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This text includes characters that require UTF-8 (Unicode) file encoding, primarily individual Greek words:

This text includes characters that need UTF-8 (Unicode) file encoding, mainly individual Greek words:

ταράξαι, μέριμνα

ταράξαι, worry

There are also a number of œ (oe) ligatures.

There are also several œ (oe) ligatures.

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All brackets are in the original; this material seems to have been added by the translator. Outlined paragraphs were added by the transcriber.

Links to cross-references in the Handbook lead to the entry word. Links in the Index lead to the top of the page. In all links, non-trivial errors are underlined in red with popup explanation. Double redirects such as

Links to cross-references in the Handbook lead to the entry word. Links in the Index lead to the top of the page. In all links, non-trivial errors are underlined in red with a popup explanation. Double redirects such as

Adamare, see Amare.
Amare, see Diligere.

are linked to the final destination word, again with popup explanation.

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Contents
Handbook of Synonymes
Index of Greek Words
Errors and Inconsistencies

DÖDERLEIN’S HAND-BOOK

OF

LATIN SYNONYMES.

TRANSLATED BY

REV. H. H. ARNOLD B.A.

WITH

AN INTRODUCTION

BY

S. H. TAYLOR, LL.D.

Publisher’s Device: Nolumus Vos Ignorare

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

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

STEREOTYPED AND PRINTED BY
W. F. DRAPER, ANDOVER.

Contents
(added by transcriber)

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

Introduction

Author’s Preface

Handbook of Synonymes:

__A_TAG_PLACEHOLDER_0__:

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

Index of Greek Words

Publisher’s Advertising

iii

INTRODUCTION
To
THE U.S. VERSION.

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

Dr. Ludwig Döderlein, the author of this work, was born in 1791 and became a professor at the University of Erlangen. He is a distinguished philologist and has written several important philological works. The most significant of these include: “The Formation of Latin Words,” “A Homeric Glossary,” “Handbook of Latin Etymology,” and “Latin Synonyms and Etymologies,” which spans six volumes. He spent over twelve years on this last work, with the first volume published in 1826 and the last in 1828. The volume presented here was prepared by the author from this latter work and was first published in 1840. After spending several years familiarizing ourselves with most of the best manuals on Latin synonyms, we find this one superior to all of them and more suited to the needs of students. It demonstrates a deep and thorough understanding of the language and a careful distinction between words that have similar meanings. The distinctions are generally well-founded and clearly articulated. While some distinctions may at times seem overly nuanced and subtle, close observation and further study often clarify such impressions. The differences between related words can arise from various sources. It might involve genus and species; it could be historical, with one being used at one time and another at a different time; or it could be that one is abstract while the other is concrete; one is literal while the other is figurative; one is the more common expression while the other is the more elegant; one may be a prose word, while the other is more poetic; one may belong to a specific type of poetry, while another belongs to a different type. The difference can also stem from the perspective the writer takes. Quies means rest; requies also means rest, but the latter implies that the writer is considering a previous state of unrest. There are also other differences that arise from the fundamental nature of the words.

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

The benefits of studying synonyms in a classic course are too significant to overlook. Understanding them provides students with a depth and accuracy of their author's meaning that would otherwise be impossible to achieve. The essence of a sentence often hinges on a subtle nuance expressed by a specific word that a similar one wouldn't convey; if this nuance isn't recognized, the writer's message is either misunderstood or only partially grasped.

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

Once again, the practice of paying attention to the correct use of words that are related in meaning—whether one is general and the other specific, one abstract and the other concrete, one literal and the other figurative, or whatever the reason for the difference—remains one of the key advantages of studying classics. The entire process of this study, when done correctly, involves “weighing conflicting possibilities,” and having the ability to carefully judge is often essential in understanding the specific idea conveyed by related words. If these distinctions are elaborated on, like in a text on synonyms, the student’s mind is trained for detailed and careful observation, requiring them to notice and clarify these distinctions, formulating them clearly in their own mind and expressing them in their own words.

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

Besides the more direct benefits that come from studying synonyms, there will be a greater interest in classical studies. vii Young minds naturally enjoy comparing things and identifying similarities and differences. This aspect shouldn't be overlooked, especially when it can be so beneficial. It will help to make classical study less dull and empty, as it often is, and will bring some vibrant elements to languages that are usually seen as “dead.”

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

The meaning of a specific word is often made clearer by stating its opposite. The connection, or nuance of thought, that can't be fully expressed by a straightforward definition—or maybe even by words at all—is clarified by showing what it contrasts with. The author has used this valuable technique for clarification with great success in this work.

While the author has “omitted all detail in the treatment of Greek synonymes” in this compend, he has very wisely sought out the viii 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.

While the author has “omitted all detail in the treatment of Greek synonyms” in this compendium, he has wisely found the closest corresponding Greek term and placed it alongside the Latin word being explained. This way, the Greek word can often provide insight for more advanced scholars into the Latin, and vice versa. As a result, the work is indirectly valuable for clarifying Greek synonyms.

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.

The current edition of this work is reprinted from the second London edition, which is basically the same as the first, with a few corrections and enhancements.

S. H. T.

S.H.T.

Andover, January, 1858.

Andover, January 1858.

THE
AUTHOR’S PREFACE.

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

The request has come to me from various sources, especially from several respected teachers, to see the key findings of my larger work on Latin Synonyms and Etymologies condensed into a handbook. Even though the past twelve years have seen an influx of similar handbooks in the market by authors like Habicht, Ramshorn, Jentzen, and Schmalfeld, I have no hesitation in fulfilling the request by publishing this Abridgment. I believe that my method and how I have organized my materials are completely different from those used by those respected authors, and I hope this isn’t seen as boasting or undervaluing their contributions. The Abridgment I present to the public contains, I hope, everything essential from my larger work; for this reason, I have left out some less critical details; namely,—

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

First,—All etymological deductions. However, I don't want to completely give up my principle of linking etymology with synonyms, so I've included it in parentheses whenever it wasn't obvious enough to make it unnecessary or too far-fetched to cast doubt on the etymology. Many examples of this kind will likely seem strangely awkward, especially to those who aren't familiar with etymological research. But it would be too much to reference every instance to the principles established in the Treatise on the Formation of Latin Words, which I've added as a Supplement to my larger work. I must, therefore, ask those readers and critics who haven't read my treatise to disregard (if I may use a legal term) the words in parentheses or to hold off on their judgment regarding them.

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

Secondly, I have left out all the similar passages and those that are related but don’t hold enough weight as proof. On the other hand, I have included in detail those excerpts from the classics where the ancients used synonyms in their speech, not through grammatical analysis, to highlight their differences. When such excerpts were missing, I often placed several passages from the same author side by side, where he seems to have pointed out a specific meaning in a particular expression.

Thirdly,—I have omitted all critical and exegetical discussions. The more scientific form of my larger 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.

Thirdly, I've left out all critical and explanatory discussions. The more academic style of my larger work gave me the chance and the necessity to engage in those discussions; however, in this Abridgment, I've decided it's best to exclude them altogether, except in a few cases.

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

Fourthly, I have left out all the details regarding the Greek synonyms. However, I believe it’s crucial to find the closest corresponding expressions in both Greek and German and place them next to the Latin synonym. At the same time, I aim to clarify and intuitively grasp the exact meaning and scope of the Latin term by including words that are strictly opposed to it.

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

Fifthly,—I have left out the opinions of other writers on synonyms. In my larger work, I included distinctions from Latin grammarians like Varro, Cicero, Agrætius, Pseudo-fronto, and Pseudo-palæmon, often just as interesting tidbits. I also referenced modern writers on synonyms such as Popma, Hill, Dumesnil, Smitson, Habicht, Ramshorn, Jentzen, and others, whether they agreed with me or not. Instead, I will simply refer you to the quotations in my larger work, and I’ve added the volume and page numbers at the end of each article where these quotations can be found.

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

Sixthly, I’ve left out synonyms that are very rarely used and differ only slightly from one another. In my larger work, I included many expressions, Once said, that appear only once, and their differences can’t be understood from the general use of the language but can only be guessed based on etymology and other sources. These expressions aren’t important for the purpose of this Hand-book. The same goes for many synonyms that can only be distinguished with a microscope. Such synonyms are plentiful in my larger work and have drawn criticism for being “hair-splitting.” I must acknowledge this fact, but I won't see it as a criticism; surely, it’s the job of a scientific writer on synonyms to not only distinguish words that are similar in meaning but also those that seem equivalent. The more they appear equivalent, the harder it is to grasp their essential differences, making the guidance of a synonyms guide all the more necessary. Therefore, if we agree that words identical in meaning don’t exist, and that it’s morally impossible—if I may say so—that they should exist, the only questions are whether it’s worthwhile to explore their differences and whether it can even be done. Science will easily affirm the first question; regarding the second, there’s at least no presumption in trying. A distinction is quickly found when comparing several words with the one in question, and if these contrasting words are also synonymous with one another, it follows that their meanings are so closely related that they can be interchangeably used as synonyms in all contexts. Their differences may be insignificant for speaking and writing but are crucial for a deeper and more refined understanding of the language itself. This is why hair-splitting is acceptable. Can there be any doubt that a distinction will be minor as it stems from the individual feelings of its users? Such distinctions in synonyms are most prominent in one’s mother tongue; it’s only necessary that the feelings they come from aren’t vague and unfocused. In the introduction to the fourth part of my work, I have shown , I hope, enough openness and tolerance regarding the need to adhere to these minute distinctions and choose expressions accordingly. This serves to justify those criticized hair-splittings; those discoveries of atoms, or as my late friend Bremi put it, keen discernments of atoms, which were appropriately placed in my larger work, focused more on science than instruction; in the current Hand-book, aimed at school use, especially for mastering the art of writing Latin, my preference for such fine distinctions would be out of place. Therefore, I have mostly omitted those distinctions but not with the intention of silently retracting them.

I here submit a few observations to the notice of schoolmasters. For the purposes of instruction, synonymes may be divided into three classes; the first embraces those which the scholar cannot too quickly learn to distinguish, because their affinity is merely xiv apparent, arising from their being translated by the same word in the mother-tongue; for instance, liberi and infantes; animal and bestia; hærere and pendere; sumere and adimere; hostis and inimicus. The interchange of such synonymes may be counted a blunder of the same sort as that which is called a solecism. To the second class belong those synonymes which may be distinguished from each other with ease and certainty, but which are, at the same time, so nearly related in meaning, that the ancients themselves use them, without hesitation, as interchangeable; for instance, lascivus and petulans; parere and obedire; ater and niger; incipere and inchoare; mederi and sanare; vacuus and inanis; spernere and contemnere; tranquillus and quietus. As long as the scholar has to contend with the elements of grammar, the teacher may leave him in the erroneous opinion, that these expressions have exactly the same meaning; but, when further advanced, he must be taught to distinguish them, partly in order to accustom him to that propriety of expression which is necessary in writing Latin; partly, without reference to composition, as a very useful mental exercise. In the third class I rank those words whose differences are not to be ascertained without trouble, and cannot be deduced with full evidence from the old authors, and which, probably, were but dimly discerned even by the ancients themselves; for instance, lira and sulcus; remus and tonsa; pæne and prope; etiam and quoque; recordari and reminisci; lævus and sinister; velox and pernix; vesanus and vecors; fatigatus and fessus; collis and clivus. Such distinctions are of little or no xv consequence in composition, except when it is necessary to use synonymous terms in express opposition to each other; for instance, mare and amnis, in opp. to lacus and fluvius; metus and spes, in opp. to timor and fiducia: when such occasions occur, the richness of a language in synonymes is available. A more scrupulous exactness in this respect would appear to me arrant pedantry, and necessarily obstruct the free movement of the mind in writing. As a teacher, I should wish that the synonymes of the first sort should be distinguished by boys in the elementary classes; those of the second, I would introduce into the higher classes, and teach the scholar, when about fourteen, to observe their differences in the choice of expressions in composition; I would also explain them in the interpretation of an author, but with moderation, as a spur to thinking, not as a clog in reading. Those of the third class I would never introduce, except in explaining such passages as render their introduction unavoidable; for instance, when an author combines flumina et amnes, I would explain their difference to defend him from the suspicion of tautology.

I want to share a few thoughts for teachers. For teaching purposes, synonyms can be grouped into three categories. The first group includes those that students need to quickly learn to differentiate, as their similarity is only apparent, stemming from being translated by the same word in their native language; for example, liberi and infantes; animal and bestia; hærere and pendere; sumere and adimere; hostis and inimicus. Mixing up these synonyms can be considered a mistake similar to what is called a solecism. The second group contains synonyms that can be easily and clearly distinguished from one another, but are so closely related in meaning that even the ancients used them interchangeably without hesitation; for example, lascivus and petulans; parere and obedire; ater and niger; incipere and inchoare; mederi and sanare; vacuus and inanis; spernere and contemnere; tranquillus and quietus. While a student is still learning grammar, the teacher may allow them to mistakenly believe that these words have exactly the same meaning; however, as the student progresses, they should be taught to recognize the distinctions, both to help them use language properly for writing in Latin and as a useful mental exercise independently of writing. In the third group, I include those words whose differences are hard to pinpoint and cannot be clearly deduced from ancient texts, and which were likely only vaguely understood by the ancients themselves; for instance, lira and sulcus; remus and tonsa; pæne and prope; etiam and quoque; recordari and reminisci; lævus and sinister; velox and pernix; vesanus and vecors; fatigatus and fessus; collis and clivus. Such distinctions are not very significant in writing, except when it's necessary to use synonyms in direct opposition; for example, mare and amnis as opposed to lacus and fluvius; metus and spes as opposed to timor and fiducia: in such cases, the richness of a language in synonyms is beneficial. Being overly meticulous about this seems like excessive pedantry to me and could hinder the fluidity of thought in writing. As a teacher, I would want students in elementary classes to distinguish synonyms from the first group; I would introduce the second group in higher classes, teaching students around fourteen to notice their differences when choosing words in writing; I would also explain them when interpreting an author, but cautiously, as a way to encourage critical thinking, not as a hindrance to reading. I would never introduce synonyms from the third group unless necessary for explaining certain passages; for example, when an author uses flumina et amnes, I would clarify their difference to prevent any implication of redundancy.

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

I have taken into account convenience for reference by combining the alphabetical index with the content. This way, anyone can quickly find the word they're looking for, which would be impossible with a separate index.

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 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.

These plans, along with a deliberate accuracy in expression, have allowed me to condense the six volumes of my larger work on Synonyms (which includes the Supplement and spans over one hundred and forty-three sheets) into this Abridgment, which is about fifteen sheets long. I will keep the etymological part of my research for a separate volume, roughly the same size as this one, which will be released as an Etymological Handbook of the Latin language.

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

May this publication, along with the one I'm announcing, receive the same positive and generous response that my larger work has, despite its flaws.

Erlangen, December, 1839.

Erlangen, December 1839.

HANDBOOK

OF

LATIN SYNONYMES.

A.

Abdere, see Celare.

Abdere, see __A_TAG_PLACEHOLDER_0__.

Abesse; Deesse; Deficere. 1. Abesse denotes absence as a local relation, ‘to be away’ from a place; but deesse denotes an absence by which a thing is rendered incomplete, and means ‘to fail,’ ‘to be wanting,’ in opp. to esse and superesse. Cic. Brut. 80. Calidio hoc unum, si nihil utilitatis habebat, abfuit, si opus erat, defuit. 2. Deesse denotes a completed (i.e. already existing), deficere a commencing state. Cic. Verr. i. 11. Vererer ne oratio deesset, ne vox viresque deficerent. (v. 339.)

Abesse; Goddess; To Fail. 1. Abesse means being away from a place; however, deesse signifies an absence that makes something incomplete and means 'to fail' or 'to be lacking,' in contrast to esse and superesse. Cic. Brut. 80. If Calidius had no use, he was absent, but if there was a need, he failed to provide. 2. Deesse refers to something that is complete (i.e. already existing), while deficere suggests an initial state. Cic. Verr. i. 11. I feared that the speech might be lacking, that the voice and strength might fail. (v. 339.)

Abnuere, see Negare.

Abnuere, see __A_TAG_PLACEHOLDER_0__.

Abolere (ἀπολέσαι) means ‘to annul,’ to ‘annihilate,’ and, as far as possible, to remove from the universe and cast into oblivion; but delere (διολέσαι, or δηλεῖν) ‘to destroy,’ to bring a thing to nought, and make it useless.

Abolere (lose) means ‘to annul,’ ‘to annihilate,’ and, as far as possible, to remove from the universe and cast into oblivion; but delere (διολέσαι, or δηλεῖν) means ‘to destroy,’ to render something null and void, and make it useless.

Abominari; Exsecrari; Detestari. Abominari means to recoil from, as of evil omen; and to avert a threatening evil by a ceremony, in opp. to omen accipere; exsecrari means to curse, when one 2 would exclude a guilty person from human society as devoted to the infernal gods, in opp. to blessing; lastly, detestari (θέσσασθαι) means to curse, when one wishes to deprecate evil by an appeal to the gods against a dreaded person or thing, in opp. to praying in behalf of.

Abominari; Exsecrari; Detestari. Abominari means to shrink away from, like a bad omen; and to fend off a looming evil through a ritual, as opposed to omen accipere; exsecrari means to curse, when someone would cast out a guilty person from human society as dedicated to the infernal gods, in contrast to blessing; finally, detestari (θέσσασθαι) means to curse when one aims to push away evil by calling on the gods against a feared person or thing, as opposed to praying for.

Abscondere, see Celare.

Abscond, see __A_TAG_PLACEHOLDER_0__.

Absolvere, see Finire.

Absolvere, see __A_TAG_PLACEHOLDER_0__.

Abstinentia, see Modus.

Abstinence, see __A_TAG_PLACEHOLDER_0__.

Abundare; Redundare. Abundare denotes plenteousness in a good sense, as the symbol of full measure and affluence, like περιεῖναι, redundare is used in a bad sense, as a symbol of over-abundance and luxury, like περισσεύειν: of that which is abundans there is an ample supply at hand; that which is redundans is superfluous and might be dispensed with.

Abundant; Redundant. Abundare signifies having plenty in a good way, representing full measure and wealth, whereas περιεῖναι, redundare is viewed negatively, as an indication of excess and luxury, similar to περισσεύειν: that which is abundans is readily available; that which is redundans is unnecessary and could be eliminated.

Abunde, see Satis.

Abunde, see __A_TAG_PLACEHOLDER_0__.

Ac, see Et.

Ac, check __A_TAG_PLACEHOLDER_0__.

Accendere; Incendere; Inflammare; Comburere; Cremare. Accendere, incendere, and inflammare, mean ‘to set on fire:’ accendere, from without, and at a single point, like ἀνάπτειν [hence to light a torch, etc.]; incendere, from within, like ἐνδαίειν [hence to set fire to houses, villages]; inflammare, ‘to set on fire,’ either from without or from within, but with bright flames, like ἀναφλογίζειν; comburere and cremare mean ‘to burn up, or consume by fire;’ comburere, with a glowing heat, as the causative of ardere, like κατακαίειν; cremare, with bright flames, as the causative of flagrare like πιμπράναι. Hence, mortui cremantur on a bright blazing funeral pile; vivi comburuntur, Cic. Fam. x. 32. Verr. i. 33 and 38, in order to make the torture of that mode of dying felt the more. (iv. 250.)

Accendere; Ignite; Flame; Combust; Burn. Accendere, incendere, and inflammare mean ‘to set on fire’: accendere, from the outside, and at a single point, like ignite [hence to light a torch, etc.]; incendere, from within, like ένταξη [hence to set fire to houses, villages]; inflammare, ‘to set on fire,’ either from the outside or from within, but with bright flames, like Ignite; comburere and cremare mean ‘to burn up or consume by fire;’ comburere, with a glowing heat, as the causative of ardere, like burning; cremare, with bright flames, as the causative of flagrare, like πιμπράναι. Hence, mortui cremantur on a bright blazing funeral pyre; vivi comburuntur, Cic. Fam. x. 32. Verr. i. 33 and 38, to emphasize the torture of that mode of dying. (iv. 250.)

Acceptus, see Gratus.

Acceptus, check out __A_TAG_PLACEHOLDER_0__.

Accersere, see Arcessere.

Accersere, see __A_TAG_PLACEHOLDER_0__.

Accidere; Evenire; Contigere; Obvenire; Obtingere. Accidere and evenire denote both 3 favorable and unfavorable occurrences; but the accidentia, unexpected ones, overtaking us by surprise; the evenientia were expected, foreseen; contingere, obvenire, obtingere, are generally confined to fortunate occurrences. The accidentia are fortuitous, the evenientia result from foregoing acts or circumstances; the contingentia are the favors of Fortune; the obtingentia and obvenientia are the things that fall to one’s lot. Cic. Fam. vi. 21. Timebam, ne evenirent, quæ acciderunt: the word evenirent has a subjective reference to his foresight, the word acciderunt is entirely objective; the point of view taken by it being that of those who now manifest surprise. See also Tac. H. iv. 19, and Sen. Ep. 119. Scies plura mala contingere nobis quam accidere. (v. 339.)

Accidere; Evenire; Contigere; Obvenire; Obtingere. Accidere and evenire both refer to favorable and unfavorable events; however, the accidentia are unexpected surprises that catch us off guard, while the evenientia are anticipated and foreseen. Contingere, obvenire, and obtingere generally relate to fortunate events. The accidentia are random, the evenientia stem from previous actions or situations; the contingentia represent the favors of Fate, while obtingentia and obvenientia are the things that come to one’s lot. Cic. Fam. vi. 21. Timebam, ne evenirent, quæ acciderunt: the term evenirent has a subjective connection to his foresight, whereas acciderunt is completely objective; the perspective is that of those who now show surprise. See also Tac. H. iv. 19, and Sen. Ep. 119. Scies plura mala contingere nobis quam accidere. (v. 339.)

Accipere, see Sumere.

Accipere, see __A_TAG_PLACEHOLDER_0__.

Accire, see Arcessere.

Accire, see __A_TAG_PLACEHOLDER_0__.

Accusare, see Arguere.

Accusare, see __A_TAG_PLACEHOLDER_0__.

Acer; Vehemens. Acer (ὠκύς) denotes eagerness in a good sense, as fire and energy, in opp. to frigidus, like ὀξύς: but vehemens (ἐχόμενος) in a bad sense, as heat and passion, in opp. to lenis; Cic. Or. ii. 49, 53, like σφοδρός. (iv. 450.)

Acer; Vehemens. Acer (swift) means eagerness in a positive way, like fire and energy, in contrast to frigidus, similar to sharp: but vehemens (Holding) refers to a negative sense, like heat and passion, in contrast to lenis; Cic. Or. ii. 49, 53, similar to intense. (iv. 450.)

Acerbus; Amarus. Acerbus (from κάρφω) means a biting bitterness, in opp. to mitis, like ὀξύς; amarus, a nauseous bitterness, in opp. to dulcis, like πικρός. Quintil. xi. 3. 169. Cic. Rep. iii. 8. Plin. H. N. xxvii. 9. Sen. Ir. i. 4. (vi. 4.)

Acerbus; Amarus. Acerbus (from κάρφω) means a sharp bitterness, opposed to mitis, similar to sharp; amarus refers to a sickening bitterness, opposed to dulcis, like bitter. Quintil. xi. 3. 169. Cic. Rep. iii. 8. Plin. H. N. xxvii. 9. Sen. Ir. i. 4. (vi. 4.)

Acervus; Congeries; Strues; Cumulus. 1. Acervus and congeries mean ‘heaps’ of homogeneous things collected and piled up in layers; acervus [from ἀγείρω], like σωρός, with arrangement, and mostly in a conical shape, but congeries, negligently, and altogether without regard to shape; strues denotes that something new is produced, and a determinate form given, serving a particular purpose; like θημών. Curt. viii. 7. 11. Passim acervos struesque accendebant; meaning by acervos ‘heaps’ or ‘piles,’ 4 by strues ‘stacks’ of wood. 2. Cumulus (from ἀκμή) means strictly, not the heap itself, but the top, by which the heap is completed as a whole, like the key-stone, by which any thing first reaches its proper and complete height, almost like κορυφή; and it has this meaning particularly in cumulare, which is like κορυφοῦν. Compare Liv. xxii. 59. Superstantes cumulis cæsorum corporum, with Cannenses campos acervi Romanorum corporum tegunt: and xxiii. 5. Molibus ex humanorum corporum strue faciendis. (ii. 118.)

Acervus; Congeries; Strues; Cumulus. 1. Acervus and congeries mean ‘heaps’ of similar items collected and stacked in layers; acervus [from Gather], like σωρός, is arranged, often in a conical shape, while congeries is more random and doesn't pay attention to shape; strues indicates that something new is created, taking on a specific form, serving a particular purpose; like θημών. Curt. viii. 7. 11. Passim acervos struesque accendebant; meaning by acervos ‘heaps’ or ‘piles,’ 4 by strues ‘stacks’ of wood. 2. Cumulus (from peak) means not just the heap itself, but the top that completes the heap as a whole, similar to a keystone, which allows something to finally reach its full height, almost like peak; and it has this meaning especially in cumulare, which is akin to κορυφή. Compare Liv. xxii. 59. Superstantes cumulis cæsorum corporum, with Cannenses campos acervi Romanorum corporum tegunt: and xxiii. 5. Molibus ex humanorum corporum strue faciendis. (ii. 118.)

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

Achivi; Achæi; Achaius; Achaicus; Troius; Troicus. 1. Achivi refers to the Homeric Greeks, or Achaeans; Achæi are either the people of Achaia or, in poetry, the Greeks in general, as contemporaries of the Romans. Cic. Divin. i. 16. When Achivi started to stir among themselves. Compare this with Cæcil. 20. Because Achæi adopted someone as their patron. 2. Achaius is the adjective form of Achivus. Hor. Od. i. 15. 37. Virg. Æn. ii. 462; but Achaicus is the adjective form of Achæus. Cic. Att. i. 13. 3. Troius is the more specific term, as an adjective of the ancient heroic and Homeric Troy; Troicus is the common adjective of the region Troas, without mentioning the Trojan war. (v. 306.)

Acies; Acumen; Cacumen; Mucro; Cuspis. 1. Acies is the sharpness of a line adapted for cutting; acumen, of a tip or point adapted for sticking. Figuratively, the acies mentis is shown in the keen sifting of what is confused, in clear perception; the acumen mentis is the fathoming of that which is deeply hidden, in subtle discovery. 2. Acumen and cacumen mean a natural head or top; acumen, of a cone, beak, and so forth; cacumen, particularly that of a mountain: mucro and cuspis mean an artificial head, for the purpose of piercing and wounding; mucro, that of a sword, dagger, and so forth; cuspis, that of a spear, arrow, etc., like αἰχμή. (vi. 5.)

Acies; Insight; Apex; Point; Tip. 1. Acies is the sharpness of a line designed for cutting; acumen, refers to a tip or point meant for sticking. Figuratively, the acies mentis is demonstrated in the ability to clearly understand what is confused, in clear perception; the acumen mentis is the ability to uncover what is deeply hidden, in subtle discovery. 2. Acumen and cacumen refer to a natural head or top; acumen, of a cone, beak, and similar shapes; cacumen, specifically that of a mountain: mucro and cuspis refer to an artificial point, intended for piercing and wounding; mucro, as in a sword, dagger, and similar objects; cuspis, as in a spear, arrow, etc., like edge. (vi. 5.)

Acies, see Pugna.

Acies, see __A_TAG_PLACEHOLDER_0__.

Acta, see Ripa.

Acta, see __A_TAG_PLACEHOLDER_0__.

Actor; Comœdus; Ludio; Histrio. The generic term actor, and the specific terms comœdus and tragœdus, denote the player, as a respectable artist; but ludio, ludius, the comedian, the player, who makes acting his trade, with the accessory notion of commonness; lastly, histrio, sometimes the actor, sometimes the comedian, but mostly with the accessory notion of buffoonery and boasting. Cic. Sext. 54. Ipse ille maxime ludius, non solum spectator, sed actor et acroama. Rosc. Com. 10. Nemo ex pessimo histrione bonum comœdum fieri posse existimaret. Ep. ad Qu. Fr. i. a. E. Hortor ut tanquam poetæ boni et actores industrii solent, in extrema parte diligentissimus sis. Suet. Aug. 74. (v. 334.)

Actor; Comedian; Performer; Actor. The general term actor, and the specific terms comedian and tragic actor, refer to the player as a respected artist; however, performer and player refer to the comedian, the one who makes acting his profession, with the implied sense of being common; finally, actor sometimes means actor, sometimes the comedian, but mostly carries the implied sense of being a buffoon or show-off. Cic. Sext. 54. That very performer, not just an audience member, but an actor and entertainer. Rosc. Com. 10. No one would believe that a worthless actor could become a good comedian. Ep. ad Qu. Fr. i. a. E. I encourage you to be as diligent as good poets and actors are at the very end. Suet. Aug. 74. (v. 334.)

Acumen, see Acies.

Acumen, see __A_TAG_PLACEHOLDER_0__.

Adamare, see Amare.

Adamare, check __A_TAG_PLACEHOLDER_0__.

Adesse; Interesse; Præsentem esse. 1. Adesse means to be near a person or thing; but interesse, to assist in a transaction, to take a part in it. Cic. Verr. i. 40. Crimina ea, quæ notiora sunt his qui adsunt, quam nobis . . . . De illo nihil dixit, in quo interfuit. 2. Adesse denotes generally the presence in a circle to which we belong; præsentem esse, absolute, audible and visible presence. When an expected guest is within our walls, adest; he who is in the same room with us, præsens est. (v. 337.)

Be present. 1. Adesse means to be close to someone or something; but interesse means to help in a situation, to take part in it. Cic. Verr. i. 40. These are the crimes that are better known to those who are present than to us . . . He said nothing about him in which he was involved. 2. Adesse generally refers to being present in a group to which we belong; præsentem esse, signifies an absolute, audible, and visible presence. When an expected guest is in our home, he is present; the person who is in the same room with us, is present. (v. 337.)

Adhuc; Hactenus; Hucusque. Adhuc refers to time, up to this moment; hactenus and hucusque have a local reference, up to this place, or this point.

Still; So far; Up to now. Adhuc refers to time, up to now; hactenus and hucusque refer to location, up to this place, or this point.

Adigere, see Cogere.

Adigere, see __A_TAG_PLACEHOLDER_0__.

Adimere, see Demere.

Adimere, see __A_TAG_PLACEHOLDER_0__.

Adipisci, see Invenire.

Adipisci, see __A_TAG_PLACEHOLDER_0__.

Adjuvare, see Auxilium.A

Adjuvare, see __A_TAG_PLACEHOLDER_0__.__A_TAG_PLACEHOLDER_1__

Admirari, see Vereri.

Admirari, see __A_TAG_PLACEHOLDER_0__.

Admodum, see Perquam.

Absolutely, see __A_TAG_PLACEHOLDER_0__.

Adolere, see Accendere.

Adolere, see __A_TAG_PLACEHOLDER_0__.

Adolescens, see Puer.

Teenager, see __A_TAG_PLACEHOLDER_0__.

Adorare, see Vereri.

Adorare, see __A_TAG_PLACEHOLDER_0__.

Adscendere, see Scandere.

Ascend, see __A_TAG_PLACEHOLDER_0__.

Adsolere, see Solere.

Adsolere, check out __A_TAG_PLACEHOLDER_0__.

Adspectus, Adspicere, see Videre.

Adspectus, Adspicere, see __A_TAG_PLACEHOLDER_0__.

Adulari, see Assentiri.

Adulari, see __A_TAG_PLACEHOLDER_0__.

Aduncus, see Curvus.

Aduncus, see __A_TAG_PLACEHOLDER_0__.

Advena, see Externus.

Advena, check __A_TAG_PLACEHOLDER_0__.

Adventor, see Hospes.

Inventor, check __A_TAG_PLACEHOLDER_0__.

Adversarius; Hostis; Inimicus. 1. Adversarius is the generic term for every opposer, in the field, in politics, in a court of judicature, like ἀντιστάτης. Hostis (from ἔχθω) is ‘the enemy’ in the field, and war, opp. to pacatus. Cic. Rep. ii. 3. Sen. Q. N. vi. 7. like πολέμιος; inimicus, ‘an enemy’ in heart, opp. to amicus, like ἐχθρός. Cic. Man. 10. Pompeius sæpius cum hoste conflixit, quam quisquam cum inimico concertavit. Phil. xi. 1. Verr. i. 15. Curt. vii. 10. Liv. xxii. 39. Nescio an infestior hic adversarius, quam ille hostis maneat. 2. Hostilis and inimicus denote states of hatred become habitual qualities; infestus and infensus only as temporary states; infestus (ἀνασπαστός?) applies to a quiescent state of aversion, like disaffected, unkind, and thus it is applied to inanimate things that threaten hostility; infensus (from πένθος) denotes a passionate state of mind, like enraged, and is therefore applicable to persons only. Tac. Ann. xv. 28. Non infensum, nedum hostili odio Corbulonis nomen habebatur. Cic. Verr. iii. 24. Sall. Cat. 19. Sen. N. Q. iii. pr. Animus luxuriæ non adversus tantum, sed et infestus. Liv. ii. 20. Tarquinium infesto spiculo petit; Tarquinius infenso cessit hosti. (iv. 393.)

Adversary; Enemy; Foe. 1. Adversarius is the general term for any opponent, whether in battle, politics, or a courtroom, similar to resister. Hostis (from ἔχθω) means ‘the enemy’ in combat and war, opposite to pacatus. Cic. Rep. ii. 3. Sen. Q. N. vi. 7. Similar to enemy; inimicus means ‘an enemy’ in sentiment, opposite to amicus, like foe. Cic. Man. 10. Pompeius often clashed with hoste, more than anyone contended with an inimico. Phil. xi. 1. Verr. i. 15. Curt. vii. 10. Liv. xxii. 39. I’m not sure if this adversarius is a more dangerous opponent than that hostis. 2. Hostilis and inimicus imply states of hatred that have become habitual traits; infestus and infensus describe only temporary states; infestus (Unyielding?) refers to a dormant state of hostility, like disaffected or unkind, and can be applied to inanimate things that pose a threat; infensus (from grief) conveys an intense emotional state, like enraged, and is therefore used only for people. Tac. Ann. xv. 28. Non infensum, nedum hostili odio Corbulonis nomen habebatur. Cic. Verr. iii. 24. Sall. Cat. 19. Sen. N. Q. iii. pr. Animus luxuriæ non adversus tantum, sed et infestus. Liv. ii. 20. Tarquinium infesto spiculo petit; Tarquinius infenso cessit hosti. (iv. 393.)

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

Advocate; Lawyer. Advocatus refers to a "counsel" according to the writers of the silver age, in terms of his services and his relationship with his client, acting as a friend and assistant; causidicus, regarding his role and profession, often carries the dismissive implication of being a hired hand. (vi. 8.)

Ædes, see Templum.

Ædes, see __A_TAG_PLACEHOLDER_0__.

Ædificium; Domus; Ædes; Familia. 1. Ædificium is the generic term for buildings of all sorts, like οἰκοδόμημα; domus, and ædes, ædium, mean ‘a dwelling-house;’ domus, as the residence and home of a family; ædes (αἴθω, αἴθουσα), as composed of several apartments, like δόμοι, δώματα. Virg. G. ii. 461. Ingentem foribus domus alta superbis 7 mane salutantum totis vomit ædibus undam. (vi. 8.) 2. Domus denotes ‘a family’ in the patriarchal sense, as a separate society, of which the individuals are mutually connected; familia, in a political sense, as part of a gens, civitas, or populus. (v. 301.)

Building; Home; House; Family. 1. Ædificium is a general term for all kinds of buildings, like building; domus and ædes, ædium, mean ‘a dwelling-house;’ domus refers to the residence and home of a family; ædes (Burn, lounge), is made up of several rooms, like buildings, rooms. Virg. G. ii. 461. Ingentem foribus domus alta superbis 7 mane salutantum totis vomit ædibus undam. (vi. 8.) 2. Domus signifies ‘a family’ in a patriarchal sense, as a separate society where individuals are mutually connected; familia refers to it in a political sense, as part of a gens, civitas, or populus. (v. 301.)

Æger; Ægrotus; Morbidus; Morbus; Valetudo; Invaletudo. 1. Æger is the generic term for every sort of illness and uneasiness, whether mental or physical; ægrotus and morbidus indicate bodily illness: ægrotus is applied particularly to men; morbidus, to brutes: the æger feels himself ill; the ægrotus and morbidus actually are so. 2. Morbus and valetudo denote an actual illness; morbus, objectively, that which attacks men; valetudo, subjectively, the state of the sick, though this distinction was introduced by writers of the silver age; invaletudo means only an indisposition. (iv. 172.)

Aeger; Illness; Sick; Disease; Health; Unhealthiness. 1. Illness is the general term for all types of discomfort, whether mental or physical; sick and diseased refer to physical illness: sick is specifically used for people; diseased, for animals: the ill feels unwell; the sick and diseased actually are unwell. 2. Disease and health refer to an actual illness; disease, objectively, is what affects people; health, subjectively, is the condition of the sick, although this distinction was made by writers from the silver age; unhealthiness just means an indisposition. (iv. 172.)

Ægre, see Vix.

Ægre, see __A_TAG_PLACEHOLDER_0__.

Ægritudo, see Cura.

Ægritudo, see __A_TAG_PLACEHOLDER_0__.

Ægrotus, see Æger.

Ægrotus, see __A_TAG_PLACEHOLDER_0__.

Æmulatio, see Imitatio.

Æmulatio, see __A_TAG_PLACEHOLDER_0__.

Æqualis, see Æquus.

Æqualis, see __A_TAG_PLACEHOLDER_0__.

Æquor, see Mare.

Æquor, check __A_TAG_PLACEHOLDER_0__.

Æquus; Par; Æqualis; Parilis; Compar; Impar; Dispar. 1. Æquum (from εἴκελος) is that of which its own component parts are alike, in opp. to varius, Cic. Verr. v. 49; par (from πείρω) is that which is like to some other person or thing, and stands in the same rank (on the same level) with it or him, in opp. to superior and inferior. Cic. Brut. 59, 215. Orat. ii. 52, 209. 39, 166. In æquo marte the battle between two parties is considered as a whole; in pari marte the fortune of one party is set against that of the other, and declared to be equal to it. 2. Par denotes similarity with respect to greatness, power, and value, or equality and proportion with regard to number, like ἴσος; æqualis refers to interior qualities, like ὅμοιος. The par is considered as in a state of activity, or, at least, as determined and prepared to measure himself with his match in contest; the æqualis, in a state of rest, and claiming merely comparison and equality as to 8 rank. The paria are placed in opposition to each other, as rivals in the contest for pre-eminence; the æqualia are considered in a friendly relation to each other, in consequence of their common qualities and sympathies. Hence pariter means, in the same degree, ἴσα; æqualiter, in the same manner, ὁμοίως, ὁμῶς. Vell. Pat. ii. 124. 3. Par denotes quite like, parilis, nearly like, as a middle step between par and similis. 4. Par expresses equal to another, and hence may relate to only one side; compar, mutually equal, like finitimi and confines, ἐγγύς and σύνεγγυς. 5. Impar denotes inequality as to quantity, either arithmetical inequality with regard to number [= odd], or a relative inferiority as to strength; dispar refers to quality, without distinguishing on which side of the comparison the advantage lies. (iv. 77.)

Aequus; Equal; Equitable; Comparable; Even; Unequal; Disparate. 1. Æquum (from Similar) refers to something where its own parts are similar, contrasting with varius, Cic. Verr. v. 49; par (from pierce) indicates something that is similar to another person or thing and stands on the same level with it or him, contrasting with superior and inferior. Cic. Brut. 59, 215. Orat. ii. 52, 209. 39, 166. In æquo marte, the battle between two sides is viewed as a whole; in pari marte, one side's fortune is compared to the other, and stated to be equal to it. 2. Par signifies similarity in size, power, and value, or equality and proportion concerning number, like equal; æqualis relates to internal qualities, like similar. The par is seen as being in action, or at least as ready and prepared to measure up against a rival; the æqualis is at rest, simply asserting comparison and equality as to 8 rank. The paria are opposite each other, like rivals competing for superiority; the æqualia are seen in a friendly relationship based on shared qualities and sympathies. Thus, pariter means, to the same degree, equal; æqualiter, in the same way, similarly, likewise. Vell. Pat. ii. 124. 3. Par indicates exactly like, parilis, almost like, as an intermediate term between par and similis. 4. Par conveys equal to another, and therefore may relate to only one side; compar, mutually equal, similar to finitimi and confines, near and σύνεγγυς. 5. Impar signifies inequality in quantity, whether it's numerical inequality [= odd] or a relative inferiority in strength; dispar refers to quality, without indicating which side holds the advantage. (iv. 77.)

Æquus; Planus; Campus. 1. Æquum (from εἴκελος) denotes that which is flat, a horizontal flatness, in opposition to that which rises or sinks, to superior, inferior, and acclivis. Cic. Fam. iii. 8. Orat. iii. 6. Tac. Agr. 35. Hist. iv. 23; planum (from πλάξ) denotes ‘evenness,’ in opp. to unevenness, to montosus, saxosus. Cic. Part. 10. Quintil. v. 10, 37. 21. Hence, figuratively, æquum denotes ‘justice,’ as injustice may be considered as beginning when one part is raised above another; in the same way planum denotes clearness and distinctness, where nothing rises to interrupt the view. 2. Æquor and planities denote a flat surface with regard to its form; campus, with regard to its position, as low-lands in opp. to high-lands. (iv. 71.)

Æquus; Flat; Field. 1. Æquum (from εἴκελος) refers to something flat, a horizontal surface, in contrast to that which rises or falls, to superior, inferior, and acclivis. Cic. Fam. iii. 8. Orat. iii. 6. Tac. Agr. 35. Hist. iv. 23; planum (from πλάξ) means ‘evenness,’ in opposition to unevenness, to montosus, saxosus. Cic. Part. 10. Quintil. v. 10, 37. 21. Therefore, figuratively, æquum signifies ‘justice,’ as injustice can be seen as starting when one part is raised above another; similarly, planum represents clarity and distinctness, where nothing rises to block the view. 2. Æquor and planities refer to a flat surface concerning its shape; campus, concerning its location, as lowlands versus highlands. (iv. 71.)

Æquus animus, see Satis habere.

Æquus animus, see __A_TAG_PLACEHOLDER_0__.

Aer, see Anima.

Aer, see __A_TAG_PLACEHOLDER_0__.

Ærarium; Fiscus. Ærarium is ‘the public treasury;’ fiscus (from πίθος, πιθάκνη), ‘the imperial treasury.’ Tac. Ann. vi. 2. Bona Sejani ablata ærario, ut in fiscum cogerentur; tanquam referret! (vi. 10.)

Treasury; Budget. Ærarium means ‘the public treasury;’ fiscus (from πίθος, πιθάκνη), ‘the imperial treasury.’ Tac. Ann. vi. 2. The assets of Sejanus were taken from the ærarium, so they could be collected into the fiscum; as if it mattered! (vi. 10.)

Ærumna, see Labor.

Ærumna, see __A_TAG_PLACEHOLDER_0__.

Æstimare, see Censere.

Æstimare, see __A_TAG_PLACEHOLDER_0__.

Æstuare, see Calere.

Æstuare, see __A_TAG_PLACEHOLDER_0__.

Æternus, see Continuus.

Æternus, see __A_TAG_PLACEHOLDER_0__.

Affari, see Alloqui.

Business, see __A_TAG_PLACEHOLDER_0__.

Affatim, see Satis.

Affatim, check __A_TAG_PLACEHOLDER_0__.

Affinis, see Necessarius.

Affinis, see __A_TAG_PLACEHOLDER_0__.

Affirmare, see Dicere.

Affirmare, refer to __A_TAG_PLACEHOLDER_0__.

Ager, see Rus and Villa.

Ager, see __A_TAG_PLACEHOLDER_0__ and Villa.

