 SPONTE ; ULTRO ; SUA &PONTE ; VOLUNTATE ; LIBEN- 
 TER. 1. Sponte (73-0^09) means voluntarily; where 
 as u 1 1 r o, in an over-ready manner ; so that s p o n t e 
 refers to the mind of the agent, u 1 1 r o to the thing 
 itself. Liv. x. 19. Orare ne colleges auxilium, quod 
 acciendum ultro fuerit, sua sponte oblatum sperneretur ; 
 and Tac , Hist. iv. 79. Suet. Caes. 6. Sponte ace u- 
 s a r e means to accuse of one s own accord ; whereas 
 ultro accusare means to obtrude one s self into 
 the 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 com 
 plete phrase : Haud contentus non accusari ab altero, 
 ultro etiam progressus est, ut ipse accusaret alterum, or, 
 ultro progressus accusavit alterum. 2. Sponte, from 
 choice, is in opp. to casu, or necessitate, Colum. ii. 1, 
 13. Plin. Ep. v. 14. Tac. Ann. vi. 23; whereas sua 
 sponte, quite of one s own accord, like ai/rc/mro)?, 
 in opp. to rogatus, provocatus, or invitatus. Caes. B. 
 G. i. 44. Cic. Fam. i. 7. iv. 3. vii. 5. (iii. 103.) 3. 
 Sponte and spontaneus, like CKMV and Kovaw^ ; 
 paint the voluntary action as an act of the understand- 
 
SQUALOR STIFULA. 205 
 
 ing; voluntate and voluntarius, like 
 a"s an act of the will, in opp. to invite ; 1 i b e n t e r and 
 1 i b e n s, like a<7/Liei>o<j, as an act of feeling, in opp. to 
 ta-dio. (iv. 277.) 
 
 SQUALOR, see Lutum. STAGNUM, see Lacuna. 
 
 STATIM, see Repente. STATUA, see Imago. 
 
 STATUERE, see Destinare and Sistere. 
 
 STATUS, see Conditio. 
 
 STELLA ; ASTUUM ; SIDUS. Stella (dimin. of do-rtfp) 
 means any one of the innumerable individual stars, like 
 aaTtjp ; a strum (aarpov), any one of the greater 
 bright heavenly bodies, the sun, moon, and principal 
 stars, with their peculiar names, like acrrpov; sidus 
 (eZSo?), a complication of stars, a constellation, and, by 
 affinity of the notion with number and magnitude, a 
 great star, like repa?, relpea. A s t r u m and s t e 1 1 a 
 denote the star^ more in a mere physical relation, as 
 bright heavenly bodies; sidus, more in an astronomi 
 cal and astrological relation, as portentous and influenc 
 ing human affairs. Sen. llelv. 9. Dum ortus siderum, 
 occasus intervallaque, et causas investigare velocius 
 meandi vel tardius spectare tot per noctem stellas mi- 
 carites liceat. (iv. 409.) 
 
 STERCUS, see Lutum. STILLA, see G-utta. 
 
 STIMULARE, see Pmigere. STIPATOR, see Satelles. 
 
 STIPES ; VALLUS ; PALUS ; SUDES. Stipes and 
 v a 1 1 u s mean a larger sort of pale or stake, like a pole 
 or the stern of a tree, which must be driven into the 
 earth with a rammer ; stipes serves for various uses, 
 in war and upon other occasions; v a 1 1 u s (the dimin 
 of vvapos ?) is chiefly used as a palisade ; whereas p a 
 1 u s and sudes mean a smaller sort of stake, which may 
 be driven into the earth in the ordinary way ; p a 1 u 3 
 (from pangere) serves for various uses, as a hedge-stake, 
 etc., and especially for fastening any thing to it ; s u- 
 d e s (from ojb? ?) is also used, on account of its spike, 
 for a palisade, a lance, a javelin, (iv. 324.) 
 
 STIPULA, see Culmus. 
 
 E 
 
206 STIRTA STUABO. 
 
 STTRIA, see G-utta. 
 
 STIRPS ; GENUS ; GENS ; PROSAPIA ; POSTERTTAS ; 
 PROGENIES ; PROLES ; SUBOLES. 1. S t i r p s, g e- 
 n u s, and gens, denote the race usually in an ascend 
 ing line, as abstract and collective terms, for majores ; 
 whereas prosapi a, progenies, propago, pro 
 les, s u b o 1 e s, in a descending line, as abstract 
 and collective terms for posteri. 2. P r o s a p i a is an 
 antiquated solemn expression, and only to be used of 
 ancient noble families, Cic. Univ. 11. Quintil. i. 6, 40 ; 
 posteritas, the usual prosaic, progenies, a se 
 lect, elevated expression, Cic. Rep. ii. 22 ; proles 
 and s u b o 1 e s, poetical expressions, Cic. Or. iii. 38 ; 
 proles 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 (jyeverr)^) is a 
 political, genus (70^09), a natural race. Gens con 
 sists of families, whom the founder of states has united 
 into a community or complex family ; genus consists 
 of species and individuals, that by their common prop 
 erties belong to one and the same class of beings, (v. 
 307). 
 
 STIRPS ; TRUNCUS. S t i r p s (o-rep^o?) denotes 
 the stock as the animating and supporting principal 
 part of a tree, in opp. to the branches and leaves, as 
 growing from it and dependent upon it ; 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 Stupidw. 
 
 STOLO, see Rand. 
 
 STOMACHARI, see Succensere. 
 
 STRABO ; P./ETUS. S t r a b o (arpajBos) means, one 
 who squints from nature, or sickness, or bad habit ; 
 whereas p oe t u s, one who squints designedly and wag 
 gishly, (vi. 350.) 
 
STRAGES STUPIDUS. 207 
 
 STRAGES, see Ruina. STRENUITAS, see Severitas. 
 
 STREPIDUS, see Fragor. STRUES, see Acervus. 
 
 STUDIUM : BENEVOLENTIA ; FAVOR ; GRATIA. 1. 
 S t u d i u m is usually the attachment and dependent 
 feeling of the lower towards the higher, of the sol 
 dier towards the general, of the subject towards the 
 ruler, of the scholar towards the teacher, of the indi 
 vidual towards his party ; whereas favor is the love 
 and favor of the higher towards the lower, of the pub 
 lic towards the player, of the people towards the candi 
 date, of the judge towards one of the parties, etc. ; 
 lastly, benevolentia is love and good-will towards 
 one of equal rank. In Cic. Rose. Com. 10. Quod 
 studium et quern favorem secum in scenam attulit Pan- 
 urgus? the public is first considered as an auditor, then 
 as a judge of the player. Orat. i. 21. Ego qui incen- 
 sus essem studio utriusque vestrum, Crassi vero etiam 
 amore. 2. S t u d i u m, favor, and benevolen- 
 t i a, denote a temporary affection, occasioned by and 
 contracted from external circumstances, consequently, 
 of a quieter, or entirely latent sort ; whereas amor 
 is love deeply rooted in the soul, bordering on pas 
 sion. Cic. Fam. i. 9. Nihil est quod studio et be 
 nevolentia vel potius amore effici non possit. Att. v. 
 10. Amores hominum in te, et in nos quaedam benevolen 
 tia. 8. 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 b a r d u s, de 
 note a merely negative quality, want of intellect ; s t u- 
 p i d u s (from rtf0a>, ra(/>ai/), that of a human being who 
 comprehends with difficulty, as dull-witted, like dvaia- 
 ^T/TO? ; brutus (jaat^wTo?) , that of beasts, and of 
 men whose organization is like that of beasts, who com 
 prehend nothing, as without reason, like (B\d% ; b a r- 
 d u s, who comprehends slowly, as without talent, like 
 
208 SUAVIS - SUFFRAulCM. 
 
 ; whereas s t u 1 1 u s, f a t u u s, and s t o 1 i 
 d u s, denote a positive quality of the mind, which has 
 false notions and a perverse judgment ; s t u 1 1 u s (from 
 reXXw, ttTttAXw, u,ra\o(f)pa)v) , a want of practical wis 
 dom, as folly, like yawpo?, in opp. to prudens ; f a t u u s, 
 a want of gesthetical judgment, as silliness ; s t o 1 i d u s, 
 a want of reasonable moderation, as brutality. Liv. 
 xxv. 19. Id nori promissum magis stolide quam stulte 
 creditum. (iv. 229.) 
 
 SUAVIS ; DULCIS. S u a v i s (^i;?) denotes, like r)$vs, 
 a pleasant odor, and, figuratively that which gives a 
 calm pleasure ; d u 1 c i s, like 7X1^9, a pleasant flavor, 
 and, figuratively, that which gives a lively pleasure ; 
 hence d u 1 c i s is a stronger expression than suavis, in 
 Plin. Ep. v. 8, 10. Hsec vel maxima vi, amaritudine, 
 instantia ; ilia tractu et suavitate, atque etiain dulcedine 
 placet. Plin. H. N. xv. 27. Dulce, et pingue, et suave. 
 (iii. 256.) 
 
 SUAVIUM, see Osculwm. SUBITO, see Eepente. 
 
 SUBLIMTR, see Altus. SUBOLES, see /Stirps. 
 
 SUCCENSERE ; IiiASci ; INDIGNARI ; STOMACHARI. 
 Succensere and se g r e, graviter, molest e, 
 diffici liter ferre, to take any thing ill, denote a 
 "silent, irasci, indignari, and stomachari, 
 a loud displeasure ; i r a, anger, has the character of a 
 passion, inasmuch as it thirsts after vengeance ; i n d i g- 
 n a t i 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 irrita 
 bility by blustering and brawling. The i r a t u s makes 
 his appearance as an enemy, and excites fear ; the i n- 
 d i g n a b u n d u s, 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. 
 
 SUFFRAGICM, see Sententia. 
 
SUF^UGIITM SUPERBIA. 201) 
 
 SUFFUGIUM, see Perfnga. SULCTJS, see Porca. 
 
 SUMERE ; CAPERE ; PKEHENDERE ; ACCIPERE ; Ex 
 CIPERE; RECIPERE; SUSCIPERE ; RECUPERARE. 1. 
 S u m e r e (sub-imere) means to take up any thing, in 
 order to use it, like aipelv ; c a p e r e (from Kairrew) 
 to lay hold on any thing, in order to possess it, like \a- 
 fielv ; lastly prehendere, prsehendere (from ^av- 
 Sdvew} to lay hold on any thing, in order, in a mere 
 physical sense, to have it in one s hand. Cic. Phil. xii. 
 7. Saga sumpsimus, arma cepimus.- 2. Accipere 
 means to take any thing offered, with willingness, Se%- 
 ecfecu ; e x c i p e r e, to intercept, or catch any thing 
 that is escaping, V7ro$e%eorai ; recipere, to take 
 any thing that wants protection, with a generous 
 feeling ; s u s c i p e r e, to undertake, or take upon 
 one s self any thing burdensome, with self-denial. The 
 accipiens usually takes in his hand ; the e x c i p i- 
 e n s, in his arms ; the r e c i p i e n s, in his bosom ; the" 
 s u s c i p i e n s, on his arm or back. 3. Recipere 
 means to receive again, without taking pains ; whereas 
 r e c u p e r a r e, to regain by one s own exertion. Liv. 
 xiii. 53, urbem reeipit, by merely taking possession ; 
 comp. with xxvi. 39, urbe recuperata, by conquest, (iv 
 131.) 
 
 SUMMITS ; SUPREMUS. S u m m u s (superl. of sub) 
 denotes the uppermost, indifferently, and with mere lo 
 cal reference, like a^o?, in opp. to imus. Rhet. ad Her. 
 iii. 18. Cic. Rose. Com. 7. Veil. P. ii. 2. Tac. H. iv. 
 47 ; whereas supremusisa poetical and solemn ex 
 pression, with the accessory notion of elevation, like 
 vTraro?, almost in opp. to infimuB. (iv. 357.) 
 
 SUMPTUS ; IMPENS^E. S u m p t u s means expense, 
 so far as it diminishes wealth and capital, allied to prod 
 igality ; i m p e n s se. so far as it serves to the attain 
 ment of an object, allied to sacrifice, (vi. 357.) 
 
 SUPER ARE, see Vincere. 
 
 SUPERBIA ; ARROGANTIA ; FASTITS ; INSOLENTIA. 
 S u p e r b i a, from self-sufficiency, thinks others be 
 n* 14 
 
210 SUPERESSE SUSTINERE. 
 
 neatli itself, and considers them only as to the inferior 
 ity of their endowments ; pride, in opp. to humility , 
 arrogantia would make others, who owe it no hom 
 age, sensible of its endowments or privileges, in opp. to 
 modesty; fastus (from aircfeavl) pushes men from 
 itself, as unworthy to stand in connection with it, as a 
 presumptuous, in opp. to a soher, unassuming disposi 
 tion ; i n s o 1 e n t i a (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 superb us would outshine others , 
 the arrogans would encroach upon them ; the f ?.d- 
 t o s u s despises them ; the i n s o 1 e n s insults them, 
 (iy. 187.) 
 
 SUPERESSE, see Restore. 
 
 SUPPLEMENTUM, see Complementum. 
 
 SUPPLICARE, see Royare SUPREMUS, see Summus 
 
 SURCULUS, see Kami. SURRIPERE, see Demc.re. 
 
 Sus ; VERRES ; SCROFA ; POROUS. S u s (9, en)?,} 
 is the most general name for swine, and that which is 
 used by natural historians, like 9 ; v e r-r e s, s c r o f a, 
 p o r c u s, are economical names ; v e r r e s (from ep 
 0-779), a boar- pig; scrofa (ypo/ji^xi^)^ a sow kept for 
 breeding ; p o r c u s (-Trop/o)?), a young pig, like %pipos. 
 With s u s is associated the accessory notion of filthi- 
 ness ; with p o r c u s, that of fatness, (v. 835.) 
 
 SUSCIPERE, see Sumere. SUSPICERE, see Vereri. 
 
 SUSPIRARE ; GEMERE. S u s p i r a r e, to sigh, is a 
 deep drawing of the breath and then forcible emission 
 of it, as the immediate consequence of an afflicted 
 heart; whereas gemere (^e^euv), 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 un 
 easiness and distress, g e m i t u s of actual pain. Cic. 
 Att. ii. 21. Cum diu occulte suspir assent ; postea jam 
 gemere, ad extremum vero loqui omnes et clamare c* 
 perunt. (v. 244.) 
 
 SUSTINERE, SUSTEXTARE, see Ferre. 
 
TABERNA TEMPLUM. 21 1 
 
 T. 
 
 TABERNA, see Deversorium. TABULA, see Axes. 
 
 TACERE, TACITURNUS, see Silere. 
 
 T^EDA, see Fax. TJEDET, see Piget. 
 
 T JETER, see Teter. TALEA, see Kami. 
 
 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 
 eitus, Sail. Cat. 5 ; whereas 1 e n t u s, with reference 
 to quietness of motion, in opp. to acer, etc. Quintil. 
 ix. 4. (iv. 218.) 
 