Agere; Facere; Gerere; Opus; Factum; Age; I nunc; Degere. 1. Agere (ἄγειν) has an effect that exists in time only, like to do; facere, an effect that exists in space also, as to make. The acta are past as soon as the agens ceases, and remain invisible in the memory; the facta cannot properly be said to exist till the faciens ceases. Quintil. ii. 18. The agens is supposed to be in a state of activity of some kind; the faciens in a state of productive activity. 2. Agere means ‘to do’ something for one’s own interest; gerere (ἀγείρειν), for the interest of another, to execute a commission. Cic. Verr. i. 38. Quæ etiamsi voluntate Dolabellæ fiebant, per istum tamen omnia gerebantur. 3. Opus is the result of facere, as the work, ἔργον; factum is the result of agere, as the transaction; res gestæ are deeds [e.g. in war], πράξεις; acta are only political enactments. Cic. Att. xiv. 17. Multa de facto ac de re gesta; the former by the exertions of Amatius, the latter by his own wise and spirited animadversions through Dolabella. 4. Age, agedum, is an earnest exhortation, as ‘On, on!’ I nunc is an ironical exhortation, as ‘Go to!’ 5. Agere means to be active, and in the midst of business; degere, to live somewhere in a state of rest, in voluntary or involuntary inactivity. Tac. Ann. xv. 74. Deum honor principi non ante habetur, quam agere inter homines desierit, compared with iv. 54. Certus procul urbe degere. (v. 327.)

Agere; Do; Make; Carry; Work; Completed; Come on; Live. 1. Agere (lead) refers to an action that happens over time, like doing something; facere refers to an action that also takes place in space, like making something. The acta are in the past as soon as the agens stops, remaining only in memory; the facta can’t truly be said to exist until the faciens stops. Quintil. ii. 18. The agens is considered to be in some state of activity; the faciens in a state of productivity. 2. Agere means to do something for oneself; gerere (wake up) means to do something for someone else, to carry out a task. Cic. Verr. i. 38. Even if they were done with the will of Dolabella, everything was still being executed through him. 3. Opus is the outcome of facere, like work, work; factum is the result of agere, like a transaction; res gestæ are actions [e.g. in war], actions; acta are only political resolutions. Cic. Att. xiv. 17. Much about facto and re gesta; the former through the efforts of Amatius, the latter through his own wise and spirited remarks via Dolabella. 4. Age, agedum, is a serious encouragement, like ‘Come on, let’s go!’ I nunc is an ironic encouragement, like ‘Oh really!’ 5. Agere means to be active and engaged in work; degere means to live somewhere in a state of rest, in voluntary or involuntary inactivity. Tac. Ann. xlv. 74. A god is honored by a prince only when he stops acting among men, compared with iv. 54. Definitely living far from the city degere. (v. 327.)

Agere ferre, see Vastare.

Agere ferre, see __A_TAG_PLACEHOLDER_0__.

Agger; Vallum. Agger (from ἐσαγείρω) is a single line, like a dam; vallum or mound (ἀλκή) is a line which helps to enclose a space. Agger may serve in a warfare as the outwork of a redoubt [which 10 is protected by a single line in front]; vallum [rampart] always belongs to a fortress, camp, or entrenched place.

Agger; Vallum. Agger (from ἐσαγείρω) is a single line, like a dam; vallum or mound (strength) is a line that helps enclose a space. Agger can be used in warfare as the outwork of a redoubt [which 10 is protected by a single line in front]; vallum [rampart] is always part of a fortress, camp, or entrenched location.

Agmen, see Caterva.

Agmen, see __A_TAG_PLACEHOLDER_0__.

Agrestis, see Rus.

Agrestis, see __A_TAG_PLACEHOLDER_0__.

Aio, see Dicere.

Aio, see __A_TAG_PLACEHOLDER_0__.

Ala; Penna; Pluma; Pinna. 1. Ala (from ἔχω, vehere) denotes ‘the wing,’ as a joint, like πτέρυξ; penna (πέτεσθαι), with reference to its feathers, like πτερόν. Plaut. Pœn. iv. 2. 48. Meæ alæ pennas non habent. 2. Penna denotes the larger and harder feathers; pluma, the smaller and softer feathers, which serve as a clothing to the body of the bird, like πτίλον. Sen. Ep. 42. Meministi, cum quendam affirmares esse in tua potestate, dixisse me volaticum esse ac levem, et te non pedem ejus tenere, sed pennam. Mentitus sum; pluma tenebatur, quam remisit et fugit. Cic. N. D. ii. 47. 121. 3. Penna denotes the whole, consisting of quill and feathers; pinna, the feather only, in opposition to the quill. (v. 204.)

Ala; Penna; Pluma; Pinna. 1. Ala (from I have, vehere) means ‘the wing,’ as a joint, like wing; penna (πέτεσθαι), referring to its feathers, like wing. Plaut. Pœn. iv. 2. 48. My alæ pennas do not have. 2. Penna refers to the larger and harder feathers; pluma refers to the smaller and softer feathers, which act as a covering for the bird's body, like πτίλον. Sen. Ep. 42. Do you remember when you stated that someone was within your control, I said I was light and airy, and that you didn't hold its foot, but penna? I lied; pluma was being held, which he released and fled. Cic. N. D. ii. 47. 121. 3. Penna represents the whole, made up of quill and feathers; pinna refers specifically to the feathers, as opposed to the quill. (v. 204.)

Alacer, see Gaudere.

Alacer, check out __A_TAG_PLACEHOLDER_0__.

Ala, see Armus.

Ala, check __A_TAG_PLACEHOLDER_0__.

Alapa; Colaphus. Alapa (Goth. lofa, ‘the flat hand,’) denotes a blow with the flat hand on the face, as a gentle punishment, like a slap on the cheek, or box on the ear; colaphus (κόλαφος), a blow on the head with the clenched fist, betokening anger and rage, like a cuff, a thump. (vi. 14.)

Alapa; Colaphus. Alapa (Goth. lofa, ‘the flat hand’) refers to a gentle punishment like a slap on the cheek or a light box on the ear; colaphus (comeback) means a strike to the head with a closed fist, indicating anger and rage, similar to a cuff or a thump. (vi. 14.)

Albus; Candidus; Albidus. 1. Albus (ἀλφός) denotes ‘white,’ as far as it is in general a negation of all color, as that which is colorless; candidus (from ξανθός), as being itself a positive color, and, as such, the purest and brightest, near which all other colors have a shade of darkness and duskiness, as a fine brilliant white. Albus, opposed to ater, approaches, like λευκόν, to yellowish; candidus, opposed to niger, approaches, like ἀργόν, to bluish. Alba cutis is the skin of the sick and dropsical; candida, that of the fair girl. Figuratively, albor is the symbol of 11 good fortune and joy; candor, of purity of mind and innocence. 2. Albus denotes ‘white;’ albidus, only ‘whitish.’ (iii. 193.)

Albus; Candidus; Albidus. 1. Albus (brother) means ‘white,’ generally as a lack of all color, representing something that is colorless; candidus (from blonde), as a distinct color, represents the purest and brightest form of white, in contrast to other colors which appear darker or shadowed. Albus, opposite of ater, is closer to yellowish, while candidus, opposite of niger, leans towards bluish. Alba cutis refers to the skin of those who are sick or swollen; candida, refers to the skin of a fair-skinned girl. Figuratively, albor symbolizes good fortune and joy; candor represents purity of mind and innocence. 2. Albus means ‘white;’ albidus means ‘whitish.’ (iii. 193.)

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

Alere; Nourish; Nutricare. Alere (from I will go.) means nourishment, which helps with development and growth; nutrire and nutricare focus more on prolonging and ensuring existence. Or, alimenta helps, nutrimenta supports. Cic. N. D. ii. 63. Neither ali nor to be sustained. Nutrire encompasses a general idea; nutricare is typically used more specifically for animals. (ii. 99.)

Algere, Algidus, see Frigere.

Algere, Algidus, see __A_TAG_PLACEHOLDER_0__.

Alienigena, see Externus.

Alienigena, see __A_TAG_PLACEHOLDER_0__.

Alimenta; Penus; Cibus; Esca; Edulia; Cibare; Pascere. 1. Alimenta and penus are victuals in general, meat and drink; alimenta, mostly with reference to the wants of an individual; penus, to the wants of a whole family. Cibus and esca denote ‘food,’ in opposition to drink. Cic. Fin. i. 11, and ii. 28. Cibus (from γεύω, to chew), natural food, as a means of nourishment; esca (from ἔδω), ‘the food’ that is artificially prepared as a dish. Hence cibus denotes the food of brutes also; but esca, only a bait, prepared as it were like a dish, and set before them. Cic. N. D. ii. 47. Animalia cibum partim dentibus capessunt: compare this with ii. 23. Dii nec escis nec potionibus vescuntur. 2. Cibaria are the most general and usual sorts of food; edulia are savory and select sorts of food. Suet. Tib. 46. Comites nunquam salario, cibariis tantum sustentavit; compare with Cal. 40. Pro eduliis certum statumque exigebatur. 3. Cibare means to feed with one’s hand, as nurses, etc.; pascere (from πάσασθαι), only to give out food, as a feeder or master. Suet. Tib. 72. Draconem manu sua cibaturus; compare with Vesp. 18. Sineret se plebeculam pascere. (v. 192.)

Food; Penis; Nutrition; Meal; Edible; To feed; To graze. 1. Alimenta and penus are general terms for food and drink; alimenta refers mostly to individual needs, while penus relates to the needs of a whole family. Cibus and esca refer to 'food' as opposed to drink. Cic. Fin. i. 11, and ii. 28. Cibus (from taste, to chew) refers to natural food as sustenance; esca (from ἔδω) means 'the food' that is prepared as a dish. Therefore, cibus can refer to the food of animals, while esca specifically means bait that is prepared like a dish and offered to them. Cic. N. D. ii. 47. Animals take cibum in part with their teeth; compare this with ii. 23. The gods do not feast on escis or drinks. 2. Cibaria are the most common and typical types of food; edulia refers to flavorful and select types of food. Suet. Tib. 46. Comites were sustained not by salary, but only by cibariis; compare with Cal. 40. For eduliis, a constant and established supply was required. 3. Cibare means to feed by hand, like nurses do; pascere (from πάσασθαι) means to distribute food, as a provider or master. Suet. Tib. 72. He was about to cibaturus the dragon with his own hand; compare with Vesp. 18. He allowed himself to pascere the little crowd. (v. 192.)

Aliquando, see Nonnunquam.

Sometimes, see __A_TAG_PLACEHOLDER_0__.

Alites, see Volucres.

Alites, see __A_TAG_PLACEHOLDER_0__.

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

Alloqui; Addressing; Issues. Alloqui means to approach, like saying the first word, a greeting, and so on, to someone you're somewhat familiar with; appellare (from an old Gothic word, spellan), is when you want to draw someone into a conversation and direct serious, or at least meaningful, words at them; affari means addressing from a place of emotion; through special friendliness or with seriousness. Cic. Cluent. 61. When no one wanted to accept anything under the roof, no one wanted to listen, no one wanted to alloqui, no one wanted to look back: compare with Phil. xiii. 2. They will greet kindly, they will appellabunt each one of us; and Brut. 3. The greeting of the book, through which I was affatus as if being awakened from sleep. (v. 107.)

Alsus, see Frigere.

Alsus, check __A_TAG_PLACEHOLDER_0__.

Altercatio, see Disceptatio.

Altercatio, see __A_TAG_PLACEHOLDER_0__.

Altus; Editus; Procerus; Arduus; Celsus; Excelsus; Sublimis. 1. Altus denotes, as a general expression, height or depth, as mathematical dimensions, in opp. to length and breadth, and, consequently, height, in opp. to humilis; Cic. Tusc. v. 13. 24. Orat 57. N. D. ii. 47, like ὑψηλός; editus denotes height, in opp. to planus, Tac. Ann. xv. 38: lastly, procerus denotes height or length in reference to growth. The altum has no measure and no limits; the editum has the bulk of a hill; the procerum has the bulk of a tree, the full stature of the human figure, and so forth. 2. Altus, editus, and procerus, denote height merely in relation to space; arduus means height, which is at the same time steep and inaccessible; thence, figuratively, ‘difficult, impossible;’ celsus, height, that thrusts itself out, and stretches upwards; thence, figuratively, ‘proud;’ excelsus and præcelsus, what overtops something that is itself high, hence ‘pre-eminent;’ sublimis, what is on high without touching the ground, soaring in the air, like μετέωρος; thence, figuratively, ‘grand,’ of an elevated nature. (ii. 99.)

Altus; Editus; Procerus; Arduus; Celsus; Excelsus; Sublimis. 1. Altus generally refers to height or depth, like mathematical dimensions, in contrast to length and width, so height is opposed to humilis; Cic. Tusc. v. 13. 24. Orat 57. N. D. ii. 47, similar to tall; editus signifies height, as opposed to planus, Tac. Ann. xv. 38: finally, procerus describes height or length in terms of growth. The altum is limitless; the editum has the size of a hill; the procerum has the size of a tree, the full height of a human figure, and so on. 2. Altus, editus, and procerus indicate height only in relation to space; arduus implies height that is also steep and hard to reach; thus, it can figuratively mean ‘difficult, impossible;’ celsus, signifies a height that juts out and stretches upward; therefore, it can figuratively mean ‘proud;’ excelsus and præcelsus refer to something that is higher than something else that is already high, hence ‘pre-eminent;’ sublimis, represents something elevated that does not touch the ground, soaring in the air, similar to suspended; thus, it figuratively means ‘grand,’ in an elevated sense. (ii. 99.)

Amans, Amator, see Amicus.

Lovers, Beloved, see __A_TAG_PLACEHOLDER_0__.

Amare, see Diligere.

Amare, check __A_TAG_PLACEHOLDER_0__.

Amarus, see Acerbus.

Amarus, check __A_TAG_PLACEHOLDER_0__.

Ambiguus, see Dubius.

Ambiguous, see __A_TAG_PLACEHOLDER_0__.

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

Ambire; Circumire. Circumire means to move in a circular way, specifically around the edge of a space; ambire means to go back and forth in a zigzag pattern or just to go around. Plin. Ep. ii. 9. Ambio homes and stations circumeo: and Cic. Att. xiv. 21. Antonium circumire veterans, so that they would endorse Caesar's actions; that is, He made the rounds during his campaign, from beginning to end;—this is more comprehensive than ambire, which would only describe him campaigning and addressing the veterans generally.

Ambo, see Uterque.

Ambo, check __A_TAG_PLACEHOLDER_0__.

Ambulare; Spatiari; Deambulare; Inambulare; Obambulare. 1. Ambulare (from ambire) denotes taking a walk as a leisurely motion, like going up and down, in opp. both to stare and cubare, and also to currere and salire; Plaut. Bacch. iv. 8. 56. Plin. Ep. ix. 36. Cic. Fat. 5. Fin. v. 17. Sen. Ep. 113. Gell. ii. 9. Sen. Ir. ii. 35. Plin. H. N. x. 38: spatiari denotes motion in open space, as to walk out, in opp. to the confinement which a room imposes. 2. Deambulare denotes going up and down till one is tired; inambulare, within a bounded space; obambulare, with reference to a fixed object, along which one walks, or to a person walking with us. (iii. 48.)

Walk; Stroll; Wander; Roam; Amble. 1. Ambulare (from ambire) means taking a walk as a leisurely act, similar to going back and forth, in contrast to both stare (to stand) and cubare (to lie down), as well as currere (to run) and salire (to leap); 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 refers to moving in open space, like walking outside, in contrast to the restrictions of a room. 2. Deambulare means walking back and forth until one gets tired; inambulare, walking within a confined area; obambulare, in relation to a fixed object, along which one walks, or a person walking with us. (iii. 48.)

Amens; Demens; Insanus; Vesanus; Excors; Vecors; Furor; Delirium; Rabies; Cerritus; Lymphatus. 1. Amentia shows itself negatively and passively; dementia, positively and energetically. The amens is without reason, and either acts not at all, or acts without reason, like the idiot, ἄφρων; the demens, while he fancies that he is doing right, acts in direct opposition to reason, like the madman, παράφρων. Hence, amens metu, terrore; demens scelere, discordia, etc. 2. Insanus has a privative; vesanus, a depravative meaning. The insanus in his 14 passion oversteps the measure and bounds of right, and gives one the impression of a guilty person; the vesanus, in his delusion, wanders from the right path, follows a false object, and gives one the impression of an unfortunate person. 3. Excors means of weak understanding in general, without the ability of reflecting and examining, in opp. to cordatus; vecors means, of a perverted understanding, without the ability of reflecting calmly, from the mind being taken up with one fixed idea. 4. Furor (fervere) denotes mental irritation, ecstasy, as raging, μανικός; delirium (ληρεῖν), a physical and childish remission of the mental faculties; rabies (ῥαβάσσειν, ἄραβος), a half-moral condition of a passionate insanity, as frantic, λύσσα. The furibundus forgets the bounds of sense, the delirus babbles nonsense, the rabidus will bite and injure when he can. 5. Cerritus and lymphatus betoken frenzy, as a demoniacal state, as possessed, cerritus or ceritus, by Ceres, lymphatus, by the nymphs; they may also be considered as derived from κόρυζα, mucus narium, and from λέμφος, mucus, as symbols of stupidity. (v. 89.)

Amens; Demens; Insane; Crazy; Foolish; Irrational; Fury; Delirium; Madness; Confusion; Frenzy. 1. Amentia manifests itself in a negative and passive way; dementia expresses itself positively and energetically. The amens lacks reason and either doesn’t act at all or acts irrationally, like an idiot, foolish; the demens, while believing he is acting correctly, behaves directly against reason, similar to a madman, crazy. Thus, amens is linked to fear, terror; demens is associated with crime, discord, etc. 2. Insanus carries a privative; vesanus has a depravative meaning. The insanus in his 14 passion exceeds the limits and boundaries of reason, creating an impression of guilt; the vesanus, in his delusion, strays from the right path, pursues a false goal, and gives the impression of being a victim. 3. Excors signifies weak understanding in general, lacking the capacity to reflect and examine, in contrast to cordatus; vecors implies a distorted understanding, lacking the ability to reflect calmly, as the mind is consumed by a single fixed idea. 4. Furor (fervere) indicates mental agitation, ecstasy, similar to rage, manic; delirium (ληρεῖν) represents a physical and childish loss of mental faculties; rabies (__A_TAG_PLACEHOLDER_0__ arab) signifies a half-moral state of passionate madness, like frenzy, rabies. The furibundus forgets the limits of sense, the delirus speaks gibberish, the rabidus will bite and harm when given the chance. 5. Cerritus and lymphatus imply frenzy, seen as a demonic condition, possessed, cerritus or ceritus by Ceres, lymphatus by the nymphs; they can also be regarded as derived from κόρυζα, nasal mucus, and λέμφος, lymph, symbolizing stupidity. (v. 89.)

Amictus, Amiculum, see Vestis.

Amictus, Amiculum, see __A_TAG_PLACEHOLDER_0__.

Amicus; Amans; Amator. Amicus involves the notion of reciprocity, but means only a sincere and calm affection, like φίλος; amans and amator denote a more glowing affection, but do not imply reciprocity; amans denotes this affection as a temporary state; amator as an habitual feeling, like ἐραστής. Cic. Verr. v. 63. Alba tunc antiquissimus non solum amicus, verum etiam amator. Tusc. iv. 12. Inter ebriositatem et ebrietatem interest, aliudque est amatorem esse, aliud amantem. (iv. 102.)

Amicus; Amans; Amator. Amicus involves the idea of reciprocity, but it only means a genuine and calm affection, similar to friend; amans and amator express a more passionate affection, but do not suggest reciprocity; amans describes this affection as a temporary state; amator as a lasting feeling, like lover. Cic. Verr. v. 63. Alba was then the very old not only as an amicus, but also as an amator. Tusc. iv. 12. There is a difference between drunkenness and inebriation, and it is one thing to be an amatorem and another to be an amantem. (iv. 102.)

Amicus, see Socius.

Amicus, check __A_TAG_PLACEHOLDER_0__.

Amittere; Perdere; Jactura. 1. Amittere means to lose something, so that it ceases to be in our possession, like ἀποβαλεῖν, opp. to retinere, Cic. Rep. v. i. Sext. 47. Suet. Tib. 15. Ter. Phorm. iii. 2, 15 22; perdere means, to lose something, so that it is destroyed, and rendered useless, like διολέσαι, opp. to servare. Plaut. Rud. iv. 4, 120. Ter. Ad. ii. 2, 32. Sen. Contr. iii. 21.—Tac. Ann. ii. 25. Perdita classe, amissis armis. 2. Amissio is an involuntary, jactura, a voluntary, loss, which a person undergoes, a sacrifice that is made to avoid a greater loss, as in the case of the master of a ship, who throws the freight overboard, to save his ship and his life. Plin. Ep. i. 12. Jacturam gravissimam feci, si jactura dicenda est tanti viri amissio. (iii. 289.)

Losing. 1. Amittere means to lose something, so that it is no longer in our possession, like drop, opposed to retinere, Cic. Rep. v. i. Sext. 47. Suet. Tib. 15. Ter. Phorm. iii. 2, 15 22; perdere means to lose something to the point where it is destroyed and rendered useless, like διολέσαι, opposed to servare. Plaut. Rud. iv. 4, 120. Ter. Ad. ii. 2, 32. Sen. Contr. iii. 21.—Tac. Ann. ii. 25. Perdita classe, amissis armis. 2. Amissio is an involuntary loss, while jactura is a voluntary loss that a person experiences, a sacrifice made to avoid a greater loss, like when a ship captain throws freight overboard to save the ship and his life. Plin. Ep. i. 12. Jacturam gravissimam feci, si jactura dicenda est tanti viri amissio. (iii. 289.)

Amittere, see Mittere.

Amittere, see __A_TAG_PLACEHOLDER_0__.

Amnis, see Fluvius.

Amnis, check __A_TAG_PLACEHOLDER_0__.

Amor, see Diligere.

Love, see __A_TAG_PLACEHOLDER_0__.

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

Amplecti; Complecti. Amplecti means to embrace, often with one arm only, as a sign of calm affection and protection; complecti means to clasp and surround with both arms, as a sign of passionate love or deep trust. Amplecti figuratively means to hold onto something, in contrast to ignoring or dismissing it; complecti means to fully grasp, in contrast to a half-hearted or superficial hold. (v. 281.)

Amplus, see Magnus.

Amplus, check __A_TAG_PLACEHOLDER_0__.

Ancilla, see Servus.

Ancilla, see __A_TAG_PLACEHOLDER_0__.

Anceps, see Dubius.

Anceps, see __A_TAG_PLACEHOLDER_0__.

Anguis, see Repere.

Anguis, check __A_TAG_PLACEHOLDER_0__.

Angor, see Cura.

Angor, see __A_TAG_PLACEHOLDER_0__.

Angustus; Arctus; Densus; Spissus. 1. Angustus and arctus relate to space itself, and to the proximity of its enclosing limits; densus and spissus, to things existing in space, and to their proximity to one another. The angustum (ἐγγυστός) is bounded only by lines, and forms mostly an oblong, narrow, opp. to latus, Cic. Att. iv. 29, like στενός; the arctum (from arcere, εἴργω) is fenced in by lists, walls, or mounds, and forms mostly a square or circle, and so forth, close, in opp. to laxus, Cic. Orat. 25, like στενωπός. The clavus angustus can therefore never be arctus. Mel. iii. 2, 8. Rhenus ad dextram primo angustus, et sui similis, post ingens lacus Flevo dicitur . . . 16 fitque iterum arctior, iterumque fluvius emittitur, in which passage the banks of the Rhine are considered only as lines, or as walls, 3. Densus (from ἀδινός? or θαμά?) denotes objects only as pressed near to one another, and without any observable gaps, in opp. to rarus, like δασύς and θαμειός: spissus, as pressed close into one another, and without any intervals between, in opp. to solutus, loose, like πυκνός and συχνός. In densus the principal notion is, the rich abundance of objects, which have no need to keep far apart, if they are to fill a wide space; in spissus, the want of empty space, from all the spaces between objects being filled up, owing to their being crowded together. (iv. 431.)

Angustus; Arctus; Densus; Spissus. 1. Angustus and arctus refer to space itself and how close its boundaries are; densus and spissus describe things that exist in space and their closeness to each other. The angustum (close) is defined only by lines and usually forms an oblong, narrow, opposite to latus, Cic. Att. iv. 29, like narrow; the arctum (from arcere, εἴργω) is enclosed by borders, walls, or mounds and typically forms a square or circle, and so forth, close, in contrast to laxus, Cic. Orat. 25, like narrow passage. The clavus angustus can therefore never be arctus. Mel. iii. 2, 8. The Rhine on the right at first is angustus and similar to itself, then after the huge lake Flevo, it is said to become . . . 16 and again becomes arctior, and then the river flows out, in which section the banks of the Rhine are viewed only as lines, or walls. 3. Densus (from dense? or θαμά?) indicates objects that are pressed close together without noticeable gaps, in contrast to rarus, like δασύς and θαμειός: spissus, as tightly packed together without any spaces between, in contrast to solutus, loose, like dense and frequent. In densus, the main idea is the rich abundance of objects that don’t need to stay far apart if they are to fill a large area; in spissus, the lack of empty space comes from all the gaps between objects being filled since they are crammed together. (iv. 431.)

Anima; Aer; Aura; Spiritus; Sublime. Anima and aër denote ‘air’ as an element, like ἀήρ, and anima (ἄνεμος), in opp. to terra, mare, ignis; but aër, a learned term (ἀήρ, from ἀείρω?) in opp. to æther; aura and spiritus denote ‘air’ when put in motion; aura (αὔρα, from ἀέσαι, or from ἀεῖραι), the gently waving and fanning air; spiritus, the streaming and breath-like air, like πνεῦμα; lastly, sublime (from sublevare?), the air that hovers over us, simply in a local relation, in opp. to humus, like μετάρσιον, μετέωρον. (v. 92.)

Anima; Air; Breeze; Spirit; Sublime. Anima and aër refer to ‘air’ as an element, similar to air, and anima (wind), in contrast to earth, sea, fire; but aër, a scholarly term (air, from Lift?) in contrast to ether; aura and spiritus signify ‘air’ when it is in motion; aura (breeze, from Listen, or from ἀεῖραι), the gently waving and fanning air; spiritus, the flowing and breath-like air, like spirit; finally, sublime (from sublevare?), the air that hovers above us, simply in a local context, in contrast to soil, like μετάρσιον, μετέωρον. (v. 92.)

Anima; Animus; Mens. 1. Anima denotes ‘the soul,’ physiologically, as the principle of animal life, in men and brutes, that ceases with the breath, like ψυχή: animus (ἄνεμος), psychologically and ethically, as the principle of moral personality, that ceases with the will, like θυμός. The souls of the departed also are called, in a mythological point of view, animæ, as shades; but, in a metaphysical point of view, animi, as spirits. Anima is a part of bodily existence; animus, in direct opposition to the body. Sen. Ep. 4. Difficile est animum perducere ad contemtionem animæ: and 58. Juven. xv. 148. Principio indulsit communis conditor illis tantum animas, nobis animum quoque. 2. 17 Animus denotes also the human soul, as including all its faculties, and is distinguished from mens (μένος, μανθάνω, the thinking faculty, as a whole from one of its parts. Cic. Rep. ii. 40. Ea quæ latet in animis hominum, quæque pars animi mens vocatur. Lucr. iii. 615. iv. 758. Catull. 65, 3. Plaut. Cist. iii. 1, 6. As in practical life the energy of the soul is displayed in the faculty of volition, so animus itself stands for a part of the soul, namely, feeling and energy of will in co-ordinate relation to mens, the intellect or understanding. Tac. II. i. 84. Quem nobis animum, quas mentes imprecentur. Ter. Andr. i. 1. 137. Mala mens, malus animus. And, lastly, so far as thought precedes the will, and the will itself, or determination, stands as mediator between thought and action, in the same way as the body is the servant of the will, so mens is related to animus, as a whole to its part. Cic. Tusc. iii. 5. Mens, cui regnum totius animi a natura tributum est. Liv. xxxvii. 45. (v. 94.)

Anima; Animus; Mind. 1. Anima refers to 'the soul,' in a physiological sense, as the essence of animal life, in both humans and animals, that ends with the breath, similar to soul: animus (Wind), in a psychological and ethical sense, as the foundation of moral personality, that ends with the will, like anger. The souls of those who have passed away are also referred to, from a mythological perspective, as animæ, in the form of shadows; but in a metaphysical sense, they are called animi, as spirits. Anima is a component of physical existence; animus, directly opposed to the body. Sen. Ep. 4. Difficile est animum perducere ad contemtionem animæ: and 58. Juven. xv. 148. Principio indulsit communis conditor illis tantum animas, nobis animum quoque. 2. 17 Animus also signifies the human soul, encompassing all its faculties, distinguishing it from mens (μένω, μαθαίνω, the thinking faculty, as a whole, compared to one of its parts. Cic. Rep. ii. 40. Ea quæ latet in animis hominum, quæque pars animi mens vocatur. Lucr. iii. 615. iv. 758. Catull. 65, 3. Plaut. Cist. iii. 1, 6. In practical life, the vigor of the soul is shown in the faculty of will, so animus itself represents a part of the soul, specifically, feelings and the energy of will in a coordinated relationship with mens, the intellect or understanding. Tac. II. i. 84. Quem nobis animum, quas mentes imprecentur. Ter. Andr. i. 1. 137. Mala mens, malus animus. Lastly, as thought precedes the will, and the will itself, or determination, acts as a mediator between thought and action, similarly to how the body serves the will, mens relates to animus as a whole relates to its part. Cic. Tusc. iii. 5. Mens, cui regnum totius animi a natura tributum est. Liv. xxxvii. 45. (v. 94.)

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

Notice; Mark. Animadvertere means to mentally observe and take note of; but notare means to make something distinguishable by marking it. (vi. 20.)

Animal; Animans; Bellua; Bestia; Pecus; Fera. 1. Animal and animans are the animal as a living being, including man; animal, with reference to his nature, according to which he belongs to the class of living animals, in opp. to inanimus, like ζῶον; animans, with reference to his state, as still living and breathing,1 in opp. to exanimus; bellua, bestia, and pecus, as irrational beings, in opp. to man, and bellua and pecus, with intellectual reference, as devoid of reason, in peculiar opp. to homo, Cic. N. D. ii. 11; bestia and fera, with moral reference, as wild, and hostile to man. 2. Bellua (from βλάξ) denotes, particularly, a great unwieldy animal, as the elephant, whale, principally sea-monsters; pecus, a domestic 18 animal, particularly of the more stupid kinds, as a bullock, sheep, in opp. to the wild; bestia, a destructive animal, particularly those that are ravenous, as the tiger, wolf, etc., in opp. to birds, Justin, ii. 14, like θηρίον; fera (φῆρες), a wild animal of the wood, as the stag, wolf, tiger, in opp. to domestic animals. Curt. ix. 10. Indi maritimi ferarum pellibus tecti piscibus sole duratis, et majorum quoque belluarum, quos fluctus ejecit, carne vescuntur. And Tac. G. 17. (iv. 291.)

Animal; Animans; Bellua; Bestia; Pecus; Fera. 1. Animal and animans refer to an animal as a living being, including humans; animal relates to its nature as a member of the animal kingdom, in contrast to inanimus, like ζῶον; animans refers to its state of being alive and breathing, in contrast to exanimus; bellua, bestia, and pecus refer to irrational beings, in contrast to humans, with bellua and pecus lacking reason, specifically in contrast to homo, Cic. N. D. ii. 11; bestia and fera have a moral connotation, being wild and hostile to humans. 2. Bellua (from ignorant) specifically denotes a large, unwieldy animal, such as an elephant or whale, mainly referring to sea monsters; pecus designates a domestic animal, particularly the more docile types, like a bull or sheep, in contrast to wild animals; bestia refers to a predatory animal, especially those that are ravenous, like tigers and wolves, in contrast to birds, Justin, ii. 14, like beast; fera (φῆρες) describes a wild animal of the forest, like a stag, wolf, or tiger, in contrast to domestic animals. Curt. ix. 10. The sea dwellers, covered with the skins of wild animals, are sustained by fish hardened by the sun, as well as by the flesh of larger belluae washed ashore by the waves. And Tac. G. 17. (iv. 291.)

1. Hence animalium cadavera, not animantium.

__A_TAG_PLACEHOLDER_0__ So animalium cadavera, not animantium.

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

Annals; History. Annales refers to a detailed historical work, mainly focusing on the history of earlier times, created from documents, similar to what Livy and Tacitus did; historiæ, specifically a work about the history of the period in which the author has lived, like Sallust and Tacitus.

Antiquus; Priscus; Vetus; Vetustus; Veternus; Pristinus. 1. Antiquum and priscum denote the age that formerly existed, and is now no more, in opp. to novum, like παλαιός; vetus and vetustum (from ἔτος), what has existed for a long time, and has no longer any share in the disadvantages or advantages of youth, in opp. to recens, like γέρων, γεραιός, γερούσιος. Hence antiquus homo is a man who existed in ancient times; vetus, an old man. Antiqui scriptores means the classics, inasmuch as the age in which they flourished has long been past; veteres, inasmuch as they have lived and influenced manhood for 2000 years. Cic. Verr. i. 21. Vereor ne hæc nimis antiqua et jam obsoleta videantur: compare with Orat. i. 37. Ut illi vetus atque usitata exceptio daretur. 2. Vetus refers only to length of time, and denotes age, sometimes as a subject of praise, sometimes as a reproach; vetustus refers to the superiority of age, inasmuch as that which is of long standing is at the same time stronger, more worthy of honor, more approved of, than that which is new, in opp. to novicius; lastly, veternus refers to the disadvantages of age, inasmuch as, after many 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; vetus regularly supplies its place, and denotes more frequently the weakness than the strength of age. Tac. Ann. xi. 14 and 15. Veterrimis Græcorum, and vetustissima Italiæ disciplina. 3. Antiquus denotes age only in relation to time, as a former age in opp. to the present; priscus (from πάρος), as a solemn word, with the qualifying accessory notion of a former age worthy of honor, and a sacred primitive age, like ἀρχαῖος, in opp. to the fashion of the day. 4. Antiquus and priscus denote a time long past; pristinus, generally, denotes only a time that is past, like πρότερος. (iv. 83.)

Antiquus; Priscus; Vetus; Vetustus; Veternus; Pristinus. 1. Antiquum and priscum refer to a time that used to exist but no longer does, in contrast to novum, similar to old; vetus and vetustum (from year) mean something that has existed for a long time and no longer participates in the advantages or disadvantages of youth, in contrast to recens, like γέροντας, ηλικιωμένος, γερός. Thus, antiquus homo refers to a man from ancient times; vetus means an old man. Antiqui scriptores refers to the classics, since the era in which they thrived has long passed; veteres means they have lived and influenced humanity for 2000 years. Cic. Verr. i. 21. I fear that this may seem too antiqua and now outdated: see also Orat. i. 37. So that they might be given the vetus and customary exception. 2. Vetus only refers to the passage of time and signifies age, sometimes as a positive trait, and at other times as a negative one; vetustus highlights the superiority of age, as something longstanding is often stronger, more respected, and better regarded than something new, in contrast to novicius; finally, veternus points to the downsides of age, as after many years of use, something becomes worn out, or, due to long existence, weak and lifeless. Furthermore, veternus in the writers of the golden age is only used as a noun, veternum, meaning lethargy; vetus typically fills this role, often indicating more weakness than strength associated with age. Tac. Ann. xi. 14 and 15. Veterrimis of the Greeks, and vetustissima of Italian tradition. 3. Antiquus signifies age only in relation to time, as a previous era compared to the present; priscus (from παραλία) is a more formal word, connoting a bygone era deserving of respect, and a revered ancient time, akin to ancient, in contrast to current trends. 4. Antiquus and priscus indicate a time long gone; pristinus generally only refers to a time that has passed, like previous. (iv. 83.)

Antrum, see Specus.

Antrum, see __A_TAG_PLACEHOLDER_0__.

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

Anus; Old Lady. Anus (the feminine form of senex) refers to an old lady, either respectfully or as a term of disapproval; an elderly woman, highlighting her frailty, gullibility, talkativeness, and so on: vetula, an old woman, focusing on her unattractiveness and unpleasantness. (iv. 92.)

Aperire; Patefacere; Aperte; Palam; Manifesto; Propalam. 1. Aperire (from πεπαρεῖν) means ‘to open’ a space that is covered at top, and therefore in a horizontal direction, as, for instance, pits and springs, and thereby to make them visible; patefacere, ‘to open’ a space whose sides are closed; hence, to open in a perpendicular direction, as, for instance, gates, roads, and fields, and thereby to make them accessible. 2. Returare (from στέφω, German stopfen) means, to make accessible an opening that has been stopped up; recludere, an opening that has been shut up; reserare, an opening that has been barred up. 3. Aperte means ‘openly,’ and without concealment, so that everybody can perceive and know, in opp. to occulte, like φανερῶς; palam (from planus), ‘openly,’ and without hiding anything, 20 so that everybody can see and hear, in opp. to clam, like ἀναφανδόν; manifesto, palpably, so that one is spared all inquiry, all conjecture, all exertion of the senses and of the mind, like δῆλον. 4. Palam denotes that openness which does not shun observation; propalam, that which courts observation. Cic. Orat. i. 35. Neque proposito argento neque tabulis et signis propalam collocatis; that is, to everybody’s admiration: compare with Pis. 36. Mensis palam propositis; that is, without fear and constraint. (v. 291.)

Aperire; Reveal; Openly; Publicly; Manifest; Clearly. 1. Aperire (from πεπαρεῖν) means ‘to open’ a space that is covered from above, horizontally, such as pits and springs, making them visible; patefacere, ‘to open’ a space with closed sides, meaning to open it vertically, like gates, roads, and fields, thus making them accessible. 2. Returare (from στέφω, German stopfen) means to make accessible an opening that has been blocked; recludere, an opening that has been sealed shut; reserare, an opening that has been closed off. 3. Aperte means ‘openly’ and without hidden aspects, so that everyone can see and know, in contrast to occulte, like φανερῶς; palam (from planus) means ‘openly’ and without concealing anything, 20 so that everyone can see and hear, in contrast to clam, like openly; manifesto means clearly, sparing one from any inquiry, speculation, or effort of the senses and mind, like δῆλον. 4. Palam indicates an openness that does not shy away from observation; propalam means an openness that invites observation. Cic. Orat. i. 35. Neque proposito argento neque tabulis et signis propalam collocatis; that is, to everyone’s admiration: compare with Pis. 36. Mensis palam propositis; that is, without fear or restraint. (v. 291.)

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

Apparet; Eminet. Apparet refers to what is seen by the observer; eminet describes what stands out and catches the eye. Sen. Ir. i. 1. Apparent other emotions, here (specifically, of anger) eminet. (vi. 23.)

Apparet, see Constat.

Apparet, view __A_TAG_PLACEHOLDER_0__.

Appellare, see Alloqui and Nominare.

Appellare, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Aptus, see Idoneus.

Aptus, check __A_TAG_PLACEHOLDER_0__.

Aqua; Unda; Fluctus; Fluentum. 1. Aqua (from ὠκεανός) denotes water materially as an element, in opp. to terra; unda (from νέδη, wet), as a flowing, continually moving element, in opp., as it were, to solum; lympha (λέμφος) is merely a poetical synonyme of aqua, with the accessory notion of clearness and brightness, to which the similar sound of the adjective limpidus, though not derived from it, gave occasion. 2. Unda stands in the middle, between aqua and fluctus, as aura does between aër and ventus. For unda denotes, like wave, that which apparently moves itself, whereas fluctus and fluenta, like billows, the water moved by something external, as storms and so forth; fluctus, the billows more in connection with the whole, the billowy sea, whereas fluentum denotes a single billow. It is only the stormy sea, the boisterous stream, that urges on its billows, but every piece of water, that is not entirely stagnant, has its waves. Hence there is a great distinction between these two 21 images in Cicero, Mil. 2, 5. Tempestates et procellas in illis duntaxat fluctibus concionum semper putavi Miloni esse subeundas; that is, in the tumultuously agitated assemblies: and Planc. 6, 15. Si campus atque illæ undæ comitiorum, ut mare profundum et immensum, sic effervescunt quodam quasi æstu; that is, the lightly moving assemblies. Sen. N. Q. iii. 10. Quid si ullam undam superesse mireris, quæ superveniat tot fluctibus fractis. And iv. 2. Nec mergit cadens unda, sed planis aquis tradit. (ii. 10.)

Aqua; Wave; Flow; Stream. 1. Aqua (from ocean) refers to water as a physical element, in contrast to terra; unda (from νέδη, wet), represents a flowing, constantly moving element, as opposed to solum; lympha (λεπίδας) is simply a poetic synonym for aqua, implying clarity and brightness, which is reflected in the similar sound of the adjective limpidus, even though it doesn't derive from it. 2. Unda is positioned between aqua and fluctus, similar to how aura is between aër and ventus. Unda signifies, like a wave, something that seems to move itself, while fluctus and fluenta, like billows, refer to water that is moved by external forces, such as storms; fluctus relates to the overall billowy sea, whereas fluentum refers to a single billow. Only the stormy sea or a turbulent stream drives its billows, but every body of water that isn't completely still has its waves. Therefore, there's a significant difference between these two 21 images in Cicero, Mil. 2, 5. I always thought that in those tumultuous assemblies, storms and tempests were what Milo needed to face; that is, in the wildly agitated gatherings: and Planc. 6, 15. If the field and those undæ of the elections boil like a deep and vast sea, it creates a sort of swell; that is, the slightly moving assemblies. Sen. N. Q. iii. 10. What if you wonder if any unda survives, coming after all those broken fluctibus? And iv. 2. A falling unda doesn’t drown, but hands over to calm aquis. (ii. 10.)

Aquosus, see Udus.

Aquosus, see __A_TAG_PLACEHOLDER_0__.

Arbitrari, see Censere.

Arbitrari, see __A_TAG_PLACEHOLDER_0__.

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

Arcana; Secrets; Mysteries. Arcana means secrets, particularly those that are inherently special and should be regarded with respect; therefore, arcana as a common term refers to all kinds of secrets. In contrast, mysteria, as a more scholarly term, refers to religious secrets, like the Eleusinian mysteries. Finally, secreta refers to secrets in the most everyday sense, which are kept hidden by people due to specific fears. Tac. Ann. i. 6. Sallustius Crispus was a participant in the secretorum... warned Livia not to let the arcana of the house become known. (iv. 429.)

Arcere; Prohibere. Arcere (ἀρκεῖν, from ἐρύκειν) means to keep off and bar the entry, in opp. to admittere, Plin. H. N. xii. 1; on the other hand, prohibere means to keep at a distance, and prevent the approach, in opp. to adhibere. The arcens makes defensive opposition, like the resistens, and protects the threatened; but the prohibens acts on the offensive, like the propulsans, and retaliates hostility on the assailant. (iv. 430.)

Arcere; Restrict. Arcere (suffice, from ἐρύκειν) means to ward off and block entry, as opposed to admittere, Plin. H. N. xii. 1; on the other hand, prohibere means to keep someone away and prevent their approach, in contrast to adhibere. The arcens makes defensive opposition, like the resistens, and protects against threats; but the prohibens takes an offensive stance, like the propulsans, and counters aggression against the attacker. (iv. 430.)

Arcessere; Accire; Evocare; Accersere. 1. Arcessere and accersere denote, in the most general sense, merely, to send for; accire supposes a co-ordinate relation in those that are sent for, as, to invite; evocare, a subordinate relation, as, to summon. 22 The arcessens asks, the acciens entreats, the evocans commands, a person to make his appearance. Cic. Att. v. 1. Tu invita mulieres, ego accivero pueros: compare with Dejot. 5. Venit vel rogatus ut amicus, vel arcessitus ut socius, vel evocatus ut qui senatui parere didicisset. Or, Liv. x. 19. Collegæ auxilium, quod acciendum ultro fuerit, with xliv. 31. Evocati literis imperatoris. And xxix. 11. Æbutia accita ad Sulpiciam venit; and 12. Ut Hispalam libertinam arcesseret ad sese. 2. Arcessere (from cedere) means, originally, to order to approach; on the other hand, accersere (from σκαίρω), to come quickly, or, to make haste; but both words have been confounded with each other, from similarity of sound. (iii. 283.)

Arcessere; Accire; Evoke; Accersere. 1. Arcessere and accersere generally mean to send for; accire implies a relationship of equality among those summoned, like inviting; evocare implies a hierarchical relationship, like summoning. 22 The arcessens requests, the acciens pleads, and the evocans commands a person to show up. Cic. Att. v. 1. You invite the women, I will accivero the boys: see also Dejot. 5. He comes either when requested as a friend, or arcessitus as a companion, or evocatus as someone who has learned to obey the Senate. Or, Liv. x. 19. The colleagues offer aid, which should be acciendum willingly, with xliv. 31. Evocati by the letters of the commander. And xxix. 11. Æbutia accita came to Sulpicia; and 12. To summon the freedwoman Hispalam to herself. 2. Arcessere (from cedere) originally means to command to approach; on the other hand, accersere (from σκαίρω) means to come quickly or to hurry; however, both terms have been confused due to their similar sounds. (iii. 283.)

Arctus, see Angustus.

Arctus, check __A_TAG_PLACEHOLDER_0__.

Ardere; Flagrare. Ardere (from ἐρεύθειν) means to be in a visible glowing heat, like αἴθειν; on the other hand, flagrare, to be in bright flames, like φλέγεσθαι. Hence, metaphorically, ardere is applied to a secret passion; flagrare, to a passion that bursts forth. Cic. Or. iii. 2, 8. Non vidit Crassus flagrantem bello Italiam, non ardentem invidia senatum. (iv. 21.)

Ardere; Flare. Ardere (from ἐρευθείν) means to be in a visible glowing heat, like αἴθειν; on the other hand, flagrare, to be in bright flames, like N/A. Therefore, metaphorically, ardere is used for a secret passion; flagrare, for a passion that bursts out. Cic. Or. iii. 2, 8. Non vidit Crassus flagrantem bello Italiam, non ardentem invidia senatum. (iv. 21.)

Arduus; Difficilis. Arduus (from ὀρθός) means difficult to ascend, in opp. to pronus; on the other hand, difficilis means difficult to execute, in opp. to facilis. Arduus involves a stronger notion of difficulty, and denotes the difficult when it borders on the impossible. Plin. Ep. iv. 17. Est enim res difficilis ardua. Tac. Hist. ii. 76. Æstimare debent, an quod inchoatur, reipublicæ utile, ipsis gloriosum, aut promptum effectu, aut certe non arduum sit. Cic. Verr. i. 51. Cum sibi omnes ad illum allegationes difficiles, omnes aditos arduos, ac pæne interclusos, viderent. (ii. 105.)

Arduus; Difficult. Arduus (from correct) means hard to climb, as opposed to pronus; on the other hand, difficilis means hard to carry out, as opposed to facilis. Arduus suggests a stronger sense of difficulty and refers to challenges that come close to being impossible. Plin. Ep. iv. 17. It is indeed a difficilis ardua thing. Tac. Hist. ii. 76. They should consider whether what they begin is useful to the state, glorious for themselves, either easy to achieve, or at least not arduum. Cic. Verr. i. 51. For when they saw all the claims were difficiles, all the approaches arduos, and nearly blocked. (ii. 105.)

Arduus, see Altus.

Arduus, check __A_TAG_PLACEHOLDER_0__.

Arena, see Sabulo.

Arena, see __A_TAG_PLACEHOLDER_0__.

Arguere; Incusare; Culpare; Criminari; Insimulare; Deferre; Accusare. Arguere (from 23 ἀργός) is the most general expression for any imputation of supposed or actual guilt, whether in a court of justice or not, as to tax or charge with; incusare, and the less frequent term culpare, denote only a complaint made out of a court of justice; criminari, an accusation with hostile or evil intention, in a calumnious spirit; insimulare, in an undeserved or slanderous manner, through suspicion; deferre, to impeach before a judge; accusare, to impeach in a criminal court. Cic. Lig. 4, 10. Arguis fatentem. Non est satis. Accusas eum. (ii. 163.)

Arguere; Accuse; Blame; Charge; Implicate; Mention; Accuse. Argue (from 23 lazy) is the most general term for any claim of presumed or actual guilt, whether in a courtroom or elsewhere, to tax or charge with; incusare, and the less commonly used term culpare, refer only to a complaint made outside of a courtroom; criminari implies an accusation with malicious or bad intention, often in a slanderous manner; insimulare refers to accusing in an unfounded or defamatory way, driven by suspicion; deferre, means to charge before a judge; accusare, refers to charging in a criminal court. Cic. Lig. 4, 10. You accuse the confessing. It is not enough. You accuse him. (ii. 163.)

Aridus; Torridus; Siccus. Aridus and torridus denote an internal want of moisture; but things that are arida (from areo) have lost their moisture from a heat acting within, like αὖος, in opp. to humidus. Plin. Pan. 30, 4; on the other hand, torrida (from τέρσω), from a heat penetrating from without, in opp. to uvidus, like σκληρός;—siccus denotes dryness that is only external, confined to the surface, in opp. to madidus, like ξηρός. Plin. H. N. xii. 12. Ne sint fragilia et arida potius quam sicca folia. And xv. 29. Cato docuit vinum fieri ex nigra myrta siccata usque in ariditatem in umbra. Colum. vii. 4. (vi. 244.)

Aridus; Torridus; Dry. Aridus and torridus refer to an internal lack of moisture; however, things that are arida (from areo) have lost their moisture due to heat acting from within, unlike αὖος, which is the opposite of humidus. Plin. Pan. 30, 4; on the other hand, torrida (from τέρσω), comes from heat penetrating from outside, in contrast to uvidus, similar to tough;—siccus indicates dryness that is only superficial, limited to the surface, opposite to madidus, like dry. Plin. H. N. xii. 12. Let them not be fragile and arida rather than sicca leaves. And xv. 29. Cato taught that wine is made from black myrtle siccata until it reaches ariditatem in the shade. Colum. vii. 4. (vi. 244.)

Arista, see Culmus.

Arista, see __A_TAG_PLACEHOLDER_0__.

Armentum, see Pecus.

Armentum, see __A_TAG_PLACEHOLDER_0__.

Armus; Humerus; Ala; Axilla. Armus (ramus?) is the highest part of the upper arm in men; the fore-leg in beasts; the shoulder-blade, as part of the whole body, distinguished from scapula, as part of the skeleton, like ὦμος; humerus, the flat surface, which in the human body is over the upper arm, the shoulder, like ἐπωμίς; ala and axilla, the cavity which is under the upper arm, the arm-pit, like μασχάλη. Ovid, Met. xii. 396. Ex humeris medios coma dependebat in armos. And x. 599. xiv. 304. Plin. H. N. xi. 43. (iv. 27.)

Armus; Humerus; Wing; Armpit. Armus (ramus?) is the highest part of the upper arm in humans; the foreleg in animals; the shoulder blade, as part of the whole body, is distinct from scapula, which is part of the skeleton, similar to Shoulder; humerus, the flat area that in the human body is over the upper arm, the shoulder, akin to ἐπωμίς; ala and axilla, the cavity beneath the upper arm, the armpit, similar to armpit. Ovid, Met. xii. 396. Ex humeris medios coma dependebat in armos. And x. 599. xiv. 304. Plin. H. N. xi. 43. (iv. 27.)

Arrogantia, see Superbia.

Arrogance, see __A_TAG_PLACEHOLDER_0__.

Artes, see Literæ.

Arts, see __A_TAG_PLACEHOLDER_0__.

Artifex, see Faber.

Artifex, see __A_TAG_PLACEHOLDER_0__.

Artus, see Membrum.

Artus, check __A_TAG_PLACEHOLDER_0__.

Arundo, see Culmus.

Arundo, see __A_TAG_PLACEHOLDER_0__.

Arvum, see Villa.

Arvum, check __A_TAG_PLACEHOLDER_0__.

Ascia; Securis. Ascia is the carpenter’s axe, to split wood; securis, the butcher’s cleaver, to cut meat.

Ascia; Securis. Ascia is the carpenter's axe used for splitting wood; securis is the butcher's cleaver used for cutting meat.

Asper, see Horridus.

Asper, see __A_TAG_PLACEHOLDER_0__.

Aspernari, see Spernere.

Aspernari, check __A_TAG_PLACEHOLDER_0__.

Assentiri; Assentari; Blandiri; Adulari. 1. Assentiri means to assent from conviction, in opp. to dissentire; but assentari, to express assent, whether from conviction or from hypocrisy, in opp. to adversari. Vell. P. ii. 48. Cic. Rosc. Am. 16, 99. Plaut. Most. i. 3, 100. Amph. ii. 2, 70. 2. Assentari denotes the flattery which shuns contradicting a person, like θωπεύειν; blandiri (μέλδειν), that which says what is agreeable to another, like ἀρεσκεύειν; adulari (from δοῦλος), that which would please at the expense of self-degradation, like κολακεύειν. The assentans, as a flatterer, would, by surrendering his right to an independent opinion; the blandiens, by complaisance and visible signs of affection; the adulans, by self-degradation, and signs of an unworthy subserviency, gain the favor of another. Assentatio, or the art of the assenter, has its origin in cowardice or weakness; blanditiæ, or fair-speaking, in the endeavor to be amiable, and, at worst, in self-interest; adulatio, or flattery, and servility, κολακεία, in a degrading, slavish, spaniel-like spirit. Sen. Ir. iii. 8. Magis adhuc proderunt submissi et humani et dulces, non tamen usque in adulationem; nam iracundos nimia assentatio offendit. Erit certe amicus . . . . cui non magis tutum erat blandiri quam maledicere. And ii. 28. Sæpe adulatio, dum blanditur, offendit. (ii. 174.)

Assentiri; Agreeing; Complimenting; Sucking up. 1. Agreeing means to concur from genuine belief, as opposed to dissenting; but flattering means to express agreement, whether from conviction or insincerity, in contrast to opposing. Vell. P. ii. 48. Cic. Rosc. Am. 16, 99. Plaut. Most. i. 3, 100. Amph. ii. 2, 70. 2. Flattering refers to the insincere praise that avoids contradicting someone, like θωπεύειν; blandishing (μέλδειν) involves saying what pleases another, like ἀρεσκεύειν; fawning (from slave) involves trying to please at the expense of personal dignity, like flattering. The agreeer, as a flatterer, sacrifices their right to hold an independent opinion; the blandisher, through compliance and open signs of affection; the fawner, through self-degradation and signs of unworthy submissiveness, seeks to gain another's favor. Agreeing or the skill of the one who agrees, originates from cowardice or weakness; blandishments, or pleasant speaking, arise from the desire to be likable, and at worst, from self-interest; flattery, and servility, flattery, exhibit a degrading, subservient, dog-like disposition. Sen. Ir. iii. 8. More submissive, humble, and sweet-natured people will be more effective, but not to the point of flattery; for excessive agreeing can offend the irritable. A friend will surely be one... to whom it was no safer to blandish than to speak harshly. And ii. 28. Often flattery, while blandishing, can be offensive. (ii. 174.)

Asseverare, see Dicere.

To assert, see __A_TAG_PLACEHOLDER_0__.

Asses, see Axes.

Assess, see __A_TAG_PLACEHOLDER_0__.

Assiduitas, see Opera.

Assiduitas, see __A_TAG_PLACEHOLDER_0__.

Assequi, see Invenire.

Assequi, see __A_TAG_PLACEHOLDER_0__.

“Astrum” printed before “Assequi”.

“Astrum” printed before “Assequi.”

Astrum, see Sidus.

Astrum, check __A_TAG_PLACEHOLDER_0__.

Astutus; Callidus; Vafer; Versutus. Astutus or in old Latin astus (from ἀκή, acuere), and callidus, denote cunning, more in an intellectual sense, 25 as a mark of cleverness; astutus, indeed, acuteness in the invention and execution of a secret project, synonymous with solers; but callidus (from κάλλος), sharp-sightedness in judging of a complicated question of conduct, or worldly wisdom, as the consequence of a knowledge of mankind, and of intercourse with the world, synonymous with rerum peritus, as judicious, and, in its degenerate signification, crafty, like κερδαλέος; on the other hand, vafer and versutus denote cunning in a moral sense, as a mark of dishonesty, and, indeed, vafer (ὑφή), adroitness in introducing tricks, particularly in judicial affairs, as the tricks of a lawyer, like πανοῦργος; versutus (ἀρτυτός), versatility in dissimulation, and in the art of getting out of a scrape by some means or other; in opp. to simplex, Cic. Fin. iv. 25, like στροφαῖος. Plin. Ep. vii. 6. Juvenis ingeniosus, sed parum callidus. Cic. Brut. 48. Callidus, et in capiendo adversario versutus. (iii. 220.)

Astutus; Callidus; Vafer; Versutus. Astutus or in ancient Latin astus (from ἀκή, acuere), and callidus, refer to cunning, particularly in an intellectual way, 25 as a sign of cleverness; astutus indeed means sharpness in the creation and execution of a secret plan, similar to solers; but callidus (from beauty) indicates insight in assessing a complex moral dilemma or worldly wisdom, resulting from an understanding of humanity and social interactions, akin to rerum peritus, suggesting being judicious, and, in its less favorable meaning, crafty, like cunning; on the flip side, vafer and versutus indicate cunning in a moral context, reflecting dishonesty, and, indeed, vafer (Texture) suggests skill in employing tricks, especially in legal matters, like sneaky; versutus (Not applicable.) implies adaptability in dissimulation and in the ability to wriggle out of a difficult situation by any means necessary; in contrast to simplex, Cic. Fin. iv. 25, like στροφαῖος. Plin. Ep. vii. 6. Juvenis ingeniosus, sed parum callidus. Cic. Brut. 48. Callidus, et in capiendo adversario versutus. (iii. 220.)

Ater; Niger; Pullus. 1. Ater (αἰθός) denotes black, as a negation of color, in opp. to albus; whereas niger (πνιγόεις) denotes black, as being itself a color, and indeed the darkest, in opp. to candidus. The atrum makes only a dismal and dark impression; but the nigrum, a positive, and imposing and beautiful impression, as Hor. Carm. i. 32, 11. Lycum nigris oculis, nigroque crine decorum. Tac. G. 43. Nigra scuta, tincta corpora; atras ad prœlia noctes legunt. (iii. 194.) 2. Ater and niger denote a deep dark black; whereas pullus only swarthy, with reference to the affinity of the dark color to dirt. (iii. 207.)

Ater; Niger; Chick. 1. Ater (aithos) means black, as a lack of color, compared to albus; while niger (drowning) refers to black as a color itself, and in fact, the darkest shade, as opposed to candidus. The atrum creates a gloomy and dark feeling; however, the nigrum gives a strong, impressive, and beautiful sense, as seen in Hor. Carm. i. 32, 11. Lycum nigris oculis, nigroque crine decorum. Tac. G. 43. Nigra scuta, tincta corpora; atras ad prœlia noctes legunt. (iii. 194.) 2. Ater and niger signify a deep, dark black; while pullus refers only to a swarthy color, related to how dark color resembles dirt. (iii. 207.)

Atque, see Et.

And, see __A_TAG_PLACEHOLDER_0__.

Atrox; Trux; Truculentus; Dirus; Sævus; Torvus. 1. Atrox, trux, and truculentus, (from τρηχύς, ταράξαι), denote that which has an exterior exciting fear; that which makes an impression of terror on the fancy, and eye, and ear; atrox, indeed, as a property of things, but trux and truculentus 26 as properties of persons; whereas dirus and sævus mean that which is really an object of fear, and threatens danger; dirus, indeed (from δέος), according to its own nature, as a property of things, means dreadful, δεινός; but sævus (from αἶ, heu!) according to the character of the person, as a property of living beings, means blood-thirsty, cruel, αἰνός. Plin. Pan. 53. Atrocissima effigies sævissimi domini. Mela ii. 7. Ionium pelagus . . . atrox, sævum; that is, looking dangerous, and often enough also bringing misfortune. 2. Trux denotes dreadfulness of look, of the voice, and so forth, in the tragic or heroic sense, as a mark of a wild disposition or of a cruel purpose; but truculentus, in the ordinary and comic sense, as a mark of ill-humor or trivial passion; the slave in Plautus is truculentus; the wrathful Achilles is trux. Sometimes, however, truculentior and truculentissimus serve as the comparative and superlative of trux. 3. Trux and truculentus vultus is a terrific, angry look, like τραχύς; torvus, merely a stern, sharp, and wild look, as τορόν, or ταυρηδὸν βλέπειν. Plin. H. N. xi. 54. Contuitu quoque multiformes; truces, torvi, flagrantes. Quintil. vi. 1. 43. (i. 40.)

Atrox; Trux; Truculentus; Dirus; Sævus; Torvus. 1. Atrox, trux, and truculentus (from τρηχύς, ταράξαι) refer to something that has an exterior that inspires fear; that creates an impression of terror on the imagination, sight, and hearing; atrox relates to things, while trux and truculentus 26 apply to people; on the other hand, dirus and sævus signify something that is genuinely feared and poses a threat; dirus (from fear) inherently means dreadful, awesome; whereas sævus (from αἶ, alas!) characterizes a person and means bloodthirsty or cruel, εξαιρετικός. Plin. Pan. 53. Atrocissima effigies sævissimi domini. Mela ii. 7. Ionium pelagus . . . atrox, sævum; that is, appearing dangerous and often bringing misfortune. 2. Trux describes a fearsome appearance, voice, and so on, in a tragic or heroic way, as a sign of a wild nature or cruel intent; while truculentus, in a more everyday and comedic sense, indicates bad temper or petty passion; the slave in Plautus is truculentus; the enraged Achilles is trux. Sometimes, however, truculentior and truculentissimus are used as the comparative and superlative forms of trux. 3. Trux and truculentus vultus describe a terrifying, angry look, like rough; torvus merely suggests a stern, sharp, and wild look, as Τορόν, or ταυρηδὸν βλέπειν. Plin. H. N. xi. 54. Contuitu quoque multiformes; truces, torvi, flagrantes. Quintil. vi. 1. 43. (i. 40.)

Attonitus; Stupens. Attonitus, thunderstruck, denotes a momentary, stupens (ταφεῖν) a petrified, a lasting condition. Curt. viii. 2, 3. Attoniti, et stupentibus similes. Flor. ii. 12. (vi. 31.)

Attonitus; Amazed. Attonitus, thunderstruck, refers to a temporary state, stupens (ταφεῖν) a petrified, enduring condition. Curt. viii. 2, 3. Attoniti, and stupentibus are similar. Flor. ii. 12. (vi. 31.)

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

Dare; Try; Build. Audere means taking on a project that involves risk and the bravery of the person who undertakes it, while conari (from incohare) focuses on the significance of the project and the effort of the person who takes it on; finally, moliri refers to the challenges of the project and the work needed from the person who undertakes it. (iii. 295.)

Audentia, Audacia, see Fides.

Audentia, Audacia, see __A_TAG_PLACEHOLDER_0__.

Audire; Auscultare. Audire (from ausis, auris, οὖας) means to hear, ἀκούειν, as a mere passive 27 sensation, like olfacere; on the other hand, auscultare (from auricula), to hearken, ἀκροᾶσθαι, that is, to wish to hear, and to hear attentively, whether secretly or openly, by an act of the will, like odorari. Ter. And. iv. 5, 45. Æsch. Pater, obsecro, ausculta. Mic. Æschine, audivi omnia. Cato ap. Gell. i. 15. Pacuv. ap. Cic. Div. i. 57. (iii. 293.)

Hear; Listen. Audire (from ausis, auris, οὖας) means to hear, hear, as just a passive 27 sensation, like olfacere; on the other hand, auscultare (from auricula), means to listen, Listen, which is to want to hear, and to hear intently, whether secretly or openly, through an act of will, like odorari. Ter. And. iv. 5, 45. Æsch. Pater, I beg you, ausculta. Mic. Æschine, audivi omnia. Cato ap. Gell. i. 15. Pacuv. ap. Cic. Div. i. 57. (iii. 293.)

Auferre, see Demere.

Auferre, see __A_TAG_PLACEHOLDER_0__.

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

Auguria; Auspicia; Prodigia; Ostenta; Portenta; Monstra; Omina. Auguria and auspicia are events that happen in the natural order of things, which mostly have significance only for those who are skilled at interpreting signs; auguria (from augur, αυγάζω) refers to members of the college of augurs, who specialize in these matters; auspicia relate to magistrates who have the authority to take auspices. Meanwhile, prodigia, ostenta, portenta, monstra are events outside the normal course of nature, which capture the attention of the general public and receive a more precise interpretation from the soothsayer. Lastly, omina (ὄθματα, ὄσσαι) are signs that anyone who experiences them can interpret on their own, without help. The core idea in prodigium is that the event is full of meaning and carries significant consequences; in ostentum, it inspires awe and is remarkable in nature; in portentum, it incites fear and suggests danger; in monstrum, it is unnatural and frightening. (v. 178.)

Aura, see Anima.

Aura, see __A_TAG_PLACEHOLDER_0__.

Auscultare, see Audire.

Auscultate, see __A_TAG_PLACEHOLDER_0__.

Auspicia, see Auguria.

Auspicia, see __A_TAG_PLACEHOLDER_0__.

Austerus; Severus; Difficilis; Morosus; Tetricus. 1. Austerus (αὐστηρός, from αὔω) denotes gravity as an intellectual, severus (αὐηρός) as a moral quality. The austerus in opp. to jucundus, Plin. H. N. xxxiv. 8. xxxv. 11, is an enemy to jocularity and frivolity, and seeks in science, learning, and 28 social intercourse, always that which is serious and real, at the risk of passing for dull; the severus, in opp. to luxuriosus, Quintil. xi. 3, 74, is rigid, hates all dissoluteness and laxity of principle, and exacts from himself and others self-control and energy of character, at the risk of passing for harsh. The stoic, as a philosopher, is austerus, as a man, severus. 2. Austerus and severus involve no blame; whereas difficilis, morosus, and tetricus, denote an excess or degeneracy of rigor. The difficilis understands not the art of easy and agreeable converse, from hypochondria and temperament; the morosus (from mos) is scrupulous, and wishes everything to be done according to rule, from scrupulosity and want of tolerance; the tetricus (redupl. of trux, τραχύς) is stiff and constrained, from pedantry and want of temper. (iii. 232.)

Austerus; Severus; Difficilis; Morosus; Tetricus. 1. Austerus (strict, from αὔω) represents seriousness in intellectual matters, while severus (αὐηρός) describes a moral quality. The austerus, in contrast to jucundus, Plin. H. N. xxxiv. 8. xxxv. 11, is opposed to lightheartedness and triviality, focusing on knowledge, scholarship, and 28 social interactions that are always serious and substantial, even at the risk of being seen as dull; the severus, as opposed to luxuriosus, Quintil. xi. 3, 74, is strict, despising all forms of indulgence and lax principles, demanding self-discipline and strong character from himself and others, even at the risk of appearing harsh. The Stoic, as a philosopher, is austerus, and as a person, severus. 2. Austerus and severus carry no negative connotations; however, difficilis, morosus, and tetricus imply an excess or decline in severity. The difficilis struggles to engage in easy and pleasant conversation due to hypochondria and temperament issues; the morosus (from mos) is overly careful, wanting everything to follow strict rules due to meticulousness and lack of tolerance; the tetricus (from the reduplication of trux, rough) is rigid and awkward, resulting from pedantry and lack of social grace. (iii. 232.)

Autumare, see Censere.

Autumare, check out __A_TAG_PLACEHOLDER_0__.

Auxilium; Opem ferre; Opitulari; Juvare; Adjuvare. 1. Auxilium, opem ferre, and opitulari, suppose a person in a strait, whom one would rescue from necessity and danger, in opp. to deserere, destituere, and so forth; the auxilium ferens is to be considered as an ally, who makes himself subservient to the personal safety, or to the interest of him who is in a strait; the opem ferens, as a benefactor, who employs his power and strength for the benefit of the weak; whereas juvare and adjuvare (ἰᾶσθαι) suppose only a person striving to do something, which he may be enabled to do better and quicker by help, in opp. to impedire, Cic. Verr. i. 6. Ter. Heaut. v. 2, 39. Matres solent esse filiis in peccato adjutrices, auxilio in paterna injuria. When in Liv. ii. 6, Tarquin entreats the Veientes, ferrent opem, adjuvarent, he is first considered as exulans, then as regnum repetiturus. 2. Opem and auxilium ferre derive their emphasis from the noun, to bring help, and nothing else; whereas opitulari, and the poetical word, auxiliari, derive their emphasis from their verbal form, and mean to bring help, and not to refuse. (v. 70.)

Auxilium; Providing help; Assisting; Supporting; Aiding. 1. Help, offering help, and assisting refer to someone in a difficult situation, whom one would save from need and danger, as opposed to abandoning, failing, and so on; the one offering help is seen as an ally, who works for the personal safety or interest of the person in need; the one aiding is a benefactor, who uses his power and strength to benefit the weak; whereas supporting and assisting (ἰᾶσθαι) only suggest a person trying to do something, which he might accomplish better and faster with help, as opposed to hindering, Cic. Verr. i. 6. Ter. Heaut. v. 2, 39. Mothers often play a supportive role for their sons in sin, providing help in paternal injustice. When in Liv. ii. 6, Tarquin begs the Veientes to offer help, support, he is initially viewed as an exile, and then as someone seeking to reclaim power. 2. Help and offering help focus on the act of bringing assistance, and nothing else; whereas assisting and the poetic term to aid focus on their verbal form, meaning to bring help rather than to refuse. (v. 70.)

Ave; Salve; Vale. Ave (from εὖ) is a salutation used at meeting and at parting, like χαῖρε; whereas salve is used at meeting only, vale at parting, like ἔῤῥωσο. Suet. Galb. 4. Ut liberti mane salvere, vespere valere sibi singuli dicerent. (i. 28.)

Hail; Greetings; Farewell. Ave (from Good.) is a greeting used when meeting and parting, similar to Hello; while salve is only used when meeting, and vale is for parting, like Stay strong. Suet. Galb. 4. So the freedmen would say salvere in the morning, and valere in the evening. (i. 28.)

Aves, see Volucres.

Aves, see __A_TAG_PLACEHOLDER_0__.

Avidus, see Velle.

Avidus, see __A_TAG_PLACEHOLDER_0__.

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

Axes; Planes; Tables. Axes or asses, and plancæ, are raw boards, straight from the saw, with asses being a common term and plancæ a more technical one; while tabulæ refers to boards that have been smoothed out with a plane for luxury use. (vi. 34.)

Axilla, see Armus.

Axilla, see __A_TAG_PLACEHOLDER_0__.

B.

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

Balbus; Blæsus. Balbus (from balare) refers to stuttering as a consistent trait, while Blæsus indicates a temporary condition. (iii. 79.)

Baculus, see Fustis.

Baculus, see __A_TAG_PLACEHOLDER_0__.

Bajulare, see Ferre.

Bajulare, check __A_TAG_PLACEHOLDER_0__.

Bardus, see Stupidus.

Bardus, check __A_TAG_PLACEHOLDER_0__.

Basium, see Osculum.

Basium, see __A_TAG_PLACEHOLDER_0__.

Baubari, see Latrare.

Baubari, check __A_TAG_PLACEHOLDER_0__.

Beatus, see Felix.

Beatus, check __A_TAG_PLACEHOLDER_0__.

Bellua, see Animal.

Bellua, check __A_TAG_PLACEHOLDER_0__.

Bene moratus, see Bonus.

Bene moratus, see __A_TAG_PLACEHOLDER_0__.

Benevolentia, see Studium.

Benevolentia, check out __A_TAG_PLACEHOLDER_0__.

Benignus, see Largus.

Benignus, check __A_TAG_PLACEHOLDER_0__.

Bestia, see Animal.

Bestia, see __A_TAG_PLACEHOLDER_0__.

Bibere; Potare. Bibere (reduplic. of bua) means to drink like a human being, πίνειν; whereas potare (from ποτός) to drink like a beast, and, metaphorically, to tipple, σπᾶν. Sen. Ep. 122. Inter nudos bibunt, imo potant. Plaut. Curc. i. 1, 88. Agite, bibite, festivæ fores, potate, fite mihi volentes propitiæ. (1. 149.)

Drink; To drink. Bibere (which is a repetition of bua) means to drink in a human way, drink; while potare (from drink) means to drink like an animal and, metaphorically, to drink excessively, σπᾶν. Sen. Ep. 122. Among the naked ones, bibunt, rather potant. Plaut. Curc. i. 1, 88. Come on, bibite, festive doors, potate, be willing to be favorable to me. (1. 149.)

Bifariam, see Duplex.

Bifariam, see __A_TAG_PLACEHOLDER_0__.

Bilis, see Fel.

Bilis, see __A_TAG_PLACEHOLDER_0__.

Blæsus, see Balbus.

Blæsus, see __A_TAG_PLACEHOLDER_0__.

Blandiri, see Assentiri.

Blandiri, see __A_TAG_PLACEHOLDER_0__.

Blatire, Blaterare, see Garrire.

Blatire, Blaterare, see __A_TAG_PLACEHOLDER_0__.

Boni consulere, see Satis habere.

Boni consulere, see __A_TAG_PLACEHOLDER_0__.

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

Bonus; Polite; Righteous; Truthful; Moral; Pure-hearted. 1. Good, well-mannered, upright, and virtuous refer to a basic level of morality, where a person remains free from blame and punishment, as well as hatred and contempt:—good (formerly duonus, I can), in the common sense, where kindness and goodness are the main aspects of morality, opposing bad, similar to good; well-mannered, in a more philosophical view, represents an acquired character, where self-control, conscientiousness, and freedom from general selfishness are prioritized, like flexible; upright πραΰς implies that a person harms no one and does nothing unjust, embodying a worthy, principled, and fair individual; virtuous, concerning a person who, through discretion, conscientiousness, and diligence, becomes capable of being helpful in practical life, opposing wicked, akin to good. Quintil. vi. 4, 11. There's no art in arguing... concerns a mind that is soft and overly gentle, and it often misleads what is called integrity, which is weakness. Dic. Dejot. 10. To call someone virtuous holds little praise in the king’s eyes. Quintil. i. 6, 29. 2. Meanwhile, honest and saintly represent a higher level of morality, which, driven by loftier motives, surpasses the standards of ordinary people, including what is termed social morality; honest, signifies an honorable and noble spirit and behavior, stemming from a principle of honor and distinction, opposing shameful; saintly, signifies a holy and virtuous spirit, arising from a principle of piety. (v. 347.)

Brachium, see Ulna.

Brachium, see __A_TAG_PLACEHOLDER_0__.

Brevis; Curtus. Brevis (βραχύς) means short by nature; whereas curtus (καρτός, from κείρω), means shortened.

Brevis; Short. Brevis (short) means short by nature; while curtus (καρτός, from κείρω) means something that has been made shorter.

Brutus, see Stupidus.

Brutus, check __A_TAG_PLACEHOLDER_0__.

C.

Caballus, see Equus.

Horse, see __A_TAG_PLACEHOLDER_0__.

Cachinnari, see Ridere.

Cachinnari, see __A_TAG_PLACEHOLDER_0__.

Cacumen, see Acies.

Cacumen, see __A_TAG_PLACEHOLDER_0__.

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.)

Cadaver; Body. Cadaver refers to a dead body simply as a physical object, similar to carcass: but corpus refers to the remains of a person's identity, like corpse, and is always used when discussing the dead body with emotion. (vi. 45.)

Cadere, see Labi.

Cadere, see __A_TAG_PLACEHOLDER_0__.

Cædere, see Verberare.

Cædere, see __A_TAG_PLACEHOLDER_0__.

Cærimonia, see Consuetudo.

Cærimonia, see __A_TAG_PLACEHOLDER_0__.

Cæsar, see Primus.

Cæsar, check __A_TAG_PLACEHOLDER_0__.

Cæsaries, see Crinis.

Cæsaries, see __A_TAG_PLACEHOLDER_0__.

Cæteri; Reliqui. Cæteri (comparat. from ἐκεῖ) denotes others, as in direct opposition to those first mentioned, like οἱ ἄλλοι; whereas reliqui, the rest, as merely the remainder that complete the whole, like οἱ λοιποί. Cic. Brut. 2, 6. Si viveret Hortensius, cætera fortasse desideraret una cum reliquis bonis civibus; hunc aut præter cæteros, aut cum paucis sustineret dolorem. (i. 183.)

Cæteri; The Rest. Others (from there) refers to those in direct contrast to the ones mentioned first, like the others; whereas the rest refers to what remains to complete the whole, like the others. Cic. Brut. 2, 6. If Hortensius were alive, one might miss the others along with the rest of the good citizens; he would either endure the pain alone or with a few. (i. 183.)

Calamitas, see Infortunium.

Calamitas, see __A_TAG_PLACEHOLDER_0__.

Calamus, see Culmus.

Calamus, see __A_TAG_PLACEHOLDER_0__.

Calculus, see Saxum.

Calculus, see __A_TAG_PLACEHOLDER_0__.

Calere; Fervere; Æstuare; Calefacere; Fovere. 1. Calere and fervere denote, objectively, warmth by itself, and, indeed, calidus (κηλέῳ πυρί), in opp. to frigidus, a moderate degree of warmth, but fervidus, in opp. to gelidus, a degree of warmth on the point of boiling, heat; whereas æstuare (from αἴθω), subjectively, the feeling of heat, in opp. to algere. (iii. 89.) 2. Calefacere means to make warm, in a purely physical sense, without any accessory notion; whereas fovere (from ἀφαύω), with reference to the genial sensation, or salutary effect of the warmth. (vi. 48.)

Calere; Fervere; Æstuare; Calefacere; Fovere. 1. Calere and fervere refer, objectively, to warmth itself, and, in fact, calidus (κάλεσμα φωτιά), in contrast to frigidus, indicates a moderate level of warmth, while fervidus, in contrast to gelidus, indicates a level of warmth that is nearly boiling, or heat; whereas æstuare (from burn), subjectively, refers to the sensation of heat, in contrast to algere. (iii. 89.) 2. Calefacere means to make warm, in a purely physical sense, without any additional implication; while fovere (from ἀφαύω) refers to the pleasant feeling or beneficial effect of warmth. (vi. 48.)

Caligo, see Obscurum.

Caligo, see __A_TAG_PLACEHOLDER_0__.

Calix, see Poculum.

Calix, see __A_TAG_PLACEHOLDER_0__.

Callidus, see Astutus and Sapiens.

Callidus, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Callis, see Iter.

Callis, check __A_TAG_PLACEHOLDER_0__.

Campus, see Æquum and Villa.

Campus, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Candela; Lucerna. Candela is a candle, which can be carried about like a torch, as λαμπάς, whereas lucerna can only be considered as a burning light on a table, like λύχνος. (vi. 50.)

Candela; Lantern. Candela is a candle that can be carried like a torch, similar to lamp, while lucerna is just a burning light placed on a table, like lamp. (vi. 50.)

Candidus, see Albus.

Candidus, check __A_TAG_PLACEHOLDER_0__.

Canere; Cantare; Psallere; Canticum; Cantilena; Carmen; Poema; Poeta; Vates. 1. Canere (from καναχεῖν) means, in the most general sense, to make music, voce, tibiis, fidibus, like μέλπειν; cantare, with vocal music, like ἀείδειν; psallere, with instrumental music, and indeed with string-instruments, like ψάλλειν. 2. Cantica and cantilenæ are only songs adapted for singing, in which, as in popular ballads, the words and melodies are inseparable, and serve to excite mirth and pleasure, in opp. to speech, and that which is spoken; and, indeed, canticum means a favorite piece, still in vogue; cantilena, a piece which, being generally known, has lost the charm of novelty, and is classed with old songs; whereas carmina and poemata are poems which may be sung, but the words of which claim value as a work of art, and serve religion or music as an art, in opp. to prose and real truth; carmina, indeed, were originally religious hymns, ἐπῳδαί, and, in a wider sense, poems of another sort, mostly, however, minor poems, and of a lyrical sort, like ᾠδαι; but poemata are the products of cultivated art, and extensive poems, mostly of the epic or tragic sort, like ποιήματα. The carmen (κάρω, κράζω) is the fruit of natural, but the poema of calm and self-conscious inspiration. 3. Poeta is a technical expression, and denotes a poet only as an artist; vates (ἠχέτης) is an old Latin and religious expression, and denotes a poet as a sacred person. Tac. Dial. 9. (v. 99.)

Canere; Sing; Play; Song; Ballad; Tune; Poem; Poet; Bard. 1. To sing (from καναχεῖν) generally means to make music with voice, wind instruments, or string instruments, similar to sing; cantare refers to vocal music, like sing forever; psallere involves instrumental music, particularly with string instruments, akin to singing. 2. Cantica and cantilenæ refer to songs meant for singing, where the words and melodies are tightly intertwined, creating a sense of joy and pleasure, in contrast to spoken language; indeed, canticum refers to a favorite piece that is still popular, while cantilena is something well-known that has lost its novelty and belongs to the category of old songs; on the other hand, carmina and poemata are poems that can be sung, but the words are appreciated as artistic works that serve religious or musical purposes, distinct from prose and mere truth; carmina originally were religious hymns, charms, and more broadly, they consist of various types of poems, primarily minor, lyrical pieces, like ᾠδαι; meanwhile, poemata are works of refined art and complex compositions, often epic or tragic, like poems. The carmen (karo, krazo) stems from natural inspiration, while the poema arises from calm and self-aware creativity. 3. Poeta is a technical term that identifies a poet solely as an artist; vates (echo) is an ancient Latin and religious term that refers to a poet as a sacred figure. Tac. Dial. 9. (v. 99.)

Canna, see Culmus.

Canna, check out __A_TAG_PLACEHOLDER_0__.

Cantare, see Canere.

Sing, see __A_TAG_PLACEHOLDER_0__.

Canterius, see Equus.

Canterius, see __A_TAG_PLACEHOLDER_0__.

Canticum, Cantilena, see Canere.

Canticum, Cantilena, see __A_TAG_PLACEHOLDER_0__.

Caper; Hircus; Hœdus. Caper (κάπρος) is the general name for a he-goat, and that which is used in natural history, τράγος; hircus (from χήρ) is an old full-grown he-goat, χίμαρος? whereas hædus, hœdus (χοῖρος), a kid, ἔριφος. (v. 336.)

Caper; Hircus; Hœdus. Caper (wild boar) is the general term for a male goat, commonly used in natural history, goat; hircus (from widow) refers to an older male goat, χίμαρος? while hædus, hœdus (pig) means a young goat, kid. (v. 336.)

Capere, see Sumere.

Capere, see __A_TAG_PLACEHOLDER_0__.

Capillus, see Crinis.

Capillus, see __A_TAG_PLACEHOLDER_0__.

Carcer, see Custodia.

Carcer, see __A_TAG_PLACEHOLDER_0__.

Carere; Egere; Indigere. 1. Carere (from κείρειν) relates to a desirable possession, in opp. to habere, Cic. Tusc. i. 36; whereas egere and indigere, to a necessary and indispensable possession, in opp. to abundare, Lucil. Fr. Sat. viii. Senec. Vit. B. 7. Voluptate virtus sæpe caret, nunquam indiget. Epist. 9. Sapiens eget nulla re; egere enim necessitatis est. Cic. Ep. ad. Qu. Fr. i. 3, 2. Nunc commisi, ut me vivo careres, vivo me aliis indigeres. 2. Egere (from χάω, χαίνω ἀχήν) denotes, objectively, the state of need, in opp. to uti, Cato ap. Gell. xiii. 23; indigere, subjectively, the galling sense of need, and eager longing to satisfy it. (iii. 113.)

Carere; Egere; Indigere. 1. Carere (from κείρειν) refers to a desirable possession, in contrast to habere, Cic. Tusc. i. 36; whereas egere and indigere refer to a necessary and essential possession, in contrast to abundare, Lucil. Fr. Sat. viii. Senec. Vit. B. 7. Virtue often lacks pleasure, never needs it. Epist. 9. A wise person lacks nothing; egere is for necessity. Cic. Ep. ad. Qu. Fr. i. 3, 2. Now I’ve committed that, while I’m alive, you lack me, while alive, I need others. 2. Egere (from χάω, χαίνω ἀχήν) indicates, objectively, a state of need, in contrast to uti, Cato ap. Gell. xiii. 23; indigere, subjectively, expresses the painful sense of need and the strong desire to fulfill it. (iii. 113.)

Caritas, see Diligere.

Caritas, see __A_TAG_PLACEHOLDER_0__.

Carmen, see Canere.

Carmen, check __A_TAG_PLACEHOLDER_0__.

Caro; Pulpa; Viscera; Exta; Intestina; Ilia. 1. Caro means flesh in its general sense, as a material substance, in opp. to fat, nerves, muscles, and so forth; pulpa, especially, eatable and savory flesh, in opp. to bones; viscera, all flesh, and every fleshy substance between the skin and the bones. 2. Viscera, in a narrower sense, means generally, the inner parts of the body; whereas exta means the inner parts of the upper part of the body, as the heart, lungs, and so forth; intestina, interanea, and ilia, the inner parts of the lower part of the body, namely, the entrails; and indeed intestina, and, in the age after 34 Augustus, interanea, meant the guts as digestive organs; ilia, all that is contained in the lower part of the body, and particularly those parts that are serviceable. (v. 145.)

Caro; Flesh; Organs; Offal; Intestines; Groins. 1. Caro refers to flesh in a general sense, as a material substance, in contrast to fat, nerves, muscles, and so on; pulpa specifically means edible and tasty flesh, as opposed to bones; viscera encompasses all flesh and every fleshy substance between the skin and bones. 2. In a more specific sense, viscera refers to the inner parts of the body; exta indicates the inner parts of the upper body, such as the heart, lungs, and so forth; intestina, interanea, and ilia refer to the inner parts of the lower body, specifically the entrails; indeed, intestina, and, in the period after 34 Augustus, interanea, referred to the guts as digestive organs; ilia includes everything contained in the lower part of the body, particularly the parts that are useful. (v. 145.)

Cassis; Galea; Cudo. Cassis, cassida (from κόττα), is a helmet of metal; galea (γαλέη), a helmet of skin, and properly of the skin of a weasel; cudo (κεύθων), a helmet of an indefinite shape. Tac. G. 6. Paucis loricæ; vix uni alterive cassis aut galea.

Cassis; Galea; Cudo. Cassis, cassida (from κόττα), is a metal helmet; galea (γαλέη), a helmet made of skin, specifically from a weasel; cudo (κεύθων), a helmet with an undefined shape. Tac. G. 6. Paucis loricæ; vix uni alterive cassis aut galea.

Cassis, see Rete.

Cassis, see __A_TAG_PLACEHOLDER_0__.

Castigatio, see Vindicta.

Castigation, see __A_TAG_PLACEHOLDER_0__.

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

Castus; Chaste; Modest; Shy. 1. Castus (from clean) refers to chastity as an inherent quality of the soul, being pure and innocent; while pudicus represents a moral sentiment, indicating being bashful and modest. 2. Pudicus, pudicitia, represents a natural sense of shame, an aversion to being exposed to the gaze of others, and its outcome, chaste sentiment, relates specifically to sexual matters, similar to bashfulness; on the other hand, pudens, pudor, indicates shame in a broader sense, or a dislike of being observed by others and facing their contempt, reflecting a sense of honor. Cic. Catil. ii. 11, 25. From this side, pudor fights, from that side, petulance; on this side, pudicitia, from that side, debauchery. 3. Pudicus and pudens signify shame as a consistent feeling; pudibundus indicates a temporary state of feeling shame, particularly when provoked. (iii. 199.)

Casu; Forte; Fortuito; Fortasse; Forsitan; Haud scio an. Casu, forte, and fortuito, denote a casualty, and indeed, casu, in opp. to consulto, συμβεβηκότως; forte, without particular stress on the casualty, τυχόν; fortuito, fortuitu, emphatically, by mere chance, in opp. to causa, ἀπὸ τύχης; whereas fortasse, forsitan, and haud scio an, denote possibility, and indeed fortasse, fortassis, with an emphatic perception and affirmation of the possibility, as approaching to probability, and are in construction with the indicative, ἴσως; forsitan, forsan, with merely an occasional perception of the possibility, 35 and are in construction with a conjunctive, τάχ’ ἄν; haud scio an, with a modest denial of one’s own certainty; consequently, haud scio an is an euphemistic limitation of the assertion. Fortasse verum est, and forsitan verum sit, mean, perhaps it is true, perhaps not; but haud scio an verum sit means, I think it true, but I will not affirm it as certain. (v. 294.)