 TELLUS ; TERRA ; SOLUM ; HUMUS. T e 1 1 u s de 
 notes the earth as a whole, as the centre of the uni 
 verse, as a goddess, in opp. to other bodies in the uni 
 verse, or other divinities, like Jaia, I?) ; whereas t e r- 
 r a (repo-co, torreo,) as matter and one of the elements 
 in opp, to the other elements, like jala, 777 ; solum 
 (oXov) as a solid element, in opp. especially to water, 
 like TreSov ; lastly, humus (%^aw, ya^di], as the 
 lowest part of the visible world, in opp. to the sky, like 
 ^(jov. Hence the derivative terrenusisin opp. to 
 igncH* ; solidus is in opp. to fluidus; lastly, h u- 
 m i 1 i s, in opp. to sublimis. (i. 1 73.) 
 
 TEMETUM, see Vinum. TEMPERATIO, see Modus. 
 
 TEMPESTAS, see Ventus. 
 
 TEMPLUM ; FANUM ; DELUBRIJM ; MDVS ; SACELLUM. 
 1. T e m p 1 u m, f a n u m, and d e 1 u b r u m, denote 
 properly the temple, together with the consecrated envi 
 rons, like iepbv ; whereas ae d e s, the building only, 
 like mo? ; lastly, s a c e 1 1 u m, a consecrated place 
 without the building, with merely an altar. 2. In a 
 narrower sense, t e m p 1 u m denotes a great temple 
 of one of the principal gods ; whereas f a n u m and 
 delubrum, a smaller temple of an inferior god, or 
 of a hero, etc. 
 
212 TEMP US TETER. 
 
 TEMPUS, see Dies. TEMULENTUS, see Ebrirtas. 
 
 TENEBR^, see Obscurum. 
 
 TENEFE , HABERE ; POSSIDERE. T e n e r e (from 
 leiveiv) means, to have anything fast in one s hand, and 
 in physical possession ; h a b e r e (from cr^ew) to have 
 in one s power, and in effective possession ; possidere 
 (from TTOTL and sedere) to have, as one s own property, and 
 in legal possession, Plm. Ep. i. 10. Tenet, habet, pos- 
 sidet. (vi. 866.) 
 
 TENTARE ; EXPERIRI ; PERICLITARI ; PERICULUM ; 
 DISCRIMEN. 1. T e n t a r e means, to make an exper 
 iment, in order to form a judgment of something, from 
 a desire of knowledge, and with activity ; p e r i c 1 i- 
 t a r i, with courage and contempt of the danger asso 
 ciated with the experiment ; e x p e r i r i, merely to 
 learn something by actual experiment. 2. P e r i c u- 
 1 u m denotes danger, as occupying duration of time ; 
 discrimen, as a point of time, as the critical mo 
 ment and the culrrrnating point of periculum. Liv. vi. 
 17. In ipso disrrimine periculi destituat. (v. 263.) 
 
 TENUIS, see Exilis. TERERE, see Lcevis. 
 
 TERGUM, see Dorsum. 
 
 TERGUS ; CUTIS ; PELLIS ; VELLUS. T e r g u s and 
 c u t i s denote the outermost covering of the flesh, as 
 merely bare skin ; t e r g u s (from <nop%a&iv, to en 
 close), the coarse skin of an animal, which covers the 
 soft and eatable flesh, like Bepfia ; c u t i s (#1/7-09), the 
 finer skin of human beings, which protects the sensitive 
 flesh like %/>o)9 ; whereas p e 1 1 i s and v e 1 1 u s denote 
 the flesh together with a covering ; p e 1 1 i s (from pal- 
 la) more bristly, consisting of pili, like Sopd ; v e 1 1 u s 
 (from el\ap ? or villus ?), more woolly, consisting of ml- 
 U, like yuaXXo?. Men have cutis ; elephants, snakes, etc. 
 ter gora; lions, goats, dogs, etc., pelles ; sheep, vellera. 
 Juven. x. 192. Leformem pro cute pellem. (v. 17.) 
 
 TERMES, see liami. 
 
 TERMINARE, TERMINUS, see Finire, Finis. 
 
 TETER ; FCEDUB ; TURPIS ; DEFORMIS. T e t e r, t se- 
 
TESCA TRABES. 213 
 
 t e r (drapTTjpos*) is the ugliness which disturbs the 
 feeling of security, and excites fear or shuddering, like 
 hideous, shocking, (SXoavpos , foedus (^ot^o?), that 
 which offends natural feelings, and excites loathing and 
 aversion, like fjuapbs ; t u r p i s (from torpere) thai 
 which offends the moral feeling, or sense of decency, 
 and excites disapprobation or contempt, in opp. to hones- 
 tus, gloriosus, like atV^/oo? ; d e f o r m i s, that which 
 offends the finer sensations, and excites dislike, in opp. 
 toformosus, like Svo-eiSrfs. Cic. Off. i. 34. Luxuria 
 cum omni setate tm-pis, turn senectuti foedissima est. 
 Rep. ii. 26. Tyranrms quo neque tetrius neque fasdius 
 . . . animal ullum cogitari potest. Vatin. 3. Quan- 
 quam sis omni diritate teterrimus. Yell. Pat. ii. 69. 
 In Vatinio deformitas corporis cum turpitudine certabat 
 ingenii. (v. 111.) 
 
 TESCA, see Solitudo. TETRICUS, see Austerus. 
 
 TIGNUM, see Trabes. 
 
 TIMBRE, TIMOR, see Vereri. 
 
 TITUBARE, see Labare. TOLERARE, see Ferre. 
 
 TORMENTUM, s. Gruciatus. TORQUERE, see Vertere. 
 
 TORRIDUS, see Aridus. TORVUS, see Atrox. 
 
 TOTUS, see Qaisque. 
 
 TOXICUM ; VENENUM ; VIRUS. T o x i c u m (from 
 taxus) denotes poison, as a mere term in natural history, 
 without accessory reference ; v e n e n u m, as an artifi 
 cial poison, of a sweet and tempting flavor ; virus 
 (eZap, to?), as a noxious and distasteful juice or drink. 
 Liv. ii. 52. Tribuni plebem agitare suo veneno. agraria 
 lege ; comp. with Cic. Lsel. 23. Evomat virus acerbita- 
 tis suae. (v. 355.) 
 
 TRABES ; TIGNUM. Trabes, trabs (r/oa^^f) 
 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 wood 
 work of a building, which, as a pillar, is destined to sup 
 port something, is composed of tigna, not of trabes, by 
 which the cross-beams only are denoted. Cses. B. Civ. 
 
214 TRACTUS TUERI. 
 
 ii. 9. Supra cum locum duo tigna transversa injecerunt, 
 quibus suspenderent earn contignationem supraque ea 
 tigna directo transversas trabes injecerunt easque axi- 
 bus religaverunt. (v. 290.) 
 
 TRACTUS, see Locus. TRAGULUM, see Missile. 
 
 THAMES, see Iter. TRANQUILLUS, see Quietus. 
 
 TRANS ; ULS ; ULTRA. Trans and U 1 s, like 
 Trepan, in opp. to cis, denote, on the other side, with the 
 character of unaccented prepositions, as a mere geo 
 metrical designation of place, like super ; trans 
 (rpaves) is the usual, u 1 s the antiquated and obsolete 
 expression ; whereas ultra (comparative from ollus, 
 ille), like Trepa, in opp. to citra, with emphasis and dis 
 tinction of the relative distance of that which lies on 
 the other side, like supra. The separation denoted by 
 ultra is merely that of a boundary ; the separation 
 denoted by t r a n s, that of an obstruction. Tac. Germ. 
 29. Protulit magnitude populi Romani ultra Rhcnum ul- 
 traque veteres terminos imperil reverentiam . . . Non 
 nuuieraverim inter Germanise populos, quanquam trans 
 Rhenum Danubiumque considerint, eos, qui decumates 
 agros exercent. Eutrop. vii. 9. Liv. xxii. 43. Tac. 
 Arm. xvi. 17. (iii. 109.) 
 
 TRANSFUGA ? see Perfuga. 
 
 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. 
 375.) 
 
 TRIBUERE, see Impertire. TRISTITIA, see Dolor. 
 
 TROICUS, TROIUS, see Achivi. 
 
 TRUCIDARE, s. Interficere. TRUCULENTUS, s. Atrox. 
 
 TRUDIS, see Fastis. TRUNCARE, see Mutilare. 
 
 TRUNOUS, see Stirps. TRUX, see Atrox. 
 
 TUERI ; DEFENDERE. T u e r i (from a-To 
 supposes only possible danger, as to protect, in opp. to 
 negligere, Cic. Fin. iv. 14; defender 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. 
 307.) 
 
 TUMERE, see Targere. 
 
 TUMULUS, see Collis. 
 
 TURBA, see Caterva. 
 
 TURB^E; TUMULTUS ; SEDITIO ; SECESSIO ; DEFICERE; 
 DESCISCERE. T u r b se and tumultus denote the 
 civil broils of public life ; t u r b ae (rvp^) interrup 
 tions of public order ; tumultus (from tumere) of 
 the public peace ; whereas s e d i t i o and s e c e s- 
 s i o are political commotions, in consequence of decided, 
 evident differences of opinion, and of conflicting prin 
 ciples ; s e d i t i o (from se and ire) when concord 
 is first disturbed, and the parties as yet contend with 
 words only ; secessio, when the prospect of recon 
 ciliation is already given up, and the parties either 
 stand opposite each other, ready to come to blows, or, 
 at least, have broken off all connection with each other. 
 2. The s e d i t i o s i and secedentesare citizens 
 and members of a free community, and only suspend 
 public concord ; whereas the deficientes and d e s- 
 ciscentes break a compact, because, either as sub 
 jected states they rebel, or as allies fall off; defi- 
 c e r e, as the most general expression, represents the 
 falling off, in a moral point of view, as a treacherous, 
 fickle, cowardly desertion ; desciscere (from scin- 
 dere) in a political point of view, as an alteration in the 
 constitution and political system, (v. 363.) 
 TURBO, see Ventus. 
 
 TURGERE ; TUMERE. T u r g e r e (rpayav) der*otea 
 being swoln, with reference to actual corpulency and 
 fulness, like aTrapyav, a<f>pi,yav ; whereas tumere 
 (from rrro/^o?) with reference to concealed nothingness 
 and emptiness, like ol&av. Hence sails are called tur~ 
 
216 TURIO UDUS. 
 
 gida, inasmuch as the wind, which swells them out, is 
 something, and actually fills them ; and tumida, inas 
 much as it is merely air, consequently nothing, and only 
 seems to fill them. (iv. 191.) 
 
 TURIO, see Rami. 
 
 TURPIS, see Teter. 
 
 TUTUS ; SECURUS ; INCURIOSUS. 1 . Tutus denotes 
 safety objectively, he who actually is safe, like acr</>aA?j?; 
 8 e c u r u s (sine cura) subjectively, he who thinks him 
 self safe ; hence t u t u s is used for provident, with ref 
 erence to foresight ; securusis used as a softer ex 
 pression, for improvident, with reference to the want of 
 foresight. Sen. Ep. 97. Tata scelera esse possunt, 
 secura non possunt : and 105. The substantive securi- 
 tas, however, must be used to supply the want of a sim 
 ilar substantive from tutus. 2. S e c u r u s, s e c u r i- 
 t a s, denote freedom from care and anxiety merely as 
 a state of mind, like dftepLfjivos, in opp. to sollicitus, 
 Tac. Hist. iv. 58 ; whereas incuriosus, incuria, 
 denote the want of carefulness and attention, with a 
 practical reference, like heedless, o\t7&>/oo9, in opp. to 
 cura. Sen. Ep. 100. Fabianus non erat negligens in 
 oratione, sed securus. (iii. 120.) 
 
 U. 
 
 UBER, see Foecundtis- and Mamma. 
 
 UDUS ; UVIDUS ; HUMIDUS ; AQUOSUS ; MADIDUS. 1 . 
 Uvidum and udum (ua?, vadum, from #, uveo) de 
 note, like vypov,the wetness which consists entirely of wa 
 ter or other fluid particles, whether actually, apparently, 
 or only by hyperbole, humor e const-arts; whereas h u m i- 
 d u m and humectum (from ^U/AO?) is the wetness 
 which is caused by water soaking through, humore mix- 
 turn. Senec. N. Q. ii. 25. Dicis nubes attritas edere 
 igncm cum sint humidce, imo it das. Hence is u d u s 
 (in opp. to sudics and solidus) used by Tertullian as sy- 
 
ULCUS USQUE. 217 
 
 nonymous with aquanus ; whereas humidus (in opp. to 
 aridus) is synonymous with aquosus, only that by aquosus 
 is meant a separation and juxta-position of wet and dry ; 
 by humidus , a mixture and association of wet and dry ; 
 hence pratum aquosum means a meadow with ponds and 
 puddles ; pratum humidum, a meadow soaked with water. 
 2. U d u s is only a contracted form of uvidus ; h u- 
 m e c t u s is distinguished from humidus only as a sort 
 of participle. Pacuv. ap. Varr. Terra exhalabat auro- 
 ram kumidam, humectam. 3. Humidus, humens, 
 refer, like moist, to the inward quality of a body ; 
 whereas madidus, madens, like /AuSaXeo? and drip 
 ping, only to the exterior and surface of a body, in opp. 
 to siccus. Cic. Phil. xiv. 3. Imbuti sanguine gladii 
 legionum exercituumque nostrorum, vel madefacli po- 
 tius duobus consulum, tertio Caesaris proelio ; for i m- 
 b u e r e, as the causative of imbiber e, refers to a hum- 
 ectatio, a moisture of the inner part ; m a d e f i 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. Ulna 
 (a>\evrj) is the whole arm, from the shoulder to the hand, 
 which serves as a measure, an ell ; 1 a c e r t u s (aX/o?) 
 the upper arm ; brach ium (/3pdy%t,ov, /3pa%la)v), 
 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 OJJLOV ; whereas simul (o/juaXws) at once, at 
 the same time or moment, like apa. 
 
 UNCTUS, see Delibutus. UNCUS, see Curvus. 
 
 UNDA, see Aqua. UNICUS, see Eminent 
 
 UNIYERSUS, UNUSQUISQUE, see Quisque. 
 
 USQUE, see Semper. USURA, see Fcenus. 
 
218 USURP AKE UTI. 
 
 USURPARE, see Uti. 
 
 UTERQUE ; AMBO ; UTERVIS ; UTERLIBET. 1. U t e r 
 q u e denotes both, as two unities, like e/cdrepo? ; a m- 
 b o, as the halves of a pair, like a^fa. Cic. Fin. ii. 7. 
 Hie, qui utramque probat, ambobus debuit uti. Orat. 
 6, 21. Terent. Ad. i. 2, 50. Curemus gequam uter- 
 que partem ; tu alterum, ego alterum ; nam ambos 
 curare propemodum reposcere ilium est quern dedisti. 
 Plin. Pan. 90, 4. Veil. P. ii. 66. This difference is 
 palpable from Cic. Mur. 18, 37. Duse res vehementer 
 in prsetura desideratae sunt, quse ambce in consulatu 
 Murense profuerunt .... Horum utrumque ei fortuna 
 ad consulatus petitionem reservavit. And Orat. iii. 26. 
 A quibus utrisque submittitur aliquid. 2. Uterque 
 and a m b o are copulative, and may be resolved into 
 unus et alter, and have their predicate actually in com 
 mon ; whereas u t e r v i s and uterlibet are disjunc 
 tive, 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 
 usurpare denote the mere act of using, by which a 
 person turns a thing to his advantage ; but u t i (from 
 ot o>) a permanent use ; usurpare (usui rapere) a 
 single act of using; whereas frui and the antiquated 
 word frunisci (from fypoveiv), the pleasant feeling 
 of this use, as to enjoy ; f r u i is the primitive, f r u n- 
 i s c i the inchoative of the verb. Sen. Vit. B. 10. Tu 
 voluptate frueris , ego utor. Flor. ii. 6. Hannibal cum 
 victoria posset uti, frui maluit. Cic. Rose. Am. 45, 
 131. Commoda, quibus utimur, lucem, qua fruimur, 
 spiritumque, quern ducimus, a Deo nobis dari. Cic. Cat. 
 iii. 2, 5. Quorum opera . . . assidue utor ; comp. with 
 Fin. ii. 35, 118. In ea, quam s;jepe usurpabas, tranquil- 
 litate degere omnem vitain. Cic. Orat. 51, 169. Post 
 inventa conclusio est, qua credo usuros veteres illoa 
 fuisse, si jam riota et usur^ata res esset. (iii. 134.) 
 