Casu; Strong; Coincidental; Perhaps; Maybe; I don't know if. Casually, by chance, and accidentally, refer to an event that happens unexpectedly, and indeed, by chance, contrasts with deliberately, συμβεβηκότως; by chance, without specific emphasis on the event, in case; accidentally, by accident, strongly suggests it happened purely by chance, contrasting with cause, by chance; while perhaps, possibly, and not sure if, indicate uncertainty, and indeed perhaps, possibly, carries a strong sense of likelihood, as close to probability, and is used with the indicative, maybe; possibly, maybe, carries just a slight hint of possibility, 35 and is used with a conjunctive, τάχ’ ἄν; not sure if, implies a humble acknowledgment of one’s own uncertainty; therefore, not sure if is a softening of the statement. Perhaps it is true, and maybe it is true, mean, it might be true, or it might not; but not sure if it is true means, I think it’s true, but I won't claim it as certain. (v. 294.)

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

Casus; Chance; Fortune; Lady Luck; Fate. 1. Casus refers to chance as an impersonal natural force, which isn't a result of human planning or known causes, like misfortune; while fors describes the same chance as a kind of mythological entity that, without purpose or goal, playfully interacts with humans and confounds their plans, influencing human affairs like fortune. 2. Fors, viewed as a mythological being, represents blind chance; while Fortuna represents fortune perceived not as blind and aimless, but as involved in human affairs through personal favor or disfavor; finally, fors fortuna signifies a fortunate chance, Good luck. 3. All these entities stand in contrast to the Dii and Fatum, which don't cause or prevent events randomly or whimsically, but according to higher principles; the gods act in accordance with understandable moral laws, based on merit, worth, justice, and fairness; fatum follows the mysterious laws that eternally govern the universe, like fate, destiny. Tac. Hist. iv. 26. In peace, fors or nature was then referred to as fatum and the wrath of the gods. (295.)

Catenæ, see Vincula.

Catenæ, see __A_TAG_PLACEHOLDER_0__.

Caterva; Cohors; Agmen; Grex; Globus; Turba. Caterva, cohors, and agmen, denote an assembled multitude in regular order, and caterva, as a limited whole, according to a sort of military arrangement; cohors, as respecting and observing the leadership of a commanding officer; agmen, as a solemn procession; whereas turba, grex, and globus, 36 denote a multitude assembled in no regular order, grex, without form or order; turba, with positive disorder and confusion; globus, a thronging mass of people, which, from each person pressing towards the centre, assumes a circular form. (v. 361.)

Crowd; Squad; Group; Troop; Cluster; Mob. Caterva, cohors, and agmen refer to a gathered group in organized formation, where caterva signifies a specific unit in a kind of military order; cohors implies following the authority of a leader; agmen represents a formal procession. In contrast, turba, grex, and globus, 36 indicate a crowd without any regular arrangement, with grex signifying a disorganized group; turba suggesting outright chaos and confusion; and globus referring to a dense crowd of people, where individuals move towards the center, forming a circular shape. (v. 361.)

Catus, see Sapiens.

Catus, check __A_TAG_PLACEHOLDER_0__.

Caupona, see Deversorium.

Caupona, see __A_TAG_PLACEHOLDER_0__.

Causidicus, see Advocatus.

Causidicus, see __A_TAG_PLACEHOLDER_0__.

Cautes, see Saxum.

Cautes, see __A_TAG_PLACEHOLDER_0__.

Caverna, see Specus.

Caverna, see __A_TAG_PLACEHOLDER_0__.

Cavillator, see Lepidus.

Cavillator, see __A_TAG_PLACEHOLDER_0__.

Celare; Occulere; Occultare; Clam; Abdere; Condere; Abscondere; Recondere. 1. Celare has an abstract or intellectual reference to its object, like κεύθειν, in opp. to fateri, and so forth; synonymously with reticere, Liv. xxiv. 5. Curt. vi. 9; whereas occulere, occultare, have a concrete and material reference to their object, like κρύπτειν, in opp. to aperire, synonymously with obtegere; Cic. Acad. iv. 19. N. D. ii. 20. Fin. i. 9, 30. Att. v. 15: the celanda remain secret, unless they happen to be discovered; but the occultanda would be exposed to sight, unless particular circumspection and precaution were used. 2. In the same manner clam and clanculum denote secretly, in opp. to palam, Cic. Rosc. Am. 8; whereas occulte, in opp. to aperte, Cic. Rull. i. 1. 3. Occulere denotes any concealment; occultare, a careful or very anxious concealment, and on this account finds no place in negative propositions, or as seldom, for example, as redolere. 4. Occultare means to prevent anything being seen, by keeping it covered; whereas abdere, condere, and abscondere, by removing the thing itself; abdere (ἀποθεῖναι) by laying it aside, and putting it away, like ἀποκρύπτειν; condere (καταθεῖναι), by depositing it in a proper place of safety, like κατακρύπτειν; recondere, by hiding it carefully and thoroughly; abscondere, by putting it away, and preserving it. (iv. 45.)

Celare; Hide; Conceal; Secret; Bury; Store; Escape; Keep hidden. 1. Celare refers to a more abstract or intellectual form of hiding something, similar to κεύθειν, as opposed to fateri, and so on; it's synonymous with reticere, Liv. xxiv. 5. Curt. vi. 9; while occulere and occultare refer to a concrete and physical act of hiding, like κρύπτειν, as opposed to aperire, and are synonymous with obtegere; Cic. Acad. iv. 19. N. D. ii. 20. Fin. i. 9, 30. Att. v. 15: the celanda remain secret unless they are discovered; however, the occultanda would be visible unless careful attention and precautions are taken. 2. Similarly, clam and clanculum mean to do something secretly, as opposed to palam, Cic. Rosc. Am. 8; while occulte stands in contrast to aperte, Cic. Rull. i. 1. 3. Occulere means to conceal anything; occultare indicates a careful or very anxious form of concealment, which is why it rarely appears in negative statements, just like redolere. 4. Occultare refers to preventing something from being seen by keeping it covered, while abdere, condere, and abscondere imply physically removing the object itself; abdere (store away) means setting it aside or putting it away, like keep secret; condere (καταθεῖναι) means depositing it in a safe place, similar to κατακρύπτειν; recondere means hiding it carefully and thoroughly; abscondere involves putting it away and keeping it safe. (iv. 45.)

Celeber; Inclytus; Clarus; Illustris; Nobilis. Celeber (from κλέος) and inclytus (from κλυτός) denote celebrity, as general expressions, chiefly as belonging to things, and seldom as belonging to persons, except in poetry; clarus, illustris, and nobilis, with an especial political reference; clarus (γαληρός) means renowned for eminent services to one’s country; illustris (from ἀναλεύσσω) renowned for rank and virtue; nobilis (from novisse) belonging to a family whose members have already been invested with the honors of the state.

Celeber; Inclytus; Clarus; Illustris; Nobilis. Celeber (from glory) and inclytus (from κλυτός) refer to fame in a general sense, mostly relating to things rather than people, except in poetry; clarus, illustris, and nobilis have a specific political meaning; clarus (calm) means known for outstanding contributions to one's country; illustris (from αναλεύσσω) means known for status and virtue; nobilis (from novisse) refers to someone from a family that has already received honors from the state.

Celebrare, see Sæpe.

Celebrate, see __A_TAG_PLACEHOLDER_0__.

Celer, see Citus.

Celer, see __A_TAG_PLACEHOLDER_0__.

Celer, see Navigium.

Celer, check __A_TAG_PLACEHOLDER_0__.

Celsus, see Altus.

Celsus, see __A_TAG_PLACEHOLDER_0__.

Censere; Judicare; Arbitrari; Æstimare; Opinari; Putare; Reri; Autumare; Existimare; Credere. 1. Censere, judicare, arbitrari, æstimare, denote passing judgment with competent authority, derived from a call to the office of judge; censere, as possessing the authority of a censor, or of a senator giving his vote; judicare, as possessing that of a judge passing sentence; arbitrari, as possessing that of an arbitrator; æstimare (αἰσθέσθαι), as that of a taxer, making a valuation; whereas, opinari, putare, reri, and autumare, denote passing judgment under the form of a private opinion, with a purely subjective signification; opinari (ὀπίς) as a mere sentiment and conjecture, in opp. to a clear conviction and knowledge. Cic. Orat. i. 23. Mur. 30. Tusc. iv. 7. Rosc. Am. 10; putare, as one who casts up an account; reri as a poetical, and autumare as an antiquated term. 2. Æstimare denotes passing judgment under the form of the political function of an actual taxer, to estimate anything exactly, or according to its real value, or price in money; but existimare, as a moral function, to estimate anything according to its worth or truth; hence Cicero contrasts existimatio, not æstimatio, as a private opinion, with competent judgment, judicio; Cluent. 29. Verr. v. 68. 3. Censere 38 denotes judgment and belief, as grounded upon one’s own reflection and conviction; credere, as grounded on the credit which is given to the testimony of others. 4. Opinor, parenthetically, implies modesty, like οἶμαι; whereas credo implies irony, like ὡς ἔοικεν, sometimes in propositions that are self-evident, whereby the irony reaches the ears of those to whom the truth could not be plainly spoken or repeated, or who might be inclined to doubt it; sometimes, in absurd propositions which a man thinks fit to put in the mouth of another; sometimes, in propositions so evident as scarcely to admit of controversy. (v. 300.)

Censere; Judge; Decide; Estimate; Think; Consider; Believe; Assume; Assess; Trust. 1. Censere, judicare, arbitrari, æstimare refer to making judgments with authority, coming from the role of a judge; censere implies the power of a censor or a senator casting a vote; judicare refers to a judge delivering a verdict; arbitrari means acting as an arbitrator; æstimare (αἰσθάνεσθαι) signifies the role of a tax assessor valuing something; while opinari, putare, reri, and autumare describe forming judgments based on personal belief, having a subjective nature; opinari (ὀπίς) conveys mere opinion and speculation, contrasting with certain belief and knowledge. Cic. Orat. i. 23. Mur. 30. Tusc. iv. 7. Rosc. Am. 10; putare refers to doing calculations; reri has a poetic connotation, and autumare is an outdated term. 2. Æstimare means issuing a judgment in the capacity of an actual tax collector, assessing something accurately or at its true value; whereas existimare, as a moral perspective, values something based on its merit or truth; thus, Cicero differentiates existimatio, not æstimatio, as a private judgment from competent judgment, judicio; Cluent. 29. Verr. v. 68. 3. Censere 38 involves judgment and belief stemming from one’s own thoughts and convictions; credere relies on the trust placed in the statements of others. 4. Opinor, used in a parenthetical manner, suggests humility, similar to I think; while credo can imply sarcasm, like as it seems, occasionally in statements that are obvious, where the sarcasm is intended for those who might not accept the truth directly, or who may be skeptical; at times, with ridiculous statements attributed to someone else; and sometimes, in facts so clear they hardly allow for debate. (v. 300.)

Cernere, see Videre.

Cernere, see __A_TAG_PLACEHOLDER_0__.

Cerritus, see Amens.

Cerritus, see __A_TAG_PLACEHOLDER_0__.

Certare, see Imitatio.

Certare, see __A_TAG_PLACEHOLDER_0__.

Cessare, see Vacare and Cunctari.

Cessare, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Chorda; Fides. Chorda (χορδή is a single string; fides (σφιδή) in the sing. and plur. means a complete collection of strings, or a string-instrument.

Chorda; Faith. Chorda (string refers to a single string; fides (σφιδή) in both singular and plural means a complete set of strings, or a string instrument.

Cibare, Cibus, see Alimenta.

Cibare, Cibus, see __A_TAG_PLACEHOLDER_0__.

Cicatrix, see Vulnus.

Cicatrix, see __A_TAG_PLACEHOLDER_0__.

Cicur; Mansuetus. Cicur (redupl. of κορίζομαι) denotes tameness, merely in a physical sense, and as a term in natural history, in opp. to ferus; whereas mansuetus, in a moral sense also, as implying a mild disposition, in opp. to sævus. (iv. 257.)

Cicur; Mansuetus. Cicur (the repeated form of I am splitting up) means tameness, only in a physical sense, and in natural history, it's the opposite of ferus; while mansuetus also has a moral sense, implying a gentle nature, in contrast to sævus. (iv. 257.)

Cincinnus, see Crinis.

Cincinnus, see __A_TAG_PLACEHOLDER_0__.

Circulus, see Orbis.

Circulus, check __A_TAG_PLACEHOLDER_0__.

Circumire, see Ambire.

Circumire, see __A_TAG_PLACEHOLDER_0__.

Circumvenire, see Fallere.

Circumvent, see __A_TAG_PLACEHOLDER_0__.

Cirrus, see Crinis.

Cirrus, check __A_TAG_PLACEHOLDER_0__.

Citus; Celer; Velox; Pernix; Properus; Festinus. 1. Citus and celer denote swiftness, merely as quick motion, in opp. to tardus, Cic. Or. iii. 57. Sall. Cat. 15. Cic. Fin. v. 11. N. D. ii. 20. Rosc. Com. 11. Top. 44; velox and pernix, nimbleness, as bodily strength and activity, in opp. to lentus; properus and festinus, haste, as the will to reach a certain point in the shortest time, in opp. to segnis Gell. x. 11. 2. Citus denotes a swift and lively motion, approaching to vegetus; celer, an eager and 39 impetuous motion, approaching to rapidus. 3. Pernicitas is, in general, dexterity and activity in all bodily movements, in hopping, climbing, and vaulting; but velocitas, especially in running, flying, and swimming, and so forth. Plaut. Mil. iii. 1, 36. Clare oculis video, pernix sum manibus, pedibus mobilis. Virg. Æn. iv. 180. Curt. vii. 7, 53. Equorum velocitati par est hominum pernicitas. 4. Properus, properare, denote the haste which, from energy, sets out rapidly to reach a certain point, in opp. to cessare; whereas festinus, festinare, denote the haste which springs from impatience, and borders upon precipitation. (ii. 144.)

Citus; Swift; Fast; Quick; Hasty; Urgent. 1. Swift and fast mean quick motion, in contrast to slow, Cic. Or. iii. 57. Sall. Cat. 15. Cic. Fin. v. 11. N. D. ii. 20. Rosc. Com. 11. Top. 44; quick and nimble refer to agility, as in physical strength and activity, opposing sluggish; hasty and urgent convey a sense of urgency to reach a goal in the shortest time, as opposed to lethargic, Gell. x. 11. 2. Swift indicates a lively and brisk motion, similar to energetic; fast, an eager and 39 impetuous motion, similar to rapid. 3. Nimbleness generally refers to skillfulness and activity in all physical movements, like jumping, climbing, and vaulting; however, speed applies especially to running, flying, swimming, etc. Plaut. Mil. iii. 1, 36. I see clearly, nimble in hands, quick on my feet. Virg. Æn. iv. 180. Curt. vii. 7, 53. The speed of horses matches the nimbleness of men. 4. Hasty and to hasten express the urgency that arises from energy to quickly reach a point, in contrast to to linger; while urgent and to urge express the impatience-driven haste that borders on recklessness. (ii. 144.)

Civilitas, see Humanitas.

Civilitas, check __A_TAG_PLACEHOLDER_0__.

Civitas, see Gens.

Civitas, see __A_TAG_PLACEHOLDER_0__.

Clam, see Celare.

Clam, see __A_TAG_PLACEHOLDER_0__.

Claritas, see Gloria.

Claritas, see __A_TAG_PLACEHOLDER_0__.

Clarus, see Celeber.

Clarus, check __A_TAG_PLACEHOLDER_0__.

Claustrum, see Sera.

Claustrum, see __A_TAG_PLACEHOLDER_0__.

Clementia, see Mansuetudo.

Clementia, check __A_TAG_PLACEHOLDER_0__.

Clivus, see Collis.

Clivus, see __A_TAG_PLACEHOLDER_0__.

Clangere; Clamare; Vociferari. Clangere is the cry of animals and the clang of instruments, like κλάγγειν; clamare and vociferari, the cry of men; clamare, an utterance of the will, but vociferari, of passion, in anger, pain, in intoxication. Rhet. ad. Her. iii. 12. Acuta exclamatio habet quiddam illiberale et ad muliebrem potius vociferationem, quam ad virilem dignitatem in dicendo accommodatum. Senec. Ep. 15. Virg. Æn. ii. 310. Exoritur clamorque virum clangorque tubarum. (v. 103.)

Clangere; Shout; Yell. Clang refers to the cries of animals and the sound of instruments, like κλάγγειν; shout and yell, the cries of humans; shout, an expression of will, but yell, an expression of passion, in anger, pain, or intoxication. Rhet. ad. Her. iii. 12. A sharp exclamation has something unrefined about it and is more suited to a feminine yell than to the dignity of a man when speaking. Senec. Ep. 15. Virg. Æn. ii. 310. A clamor rises and the clang of trumpets. (v. 103.)

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

Clypeus, see Scutum.

Clypeus, see __A_TAG_PLACEHOLDER_0__.

Codicilli, see Literæ.

Codicils, see __A_TAG_PLACEHOLDER_0__.

Cœnum, see Lutum.

Cœnum, see __A_TAG_PLACEHOLDER_0__.

Cœpisse, see Incipere.

Cœpisse, see __A_TAG_PLACEHOLDER_0__.

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

Coercere; Restrain. Coercere means to restrict, acting with power and strength; while compescere (from pedica, πεδᾶν) refers to acting with sovereign authority and wisdom. (iv. 427.)

Cœtus, see Concilium.

Cœtus, see __A_TAG_PLACEHOLDER_0__.

Cogere; Adigere. Cogere (from co-igere) means by force and power to compel to something; 40 adigere, by reflection and the suggestion of motives to persuade to something. Tac. Ann. vi. 27. Se ea necessitate ad preces cogi, per quas consularium aliqui capessere provincias adigerentur. (vi. 70.)

Force; Drive. Cogere (from co-igere) means to forcefully compel someone to do something; 40 adigere, through reflection and the suggestion of motives, aims to persuade someone to take action. Tac. Ann. vi. 27. They were compelled by such necessity to make requests through which some of the consuls would be persuaded to take on provinces adigerentur. (vi. 70.)

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

Think; Meditate; Comment. 1. Cogitare (from the Gothic word hugjan) refers to the usual activity of the mind, which cannot exist without thinking or engaging with something; meditari (from μέδεσθαι) represents the ongoing and focused activity of the mind aimed at achieving a specific goal. Ter. Heaut. iii. 3, 46. What are you currently cogitating? Compare this with Adelph. v. 6, 8. Meditor means to be approachable. Cic. Cat. i. 9, 22. In Tusc. iii. 6, cogitatio refers mostly to consciousness; whereas meditatio indicates thoughtful contemplation. 2. Meditari has a deeper meaning, involving seriousness, effort, and liveliness; commentari (used only by Cicero) means to reflect leisurely, calmly, and in depth. (v. 198.)

Cognatus, see Necessarius.

Cognatus, see __A_TAG_PLACEHOLDER_0__.

Cognitio; Notitia; Scientia; Ignarus; Inscius; Nescius. 1. Cognitio is an act of the mind by which knowledge is acquired, whereas notitia and scientia denote a state of the mind; notitia, together with nosse, denotes a state of the merely receptive faculties of the mind, which brings an external appearance to consciousness, and retains it there; whereas scientia, together with scire, involves spontaneous activity, and a perception of truth; notitia may be the result of casual perception; scientia implies a thorough knowledge of its object, the result of mental activity. Cic. Sen. 4, 12. Quanta notitia antiquitatis! quanta scientia juris Romani! 2. The ignarus is without notitia, the inscius without scientia. Tac. H. i. 11. Ægyptum provinciam insciam legum, ignaram magistratuum; for legislation is a science, and must be studied; government an art, and may be learnt by practice. 3. Inscius denotes a person who has not learnt something, with blame; nescius, who has 41 accidentally not heard of, or experienced something, indifferently. Cic. Brut. 83. Inscium omnium rerum et rudem. Compare this with Plin. Ep. viii. 23, Absens et impendentis mali nescius. (v. 266.)

Cognitio; Awareness; Knowledge; Uninformed; Unaware; Ignorant. 1. Cognitio is a mental process through which we gain knowledge, while notitia and scientia refer to different mental states; notitia, along with nosse, represents a passive state of the mind that brings an external impression into consciousness and holds it there; in contrast, scientia, along with scire, involves active engagement and an understanding of truth; notitia may come from casual observation; scientia means having a deep understanding of its subject, resulting from mental effort. Cic. Sen. 4, 12. How much notitia of antiquity! How much scientia of Roman law! 2. The ignarus lacks notitia, while the inscius lacks scientia. Tac. H. i. 11. Egypt is a province insciam of laws, ignaram of magistrates; for legislation is a science that must be studied, while government is an art that can be learned through practice. 3. Inscius refers to someone who has not learned something due to blame; nescius refers to someone who has simply not heard of or experienced something, without any fault. Cic. Brut. 83. Inscium of all things and uneducated. Compare this with Plin. Ep. viii. 23, Absent and unaware of impending harm nescius. (v. 266.)

Cognoscere, see Intelligere.

Cognoscere, see __A_TAG_PLACEHOLDER_0__.

Cohors, see Caterva.

Cohors, see __A_TAG_PLACEHOLDER_0__.

Colaphus, see Alapa.

Colaphus, see __A_TAG_PLACEHOLDER_0__.

Colere, see Vereri.

Colere, check out __A_TAG_PLACEHOLDER_0__.

Collis; Clivus; Tumulus; Grumus; Collis and clivus denote a greater hill or little mountain; collis (from celsus) like κολωνός, as an eminence, in opp. to the plain beneath, and therefore somewhat steep; clivus, like κλιτύς, as a sloping plain, in opp. to an horizontal plain, and therefore only gradually ascending; whereas tumulus and grumus mean only a hillock, or great mound; tumulus, like ὄχθος, means either a natural or artificial elevation; grumus, only an artificial elevation, like χῶμα. Colum. Arbor. a. f. Collem autem et clivum, modum jugeri continentem repastinabis operis sexaginta. Liv. xxi. 32. Erigentibus in primos agmen clivos, apparuerunt imminentes tumulos insidentes montani. Hirt. B. Hisp. 24. Ex grumo excelsum tumulum capiebat. (ii. 121.)

Hill; Slope; Mound; Dirt mound; Collis and clivus refer to a larger hill or small mountain; collis (from celsus) is similar to κολωνός, as an elevation, in contrast to the flat ground below, and thus somewhat steep; clivus, like slope, describes a sloping area, as opposed to a flat plain, rising gradually; while tumulus and grumus simply refer to a small hill or large mound; tumulus, similar to bank, can mean either a natural or man-made elevation; grumus, solely an artificial elevation, like χῶμα. Colum. Arbor. a. f. Collem and clivum, which cover an area of sixty jugera, will be reclaimed for the work. Liv. xxi. 32. When they were raising the first formation, clivos appeared with looming tumulos on the mountains. Hirt. B. Hisp. 24. From a grumo, a high tumulum was formed. (ii. 121.)

Colloquium, see Sermo.

Colloquium, see __A_TAG_PLACEHOLDER_0__.

Colonus, see Incolere.

Colonus, see __A_TAG_PLACEHOLDER_0__.

Coluber, see Anguis.

Coluber, see __A_TAG_PLACEHOLDER_0__.

Coma, see Crinis.

Coma, see __A_TAG_PLACEHOLDER_0__.

Comburere, see Accendere.

Comburere, see __A_TAG_PLACEHOLDER_0__.

Comere; Decorare; Ornare. 1. Comere and decorare denote ornament, merely as an object of sense, as pleasing the eye; ornare, in a practical sense, as at the same time combining utility. 2. Comere (κοσμεῖν) denotes ornament as something little and effeminate, often with blame, like nitere, in opp. to nature, noble simplicity, or graceful negligence, like κομμοῦν, whereas decorare and ornare, always with praise, like splendere, as denoting affluence and riches; decorare (from δίκη) in opp. to that which is ordinary and unseemly, like κοσμεῖν; ornare (from ὀρίνω?) in opp. to that which is paltry and incomplete, like ἀσκεῖν. 3. Comere implies only a change in form, which by arranging and polishing gives to the 42 whole a smart appearance, as in combing and braiding the hair; but decorare and ornare effect a material change, inasmuch as by external addition new beauty is conferred, as by a diadem, and so forth. Quintil. xii. 10, 47. Comere caput in gradus et annulos; compare with Tibull. iii. 2, 6. Sertis decorare comas; and Virg. Ecl. vi. 69. Apio crines ornatus amaro. (iii. 261.)

Comere; Decorate; Style. 1. Comere and decorare refer to ornament as something that appeals to the senses, pleasing the eye; ornare has a practical implication, combining utility at the same time. 2. Comere (κοσμεῖν) signifies ornament as something small and delicate, often negatively viewed, similar to nitere, opposed to nature, noble simplicity, or graceful neglect, like κομμοῦν. Meanwhile, decorare and ornare are always seen positively, akin to splendere, indicating wealth and luxury; decorare (from justice) is in contrast to something common and unattractive, like κόσμοισα; ornare (from modernize?) opposes the trivial and incomplete, like Exercise. 3. Comere only suggests a change in appearance, which through arrangement and polishing gives the whole a neat look, like combing and styling hair; but decorare and ornare lead to a substantial transformation, insofar as new beauty is added externally, like with a diadem, and so on. Quintil. xii. 10, 47. Comere head into sections and rings; compare with Tibull. iii. 2, 6. Set decorare hair; and Virg. Ecl. vi. 69. Bitter parsley ornatus tresses. (iii. 261.)

Commissatio, see Epulæ.

Commissatio, see __A_TAG_PLACEHOLDER_0__.

Comitari; Deducere; Prosequi. Comitari means to accompany for one’s own interest, ἀκολουθεῖν; deducere, from friendship, with officiousness; prosequi, from esteem, with respect, προπέμπειν. (vi. 73.)

Comitari; Deducere; Prosequi. Comitari means to accompany for one's own benefit, follow; deducere, out of friendship, with eagerness; prosequi, out of respect, with honor, προπέμπειν. (vi. 73.)

Comitas, see Humanitas.

Comitas, see __A_TAG_PLACEHOLDER_0__.

Comitia, see Concilium.

Comitia, see __A_TAG_PLACEHOLDER_0__.

Commentari, see Cogitare.

Commentary, see __A_TAG_PLACEHOLDER_0__.

Committere, see Fidere.

Commit, see __A_TAG_PLACEHOLDER_0__.

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

Commodare; Loaning Out. Commodare means to lend informally, expecting to get back the item when it's no longer needed. Mutuum dare refers to giving a loan with the expectation of receiving something of equal value when the loan period ends. Commodatio is an act of goodwill; mutuum datio is a business transaction. (iv. 137.)

Communicare, see Impertire.

Communicare, check __A_TAG_PLACEHOLDER_0__.

Comœdus, see Actor.

Comœdus, see __A_TAG_PLACEHOLDER_0__.

Compar, see Æquus.

Compar, see __A_TAG_PLACEHOLDER_0__.

Compedes, see Vincula.

Compedes, see __A_TAG_PLACEHOLDER_0__.

Compendium, see Lucrum.

Compendium, see __A_TAG_PLACEHOLDER_0__.

Compescere, see Coercere.

Compescere, see __A_TAG_PLACEHOLDER_0__.

Complecti, see Amplecti.

Complecti, see __A_TAG_PLACEHOLDER_0__.

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

Complement; Supplement. Complementum acts like a keystone, making everything whole and complete, while supplementum is there to fill gaps and cover missing parts.

Conari, see Audere.

Conari, check __A_TAG_PLACEHOLDER_0__.

Concedere; Permittere; Connivere. Concedere and permittere mean, to grant something which a man has full right to dispose of; concedere, in consequence of a request or demand, in opp. to refusing, like συγχωρῆσαι; permittere, from confidence 43 in a person, and liberality, in opp. to forbidding, like ἐφεῖναι; whereas indulgere and connivere mean to grant something, which may properly be forbidden; indulgere (ἐνδελεχεῖν?), from evident forbearance; connivere (κατανεύειν), from seeming oversight.

Concede; Allow; Overlook. Grant and allow mean to give something that someone has the full right to manage; grant, because of a request or demand, in opposition to refusing, like forgive; allow, from trust in a person, and generosity, in opposition to forbidding, like ἐφεῖναι; whereas indulge and overlook mean to permit something that may properly be prohibited; indulge (Maintain?), from clear forbearance; overlook (κατανεύειν), from apparent neglect.

Concessum est; Licet; Fas est. Concessum est means, what is generally allowed, like ἔξεστι, and has a kindred signification with licet, licitum est, which mean what is allowed by human laws, whether positive, or sanctioned by custom and usage, like θέμις ἐστί; fas est means what is allowed by divine laws, whether the precepts of religion, or the clear dictates of the moral sense, like ὅσιόν ἐστι. (v. 167.)

Concessum est; Licet; Fas est. Concessum est means what is generally allowed, similar to It is permitted., and has a related meaning to licet, licitum est, which refer to what is permitted by human laws, whether established or recognized through custom and practice, like it is just; fas est refers to what is permitted by divine laws, whether through religious commandments or the clear dictates of moral understanding, like It is holy.. (v. 167.)

Concilium; Concio; Comitia; Cœtus; Conventus. 1. Concilium, concio, and comitia are meetings summoned for fixed purposes; concilium (ξυγκαλεῖν), an assembly of noblemen and persons of distinction, of a committee, of the senate, the individual members of which are summoned to deliberate, like συνέδριον; whereas concio and comitia mean a meeting of the community, appointed by public proclamation, for passing resolutions or hearing them proposed; concio (ciere, κιών) means any orderly meeting of the community, whether of the people or of the soldiery, in any state or camp, like σύλλογος; comitia (from coire) is an historical term, confined to a Roman meeting of the people, as ἐκκλησία to an Athenian, and ἁλία to a Spartan. 2. Cœtus and conventus are voluntary assemblies; cœtus (from coire) for any purpose, for merely social purposes, for a conspiracy, and so forth, like σύνοδος; whereas conventus, for a serious purpose, such as the celebration of a festival, the hearing of a discourse, and so forth, like ὁμήγυρις, πανήγυρις. (v. 108.)

Concilium; Concio; Comitia; Cœtus; Conventus. 1. Concilium, concio, and comitia refer to meetings called for specific purposes; concilium (ξυγκαλεῖν) is an assembly of noblemen and prominent individuals, a committee, or the senate, where members are called to deliberate, similar to conference; on the other hand, concio and comitia denote a community meeting, arranged by public announcement, for making decisions or discussing proposals; concio (ciere, κιών) represents any organized gathering of the community, whether of the populace or the military, in any state or camp, akin to association; comitia (from coire) is a historical term limited to a Roman assembly of the people, just as church is for an Athenian, and ἁλία is for a Spartan. 2. Cœtus and conventus are voluntary gatherings; cœtus (from coire) serves any purpose, from social events to conspiracies, similar to meeting; meanwhile, conventus is for more serious objectives, like celebrating a festival or attending a lecture, akin to gathering, festival. (v. 108.)

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

Conclave, Room. Conclave is the broadest term for any enclosed room, especially a formal room; cubiculum specifically refers to a living room. (vi. 75.)

Concordia, see Otium.

Concordia, check __A_TAG_PLACEHOLDER_0__.

Concubina, see Pellex.

Concubine, see __A_TAG_PLACEHOLDER_0__.

Condere, see Celare and Sepelire.

Condere, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Conditio; Status. Conditio (ξύνθεσις, συνθεσία) is a state regulated by the will; status is a state arising from connection. Cic. Fam. xii. 23. Omnem conditionem imperii tui, statumque provinciæ demonstravit mihi Tratorius. (vi. 76.)

Conditio; Status. Condition (ξύνθεσις, σύνθεση) is a state determined by will; status is a state that comes from connection. Cic. Fam. xii. 23. Tratorius showed me the entire condition of your power and the status of the province. (vi. 76.)

Confestim, see Repente.

Quickly, see __A_TAG_PLACEHOLDER_0__.

Confidentia, see Fides.

Confidentia, check __A_TAG_PLACEHOLDER_0__.

Confidere, see Fidere.

Confidere, see __A_TAG_PLACEHOLDER_0__.

Confinis, see Vicinus.

Confinis, see __A_TAG_PLACEHOLDER_0__.

Confisus; Fretus. Confisus means, subjectively, like securus, depending on something, and making one’s self easy, πεποιθῶς; whereas fretus (φρακτός, ferox) means, objectively, like tutus, protected by something, ἐῤῥωμένος. (i. 20.)

Confisus; Fretus. Confisus means, subjectively, similar to securus, relying on something, and making oneself comfortable, confidently; while fretus (φρακτός, ferox) means, objectively, like tutus, safeguarded by something, strong. (i. 20.)

Confiteri, see Fateri.

Confess, see __A_TAG_PLACEHOLDER_0__.

Confligere, see Pugnare.

Confligere, see __A_TAG_PLACEHOLDER_0__.

Confutare, see Refutare.

Confutare, see __A_TAG_PLACEHOLDER_0__.

Congeries, see Acervus.

Congeries, see __A_TAG_PLACEHOLDER_0__.

Conjux, see Femina.

Conjux, check out __A_TAG_PLACEHOLDER_0__.

Connivere, see Concedere.

Connivere, see __A_TAG_PLACEHOLDER_0__.

Consanguineus, see Necessarius.

Consanguineus, see __A_TAG_PLACEHOLDER_0__.

Conscendere, see Scandere.

Climb, see __A_TAG_PLACEHOLDER_0__.

Consecrare, see Sacrare.

Consecrare, see __A_TAG_PLACEHOLDER_0__.

Consequi, see Invenire.

Consequi, see __A_TAG_PLACEHOLDER_0__.

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

Conjugium; Marriage; Co-habitation; Weddings. Coupling and marriage refer to the lasting bond between a man and a woman for the purpose of living together and raising their children; coupling is a broad term that also applies to animals; living together refers to the marital relationship between slaves; marriage is the legal union between free individuals as a respectable and formal arrangement; while wedding simply means the beginning of marriage, the ceremony, or celebration of the union.

Considerare; Contemplari. Considerare (from κατιδεῖν) denotes consideration as an act of the understanding, endeavoring to form a judgment; contemplari (from καταθαμβεῖν) an act of feeling, which is absorbed in its object, and surrenders itself 45 entirely to the pleasant or unpleasant feeling which its object excites. (v. 130.)

Consider; Contemplate. Considerare (from κατιδεῖν) refers to considering as a process of understanding, trying to form a judgment; contemplari (from καταθαμβεῖν) is an emotional experience, completely engrossed in its object and fully surrendering to the feelings—whether pleasant or unpleasant—that the object brings forth. (v. 130.)

Consors, see Socius.

Consors, see __A_TAG_PLACEHOLDER_0__.

Conspectus, Conspicere, see Videre.

Overview, To See, see __A_TAG_PLACEHOLDER_0__.

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

Constat; It appears; It clarifies; It is clear. Constat means a truth established and fixed, as opposed to a wobbly and unreliable idea or rumor; whereas apparet, elucet, and liquet refer to what is clear and obvious; apparet, shown as something coming into view from the background; elucet, illustrated as light breaking through darkness; liquet, depicted as frozen water turning to liquid. (vi. 78.)

Constituere, see Destinare.

Constituere, see __A_TAG_PLACEHOLDER_0__.

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

Custom; Habit; Ritual; Ceremony. Consuetudo refers to the consistent practice of something as a custom, arising naturally from the inclinations or needs of an individual or a group, Tradition; while mos (modus) is the regular practice of something that stems from reason and self-awareness, based on moral principles or clear notions of right, virtue, and propriety, character; lastly, ritus signifies a sacred practice, either inherent as an instinct or introduced by the gods as a ritual, or generally one that cannot be traced back to any human source. Consuetudines are simply artificial and lack moral significance; mores are morally accepted through unspoken agreement, while jura and leges are established by formal legislation; ritus (from number, rhythm) are natural and sacred due to their ancient origins and are typical of animals. (v. 75.) 2. Ritus is a sacred practice guided and taught by the gods or by nature; on the other hand, cærimonia (guardianship) is what is used in worshipping the gods.

Consuevisse, see Solere.

Consuevisse, see __A_TAG_PLACEHOLDER_0__.

Consummare, see Finire.

Consummare, see __A_TAG_PLACEHOLDER_0__.

Contagium, see Lues.

Contagium, see __A_TAG_PLACEHOLDER_0__.

Contaminare; Inquinare; Polluere. Contaminare (from contingo, contagio) means defilement in 46 its pernicious effect, as the corruption of what is sound and useful; inquinare (from cunire, or from πίνος), in its loathsome effect, as marring what is beautiful, like μορύσσειν; polluere (from pullus, πελλός), in its moral effect, as the desecration of what is holy and pure, like μιαίνειν. Cic. Cæcil. 21, 70. Judiciis corruptis et contaminatis; compare with Cœl. 6. Libidinibus inquinari; and Rosc. Am. 26, 71. Noluerunt in mare deferri, ne ipsum pollueret, quo cætera quæ violata sunt, expiari putantur. (ii. 56.)

Contaminare; Pollute; Contaminate. Contaminare (from contingo, contagio) refers to defilement in 46 its harmful effect, as the corruption of what is healthy and useful; inquinare (from cunire, or from πίνος), in its disgusting effect, as ruining what is beautiful, like μορύσσειν; polluere (from pullus, πελλός), in its moral effect, as the desecration of what is holy and pure, like μιαίνειν. Cic. Cæcil. 21, 70. Judiciis corruptis et contaminatis; compare with Cœl. 6. Libidinibus inquinari; and Rosc. Am. 26, 71. They refused to be thrown into the sea, lest it pollueret itself, from which everything that has been violated is thought to be expiated. (ii. 56.)

Contemnere, see Spernere.

Contempt, see __A_TAG_PLACEHOLDER_0__.

Contemplari, see Considerare.

Contemplari, see __A_TAG_PLACEHOLDER_0__.

Contendere, see Dicere.

Contendere, see __A_TAG_PLACEHOLDER_0__.

Contentio, see Disceptatio.

Contentio, check __A_TAG_PLACEHOLDER_0__.

Contentum esse, see Satis habere.

Contentum esse, see __A_TAG_PLACEHOLDER_0__.

Continentia, see Modus.

Continentia, check __A_TAG_PLACEHOLDER_0__.

Contingere, see Accidere.

Contingere, see __A_TAG_PLACEHOLDER_0__.

Continuo, see Repente.

Continuo, check __A_TAG_PLACEHOLDER_0__.

Continuus; Perpetuus; Sempiternus; Æternus. 1. Continuum means that which hangs together without break or chasm; perpetuum, that which arrives at an end, without breaking off before. Suet Cæs. 76. Continuos consulatus, perpetuam dictaturam. 2. Perpetuus, sempiternus, and æternus, denote continued duration; but perpetuus, relatively, with reference to a definite end, that of life for example; sempiternus and æternus, absolutely, with reference to the end of time in general; sempiternus means, like ἀΐδιος, the everlasting, what lasts as long as time itself, and keeps pace with time; æternum (from ætas) like αἰώνιον, the eternal, that which outlasts all time, and will be measured by ages, for Tempus est pars quædam æternitatis. The sublime thought of that which is without beginning and end, lies only in æternus, not in sempiternus, for the latter word rather suggests the long duration between beginning and end, without noting that eternity has neither beginning nor end. Sempiternus involves the mathematical, æternus the metaphysical 47 notion of eternity. Cic. Orat. ii. 40, 169. Barbarorum est in diem vivere; nostra consilia sempiternum tempus spectare debent; compare with Fin. i. 6, 17. Motum atomorum nullo a principio, sed æterno tempore intelligi convenire. (i. 1.)

Continuus; Ongoing; Forever; Infinity; Eternal. 1. Continuum refers to what holds together without interruption or gap; perpetuum describes that which reaches an end without breaking off early. Suet Cæs. 76. Continuous consulships, perpetual dictatorship. 2. Perpetuus, sempiternus, and æternus indicate continuous duration; however, perpetuus is relative, referring to a specific end, like life, for example; sempiternus and æternus are absolute, referring to the end of time in general; sempiternus means, like eternal, the everlasting, what lasts as long as time itself, and keeps pace with time; æternum (from ætas) is like eternal, the eternal, that which outlasts all time, and will be measured by ages, for Time is a part of eternity. The profound idea of something that has no beginning or end exists only in æternus, not in sempiternus, since the latter word suggests the long duration between beginning and end, without acknowledging that eternity does not have either. Sempiternus involves the mathematical, while æternus encompasses the metaphysical 47 notion of eternity. Cic. Orat. ii. 40, 169. It's foolish to live for the day; our plans should consider eternal time; compare with Fin. i. 6, 17. The motion of atoms is understood not from a beginning, but rather from eternal time. (i. 1.)

Contrarius, see Varius.

Contrarius, check __A_TAG_PLACEHOLDER_0__.

Controversia, see Disceptatio.

Controversy, see __A_TAG_PLACEHOLDER_0__.

Contubernium, see Conjugium.

Contubernium, see __A_TAG_PLACEHOLDER_0__.

Contumacia, see Pervicacia.

Contumacy, see __A_TAG_PLACEHOLDER_0__.

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

Contumelia; Insult; Offense. 1. Contumelia (from contemnere) refers to a wrong committed against someone's honor; injuria indicates a breach of someone else's rights. A blow is an injuria in that it causes physical harm; it is a contumelia in that it subjects the recipient to the impression of being cowardly or servile. Senec. Clem. i. 10. Contumelias tend to be more severe to those in power than injuriæ. Pacuv. Non. I can easily endure injuriam if it lacks contumelia. Phædr. Fab. v. 3, 5. Cic. Quint. 30, 96. Verr. iii. 44. 2. Contumelia and injuria are actions, while offensio refers to a state, specifically the wounded feelings of the offended person, resentment, opposed to gratia. Plin. H. N. xix. 1. Quintil. iv. 2. Plin. Pan. 18. (iv. 194.)

Conventus, see Concilium.

Meeting, see __A_TAG_PLACEHOLDER_0__.

Convertere, see Vertere.

Convertere, see __A_TAG_PLACEHOLDER_0__.

Convivium, see Epulæ.

Convivium, see __A_TAG_PLACEHOLDER_0__.

Convicium, see Maledictum.

Convicium, see __A_TAG_PLACEHOLDER_0__.

Copia, see Occasio.

Copia, see __A_TAG_PLACEHOLDER_0__.

Copiæ, see Exercitus.

Copiæ, see __A_TAG_PLACEHOLDER_0__.

Copiosus, see Divitiæ.

Copiosus, see __A_TAG_PLACEHOLDER_0__.

Cordatus, see Sapiens.

Cordatus, check __A_TAG_PLACEHOLDER_0__.

Corpulentus, see Pinguis.

Corpulentus, check __A_TAG_PLACEHOLDER_0__.

Corpus, see Cadaver.

Corpus, see __A_TAG_PLACEHOLDER_0__.

Corrigere; Emendare. Corrigere means to amend, after the manner of a rigid schoolmaster or disciplinarian, who would make the crooked straight, and set the wrong right; whereas emendare, after the manner of an experienced teacher, and sympathizing friend, who would make what is defective complete. 48 Plin. Pan. 6, 2. Corrupta est disciplina castrorum, ut tu corrector emendatorque contingeres; the former by strictness, the latter by wisdom. Cic. Mur. 29. Verissime dixerim, nulla in re te (Catonem) esse hujusmodi ut corrigendus potius quam leviter inflectendus viderere; comp. with Plin. Ep. i. 10. Non castigat errantes, sed emendat. (v. 319.)

Fix; Edit. Corrigere means to correct, like a strict teacher or disciplinarian who makes the crooked straight and sets things right; while emendare refers to an experienced teacher and sympathetic friend who helps make what is lacking whole. 48 Plin. Pan. 6, 2. The discipline of the army has been ruined, so that you would touch upon corrector emendator; the former through strictness, the latter through wisdom. Cic. Mur. 29. I would say, most truly, that in no matter do you (Cato) seem to be of this kind, that you should appear to be corrected rather than lightly influenced; compare with Plin. Ep. i. 10. He does not punish those who go astray, but emendat. (v. 319.)

Corrumpere, see Depravare.

Corrumpere, see __A_TAG_PLACEHOLDER_0__.

Coruscare, see Lucere.

Coruscare, see __A_TAG_PLACEHOLDER_0__.

Coxa; Latus; Femur. Coxa and coxendix (κοχώνη) mean the hip; latus, the part between the hip and shoulder; femur and femen, the part under the hip, the thigh. (vi. 84.)

Coxa; Latus; Femur. Coxa and coxendix (κοχώνη) refer to the hip; latus is the area between the hip and shoulder; femur and femen refer to the part below the hip, the thigh. (vi. 84.)

Crapula, see Ebrietas.

Crapula, see __A_TAG_PLACEHOLDER_0__.

Crater, see Poculum.

Crater, check __A_TAG_PLACEHOLDER_0__.

Creare; Gignere; Parere; Generare. 1. Creare (from κύρω) means, by one’s own will and creative power to call something out of nothing; gignere (γίγνεσθαι, γενέσθαι) by procreation or parturition; gignere is allied to generare only by procreation, and to parere (πεπαρεῖν, πείρειν, only by parturition. 2. Gignere is a usual expression, which represents procreation as a physical and purely animal act, and supposes copulation, conception, and parturition; whereas generare is a select expression, which represents procreation as a sublime godlike act, and supposes only creative power; hence, for the most part, homines et belluæ gignunt, natura et dii generant. And, Corpora gignuntur, poemata generantur. Cic. N. D. iii. 16. Herculem Jupiter genuit, is a mythological notice; but Legg. i. 9. Deus hominem generavit, is a metaphysical axiom. (v. 201.)

Create; Generate; Produce; Generate. 1. Create (from κυρώ) means, through one’s own will and creative power, to bring something into existence from nothing; gignere (γίγνεσθαι, γενέσθαι) refers to procreation or childbirth; gignere is related to generare only through procreation, and to parere (πεπαρεῖν, πείρειν) only through childbirth. 2. Gignere is a common term that describes procreation as a physical and purely animal act, involving copulation, conception, and childbirth; whereas generare is a specific term that describes procreation as a divine, godlike act, only requiring creative power; thus, for the most part, humans and animals gignunt, nature and gods generant. And, bodies gignuntur, poems generantur. Cic. N. D. iii. 16. Jupiter genuit Hercules is a mythological reference; but Legg. i. 9. God generavit man is a metaphysical principle. (v. 201.)

Crebro, see Sæpe.

Crebro, see __A_TAG_PLACEHOLDER_0__.

Credere, see Censere and Fidere.

Believe, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Cremare, see Accendere.

Cremare, see __A_TAG_PLACEHOLDER_0__.

Crepitus, see Fragor.

Crepitus, see __A_TAG_PLACEHOLDER_0__.

Crepusculum, see Mane.

Crepusculum, see __A_TAG_PLACEHOLDER_0__.

Criminari, see Arguere.

Criminari, see __A_TAG_PLACEHOLDER_0__.

Crinis; Capillus; Coma; Cæsaries; Pilus; Cirrus; Cincinnus. 1. Crinis and capillus denote the natural hair merely in a physical sense, like 49 θρίξ; crinis (from κάρηνον), any growth of hair, in opposition to the parts on which hair does not grow; capillus (from caput), only the hair of the head, in opp. to the beard, etc. Liv. vi. 16. Suet. Aug. 23. Cels. vi. 2. Cic. Tusc. v. 20. Rull. ii. 5; whereas in coma and cæsaries the accessory notion of beauty, as an object of sense, is involved, inasmuch as hair is a natural ornament of the body, or itself the object of ornament; coma (κόμη) is especially applicable to the hair of females; cæsaries, to that of males, like ἔθειρα. Hence crinitus means nothing more than covered with hair; capillatus is used in opp. to bald-headed, Petron. 26, and the Galli are styled comati, as wearing long hair, like καρηκομόωντες. 2. Crinis, capillus, coma, cæsaries, denote the hair in a collective sense, the whole growth of hair; whereas pilus means a single hair, and especially the short and bristly hair of animals. Hence pilosus is in opp. to the beautiful smoothness of the skin, as Cic. Pis. I; whereas crinitus and capillatus are in opp. to ugly nakedness and baldness. (iii. 14.) 3. Cirrus and cincinnus denote curled hair; cirrus (κόῤῥη) is a natural, cincinnus (κίκιννος) an artificial curl. (iii. 23.)

Crinis; Hair; Hair; Locks; Hair; Curl; Twist. 1. Crinis and capillus refer to natural hair simply in a physical sense, like 49 hair; crinis (from κάρηνον), any growth of hair, as opposed to areas without hair; capillus (from caput), only refers to the hair on the head, in contrast to facial hair, etc. Liv. vi. 16. Suet. Aug. 23. Cels. vi. 2. Cic. Tusc. v. 20. Rull. ii. 5; while coma and cæsaries carry the additional idea of beauty, since hair is a natural decoration of the body or is an ornament itself; coma (Hair) particularly relates to women's hair; cæsaries pertains to men's hair, like ἔθειρα. Thus, crinitus means nothing more than covered in hair; capillatus is used in contrast to baldness, Petron. 26, and the Galli are referred to as comati, as they wear long hair, like καρηκομόωντες. 2. Crinis, capillus, coma, cæsaries, refer to hair in a collective sense, the entire growth of hair; whereas pilus indicates a single hair, especially the short and stiff hairs of animals. Thus, pilosus contrasts with the beautiful smoothness of the skin, as Cic. Pis. I; while crinitus and capillatus contrast with unattractive baldness. (iii. 14.) 3. Cirrus and cincinnus refer to curled hair; cirrus (κόῤῥη) is a natural curl, cincinnus (κίκιννος) is an artificial curl. (iii. 23.)

Cruciatus; Tormentum. Cruciatus, crucimenta (κρόκα, κρέκω), denote in general any pangs, natural and artificial; tormenta (from torquere), especially pangs caused by an instrument of torture, like the rack. Cic. Phil. xi. 4. Nec vero graviora sunt carnificum tormenta quam interdum cruciamenta morborum. (vi. 87.)

Cruciatus; Torment. Cruciatus, crucimenta (κρόκα, κρέκω), generally refers to any kind of pain, whether natural or artificial; tormenta (from torquere), specifically refers to pains caused by a torture device, like the rack. Cic. Phil. xi. 4. But indeed, the pains of a torturer’s tormenta are not necessarily worse than the cruciamenta of diseases. (vi. 87.)

Crudelitas, see Sævitia.

Cruelty, see __A_TAG_PLACEHOLDER_0__.

Cruentus, Cruor, see Sanguis.

Cruentus, Cruor, see __A_TAG_PLACEHOLDER_0__.

Cubare; Jacere; Situm esse. Cubare (from κείω) denotes the lying down of living beings; situm esse (ἑτόν, εἶσαι) of lifeless things; jacere, of both. Cubare and jacere are neuter; situm esse, always passive. Further, cubare gives the 50 image of one who is tired, who wishes to recruit his strength, in opp. to standing, as requiring exertion, whereas jacere gives the image of one who is weak, without any accessory notion, in opp. to standing, as a sign of strength. (i. 138.)

Cubare; Lie down; To be located. Cubare (from κείω) refers to the act of lying down for living beings; situm esse (You're here.) pertains to lifeless things; jacere applies to both. Cubare and jacere are neutral; situm esse is always passive. Additionally, cubare evokes the 50 image of someone who is tired and wants to regain their strength, in contrast to standing, which requires effort, while jacere portrays someone who is weak, without any further implication, opposed to standing as a sign of strength. (i. 138.)

Cubiculum, see Conclave.

Cubicle, see __A_TAG_PLACEHOLDER_0__.

Cubile; Lectus. Cubile is a natural couch for men and animals, a place of rest, like κοίτη, εὐνή; lectus, an artificial couch, merely for men, a bed, like λέκτρον. (v. 279.)

Cubile; Bed. Cubile is a natural resting place for both people and animals, similar to bed, sleep; lectus, a man-made bed only for people, like λεκτρον. (v. 279.)

Cubitus, see Ulna.

Cubitus, see __A_TAG_PLACEHOLDER_0__.

Cudere, see Verberare.

Cudere, see __A_TAG_PLACEHOLDER_0__.

Cudo, see Cassis.

Cudo, see __A_TAG_PLACEHOLDER_0__.

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

Culcita; Pulvinus; Pulvinar. Culcita (from calcare?) is a firm, stuffed pillow; pulvinus and pulvinar refer to a soft, flexible pillow; pulvinus is used for everyday events, while pulvinar is used during solemn religious ceremonies. (vi. 89.)

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

Culmen; Peak. Culmen means the top, the highest edge of the roof; fastigium, the peak, the highest point of this top, where the slopes of the roof converge and form an angle; so, fastigium is a part of culmen. Virg. Æn. ii. 458. I reach the heights of the fastigia culminis. Liv. xl. 2. Vitruv. iv. 2. Arnob. ii. 12. And figuratively, culmen refers to the top only, with a local context, as the highest point, similar to κολοφών; but fastigium relates to rank, as the main and most impressive point of position, similar to peak; therefore culmen tecti is just what closes the building, while fastigium is what crowns it; and fastigium also refers to a throne, so culmina montium is a much more common term than fastigia. (ii. 111.)

Culmus; Calamus; Stipula; Spica; Arista; Arundo; Canna. 1. Culmus means the stalk, with reference to its slender height, especially of corn; calamus (κάλαμος) with reference to its hollowness, especially of reeds. 2. Culmus means the stalk of corn, as bearing 51 the ear, as the body the head, as an integral part of the whole; stipula, as being compared with the ear, a worthless and useless part of the whole, as stubble. 3. Spica is the full ear, the fruit of the corn-stalk, without respect to its shape, arista, the prickly ear, the tip or uppermost part of the stalk, without respect to its substance, sometimes merely the prickles. Quintil. i. 3, 5. Imitatæ spicas herbulæ inanibus aristis ante messem flavescunt. 4. Calamus, as a reed, is the general term; arundo (from ῥοδανός) is a longer and stronger reed; canna (from κανών?) a smaller and thinner reed. Colum. iv. 32. Ea est arundineti senectus, cum ita densatum est, ut gracilis et cannæ similis arundo prodeat. (v. 219.)

Culmus; Calamus; Stipula; Spica; Arista; Arundo; Canna. 1. Culmus refers to the stalk, particularly noting its slender height, especially in corn; calamus (kalamus) refers to its hollow nature, especially in reeds. 2. Culmus denotes the stalk of corn, as it supports 51 the ear, just as the body supports the head, being an essential part of the whole; stipula, when compared to the ear, is considered a worthless and useless part of the whole, like stubble. 3. Spica represents the full ear, the fruit of the corn-stalk, regardless of its shape, while arista refers to the prickly ear, the tip or top part of the stalk, not considering its substance, sometimes just the prickles. Quintil. i. 3, 5. Imitatæ spicas herbulæ inanibus aristis ante messem flavescunt. 4. Calamus, as a reed, is the general term; arundo (from ῥοδανός) is a longer and stronger reed; canna (from κανών?) is a smaller and thinner reed. Colum. iv. 32. Ea est arundineti senectus, cum ita densatum est, ut gracilis et cannæ similis arundo prodeat. (v. 219.)

Culpa; Noxia; Noxius; Nocens; Sons. 1. Culpa (κολάψαι) denotes guilt as the state of one who has to answer for an injury, peccatum, delictum, maleficium, scelus, flagitium, or nefas; hence a responsibility, and, consequently, a rational being is supposed, in opp. to casus, Cic. Att. xi. 9. Vell. P. ii. 118, or to necessitas, Suet. Cl. 15; whereas noxia, as the state of one who has caused an injury, and can therefore be applied to any that is capable of producing an effect, in opp. to innocentia. Liv. iii. 42, 2. Illa modo in ducibus culpa, quod ut odio essent civibus fecerant; alia omnis penes milites noxia erat. Cic. Marc. 13. Etsi aliqua culpa tenemur erroris humani, a scelere certe liberati sumus; and Ovid, Trist. iv. 1, 23. Et culpam in facto, non scelus esse meo, coll. 4, 37; hence culpa is used as a general expression for every kind of fault, and especially for a fault of the lighter sort, as delictum. 2. Culpa and noxia suppose an injurious action; but vitium (from αὐάτη, ἄτη) merely an action or quality deserving censure, and also an undeserved natural defect. 3. Nocens, innocens, denote guilt, or absence of guilt, in a specified case, with regard to a single action; but noxius, innoxius, together with the poetical words nocuus, innocuus, relate 52 to the nature and character in general. Plaut. Capt. iii. 5, 7. Decet innocentem servum atque innoxium confidentem esse; that is, a servant who knows himself guiltless of some particular action, and who, in general, does nothing wrong. 4. Noxius denotes a guilty person only physically, as the author and cause of an injury, like βλαβερός; but sons (ὀνοτός) morally and juridically, as one condemned, or worthy of condemnation, like θῶος. (ii. 152.)

Culpa; Harm; Harmful; Offending; Sins. 1. Culpa (κολάψαι) means guilt as the condition of someone who has to answer for a wrong, like wrongdoing, offense, crime, or sin; therefore, it carries a responsibility, and thus a rational being is assumed, in contrast to casus, Cic. Att. xi. 9. Vell. P. ii. 118, or necessitas, Suet. Cl. 15; whereas noxia refers to the situation of someone who has caused harm, and can apply to anything that is capable of producing an effect, in contrast to innocentia. Liv. iii. 42, 2. In that case, the blame was on the leaders, as they had made themselves hated by the citizens; the rest of the blame lay with the soldiers noxia. Cic. Marc. 13. Even if we bear some culpa of human error, we are surely free from crime; and Ovid, Trist. iv. 1, 23. And culpam in my deed, not a crime, coll. 4, 37; thus, culpa is generally used for any kind of fault, especially for minor faults, like delictum. 2. Culpa and noxia imply an injurious act; but vitium (from αὐάτη, ἄτη) refers only to an action or trait deserving criticism, and also to an undeserved natural flaw. 3. Nocens, innocens, indicate guilt or absence of guilt in a specific instance concerning a single act; but noxius, innoxius, along with the poetic terms nocuus, innocuus, relate to the nature and character in general. Plaut. Capt. iii. 5, 7. It is appropriate for an innocentem servant and innoxium to be confident; that is, a servant who knows they are guiltless of any particular act and who generally does nothing wrong. 4. Noxius indicates a guilty person only in a physical sense, being the author and cause of a harm, like harmful; but sons (ὀνοτός) means morally and legally guilty, as someone condemned or deserving of condemnation, like θῶος. (ii. 152.)

Culpare, see Arguere.

Culpare, see __A_TAG_PLACEHOLDER_0__.

Cultus, see Vestis.

Cult, see __A_TAG_PLACEHOLDER_0__.

Cumulus, see Acervus.

Cumulus, see __A_TAG_PLACEHOLDER_0__.

Cunæ; Cunabula. Cunæ (κοῖται) is the cradle itself; incunabula, the bed, etc., that are in the cradle. Plaut. Truc. v. 13. Fasciis opus est, pulvinis, cunis, incunabulis. (vi. 69.)

Cunæ; Cunabula. Cunæ (κοῖται) refers to the cradle itself; incunabula refers to the bedding, etc., that are in the cradle. Plaut. Truc. v. 13. You need blankets, pillows, cunis, incunabulis. (vi. 69.)

Cunctari; Hæsitare; Cessare. Cunctari (from ξυνέκειν, or κατέχειν), means to delay from consideration, like μέλλειν; hæsitare, from want of resolution; cessare (καθίζειν?) from want of strength and energy, like ὀκνεῖν. The cunctans delays to begin an action; the cessans, to go on with an action already begun. (iii. 300.)

Cunctari; Hesitate; Pause. To hesitate (from ξυνέκειν, or keep) means to delay from consideration, similar to μέλλειν; hesitate, from a lack of determination; pause (καθίζειν?) from a lack of strength and energy, like Be hesitant. The cunctans delays starting an action; the cessans pauses on an action that has already started. (iii. 300.)

Cuncti, see Quisque.

Cuncti, check __A_TAG_PLACEHOLDER_0__.

Cupere, see Velle.

Cupere, see __A_TAG_PLACEHOLDER_0__.

Cupido; Cupiditas; Libido; Voluptas. 1. Cupido is the desire after something, considered actively, and as in action, in opp. to aversion; whereas cupiditas is the passion of desire, considered neutrally, as a state of mind, in opp. to tranquillity of mind. Cupido must necessarily, cupiditas may be, in construction with a genitive, expressed or understood; in this case, cupido relates especially to possession and money, cupiditas, to goods of every kind. Vell. P. ii. 33. Pecuniæ cupidine: and further on, Interminatam imperii cupiditatem. 2. Cupido and cupiditas stand in opp. to temperate wishes; libido (from λίψ) the intemperate desire and capricious longing after something, in opp. to rational will, ratio, Suet. Aug. 69, or voluntas, Cic. Fam. ix. 16. Libidines are lusts, 53 with reference to the want of self-government; voluptates, pleasures, in opp. to serious employments, or to pains. Tac. H. ii. 31. Minus Vitellii ignavæ voluptates quam Othonis flagrantissimæ libidines timebantur. (v. 60.)

Cupido; Desire; Passion; Enjoyment. 1. Desire is the active pursuit of something, contrasted with aversion; while passion is the neutral state of desire, opposite to a calm mind. Desire must always, while passion can optionally, be followed by a genitive, which can be stated or implied; in this context, desire particularly refers to ownership and money, whereas passion relates to all kinds of belongings. Vell. P. ii. 33. For the sake of wealth passionis: and later, The unending passion for power passionis. 2. Desire and passion are opposed to moderate wishes; intemperate desire (from λίψ) is the excessive longing for something, in contrast to rational will, ratio, Suet. Aug. 69, or will, Cic. Fam. ix. 16. Excessive desires refer to a lack of self-control; pleasures are the enjoyment of experiences, contrasted with serious tasks or suffering. Tac. H. ii. 31. The lesser idle pleasures of Vitellius were feared more than the intense desires of Otho. (v. 60.)

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

Cur; Quare. Cur (from quare? or κῶς;) is used for both actual questions and for questioning phrases; whereas quare is used specifically for questions that we anticipate will receive an answer. (vi. 93.)

Cura; Sollicitudo; Angor; Dolor; Ægritudo. Cura, sollicitudo, and angor, mean the disturbance of the mind with reference to a future evil and danger; cura (from the antiquated word coera, from κοίρανος) as thoughtfulness, uneasiness, apprehension, in opp. to incuria, like φροντίς; sollicitudo, as sensitiveness, discomposure, anxiety, in opp. to securitas, Tac. H. iv. 58, like μέριμνα; angor (from ἄγχω) as a passion, anguish, fear, in opp. to solutus animus; whereas dolor and ægritudo relate to a present evil; dolor (from θλᾶν?) as a hardship or pain, in opp. to gaudium, ἄλγος; ægritudo, as a sickness of the soul, like ἀνία, in opp. to alacritas. Cic. Tusc. v. 16. Cic. Fin. i. 22. Nec præterea res ulla est, quæ sua natura aut sollicitare possit aut angere. Accius apud Non. Ubi cura est, ibi anxitudo. Plin. Ep. ii. 11. Cæsar mihi tantum studium, tantam etiam curam—nimium est enim dicere sollicitudinem—præstitit, ut, etc. Quintil. viii. pr. 20. Curam ego verborum, rerum volo esse sollicitudinem. (iv. 419.)

Cura; Worry; Stress; Hurt; Grief. Care, concern, and anxiety refer to the unrest of the mind regarding a future threat or danger; care (from the old word coera, from leadership) indicates thoughtfulness, unease, and apprehension, as opposed to incuria, similar to care; concern relates to sensitivity, restlessness, and anxiety, contrasting with securitas, Tac. H. iv. 58, akin to care; anxiety (from ἄγχω) reflects a deep emotion, anguish, and fear, in contrast to solutus animus; while pain and sorrow pertain to current distress; pain (from θλᾶν?) signifies hardship or suffering, opposed to joy, pain; sorrow is about a sickness of the soul, like boredom, contrasting with cheerfulness. Cic. Tusc. v. 16. Cic. Fin. i. 22. Moreover, there is nothing that by its nature can either concern or disturb. Accius apud Non. Where there is care, there is anxiety. Plin. Ep. ii. 11. Caesar provided such dedication and such care—it is an exaggeration to say anxiety—that, etc. Quintil. viii. pr. 20. Care for words, I want there to be concern for things. (iv. 419.)

Curtus, see Brevis.

Curtus, check __A_TAG_PLACEHOLDER_0__.

“Curtus” printed as continuation of previous entry.

“Curtus” printed as a continuation of the previous entry.

Curvus; Uncus; Pandus; Incurvus; Recurvus; Reduncus; Repandus; Aduncus. 1. Curvus, or in prose mostly curvatus, denotes, as a general expression, all crookedness, from a slight degree of crookedness to a complete circle; uncus supposes a great degree of crookedness, approaching to a semi-circle, like the form of a hook; pandus, a slight crookedness, deviating but a little from a straight line, like that which slopes. 2. The curva form a continued crooked 54 line; the incurva suppose a straight line ending in a curve, like ἐπικαμπής, the augur’s staff, for example, or the form of a man who stoops, etc. 3. Recurvus, reduncus, and repandus, denote that which is bent outwards; aduncus, that which is bent inwards. Plin. H. N. xi. 37. Cornua aliis adunca, aliis redunca. (v. 184.)

Curvus; Uncus; Pandus; Incurvus; Recurvus; Reduncus; Repandus; Aduncus. 1. Curvus, or more often in prose curvatus, generally refers to all forms of crookedness, ranging from a slight bend to a complete circle; uncus implies a high degree of crookedness, nearing a semi-circle, similar to a hook shape; pandus signifies a slight curve, deviating just a little from a straight line, like a slope. 2. The curva shape forms a continuous curve; the incurva suggests a straight line that ends in a curve, like επικαμπής, the augur’s staff, for instance, or the shape of a stooping person, etc. 3. Recurvus, reduncus, and repandus indicate something that bends outward; aduncus refers to something that bends inward. Plin. H. N. xi. 37. Cornua aliis adunca, aliis redunca. (v. 184.)

Cuspis, see Acies.

Cuspis, view __A_TAG_PLACEHOLDER_0__.

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

Custodia; Prison; Work Camp. Custodia (from κεύθω) is where prisoners are locked up, or the prison; carcer (κάρκαρον, redupl. of καρίς, circus), refers to the part of the prison designated for citizens; ergastulum (from I work., or εἴργω), is the correctional facility for slaves.

Cutis, see Tergus.

Cutis, see __A_TAG_PLACEHOLDER_0__.

Cyathus, see Poculum.

Cyathus, see __A_TAG_PLACEHOLDER_0__.

Cymba, see Navigium.

Cymba, check out __A_TAG_PLACEHOLDER_0__.

D.

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

Damages; Detriment; Loss. Loss (expense) refers to a loss experienced by oneself, as opposed to gain. Plaut. Cist. i. 1, 52. Capt. ii. 2, 77. Ter. Heaut. iv. 4, 25. Cic. Fin. v. 30. Sen. Ben. iv. 1. Tranq. 15; while detriment (from detrivisse) signifies a loss suffered, in contrast to benefit. Cic. Fin. i. 16. iii. 29; finally, loss represents a voluntary sacrifice made in hopes of avoiding a greater loss or harm. Therefore, loss is also used to indicate a penalty; and in the phrase, Videant Coss., ne quid resp. detriment capiat, the term loss can never replace detriment. (v. 251.)

Dapes, see Epulæ.

Dapes, see __A_TAG_PLACEHOLDER_0__.

Deamare, see Diligere.

Deamare, check __A_TAG_PLACEHOLDER_0__.

Deambulare, see Ambulare.

Deambulare, see __A_TAG_PLACEHOLDER_0__.

Debere, see Necesse est.

Debere, see __A_TAG_PLACEHOLDER_0__.

Decernere, see Destinare.

Decernere, see __A_TAG_PLACEHOLDER_0__.

Decipere, see Fallere.

Decipere, see __A_TAG_PLACEHOLDER_0__.

Declarare, see Ostendere.

Declare, see __A_TAG_PLACEHOLDER_0__.

Decorare, see Comere.

Decorate, see __A_TAG_PLACEHOLDER_0__.

Dedecus, see Ignominia.

Dedecus, see __A_TAG_PLACEHOLDER_0__.

Dedicare, see Sacrare.

Dedicare, see __A_TAG_PLACEHOLDER_0__.

Deducere, see Comitari.

Deducere, see __A_TAG_PLACEHOLDER_0__.

Deesse, see Abesse.

Goddess, see __A_TAG_PLACEHOLDER_0__.

Defendere, see Tueri.

Defender, see __A_TAG_PLACEHOLDER_0__.

Deferre, see Arguere.

Defer, see __A_TAG_PLACEHOLDER_0__.

Deficere, see Abesse and Turbæ.

Defect, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Deflere, see Lacrimare.

Deflere, see __A_TAG_PLACEHOLDER_0__.

Deformis, see Tæter.

Deformis, see __A_TAG_PLACEHOLDER_0__.

Degere, see Agere.

Degere, see __A_TAG_PLACEHOLDER_0__.

De integro, see Iterum.

De integro, see __A_TAG_PLACEHOLDER_0__.

Delectatio, see Oblectatio.

Delectation, see __A_TAG_PLACEHOLDER_0__.

Delere, see Abolere.

Delere, see __A_TAG_PLACEHOLDER_0__.

Delibutus; Unctus; Oblitus. Delibutus (from λείβειν, λιβάζειν), besmeared with something greasy, is the general expression; unctus (from ὑγρός? or νήχειν?) means anointed with a pleasant ointment; and oblitus (from oblino), besmeared with something impure. (vi. 98.)

Delibutus; Greasy; Forgotten. Delibutus (from λείβειν, λιβάζειν), covered in something oily, is the general term; unctus (from wet? or νήχειν?) means smeared with a pleasant ointment; and oblitus (from oblino), covered in something unclean. (vi. 98.)

Delictum; Peccatum; Malefactum; Maleficium; Facinus; Flagitium; Scelus; Nefas; Impietas. 1. Delictum and peccatum denote the lighter sort of offences; delictum, more the transgression of positive laws, from levity; peccatum (from παχύς), rather of the laws of nature and reason, from indiscretion. 2. A synonyme and as it were a circumlocution of the above words is malefactum; whereas maleficium and facinus involve a direct moral reference; maleficium is any misdeed which, as springing from evil intention, deserves punishment; but facinus, a crime which, in addition to the evil intention, excites astonishment and alarm from the extraordinary degree of daring requisite thereto. 3. There are as many sorts of evil deeds, as there are of duties, against oneself, against others, against the gods; flagitium (from βλαγίς) is an offence against oneself, against one’s own honor, by gluttony, licentiousness, cowardice; in short, by actions which are not the consequence of unbridled strength, but of moral weakness, as evincing ignavia, and incurring shame; whereas scelus (σκληρόν) is an offence against others, against the right of individuals, or the peace of society, by robbery, murder, and particularly by sedition, by the display, in short, of malice; nefas (ἄφατον) is an offence against the gods, or against nature, by blasphemy, sacrilege, murder of kindred, betrayal of one’s country; in short, 56 by the display of impietas, an impious outrage. Tac. G. 12. (ii. 139.)

Delictum; Sin; Offense; Wrongdoing; Crime; Scandal; Evil; Wrong; Impiety. 1. Delictum and peccatum refer to lighter offenses; delictum is more about breaking positive laws, often from carelessness; peccatum (from thick) relates more to the laws of nature and reason, stemming from lack of judgment. 2. A synonym, almost a roundabout way of saying the above words, is malefactum; meanwhile, maleficium and facinus have a direct moral implication; maleficium refers to any wrongdoing that, due to evil intent, deserves punishment; but facinus denotes a crime that not only has evil intent but also causes shock and fear because of its extreme audacity. 3. There are as many types of wrongful acts as there are duties: against oneself, against others, and against the gods; flagitium (from βλαγίς) is an offense against oneself, against one's own honor, through gluttony, promiscuity, and cowardice; in short, through actions that arise not from uncontrolled power but from moral weakness, showing ignavia, and leading to shame; scelus (hard) is an offense against others, infringing on individual rights or societal peace, through robbery, murder, and especially sedition, showing outright malice; nefas (unspeakable) is an offense against the gods or against nature, through blasphemy, sacrilege, murder of relatives, betrayal of one’s country; in short, 56 by displaying impietas, an impious act. Tac. G. 12. (ii. 139.)

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

Deligere; Eligere. Deligere means to choose, implying that one is not lingering in indecision; eligere means to choose, suggesting that one is not just picking the first option available. (v. 98.)

Delirium, see Amens.

Delirium, see __A_TAG_PLACEHOLDER_0__.

Delubrum, see Templum.

Delubrum, see __A_TAG_PLACEHOLDER_0__.

Demens, see Amens.

Demens, refer to __A_TAG_PLACEHOLDER_0__.

Demere; Adimere; Eximere; Auferre; Eripere; Surripere; Furari. 1. Demere, adimere, and eximere, denote a taking away without force or fraud; demere (from de-imere) means to take away a part from a whole, which thereby becomes less, in opp. to addere, or adjicere. Cic. Orat. ii. 25. Fam. i. 7. Acad. iv. 16. Cels. i. 3. Liv. ii. 60; adimere, to take away a possession from its possessor, who thereby becomes poorer, in opp. to dare and reddere. Cic. Verr. i. 52. Fam. viii. 10. Phil. xi. 8. Suet. Aug. 48. Tac. Ann. xiii. 56; eximere, to remove an evil from a person oppressed by it, whereby he feels himself lightened. 2. Auferre, eripere, surripere, and furari, involve the notion of an illegal and unjust taking away; auferre, as a general expression for taking away anything; eripere, by force to snatch away; surripere and furari, secretly and by cunning; but surripere may be used for taking away privily, even when just and prudent self-defence may be pleaded as the motive; whereas furari (φωρᾶν, φέρω) is only applicable to the mean handicraft of the thief. Sen. Prov. 5. Quid opus fuit auferre? accipere potuistis; sed ne nunc quidem auferetis, quia nihil eripitu nisi retinenti. Cic. Verr. i. 4, 60. Si quis clam surripiat aut eripiat palam atque auferat: and ii. 1, 3. Non furem sed ereptorem. (iv. 123.)

Demere; Take Away; Remove; To Carry Away; To Snatch; To Steal; To Take by Surprise. 1. Demere, adimere, and eximere mean taking away without force or deceit; demere (from de-imere) refers to taking away part of a whole, making it less, in contrast to addere or adjicere. Cic. Orat. ii. 25. Fam. i. 7. Acad. iv. 16. Cels. i. 3. Liv. ii. 60; adimere, to take away an item from its owner, making them poorer, in contrast to dare and reddere. Cic. Verr. i. 52. Fam. viii. 10. Phil. xi. 8. Suet. Aug. 48. Tac. Ann. xiii. 56; eximere, to remove a burden from someone suffering from it, making them feel lighter. 2. Auferre, eripere, surripere, and furari imply an unlawful and unfair taking away; auferre is a general term for taking away anything; eripere means to forcibly snatch away; surripere and furari involve doing so secretly and deceitfully; however, surripere can be used for taking away discreetly, even when justifiable self-defense might be claimed; in contrast, furari (bring, carry) is solely about the petty craft of the thief. Sen. Prov. 5. Why did you need to auferre? You could have accepted; but even now you will not auferetis, since nothing eripitu except from what is held. Cic. Verr. i. 4, 60. If someone secretly surripiat or openly eripiat and auferat: and ii. 1, 3. Not a thief but an usurper. (iv. 123.)

Demoliri, see Destruere.

Demolition, see __A_TAG_PLACEHOLDER_0__.

Demori, see Mors.

Demori, see __A_TAG_PLACEHOLDER_0__.

Denegare, see Negare.

Deny, see __A_TAG_PLACEHOLDER_0__.

Densus, see Angustus.

Densus, see __A_TAG_PLACEHOLDER_0__.

Denuo, see Iterum.

Denuo, see __A_TAG_PLACEHOLDER_0__.

Deplorare, see Lacrimare.

Deplorare, see __A_TAG_PLACEHOLDER_0__.

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.)

Depravare; Corrupt. Depravare means to make something relatively worse, as long as it can still be improved, merely changed from its intended use; whereas corrumpere means to make something completely bad and useless, so that it cannot be improved, as it is entirely ruined. (v. 321.)

Deridere, see Ridere.

Deridere, see __A_TAG_PLACEHOLDER_0__.

Desciscere, see Turbæ.

Desciscere, see __A_TAG_PLACEHOLDER_0__.

Deserere, see Relinquere.

Deserere, see __A_TAG_PLACEHOLDER_0__.

Desertum, see Solitudo.

Desertum, see __A_TAG_PLACEHOLDER_0__.

Desiderare, see Requirere.

Desiderare, see __A_TAG_PLACEHOLDER_0__.

Desidia, see Ignavia.

Desidia, see __A_TAG_PLACEHOLDER_0__.

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

Stop; Cease. Desinere refers to a state concerning people, objects, and actions, meaning to stop; while desistere, is an act of will, which only people can do, meaning to give up. (iii. 101.)

Desolatus, see Relinquere.

Desolatus, check __A_TAG_PLACEHOLDER_0__.

Desperans, see Exspes.

Desperans, see __A_TAG_PLACEHOLDER_0__.

Despicere, see Spernere.

Despicere, see __A_TAG_PLACEHOLDER_0__.

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

Destinare; Headstrong; Choose; Resolve; Establish. 1. Destinare and obstinare refer to making a resolution on a psychological level, while decernere and statuere refer to making a decision on a political level. 2. Destinare means to make a firm decision that puts something to rest; obstinare means to make an unchangeable resolution, through which a person persists stubbornly and doggedly. 3. Decernere refers to the final outcome of a formal discussion or at least a deliberation that resembles a serious collegial conversation; statuere means to resolve the end of an uncertain situation, and constituere is the term used when the subject or object involves a group. Cic. Fr. Tull. This judgment is expected in such a way that not just one thing is settled, but everything is established. (iv. 178.)

Destinatio, see Pervicacia.

Destination, see __A_TAG_PLACEHOLDER_0__.

Destituere, see Relinquere.

Destituere, see __A_TAG_PLACEHOLDER_0__.

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

Destruere; Demolish. Destruere means to tear down a man-made structure, demoliri, a solid building. (vi. 2.)

Deterior; Pejor. Deterior (a double comparative from de) means, like χείρων, that which has degenerated from a good state, that which has become less worthy; whereas pejor (from πεζός), like κακίων, that which has fallen from bad to worse, that which is more evil than it was. Hence Sallust. Or. Phil. 3. Æmilius omnium flagitiorum postremus, qui pejor an ignavior sit deliberari non potest:—in this passage deterior would form no antithesis to ignavior. The deterrimi are the objects of contempt, the pessimi of abhorrence; Catullus employs the expression pessimas puellas, ‘the worst of girls,’ in a jocular sense, in a passage where this expression has a peculiar force; whereas deterrimus could, under no circumstances, be employed as a jocular expression, any more than the words wretched, depraved. (i. 53.)

Deteriorate; Pejorative. Deterior (a double comparative from de) means, similar to χείρων, something that has declined from a good state, something that has become less worthy; while pejor (from pedestrian), like bad things, refers to something that has worsened from bad to worse, something that is more evil than it was. Hence Sallust. Or. Phil. 3. Æmilius, the worst of all wrongdoers, who pejor or more disgraceful, it cannot be decided:—in this context, deterior would not create an opposite to ignavior. The deterrimi are those who are despised, while the pessimi are those who are loathed; Catullus uses the phrase pessimas puellas, ‘the worst of girls,’ in a playful way, in a context where this phrase carries special weight; whereas deterrimus could never be used lightly, just like the words wretched, depraved. (i. 53.)

Detestari, see Abominari.

Detestari, see __A_TAG_PLACEHOLDER_0__.

Detinere, see Manere.

Detinere, see __A_TAG_PLACEHOLDER_0__.

Detrectatio, see Invidia.

Detrectatio, see __A_TAG_PLACEHOLDER_0__.

Detrimentum, see Damnum.

Detriment, see __A_TAG_PLACEHOLDER_0__.

Deus, see Numen.

God, see __A_TAG_PLACEHOLDER_0__.

Deversorium; Hospitium; Caupona; Taberna; Popina; Ganeum. Deversorium is any house of reception on a journey, whether one’s own property, or that of one’s friends, or of inn-keepers; hospitium, an inn for the reception of strangers; caupona (from καρποῦσθαι?) a tavern kept by a publican. These establishments afford lodging as well as food; whereas tabernæ, popinæ, ganea, only food, like restaurateurs; tabernæ (from trabes?), for the common people, as eating-houses; popinæ (from popa, πέψαι), for gentlefolks and gourmands, like ordinaries; ganea (from ἀγανός?), for voluptuaries. (vi. 101.)

Deversorium; Hotel; Inn; Tavern; Pub; Eatery; Restaurant. Deversorium refers to any place of lodging while traveling, whether it's your own property, a friend's place, or an innkeeper's. Hospitium is an inn that welcomes strangers; Caupona (from καρποῦσθαι?) is a tavern run by a publican. These places provide both accommodations and meals; however, tabernæ, popinæ, ganea serve only food, similar to restaurants. Tabernæ (from trabes?) are eating spots for everyday people; popinæ (from popa, πέψαι) cater to the upper class and food lovers, akin to dining halls; ganea (from gentle?) are for pleasure-seekers. (vi. 101.)

Devincire, see Ligare.

Devincire, check __A_TAG_PLACEHOLDER_0__.

Dicare, see Sacrare.

Dicare, see __A_TAG_PLACEHOLDER_0__.

Dicere; Aio; Inquam; Asseverare; Affirmare; Contendere; Fari; Fabulari. 1. Dicere denotes to say, as conveying information, in reference to the hearer, in opp. to tacere, like the neutral word loqui. Cic. Rull. ii. 1. Ver. ii. 1, 71, 86. Plin. Ep. iv. 20. 59 vii. 6, like λέγειν; but aio expresses an affirmation, with reference to the speaker, in opp. to nego. Cic. Off. iii. 23. Plaut. Rud. ii. 4, 14. Terent. Eun. ii. 2, 21, like φάναι. 2. Ait is in construction with an indirect form of speech, and therefore generally governs an infinitive; whereas inquit is in construction with a direct form of speech, and therefore admits an indicative, imperative, or conjunctive. 3. Aio denotes the simple affirmation of a proposition by merely expressing it, whereas asseverare, affirmare, contendere, denote an emphatic affirmation; asseverare is to affirm in earnest, in opp. to a jocular, or even light affirmation, jocari. Cic. Brut. 85; affirmare, to affirm as certain, in opp. to doubts and rumors, dubitare, Divin. ii. 3, 8; contendere, to affirm against contradiction, and to maintain one’s opinion, in opp. to yielding it up, or renouncing it. 4. Dicere (δεῖξαι) denotes to say, without any accessory notion, whereas loqui (λακεῖν), as a transitive verb, with the contemptuous accessory notion that that which is said is mere idle talk. Cic. Att. xiv. 4. Horribile est quæ loquantur, quæ minitentur. 5. Loqui denotes speaking in general; fabulari, a good-humored, or, at least, pleasant mode of speaking, to pass away the time, in which no heed is taken of the substance and import of what is said, like λαλεῖν; lastly, dicere, as a neuter verb, denotes a speech prepared according to the rules of art, a studied speech, particularly from the rostrum, like λέγειν. Liv. xlv. 39. Tu, centurio, miles, quid de imperatore Paulo senatus decreverit potius quam quid Sergio Galba fabuletur audi, et hoc dicere me potius quam illum audi; ille nihil præterquam loqui, et id ipsum maledice et maligne didicit. Cic. Brut. 58. Scipio sane mihi bene et loqui videtur et dicere. Orat. iii. 10. Neque enim conamur docere eum dicere qui loqui nesciat. Orat. 32. Muren. 34, 71. Suet. Cl. 4. Qui tam ἀσαφῶς loquatur, qui possit quum declamat σαφῶς dicere quæ dicenda sunt non video. 60 6. Fari (φάναι) denotes speaking, as the mechanical use of the organs of speech to articulate sounds and words, nearly in opp. to infantem esse; whereas loqui (λακεῖν), as the means of giving utterance to one’s thoughts, in opp. to tacere. And as fari may be sometimes limited to the utterance of single words, it easily combines with the image of an unusual, imposing, oracular brevity, as in the decrees of fate, fati; whereas loqui, as a usual mode of speaking, is applicable to excess in speaking, loquacitas. (iv. 1.)

Dicere; Aio; I say; To state; To affirm; To declare; To talk; To chat. 1. Dicere means to say, as in conveying information to the listener, in contrast to tacere, similar to the neutral term loqui. Cic. Rull. ii. 1. Ver. ii. 1, 71, 86. Plin. Ep. iv. 20. 59 vii. 6, like speak; but aio indicates an affirmation regarding the speaker, as opposed to nego. Cic. Off. iii. 23. Plaut. Rud. ii. 4, 14. Terent. Eun. ii. 2, 21, similar to φάναι. 2. Ait is typically followed by an indirect form of speech, thus usually governing an infinitive; while inquit is used with a direct form of speech, allowing for an indicative, imperative, or conjunctive. 3. Aio signifies a straightforward affirmation of a proposition by simply stating it, whereas asseverare, affirmare, contendere denote a strong affirmation; asseverare means to affirm seriously, as opposed to a joking or light affirmation, jocari. Cic. Brut. 85; affirmare, to affirm as certain, opposed to doubts and rumors, dubitare, Divin. ii. 3, 8; contendere, to assert against opposition and to hold one’s opinion, in contrast to abandoning or renouncing it. 4. Dicere (δεικνύει) means to say, without any additional implications, while loqui (λακεῖνloquantur, what threatens. 5. *Loqui* means to speak in general; *fabulari* refers to chatting in a friendly, or at least pleasant, manner to pass the time, regardless of the content or meaning of what's being said, similar to λαλεῖν; finally, *dicere*, as a neutral verb, suggests a speech that follows the rules of rhetoric, a formal address, especially from a platform, like λέγειν. Liv. xlv. 39. You, soldier, pay attention to what the Senate has decided about Emperor Paul rather than what Sergio Galba *fabuletur*; and I prefer to hear *dicere* from me than from him; he knows nothing but *loqui*, and even that he learned to do poorly and spitefully. Cic. Brut. 58. Scipio clearly seems to me to both *loqui* and *dicere*. Orat. iii. 10. For we do not try to teach someone to *dicere* who does not know how to *loqui*. Orat. 32. Muren. 34, 71. Suet. Cl. 4. He who speaks so ἀσαφῶς, who can when speaking clearly σαφῶς *dicere* what needs to be said, is someone I do not recognize. 60 6. *Fari* (φάναι) means to speak in the mechanical sense of using speech organs to create sounds and words, almost the opposite of *infantem esse*; while *loqui* (λακεῖν) refers to expressing one's thoughts, in contrast to *tacere*. And since *fari* can sometimes be limited to the expression of single words, it easily brings to mind an image of unusual, striking, or prophetic brevity, as seen in the decrees of fate, *fati*; whereas *loqui*, as a common way of speaking, can imply excessive talking, *loquacitas*. (iv. 1.)

Dicterium, see Verbum.

Dicterium, see __A_TAG_PLACEHOLDER_0__.

Dicto audientem esse, see Parere.

The listener should be, see __A_TAG_PLACEHOLDER_0__.

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

Dies; Time; Weather; Day; During the day. 1. Dies (from ἔνδιος) refers to time in its pure, abstract form, as just extension and progression; whereas tempus and tempestas, with specific and physical references, relate to weather and different conditions of time; tempus indicates a single point in time, an instant, or an era; tempestas indicates a whole stretch of time, a period. Thus, dies docebit means a long period of time after which information will come, like time; while tempus docebit refers to a specific moment in time that will bring information, like weather. (iv. 267.) 2. Die means by day, as opposed to by the hour or the year; while interdiu and diu mean by day, as opposed to noctu; however, interdiu can be used in any context; diu is only used directly with noctu. (iv. 288.)

Dies festi, see Solemnia.

Dies festi, see __A_TAG_PLACEHOLDER_0__.

In singulos dies, see Quotidie.

Daily, see __A_TAG_PLACEHOLDER_0__.

Differre; Proferre; Procrastinare; Prorogare. 1. Differre denotes delay in a negative sense, whereby a thing is not done at present, but laid aside; whereas proferre and procrastinare, delay in a positive sense, as that which is to take place at a future time; proferre refers to some other time in general; procrastinare, to the very next opportunity. 2. Differre denotes an action, the beginning of which is put off; prorogare, a condition 61 or state, the ending of which is put off, as to protract. (vi. 102.)