UTIQUE VALIDUS. 219 
 
 UTIQUE, see Plane. UVIDUS, see UDUS. 
 
 UXOR, see Foemina. 
 
 V. 
 
 VACARE ; OTIARI ; FERIARI ; CESSARE ; NIHIL 
 AGERE. V a c a r e (from rj/ca ? means to have one s 
 time free, in opp. to occupatio, which compels one to 
 work ; o t i a r i (from aver LOS, avms) , 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 s- 
 s a r e (from cedere ?) or from . iccferltpw ?), to make a 
 half-holiday, and enjoy a short cessation, in opp. to pre 
 vious activity ; n i h i 1 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 Solum. 
 
 VAFER, see Astutus. VAGARI, see Errare. 
 
 VALDE, see Perquam. YALE, see Ave. 
 
 VALENS, see Salus. VALERE, see Posse. 
 
 VALETUDO see JEger. 
 
 VALIDUS ; FIRMUS ; ROBUSTUS. 1. V a 1 i d u s 
 (from 0X09, ot>Xo9), means strong, in an active sense, as 
 able to perform something, in opp. to imbedllis, Cic. 
 Fam. vii. 1. Plin. H. N. xiv. 21, like cfeevapos ; 
 whereas fi r in u s and robustus, in a passive sense, 
 as able to endure ; fi r m u m (from <f>pd%ai, <f>dpywfu*), 
 strong from an immovable position, and, consequently, 
 stedfast, in opp. to labans, vacillans, and, for want of 
 a corresponding adjective, to imbecilius, Cic. Fam. ix. 
 10. Sail. Jug. 10. Quintal, y. 10, 49, like 04&uo$ ; 
 robustum (from epp&a^rai) through its compact nat 
 ure, and its impenetrable and, consequently, durable 
 materials, nearly in opp. to tenerum, like pw/^aXeo? 
 and laxypos. 2. Imbecillitas denotes generally a 
 mental, infirmitas, a bodily weakness, according to 
 Cic. Fin. v. 45. In injirma aetate, imbecillaque mente: 
 
220 VALLUM VARIUS.- 
 
 both are sometimes used in a mental sense, in which 
 case imbecillitas denotes a natural weakness of 
 the head or heart, a want of talent or of spirit ; whereas ; 
 i n fi r m i t a s, a moral weakness of character, fickleness and 
 uncertainty, for example : Caes. B. G. vii. 77. Nolite 
 stultitia ac temeritate vestra aut imbecillitate animi orn- 
 nem Galliani prosternere ; comp. with iv. 5. Caesar in- 
 firmitatem Gallorurn veritus, quod sunt in consiliis capi- 
 endis mobiles et rebus plerumque novis student. Or, 
 Cic. Divin. ii. 60, with Fam. xv. 1. Or, Tac. Ann. iv. 8, 
 with Hist. i. 9. (iv. 164.) 
 
 VALLUM, see Agger. VALLUS, see Stipes. 
 
 VALV^E, see Ostium. 
 
 VARIUS;. DIVERSUS ; CONTRARIUS ; VERSICOLOR ; 
 VARIEGARE. 1. Varium (from atoXo?) means, pos 
 sessing differences in its own texture, varied ; whereas 
 d i v e r s u m, differing from something else, distinct. 
 Catull. 47, 10. Quos longe simul a domo profectos di 
 verse varies viae 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 . . . Sus 
 penses caeterorum animos diver sis artibus (namely, spe 
 et metu) stimulant. 2. The d i v e r s a will have noth 
 ing in common, and go different or even opposite ways 
 from each other ; whereas the contraria confront 
 and stand directly opposite to each other. Hence the 
 following climax in Cic. Divin. ii. 26, 55. Diversas 
 aut etiam contrarias. Veil. Pat. ii. 75. Diversa prae- 
 sentibus et contraria exspeotatis sperare. Quintil. v. 
 10, 26. 3. V a r i u m denotes variegated, as exhibit 
 ing different colors at the same time, like iroi/ciXov ; 
 whereas versicolor, that which changes its color, 
 according to the light in which it is held, like alo\ov. 
 Propert. iii. 13, 32. Aut variam plumae versicoloris 
 avem. Pliny is describing two different properties, 
 xxxvii. 10, when he describes the stone Mithrax, as at 
 the same time multicolor and contra solem varie re* 
 
VAS VELLE. 221 
 
 fulgens. 4. Variare means to give a varied ap 
 pearance in general ; variegare, to give a varied 
 appearance, especially by different colors, (iii. 269.) 
 
 VAS, see Sponsor. 
 
 VASTA, see Solitudo. 
 
 VASTARE ; POPULARI ; DIRIPERE ; AGERE FERRE ; 
 EXPILARE ; SPOLIARE ; PECULARI. 1. 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 Trep- 
 *$ew, Trop^elv ; whereas popular i, diripere, and 
 agere ferre, to plunder for one s own use ; p o p- 
 u 1 a r i, on a great scale, for example, to lay waste all 
 the crops, and drive off the herds; diripere, on a 
 small scale, to break into the houses, and. break open 
 the closets ; agere ferre includes both meanings, 
 like ayeiv nal fapeiv. 2. S p o 1 i a r e and p o p u 1 a r i 
 mean to plunder, in a state of open warfare ; whereas 
 e x p i 1 a r e and peculari, depeculari, in a 
 state of peace ; e x p i 1 a r e (-^tXoco) by open force ; 
 peculari (dimin. of 7re*;&>) by fraud, and by se 
 cretly purloining the property of the state. Cic. Pa- 
 rad. vi. 1. Si socios spolias, aerarium expilas. (iv. 339.) 
 
 VATES, see Canere. 
 
 VATICINARI, see Divinare and Hariolari. 
 
 VECORS, see Amens. VEGETUS, see Vigens. 
 
 VEHEMENS, see Acer. 
 
 VELLE ; OPTARE ; EXPETERE ; CUPERE ; AVERE ; 
 GESTIRE. 1. V e 1 1 e, o p t a r e, and expetere, are 
 acts of calm reason and self-determination ; whereas 
 cupere, avere, and g e s t i r e, acts of excited 
 feeling and of passion. Senec. Ep. 116. Cum tibi 
 cupere interdixero, velle permittam. 2. V e 1 1 e (eA.ew/) 
 means to wish, and co-operate towards the realiza 
 tion of one s wish, like BreXeti/ and /3ouXeo-Sm ; -o p- 
 t a r e (from Trc&elv ) to wish, and leave the realization 
 of one s wish to others, or to fate, like TTO^CV ; expe 
 tere, to wish, and apply to others for the realization 
 of one s wish, like opeyeo^ai,. Sen. Ep. 95. Saepe 
 s* 
 
222 VELLUS VENTUS. 
 
 aliud volumus, aliud optamus. Cic. Off. i. 20. Nihil 
 nisi quod honestum sit homines aut admirari aut optare 
 aut expetere oportet. 3. C u p e r e (KaTn-eiv) denotes 
 a vehement, passionate desire ; g e s t i r e ( yrj^telv), a 
 lively desire, showing itself by gestures ; a v e r e 
 (from xaiveiv, %09), an impatient, hasty desire. 
 C u p i d u s means, being eagerly desirous of something, 
 like eTrfev/jiwv ; g e s t i e n s, rejoicing in anticipation of 
 something, like yjprfcwv ? a v i d u s, being greedy after 
 something. Cic. Sen. 8. Grsecas literas sic avide 
 arripui, quasi diuturnam sitim explere cupiens ; comp. 
 with Att. ii. 18. Intellexi quam suspense animo et sollic- 
 ito scire averes, quid esset novi. And, iv. 11. Perge 
 reliqua ; cjeatio scire ista omnia. (v. 57.) 
 
 VELLUS, see Tergus. 
 
 VELOX, see Citus. 
 
 VENDERE ; VENUNDARE ; MANCIPARE. V e n d e r e 
 and venundare denote the selling of any thing as 
 a mercantile act ; but invendere (avabovvaC) the 
 disposing of the thing is the principal notion, the price 
 merely secondary, in opp. to emere, like avroSoo-^at ; in 
 venundare, the previous having for sale, or offering 
 for sale, is the principal notion, as in Trnrpdaiceiv, irw\- 
 elv, aire^ jrokav ; whereas in a n c i p a r e denotes a ju 
 ridical act, in consequence of which a thing is alienated, 
 and, with all that belongs to it, transferred to another, 
 in a legal form, as his property, (iv. 118.) 
 
 VENDITATIO, s. Jactatio. VENENUM, see Toxicum. 
 
 VENERARI, see Vereri. VENIAM DARE, s. Ignoscere. 
 
 VENTUS ; PROCELLA ; TEMPESTAS ; VORTEX ; TURBO. 
 V e n t u s (ae/?, or avrr], Hesiod) is the generic terra 
 for wind ; p r o c e 1 1 a and tempestas denote a vi 
 olent wind ; p r o c e 1 1 a (/ceXa&o?), a mere squall or 
 gust of wind ; tempestas, a complete storm, or 
 stress of weather, generally accompanied by thunder and 
 lightning, rain or hail ; whereas vortex and turbo 
 denote a whirlwind ; vortex (vertere), a weaker sort, 
 that merely raises the dust ; turbo 
 
VENUDARE VERBUM. 223 
 
 , a strong whirlwind that causes destruction, (v. 
 287.) 
 
 VENUDARE, see Vender <?. VENUSTUS, see Formosus. 
 
 VEPRES, see Dumi. 
 
 VERBERARE; ICERE ; FERIRE; CREDERE; PULSARE ; 
 MULCARE ; PAVIRE ; CUDERE. 1. V e r b e r a r e, f e- 
 r i r e, and i c e r e, mean, in a general sense, to strike, 
 whether by throwing, hitting, or pushing ; but the ver- 
 berans makes his blow rebound ; the idem and feriens 
 penetrate and wound, or break to pieces ; the iciens 
 (resembling in form jaciens) chiefly by throwing, for in 
 stance, falmine ictus ; the feriens, by pushing, for in 
 stance, murum ariete ; whereas caedere, pulsare, 
 and m u 1 c a r e, denote especially striking, generally 
 with a weapon ; c ae d e r e, with a weapon that cuts and 
 wounds, a hatchet, sword, whip, rod, strap ; pulsare 
 and m u 1 c a r e, with a hard weapon, stick or fist. 
 Pulsare has any object whatever, man, a door, the 
 ground ; m u 1 c a r e, like to cudgel, only an object that 
 can feel pain, especially man. 2. Verberare, in a 
 narrower sense, denotes a quiet chastisement by the 
 blows of a stick, which is generally appointed, as a for 
 mal punishment, by the competent authorities ; whereas 
 pulsare and m u 1 c a r e, a misusage by blows or 
 thrusts, which is administered as mere vengeance by 
 unauthorized persons ; pulsare (from pellere) as a 
 slighter misusage with hand or stick, which principally 
 hurts the honor and dignity of the person misused ; 
 m u 1 c a r e (//,o,Xa&t, 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 (jralew) 
 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. 
 Fulgere, battuere, and c a j a r e are antiquated 
 or vulgar expressions for beating, (v. 67.) 
 
 VERBOSUS, see G-arrire. 
 
 VERBUM ; VOCABULUM ; Vox ; DICTUM ; DICTERIUM. 
 1. V e r b u m (apaftos) is a word, as a part of speech ; 
 
224 VERERI. 
 
 whereas vocabulum, as a part of language The 
 verba are verbs, the vocabula words in general. 2. 
 V e r b a denote words in general, with reference to 
 their meaning ; voces, with reference to their form 
 and their sound. 3. As a grammatical term, vox com 
 prehends all the eight parts of speech ; vocabulum, 
 all legitimate words, consequently with the exclusion of 
 interjections or natural sounds ; n o m e n, only the nouns, 
 adjectives, substantives, and pronouns ; arid 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 
 v o x, d i c t u m, and d i c t e r i u m, are particular ex 
 pressions ; v o x (?}%??), an expression of feeling or pas 
 sion, like an exclamation ; d i c t u m, an expression of 
 wit or intellect, like a bon mot. Tac. Hist. iii. 39. Au- 
 dita est saevissima Vitellii vox, qua se pavisse oculos 
 spectata inimici morte jactavit ; comp. with Ann. vi. 20. 
 Scitum Passieni dictum percrebuit, neque meliorem un- 
 quam servum neque deteriorem dominum fuisse. 5. 
 Dictum is the general and popular expression for any 
 pointed saying ; dicterium,a select term of later times 
 for a particularly smart dictum, which is not merely the 
 product of natural wit, but also of cultivation refined by 
 literature and intercourse with polished society, (iv. 29.) 
 VERERI ; TIMERE ; METUERE ; SPES ; FIDUCIA ; TI 
 MOR ; TIMIDITAS ; IGNAVIA ; FORMIDO ; HORROR. 1. 
 V e r e r i (opav ?) like albeia^ai, has its foundation in 
 what is strikingly venerable ; m e t u e r e and t i m e r e, 
 like Selaai ; and tyojBela^ai , in the threatening danger 
 of an object. The timens and metuens fear the danger ; 
 the verens, the disgrace and shame. Cic. Phil. xii. 12. 
 Quid ? veteranos non veremur ? nam timeri ne ipsi qui- 
 dem volunt. Sen. 11, 37. Metuebant eum servi, vere- 
 bantur liberi, carum omnes habebant. Liv. xxxix. 37. 
 Veremur quidem vos Romarii et si ita vultis etiam time- 
 mus. Afran. ap. Gell. xv. 13. Ubi malunt metui, quam 
 vereri se ab suis. Senec. Ir. iii. 32. Quibusdam timr- 
 amus irasci, quibusdam vereamur. 2. M e t u s 
 
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 Seo9, synonymously 
 with cautio ; whereas timor (from T/?e//,o>), the fear 
 that proceeds from cowardice and weakness. Or, m e - 
 t u s is an intellectual notion ; fear, as from reflection, 
 in opp. to spes; for instances, see Cic. Verr. ii. 54. Off. 
 ii. 6. Liv. xxx. 9. Suet. Aug. 25. Tac. H. i. 18. 
 Ann. ii. 12, 38. Sen. Ep. 5. Suet. Aug. 5. Gels. ii. 
 6. Curt. viii. 6 : whereas timor is a moral notion, 
 fear as a feeling, in opp. to fiducia, animus. Cic. Di- 
 vin. ii. 31. Att. v. 20. Hull. i. 8. Sallust. Jug. ii. 3. 
 Tac. Hist. ii. 80. Plin. Ep. v. 17. 3. In the like man 
 ner are spes, hope, and fiducia, confidence, dis 
 tinguished. Sen. Ep. 16. Jam de te spem habeo, non~ 
 dum fiduciam. Tac. Agr. 2. Nee spem modo ac votum 
 securitas publica, sed ipsius voti fiduciam ac robur as- 
 sumpserit. Suet. Cl. 10. Aliquanto minore spe quam 
 fiducia. Liv. x. 25. Curt. ix. 4, 25. 4. Timor de 
 notes 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 feel 
 ing. Lactant. iii. 17. Epicurus . . . ignavum prohibet 
 accedere ad rem publicam, pigrum exercere, timidum 
 militare. I g n a v i a is inaptitude for any noble action, 
 and particularly for deeds of valor ; timiditas is, 
 under certain circumstances, excusable ; i g n a v i a is 
 absolutely blamable. 5. M e t u s and timor have 
 their foundation in reflection, whereby a person is made 
 clearly aware of the object and ground of his apprehen 
 sion ; whereas horror and f o r m i d o is an immedi 
 ate feeling, which overpowers the understanding by the 
 dreadful image of the nearness of some horrid object, 
 and can give no account of the ground of its fear ; 
 ^ormido (fremere) expresses this state immediately 
 as a state of mind, like oppaSia ; whereas horror 
 (^6/30-09) as the bodily expression of this state, by the 
 hair standing on end, the eyes wildly staring, etc., like 
 15 
 
VERERI. 
 