Delay; Bring Forward; Extend. 1. Differre means to delay in a negative way, where something isn't done right now but is set aside; while proferre and procrastinare indicate delay in a positive way, suggesting that something will happen in the future; proferre refers to some unspecified future time; procrastinare points to the very next opportunity. 2. Differre refers to an action that is postponed; prorogare describes a situation or condition that is extended, meaning to prolong. (vi. 102.)

Difficilis, see Arduus and Austerus.

Difficult, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Digladiari, see Pugnare.

Digladiari, check out __A_TAG_PLACEHOLDER_0__.

Dignum esse, see Merere.

Dignum esse, see __A_TAG_PLACEHOLDER_0__.

Diligentia, see Opera.

Diligence, see __A_TAG_PLACEHOLDER_0__.

Diligere; Amare; Deamare; Adamare; Caritas; Amor; Pietas. 1. Diligere (from ἀλέγειν) is love arising from esteem, and, as such, a result of reflection on the worth of the beloved object, like φιλεῖν; whereas amare is love arising from inclination, which has its ground in feeling, and is involuntary, or quite irresistible, like ἐρᾶν, ἔρασθαι; diligere denotes a purer love, which, free from sensuality and selfishness, is also more calm; amare, a warmer love, which, whether sensual or platonic, is allied to passion. Cic. Att. xiv. 17. Tantum accessit ut mihi nunc denique amare videar, ante dilexisse. Fam. xiii. 47. Brut. i. 1. Plin. Ep. iii. 9. 2. Amare means to love in general; deamare, as an intensive, to love desperately, like amore deperire; and adamare, as an inchoative, to fall in love. 3. Caritas, in an objective sense, means to be dear to some one; amor, to hold some one dear: hence the phrases, Caritas apud aliquem; amor erga aliquem. 4. Caritas, in a subjective sense, denotes any tender affection, especially that of parents towards their children, without any mixture of sensuality, and refers merely to persons, like ἀγάπη or στοργή; whereas amor denotes ardent passionate love to persons or things, like ἔρως; lastly, pietas (from ψήχω, ψίης, the instinctive love to persons and things, which we are bound to love by the holy ties of nature, the gods, those related to us by blood, one’s native country, and benefactors. Caritas rejoices in the beloved object and its possession, and shows itself in friendship and voluntary sacrifices; amor wishes evermore to get the beloved object in its power, and loves with a restless unsatisfied feeling; pietas follows a natural impulse and religious feeling. (iv. 97.)

Diligere; Amare; Deamare; Adamare; Caritas; Amor; Pietas. 1. Diligere (from ἀλέγειν) is love that comes from respect, resulting from reflecting on the value of the person you love, similar to φιλεῖν; whereas amare is love that comes from desire, rooted in emotion and is involuntary, or truly irresistible, like ἐρᾶν, ἔρασθαι; diligere signifies a purer form of love, one that is free from sensuality and selfishness, and is calmer; amare, a more passionate love, which, whether it’s physical or platonic, is connected to passion. Cic. Att. xiv. 17. It has progressed to the point that I now finally feel like I amare, rather than just dilexisse. Fam. xiii. 47. Brut. i. 1. Plin. Ep. iii. 9. 2. Amare means to love in a general sense; deamare, as an intensified form, means to love desperately, like amore deperire; and adamare, as a beginning form, means to fall in love. 3. Caritas, in an objective sense, means to be cherished by someone; amor, to cherish someone: hence the phrases, Caritas apud aliquem; amor erga aliquem. 4. Caritas, in a subjective sense, refers to any gentle affection, especially the love of parents for their children, without any sensuality involved, and pertains only to people, like love or affection; whereas amor describes passionate love for people or things, like love; finally, pietas (from ψήχω, ψίης) refers to the instinctive love we have for people and things we are bound to love by natural ties, such as family, our homeland, and those who have helped us. Caritas delights in the beloved and in having them close, demonstrated through friendship and selfless acts; amor always desires to possess the one they love and is marked by a restless, unfulfilled longing; pietas follows natural instincts and spiritual feelings. (iv. 97.)

Diluculum, see Mane.

Diluculum, see __A_TAG_PLACEHOLDER_0__.

Dimetari, Dimetiri, see Metiri.

Dimetari, Dimetiri, check __A_TAG_PLACEHOLDER_0__.

Dimicare, see Pugnare.

Dimicare, check __A_TAG_PLACEHOLDER_0__.

Dimittere, see Mittere.

Dismiss, see __A_TAG_PLACEHOLDER_0__.

Dirimere, see Dividere.

Dirimere, see __A_TAG_PLACEHOLDER_0__.

Diripere, see Vastare.

Diripere, see __A_TAG_PLACEHOLDER_0__.

Dirus, see Atrox.

Dirus, check __A_TAG_PLACEHOLDER_0__.

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

Disceptatio; Legal action; Disagreement; Conflict; Debate; Argument; Brawl. 1. Disputation, litigation, and controversy are disagreements that are attempted to be resolved quietly and orderly; contention, argument, and quarrel happen with passion and intensity but remain verbal; fights (appetizer) are like scuffles that escalate to blows or at least threaten to, and are in between quarrel and fight. Liv. xxxv. 17. From disputation, they turned to an argument. Tac. Hist. i. 64. First quarrels, then fights between the Batavians and the legionaries. Dial. 26. Cassius Severus does not fight, but quarrels. 2. Controversy occurs when two parties position themselves on opposite sides; disputation happens when they begin debating each other to find the truth or what is right, but without hostility; litigation occurs when there is hostility and personal interest behind the dispute. 3. Contention insists on its rights against all opponents and tries to achieve its goal by vigorously using all its resources; argument wouldn't owe its opponent a single word but insists on having the final word; quarrel (from anger) will express its frustration without listening to anyone else, venting through harsh words. Contention depicts a serious image of intense effort; argument represents the comical image of excessive heat, similar to women's quarrels; quarrel projects a hateful image of rude anger. (v. 274.)

Discernere; Distinguere. Discernere (διακρίνειν) means to distinguish by discrimination and judgment; distinguere (διαστίξαι, or διατέγγειν), by signs and marks. (vi. 103.)

Discernere; Distinguish. Discern (diakrinein) means to differentiate through careful judgment; distinguish (διαστίξαι, or διατέγγειν), through signs and symbols. (vi. 103.)

Disciplinæ, see Literæ.

Discipline, see __A_TAG_PLACEHOLDER_0__.

Discrimen, see Tentare.

Discrimen, see __A_TAG_PLACEHOLDER_0__.

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

Disertus; Facundus; Eloquens. Disertus and facundus refer to a natural talent or ability for speaking, while eloquens represents a skill that is developed and refined. Disertus is someone who speaks clearly and accurately; facundus is someone who speaks with grace and beauty; eloquens combines clarity and accuracy with elegance and beauty. The disertus makes a good teacher but may be limited to a one-dimensional way of thinking; the facundus is a good conversationalist but might only excel in superficial speaking skills without depth or insight, whereas the eloquens, whether speaking as a politician or as a writer, needs to have full command of language and the art of eloquence through both talent and practice. Cic. Orat. 5, 19. Antonius . . . disertos says he has seen many, but has never encountered an eloquentem. Quintil. viii. pr. 13. Diserto is enough to say what needs to be said; however, to speak elegantly is the hallmark of the eloquentissimi. Suet. Cat. 53. Eloquentiæ pays as much attention to style, even if he is facundus and quick on his feet. (iv. 14.)

Dispar, see Æquus.

Dispar, see __A_TAG_PLACEHOLDER_0__.

Dispertire, see Dividere.

Dispertire, see __A_TAG_PLACEHOLDER_0__.

Disputare, see Disserere.

Dispute, see __A_TAG_PLACEHOLDER_0__.

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

Disserere; Debate. Disserere (διερεῖν) means to share an opinion in an educational way while explaining the reasons behind that opinion; however, disputare (διαπυθέσθαι) refers to arguing in a debate, considering the counterarguments, and engaging with an opponent—whether they are imaginary or real—to weigh arguments against each other and determine where the truth actually lies. The disserens only looks at the subjective side of the issue, while the disputans aims for a conclusion that has objective validity. Additionally, disserere involves a more free-flowing discussion, whereas disputare entails a more structured examination of the topic. Cic. Rep. iii. 16 i. 24. Fin. i. 9, 31. Orat. ii. 3, 13. (iv. 19.)

Distinguere, see Discernere.

Distinguere, see __A_TAG_PLACEHOLDER_0__.

Distribuere, see Dividere.

Distribuere, see __A_TAG_PLACEHOLDER_0__.

Diu, Diutius, Diutinus, see Pridem.

Long, Longer, Longest, see __A_TAG_PLACEHOLDER_0__.

Divellere, see Frangere.

Divellere, check __A_TAG_PLACEHOLDER_0__.

Diversus, see Varius.

Diversus, see __A_TAG_PLACEHOLDER_0__.

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

Dividere; Partiri; Dirimere; Dispertire; Distribuere. 1. Dividere and dirimere mean to divide something just to break the unity of the whole and separate it into parts, while partiri means to divide in order to obtain parts of the whole and be able to manage them. Hence the phrases divide et impera, and dividere sententias, but partiri prædam. 2. Divisio theoretically refers to the separation of a genus into its species, while partitio indicates the separation of the whole into its parts. Quintil. v. 10, 63. Cic. Top. 5. 3. Dividere pertains to a whole where the parts are only locally and mechanically joined, thus severing only an external connection; but dirimere concerns a whole where the parts are organically connected, destroying an internal connection. Liv. xxii. 15. Casilinum urbs . . . Volturno flumine dirempta Falernum ac Campanum agrum dividit: the separation of a city into two halves by a river is an internal separation, while the separation of two neighboring districts by a city is an external separation. 4. Dividere also means to separate into parts without any additional notion, while dispertire relates to future owners, and distribuere concerns the rightful owners or suitable places. (iv. 156.)

Divinare; Præsagire; Præsentire; Prævidere; Vaticinari; Prædicere. 1. Divinare denotes foreseeing by divine inspiration and supernatural aid, like μαντεύεσθαι; præsagire (præ and ἡγεῖσθαι), in a natural way, by means of a peculiar organization of mind bordering on the supernatural; præsentire and prævidere, by an unusual measure of natural talent; præsentire, by immediate presentiment; prævidere, by foresight, by an acute 65 and happy combination. 2. Divinare, etc., are merely acts of perception, whereas vaticinatio and prædictio, the open expression of what is foreseen; vaticinatio, that of the divinans and præsagiens, like προφητεία, prophecy; but prædictio, that of the præsentiens and prævidens, prediction. (vi. 105.)

Divinare; Sensing; Presenting; Foreseeing; Prophesying; Predicting. 1. Divining means foreseeing through divine inspiration and supernatural help, similar to μαντεύεσθαι; sensing (præ and leading), in a natural way, through a unique mental organization that approaches the supernatural; presenting and foreseeing, by an extraordinary degree of natural ability; presenting, through immediate intuition; foreseeing, through foresight, through a sharp 65 and fortunate combination. 2. Divining, etc., are just acts of perception, while prophesying and predicting are the clear expression of what is foreseen; prophesying, that of the divining and sensing, like prophecy, prophecy; but predicting, that of the presenting and foreseeing, prediction. (vi. 105.)

Divitiæ; Opes; Gazæ; Locuples; Opulentus; Copiosus. 1. Divitiæ and gazæ denote riches quite generally, as possessions and the means of satisfying one’s wishes of any sort, whereas opes, as the means of attaining higher ends, of aggrandizing one’s self, and of acquiring and maintaining influence. Divitiæ (from δεύειν) denotes the riches of a private person, like πλοῦτος; opes (opulentus, πολύς), the instrument of the statesman, or of the ambitious in political life; gazæ, the treasure of a king or prince, like θησαυροί. 2. Dives means rich in opp. to poor, Quintil. v. 10, 26, like πλούσιος; locuples (loculos πλήθων), well-off, in opp. to egens, egenus, Cic. Planc. 35. Ros. Com. 8, like ἀφνειός; opulentus and copiosus, opulent, in opp. to inops, Cic. Parad. 6. Tac. H. iii. 6, like εὔπορος. (v. 81.)

Divitiæ; Wealth; Treasure; Affluent; Rich; Abundant. 1. Wealth and treasure refer to riches in a general sense, as possessions and the means to fulfill one's desires of any kind, while wealth refers to the means to achieve higher goals, enhance one's status, and gain and keep influence. Wealth (from δεύειν) represents a private individual's riches, similar to wealth; wealth (affluent, a lot) serves as a tool for statesmen or those ambitious in politics; treasure refers to the riches of a king or prince, like treasures. 2. Rich means wealthy in contrast to poor, Quintil. v. 10, 26, similar to rich; wealthy (from πλήθων), well-off, in contrast to needy, poor, Cic. Planc. 35. Ros. Com. 8, like rich; affluent and abundant, wealthy, in contrast to poverty-stricken, Cic. Parad. 6. Tac. H. iii. 6, like wealthy. (v. 81.)

Divortium, see Repudium.

Divortium, see __A_TAG_PLACEHOLDER_0__.

Divus, see Numen.

Divus, check __A_TAG_PLACEHOLDER_0__.

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

Doctor; Teacher; Master. Doctor refers to the teacher in terms of sharing knowledge with the student, as opposed to just being someone who listens; præceptor relates to guiding the pupil towards practical application, rather than just being a passive learner; magister signifies a general status of superiority and expertise in knowledge, in contrast to non-experts. Cic. Orat. iii. 15. That old doctrine seems to be both a guide for doing the right thing and for speaking well, and the doctors were not separate from one another; they were both præceptores of living and of speaking. And. Mur. 31. (vi. 105).

Doctrina; Eruditio. Doctrina denotes learning as a particular species of intellectual cultivation, whereas eruditio the learned result, as the crown of intellectual cultivation. Doctrina evinces a 66 superiority in particular branches of knowledge, and stands as a co-ordinate notion with exercitatio, which is distinguished from it by involving a superiority in the ready use of learning, and can therefore, even as a mere theory, be of more evident service in practice than that which is indirectly important; eruditio stands in still closer relation to practice, and involves the co-operation of the different branches of knowledge and different studies to the ennobling of the human race; it denotes genuine zeal for the welfare of mankind in an intellectual, as humanitas does in a moral, point of view. (v. 268.)

Doctrine; Learning. Doctrina refers to learning as a specific type of intellectual development, while eruditio is the knowledgeable outcome, seen as the peak of intellectual growth. Doctrina shows a certain superiority in specific fields of knowledge and is aligned with exercitatio, which differs by emphasizing the superior application of knowledge and can therefore, even in theory, be more useful in practice than what is only indirectly significant; eruditio is even more closely linked to practice and involves the integration of various fields of knowledge and studies to uplift humanity; it expresses a true commitment to the well-being of people from an intellectual standpoint, just as humanitas signifies from a moral perspective. (v. 268.)

Doctrinæ, see Literæ.

Doctrina, see __A_TAG_PLACEHOLDER_0__.

Dolor; Tristitia; Mœstitia; Luctus. 1. Dolor (from θλᾶν, ἄθλιος?) denotes an inward feeling of grief, opp. to gaudium, Cic. Phil. xiii. 20. Suet. Cæs. 22, like ἄλγος; whereas tristitia, mœror, luctus, denote an utterance or external manifestation of this inward feeling. Tristitia and mœstitia are the natural and involuntary manifestation of it in the gestures of the body and in the countenance; luctus (ἀλυκτός), its artificial manifestation, designedly, and through the conventional signs of mourning, as cutting off the hair, mourning clothes, etc., at an appointed time, like πένθος. Mœror also serves for a heightened expression of dolor, and luctus of mœror and tristitia, as far as the manifestation is added to distinguish the feeling from it. Cic. Att. xii. 28. Mærorem minui; dolorem nec potui, nec si possem vellem. Phil. xi. 1. Magno in dolore sum, vel in mœrore potius, quem ex miserabili morte C. Trebonii accepimus. Plin. Ep. v. 9. Illud non triste solum, verum etiam luctuosum, quod Julius avitus decessit. Tac. Agr. 43. Finis vitæ ejus nobis luctuosus, amicis tristis; for relations only put on mourning. Tac. Ann. ii. 82. Quanquam nec insignibus lugentium abstinebant, altius animis mœrebant. Cic. Sext. 29, 39. Luctum nos hausimus majorem dolorem ille animi non 67 minorem. 2. Tristitia (from ταρακτός?) denotes the expression of grief in a bad sense, as gloom, fretfulness, and ill-humor, opp. to hilaratus, Cic. Att. xii. 40. Fin. v. 30. Cæcil. ap. Gell. xv. 9. Quintil. xi. 3, 67, 72, 79, 151; whereas mœstitia (from μύρω) denotes grief, as deserving of commiseration, as affliction, when a most just grief gives a tone of sadness, in opp. to lætus, Sall. Cat. f. Tac. Ann. i. 28. Tristitia is more an affair of reflection; mœstitia, of feeling. The tristis, like the truculentus, is known by his forbidding look, his wrinkled forehead, the contraction of his eyebrows; the mœstus, like the afflictus, by his lack-lustre eyes and dejected look. Tac. Hist. i. 82. Rarus per vias populus mœsta plebs; dejecti in terram militum vultus, ac plus tristitæ quam pœnitentiæ. Cic. Mur. 24, 49. Tristem ipsum, mœstos amicos: and Orat. 22, 74. (iii. 234.)

Dolor; Sadness; Grief; Sorrow. 1. Pain (from θλᾶν, poor?) refers to a deep feeling of grief, opposed to joy, Cic. Phil. xiii. 20. Suet. Cæs. 22, similar to pain; while sadness, grief, and sorrow refer to an expression or external display of this inner feeling. Sadness and grief are the natural and involuntary expressions of it through body language and facial expressions; sorrow (unbreakable) is its artificial expression, intentionally shown through conventional signs of mourning, such as cutting hair, wearing black clothes, etc., at a designated time, similar to mourning. Grief is also used for a more intense expression of pain, and sorrow expresses grief and sadness, as far as the expression adds to differentiate the feeling. Cic. Att. xii. 28. Grief lessened; pain I could neither endure, nor if I could would I want to. Phil. xi. 1. I am in great pain, or rather in grief, which I feel from the miserable death of C. Trebonius. Plin. Ep. v. 9. It is not just sad but also sorrowful, that Julius Avitus has passed away. Tac. Agr. 43. The end of his life is sorrowful for us, and sad for friends; for family alone don mourning. Tac. Ann. ii. 82. Although they did not refrain from the insignia of mourners, they were affected with greater grief internally. Cic. Sext. 29, 39. Sorrow consumed us, greater pain was not 67 lessened. 2. Sadness (from ταρακτός?) describes the expression of grief in a negative way, like gloom, irritability, and bad temper, opposed to cheerfulness, Cic. Att. xii. 40. Fin. v. 30. Cæcil. ap. Gell. xv. 9. Quintil. xi. 3, 67, 72, 79, 151; while grief (from μύρω) signifies sorrow, as worthy of pity, as affliction, when a deeply just grief brings a sense of sadness, opposed to joyful, Sall. Cat. f. Tac. Ann. i. 28. Sadness is more related to thought; grief, to feeling. The sad person, like the cruel, is recognized by their stern look, furrowed brow, and knitted eyebrows; the grief-stricken, like the sorrowful, by their dull eyes and downcast expression. Tac. Hist. i. 82. Rarely did the people walk through the streets; the grief-stricken crowd; the soldiers' downcast faces showed more sadness than regret. Cic. Mur. 24, 49. The sad person himself, grief-stricken friends: and Orat. 22, 74. (iii. 234.)

Dolor, see Cura.

Dolor, see __A_TAG_PLACEHOLDER_0__.

Domus, see Ædificium.

Domus, see __A_TAG_PLACEHOLDER_0__.

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

Gift; Service; Generosity; Donation; Grant; Generosity. 1. Donum (δωτίνη) means a gift, given freely without expecting anything in return, intended to bring joy, similar to gift; while munus is a reward for services, showing the giver's affection or favor, much like γέρας; finally, largitio refers to a gift given for selfish reasons, often disguised as generosity to gain influence or bribe others, generally for political purposes. Suet. Cæs. 28. He would bring thousands of captives as a gift; that is, not simply as a loan: see also Ner. 46. Auspicanti Sporus presented a ring as a gift; that is, as a generous return. Tac. H. ii. 30. They called it kindness and generosity, because without limit (Vitellius) would give his own and lavish others' resources. 2. Donarium specifically refers to a gift to a temple; donativum is a military gift or a bonus that the new emperor distributes among soldiers when he takes the throne; liberalitas is a gift given by the emperor, typically to support a poor nobleman. (iv. 142.)

Dorsum; Tergum. Dorsum (from δέρας) denotes 68 the back, in an horizontal direction, consequently the back of an animal, in opp. to the belly, like νῶτον; tergum (from τράχηλος), the back, in a perpendicular direction, consequently the part between the shoulders in a man, in opp. to the breast, like μετάφρενον. Hence dorsum montis denotes the uppermost surface; tergum montis, the hinder part of a mountain. (v. 15.)

Dorsum; Back. Dorsum (from fleece) refers to the back, in a horizontal direction, meaning the back of an animal, opposite the belly, similar to νῶτον; tergum (from τάχυς) means the back, in a vertical direction, specifically the area between the shoulders in a human, opposite the chest, like μετάφρενον. Therefore, dorsum montis indicates the highest surface; tergum montis, the back part of a mountain. (v. 15.)

Dubius; Ambiguus; Anceps. Dubius (δοιός) and ambiguus (ἀμφὶς ἔχων) denote doubt, with reference to success or failure, fortune or misfortune; anceps, with reference to existence itself, to the being or not being. Vell. Pat. ii. 79. Ea patrando bello mora fuit, quod postea dubia et interdum ancipiti fortuna gestum est. Tac. Ann. iv. 73. (v. 282.)

Dubious; Ambiguous; Uncertain. Dubius (δοίος) and ambiguus (surrounded by) refer to uncertainty, relating to success or failure, good luck or bad luck; anceps, relating to existence itself, to being or not being. Vell. Pat. ii. 79. The delay in waging war was due to the fact that later on, dubia and at times ancipiti fortune came into play. Tac. Ann. iv. 73. (v. 282.)

Dudum, see Pridem.

Dudum, see __A_TAG_PLACEHOLDER_0__.

Dulcis, see Suavis.

Dulcis, see __A_TAG_PLACEHOLDER_0__.

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

Dumi; Sentes; Vepres. Dumi refers to bushes growing closely together, creating a wild appearance; sentes are prickly, harmful bushes, or thorn bushes; vepres blends both meanings; thorn bushes that turn the ground into a wilderness. (vi. 108.)

Duplex; Duplum; Geminus; Dupliciter; Bifariam. 1. Duplex (δίπλαξ) denotes double, as distinct magnitudes to be counted: duplum (διπλοῦν) as continuous magnitudes to be weighed or measured. Duplex is used as an adjective, duplum as a substantive. Quintil. viii. 6, 42. In quo et numerus est duplex et duplum virium. 2. In duplex (as in διπλοῦς), doubleness is the primary, similarity and equality the secondary notion; in geminus (as in δίδυμος), the notion of similarity and equality is the primary, that of doubleness the secondary one. In Cic. Part. 6. Verba geminata et duplicata vel etiam sæpius iterata; the word geminata refers to the repetition of the same notion by synonymes; duplicata to the repetition of the same word. 3. Dupliciter is always modal; in two different manners, with double purpose; bifariam is local, in two places, or two parts. Cic. 69 Fam. ix. 20. Dupliciter delectatus sum literis tuis; compare with Tusc. iii. 11. Bifariam quatuor perturbationes æqualiter distributæ sunt. (v. 281.)

Duplex; Duplum; Geminus; Dupliciter; Bifariam. 1. Duplex (δίπλαξ) means double, referring to separate magnitudes to be counted: duplum (double) as continuous magnitudes to be weighed or measured. Duplex is used as an adjective, while duplum is a noun. Quintil. viii. 6, 42. Here, both the number is duplex and duplum of forces. 2. In duplex (as in double), the idea of doubleness is the primary concept, while similarity and equality are secondary; in geminus (as in gemini), the ideas of similarity and equality are primary, and doubleness is secondary. In Cic. Part. 6. The terms geminata and duplicata or even frequently repeated; the word geminata refers to the repetition of the same idea using synonyms; duplicata to the repetition of the same word. 3. Dupliciter is always modal; it refers to doing something in two different ways, with a double purpose; bifariam is local, indicating two locations or two parts. Cic. 69 Fam. ix. 20. Dupliciter I was delighted by your letters; compare with Tusc. iii. 11. Bifariam four disturbances are equally distributed. (v. 281.)

E.

Ebrius; Vinolentus; Tremulentus; Crapula; Ebriosus. 1. Ebrietas places the consequences of the immoderate use of wine in its most favorable point of view, as the exaltation and elevation of the animal spirits, and in its connection with inspiration, like μέθη; whereas vinolentia, and the old word temulentia, in its disgusting point of view, as brutal excess, and in its connection with the loss of recollection, like οἴνωσις; lastly, crapula, the objective cause of this condition, like κραιπάλη. 2. Ebrius, and the word of rare occurrence, madusa, denote a person who is drunk, with reference to the condition; ebriosus, a drunkard, with reference to the habit. (v. 330.)

Ebrius; Vinolentus; Tremulentus; Crapula; Ebriosus. 1. Ebrietas highlights the effects of excessive wine consumption in the most positive light, celebrating it as a lift to the spirits and a source of inspiration, like drunkenness; while vinolentia, and the older term temulentia, focus on its negative aspects, depicting it as a brutal excess linked to amnesia, like οἴνωσις; finally, crapula refers to the actual cause of this state, akin to drunkenness. 2. Ebrius, along with the rarely used word madusa, describes someone who is intoxicated, referring to their state; ebriosus, however, indicates a drunkard, referring to the habitual behavior. (v. 330.)

Ecce, see En.

Look, see __A_TAG_PLACEHOLDER_0__.

Editus, see Altus.

Editus, see __A_TAG_PLACEHOLDER_0__.

Edulia, see Alimenta.

Edulia, check __A_TAG_PLACEHOLDER_0__.

Egere, see Carere.

Egere, see __A_TAG_PLACEHOLDER_0__.

Egestas, see Paupertas.

Egestas, see __A_TAG_PLACEHOLDER_0__.

Ejulare, see Lacrimare.

Ejulare, see __A_TAG_PLACEHOLDER_0__.

Elaborare, see Labor.

Elaborate, see __A_TAG_PLACEHOLDER_0__.

Elementum, see Litera.

Elementum, see __A_TAG_PLACEHOLDER_0__.

Eligere, see Deligere.

Choose, see __A_TAG_PLACEHOLDER_0__.

E longinquo, see Procul.

E longinquo, see __A_TAG_PLACEHOLDER_0__.

Eloquens, see Disertus.

Eloquens, check __A_TAG_PLACEHOLDER_0__.

Eloqui; Enunciare; Proloqui; Pronunciare; Recitare. 1. Eloqui and enunciare denote an act of the intellect, in conformity to which one utters a thought that was resting in the mind; but the eloquens regards therein both substance and form, and would express his thought in the most perfect language; whereas the enuncians regards merely the substance, and would only make his thought publici juris, or communicate it; hence elocutio belongs to rhetoric, enuntiatio to logic. 2. On the other hand, proloqui denotes a moral act, in conformity to which one resolves to give utterance to a secret thought, in opp. to reticere, like profiteri; lastly, pronuntiare, a physical act, by which one 70 utters any thing, whether thought of, or written mechanically by the organs of speech, and makes it heard, like recitare. Pronuntiare, however, is a simple act of the organs of speech, and aims merely at being fully heard; recitare is an act of refined art, and aims by just modulation, according to the laws of declamation, to make a pleasing impression. Pronuntiatio relates only to single letters, syllables, and words, as the elements and body of speech, whereas recitatio relates both to the words and to their import, as the spirit of speech. (iv. 4.)

Eloqui; Announce; Speak; Pronounce; Recite. 1. To speak and to announce refer to an intellectual act in which someone expresses a thought that was in their mind; however, the speaker considers both the substance and form, aiming to use the best language to convey their thought, while the announcer focuses solely on the substance, intending just to make their thought public or share it; thus, eloquence is related to rhetoric and announcement to logic. 2. On the other hand, to speak signifies a moral act, where someone chooses to express a hidden thought, in contrast to to keep silent, similar to to confess; finally, to pronounce is a physical act where someone vocalizes anything, whether it’s a thought or mechanically written by the speech organs, making it audible, similar to to recite. To pronounce is simply a function of the speech organs, aiming to be clearly heard; to recite is an artful act that seeks, through careful modulation based on the rules of delivery, to leave a pleasing impact. Pronunciation pertains only to individual letters, syllables, and words as the basic elements of speech, while recitation relates both to the words and their meanings, representing the essence of speech. (iv. 4.)

Elucet, see Constat.

Elucet, check __A_TAG_PLACEHOLDER_0__.

Emendare, see Corrigere.

Emend, see __A_TAG_PLACEHOLDER_0__.

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

Emere; Mercari; Redeem. 1. Emere means to buy, with the main focus on obtaining the item and the price being the secondary concern, similar to πρίασθαι; while mercari (from No modern equivalent.) signifies buying in a more formal sense, generally as the final step in a negotiation, like ἐμπολᾶν. 2. Emere relates to the appropriate items for trade; redimere pertains to things that, according to the principles of justice and morality, should not be traded, and which the buyer might either rightfully claim or should receive freely, like peace, justice, love, and so on. Cic. Sext. 30, 36. Who, however, is the king who that year did not think he either needed to emendum what he lacked or redimendum what he had? (iv. 116.)

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

Eminens; Excellent; Outstanding; Remarkable; Exceptional; Notable; Unique; 1. Eminent, excellent, remarkable, and outstanding imply a subtle recognition of superiority; whereas extraordinary conveys enthusiasm, similar to glorious; exceptional expresses admiration, akin to excellent. 2. Exceptional, etc. are entirely related to good qualities, like superior, and can only be associated with vices and faults in a sarcastic manner; whereas notable, unique, and singular are neutral and can amplify criticism as well as praise, much like distinguished and unparalleled. (vi. 111.)

Eminet, see Apparet.

Eminet, see __A_TAG_PLACEHOLDER_0__.

Eminus, see Procul.

Eminus, check __A_TAG_PLACEHOLDER_0__.

Emissarius, see Explorator.

Emissary, see __A_TAG_PLACEHOLDER_0__.

Emolumentum, see Lucrum.

Payment, see __A_TAG_PLACEHOLDER_0__.

Emori, see Mors.

Emori, check __A_TAG_PLACEHOLDER_0__.

En; Ecce. En (ἠνί) means, see here what was before hidden from thee! like ἤν, ἠνί, ἠνίδε; whereas ecce (ἔχε? or the reduplication of the imperative of Eco, to see, oculus?) means, see there what thou hast not before observed! like ἰδού. (vi. 112.)

Check it out. En (ἠνί) means, see here what was previously hidden from you! like ἤν, ἠνί, ἠνίδε; whereas ecce (Stay strong.? or the repetition of the command form of Eco, to see, eye?) means, look there at what you haven't seen before! like Here it is. (vi. 112.)

Ensis, see Gladius.

Ensis, see __A_TAG_PLACEHOLDER_0__.

Enunciare, see Eloqui.

Announce, see __A_TAG_PLACEHOLDER_0__.

Epistola, see Literæ.

Epistola, see __A_TAG_PLACEHOLDER_0__.

Epulæ; Convivium; Dapes; Epulum; Comissatio. Epulæ is the general expression, the meal, whether frugal or sumptuous, whether en famille or with guests, at home or in public; convivium is a social meal, a convivial meal; dapes (from δάψαι, δεῖπνον), a religious meal, a meal of offerings; epulum, a solemn meal, mostly political, a meal in honor of something, a festival; comissatio (from κομάζειν), a gormandizing meal, a feast. (v. 195.)

Feast; Gathering; Banquet; Occasion; Drinks party. Epulæ refers to any meal, whether simple or extravagant, with family or friends, at home or out; convivium is a social gathering around food, a festive meal; dapes (from dinner, meal), signifies a religious meal, one meant for offerings; epulum denotes a formal meal, usually linked to politics, one held in celebration of something, a festival; comissatio (from κομάζειν), indicates a lavish meal, a feast. (v. 195.)

Equus; Caballus; Mannus; Canterius. Equus (from the antiquated word, ehu) denotes a horse, as a general expression, a term in natural history; caballus (from καφάζω), a horse for ordinary services; mannus, a smaller kind of horse, like palfrey, for luxury; canterius, a castrated horse, a gelding. Sen. Ep. 85. Cato censorius canterio vehebatur et hippoperis quidem impositis. Oh quantum decus sæculi! Catonem uno caballo esse contentum, et ne toto quidem! Ita non omnibus obesis mannis et asturconibus et tolutariis præferres unum illum equum ab ipso Catone defrictum. (iv. 287.)

Horse; Horse; Human; Gallop. Equus (derived from the old term ehu) refers to a horse, a general term in natural history; caballus (from καφάζω), a horse for everyday use; mannus, a smaller type of horse, like a palfrey, for luxury; canterius, a castrated horse, a gelding. Sen. Ep. 85. Cato the Censor was transported on a canterio and even carried on a sort of horse. Oh, how dignified the age! Cato was content with just one caballo, and not even that much! So, among all the fat mannis and asturconibus and tolutariis, you’ll prefer just that one horse polished by Cato himself. (iv. 287.)

Ergastulum, see Custodia.

Ergastulum, see __A_TAG_PLACEHOLDER_0__.

Eripere, see Demere.

Eripere, refer to __A_TAG_PLACEHOLDER_0__.

Errare; Vagari; Palari. Errare (ἔῤῥειν) is to go astray, πλανᾶσθαι, an involuntary wandering about, when one knows not the right way; vagari and palari, on the other hand, mean a voluntary wandering; vagari, like ἀλᾶσθαι, when one disdains a settled residence, or straight path, and wanders about 72 unsteadily; palari (from pandere?) when one separates from one’s company, and wanders about alone. Erramus ignari, vagamur soluti, palamur dispersi. Tac. H. i. 68. Undique populatio et cædes; ipsi in medio vagi; abjectis armis magna pars, saucii aut palantes in montem Vocetiam perfugiunt. (i. 89.)

Stray; Wander; Roam. Errare (ἔῤῥειν) means to go astray, πλανᾶσθαι refers to an involuntary wandering when someone doesn’t know the way; vagari and palari, on the other hand, imply a voluntary wandering; vagari, like ἀλᾶσθαι, is when one rejects a settled home or direct path and wanders around <72> unsteadily; palari (possibly from pandere?) describes when one separates from their group and roams around alone. Erramus ignari, vagamur soluti, palamur dispersi. Tac. H. i. 68. All around there is chaos and slaughter; they themselves are in the middle vagi; with their weapons cast aside, many flee, injured or palantes, to the mountains of Vocetia. (i. 89.)

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

Erudite; Educate; Establish. Erudire and formare refer to education as an ideal good and as part of human development; erudire generally, in the sense that it frees one from ignorance; formare, specifically, as it prepares someone for a particular field and purpose, shaping the mind accordingly; while instituere refers to education as a practical good to qualify someone for a specific job. (vi. 113.)

Eruditio, see Literæ.

Eruditio, see __A_TAG_PLACEHOLDER_0__.

Printed as shown, but correct cross-reference is Doctrina (singular).

Printed as shown, but the correct cross-reference is Doctrina (singular).

Esca, see Alimenta.

Esca, check __A_TAG_PLACEHOLDER_0__.

Escendere, see Scandere.

Escendere, see __A_TAG_PLACEHOLDER_0__.

Esuries, see Fames.

Esuries, see __A_TAG_PLACEHOLDER_0__.

Et; Que; Ac; Atque. Et (ἔτι) is the most general copulative particle; que and et—et connect opposites; que (καί), simply because they are opposites, as terra marique; but et—et, in order to point them out emphatically as opposites [and closely connected notions of the same kind], as et terra et mari; whereas ac and atque connect synonymes, atque before vowels and gutturals; ac before the other consonants; as, for example, vir fortis ac strenuus. (vi. 114.)

Et; Que; Ac; Atque. And (still) is the most general connecting word; que and et—et link opposites; que (καί), simply because they are opposites, as in terra marique; but et—et, to highlight them as opposites [and closely related ideas of the same kind], as in et terra et mari; whereas ac and atque connect synonyms, atque before vowels and gutturals; ac before other consonants; for example, vir fortis ac strenuus. (vi. 114.)

Evenire, see Accidere.

Evenire, see __A_TAG_PLACEHOLDER_0__.

Evertere, see Perdere.

Evertere, see __A_TAG_PLACEHOLDER_0__.

Evestigio, see Repente.

Evestigio, check __A_TAG_PLACEHOLDER_0__.

Evocare, see Arcessere.

Evocare, see __A_TAG_PLACEHOLDER_0__.

Excellens, see Eminens.

Excellens, check __A_TAG_PLACEHOLDER_0__.

Excelsus, see Altus.

Excelsus, see __A_TAG_PLACEHOLDER_0__.

Excipere, see Sumere.

Excipere, see __A_TAG_PLACEHOLDER_0__.

Excors, see Amens.

Excors, see __A_TAG_PLACEHOLDER_0__.

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

Excubiæ; Stations; Watches. Excubiæ are the sentinels in front of the palace, serving as honor guards and protectors; stationes, are guards placed at the gate as an outpost; vigiliæ, are guards patrolling the streets at night.

Excusatio, see Purgatio.

Excusatio, see __A_TAG_PLACEHOLDER_0__.

Exemplum; Exemplar. Exemplum means an example out of many, chosen on account of its relative 73 aptness for a certain end; whereas exemplar means an example before others, chosen on account of its absolute aptness to represent the idea of a whole species, a model. Cic. Mur. 31. Vell. P. ii. 100. Antonius singulare exemplum clementiæ Cæsaris; compare with Tac. Ann. xii. 37. Si incolumem servaveris, æternum exemplar clementiæ ero; not merely tuæ clementiæ, but of clemency in general. (v. 359.)

Example; Model. Exemplum refers to an example selected from several, based on its relative 73 suitability for a specific purpose; while exemplar refers to an example that stands out, chosen for its absolute suitability to represent the idea of an entire category, a model. Cic. Mur. 31. Vell. P. ii. 100. Antonius is a unique exemplum of Caesar's clemency; compare with Tac. Ann. xii. 37. If you keep me safe, I will be an eternal exemplar of clemency; not just your clementiæ, but of clemency in general. (v. 359.)

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

Exercitus; Forces. Exercitus is an army made up of multiple legions; however, copiæ refers to troops, which are made up of several cohorts.

Exhibere, see Præbere.

Exhibere, see __A_TAG_PLACEHOLDER_0__.

Exigere, see Petere.

Exigere, see __A_TAG_PLACEHOLDER_0__.

Exiguus, see Parvus.

Exiguus, check __A_TAG_PLACEHOLDER_0__.

Exilis; Macer; Gracilis; Tenuis. Exilis and macer denote leanness, with reference to the interior substance and with absolute blame, as a consequence of want of sap, and of shrivelling; exilis (from egere, exiguus,) generally as applicable to any material body, and as poverty and weakness, in opp. to uber, Cic. Or. i. 12; macer (μακρός, meagre,) especially to animal bodies, as dryness, in opp. to pinguis, Virg. Ecl. iii. 100; whereas gracilis and tenuis, with reference to the exterior form, indifferently or with praise; tenuis (τανύς, thin), as approaching to the notion of delicate, and as a general term, applicable to all bodies, in opp. to crassus, Cic. Fat. 4. Vitruv. iv. 4; but gracilis as approaching to the notion of tall, procerus, and especially as applicable to animal bodies, like slender, in opp. to opimus, Cic. Brut. 91; obesus, Cels. i. 3, 30. ii. 1. Suet. Dom. 18. (v. 25.)

Exilis; Lean; Slim; Thin. Exile and lean refer to a lack of fat, highlighting the inner substance and implying a negative judgment due to a lack of nourishment and shrinkage; exile (from needing, small) generally applies to any physical form, representing poverty and frailty, in contrast to rich, Cic. Or. i. 12; lean (long, meager), particularly refers to animal forms, indicating dryness, as opposed to fat, Virg. Ecl. iii. 100; meanwhile, slender and thin, regarding appearance, are used interchangeably or positively; thin (τανύς, thin), suggests delicacy and is a general term that can apply to all forms, in contrast to thick, Cic. Fat. 4. Vitruv. iv. 4; whereas slender suggests the idea of tall, graceful, and mainly applies to animals, indicating something lean, in contrast to plump, Cic. Brut. 91; obese, Cels. i. 3, 30. ii. 1. Suet. Dom. 18. (v. 25.)

Eximere, see Demere.

Eximere, see __A_TAG_PLACEHOLDER_0__.

Existimare, see Censere.

Estimate, see __A_TAG_PLACEHOLDER_0__.

Exitium, Exitus, see Lues.

Exitium, Exitus, see __A_TAG_PLACEHOLDER_0__.

Experiri, see Tentare.

Experiri, see __A_TAG_PLACEHOLDER_0__.

Expetere, see Velle.

Expetere, see __A_TAG_PLACEHOLDER_0__.

Expilare, see Vastare.

Expilare, see __A_TAG_PLACEHOLDER_0__.

Explorator; Speculator; Emissarius. Exploratores are scouts, publicly ordered to explore the state of the country or the enemy; speculatores, spies, secretly sent out to observe the condition and 74 plans of the enemy; emissarii, secret agents, commissioned with reference to eventual measures and negotiations. (vi. 117.)

Explorer; Investor; Messenger. Exploratores are scouts, officially tasked with exploring the state of the country or the enemy; speculatores, spies, secretly dispatched to observe the condition and 74 plans of the enemy; emissarii, secret agents, assigned for potential actions and negotiations. (vi. 117.)

Exprobrare, see Objicere.

Expropriate, see __A_TAG_PLACEHOLDER_0__.

Exsecrari, see Abominari.

Exsecrari, see __A_TAG_PLACEHOLDER_0__.

Exsequiæ, see Funus.

Exsequiæ, see __A_TAG_PLACEHOLDER_0__.

Exsomnis, see Vigil.

Exsomnis, check __A_TAG_PLACEHOLDER_0__.

Exspectare, see Manere.

Exspectare, see __A_TAG_PLACEHOLDER_0__.

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

Exspes; Desperans. Exspes refers to hopelessness as a state, while desperans refers to despondency, the painful feeling of hopelessness.

Exstructus, see Præditus.

Exstructus, see __A_TAG_PLACEHOLDER_0__.

Exsul, see Perfuga.

Exile, see __A_TAG_PLACEHOLDER_0__.

Exsultare, see Gaudere.

Exsultare, see __A_TAG_PLACEHOLDER_0__.

Exta, see Caro.

Exta, see __A_TAG_PLACEHOLDER_0__.

Extemplo, see Repente.

For example, see __A_TAG_PLACEHOLDER_0__.

Exterus; Externus; Peregrinus; Alienigena; Extrarius; Extraneus; Advena; Hospes. 1. Exterus and externus denote a foreigner, as one dwelling in a foreign country; whereas peregrinus, alienigena, advena, and hospes, as one who sojourns for a time in a country not his own. 2. Externus denotes a merely local relation, and is applicable to things as well as to persons; but exterus, an intrinsic relation, and is an epithet for persons only. Externæ nationes is a merely geographical expression for nations that are situated without; exteræ nationes, a political expression for foreign nations. 3. Extraneus means, that which is without us, in opp. to relatives, family, native country; whereas extrarius, in opp. to one’s self. Cic. ap. Colum. xii. Comparata est opera mulieris ad domesticam diligentiam; viri autem ad exercitationem forensem et extraneam: comp. with Juv. ii. 56. Utilitas aut in corpore posita est aut in extrariis rebus: or Quintil. vii. 2, 9, with vii. 4, 9. 4. Peregrinus is one who does not possess the right of citizenship, in opp. to civis, Sen. Helv. 6; alienigena, one born in another country, in opp. to patrius and indigena; advena, the emigrant, in opp. to indigena, Liv. xxi. 30; hospes, the foreigner, in opp. to popularis. 5. Peregrinus is the political name of a 75 foreigner, as far as he is without the rights of a citizen and native inhabitant, with disrespect; hospes, the name given to him from a feeling of kindness, as possessing the rights of hospitality. Cic. Rull. ii. 34. Nos autem hinc Romæ, qui veneramus, jam non hospites sed peregrini atque advenæ nominabamur. (iv. 386.)