 Tac. H. iv. 45. Metus per omnes ac prae- 
 cipua Germanic! mi\\i\s formido. (ii. 190.) 
 
 VERERI ; REV.-RERI ; VENERARI ; COLERE ; OBSER- 
 VARE ; ADORARE ; ADMIRARI ; SUSPICERE. 1. V e r e- 
 r i and r e v e r e r i mean, to feel reverence ; whereas 
 venerari, to show reverence. Tac. Ann. xiv. 13 ; 
 comp. venerationem sui with m&tris^reverentia. 2. Ve- 
 reri (o/oai/?) denotes respect bordering on fear and 
 bashfulness ; whereas revereri, fear and bashfulness 
 arising from respect. In vereri, fear, in revereri, re 
 spect is the principal notion : hence verecundia is 
 the dread of exposing one s self before the person re 
 spected ; whereas r e v e r e n t i a, the calm conscious 
 ness that some one is worthy of this reverential feeling. 
 3. Venerari (avreafeat, ?) is used (at least in Cic 
 ero) only for demonstrations of reverence towards the 
 gods and sacred things ; observare, only for such 
 demonstrations towards men ; c o 1 e r e, towards either. 
 Cic. Rep. i. 12. Ut . . . Africanum ut deum colcret 
 Lselius, domi vicissim Laelium observaret in parentis loco 
 Scipio. And, N. D. i. 42. ii. 28. The venerans 
 seeks only to express due rpverence, and by self-humil 
 iation to avert the anger of the gods ; the c o 1 e n s 
 (from /coXaf ) seeks by acts of courtesy, of service, and 
 of respect, to win the affection of some one, and the 
 fruits. of it, as from a cultivated field. Veneratio 
 shows itself more in prayer ; c u 1 1 u s, more in sacrifice : 
 veneratio is more a single, transient act; cultusmore 
 a permanent expression of respect. Tac. H. i. 10. 
 Vespasianus . . . Titum filium ad venerationem cultum- 
 que (ejus) miserat ; that is, that he might do homage 
 to the new emperor, and then also remain in his circle of 
 courtiers. 4. Observare (from epvea^aC) involves 
 a mere negative notion, and denotes having regard for, 
 in opp. to slighting ; yet is not, on this account, colere a 
 stronger, observare a weaker term. Colere, indeed, 
 involves more palpable activity, opmww/ whereas ob 
 B e r v a r e, more tender regard, pietatem ; hence some 
 
VERRES YESTIS. 227 
 
 times the one, sometimes the other, is the stronger ex 
 pression. 5. A d o r a r e is the most general expression 
 for any sort of worship ; whereas veneratio consists 
 more in gestures, precatio in words. 6. llevere- 
 mur validas auctoritates ; admiramur raras virtutes; 
 suspicimus excellentia dignitate. At the same time it 
 appears to me, that the reverens is in a state of silent 
 awe ; the admirans with the expression of loud, or at 
 least visible enthusiasm ; the suspiciens, under the im 
 age of one looking up to another with an humble feel 
 ing of his own inferiority. R e v e r e r i refers espec 
 ially to moral ; a d m i r a r i, to intellectual and moral ; 
 s u s p i c e r e, to any, even adventitious, pre-eminences. 
 (ii. 185.) 
 
 VERRES, see Sus. VERSICOLOR, see Varius. 
 
 VERSUTUS, see Astutus. 
 
 VERTERE ; TORQUERE ; CONVERTERS ; INVERTERS ; 
 PERVERTERE. V e r t e r e means to turn, that is, to 
 move anything in order to give it another position or sit 
 uation, like rpeTreiv ; torquere (from rpeica), arpe- 
 /e???), to twist, that is, in order to move a fixed point, 
 like o-rpefaw. 2. Convertere means, either to 
 turn in a body, with reference to those acting, as, for 
 instance, Ut paene terga convertant ; or, with reference 
 to the action, to turn completely ; whereas i n v c r- 
 t e r e means, to turn only half round, so that the 
 reverse side of the thing turned is exposed ; lastly, 
 pervertere means to turn upside down, so that the 
 thing turned becomes useless, or falls to the ground. 
 (v. 289.) 
 
 VERUTUM, see Missile. 
 
 YESANUS, see Amans. 
 
 VESTIS : VESTITUS ; VESTIMENTUM , AMICTUS ; AM- 
 ICULUM ; CULTUS ; HABITUS. 1. Y e s t i s (from vas, 
 Goth, wastjan) is the most general expression, and de 
 notes sometimes the whole clothes ; v e s t i t us, some 
 times only a single article of dress, vestimentum. V e s- 
 tem mutare denotes, to go into mourning ; v e s t i- 
 
22 3 VETARE VETUS. 
 
 menta mutare, to shift one s clothes. 2. V e s- 
 t i s and vestimentum denote the clothes which cover 
 the body, as necessary or decent ; a m i c t u s and a m i- 
 culum (from ambi and jacere) the cloak or mantle 
 which covers the under-clothing, for the sake of warmth 
 or of ornament ; a m i c t u s, the whole of the over^ 
 clothing ; a m i c u 1 u m, a single article, as a mantle. 
 Tac. Gf. 17. Feminse ssepius lineis amictibus velantur, 
 partemque vestitus superioris in manicas non extendunt. 
 Curt. v. 1,38. Sil. It. vii. 447. 3. Cultus and 
 habitus have a wider meaning than vestis ; c u 1 1 u s 
 (occulere) whatever belongs to dress, girdle, hat, orna 
 ments, arms, etc.; habitus, whatever belongs to the 
 exterior in general, cleanliness, mode of dressing the 
 hair, carriage of the body, etc. Suet. Ca3S. 44. Dicam 
 ea, quse ad formam et habitum et cultum et mores per- 
 tinebant. Cal. 52. Vestitu calceatuque caeteroque hub 
 itu. (v. 209.) 
 
 VETARE ; INTERDICERE. V e t a r e means to for 
 bid by virtue of the law, in opp. to jubere ; whereas 
 interdicere, to forbid, by virtue of official author 
 ity, in opp. to addicere, permittere. 
 
 VETERNUS, see Antiquus. VETULA, see Anus. 
 
 YETUS; SENEX ; GRAND.EVUS ; LONG^EVUS; SENEC- 
 TA ; SENECTUS ; SENIUM. 1. Vetus homo (ero?) 
 denotes an old man, from the fiftieth year of his life, in 
 opp. to juvenis, a young man, like yepwv ; whereas 
 s e n e x (ava%1 or eVou? e%a)v ?), an old man from his 
 sixtieth year, with the accessory notion of his being 
 worthy of respect, like n-pea-^vr^ ; lastly, g r a n d ae- 
 v u s and longaevus denote a very aged man, who 
 has already exceeded the usual duration of life, and 
 who is, consequently, somewhere about eighty or up 
 wards. 2. Senecta denotes old age indifferently, 
 merely as a period of life ; senectus, as a venera 
 ble 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.) 
 
VETTTS VIDERE. 22.0 
 
 VETUS, VETUSTUS, see Antiquus and Puer. 
 
 VIA, see Iter. VIBRARE, see Librare. 
 
 VICINUS ; FINITIMUS ; CON FINIS. V i c i n i (ol/ceioi) 
 are neighbors, in reference to house and yard ; whereas 
 f i n i t i m i and confines, with reference to the boun 
 daries of the land; finitimi, in a one-sided relation 
 ship, as the neighbors of others, who dwell near their 
 boundaries, in a mere geographical sense ; c o n f in 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 finit 
 imi are finibus diremti ; whereas the confines are con- 
 finio conjuncti. (v. 181.) 
 
 VICISSIM; INVICEM; MUTUO. Vicissim (from 
 elfcdfo ) denotes, like on the other hand, and in hand, 
 and in turn, a successive ; i n v i c e m and m u t u o, 
 like reciprocally and in return, a mutual acting and suf 
 fering between two persons or things ; i n v i c e m, more 
 with reference to reciprocal actions ; m u t u o, to re 
 ciprocal or mutual states, (vi. 402.) 
 
 VICTUS, see Vita. 
 
 VIDERE ; CERNERE ; SPECTARE ; INTUERI ; CONSPI- 
 CERE ; ADSPICERE ; ADSPECTUS ; CONSPECTUS ; OBTU- 
 TUS. 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 (t Sety) as 
 perception in general, in opp. to an obstruction of the 
 view, like opav ; c e r n e r e (jcpiveiv) especially as a 
 clear perception, in opp. to a transient or dim view ; 
 whereas spectare, intueri, tueri, and c o n t u- 
 e r i, denote looking, as the dwelling of the eyes upon 
 an object ; spectare means, quietly to fix the eye 
 upon an object that interests the understanding, and 
 dwell upon it as upon a theatrical representation, like 
 ^feda^ai ; whereas intueri (from crro^afoyaat), to 
 fix the eye upon something that strikes the fancy or 
 soul, as to contemplate, ^ecvpelv. Cic. Fam. vii. 1. 
 Neque nos qui hsec spectavimus, quidquam novi vidimus. 
 2. Intueri denotes merely to contemplate attentively; 
 
230 VIERE VIGIL. 
 
 contueri, to gaze upon fixedly, keenly, and with eyes 
 widely opened. 3. Conspicere means to descry, 
 that is, to get sight of an object of one s self,- and gen 
 erally of an unexpected object ; whereas adspicere 
 means to look at, that is, to cast one s eye upon an ob 
 ject, whether consciously or not. 4. Adspectus has 
 an active meaning, as the looking at; conspectus, 
 a passive meaning, as the sight of, that is, the appear 
 ance, 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. Tumultuantes conspectu 
 suo flexit; and with Cic. Orat. iii. 5. Qui vultum ejus 
 cum ei dicendum esset, oltutumque oculorum in cogi- 
 tando probe nosset. (iv. 305.) 
 
 VIERE, see Ligare. 
 
 VIGENS ; VEGETUS ; VIVIDUS ; Vivus ; ANIMANS ; 
 VITALIS ; VIVAX. 1. Y i g e n s (atfai) 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 an 
 imated ; v i v i d u s (from ^u? ? or from vis ?), one, in 
 a moral sense, full of life and energy. Liv. vi. 22. 
 Exactae jam setatis Camillus erat . . . sed vegetum in- 
 genium in vivido pectore vigebat, virebatque integris 
 sensibus. 2. Vivus (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 1 i s means long-lived ; v i v a x, 
 tenacious of life. (iv. 445.) 
 
 VIGIL ; INSOMNIS ; EXSOMNIS. Vigil denotes the 
 state of being awake as positive, and involves conscious 
 ness and will, and the application of vital energy, like 
 aypvTrvos ; whereas i n s o m n i s and e x s o m n i s, 
 only negatively, as sleepless, cuvirvos ; but the i n s o m- 
 n i s cannot sleep ; the e x s o m n i s will not sleep. 
 Tac. Ann. i. 65. Cum oberrarent tentoriis insomnes 
 magis quam pervigiles. Veil. P. ii. 88. Maecenas ubi 
 rem vigiliam exigeret, sane exsomnis. Hor. Od. iii. 7, 
 6. Frigidas noctes non sine multis insomnis lacrimis 
 
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 ; PRJEDIUM ; AGER ; CAMPUS ; Rus ; 
 ARVUM. 1. Villa (dimin. of 809) denotes a coun 
 try-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 i 1 1 1 a is an arch 
 itectural term ; f u n d u s, an economical term ; p r ae- 
 d i u m, a juridical term. Cato, R. R. 3. Ita ^edifices, 
 ne villa fundum quserat, nQvefundus villam* 2. Vil 
 la, fund us, and praed ium, suppose a proprietor, 
 like portio ; whereas ager, arvum, rus, and c a m p- 
 u s, are thought of without reference to a proprietor, 
 \\ke.pars. 3. Ager and campus denote the field, 
 whether cultivated or not; ager (0,7/309), the open 
 field, in opp. to ground that is built upon, or planted 
 with trees, consequently in opp. to urbs, oppidatn, vicus, 
 hortus, sUva, like d<ypos ; whereas campus (/o}7ro9) 
 denotes the low-lands and plains, like TreS/o^, conse 
 quently 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. R u s and arvum denote 
 the corn-field ; r u s (aporo9) in opp. to the village or 
 the town, like apovpa ; arvum, in .opp. to pasture- 
 lands and plantations, consequently in opp. to. pabulum, 
 pascuum, pratum, olivetum, Sail. Jug. 95. Cic. N. D. 
 i. 45. Plaut. True. i. 2, 47. Hor. Ep. i. 16, 2. like 
 aporos. Cic. Fr. ap. Quintil. iv. 2. l/ undum habet in 
 ayro Tiburino Tullius paternum. Orat. iii. 33. De 
 fundo emendo, de agro colendo. Tac. G. 26. Arva 
 per annos mutant, et superest ager. (iii. 5.) 
 
 VINCERE ; SUPERARE ; OPPRIMERE. 1. V i n c e r e 
 (jeiiceiv ? or dy/cas dva^Ka^eiv ?) means, to drive an ad 
 versary from his place, like m/cdv ; superareto win- 
 a place from an adversary, like vTrepftd\\ecfeai. The 
 V i n c e n s has more to do with living objects, with eiie- 
 
232 VINCIRE VINDICTA. 
 
 mies ; thesuperans with inanimate objects, with dif 
 ficulties. Tac. Ann. i. 25. Invictos et nullis casibug 
 superabiles Romanes. 2. Evincere denotes espe 
 cially the exertion and duration of the conflict ; d e v i n- 
 c e r e, its consequence, and the completeness of the 
 victory. 3. V i n c e r e means to conquer by fighting ; 
 apprimere, without fighting, by merely appearing, 
 in consequence of a surprisal, or of a decided superior 
 ity of forces. Cic. Mil. 11. Vi victa vis, vel potius 
 oppressa virtute audacia est : and to the same purport, 
 Muren. 15. Mithridatem L. Murena repressum magna 
 ex parte, non oppression reliquit. (iv. 278.) 
 