Exterus; Externus; Peregrinus; Alienigena; Extrarius; Extraneus; Advena; Hospes. 1. Exterus and externus refer to someone from another country, while peregrinus, alienigena, advena, and hospes describe someone staying temporarily in a place that isn't their own. 2. Externus indicates a local relationship and can apply to both things and people; exterus. signifies an inherent relationship and is used only for individuals. Externæ nationes is a geographic term for nations that are outside; exteræ nationes is a political term for foreign nations. 3. Extraneus refers to what is outside of us, contrasting with family, relatives, and homeland; whereas extrarius contrasts with oneself. Cic. ap. Colum. xii. The work of a woman is compared to domestic diligence; however, men are compared to external and foreign activities: comp. with Juv. ii. 56. Utility is either placed in the body or in extrariis: or Quintil. vii. 2, 9, with vii. 4, 9. 4. Peregrinus is someone who lacks citizenship rights, in contrast to civis, Sen. Helv. 6; alienigena is someone born in another country, in contrast to patrius and indigena; advena is the emigrant, in contrast to indigena, Liv. xxi. 30; hospes is the foreigner, in contrast to popularis. 5. Peregrinus is the political label for a foreigner, signifying they lack the rights of a citizen and local resident, often with a negative connotation; hospes is a term used to express goodwill, implying the rights of hospitality. Cic. Rull. ii. 34. However, as we came from here to Rome, we were no longer called hospites but peregrini and advenæ. (iv. 386.)

Extorris, see Perfuga.

Extorris, see __A_TAG_PLACEHOLDER_0__.

Extraneus, Extrarius, see Exterus.

Extraneus, Extrarius, see __A_TAG_PLACEHOLDER_0__.

Extremus; Ultimus; Postremus; Novissimus. Extremus and ultimus denote the last in a continuous magnitude, in a space; extremus, the outermost part of a space, or of a surface, in opp. to intimus and medius, Cic. N. D. ii. 27, 54. Cluent. 65, like ἔσχατος; ultimus (superl. from ollus), the outermost point of a line, in opp. to citimus and proximus. Cic. Somn. 3. Prov. cons. 18. Liv. v. 38, 41, like λοῖσθος. Whereas postremus and novissimus denote the last in a discrete quantity, or magnitude consisting of separate parts, in a row of progressive numbers; postremus, the last in a row that is completed, in which it occupies the last place, in opp. to those that precede it, primus, princeps, tertius, like ὕστατος; whereas novissimus denotes the last in a row that is not complete, in which, as the last comer, it occupies the last place, in opp. to that which has none to follow it, but is last of all, like νέατος.

Extremus; Ultimate; Last; Latest. Extremus and ultimus refer to the last in a continuous scale or space; extremus means the outermost part of a space or surface, in contrast to intimus and medius, Cic. N. D. ii. 27, 54. Cluent. 65, similar to last; ultimus (superlative from ollus), indicates the outermost point of a line, opposite citimus and proximus. Cic. Somn. 3. Prov. cons. 18. Liv. v. 38, 41, comparable to λοῖσθος. On the other hand, postremus and novissimus indicate the last in a distinct quantity or magnitude made up of separate parts, in a series of progressive numbers; postremus indicates the last in a completed series, occupying the final position, in contrast to those that come before it, primus, princeps, tertius, like last; while novissimus signifies the last in an incomplete series, where, as the latest arrival, it takes the final spot, in contrast to one that has no others following, being the absolute last, like νέατος.

Exuviæ, see Præda.

Exuviæ, see __A_TAG_PLACEHOLDER_0__.

F.

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

Faber; Opifex; Artifex. Fabri (from favere, fovere) refers to workers who use physical strength, like carpenters and blacksmiths, χειρώνακτες; opifices are those who require mechanical skill and hard work, violent; artifices are individuals who use creativity and intellect in their technical roles, craftsmen. (v. 329.)

Fabulari, see Loqui, Garrire, and Dicere.

Fabulari, check __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, and __A_TAG_PLACEHOLDER_2__.

Facere, see Agere.

Facere, see __A_TAG_PLACEHOLDER_0__.

Facetiæ, see Lepidus.

Facetiæ, see __A_TAG_PLACEHOLDER_0__.

Facies; Os; Vultus; Oculi. Facies (from species) and oculi (from ὄκκος) denote the face and eyes only in a physical point of view, as the natural physiognomy and the organs of sight; but os and vultus with a moral reference, as making known the temporary, and even the habitual state of the mind by the looks and eyes; os (from ὄθομαι), by the glance of the eye, and the corresponding expression of the mouth; vultus (from ἑλικτός), by the motion of the eye, and the simultaneous expression of the parts nearest to it, the serene and the darkened brow. Tac. Agr. 44. Nihil metus in vultu; gratia oris supererat. (iv. 318.)

Facies; Os; Vultus; Oculi. Facies (from species) and oculi (from ὄκκος) refer to the face and eyes purely in a physical sense, as the natural appearance and the organs of sight; but os and vultus have a moral significance, revealing the temporary, and even habitual state of the mind through expressions and glances; os (from I observe), through the glance of the eye and the corresponding expression of the mouth; vultus (from spiral), through the movement of the eye and the simultaneous expression of the areas closest to it, the calm and the furrowed brow. Tac. Agr. 44. Nihil metus in vultu; gratia oris supererat. (iv. 318.)

Facilitas, see Humanitas.

Facilitas, see __A_TAG_PLACEHOLDER_0__.

Facinus, see Delictum.

Facinus, see __A_TAG_PLACEHOLDER_0__.

Facultas, see Occasio.

Facultas, see __A_TAG_PLACEHOLDER_0__.

Factum, see Agere.

Factum, see __A_TAG_PLACEHOLDER_0__.

Facundus, see Disertus.

Facundus, see __A_TAG_PLACEHOLDER_0__.

Factio, see Partes.

Factio, see __A_TAG_PLACEHOLDER_0__.

Fallaciter, see Perperam.

Fallacies, see __A_TAG_PLACEHOLDER_0__.

Fallere; Frustrari; Decipere; Circumvenire; Fraudare; Imponere. Fallere, frustrari, and imponere, mean to deceive, and effect an exchange of truth for falsehood, σφάλλειν; the fallens (σφάλλων) deceives by erroneous views; the frustrans (from ψύθος), by false hopes; the imponens, by practising on the credulity of another. Decipere and circumvenire mean to outwit, and obtain an unfair advantage, ἀπατᾶν; the decipiens, by a suddenly executed; the circumveniens, by an artfully laid plot. Fraudare (ψεύδειν) means to cheat, or injure and rob anybody by an abuse of his confidence. (v. 357.)

Fallere; frustrate; deceive; trick; outsmart; cheat; impose. Fallere, frustrari, and imponere mean to deceive and swap truth for lies, σφάλλειν; the fallens (σφάλλων) deceives through mistaken beliefs; the frustrans (from ψύθος), through false hopes; the imponens, by taking advantage of someone else's gullibility. Decipere and circumvenire mean to outsmart and gain an unfair edge, ἀπατᾶν; the decipiens, by acting quickly; the circumveniens, by devising a clever scheme. Fraudare (ψεύδειν) means to cheat, or to harm and rob someone by exploiting their trust. (v. 357.)

False, Falso, see Perperam.

False, Falso, see __A_TAG_PLACEHOLDER_0__.

Fama, see Rumor.

Fama, see __A_TAG_PLACEHOLDER_0__.

Fames; Esuries; Inedia. Fames is hunger from want of food, like λιμός, in opp. to satietas; whereas esuries is hunger from an empty and craving stomach, in opp. to sitis; lastly, inedia is not eating, in a general sense, without reference to the cause, though for the most part from a voluntary resolution, like ἀσιτία. Hence fame and esurie perire mean to 77 die of hunger, whereas inedia perire means to starve one’s self to death. (iii. 119.)

Fame; Hunger; Starvation. Fames refers to hunger caused by a lack of food, similar to famine, in contrast to satietas; while esuries is hunger stemming from an empty and craving stomach, opposed to sitis; finally, inedia means not eating in a general sense, without focusing on the reason, usually due to a voluntary choice, like hunger. Therefore, fame and esurie perire mean to die of hunger, whereas inedia perire means to starve oneself to death. (iii. 119.)

Familia, see Ædificium.

Family, see __A_TAG_PLACEHOLDER_0__.

Familiaris, see Socius.

Familiaris, see __A_TAG_PLACEHOLDER_0__.

Famulus, see Servus.

Famulus, see __A_TAG_PLACEHOLDER_0__.

Fanum, see Templum.

Fanum, see __A_TAG_PLACEHOLDER_0__.

Fari, see Dicere.

Fari, check __A_TAG_PLACEHOLDER_0__.

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

“Fari” printed “Fanum” but was listed right before “Fateri” in alphabetical order.

Fas est, see Concessum est.

It is right, see __A_TAG_PLACEHOLDER_0__.

Fastidium, see Spernere.

Fastidium, see __A_TAG_PLACEHOLDER_0__.

Fastigium, see Culmen.

Fastigium, see __A_TAG_PLACEHOLDER_0__.

Fastus, see Superbia.

Fastus, check __A_TAG_PLACEHOLDER_0__.

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

Fateri; Profit; Confess. Fateri means to reveal something without any additional implications, in contrast to celare, Liv. xxiv. 5. Curt. vi. 9; profiteri means to openly acknowledge something without fear or hesitation, whether asked or not; confiteri means to admit something because of questions, threats, or coercion. The professio comes from a noble awareness, where a person chooses not to hide anything and is unashamed of their secrets; the confessio arises from a less honorable awareness, where a person reveals their secret out of weakness and feels ashamed of their admission. Cic. Cæc. 9, 24. Ita libenter confitetur, ut non solum fateri, sed etiam profiteri videatur. Planc. 25, 62. Rabir. perd. 5. (iv. 30.)

Fatigatus; Fessus; Lassus. Fatigatus and fessus express the condition in which a man after exertion longs for rest, from subjective weariness; whereas lassus and lassatus, the condition in which a man after active employment has need of rest, from objective weakness. Cels. i. 2, 15. Exercitationis finis esse debet sudor aut certe lassitudo, quæ citra fatigationem sit. Sall. Jug. 57. Opere castrorum et prœliorum fessi lassique erant. (i. 105.)

Fatigatus; Tired; Weary. Fatigatus and fessus describe the state of a person who, after exertion, craves rest due to personal fatigue; while lassus and lassatus refer to someone who needs rest after active work due to physical weakness. Cels. i. 2, 15. The goal of exercise should be either sweat or at least lassitudo, which is without fatigationem. Sall. Jug. 57. After the tasks of camp and battle, they were fessi lassique. (i. 105.)

Fatum, see Casus.

Fate, see __A_TAG_PLACEHOLDER_0__.

Fatuus, see Stupidus.

Fatuus, see __A_TAG_PLACEHOLDER_0__.

Faustus, see Felix.

Faustus, check __A_TAG_PLACEHOLDER_0__.

Faux; Glutus; Ingluvies; Guttur; Gurgulio; Gula. Faux, glutus, and ingluvies, denote the space within the throat; glutus (γλῶττα), in men; ingluvies, in animals; faux (φάρυγξ), the upper part, the entrance into the throat; whereas guttur, gurgulio, and gula, denote that part of the body 78 which encloses the space within the throat; gurgulio (redupl. of gula), in animals; gula, in men; guttur, in either. (v. 149.)

Faux; Glutus; Ingluvies; Guttur; Gurgulio; Gula. Faux, glutus, and ingluvies refer to the area inside the throat; glutus (γλώσσα) in humans; ingluvies in animals; faux (throat) is the upper part, the entryway into the throat; whereas guttur, gurgulio, and gula refer to that section of the body 78 which surrounds the area inside the throat; gurgulio (a variation of gula), in animals; gula, in humans; guttur, in both. (v. 149.)

Fax; Tæda; Funale. Fax is the general expression for any sort of torch; tæda is a natural pine torch; funale, an artificial wax-torch.

Fax; Tæda; Funale. Fax is the general term for any kind of torch; tæda refers to a natural pine torch; funale refers to an artificial wax torch.

Fel; Bilis. Fel (from φλέγω, φλέγμα) is the gall of animals, and, figuratively, the symbol of bitterness to the taste; whereas bilis is the gall of human beings, and, figuratively, the symbol of exasperation of mind. (v. 120.)

Fel; Bilis. Fel (from φλέγω, φλέγμα) is the bile of animals and, in a figurative sense, represents bitterness in taste; on the other hand, bilis refers to the bile of humans, symbolizing mental frustration. (v. 120.)

Felix; Prosper; Faustus; Fortunatus; Beatus. Felix, fœlix, (φῦλον ἔχων) is the most general expression for happiness, and has a transitive and intransitive meaning, making happy and being happy; prosper and faustus have only a transitive sense, making happy, or announcing happiness; prosperum (πρόσφορος) as far as men’s hopes and wishes are fulfilled; faustum (from ἀφαύω, φαυστήριος) as an effect of divine favor, conferring blessings; whereas fortunatus and beatus have only an intransitive or passive meaning, being happy; fortunatus, as a favorite of fortune, like εὐτυχής; beatus (ψίης) as conscious of happiness, and contented, resembling the θεοὶ ῥεῖα ζάωντες, like μακάριος. (vi. 125.)

Felix; Prosper; Faustus; Fortunatus; Beatus. Felix, fœlix, (holding a tribe) is the broadest term for happiness, with both active and passive meanings—making someone happy and being happy. Prosper and faustus only have an active meaning, which is to bring happiness or announce it; prosperum (suitable) refers to fulfilling people's hopes and wishes; faustum (from ἀφαύω, φαυστήριος) signifies the effect of divine favor, granting blessings. In contrast, fortunatus and beatus only have a passive meaning—being happy. Fortunatus denotes a favorite of fortune, similar to happy; beatus (ψίης) refers to being aware of happiness and feeling content, resembling the θεοὶ living freely, like blessed. (vi. 125.)

Femina; Mulier; Uxor; Conjux; Marita. 1. Femina (φυομένη) denotes woman with regard to her physical nature and sex, as bringing forth, in opp. to mas; whereas mulier (from mollis), woman, in a physical point of view, as the weaker and more tender sex, in opp. to vir; whence femina only can be used for the female of an animal. 2. Mulier denotes also the married woman, in opp. to virgo, Cic. Verr. ii. 1; whereas uxor and conjux, the wife, in opp. to the husband; uxor, merely in relation to the man who has married her, in opp. to maritus, Tac. G. 18; conjux (from conjungere), in mutual relation to the husband, as half of a pair, and in opp. to liberi, Cic. Att. viii. 2. 79 Catil. iii. 1. Liv. v. 39, 40. Tac. Ann. iv. 62. H. iii. 18. 67. Suet. Cal. 17. Accordingly, uxor belongs to the man; conjux is on a par with the man; uxor refers to an every-day marriage, like wife; conjux, to a marriage between people of rank, like consort. Vell. Pat. ii. 100. Claudius, Gracchus, Scipio, quasi cujuslibet uxore violata pœnas perpendere, quum Cæsaris filiam et Nerones violassent conjugem. 3. Uxor is the ordinary, marita a poetical, expression for a wife. (iv. 327.)

Femina; Woman; Wife; Partner; Marriage. 1. Femina (φυομένη) refers to a woman in terms of her physical nature and sex, as one who gives birth, in contrast to mas; whereas mulier (from mollis) identifies woman from a physical viewpoint as the weaker and more delicate sex, in contrast to vir; thus femina can only be used for female animals. 2. Mulier also means a married woman, in contrast to virgo, Cic. Verr. ii. 1; while uxor and conjux specifically refer to the wife, in contrast to the husband; uxor relates simply to the man who has married her, in contrast to maritus, Tac. G. 18; conjux (from conjungere) indicates her mutual relationship with her husband, as half of a pair, and in contrast to liberi, Cic. Att. viii. 2. 79 Catil. iii. 1. Liv. v. 39, 40. Tac. Ann. iv. 62. H. iii. 18. 67. Suet. Cal. 17. Therefore, uxor is related to the man; conjux is equal to the man; uxor pertains to a regular marriage, like "wife"; conjux refers to a marriage between individuals of status, like "consort." Vell. Pat. ii. 100. Claudius, Gracchus, Scipio, as though considering the penalties for any man whose uxore has been violated when Cæsar's daughter and Nero's conjugem were assaulted. 3. Uxor is the common term for a wife, marita is a poetic term for the same. (iv. 327.)

Femur, see Coxa.

Femur, see __A_TAG_PLACEHOLDER_0__.

Fera, see Animal.

Fera, check out __A_TAG_PLACEHOLDER_0__.

Ferax, see Fœcundus.

Ferax, see __A_TAG_PLACEHOLDER_0__.

Fere, see Pæne.

Fere, check __A_TAG_PLACEHOLDER_0__.

Feriæ, see Solemnia.

Feriæ, see __A_TAG_PLACEHOLDER_0__.

Feriari, see Vacare.

Feriari, check __A_TAG_PLACEHOLDER_0__.

Ferire, see Verberare.

Ferire, see __A_TAG_PLACEHOLDER_0__.

Ferme, see Pæne.

Ferme, see __A_TAG_PLACEHOLDER_0__.

Ferocia; Ferocitas; Virtus; Fortitudo. Ferocia and ferocitas (from φράξαι) denote natural and wild courage, of which even the barbarian and wild beast are capable; ferocia, as a feeling, ferocitas, as it shows itself in action; whereas virtus and fortitudo denote a moral courage, of which men only of a higher mould are capable; virtus, that which shows itself in energetic action, and acts on the offensive; fortitudo (from the old word forctitudo, from farcire,) that which shows itself in energetic resistance, and acts on the defensive, like constantia. Pacuv. Nisi insita ferocitate atque ferocia. Tac. Ann. xi. 19. Nos virtutem auximus, barbari ferociam infregere: and ii. 25. (i. 44.)

Ferocia; Ferocity; Virtue; Strength. Ferocity and ferocitas (from φράξαι) indicate a natural and untamed courage, which even a barbarian or a wild animal can possess; ferocity represents a feeling, while ferocitas manifests in action; whereas virtue and fortitude refer to a moral courage that only those of a higher nature can exhibit; virtue manifests in energetic actions that are offensive, while fortitude (from the old word forctitudo, derived from farcire) represents energetic resistance that is defensive, similar to constancy. Pacuv. Nisi insita ferocitate atque ferocia. Tac. Ann. xi. 19. Nos virtutem auximus, barbari ferociam infregere: and ii. 25. (i. 44.)

Ferre; Portare; Bajulare; Gerere. 1. Ferre means, like φέρειν, to carry any thing portable from one place to another; portare and bajulare, like βαστάζειν, to carry a load; portare (from πορίζειν), for one’s self, or for others; bajulare, as a porter. In Cæs. B. G. i. 16. Ædui frumentum . . . . conferri, comportari, adesse dicere; conferre refers to the delivery and the contribution from several subjects to the authorities of the place; comportare, the delivery of these contributions by the authorities of the place to 80 Cæsar. 2. Ferre, portare, and bajulare, express only an exterior relation, that of the carrier to his load, whereas gerere (ἀγείρειν) gestare, like φόρειν, an interior relation, that of the possessor to his property. As, then, bellum ferre means only either inferre bellum or tolerare, so bellum gerere has a synonymous meaning with habere, and is applicable only to the whole people, or to their sovereign, who resolved upon the war, and is in a state of war; but not to the army fighting, nor to the commander who is commissioned to conduct the war. Bellum geret populus Romanus, administrat consul, capessit miles. (i. 150.)

Ferre; Carry; Load; Conduct. 1. Ferre means, like φέρειν, to take something portable from one place to another; portare and bajulare, like βαστάζειν, to carry a load; portare (from πορίζειν), for oneself or for others; bajulare, as a porter. In Cæs. B. G. i. 16. Ædui frumentum . . . conferri, comportari, adesse dicere; conferre refers to the delivery and contributions from various subjects to the local authorities; comportare, the delivery of these contributions by the local authorities to 80 Caesar. 2. Ferre, portare, and bajulare express only an external relationship, that of the carrier to the load, whereas gerere (Gather) gestare, like φόρειν, expresses an internal relationship, that of the possessor to their property. So, bellum ferre means either inferre bellum or tolerare, while bellum gerere is synonymous with habere, and applies only to the whole people or their sovereign, who decided on the war and is in a state of war; it does not apply to the army that fights or to the commander tasked with leading the war. Bellum geret populus Romanus, administrat consul, capessit miles. (i. 150.)

Ferre; Tolerare; Perferre; Perpeti; Sustinere; Sinere; Sustentare. 1. Ferre (φέρειν) represents the bearing, only with reference to the burden which is borne, altogether objectively, like φέρειν; whereas tolerare, perferre, and pati, perpeti, with subjective reference to the state of mind of the person bearing; the tolerans and perferens bear their burden without sinking under it, with strength and self-control, synonymously with sustinens, sustaining, like τολμῶν; the patiens and perpetiens (παθεῖν) without striving to get rid of it, with willingness or resignation, enduring it, synonymously with sinens. Ferre and tolerare have only a noun for their object, but pati also an infinitive. 2. Perferre is of higher import than tolerare, as perpeti is of higher import than pati, to endure heroically and patiently. Poet. ap. Cic. Tusc. iv. 29. Nec est malum, quod non natura humana patiendo ferat: compare with Tac. Ann. i. 74. Sen. Thyest. 307. Leve est miserias ferre; perferre est grave. Plin. H. N. xxvi. 21. Qui perpeti medicinam non toleraverant. Tac. Ann. iii. 3. Magnitudinem mali perferre visu non toleravit. 3. Tolerare (from τλῆναι) means to keep up under a burden, and not sink down; but sustinere means to keep up the burden, and not let it sink. 4. Pati denotes an intellectual permission, no opposition being made, like to let 81 happen; whereas sinere (ἀνεῖναι) denotes a material permission, not to hold any thing fast nor otherwise hinder, to leave free. Pati has, in construction, the action itself for its object, and governs an infinitive; sinere, the person acting, and is in construction with ut. (iv. 259.) 5. Sustinere means to hold up, in a general sense, whereas sustentare, to hold up with trouble and difficulty. Curt. viii. 4, 15. Forte Macedo gregarius miles seque et arma sustentans tandem in castra venit; compare with v. 1, 11. Tandem Laconum acies languescere, lubrica arma sudore vix sustinens. Also, Liv. xxiii. 45. Senec. Prov. 4. a. f. (iii. 293.)

Ferre; Put up with; Last; Experience; Bear; Let; Assist. 1. Bear (φερεῖν) refers to carrying a load, focusing on the burden itself, objectively, like φέροντας; whereas tolerate, endure, and suffer, perpetuate focus on the person’s mindset while bearing it; the tolerator and endurer manage their burden without being overwhelmed, showing strength and self-control, similarly to sustainer, sustaining, like τολμῶν; the sufferer and perpetuator (παθεῖν) endure it willingly or resignedly, synonymous with allowing. Bear and tolerate only refer to a noun as their object, but suffer also allows for an infinitive. 2. Endure carries more weight than tolerate, just as perpetuate holds more significance than suffer, representing heroic and patient endurance. Poet. ap. Cic. Tusc. iv. 29. There is no evil that human nature cannot bear through suffering: see Tac. Ann. i. 74. Sen. Thyest. 307. It's easy to bear miseries; endure is tough. Plin. H. N. xxvi. 21. Those who perpetuated the treatment did not tolerate it. Tac. Ann. iii. 3. The magnitude of the evil was endured but not tolerated. 3. Tolerate (from τλῆναι) means to maintain under a burden without collapsing; but sustain means to support the burden and prevent it from sinking. 4. Suffer implies an intellectual acceptance, with no opposition to what is happening; meanwhile, allow (ἀνεῖναι) signifies a physical permission, refraining from holding something back or obstructing it, leaving it free. Suffer takes the action itself as its object and governs an infinitive; allow involves the person acting and is constructed with ut. (iv. 259.) 5. Sustain generally refers to holding up, while support involves holding up with effort and difficulty. Curt. viii. 4, 15. Once a Macedonian foot soldier, struggling with his gear, finally made it to camp; compare with v. 1, 11. Finally, the troops of Laconia were faltering, their slippery weapons barely being supported by sweat. Also, Liv. xxiii. 45. Senec. Prov. 4. a. f. (iii. 293.)

Fertilis, see Fœcundus.

Fertilis, see __A_TAG_PLACEHOLDER_0__.

Ferula, see Fustis.

Ferula, see __A_TAG_PLACEHOLDER_0__.

Fervere, see Calere.

Fervere, see __A_TAG_PLACEHOLDER_0__.

Fessus, see Fatigatus.

Fessus, see __A_TAG_PLACEHOLDER_0__.

Festa, see Solemnia.

Festa, check out __A_TAG_PLACEHOLDER_0__.

Festinus, see Citus.

Festinus, see __A_TAG_PLACEHOLDER_0__.

Festivus, see Lepidus.

Festivus, see __A_TAG_PLACEHOLDER_0__.

Fidelis, see Fidus.

Fidelis, check __A_TAG_PLACEHOLDER_0__.

Fidelitas, see Fides.

Fidelitas, see __A_TAG_PLACEHOLDER_0__.

Fidere; Confidere; Fidem habere; Credere; Committere; Permittere. 1. Fidere (πείθειν) means to trust; confidere, to trust firmly, both with reference to strength and assistance; whereas fidem habere, to give credit, and credere, to place belief, namely, with reference to the good intentions of another. Liv. ii. 45. Consules magis non confidere quam non credere suis militibus; the former with reference to their valor, the latter with reference to their fidelity. 2. Fidere, etc., denote trust as a feeling; committere, permittere, as an action; the committens acts in good trust in the power and will of another, whereby he imposes upon him a moral responsibility; to intrust; the permittens acts to get rid of the business himself, whereby he imposes at most only a political or legal responsibility, as to leave (or, give up) to. Cic. Font. 14. Ita ut commissus sit fidei, permissus potestati. Verr. i. 32. v. 14. (v. 259.)

Fidere; Confidere; Have faith; Believe; Commit; Allow. 1. Fidere (πείθειν) means to trust; confidere means to trust firmly, referring to strength and support; while fidem habere means to give credit, and credere means to believe, particularly regarding another's good intentions. Liv. ii. 45. The consuls relied more on confidere than on credere their soldiers; the former refers to their bravery, the latter to their loyalty. 2. Fidere and the others express trust as a feeling; committere and permittere express trust as an action; the committens acts in good faith, depending on another's power and will, placing a moral responsibility on them; to entrust; the permittens acts to relieve themselves of the task, thereby imposing at most a political or legal responsibility, as in to leave (or, give up) to. Cic. Font. 14. Thus, commissus is a matter of trust, and permissus is a matter of power. Verr. i. 32. v. 14. (v. 259.)

Fides; Fidelitas; Fiducia; Confidentia; 82 Audacia; Audentia. 1. Fides and fidelitas mean the fidelity which a man himself observes towards others; fides, in a more general sense, like πίστις, the keeping of one’s word and assurance from conscientiousness, together with the reliance of others upon us as springing from this quality, the credit we possess; fidelitas denotes, in a more special sense, like πιστότης, the faithful adherence to persons to whom we have once devoted ourselves; whereas fiducia and confidentia denote the trust we place in others; fiducia, the laudable trust in things, in which we actually can trust, which is allied to the courage of trusting in ourselves, in opp. to timor; Cic. Div. ii. 31. Plin. Ep. v. 17, like θάρσος; but confidentia denotes a blamable blind trust, particularly in one’s own strength, in opp. to foresight and discretion, and which converts spirit into presumption, like θράσος. 5. Fiducia and confidentia have their foundation in trusting to the prosperous issue of anything; audacia and audentia, in the contempt of danger; audacia sometimes means a laudable boldness, as a word of higher import than fiducia; sometimes a blamable boldness, as a civil term for temeritas, like τόλμα; but audentia is always a laudable spirit of enterprise. Juven. xiii. 108. Quum magna malæ superest audacia causæ, creditur a multis fiducia. Sen. Ep. 87. Quæ bona sunt, fiduciam faciunt, divitiæ audaciam. (v. 256.)

Fides; Fidelity; Trust; Confidence; 82 Boldness; Courage. 1. Fides and fidelitas refer to the loyalty that a person shows towards others; fides has a broader meaning, similar to faith, representing keeping one’s promises and being trustworthy, along with the reliance that others have on us stemming from this attribute, our credibility; fidelitas specifically conveys steadfast loyalty to those we have committed ourselves to; meanwhile, fiducia and confidentia express the trust we place in others; fiducia indicates commendable trust in reliable things, which is connected to the courage of trusting ourselves, contrasting with timor; Cic. Div. ii. 31. Plin. Ep. v. 17, like courage; however, confidentia implies a misguided blind trust, especially in one’s own abilities, contrasting with foresight and prudence, which turns spirit into arrogance, like bravery. 5. Fiducia and confidentia are based on trusting in a favorable outcome; audacia and audentia arise from the disregard for danger; audacia can sometimes mean commendable boldness, having a higher connotation than fiducia; at other times, it refers to blameworthy boldness, serving as a polite term for temeritas, like dare; but audentia consistently denotes a commendable spirit of enterprise. Juven. xiii. 108. When great evil remains, audacia is often seen as fiducia by many. Sen. Ep. 87. Good things create fiduciam, while wealth creates audaciam. (v. 256.)

Fides, see Religio.

Fides, see __A_TAG_PLACEHOLDER_0__.

Fides, see Chorda.

Fides, see __A_TAG_PLACEHOLDER_0__.

Fiducia, see Fides.

Fiducia, check __A_TAG_PLACEHOLDER_0__.

Fidus; Fidelis; Infidus; Infidelis; Perfidus; Perfidiosus. 1. Fidus denotes a natural quality, like trustworthy, with relative praise; whereas fidelis denotes a moral characteristic, as faithful, with absolute praise. Liv. xxii. 22. Eo vinculo Hispaniam vir unus solerti magis quam fideli consilio exsolvit. Abellex erat Sagunti, nobilis Hispanus, fidus ante Pœnis. 2. Infidus means unworthy of trust; infidelis, unfaithful; perfidus, treacherous, in particular 83 actions; perfidiosus, full of treachery, with reference to the whole character. (v. 255.)

Fidus; Fidelis; Infidus; Infidelis; Perfidus; Perfidiosus. 1. Fidus refers to a natural quality, like being trustworthy, with relative praise; whereas fidelis refers to a moral characteristic, such as being faithful, with absolute praise. Liv. xxii. 22. In that bond, one man freed Spain more by a clever than faithful plan. Abellex was from Saguntum, a noble Spaniard, trustworthy before the Punics. 2. Infidus means unworthy of trust; infidelis, unfaithful; perfidus, treacherous, especially regarding 83 actions; perfidiosus, full of treachery, referencing the whole character. (v. 255.)

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

Figura; Shape; Species. Figura (from fingere, φέγγειν) refers to shape in a general sense, regarding its mathematical relationship, as long as it has a definite outline, like σχῆμα; whereas forma (φόριμος, φόρημα) refers to it in an aesthetic sense, as it is a visible mark and representation of an inner substance it corresponds to, like shape; finally, species, in its physical sense, refers to what stands in contrast to the inner invisible substance, which it merely covers from the outside, like type. Therefore, figurare means to shape, which is giving a definite outline to a formless mass; whereas formare means to form, or giving the correct shape to an unshaped mass; and lastly, speciem addere means to adorn something, in the older sense of the word, which means to give an already formed mass an exterior that will catch the eye. According to this explanation, figura exclusively refers to the outline or features, while forma, or at least species, includes color, size, and similar attributes. (iii. 25.)

Fimus, see Lutum.

Fimus, see __A_TAG_PLACEHOLDER_0__.

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

Findere; Split. Findere means to separate something according to its natural joints, basically dividing it into its parts, to split; but scindere (scatter) means to divide it by force, ignoring its joints, and thus break it into pieces, to chop or tear apart. Therefore, findere lignum means to cleave a log of wood along its length, with nature’s help; scindere means to chop it across its width using sheer force. The findens æquor nave views the sea as a mix of its component waters; the scindens, just as a whole. (iv. 154.)

Finire; Terminare; Consummare; Absolvere; Perficere. Finire and terminare denote the mere ending of anything, without regard to how far the object of the undertaking is advanced; finire (φθίνειν?) to end, in opp. to incipere, Cic. Orat. iii. 84 59; but terminare, to make an end, in opp. to continuare; whereas consummare, absolvere, and perficere denote the completion of a work; consummare, as the most general term in opp. to doing a thing by halves; absolvere refers to a duty fulfilled, and a difficult work which is now done, and leaves the workman free, in opp. to inchoare; perficere refers to an end attained, and a self-chosen task, which is now done, and may be called complete, in opp. to conari. Cic. Orat. 29, 30. Verr. i. 27. Absolutus also has an extensive signification, and refers to the completeness of the work, like ἐντελής; perfectus, an intensive signification, and refers to the excellence of the work, like τέλεῖος. (iv. 366.)

Finire; To end; To finish; To complete; To fulfill. Finire and terminare refer to simply ending something, without considering how far along the task is; finire (declining?) means to end, in contrast to incipere, Cic. Orat. iii. 84 59; but terminare means to bring something to an end, in contrast to continuare; whereas consummare, absolvere, and perficere refer to the completion of a task; consummare is the broadest term against doing something halfway; absolvere pertains to fulfilling a duty and completing a challenging task that frees the worker, in contrast to inchoare; perficere pertains to achieving an end and completing a self-selected task, which is now done and can be called finished, in contrast to conari. Cic. Orat. 29, 30. Verr. i. 27. Absolutus also has a broad meaning, referring to the completeness of the work, similar to complete; perfectus has a more intense meaning, referring to the quality of the work, similar to τέλειος. (iv. 366.)

Finis; Terminus; Limes. Finis (from φθίνω) denotes a boundary, as a mathematical line, like τέλος; terminus and limes, a mark, as the material sign of a boundary; terminus (τειρόμενος, τέρμα,) a stone set up, as the sign of a bounding point, like τέρμα; limes, a ridge, as the sign of a bounding line, like ὅρος. Cic. Læl. 16. Constituendi sunt qui sint in amicitia fines et quasi termini diligendi. Hor. Carm. ii. 18, 24. Revellis agri terminos et ultra limites clientium salis avarus. (iv. 359.)

End; Boundary; Limit. Finis (from φθίνω) refers to a boundary, like a mathematical line, similar to end; terminus and limes, a mark that indicates a boundary; terminus (κυνηγημένος, στο τέλος), a stone placed as a sign of a boundary point, like end; limes, a ridge that signifies a boundary line, like Term. Cic. Læl. 16. We must determine who are the fines in friendship and as termini of love. Hor. Carm. ii. 18, 24. You tear down the terminos of the field and beyond the limites the greedy salt of the clients. (iv. 359.)

Finitimus, see Vicinus.

Finitimus, see __A_TAG_PLACEHOLDER_0__.

Firmus, see Validus.

Firmus, check __A_TAG_PLACEHOLDER_0__.

Fiscus, see Ærarium.

Fiscus, see __A_TAG_PLACEHOLDER_0__.

Flagitare, see Petere.

Flagitare, see __A_TAG_PLACEHOLDER_0__.

Flagitium, see Delictum.

Flagitium, see __A_TAG_PLACEHOLDER_0__.

Flagrare, see Ardere.

Flagrare, see __A_TAG_PLACEHOLDER_0__.

Flavus, see Luteus.

Flavus, check __A_TAG_PLACEHOLDER_0__.

Flere, see Lacrimare.

More, see __A_TAG_PLACEHOLDER_0__.

Fluctus, see Aqua.

Fluctus, see __A_TAG_PLACEHOLDER_0__.

Fluentum, see Aqua.

Fluentum, see __A_TAG_PLACEHOLDER_0__.

Fluere; Manare; Liquere. Fluere (φλύω) denotes flowing, with reference to the motion of the fluid; manare (from μανός, or madere,) with reference to the imparting of the fluid; and liquere, with reference to the nature of the fluid. The cause of the fluendi is, that the fluid has no dam, and according to the law of gravity flows on; whereas the cause of the manandi is the over-fulness of the spring; lastly, liquere, to be fluid, is the negative state of fluere and 85 manare. Hence fluere, with its synonyme labi, is more opposed to hærere and stare; and moreover labari, with its synonyme effundi, more opposed to contineri, claudi; lastly, liquere, with its synonyme dissolvi, more opposed to concrevisse, rigere. Gell. xvii. 11. Plato potum dixit defluere ad pulmonem, eoque satis humectato, demanare per eum, quia sit rimosior, et confluere inde in vesicam. (ii. 1.)

Fluere; Manare; Liquere. Fluere (φλύω) means flowing, in reference to the movement of a fluid; manare (from μανός, or madere) refers to the release of the fluid; and liquere refers to the characteristics of the fluid. The reason for fluendi is that the fluid doesn't have a barrier and flows according to gravity; in contrast, the reason for manandi is the excess of the spring; finally, liquere, meaning to be fluid, represents the absence of fluere and 85 manare. Therefore, fluere, along with its synonym labi, is more opposed to hærere and stare; additionally, labari, with its synonym effundi, is more opposed to contineri, claudi; finally, liquere, with its synonym dissolvi, is more opposed to concrevisse, rigere. Gell. xvii. 11. Plato said that the drink defluere reaches the lungs, and consequently, when sufficiently moistened, it drains through them, since they are more porous, and confluere then into the bladder. (ii. 1.)

Fluvius; Flumen; Amnis. Fluvius, flumen, (from φλύω) denote, like ῥόος, ῥεῦμα, an ordinary stream, in opp. to a pond and lake; whereas amnis (ἀμένας, manare,) like ποταμός, a great and mighty river, in opp. to the sea. Cic. Div. i. 50. and Divin. i. 35, 78. Ut flumina in contrarias partes fluxerint, atque in amnes mare influxerit. Tac. Ann. xv. 58. Senec. N. Q. iii. 19. Habet ergo non tantum venas aquarum terra, ex quibus corrivatis flumina effici possunt, sed et amnes magnitudinis vastæ. Then: Hanc magnis amnibus æternam esse materiam, cujus non tangantur extrema sicut fluminum et fontium. Tac. Hist. v. 23. Quo Mosæ fluminis os amnem Rhenum oceano affundit. Curt. ix. 4, 5. (ii. 7.)

Fluvius; Flumen; Amnis. Fluvius, flumen, (from φλύω) refers to a typical stream, as opposed to a pond or lake; whereas amnis (ἀμένας, manare,) signifies a large and powerful river, in contrast to the sea. Cic. Div. i. 50. and Divin. i. 35, 78. Just as flumina flow in opposite directions, and the sea flows into amnes. Tac. Ann. xv. 58. Senec. N. Q. iii. 19. So, the earth has not only veins of water, from which flumina can arise, but also enormous amnes. Then: This great amnibus provides an eternal source, whose edges are left untouched like those of fluminum and springs. Tac. Hist. v. 23. Where the mouth of the Mosæ fluminis flows into the ocean as the amnem Rhine. Curt. ix. 4, 5. (ii. 7.)

Fœcundus; Fertilis; Ferax; Uber; Frugifer; Fructuosus. 1. Fœcundus (from φύω, fœtus,) denotes the fruitfulness of a living and breeding being, in opp. to effatus, like εὔτόκος; whereas fertilis and ferax (from (φέρω) the fruitfulness of inanimate and productive nature, and of the elements, opposed to sterilis, like εὔφορος. Tac. Ann. xii. 63. Byzantium fertili solo fœcundoque mari, quia vis piscium hos ad portus adfertur. Germ. 5. Terra satis ferax, frugiferarum arborum impatiens, pecorum fœcunda, sed plerumque improcera. Mela. i. 9, 1. Terra mire fertilis et animalium perfœcunda genetrix. And ii. 7. 2. Fertilis denotes the actual fruitfulness which has been produced by cultivation; ferax, the mere capability which arises from the nature of the soil. Cicero uses fertilis in a proper, ferax, in a figurative sense. 86 3. Fertilis and ferax denote fruitfulness under the image of creative and productive power, as of the father and mother; uber, under the image of fostering and sustaining, as of the nurse, like εὐθηνής; frugifer, under the image of a corn-field; fructuosus, under that of a tree rich in fruit, like ἔγκαρπος. (iv. 831.)

Fecund; Fertile; Fruitful; Bountiful; Productive; Abundant. 1. Fecund (from φύω, offspring) signifies the fruitfulness of a living and reproducing being, in contrast to sterile, similar to fertile; whereas fertile and bountiful (from bring) denote the fruitfulness of inanimate and productive nature, as well as the elements, opposed to sterile, akin to fertile. Tac. Ann. xii. 63. Byzantium fertile soil and fecund sea, because the power of the fish brings them to the ports. Germ. 5. The land is quite bountiful, impatient of fruit-bearing trees, fecund for livestock, but mostly barren. Mela. i. 9, 1. The land is wonderfully fertile and a fecund source of animals. And ii. 7. 2. Fertile refers to the actual fruitfulness achieved through cultivation; bountiful indicates the mere potential arising from the characteristics of the soil. Cicero uses fertile in a literal sense, bountiful in a figurative sense. 86 3. Fertile and bountiful represent fruitfulness through the imagery of creative and productive power, like that of a father and mother; bountiful, through the imagery of nurturing and supporting, like a nurse, similar to director; productive, through the imagery of a cornfield; abundant, through that of a tree rich in fruit, like fruitful. (iv. 831.)

Fœdus; Societas. Fœdus (πεποιθός) is an engagement for mutual security, on the ground of a sacred contract; whereas societas, an engagement to some undertaking in common on the ground of a mere agreement. Liv. xxiv. 6. Hieronymus legatos Carthaginem mittit ad fœdus ex societate faciendum. Sall. Jug. 14. Cic. Phil. ii. 35. Neque ullam societatem . . . . fœdere ullo confirmari posse credidi. (vi. 132.)

Fœdus; Alliance. Fœdus (confident) is a commitment for mutual security based on a sacred agreement; whereas societas is a commitment to a shared endeavor based on a simple agreement. Liv. xxiv. 6. Hieronymus sends envoys to Carthage to create a fœdus from societate. Sall. Jug. 14. Cic. Phil. ii. 35. I did not believe that any societatem . . . . fœdere could be established. (vi. 132.)

Fœdus, see Tæter.

Fœdus, see __A_TAG_PLACEHOLDER_0__.

Fœmina, see Femina.

Woman, see __A_TAG_PLACEHOLDER_0__.

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

Fœnus; Interest. Fœnus (from φύω, fœtus,) refers to interest as the return on investment, like interest; usura refers to what the borrower pays for the use of capital, similar to δάνος. (vi. 133.)

Fœtus; Fœdus, see Prægnans.

Fetus; Fetus, see __A_TAG_PLACEHOLDER_0__.

Fores, see Ostium.

Fores, see __A_TAG_PLACEHOLDER_0__.

Forma, see Figura.

Forma, see __A_TAG_PLACEHOLDER_0__.

Formare, see Erudire.

Formare, see __A_TAG_PLACEHOLDER_0__.

Formido, see Vereri.

Formido, see __A_TAG_PLACEHOLDER_0__.

Formosus; Pulcher; Venustus. 1. Formosus means beauty, as far as it excites pleasure and delight by fineness of form; pulchrum, as far as it excites admiration, is imposing, and satisfies the taste by its perfectness; venustum, as far as by its charms it excites desire, and captivates. Formositas works on the natural sense of beauty; pulchritudo, on the cultivated taste; venustas, on the more refined sensuality. Suet. Ner. 51. Fuit vultu pulchro magis quam venusto; that is, it had perfect and regular beauty rather than pleasing features, and possessed a cold, heartless sort of beauty, by which no one felt attracted. Comp. Catull. lxxxvi. Hor. A. P. 99. Cic. Off. i. 36. 2. Venustas, loveliness, is 87 of higher import than gratia, grace; the former transports, the latter only attracts. (iii. 29.)

Formosus; Pulcher; Venustus. 1. Formosus represents beauty, in terms of the pleasure and delight it brings through its fine shape; pulchrum brings admiration, is impressive, and satisfies taste with its perfection; venustum excites desire and captivates with its charms. Formositas appeals to our natural sense of beauty; pulchritudo engages a cultivated taste; venustas caters to more refined sensuality. Suet. Ner. 51. Fuit vultu pulchro magis quam venusto; meaning it had perfect and regular beauty rather than just pleasing features, possessing a cold, heartless form of beauty that didn’t draw anyone in. Comp. Catull. lxxxvi. Hor. A. P. 99. Cic. Off. i. 36. 2. Venustas, loveliness, is 87 of greater importance than gratia, grace; the former elevates, while the latter merely attracts. (iii. 29.)