 VINCIRE, see Ligare. 
 
 VINCULA ; CATENA ; COMPEDES ; PEDIC^I ; MANI- 
 GM. V i n c u 1 a (wyKakri, from nectere) are bands of 
 any sort, as a generic term for catence, etc., like 8ecr/W ; 
 c a t e n ae are chains, whether for fettering or for other 
 uses, like aXucrei? ; compedes (from Tre S?;), for fet 
 tering 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 vincidis laxatam 
 catenam, et circumdatam in diversum tendens suam 
 ipse cervicem perfregit. (iv. 284.) 
 
 VINDICTA ; ULTIO ; TALIO ; P(ESA ; MULCTA ; CAS- 
 TIGATIO ; PUNIRI. 1. V i n d i c t a (a^aSe/cr^?) is an 
 act of justice, like avenging : u 1 1 i o (a\a\Kelv, aXe- 
 few), an act of anger, like revenge; talio (rX^wu), 
 an act of retaliation. 2. U 1 1 i o, v i n d i c a t i o, and 
 talio, take place in consequence of the supreme au 
 thority of an individual ; punitio, mulctatio, and 
 castigatio, in consequence of the demand of oth 
 ers ; p oe n a (TTOLVIJ, Trelva, TreVo/zat), as a punishment 
 which the violated and offended law demands, by any 
 mode of suffering ; m u 1 c t a (/mXafat) as an amerce 
 ment, which juctice and equity demand, as a Compen 
 sation for injuries done, especially a fine ; c a s t i g a- 
 t i o, as a chastisement, which may serve to improve the 
 individual, especially a rebuke. P oe n a is for the gen- 
 
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 oe n i r e means to punish, according to the princi 
 ples of justice ; whereas p u n i r i, in Cicero, to take 
 vengeance into one s own hands. 
 
 VINOLENTUS, see Ebrietas. 
 
 VINUM ; TEMETUM. V i n u m (olw?) 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. 
 
 YIRGA, VIRGULTUM, see Rami. 
 
 VIRGO ; PUELLA ; VIRAGO. Virgo is an unmar 
 ried woman, whether young or old, in opp. to mulier, 
 like Trap^evos ; whereas p u e 1 1 a, a young woman, 
 whether married or not ; for instance, Nero s wife, Oc- 
 tavia, twenty years old, in Tac. Ann. xiv. 64, like Koprj ; 
 virago, a masculine, strong, heroic, young woman ; 
 for instance, the Amazones, dwridveipai. 
 
 VIRTUS ; INNOCENTIA ; HONESTAS. Virtus (/>- 
 Tvrrf} means virtue, as far as it shows itself in becom 
 ing and meritorious actions ; i n n o c e n t i a, as far as 
 it shows itself in blameless, especially disinterested con 
 duct ; honestas (%^o<xo-ro9) as far it shows itself in 
 virtuous and noble sentiments, (vi. 406.) 
 
 VIRTUS, see Feroda. Vis, see Potentia. 
 
 VISCERA, see Oaro. 
 
 VITA; SALUS ; VICTUS. 1. Vita (otro?) denotes 
 the duration of life, in opp. to mors ; whereas s a 1 u s 
 (from 0X09?), the safety of life, in opp. to interitus, 
 exitium. 2. Vita denotes the public ; v i 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 avdrrj, ar?;), denotes any fault ; m e n- 
 da (/tar??), a natural fault, especially of the body, a 
 blemish, like fiXd/By, mendum, a fault committed, 
 especially in writing, a blunder or mistake, like d 
 
 T* 
 
234 VITUPERARE - VORAGO. 
 
 a ; 1 a b e s (X&>/3?7), a degrading fault, a stain of ig 
 nominy, like XU/ZT; ; macula ( dimin. from ynoko?), 
 a disfiguring fault, a blot, like Krj\l$.) (V. 319.) 
 
 VITUPERARE, see Reprehendere. 
 
 VIVAX, VIVIDUS, see Vivens. 
 
 VIRUS, see Toxicam. Vivus, see Vigens. 
 
 Vix ; ./EGRE. V i x (T^KO) means scarcely, and re 
 fers, like <r^oX?7, only to a thing that was near not tak 
 ing place, in opp. to omnino non, Cic. Att. iii. 23 ; 
 whereas se g r e means with much ado, like /^oXt? and 
 Xo7fc9, and refers to the agent, who is in a state of anx 
 iety as to whether he shall succeed or fail, in opp. to 
 facile, Cic. Sen. 20. (iii. 94.) 
 
 VOCABULUM, see Verlwm. VOCARE, see Nbminare. 
 
 VOCIFERARI, see Clangere. 
 
 VOLUCRES ; AVES ; ALITES. V o 1 u c r e s (from 
 eX/fat) means whatever flies, including winged insects, 
 like Trryvos ; whereas a v e s and a 1 i t e s mean only 
 birds ; a v i s (aero?) as a general term in natural his 
 tory for any bird, like opws ; a 1 e s (from ala) as a se 
 lect expression only for a larger bird, like oiWov, espe 
 cially the eagle, and a 1 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 osci- 
 nes, or those birds whose song and cry must be inter 
 preted. Ovid, Art. Am. iii. 410. Jovis in rnultis dev- 
 olat ales aves. Hor. Od. iv. 2, 2. 4. Virg. Mu. xii. 247. 
 Cic. N. D. ii. 64. (v. 207.) 
 
 VOLUNTATE, S66 Sponte. VOLUPTAS, 866 Cupido. 
 
 VORAGO ; VORTEX ; GURGES. V o r a g o (o/^o?) 
 and the poetical word, of foreign origin, barathrum, 
 denote an abyss in water, which may be either in a 
 pool, pond, or sea ; whereas vortex and g u r g e s 
 suppose water in motion ; vortex moves in a horizon 
 tal direction, so that its water turns in a circle, and 
 hinders whatever swims therein from escaping ; g u r g e s 
 (from 70/9769 ? or 7^/370^09?), in a perpendicular d\r 
 rection, so that it drags down whatever comes into its 
 
VOX VULTUS. 235 
 
 eddy, into the depth below. Liv. xxviii. 30. Navis re 
 tro vortice intorta ; compare with xxii. 6. Deficientibus 
 animis hauriebantur gurgitibm. (v. 155.) 
 
 Vox, see Verbum. 
 
 YULNUS ; PLAGA ; ULCUS ; CICATRIX ; SAUCIUS. 1. 
 V u 1 n u s and p 1 a g a denote a wound from without ; 
 v u 1 n u s (from lanius ?) by means of a weapon, or 
 other cutting instrument ; p 1 a g a, by means of any 
 instrument carried with intention to injure ; whereas u 1- 
 c u s (aXof , a>Xf ) 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, saepe vulnera, nonnunquam necera 
 reprsesentantes adversantibus. Plin. H. N. xvi. 12. 
 Gels. viii. 4. 2. Vuln e r a t us means wounded in 
 general ; s a u c i u s, so wounded as to be untit 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 Fades. 
 
INDEX OF GREEK WORDS. 
 
 This Index embraces all the Greek words contained in the Latin 
 
 nyms, and will afford valuable aid in elucidating many Greek synoi 
 
 The figures reier to the pages of the book. 
 
 ^^,35 
 
 dStvd?, 16 
 
 at/xa, 191 
 
 dya^ds, 30 
 
 d.doXe(T)(ia, 91 
 
 atvos, 26, 189 
 
 ayaXyaa, 103 
 
 ae^Xo?, 204 
 
 ctiat, 230 
 
 ayai/os, 58 
 
 dctSctv, 32 
 
 ato Xoi/, 220 
 
 aya7rr), 61 
 
 detpat, 16 
 
 aio Xo?, 220 
 
 dyeiv, 9 
 
 deipco, 16 
 
 atpeiv, 209 
 
 dyetv KOL </>epeiv, 221 
 
 acts, 222 
 
 aipo/xevry, 117 
 
 dyei pav, 9, 80 
 
 deo-at, 16 
 
 aicr^eo-^at, 37 
 
 dyeipw, 3, 160 
 
 ttT09, 234 
 
 atcrt/xos, 103 
 
 dye Xr;, 160 
 
 a^, 130 
 
 atcr^pdq, 213 
 
 dy/cdX?;, 232 
 
 aTJp, 16 bis 
 
 atretv, 186 
 
 ayKas ava-ynd^eiv, 231 
 
 a9Xios, 66 
 
 atx/x>i, 4 
 
 dyXads, 129 
 
 a^Xov, 171 
 
 atwi/tov, 46 
 
 dyvds, 188 
 
 al, 26, 189 
 
 d/caXd?, 134 
 
 ayowj, 131 
 
 aiavd?, 172 
 
 dKt(r^ai, 135 
 
 dyos, 188 
 
 cuyiaXos, 185 
 
 d/cepato?, 177 
 
 aypio?, 187 
 
 aiSero-^ai, 224 
 
 aK>j, 24 
 
 dypotKo?, 187 
 
 cuoio?, 46 
 
 d/ojpaTog, 177 
 
 dypo s, 231 bis 
 
 at^eiv, 22 
 
 aK/xrj, 4 
 
 dypuTTVos, 230 
 
 at^o s, 25 
 
 d/coXov^etv, 42 
 
 dyxicrrets, 145 
 
 at^ovcra, 6 
 
 a/co?, 135 
 
 ay^co, 53 
 
 at^co, 6, 31 
 
 dKoveiv, 26 
 
238 
 
 INDEX OF GREEK WORDS. 
 
 , 27 
 d/cpos, 209 
 a/<T7?, 185 bis 
 a/ccm/, 139 
 
 , 232 
 
 71 
 
 dAyeu/, 88 
 dXyos, 53, 66 
 dAe yeij/, 61, 150, 
 
 154, 181 
 dXe eiv, 232 
 dXes, 122 
 aXr/fj.a, 124 
 175 
 
 dXta, 43 
 dXis, 192 
 aAn/r, 194 
 dX/c??, 9, 91, 217 
 aXXot, 31 
 aXo 235 
 dX<;, 134 
 dXcros, 199 bis 
 aXris, 199 
 dXv/cros, 66 
 s, 232 
 
 ?, 10 
 
 217 
 
 , 233 
 d/xavpos, 151 
 d/xeXya), 133 
 dytxeva?, 85 
 dyxevT/va Kaprjva, 202 
 
 d/xepyetv, 70 
 d/xepycov, 135 
 d/xepi/xvos, 216 
 d/xeuco, 114 
 
 , 131 
 195 
 144 
 146 
 
 218 
 
 , 102 
 146 
 
 ava.yK.ri ecrrtV, 146 
 232 
 i, 167 
 222 
 , 111 
 , 207 
 37 
 
 , 136 
 147 
 
 , 175, 228 
 di/ttTrretv, 2 
 
 , 1 74 
 
 , 109 
 di/ao-Tracrro?, 6 
 avSov, 20 
 aTi ai , 146 
 
 , 198 
 s 103 
 
 , 97 
 cu/ami, 81 
 
 dve/xos, 16 bis 
 
 o, 106, 118 
 , 158 
 avecrw Sovpcu, 102 
 di/evpetv, 112 
 
 97, 175 bis 
 , 109 
 , 99 
 ?, 99 
 
 . 97 
 avt.a, 53 
 
 avioiv, 102 
 
 ^at, 226 
 
 222 
 
 avTidveipai, 233 
 avncn arvy?, 6 
 
 94 
 
 dvrpov, 202 
 avraXo?, 144 
 
 r, 179 bis 
 180 
 76 
 
 xv, 222 
 131 
 V, 14 
 en/, 203 
 u, 222 
 
 36 
 173 
 
 , 3G 
 )Xecrai, 1 
 
 147 
 158 
 
 O.TTO) 
 
 oaropia, 
 
INDEX OF GREEK WORDS. 
 
 239 
 
 a7ro rv)(r)<s, 34 
 
 Q.TTCKpQ.pQ.1, 146 
 
 dpa/3o9, 14, 223 
 dporov, 187 
 apdxyr), 184 
 dpydv, 10 
 dpyo 9, 23, 187 
 dpSa, 129 
 dpeo-Keveiv, 24 
 dperat, 125 
 dp^pov, 136 bis 
 dpt^9yx,o9, 45, 197 
 d.pio-Tpo9, 199 
 dp/ceo/, 21 
 dpvettr^at, 146 
 dpo/xara, 159 
 dporo9, 231 bis 
 dpovpa, 231 
 dp-Tra/cr-^p, 170 
 apTrr), 180 
 dpcrrjv, 97 
 dp- 1, 149 
 
 7, 233 
 
 9, 25 
 dp^ato9, 19 
 apxeiv, 116 
 
 do-7/, 192 
 dori9, 130 
 do-trta,, 76 
 o.crKo.A.OLfpo i, 183 
 dcr/cetv, 41 
 
 9, 190 
 
 dcr/x,vo9, 205 
 196 
 dcr7rt9, 195 
 dcn-?J9, 205 bis 
 
 j, 89 
 dcrrpov, 205, bis 
 dcr<^>aX^9, 216 
 drdXXco, 208 
 <xTct,Xo<f)p(jL)v, 208 
 dra.pr>7po9, 213 
 driy, 51, 233 
 dri/xta, 101 
 drpa7ro9, 115 
 drpK7;9, 227 
 avdrrj, 51, 233 
 /, 27 
 27, 197 
 av??poTr;9, 198 
 
 115 
 
 avo9, 23 
 
 ?, 230 
 avpa, 16 
 avo-109, 155, 219 
 avo-TTjpos, 27 
 auTo/xdrw9, 204 
 ivrop:dXo9, 161 
 :VT<OS, 155, 219 
 av^fjios, 130 
 27 
 
 ov, 55 
 w, 31, 78 
 192 
 r, 65 
 
 , 13 
 
 t , 4 
 79, 131 
 TV, 33 
 
 142 
 ;s, 150 
 , 136 
 
 158 
 /, 114 
 ftaKTpov, 90 
 fidvavo-oL, 75 
 142 
 i/, 79 
 fiavcfcv, 122 
 ?, 219 
 139 
 
 59, 52 
 
 233 
 /3Xayi9, 55 
 
 17, 207 
 v, 26 
 39, 213 
 129 
 
 221 
 , 217 
 133 
 59, 133, 208 
 
 , 217 
 ;9, 30 
 152 
 191 
 39, 203 
 
240 
 
 INDEX OF GREEK TVORDS. 
 
 Tata, 211 bis 
 
 ypvr>7, 177 S^Xetv, 1 
 
 yaXo;, 34 
 
 yvpya^o?, 234 8?;Xov, 20 
 
 yaXiypo s, 37, 94 
 
 yvpos, 154 Sr/Xakrcu 155 
 
 yaSpos, 91 
 
 8^/xos, 93 
 
 yeXai/, 185 
 
 8at/xo>v, 149 Sta/cpcVctv, 62 
 
 ye Xws, 93 
 
 8aKeiv 122 ! 8ia7ru.9w$ai, 63 
 
 ye/Aetv, 210 
 
 8acpv, 118 
 
 Siacrrt^at, 62 
 
 yei/cV^ai, 48, 170 
 
 SctKpv av, 118 Stareyyetv, 62 
 
 yeve-n/, 92, 206 
 
 Savos, 86 
 
 SiarptySeti/, 133 
 
 yevvaior^s, 154 
 
 SttTran?, 54 
 
 8t8i;/x,os, 68 
 
 yeVos, 92, 206 
 
 8apov, 171 
 
 8te XKetv, 87 
 
 ye i/vs, 131 
 
 5> / -i / 
 OCtCTf ? 1 O 
 
 8iepeu/, 63 
 
 yepato9, 18, 198 
 
 8a^at, 71 
 
 8i/<r;, 41, 137 
 
 yepaos, 142 
 
 8eW, 123 
 
 SioXe crcu, 1, 15 
 
 yepa?, 67, 171 
 
 8a, 146 
 
 otTrXct^, 6 8 
 
 yepovcnos, 18 
 
 Setv, 146 
 
 StTrXow, 68 
 
 ye pwi/, 18, 175, 228 
 
 Seti/os, 26 
 
 StTrXovs, 68 
 
 yewrcu, 192 
 
 Se^at, 59 
 
 S/xcos, 198 
 
 yeuto, 11 
 
 SetTTTOV, 71 
 
 8vo<^>epai, 150 
 
 r>}, 211 bis 
 
 Seio-ai, 224 
 
 80109, 68 
 
 yrjSclv, 92, 222 
 
 Setcr^at, 186 
 
 So/xoi, 6 
 
 yr]pv(D, 90 
 
 Seo?, 2G, 225 
 
 80^0, 94, 196 
 
 yiyveo-$at, 48 
 
 Scpas, 67 
 
 Sopa, 212 
 
 yXa<vpo9, 120 
 
 8ep/>ta, 212 
 
 8opv, 139 
 
 yXoia, 88 
 
 Secr/xeuetv, 124 
 
 SoOXo9, 24, 198 
 
 yXv*cv9, 208 
 
 Seo-yaot, 232 
 
 8pcttvu)^ 198 
 
 yXarrra, 77 
 
 Seveiv, 65 
 
 SpaTrer^, 161 
 
 yv^crtos, 92 
 
 Of(T^/Olt, 146 
 
 8wa//.ai, 30 
 
 yvw/xry, 196 bis 
 
 Seurcpov, 115 
 
 8wap,i9, 168 
 
 yva)j/at, 187 
 
 8ex<r-^ at > 178, 189, 
 
 Swao~$ai, 168 
 
 yopyos, 234 
 
 209 
 
 Swacrreia, 168 
 
 ypa/x/xa, 124 
 
 Sexw, 173 
 
 8u<retS^9, 213 
 
 ypo/t^xxs, 210 
 
 S^Ctl/, 178 
 
 8vcTjU.evcta, 152 
 
INDEX OF GREEK WORDS. 
 
 241 
 
 Svorota, 151 
 
 cipctv, 196, bis 
 
 evSeXe^etv, 43 
 
 Bvcr^rjfjLia, 101 
 
 eipcpog, 198 
 
 1^8109, 60 
 
 8io/xaTa, 6 
 
 eipo>i/os, 197 
 
 eve^Kecr^ai, 112 
 
 8o>pov, 67 
 
 etcrat, 49 
 
 evotre, 148 
 
 ScoTiV?;, 67 
 
 ei? e/cao-ros, 179 
 
 eVocri9 Evvw, 87 
 
 
 eis KCVOV, 89 
 
 j/ov9, 228 
 
 eyyeXav, 185 
 
 eto-peijcrcu, 114 
 
 eVreX?79, 84 
 
 eyyvav, 167 
 
 eiw^evai, 201 
 
 cVreXXeor^at, 116 
 
 eyyr s, 8 
 
 Karepos, 218 
 
 ei^Trvtov, 202 
 
 yyixrro9, 15 
 
 eKacrroi, 179 
 
 ea7rtV75, 182 
 
 ey/capTros, 86 
 
 c^ao-TO?, 179 
 
 l^ecrri, 43 
 
 lyicvos, 170, 171 
 
 K$r)/Jieiv, 174 
 
 e^ovcrta, 168 
 
 ey^eXv?, 183 
 
 K(, 31 
 
 eTrayye XXcaJat, 167 
 
 yX<>9, 183 
 
 e/o^Xt a, 178 
 
 7rtet/coi9, 99 
 
 ISos, 195, 201, 231 
 
 cK^avetv, 143 
 
 7ri$v/x,on>, 222 
 
 e Spa, 195 
 
 eKKX^crta, 43 
 
 fTTiKapTnis, 54 
 
 8(0, 11 
 
 Koixrio9, 204 
 
 eTriT^Seios, 100 
 
 >eipa, 49 
 
 eKTrepaiVeiv, 203 
 
 7Tt^OVt09, 97 
 
 eJeXovr^s, 205 
 
 K<3pa, 90 
 
 7rw8at, 32 
 
 #i/09, 92 
 
 KWV, 204 
 
 eVw/us, 23 
 
 <V, 45, 200 
 
 eXeetv, 139 
 
 epav, 61 
 
 eta, 119 
 
 eXetv, 168, 201, 221 
 
 Ipcur^ai, 61 
 
 flap, 213 
 
 e X^etv, 114 
 
 1 >t 
 
 1809, 83, 205 
 
 Xl/CT09, 76 
 
 epyao/x,ai, 54 
 
 ei8ooXov, 102 
 
 eXt^at, 120 
 
 epyacrta, 153 
 
 ci/<aw, 229 
 
 eAiai, 234 
 
 Ipyov, 9 
 
 ftKctv, 231 
 
 XXo9, 199 
 
 ep8eii/, 105 
 
 et/ceXo?, 5, 8 
 
 X09, 119 
 
 epe^co, 98 
 
 CtKWV, 102 
 
 e/Xj8ati/etv, 114 
 
 cpe(,7ra>, 185 
 
 eTXap, 212 
 
 e/XTroXav, 70 
 
 epe^etv, 22 
 
 elp.apfj.evrj) 35 
 
 e//,(a.vicrai., 155 
 
 ept^)09, 33 
 
 eipyw, 54 
 
 ev8attv, 2 
 
 epTreroV, 183 
 
 etpywv, 15 
 
 4V8aa, 159 
 
 IpTTCOV, 183 
 
 u 16 
 
242 
 
 INDEX OF GREEK WORDS. 
 
 eppeu , 71 
 
 ^X e 5 71 
 
 /^aAAoti, 180 
 
 cppco/xeVog, 44 
 
 Ix^pa, 152 
 
 #a/xa, 16, 189 
 
 ipp<a<rSai 169, 219 
 
 tX^po?, 6 
 
 ^a/xctd?, 16 
 
 Ippaxro, 29 
 
 ex^oo, 6 
 
 $aj/aro5, 142 
 
 epo-77?, 210 
 
 eX t Si^a, 183 
 
 "I/apcro?, 82 
 
 epveor^at, 226 
 
 e X t9, 183 
 
 $eacr#ai, 229 
 
 pfK6lI/, 21 
 
 XO>VOS, 3 
 
 ^e Aeiv, 221 
 
 pWS, 61 
 
 X^ 10 
 
 ^cfjifs ecrrt, 43 
 
 ecrayeipco, 9 
 
 Ixwv, 228 
 
 ^eot peta ^ttcovre?, 78 
 
 r# ore, 148 
 
 
 $eos, 149 
 
 ecrx<xro?, 75 
 
 eco, 116, 175 
 
 ^ecro-ao-^ac, 2, 186 
 
 crai, 145 
 
 077, 116 
 
 Zero s, 170 
 
 eratpat, 160 
 
 o <og, 150 
 
 -^ecopetv, 229 
 
 eraipos, 200 
 
 Cwov, 17 
 
 ^77/xwv, 3 
 
 erepov, 115 
 
 
 Sypiov, 18 
 
 Tl, 72 
 
 77yeto-$cu, 64 
 
 ^77?, 106 
 
 ero^, 49 
 
 ^Seo-^ai, 91 
 
 drjo-avpoi, 65 
 
 eros, 18, 228 
 
 7787;?, 208 
 
 ^Xav, 53, 66 
 
 ev, 29 
 
 77^0?, 200 
 
 ^opv/377, 87 
 
 6^771/779, 86 
 
 77^05, 45 
 
 $pacros, 82 
 
 u^vs, 182 
 
 rj iwv, 185 
 
 Q. O 7 
 
 *v/p(ji), o i 
 
 eijKapaia, 151 
 
 77/ca, 117, 219, 234 
 
 Spyvtlv, 118 
 
 CW77, 50 
 
 7>, 71 
 
 ^pty/cds, 144 
 
 evTropog, 65 
 
 771/1, 71 bis 
 
 ^pi^, 49 
 
 eucr/aog, 151 
 
 rjvi&c, 71 
 
 9pdvo?, 195 
 
 CVTOKOS, 85 
 
 rjviov, 88 
 
 v/*os, 16 
 
 evrpoTros, 30 
 
 777TIO?, 140 
 
 Svpa, 155 
 
 curvxT??, 78 
 
 rjorv^ia, 178 
 
 I/ uptoc?, 155 
 
 fd)dpo?, 85 
 
 77^?, 208, 230 
 
 \/(j)o. 5 2 
 
 cvxapurrw, 94 
 
 77x^779, 32, 96 
 
 ^unreveiv, 24 
 
 ct7Vcrvctt, 18o 
 
 77xi 87, 224 
 
 
 e^etvfxi, 43 
 
 
 iao-9at, 28, 135 
 
 Y>ieo""7dt J 116 
 
 vOtA(XO"(7"Ct, Io4 
 
 tSe^, 229 
 
INDEX OF GREEK WORDS. 
 
 243 
 
 tStog, 173 
 
 Ka/Jiipa.!,, 88 
 
 KeXeu^og, 115 bis 
 
 iSov, 71 
 
 /cava^ctj/, 32 
 
 /cepav^og, 89 
 
 teVat, 114 
 
 KOtVtUJ/, 5 1 
 
 KepSaXeog, 25 
 
 tepoV, 211 
 
 KaTrpog, 33 
 
 /ceiJ^eti/, 36 
 
 tepog, 188 
 
 KOLTTTtiV, 209, 222 
 
 /ceu$w, 54 
 
 t/cavog, 100 
 
 Kape/co/xocovreg, 49 
 
 K^a>v, 34 
 
 i/cai/iog, 192 
 
 Kaprjvov, 49 
 
 /ce^ap^o-^at, 95 
 
 IKCTCUClVj 186 
 
 /captg, 54 
 
 KT^Se/xovta, 45 
 
 tXapog, 91 
 
 /cap/capov, 54 
 
 KTySecrrryg, 145 
 
 iXu s, 129 
 
 /cap7rovov9xxt, 58 
 
 K^Xeti/, 134 
 
 ti/ato, 105 
 
 Kaprog, 30 
 
 KT^Xeo) TTUpt, 31 
 
 tog, 213 
 
 Kap^w, 3 
 
 KTjXig, 234 
 
 to -n/g, 116 
 
 Kapa>, 32 
 
 K^Trog, 231 
 
 tp^veg, 97 
 
 /carayeXaj/, 185 
 
 KtKtl/VOS, 49 
 
 is, 169 
 
 KaTa.Sa.fji/3tlv, 44 
 
 icwoy, 43 
 
 t<ra, 8 
 
 Karate t^at, 36, 196 
 
 KXayyct^, 39 
 
 tcrog, 5 
 
 KaraiKta, 131 
 
 /cXaSog, 93, 180 
 
 tcrrai/at, 199 
 
 Kara/catetv, 2 
 
 KXatetv, 118 
 
 to-xvew, 168 
 
 KaraKp-uTTTCiv, 36 
 
 K\avfjia, 119 
 
 to-X^pog, 219 
 
 Karaj/evetv, 43 
 
 /cXeog, 37, 94 
 
 toxog, 34 
 
 /carar^Ketv, 128 
 
 K\YJfj.a., 180 
 
 
 /cara<poveu , 203 
 
 K\ip.a, 125 
 
 Kay^a^cti/, 185 
 
 Kttra^v, 143 
 
 KXtr^g, 41 
 
 /ca$apog, 177 
 
 /caretSetv, 44 
 
 /cXoTrtog, 195 
 
 Kaieu/, 52, 219 
 
 /carexetv, 52, 133 
 
 KXvrog, 37 
 
 /cat, 72 
 
 Ka<^a^to, 71 
 
 KXwi/, 180 
 
 /cau/o g, 149 
 
 /ce Spog, 126 
 
 KV^>ag, 150 
 
 Ktttpog, 60, 151 
 
 /cetpetv, 33 
 
 Kw^acr9at, 122 
 
 /ca/oyyopt a, 131 
 
 Ketpa), 30 
 
 Koeti , 168 
 
 /cactW, 58 
 
 /cetcr^ai, 178 
 
 /cotpai/og, 53 
 
 KaXa/xog, oO 
 
 /ceta), 49, 93 
 
 Kotrat, 52 
 
 KaXXog, 25 
 
 /ce XaSog, 222 
 
 KOLT7), 50 
 
 KaXv\l/ai) 195 
 
 KeXevetv, 116 
 
 /coXa/ceta, 24 
 
244 
 
 INDEX OF GREEK WORDS. 
 
 KoXoKCuew, 24 
 
 Kporos, 87 
 
 Xeios, 120, 123 bis 
 
 KoXa, 226 
 
 KpoOcrts, 87 
 
 Xet^eiv, 120 
 
 KoXa^os, 1 
 
 Kpv/xo?, 88 
 
 Xe/crpov, 50 
 
 KoXdi^ai, 51 
 
 Kpuos, 88, 190, 191 
 
 Xe/x<^>os, 14, 20 
 
 KoXoixo, 107, 190 
 
 KpUTTTCtV, 36 
 
 Xe-Trrd?, 122 
 
 KoXo<^cov, 50 
 
 KTruo-raXXos, 88 
 
 XeVto, 122 
 
 KoXeOvds, 41 
 
 Kpvi^at, 133 
 
 XevKTy, 129 
 
 K0/xaeiv, 71 
 
 /cretVeiv, 110 
 
 Xeu/cov, 10 
 
 KO/XTy, 49 
 
 KTV7TOS, 87 
 
 XCVKOS, 126 
 
 KO/X/AOW, 41 
 
 Kmp, 202 
 
 Xeva-o-d/xcvov, 128 
 
 KO/XI//05, 177 
 
 Kupu), 48 
 
 Xewcrcreo, 127 
 
 KOTrpos, 130 
 
 KVT05, 212 
 
 Xe^ptos, 168 
 
 Kopamov, 160 
 
 KWKv ew, 119 
 
 X^peiv, 14 
 
 Ko pi?, 160, 233 
 
 KcoXov, 136 
 
 \rjo-Trj^ 169 
 
 Kopto/xat, 38 
 
 KWS, 53 
 
 Xt/5a^tv, 55 
 
 Kopprj, 49 
 
 
 Xi^os, 194 
 
 Kopva, 14 
 
 Xa/?etv, 209 
 
 XtXato/xoi, 91 
 
 Kopucrcroo, 126 
 
 Xaio?, 199 
 
 Xt/xi/T^ 119 
 
 K0pu<?7, 4, 50 
 
 Xa.Acaeiv, 91 
 
 Xt/xo s, 76 
 
 K0pv<j>ovv, 4 
 
 XttKetv, 59, 60, 167 
 
 XtTrapeti/, 186 
 
 Kocrfjieiv, 41 bis 
 
 Xa/a^eu , 118 
 
 Xfy, 52 
 
 KOO-/AOS, 99 
 
 XaKis, 118 
 
 Xoytg, 234 
 
 Korra, 34 
 
 XaXeu/, 59, 60 
 
 Xoyx?7, 139 
 
 Korravrj, 184 
 
 XaXtct, 91 
 
 XotSopta, 131 
 
 Ko^o>r>7, 48 
 
 Xa/X7ras, 32 
 
 XotSopos, 127 
 
 Koi/Aai, 194 
 
 Xa/XTTO), 126 
 
 Xot/xds, 128 
 
 Kpaa), 32 
 
 Xa^ctv, 142 
 
 Xoto-^05, 75 
 
 KpatTraXr^, 69 
 
 Xa^eo-t?, 142 
 
 Xo^tcty, 199 
 
 Kparos, 169 
 
 Xeyetv, 59 
 
 Xd^o5, 125 
 
 KpCKW, 49 
 
 Xe yto, 140 
 
 Xv^pov, 129 
 
 Kpe/xySaXov, 87 
 
 Xei)3etv, 55 
 
 XDKO^XOS, 133 
 
 KpiVttv, 229 
 
 Xei^o/xevos, 129 
 
 XV/XT;, 234 
 
 KpoKa, 49 
 
 Xet/3w, 117 
 
 Xvoxra, 14 
 
INDEX OF GREEK WORDS. 
 
 245 
 
 \vxyos, 32 
 Aw/fy, 234 
 ACDTOS, 129 
 117 
 
 i/, 159 
 &, 132 
 
 5, 78 
 //.aKpos, 73 
 /xaAaat, 223, 232 
 
 143 
 
 105, 117 
 s, 212 
 7, 132 
 
 155 
 j, 17 
 s, 14 
 /xavos, 84 
 
 /x.avrcvecT &u, 64, 96 
 fJiacr^aXrj, 23 
 yaarav, 224 
 /xarr;, 233 
 i/, 89 
 
 os, 207 
 ^ 175 
 jue ya, 131 
 /xe yas, 131 
 v, 145 
 40 
 140 
 /M6&/, 69 
 
 JJi$lVCU, 102 
 
 jtxetStai/, 185 
 
 U* 
 
 ,v " 139 
 
 jU,tpa/ctov, 175 
 137 
 
 //,ipco, 144, 177 
 , 24 
 /, 52 
 136 
 >, 32 
 131 
 
 i, 136 
 ?, 183 
 fjLViv, 133 bis 
 17 
 
 53 
 /xepo?, 136 
 
 /16CTO9, 136 
 
 fJLTd <nrovoS)v, 
 /xcrapo-tov, 16 
 
 /, 68 
 /^erewpov, 16 
 /xerecopos, 12 
 106 
 ?, 200 
 /, 140 
 ayav, 140 
 L, 116 
 /, 133 
 102 
 /, 46 
 /xiapo?, 213 
 157 
 130 
 157 
 
 09, 171 
 i/xio-09, 152 
 " ,35, 144 
 
 167 
 
 , 117,234 
 , 142 
 fjiopvcrcrew, 46 
 7, 83 
 , 141 
 , 217 
 , 145 
 , 143 
 fjivpa), 67, 134, 166 
 (Jivcrapos, 107 
 
 234 
 , 141 
 
 vao s, 211 
 vaTrrj, 199 
 rape s, 145 
 vavs, 145 
 vcavtas, 1 75 bis 
 vea 149 
 vearos, 75 
 
 I, 20 
 i/eicpos, 142 
 ?, 199 
 veo ^ev, 115 
 viov, 119 
 T/eos, 148, 175 
 veveiv, 117 
 
 i, 149 
 VTJTTIOS, 175 
 
 ,55 
 
246 
 
 INDEX OF GREEK WORDS. 
 
 vtco, 126 
 
 otvog, 233 
 
 opav, 224, 226, 229 
 
 VLKO.V, 231 
 
 otvcoo-ts, 69 
 
 6py5j/, 186, 187 
 
 VtTTTCO, 166 
 
 otdv T e7i/at, 168 
 
 dpyr?, 62 
 
 vpa, 166 
 
 otro5, 142, 233 
 
 dpyO"^at, 186, 187, 
 
 vd/xiyitos, 159 
 
 o!a>, 218 
 
 122 
 
 VUJTOI/, 68 
 
 otwvds, 234 
 
 opeKTtjs, 62 
 
 
 O/CKOS, 76 
 
 WX OS > 234 
 
 at/3ds, 10 
 
 o/ci/etv, 52 
 
 dp^ds, 22 
 
 fypos, 23 
 
 o/cvo?, 101 
 
 dp^po), 133 
 
 uy/caXetv, 43 
 
 dXerijp, 169 
 
 op$too-is, 98 
 
 vVKLV, 52 
 
 dXtytopctv, 203 
 
 opLvia, 41 
 
 ^VVZKToL, 179 
 
 oXtywpos, 216 
 
 6 pns, 234 
 
 w>$eo-is, 44 
 
 oXio"^/ civ, 117 
 
 dpo5, 84, 135 
 
 
 6X/co5, 168 
 
 dppcoSta, 225 
 
 oyKos, 142 
 
 oXoXv^etv, 119 
 
 dpo-o s, 90, 180 
 
 oSoiTroperv, 174 
 
 oXov, 211 
 
 opv^rjj 139 
 
 oSo s, 115 
 
 oXds, 119 
 
 dp^o?, 125 
 
 oovcrctcrvQ.i, 152 
 
 0X05, 180, 219, 233 
 
 ocrtov eo~ri, 43 
 
 dS(o8a, 152 
 
 oXcos, 166 
 
 do-tos, 188 
 
 oos, 90, 205 
 
 o/xaXoxT/?, 152 
 
 dcr/xry, 152 
 
 d^/xara, 27 
 
 6/xaXoos, 217 
 
 do-o-ai, 27 
 
 d$o/xai, 76 
 
 o//,^3po5, 166 
 
 6oTto-ow, 179 
 
 01 aXXot, 31 
 
 o/x^yupts, 43 
 
 do"<pp yo t5, 152 
 
 otSav, 215 
 
 o/xotog, 5 
 
 o TV^CUV, 179 
 
 OIK6TOI, 229 6/AOWS, 8 
 
 ovapov, 132 
 
 oi/cetos, 173 6/x,oi5, 217 
 
 ow-5, 26 
 
 oi/ccny?, 198 6/xws, 8 
 
 o^ap, 132 
 
 otKo8d/XT//xa, 4 joVap, 202 
 
 o*Xo5, 219 
 
 oLKTf.ipe.iv, 139 ! oWiSos, 185 
 
 ovpo<s, 135, 185 
 
 OtKTl^CH/, 139 OVT05, 52 
 
 3 j / 1 1 
 
 OU <f)CLVCL6. 14t> 
 
 01 XotTTOt, 31 
 
 ovs, 3 bis 
 
 d^ctXetv, 146 
 
 ciyjuxi, 38 
 
 67T15, 37 
 
 o<i<?, 183 
 
 0*^05, 115 j oTrtuaS^Trore, 166 
 
 dxetv, 124 
 
INDEX OF GREEK WORDS. 
 
 247 
 
 o^$ 7, 185 
 
 Traupos, 157 
 
 Trept/2oXos, 144 
 
 cr^os, 41 
 
 Tra^wco, 159 
 
 Treptetvat, 2 
 
 
 Tra^v?, 55, 165 bis 
 
 / o 
 
 Trepto O e i etv, 2 
 
 7ra$eiv, 80 
 
 TrcSai/, 39 
 
 Treo-elv, 117, 134, 193 
 
 irat&iov, 175 
 
 TreSTy, 232 
 
 TreVeo-$ai, 10, 96 
 
 Weiv, 223 
 
 TreStov, 231 
 
 Trerpat, 193 bis 
 
 mas, 175 
 
 Tre8ov, 211 
 
 7red>vetv, 90 
 
 Trots, 175 
 
 $*^ 0- ^ i p 1 
 
 Trei^at, 58 
 
 TraXaio?, 18 
 
 Tre^o?, 58 
 
 Tr^Xat, 139 
 
 TraXiv, 115 
 
 Tret^etv, 81 
 
 -rrrjXos, 129 
 
 TraXXa, 132 
 
 Tretj/a, 232 
 
 TnJ^ai, 155, 196 
 
 TraXXctKry, 160 
 
 Tretpar^s, 169 
 
 TTtaKV77, 8 
 
 7raXju,?7, 195 
 
 Tretpetv, 48 
 
 Tri^etv, 181 
 
 TravSuaus $avetv, 143 
 
 Tretpco, 5, 144, 157 
 
 TTt^OS, 8 
 
 Travrjyvpis, 43 
 
 TTK(0, 221 
 
 TTtfCpO?, 3 
 
 Travovpyos, 25 
 
 TreXaytei7 , 134 
 
 Tri/xeXiy?, 165 
 
 Travres, 179 
 
 TreXayo?, 134 
 
 Trt^Trpavat, 2 
 
 7TCtl^7"O)Si 1 6 6 
 
 TreXXo?, 46 
 
 TTtvetv, 29 
 
 Travxv, 165 
 
 Tre Xr?;, 195 
 
 TTIVOS, 46, 130 
 
 Trapa, 162 
 
 TreXwpios, 131 
 
 TriTrpaorKetv, 222 
 
 TrapaXe yecr^af, 160 
 
 TreV^os, 4, 66, 119 
 
 TriW?, 82 
 
 Trapa(TTf\\f(T&ai, 134 
 
 Trep ta, 158 
 
 Trto-rorr/?, 82 
 
 TrapavTiKCL, 182 
 
 TrcVo/zat, 232 
 
 TTtrvetv, 134 
 
 Trapa^pwv, 13 
 
 TreTrapctj/,19,48,112, 
 
 TrXavacr&u, 71 
 
 Trapa^p^/xa, 182 
 
 183 
 
 TrXa^, 8, 125, 135 
 
 Trap^i/o?, 233 
 
 TTTTOt^O?, 86 
 
 TrAe &u, 184 
 
 Trapicran , 121 
 
 TTCTTOt^W, 44 
 
 TrXe^crat, 166 
 
 Trapo?, 19 
 
 Wpa, 214 
 
 TrX^ Jwv, 65 
 
 Tras, 180 
 
 Trepatos, 132 
 
 TrXova-to?, 65 
 
 Tracrao-^ai, 11 
 
 Trepav, 214 
 
 TrXovTO?, 65 
 
 TracrcraXo?, 196 
 
 Trepav, 153 
 
 TrXvSav, 119 
 
 TraVpio9, 158 
 
 Trep^etv, 221 
 
 TrveC/xa, 16, 149 
 
 7rarpa>o9, 158 
 
 Trept, 149 
 
 TrviyoW, 25 
 
248 
 
 INDEX OF GREEK WORDS. 
 
 7ro$ti/, 164, 221 bis 
 
 Trpii/ SrJ, 171 
 
 p-i}ai, 87 
 
 TTO ^OS, 146, 164 bis, 
 
 TTpOKO, 183 
 
 p^os, 125, 184 
 
 204 
 
 Trpoo-e rt, 171 
 
 piv, 145 
 
 TroiTJ/mra, 32 
 
 7TpOO-7;KOVT5, 145 
 
 pLvrjXa.TLV) 153 
 
 Troua Xov, 220 
 
 Trpos TOVTOIS, 171 
 
 piTrr;, 185 
 
 Trot/in;, 160 
 
 7rpo o-</)Opo9, 78 
 
 poSavo?, 51 . 
 
 770007, 232 
 
 Trporepos, 19 
 
 po os, 85 
 
 TroXe/^os, 4 
 
 7rpo7re/x,7retv, 42 
 
 poTraXov, 87 
 
 TroXis, 93 bis 
 
 Trpo^epto, 102, 131 
 
 pv^/xos, 45, 197 
 
 TToXXa/as, 189 
 
 Trpot^reia, 65 
 
 pvVos, 130 
 
 TroXXos, 168 
 
 TrpvXees, 175 
 
 poj/iaXeo?, 219 
 
 TroXus, 65 
 
 Trptov, 174 
 
 pcoyu,^, 169 
 
 TTO/ATTTJ, 90 
 
 Trrepov, 10 
 
 
 TToj/09, 117, 153 
 
 7TTpv, 10 
 
 o-aKos, 195 
 
 TTovri^w, 134 
 
 Trrrjvos, 324 
 
 o-a<^ajs, 59 
 
 7TOVTO9, 134 
 
 TTTlXoj/, 10 
 
 O-^TTW, 191 
 
 Tropes eo~$cu, 1 74 
 
 7TTOp$05, 90 
 
 o-^evapos, 219 
 
 TropSelv, 221 bis 
 
 TTTcuxeta, 159 
 
 cr^ei/etv, 168 
 
 iro/oti/, 79 
 
 TT^U), 191 
 
 crtyav, 199 
 
 TTOpKO?, 210 
 
 7TVKI/7/, 175 
 
 crto ttj/ov, 191 
 
 Troppoo^ev, 173 
 
 7TVKVOS, 16 
 
 o-iawrai/, 199 
 
 Trora/xos, 85 
 
 TTV^, 175 
 
 cr/catos, 199 
 
 7TOTC, 148 
 
 TrcoXetv, 222 
 
 o-Katpco, 22 
 
 7TOTI, 212 
 
 Traiv, 160 
 
 o-KeSao-ai, 83 
 
 7TOTVIOS, 168 
 
 
 o-KeXXco, 130 
 
 7TOT09, 29 
 
 pa/^curo-eti , 14 
 
 0-/077TlW, 90 
 
 7rpaei9, 9 
 
 pai^os, 154 
 
 CTKrjif/aL, 90 
 
 Trpaos, 140 
 
 pa^o?, 180 
 
 cr/aoets, 151 
 
 Trpa.crcrf.Lv, 153 
 
 /Se^os, 136 
 
 crKXfjpOV, 55 
 
 ?rpai5s, 30 
 
 pCTTOJ, 87 
 
 crK\r)p6<s, 23, 194 
 
 TrptovSuVr??, 175, 228 pev/xa, 85, 187 
 
 CT/coTreXot, 194 
 
 / 1 rr | je^ -IOT 
 
 TTpTlVTJS, 1/4 1 pfO"(Xl, io< 
 
 CTKorepw, 150 
 
 vpuur&cu, 70 |pi^y/u.tV, 185 
 
 07COTOS, 150 
 
INDEX OF GREEK WORDS. 
 
 O-KVTOS, 195 
 airaSav, 122, 210 
 o-Trai/, 29 
 cnrapd^ai, 167 
 o"?rapyav, 215 
 cnrdprr], 121 
 o~7raTaAaV, 165 
 
 O~7TOS, 202 
 
 o-TrrjXaiov, 202 
 202 
 :L, 96 
 o-re AAco, 192 
 orevos, 15 
 OTCVWTTOS, 15 
 o-repea, 96 
 
 206 
 , 19 
 crrtA/Ja), 126 
 0-TiX.r), 96 
 ariai, 106 
 ortyos, 192 
 
 ./, 124 
 s, 215 
 % 61 
 , ^,90 
 crropxaeiv, 212 
 o-rox(iC eor< ^ at J 214 
 (TTO^d^ofji.aL, 229 
 o-Tpa/3os, 206 
 crrptfaiv, 227 
 o-rpe^w, 19, 222 
 5, 198 
 s, 25 
 
 r, 222 
 
 o-vapos, 205 
 
 ?, 145 
 
 :v, 102 
 42 
 ;, 43 
 
 ?, 34 
 175 
 s, 179 
 ?, 180 
 35 
 
 ?, 145 
 o-vveyyus, 8 
 
 , 43 
 
 (TW^ia, 154 
 44 
 o-woSos, 43 
 
 ?, 106 
 ;, 210 
 ?, 16 
 /, 76 
 , 76 
 
 L, 111 
 
 ;, 87 
 i, 87 
 
 o-<r/Koa>, 157 
 i, 38 
 ?, 3 
 /, 215 
 139 
 
 /, 139 
 212 
 83 
 
 Ta 
 
 crxoLvos, 121 
 cr^oXr], 234 
 orcopo?, 3 
 o-a)5, 190 
 
 190 
 
 TaAatTrwpt a, 117 
 73 
 
 rapaKTO5, 67 
 
 rapa^at, 165 
 
 rapyavov, 130 
 ivpir)$ov ^SAcTreiv, 26 
 i0ii/, 26, 117, 207 
 t X 5v, 35 
 
 retVetv, 212 
 
 reipea, 205 
 
 retpav, 120 
 
 35, 84 
 
 ret^os, 144 
 ?, 84 
 208 
 re Aos, 84 
 revayo5, 119 
 repas, 205 
 rep/xa, 84 bis 
 rcpo-ci), 23, 211 
 e X l/ t Tat j 75 
 ^Ac, 173 
 r^Ad^ev, 173 
 /, 133 
 
 80, 232 
 ?, 144 
 TO KOS, 86 
 
250 
 
 IKDEX OF GREEK WORDS. 
 
 82 
 ToA/xtov, 80 
 
 T07T09, 125 
 
 ropoV, 26 
 rpayav, 215 
 rpayo9, 33 
 Tpave9, 214 
 rpaai, 25 
 213 
 9, 68 
 26, 28 
 rpe/ca), 227 
 Tpe/x<o, 225 
 rpeVetv, 227 
 
 115 
 9,25 
 v, 120 
 7, 139 
 n, 215 
 
 TVT^09, 158 
 
 9, 117 
 
 o, 207 
 ri, 35 
 rv^ov, 34 
 
 ias, 216 
 vyteti/o9, 190 
 vypo v, 216 
 i;ypo9, 55 
 
 VCT09, 166 
 
 { AaKTeu , 122 
 vXrj, 199 bis 
 VTrap, 202 
 
 , 209 
 
 turves, 202 
 
 vTTOij/ca, 113 
 vs, 210 bis 
 vcrraro9, 75 
 {i</>r), 25, 123 
 
 as, 12 
 216 
 
 ^,231 
 it, 167 
 
 t, 209 
 
 ivw, 126 
 
 r, 126 
 <f>dvai, 59, 60 
 </>avepaJ9, 19 
 <ao9, 129 
 <^cxpyvv/At, 219 
 <ap/xaKov, 135 
 <>dpvy) 77 
 <^ai;crT^pto9, 78 
 <eyyetv, 83 
 ^>eyyo9 5 129 
 <eyyco, 126 
 <f>fpeiv, 76, 80 bis 
 
 epw, 56, 85 
 
 rj/xr?, 187 
 i, 155 
 
 ^p 9, 18, 187 
 
 Q -/ o o 
 
 Criveti , oo 
 
 Q o ,1 
 
 OriVCO, o4 
 
 JJ7TW9, 99 
 
 , 61, 201 
 
 . 152 
 14 
 Jat, 22 
 
 78 
 
 <Aeya), 78, 126 
 ^>Aeuco, 129 
 0Aea>, 118 
 
 ,125 
 ;w, 84, 85 
 
 00U/05, 90 
 
 (froirav, 114, 181 
 
 (>OVVIV } 111 
 
 97 
 
 15, 170 
 iv, 80 
 
 83 
 -, 83 
 , 142 
 )5, 44 
 <f>pdgai, 79, 87, 219 
 -, 226 
 
 , 218 
 15, 53 
 <^)uya9, 161 
 ^uetv, 203 
 ovActcQ-t, 8 9 
 <f>v\ov, 92 
 
 I ^\ ^ fro 
 
 (pvA.ov ^X U)V ^ 
 c^ uow.ei ^?, 78 
 </roa>, 85, 86, 170 
 
 -, 56 
 
INDEX OF GREEK WORDS. 
 
 251 
 
 88 
 
 /, 222 
 .tVo), 33 
 e, 29 
 
 ?, 117 
 XaAivck, 87 
 4 211 
 ds, 198 
 /, 209 
 ao9, 222 
 /, 96 
 
 ctSevai, 94 
 <epeiv, 94 
 cm)* 33 
 
 96 
 /, 58 
 
 , 75 
 ?, 188 
 Xepo-09, 98, 225 
 
 X#ecru/o9, 98 
 X^cov, 97, 211, bis 
 
 , 33 
 
 113 
 
 7, 174 
 xAota, 113 
 
 129 
 39, 233 
 , 33, 210 
 ;, 38 
 Xopratos, 98 
 
 -, 96 
 7, 146 
 -, 222 
 
 Xpecr/xoAoyetv, 96 
 
 30 
 
 , 172 
 , 60 
 
 , 212 
 *, 216 
 , 41 
 , 114 
 
 -, 125 
 
 , 32 
 35, 188 
 19, 193 
 
 , 76 
 
 \f/-r)\a(f>av, 144 bis 
 , 188 
 
 , 61, 193 
 61, 78 
 j^iAo5, 157 
 i/fiAoco. 221 
 1/^0709, 183 
 
 , 130, 213 
 
 ^05, 76, 88 
 
 ^wpo9, 177 
 
 wa, 135, 185 
 32 
 
 39, 20 
 
 , 3 
 
 , 217 
 , 235 
 23 
 wvo?, 171 
 
 0)S OIKV, 38 
 
 126 
 
WARREN F. DRAPER, 
 PUBLISHER AND BOOKSELLER, 
 
 ANDOVER, MASS., 
 
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 COMMENTARY ON THE EPISTLE TO THE ROMANS. By 
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 COMMENTARY ON ECCLESIASTES. By MOSES STUART, late 
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 Introduction, by SAMUEL H. TAYLOR, LL.D., Principal 
 of Phillips Academy. 12mo. $2.00 
 
 Professor J. R. Boise, of the University of Chicago, thus writes in the 
 March number of the Illinois Teacher : " The selection of essays made by 
 Dr. Taylor is eminently judicious, and presents the views of many 
 leading writers, both in Europe and in this country. The Introduction, 
 containing about thirty pages, gives, first, a concise and clear sketch of 
 the history of the controversy on the value of classical studies ; and then, 
 several reasons why the highest benefits of classical study are seldom 
 reached in this country. On this latter point, we know of no one better 
 qualified by education and long experience as a teacher to speak wisely 
 
 To all who desire the best collection of essays in our language on 
 
 classical study, the work of Dr. Taylor will be very welcome. It should 
 have a conspicuous place in every school-library, and in the private 
 
 library of every educator in our land Not the least valuable part of 
 
 the volume is the Introduction, in which Dr. Taylor so ably, clearly, 
 and fairly balances the arguments on the two sides." 
 
 " We commend the book as a valuable collection of essays on the 
 higher methods of mental training." American Presbyterian. 
 
 The Theology of the Greek Poets. By W. S. TYLER, 
 Williston Professor of Greek in Amherst College. 12rno. 
 Cloth. $1.75 
 
 " Professor Tyler has here produced a work which is an honor to 
 American literature. It is well fitted to be a classic in our Colleges and 
 Theological Seminaries. It furnishes admirable illustrations of the truth 
 of both natural and revealed theology, and suggests original methods 
 for the defence of these truths." Bi/iliotheca Sacra. 
 
 " The book is an important contribution to natural theology. It 
 traces the relation of the theology of the Greek poets to that of Christ. 
 Prof. Tyler does his work with the mind of a master." Zion s Herald. 
 
 The Kingdom of Christ on Earth: Twelve Lectures 
 delivered before the Students of the Theological Seminary, 
 Andover. By SAMUEL HARRIS, Dwight Professor of 
 Systematic Theology in Yale College. 8vo. $1.75 
 
 " These lectures are characterized by a firm grasp of the subject, by 
 profound and thorough comprehension of the facts and principles which 
 it involves, by a lucid and connected method, and a perspicuous and 
 popular style. The subject is of the very essence of the Christian sys 
 tem. The specific views presented are judicious and sound. The 
 student in theology will find that a careful study of these lectures, pur 
 sued so far as to bring the whole presentation into living and shaping 
 relation to his religious thought, will be of inestimable advantage to him 
 in clearing away mists and difficulties, in harmonizing and systematizing 
 his religious knowledge, in opening views into remoter fields of truth, in 
 guiding and quickening his mind generally in its contemplation of 
 religious truth." The College Courant. 
 
 4-74 
 
Books Published by W. F. Draper. 
 
 IForJcs of William G. T. Shedd, recently Professor of 
 Ecclesiastical History in Andover Theol. Sent. 
 
 Discourses and Essays. 12mo. pp. 324. $1.50 
 
 " These elaborate articles are written in a lucid and racy style, and in 
 vest with a rare interest the themes of which they treat. Bibliotheca Sacra. 
 
 " These Discourses are all marked by profound thought and perspicuity 
 of sentiment." Princeton Review. 
 
 " These Essays are, every one of them, a rich treat for the thinkers, 
 the lovers of deep thought ; of thought clothed in a strong, terse, stern, 
 clear expression." Methodist Quarterly Review. 
 
 " Papers like these are worthy the deepest study and the warmest ad 
 miration of the best minds ; the entire volume is a storehouse from which 
 thoughts rich and truthful may be drawn." Presbyterian Quarterly. 
 
 Lectures upon the Philosophy of History. 1 2mo. 75 cts. 
 
 " This volume consists of four Lectures, of which the following are the 
 titles : The Abstract Idea of History ; The Nature and Definition of 
 Secular History ; The Nature and Definition of Church History ; The 
 Verifying Test in Church History. It is written in a lucid style, and 
 will interest the students of theology and of history. Bibliotheca Sacra. 
 
 " The style of these Lectures has striking merits. The author chooses 
 his words with rare skill and taste, from an ample vocabulary ; and writes 
 with strength and refreshing simplicity." New Englander. 
 
 Outlines of a Systematic Rhetoric. From the German 
 of DR. FRANCIS THEREMIN, by W. G. T. SHEDD. $1.00 
 
 " The Introductory Essay which Professor Shedd has prefixed to this 
 valuable Treatise, is elaborate, vigorous, impressive. It excites the mind 
 not only to thought, but also to the expression of thought to inward 
 and outward activity. The whole volume is characterized by freshness 
 and originality of remark, a purity and earnestness of moral feeling."- 
 Bibliotheca Sacra. 
 
 " The subject is ably unfolded in this compact yet thorough treatise. 
 What, however, is exhibited by Theremin in a dry light, in the form of 
 naked philosophic statement, is displayed by Professor Shcdd in his In 
 troductory Essay, with that glow of life, beauty, and force which distin 
 guishes his writings." Princeton Review. 
 
 Guericke s Church History (Ancient Church ; including 
 the First Six. Centuries). 8vo. $3.00 
 
 " Characterized by research, devoutness, firm grasp of evangelical truth, 
 and careful exhibition of the practical as well as the intellectual aspects of 
 Christianity." North British Review. 
 
 " We regard Professor Shedd s version as a happy specimen of the 
 transfusion, rather than a translation, which many of the German treatises 
 should receive. The style of his version is far superior to that of the 
 orignal." Bibliotheca Sacra. 
 
 Guericke s Church History Mediaeval Church. $1.50 
 " This portion of Guericke s Church History continues the account 
 down to A.D. 1073, when Hildebrand ascended the Papal chair as Greg 
 ory VII. With the previous volume, this addition comprises the History 
 of the Church during the first ten centuries. 
 6-74 
 
Books Published by W. F. Draper. 
 
 Remarks on the Internal Evidence for the Truth of Re 
 vealed Religion. By THOMAS ERSKINE, Esq., Advocate. 
 Third American, from Fifth Edinburgh Ed. 16mo. 75 cts. 
 
 " The entire treatise cannot fail to commend the positions which it ad 
 vocates to intelligent and considerate minds. It is one of the best, 
 perhaps the best, of all the discussions of this momentous subject." 
 Congregationalist. 
 
 " This argument of Erskine for the Internal Evidence of the Truth of 
 Revealed Religion, is the most compact, natural, and convincing we 
 have ever read from any author." Christian Chronicle. 
 
 "No man ought to consider himself as having studied theology unless 
 he has read and pondered and read again Erskine on the Internal Evi 
 dence. " Independent, 
 
 Writings of ArchbisJiop Whately. Published under the 
 sanction of the author, from the latest revised editions ; viz. 
 
 Essays on some of the Difficulties in the Writings of St. 
 Paul. 12mo. Cloth extra, gilt tops. $1.50 
 
 "Dr. Whately s writings are characterized by sound thought and solid 
 judgment. Clear and solid sense is his peculiar characteristic. He is 
 often ingenious, generally candid, almost always plain and transparent." 
 Bibliotheca Sacra. 
 
 " An excellent work." New York Evangelist. 
 
 " The Archbishop s writings are a part of the sterling theological let 
 ters of the age, and ought to be possessed by all the studious and 
 thoughtful." Journal and Messenger. 
 
 " This book had passed through at least eight editions in England 
 before its publication in this country. Dr. Whately is alwavs entitled to 
 a hearing. Never profound, he is always clear; never very original, he 
 is always instructive ; never disgustingly dogmatic, he always seems to 
 feel a serene assurance that he has exhausted the whole subject, and 
 that his verdict is final ; always positive and didactic, he is yet never 
 extreme, but always takes the middle and moderate view." Watchman 
 and Reflector. 
 
 Essays on some of the Pecularities of the Christian Reli 
 gion, and Historic Doubts concerning Napoleon. 
 12mo. pp. 264 arid 48. Bound in 1 vol. Cloth extra, 
 gilt tops. $1.50 
 
 Historic Doubts concerning Napoleon. 12rno. Paper 
 covers, 25 cents ; cloth, 50 cents. 
 
 About the year 1821 Whately published this Essay anonymously. It 
 was designed as an answer to Hume s objections to the credibility of the 
 Christian miracles. Following Hume s method, Whately gravely argued 
 the improbability of the existence of the first Napoleon, and demonstrated 
 that, on Hume s principles, the testimony in relation thereto could not ba 
 credited. 
 
 7-74 
 
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