Fors, see Casus.

Fors, see __A_TAG_PLACEHOLDER_0__.

Forte, Fortuito, Fortasse, Forsitan, see Casu.

Forte, Fortuito, Fortasse, Forsitan, see __A_TAG_PLACEHOLDER_0__.

Fortitudo, see Ferocia.

Fortitude, see __A_TAG_PLACEHOLDER_0__.

Fortuna, see Casus.

Fortuna, check __A_TAG_PLACEHOLDER_0__.

Fortunatus, see Felix.

Fortunatus, check __A_TAG_PLACEHOLDER_0__.

Fovea, see Specus.

Fovea, see __A_TAG_PLACEHOLDER_0__.

Fovere, see Calere.

Fovere, see __A_TAG_PLACEHOLDER_0__.

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

Fragor; Strepitus; Crepitus; Sonitus. Fragor (σφάραγος) is a hollow, discordant sound, like a crash, similar to δοῦπος; strepitus (θρέω, θορυβή?) is a loud, noisy sound, like roaring, bawling, or shrieking, akin to beat; crepitus (from κρέμβαλον?) refers to a single sound, or the repeated occurrence of the same sound, like clapping, similar to knock, beat; sonitus (ἔνοσις, Ἐνυώ) is a sound made up of vibrations from elastic bodies, like ringing or clinking, similar to echo. Cic. Top. 12. Quæruntur pedum crepitus, strepitus hominum. (v. 117.)

Fragrare, see Olere.

Fragrare, see __A_TAG_PLACEHOLDER_0__.

Frangere; Rumpere; Divellere. 1. Frangere (ῥῆξαι? or σφαράξαι) denotes to break to pieces what is hard; rumpere (from ῥέπω, ῥόπαλον,) to rend to pieces what is flexible. Cato ap. Prisc. Si quis membrum rupit, aut os fregit: for by breaking a limb, not the invisible bones, but the visible flesh, is rent asunder. When, however, rumpere is applied to any thing hard, it involves the notion of exertion employed, and of danger; the frangens breaks to pieces what is entire; the rumpens rends to pieces what is obstructive. 2. Disrumpere and diffringere mean to rend to pieces, and break to pieces, what was originally entire; whereas divellere (διέλκειν) to tear asunder what was at first joined together. (v. 321.)

Fracture; Break; Tear. 1. Frangere (ῥῆξαι? or σφαράξαι) means to break into pieces something hard; rumpere (from ῥέπω, ῥόπαλον) refers to tearing apart something flexible. Cato in Prisc. If someone ruptures a limb or breaks a bone: because breaking a limb affects visible flesh, not the invisible bones. However, when rumpere is applied to something hard, it suggests exertion and danger; the frangens breaks something whole, while the rumpens tears apart something that interferes. 2. Disrumpere and diffringere mean to tear to pieces and break something that was once whole; meanwhile, divellere (διέλκειν) means to tear apart something that was originally joined together. (v. 321.)

Fraudare, see Fallere.

Fraudare, see __A_TAG_PLACEHOLDER_0__.

Frenum; Habena; Oreæ. 1. Frenum (from φράξαι?) is the bridle with which the rider breaks the wild horse, like χαλινός; whereas habena (from 88 hebes, χαβός, κάμψαι,) the rein with which he turns the obedient horse, like ἡνίον. Hor. Ep. i. 15, 13. Læva stomachosus habena dicet eques; sed equi frenato est auris in ore; that is, he minds not the reins, and must feel the bit. Cic. Orat. i. 53. Senatum servire populo, cui populus ipse moderandi et regendi sui potestatem quasi quasdam habenas tradidisset: comp. with Tac. Dial. 38. Pompeius adstrinxit, imposuitque quasi frenos eloquentiæ. 2. Oreæ, aureæ, now only to be found in auriga, were, perhaps, the generic term of frenum and habena, like harness. (v. 137.)

Frenum; Habena; Oreæ. 1. Frenum (from φράξαι?) is the bridle used by the rider to break the wild horse, similar to bit; while habena (from 88 hebes, χάος, κάμψε) is the rein used to steer the obedient horse, like harness. Hor. Ep. i. 15, 13. Læva stomachosus habena dicet eques; sed equi frenato est auris in ore; that is, he ignores the reins and must feel the bit. Cic. Orat. i. 53. Senatum servire populo, cui populus ipse moderandi et regendi sui potestatem quasi quasdam habenas tradidisset: comp. with Tac. Dial. 38. Pompeius adstrinxit, imposuitque quasi frenos eloquentiæ. 2. Oreæ, aureæ, now only found in auriga, were likely the general term for frenum and habena, like harness. (v. 137.)

Frequenter, see Sæpe.

Frequenter, see __A_TAG_PLACEHOLDER_0__.

Fretus, see Confisus.

Fretus, check __A_TAG_PLACEHOLDER_0__.

Fricare, see Lævis.

Fricare, see __A_TAG_PLACEHOLDER_0__.

Frigere; Algere; Algidus; Alsus; Gelidus; Frigus; Gelu; Glacies. Frigere (φρίξαι) means to be cold, in opp. to calere, Cic. Fam. viii. 8. Auct. Her. iv. 15. Sen. Ir. ii. 18; whereas algere (ἀλγεῖν) means to feel cold, in opp. to æstuare. Cic. Tusc. ii. 14, 34. Sen. Ir. iii. 12. Plin. H. N. xvii. 26. 2. Algidus denotes cold, as an unpleasant chill; alsus, as a refreshing coolness. 3. Frigidus denotes a moderate degree of coldness, in opp. to calidus; whereas gelidus means on the point of freezing, in opp. to fervidus. 4. Frigus denotes, objectively, cold in itself, which attacks a man, and leaves him; whereas frigedo denotes cold, subjectively, as the state of a man attacked by cold, which begins and ends; it is an antiquated word which has become obsolete by the general use of frigus. 5. Gelu, gelus, gelum, (γλοία) denote, like κρύος, cold that produces ice; gelicidium, like κρυμός, a single attack of frost, a frosty night; and glacies, like κρύσταλλος, its effect, ice. (iii. 89.)

Frigere; Algere; Algidus; Alsus; Gelidus; Frigus; Gelu; Glacies. Frigere (

Fructuosus, see Fœcundus.

Fructuosus, see __A_TAG_PLACEHOLDER_0__.

Frugi, see Bonus.

Frugi, see __A_TAG_PLACEHOLDER_0__.

Frugifer, see Fœcundus.

Frugifer, see __A_TAG_PLACEHOLDER_0__.

Frui, Frunisci, see Uti.

Frui, Frunisci, see __A_TAG_PLACEHOLDER_0__.

Frustra; Nequidquam; Incassum; Irritus. 1. Frustra (from ψύθος) means in vain, with reference 89 to the subject, whose expectation and calculations have been disappointed; whereas nequidquam (that is, in nequidquam, in nihil), to no purpose, refers to the nullity in which the thing has ended. 2. Hence frustra, used adjectively, refers to the person; whereas irritus, the actual adjective, refers to the thing. 3. Frustra and nequidquam denote merely a failure, without imputing a fault, like μάτην; whereas incassum involves the accessory notion of a want of consideration, by which the failure might have been calculated upon, and foreseen, as in attempting any thing manifestly or proverbially impossible, εἴς κενόν. (iii. 100.)

Frustrated; Useless; Pointless; Invalid. 1. Frustra (from ψύθος) means in vain, referring to the subject whose expectations and plans have been let down; whereas nequidquam (meaning in nequidquam, in nihil), signifies something done to no purpose, highlighting the emptiness of the outcome. 2. Therefore, frustra used as an adjective speaks to the person, while irritus, the actual adjective, refers to the thing itself. 3. Both frustra and nequidquam indicate a failure without assigning blame, similar to μάτην; on the other hand, incassum carries the added meaning of a lack of foresight, suggesting the failure could have been predicted, as in undertaking something obviously or notoriously impossible, into emptiness. (iii. 100.)

Frustrari, see Fallere.

Frustration, see __A_TAG_PLACEHOLDER_0__.

Fruticetum, see Rami.

Fruticetum, see __A_TAG_PLACEHOLDER_0__.

Fugitivus, see Perfuga.

Fugitives, see __A_TAG_PLACEHOLDER_0__.

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

Fulciri; Niti. Fulciri, fultus (protect) refers to propping oneself up for security against falling, typically by leaning against a pillar, etc.; while niti, nixus relates to climbing to a higher place or making progress, usually by standing on a solid base. (ii. 127.)

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

Fulgur; Fulguratio; Fulmen. Fulgur, fulgetrum, and fulguratio refer to the shining of lightning on the horizon, like lightning; fulgur describes momentary and single flashes; fulguratio refers to continuous and repeated flashes; while fulmen means the lightning that strikes the earth, similar to lightning. Liv. xl. 59. Fulguribus dazzling the eyes, but fulmina also flashed all around, as if they were aiming for bodies. Curt. viii. 4, 3. Ovid, Met. iii. 300. Cic. Divin. ii. 19. Plin. H. N. ii. 43. If it bursts forth from a cloud, it’s fiery fulmina; if it shines for a longer duration, it’s fulgetra; the former breaks the cloud, the latter penetrates it. Sen. Q. N. i. 1. (iii. 318.)

Funale, see Fax.

Funale, check out __A_TAG_PLACEHOLDER_0__.

Fundamentum, Fundus, see Solum.

Fundamentum, Fundus, see __A_TAG_PLACEHOLDER_0__.

Fundus, see Villa.

Fundus, see __A_TAG_PLACEHOLDER_0__.

Funis, see Laqueus.

Funis, check __A_TAG_PLACEHOLDER_0__.

Funus; Exsequiæ; Pompa. Funus (from 90 φοινός, πεφνεῖν,) denotes the mere carrying out of the corpse, like ἐκφορά; whereas exsequiæ and pompa (πομπή) denote the solemn procession; exsequiæ, of the living, as relations and friends; pompa, of the inanimate, as the images of ancestors, and other pageants. Cic. Quint. 15. Funus, quo amici conveniunt ad exsequias cohonestandas. And Plin. H. N. x. 43. Flor. iii. 20. Nep. Att. 22. Elatus est in lecticula, sine ulla funeris pompa, comitantibus omnibus bonis, maxima vulgi frequentia. And Cic. Mil. 13. Tac. Ann. iii. 5. (iv. 408.)

Funus; Funerals; Procession. Funus (from 90 φοινός, πεφνέιν,) refers to the simple act of carrying out the body, similar to funeral procession; while exsequiæ and pompa (procession) describe the formal procession; exsequiæ, involving the living, such as family and friends; pompa, involving the inanimate, like the images of ancestors and other displays. Cic. Quint. 15. Funus, to which friends gather to honor the exsequias. And Plin. H. N. x. 43. Flor. iii. 20. Nep. Att. 22. He was carried on a litter, without any funeris pompa, accompanied by all his good friends, with a large crowd present. And Cic. Mil. 13. Tac. Ann. iii. 5. (iv. 408.)

Furari, see Demere.

Furari, check out __A_TAG_PLACEHOLDER_0__.

Furor, see Amens.

Furor, see __A_TAG_PLACEHOLDER_0__.

Fustis; Ferula; Sudes; Trudes; Rudis; Scipio; Baculus. 1. Fustis and ferula denote sticks for striking; sudes, trudes, and rudis, for thrusting; scipio and baculus, for walking. 2. Fustus (πτορθός?) is a cudgel or club, large enough to strike a man dead; but ferula, a little stick, or rod for the chastisement of school-boys; sudes (ὄζος) and trudes (στορθή, the root of Trüssel, a weapon called the Morning-star) [a sort of truncheon with a spiked head], are used in battle; rudis (ὀρσός) only as a foil in the fencing-school; scipio (σκηπίων, σκῆψαι), serves especially for ornament and state, as a symbol of superior power, or of the honor due to age; baculus, bacillum (βάκτρον), serve more for use and convenience to lean upon, and at the same time, when necessary, as a weapon. (iii. 265.)

Fustis; Ferula; Sudes; Trudes; Rudis; Scipio; Baculus. 1. Fustis and ferula mean sticks for hitting; sudes, trudes, and rudis are for thrusting; scipio and baculus are for walking. 2. Fustus (πτορθός?) is a club or cudgel, big enough to kill a man; but ferula is a small stick or rod for disciplining schoolboys; sudes (ὄζος) and trudes (στορθή, the root of Trüssel, a weapon called the Morning-star) [a type of truncheon with a spiked head], are used in combat; rudis (ὀρσός) is only used as a foil in fencing practice; scipio (σκηνών, σκηνίτσαι) serves mainly as decoration and symbolizes authority or respect due to age; baculus, bacillum (staff), are primarily for practicality, to lean on, and can also be used as a weapon when needed. (iii. 265.)

G.

Galea, see Cassis.

Galea, see __A_TAG_PLACEHOLDER_0__.

Ganeum, see Deversorium.

Ganeum, check __A_TAG_PLACEHOLDER_0__.

Gannire, see Latrare.

Gannire, check __A_TAG_PLACEHOLDER_0__.

Garrire; Fabulari; Blatire; Blaterare; Loquax; Verbosus. 1. Garrire (γηρύω) denotes talking, with reference to excessive fondness for speaking; fabulari, to the nullity; blatire, and the 91 intensive blaterare, to the foolishness of what is said. 2. The garrulus is tiresome from the quality, the loquax from the quantity, of what he says. For garrulitas expresses childish or idle talkativeness, from the mere pleasure of talking and hearing one’s self talk, without regard to the value and substance of what is said, and has its origin in a degeneracy of youthful vivacity, and even in the abuse of superior talents, like λαλία; whereas loquacitas (λακάζειν) expresses a quaint talkativeness, from inability to stop short, which has its origin in the diminished energy of old age, like ἀδολεσχία. The garrulus, in his efforts to please and entertain by light conversation, is silly and imbecile; the loquax, in his efforts to instruct, and make himself clearly understood, is often tedious. 3. Garrulus and loquax denote qualities of persons, speakers; verbosus, of things, speeches, and writings. (iii. 81.)

Garrire; To tell stories; To chatter; To babble; Talkative; Wordy. 1. Garrire (γηρύω) means to talk, especially with an excessive fondness for speaking; fabulari refers to emptiness; blatire and the intensive blaterare pertain to the foolishness of what's being said. 2. The garrulus is annoying because of the nature of their speech, while the loquax is annoying due to the quantity of their words. Garrulitas indicates childish or pointless talkativeness, where the pleasure of talking and hearing oneself speak is prioritized over the content and value of the words, originating from a decline in youthful energy and even from a misuse of greater abilities, like λαλία; whereas loquacitas (λακάζειν) suggests a peculiar kind of talkativeness that stems from not being able to stop speaking, linked to the reduced energy of old age, similar to idle chatter. The garrulus, in trying to please and entertain through light conversation, comes off as silly and foolish; the loquax, in their efforts to explain and make themselves clear, often becomes tedious. 3. Garrulus and loquax describe qualities of people and speakers; verbosus describes the qualities of things, speeches, and writings. (iii. 81.)

Gaudere; Lætari; Hilaris; Alacer; Gestire; Exsultare. 1. Gaudere (from γαῦρος) denotes joy as an inward state of mind, in opp. to dolor, like ἥδεσθαι; whereas lætari and hilarem esse, the utterance of joy. Tac. Hist. ii. 29. Ut valens processit, gaudium, miseratio, favor; versi in lætitiam . . . . laudantes gratantesque. 2. The lætus (from λιλαίομοι) shows his joy in a calm cheerfulness, which attests perfect satisfaction with the present, in opp. to mœstus, Tac. Ann. xv. 23; the hilaris (ἱλαρός) in awakened mirth, disposing to jest and laughter, in opp. to tristis; the alacer (ἀλκή) in energetic vivacity, evincing spirit and activity, in opp. to territus. Cic. Cœl. 28. The gaudens, the lætus, the hilaris, derive joy from a piece of good fortune; the alacer at the same time from employment and action. Cic. Divin. i. 33, 73. Equum alacrem lætus adspexit. Lætitia shows itself chiefly in an unwrinkled forehead, and a mouth curled for smiling; hilaritas, in eyes quickly moving, shining, and radiant with joy; alacritas, 92 in eyes that roll, sparkle, and announce spirit. Sen. Ep. 116. Quantam serenitatem lætitia dat. Tac. Agr. 39. Fronte lætus, pectore anxius. Cic. Pis. 5. Te hilarioribus oculis quam solitus es intuente. 3. Gaudere and lætari denote a moderate; exsultare and gestire, and perhaps the antiquated word vitulari, a passionate, uncontrolled joy, as to exult and triumph; the gestiens (γηθεῖν) discovers this by an involuntary elevation of the whole being, sparkling eyes, inability to keep quiet, etc.; the exsultans, by a voluntary, full resignation of himself to joy, which displays itself, if not by skipping and jumping, at least by an indiscreet outbreak of joy, bordering on extravagance. 4. Jucundus denotes, like juvat me, a momentary excitement of joy; lætus, a more lasting state of joy; hence lætus is used as the stronger expression, in Plin. Ep. v. 12. Quam mihi a quocunque excoli jucundum, a te vero lætissimum est. (iii. 242.)

Gaudere; Celebrate; Happy; Cheerful; Lively; Rejoice; Enjoy. 1. Gaudere (from γαῦρος) means joy as an inner state of mind, in contrast to dolor, similar to ἥδεσθαι; while lætari and hilarem esse express joy outwardly. Tac. Hist. ii. 29. As he moved forward with strength, there was gaudium, compassion, favor; they turned into lætitiam . . . . praising and giving thanks. 2. The lætus (from λιλαίομοι) shows joy through a peaceful cheerfulness, expressing complete satisfaction with the present, in contrast to mœstus, Tac. Ann. xv. 23; the hilaris (cheerful) in lively mirth, inclined to joke and laugh, in contrast to tristis; the alacer (strength) exhibits energetic vivacity, showing spirit and activity, in contrast to territus. Cic. Cœl. 28. The gaudens, lætus, hilaris experience joy from good fortune; the alacer gains it from work and action at the same time. Cic. Divin. i. 33, 73. He saw a lætus horse that was lively. Lætitia is mainly visible in a smooth forehead and a mouth ready to smile; hilaritas, in quick-moving, shining, and joyful eyes; alacritas, 92 in eyes that sparkle, shine, and show spirit. Sen. Ep. 116. How much serenity does lætitia bring? Tac. Agr. 39. A lætus face, an anxious heart. Cic. Pis. 5. You look at me with hilarioribus eyes than you usually do. 3. Gaudere and lætari suggest a moderate joy; exsultare and gestire, and perhaps the old word vitulari, imply a passionate, unrestrained joy, like exulting and triumphing; the gestiens (γηθεῖν) reveals this through an involuntary uplifting of the whole being, sparkling eyes, and restlessness; the exsultans shows it through a willing, complete surrender to joy, which presents itself, if not through leaping and jumping, at least through an unrestrained expression of joy, leaning towards extravagance. 4. Jucundus signifies, like juvat me, a momentary thrill of joy; lætus, a more enduring state of joy; hence, lætus is used as the stronger term, in Plin. Ep. v. 12. How pleasant it is for me from anyone, but from you it is truly lætissimum. (iii. 242.)

Gazæ, see Divitiæ.

Gazæ, check out __A_TAG_PLACEHOLDER_0__.

Gelicidium, Gelidus, Gelu, see Frigere.

Gelicidium, Gelidus, Gelu, see __A_TAG_PLACEHOLDER_0__.

Gemere, see Suspirare.

Gemere, see __A_TAG_PLACEHOLDER_0__.

Geminus, see Duplex.

Geminus, check __A_TAG_PLACEHOLDER_0__.

Gena, see Mala.

Gena, check __A_TAG_PLACEHOLDER_0__.

Generare, see Creare.

Generate, see __A_TAG_PLACEHOLDER_0__.

Gens; Natio; Populus; Civitas. 1. Gens and natio denote a people, in a physical sense, in the description of nations, as a society originating in common descent and relationship, without any apparent reference to civilization; whereas populus and civitas denote a people in a political sense, as a society formed by civilization and compact. Sall. Cat. 10, 1. Nationes feræ et populi ingentes subacti. Cic. Rep. i. 25. 2. Gens (γενετή) includes all people of the same descent, like φῦλον; natio (from γνήσιος) a single colony of the same, like ἔθνος. Vell. P. ii. 98. Omnibus ejus gentis nationibus in arma accensis. Tac. G. 2, 38. But as gens, in this physical sense, as the complex term for several colonies, has a more comprehensive meaning than natio, so has it, at the same time, in its political accessory meaning, as a clan, γένος, or as the 93 complex term for several families, a narrower meaning than populus; hence sometimes populus forms, as a civilized natio, a part of the natural gens. Liv. iv. 49. Bolanis suæ gentis populo, and Virg. A. x. 202; sometimes gens, as a political society, forms a part of populus: Justin. vii. 1. Adunatis gentibus variorum populorum. 3. Civitas (from κείω) denotes the citizens of a town collectively, πόλις, merely with regard to their interior connection, as including the inhabitants who are in the enjoyment of the full rights of citizenship, and the lawful possessors of the land; populus (redupl. of πόλις) means the people, δῆμος, more commonly in reference to their social relations, interior and exterior, and with the included notion of belonging to the state. A people can determine upon war as a civitas; but can carry it on only as a populus. A civitas is necessarily stationary; but a populus may consist of Nomades, or wanderers from one pasture to another.

Gens; Nation; People; State. 1. Gens and natio refer to a people in a physical sense, describing nations as societies arising from common ancestry and relationships, without any clear reference to civilization; whereas populus and civitas refer to a people in a political sense, as a society formed through civilization and agreement. Sall. Cat. 10, 1. Nationes feræ et populi ingentes subacti. Cic. Rep. i. 25. 2. Gens (γενετή) encompasses all people of the same descent, like φῦλον; natio (from genuine) refers to a single colony of the same, like nation. Vell. P. ii. 98. Omnibus ejus gentis nationibus in arma accensis. Tac. G. 2, 38. While gens, in this physical sense, as the broad term for multiple colonies, has a more expansive meaning than natio, it also has a narrower political meaning, being used to describe a clan, genus, or as the 93 comprehensive term for several families, which is a narrower concept than populus; therefore, sometimes populus forms, as a civilized natio, a part of the natural gens. Liv. iv. 49. Bolanis suæ gentis populo, and Virg. A. x. 202; at times, gens, as a political society, forms a part of populus: Justin. vii. 1. Adunatis gentibus variorum populorum. 3. Civitas (from κείω) refers to the citizens of a town collectively, city, specifically regarding their internal connections, including those who enjoy full citizenship rights and are lawful landholders; populus (derived from city) means the people, people, more commonly with reference to their social relationships, both internal and external, and with the notion of belonging to the state. A people can decide on war as a civitas; but can engage in it only as a populus. A civitas is inherently stationary; but a populus can consist of Nomades, or wanderers moving from one pasture to another.

Gens, Genus, see Stirps.

Gens, Genus, see __A_TAG_PLACEHOLDER_0__.

Gerere, see Ferre and Agere.

Gerere, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Gestire, see Velle and Gaudere.

Manage, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Gignere, see Creare.

Gignere, see __A_TAG_PLACEHOLDER_0__.

Gilvus, see Luteus.

Gilvus, check __A_TAG_PLACEHOLDER_0__.

Glaber, see Lævis.

Glaber, see __A_TAG_PLACEHOLDER_0__.

Glacies, see Frigere.

Glacies, see __A_TAG_PLACEHOLDER_0__.

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

Gladius; Ensis; Pugio; Sica. 1. Gladius (from branch) is the common term, while ensis (possibly from ansa?) is the elegant and poetic name for a sword. Quintil. x. 1, 11. (v. 188.) 2. Pugio (from pungere) is a dagger, regarded as a fair and openly used soldier’s weapon, comparable to the sword; while sica (from secare) is the unfair and secret weapon of the bandit, considered equivalent to poison. (vi. 291.)

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

Globus; Sphere. Globe is the common term for any round object, like a ball; while sphere is the scientific term, which comes from the Greek word for a mathematical globe. (vi. 147.)

Globus, see Caterva.

Globus, see __A_TAG_PLACEHOLDER_0__.

Gloria; Claritas. Gloria (from γέλως) denotes renown, under the image of something said, like 94 κλέος; claritas (from γαληρός) under that of some thing bright, and that is seen, like δόξα. (v. 235.)

Gloria; Clarity. Glory (from laughter) refers to fame, represented by something that's expressed, like 94 glory; claritas (from calm) relates to something bright and visible, like glory. (v. 235.)

Gloriatio, see Jactatio.

Gloriatio, see __A_TAG_PLACEHOLDER_0__.

Glutus, see Faux.

Glutus, check __A_TAG_PLACEHOLDER_0__.

Gnavitas, see Opera.

Gnavitas, check __A_TAG_PLACEHOLDER_0__.

Gracilis, see Exilis.

Gracilis, see __A_TAG_PLACEHOLDER_0__.

Gradatim, see Paulatim.

Gradually, see __A_TAG_PLACEHOLDER_0__.

Gradiri, see Ire.

Gradiri, see __A_TAG_PLACEHOLDER_0__.

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

Gradus; Step; Pace. 1. Step refers to a movement made subjectively, while Pace refers to it objectively. Step is a movement currently happening; Pace is a movement that has already happened. 2. Step comes from the act of moving, but Pace, can also come from standing still, as long as the feet are equally spaced like in walking. Step indicates any distance between the feet, whether it's longer or shorter, faster or slower, regardless of whether it’s called a step; whereas Pace signifies a standard measured step, which also acts as a unit of length. Virg. Æn. i. 414. To take steps toward the walls: comp. with ii. 723. Iulus follows his father with unequal paces. (iv. 58.)

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

Greeks; Graii; Græculi; Grecanicus. 1. Greeks refers to the Greeks simply as a term in the description of different nations and as a historical name, without any additional moral implication; while Graii carries praise, representing the classical name for a heroic nation from ancient times: Græculi, with blame, denotes the degenerate people, deceitful and untrustworthy, who existed during the era of Roman writers. 2. Grecanum refers to something that is truly Grecian, whether it is within or outside of Greece; but Grecanicus refers to something made in the Grecian style, or simply à la Grecque. (v. 304.)

Grandævus, see Vetus.

Grandævus, check __A_TAG_PLACEHOLDER_0__.

Grandis, see Magnus.

Grandis, see __A_TAG_PLACEHOLDER_0__.

Gratia, see Studium.

Gratia, check __A_TAG_PLACEHOLDER_0__.

Gratias agere, habere, referre; Grates; Gratari; Gratulari. 1. Gratiam or gratias habere means to feel thankful, like χάριν εἰδέναι; whereas gratias agere, to return thanks in words, like εὐχαριστεῖν; lastly, gratiam referre, to show one’s self thankful by deeds, like χάριν φέρειν, ἀντιχαρίζεσθαι. Cic. Marc. ii. 33. Maximas tibi 95 omnes gratias agimus; majores etiam habemus. Off. ii. 20. Inops etiamsi referre gratiam non potest, habere tamen potest. And Fam. v. 11. x. 11. Planc. 28. Balb. 1. Phil. iii. 2. 2. Gratias agere is the usual; grates agere, a select and solemn form of speech. Cic. Somn. Grates tibi ago, summe Sol, vobisque reliqui cœlites. 3. In the same manner gratulari denotes an occasional expression of thanks without oblation, and a congratulation without formality, whereas gratari, a solemn thanksgiving, or congratulation. Liv. vii. 3. Jovis templum gratantes ovantesque adire: comp. with Ter. Heaut. v. 1, 6. Desine deos gratulando obtundere. (ii. 213.)

Showing appreciation, having, giving thanks; Thanks; To say thank you; To celebrate. 1. Gratiam or gratias habere means to feel thankful, similar to for the sake of knowledge; whereas gratias agere means to verbally return thanks, like grateful; lastly, gratiam referre means to show one's gratitude through actions, like to bring a favor, ἀντιχαρίζεσθαι. Cic. Marc. ii. 33. We give you our utmost gratias agimus; we have even greater habemus. Off. ii. 20. Even if someone is poor and cannot referre gratiam, they can still habere. And Fam. v. 11. x. 11. Planc. 28. Balb. 1. Phil. iii. 2. 2. Gratias agere is the common form; grates agere is a more formal way to express thanks. Cic. Somn. Grates tibi ago, highest Sun, and to you remaining heavenly beings. 3. Similarly, gratulari indicates a casual expression of thanks without offerings, and a congratulation without formality, while gratari refers to a formal thanksgiving or congratulation. Liv. vii. 3. The temple of Jupiter is approached by those gratantes and celebrating: compare with Ter. Heaut. v. 1, 6. Stop bothering the gods with gratulando. (ii. 213.)

Gratus; Jucundus; Acceptus; Gratiosus. 1. Gratum (from κεχαρῆσθαι) means that which is acceptable only in reference to its value with us, as precious, interesting, and worthy of thanks; but jucundum (from juvare) in reference to the joy which it brings us, as delightful. Cic. Att. iii. 24. Ista veritas etiam si jucunda non est, mihi tamen grata est. Fam. v. 18. Cujus officia jucundiora scilicet sæpe mihi fuerunt, nunquam gratiora. And v. 15. xiii. 18. 2. Gratus refers to the feeling, as wished for; acceptus, to its expression, as welcome. 3. The gratus alicui meets with no antipathy, but is liked; the gratiosus apud aliquem is the object of distinguished favor, and enthusiastic attachment, as the favorite or darling. (iii. 254.)

Grateful; Joyful; Accepted; Thankful. 1. Gratum (from κεχαρῆσθαι) means something that is acceptable only based on its value to us, regarded as precious, interesting, and deserving of thanks; while jucundum (from juvare) refers to the joy it brings us, being delightful. Cic. Att. iii. 24. Even if that truth is not jucunda, it is still grata to me. Fam. v. 18. Its duties have certainly often been more jucundiora to me, but never more gratiora. And v. 15. xiii. 18. 2. Gratus refers to the feeling as something desired; acceptus refers to its expression as being welcome. 3. The gratus alicui is well-received and liked, while the gratiosus apud aliquem is someone who enjoys special favor and enthusiastic attachment, like a favorite or darling. (iii. 254.)

Gravidus, see Prægnans.

Gravidus, refer to __A_TAG_PLACEHOLDER_0__.

Gravitas, see Moles and Severitas.

Gravitas, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Gremium; Sinus. Gremium is the lap, or surface formed by the knees in a sitting posture, and figuratively the symbol of the fostering care of a mother; whereas sinus, the bosom, between the two breasts, especially in the female sex, and figuratively the symbol of protection and refuge. Cic. Pis. 37. Ætolia procul a barbaris disjuncta gentibus in sinu pacis posita medio fere Græciæ gremio continetur. (vi. 150.)

Panel; Bay. Gremium refers to the area formed by the knees when sitting and symbolizes a mother's nurturing care; meanwhile, sinus, signifies the bosom between the breasts, particularly in women, and symbolizes protection and refuge. Cic. Pis. 37. Ætolia, separated from barbaric nations, is situated in the sinu of peace, lying almost in the heart of Greece's gremio. (vi. 150.)

Gressus, see Gradus.

Gressus, check __A_TAG_PLACEHOLDER_0__.

Grex, see Caterva and Pecus.

Grex, check __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Grumus, see Collis.

Grumus, see __A_TAG_PLACEHOLDER_0__.

Gula, see Faux.

Gula, see __A_TAG_PLACEHOLDER_0__.

Gurges, see Vorago.

Gurges, see __A_TAG_PLACEHOLDER_0__.

Gurgulio, see Faux.

Gurgulio, see __A_TAG_PLACEHOLDER_0__.

Gustus, Gustare, see Sapor.

Gustus, Gustare, see __A_TAG_PLACEHOLDER_0__.

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

Gutta; Stilla; Stiria. Gutta is a natural, stilla (στίλη, σταλάξτε), an artificial measured drop. Furthermore, the main idea behind gutta is smallness, so guttatim means drop by drop; while in stilla, the main idea is humidity, so stillatim means trickling or dripping. Stilla refers to a liquid; stiria (solid) refers to a frozen drop. (iii. 4.)

Guttur, see Faux.

Guttur, see __A_TAG_PLACEHOLDER_0__.

Gyrus, see Orbis.

Gyrus, see __A_TAG_PLACEHOLDER_0__.

H.

Habena, see Frenum.

Habena, see __A_TAG_PLACEHOLDER_0__.

Habere, see Tenere.

Habere, see __A_TAG_PLACEHOLDER_0__.

Habitare, see Incolere.

Habitare, see __A_TAG_PLACEHOLDER_0__.

Habitus, see Vestis.

Habitus, see __A_TAG_PLACEHOLDER_0__.

Hactenus, see Adhuc.

Hactenus, see __A_TAG_PLACEHOLDER_0__.

Hædus, see Caper.

Hædus, check __A_TAG_PLACEHOLDER_0__.

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

Hærere; Pendere. Hærere (χειρόω?) means to stick and not be loose, or able to move forward; pendere (πέτεσθαι), means to be suspended and prevented from falling to the ground. Cic. Acad. ii. 39. So that we can see whether the earth is firmly anchored and rooted, or whether it hangs in the middle. (vi. 154.)

Hæsitare, see Cunctari.

Hæsitare, see __A_TAG_PLACEHOLDER_0__.

Harena, see Sabulo.

Harena, check __A_TAG_PLACEHOLDER_0__.

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

Hariolari; Predicting. Hariolari (from χρᾶν) means to predict, with the added idea of trickery, like Consulting oracles; while vaticinari (from vates, Echo) means to predict, with the added notion of inspiration, similar to μαντεύεσθαι. In Cic. Divin. i. 2, Hariolorum et vatum furibundæ prædictiones, it is only the harioli, who by their status and public perception are already seen as tricksters; whereas the vates are only considered tricksters, as Cicero himself perceives them from his philosophical standpoint. (iii. 76.)

Hasta, see Missile.

Later, see __A_TAG_PLACEHOLDER_0__.

Haud scio an, see Casu.

I don't know if, see __A_TAG_PLACEHOLDER_0__.

Helluo, see Prodigus.

Helluo, check __A_TAG_PLACEHOLDER_0__.

Helvus, see Luteus.

Helvus, see __A_TAG_PLACEHOLDER_0__.

Heros, see Numen.

Heroes, see __A_TAG_PLACEHOLDER_0__.

Hilaris, see Gaudere.

Hilaris, check __A_TAG_PLACEHOLDER_0__.

Hircus, see Caper.

Hircus, see __A_TAG_PLACEHOLDER_0__.

Hirsutus, Hirtus, Hispidus, see Horridus.

Hirsutus, Hirtus, Hispidus, see __A_TAG_PLACEHOLDER_0__.

Historiæ, see Annales.

History, see __A_TAG_PLACEHOLDER_0__.

Histrio, see Actor.

Histrio, check out __A_TAG_PLACEHOLDER_0__.

Hœdus, see Caper.

Hœdus, see __A_TAG_PLACEHOLDER_0__.

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

Homicida; Killer; Slayer; Executioner; Murderer; Assassin. Homicida refers to a manslayer in a general sense, as manslaughter is a crime, like man-slayer; while interfector, peremtor, and interemtor specifically refer to the slayer of a particular individual, whether the act is a crime or not, similar to murderer; percussor and sicarius describe those who carry out the will of another and act merely as executors of someone else's command; however, the percussor imposes a public sentence of condemnation, like a headsman, whereas the sicarius offers his hired hand for a covert assassination, similar to a bandit. Cic. Rosc. Am. 33, 93. At that time, there was a crowd of sicarii . . and people were being killed without punishment. . . If you think they are . . . those whom others call by a lighter name, they call percussores, I ask in whose trust and protection they are. (iii. 191.)

Homo; Mas; Vir; Homunculus; Homuncio; Homullus. 1. Homo (Goth. guma, from humus, χθών, ἐπιχθόνιος), means a human being, man or woman, in opp. to deus and bellua, like ἄνθρωπος; mas and vir mean only the man; mas in a physical sense, in opp. to femina, like ἄρσην; vir (Goth. wair, from ἰρῆνες), in a physical sense, in opp. to mulier, like ἀνήρ. Sen. Polyb. 36. Non sentire mala sua non est hominis, at non ferre non est viri. Ep. 103. Cic. Tusc. ii. 22. Fam. v. 17. Justin, xi. 13. 2. Homunculus denotes the weak and powerless being called man, with reference to the whole race, in opp. to the Deity, to nature in general, to the universe, etc.; homuncio and homullus denote the weak and insignificant man, as an individual, in opp. to other men; homuncio, 98 with a feeling of pity; homullus, with a feeling of scorn. (v. 133.)

Homo; Man; Male; Little Man; Small Man; Tiny Man. 1. Homo (Goth. guma, from humus, earth, terrestrial), refers to a human being, either man or woman, in contrast to deus and bellua, similar to human; mas and vir only refer to the male; mas in a physical sense, in contrast to femina, like male; vir (Goth. wair, from ἰρῆνες), in a physical sense, in contrast to mulier, like man. Sen. Polyb. 36. Not feeling one's own troubles is not a trait of hominis, but not enduring them is not a trait of viri. Ep. 103. Cic. Tusc. ii. 22. Fam. v. 17. Justin, xi. 13. 2. Homunculus refers to the weak and powerless being known as man, representing all of humanity, in contrast to the Deity, to nature in general, to the universe, etc.; homuncio and homullus refer to the weak and insignificant man, as an individual, in contrast to other men; homuncio, 98 with a sense of pity; homullus, with a sense of scorn. (v. 133.)

Honestas, see Virtus.

Honesty, check __A_TAG_PLACEHOLDER_0__.

Honestus, see Bonus.

Honestus, check __A_TAG_PLACEHOLDER_0__.

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

Honor; Honesty. Honorare means to show respect to someone by giving them special regard and treating them with honor; whereas honestare means to elevate someone or bestow a lasting mark of honor upon them.

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

Hornus; Hornotinus. Hornus (yesterday) refers to something that is from this year, used in a poetic sense, while hornotinus is the prose equivalent.

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

Horridus; Hirtus; Hirsutus; Hispidus; Asper. Horridus (from χέρσος, χορταῖος), is the most general term for anything that is rough and rugged due to lack of refinement; hirtus and hirsutus specifically refer to things covered in rough hair, opposed to those that are soft and smooth; hispidus and asper refer to rough surfaces, as opposed to flat ones; hispidus denotes roughness that is visually unpleasant; asper refers to roughness that causes discomfort. Vell. P. ii. 4. describes Marius as hirtus et horridus; hirtus indicating his unkempt appearance, horridus pointing to his harsh personality. (vi. 161.)

Horror, see Vereri.

Horror, see __A_TAG_PLACEHOLDER_0__.

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

Hortari; Monere. The hortatio (ὄρθωσις, ἐρέθω) speaks directly to will and determination; while the monitio focuses mainly on awareness and judgment. The hortatio always aims at action; the monitio presents an idea, which then leads to action. Sall. Jug. 60. Monere alii, alii hortari. Cat. 60. Nequidquam hortere . . . But I gathered you here so I could monerem a few things. Sen. Ep. 13. I’ve been encouraging you for too long, when what you really need is admonition rather than exhortation. Cic. Fam. x. 40. If I felt differently, your admonitio would definitely hold me back, or if I were uncertain, your hortatio could push me forward. (i. 164.)

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

Hospes; Guest. Hospes is the guest who visits a friend; adventor is the person who stays at their host’s place. Sen. Benef. i. 14. No one considers themselves a guest of the stable keeper or innkeeper. (iv. 392.)

Hospes, see Externus.

Hospes, check __A_TAG_PLACEHOLDER_0__.

Hospitium, see Deversorium.

Hospitium, see __A_TAG_PLACEHOLDER_0__.

Hostis, see Adversarius.

Hostis, see __A_TAG_PLACEHOLDER_0__.

Hucusque, see Adhuc.

Hucusque, see __A_TAG_PLACEHOLDER_0__.

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

Humanity; Kindness; Ease; Civility. Humanitas is a universal virtue that, like mental development stemming from intelligence, elevates a person in both mind and heart, instilling a spirit of kindness and philanthropy as a fundamental principle; in contrast to feritas; comitas (from world) is a moral virtue that, like friendliness, treats everyone as equals, regardless of their social status; facilitas is a social virtue that, like accommodation, promotes pleasant interactions in life through tolerance and consideration of others' perspectives; civilitas is a political virtue that, like a leader's republican spirit, blurs the lines between a ruler and their people, treating subjects as fellow citizens. Nep. Milt. 8. In Miltiades, there was not only great humanitas but also remarkable comitas, so that no one was too lowly that they couldn’t approach him. (v. 6.)

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

Humanity; Humane; Humanely. Humanitus refers to behaving in a human way, focusing on the external aspects of humanity, specifically our weakness and mortality, similar to humanly, in a human way; whereas humane and humaniter relate to our ability and tendency to cultivate ourselves; humane facere comes from moral development, like charitably; humaniter facere stems from social development, like fairly. (v. 8.)

Humare, see Sepelire.

Humare, check out __A_TAG_PLACEHOLDER_0__.

Humerus, see Armus.

Bone, see __A_TAG_PLACEHOLDER_0__.

Humidus, see Udus.

Humid, see __A_TAG_PLACEHOLDER_0__.

Humus, see Tellus.

Humus, see __A_TAG_PLACEHOLDER_0__.

100

I & J.

Jacere, see Cubare.

Jacere, check __A_TAG_PLACEHOLDER_0__.

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

Jactatio; Bragging; Showboating; Selling. Jactatio and gloriatio are based on vanity and self-satisfaction; jactatio involves making a big deal out of one’s qualities and achievements, showing itself in words and actions, with an undertone of foolishness; gloriatio is boasting, proclaiming one’s qualities and achievements, with an undertone of arrogance; while ostentatio and venditatio are rooted in a calculated effort to create an effect, ignoring the truth; ostentatio hides real emptiness behind a false facade; venditatio exaggerates one’s qualities, presenting them as greater than they actually are.

Jactura, see Amittere and Damnum.

Jactura, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Jaculum, see Missile.

Jaculum, see __A_TAG_PLACEHOLDER_0__.

Janua, see Ostium.

Janua, check __A_TAG_PLACEHOLDER_0__.

Icere, see Verberare.

Icere, see __A_TAG_PLACEHOLDER_0__.

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

Idoneus; Suitable. Idoneus means passive, while aptus means active fitness for anything. F. A. Wolf. The idoneus is suited by his qualifications and external circumstances for a specific purpose, similar to the suitable; the aptus (from potis, potens) is defined by his worth and capability, like sufficient. The idoneus is fundamentally inactive and allows himself to be used for a specific purpose for which he is qualified; the aptus actively takes part in the task because he is capable of doing it. (iii. 276.)

Ignarus, see Cognitio.

Ignarus, check __A_TAG_PLACEHOLDER_0__.

Ignavia; Inertia; Segnitia; Desidia; Socordia; Pigritia. 1. Ignavia denotes the love of idleness, in an ideal sense, inasmuch as the impulse to action distinguishes the more noble from the ordinary man, and gives him an absolute value; in opp. to industria, Tac. Ann. xii. 12. xvi. 18; whereas inertia denotes the love of idleness in a real tangible 101 sense, inasmuch as activity makes a man a useful member of society, and gives him a relative value. Ignavia is inherent in the temperament, and has no inclination for action; inertia lies in the character and habits, and has no desire to work. A lazy slave is called inors; a person of rank, that passes his time in doing nothing, is ignavus. 2. Segnitia, desidia, socordia, and pigritia, are the faults of a too easy temperament. Segnitia (from sequi, ὄκνος,) wants rousing, or compulsion, and must be conquered, before it resigns its ease, in opp. to promptus. Tac. Agr. 21. Desidia (from sedere) lays its hands on its lap, and expects that things will happen of themselves; socordia is susceptible of no lively interest, and neglects its duties from want of thought, like phlegm; pigritia has an antipathy to all motion, and always feels best in a state of absolute bodily rest, like slothfulness. (iv. 212.)

Ignavia; Inertia; Segnitia; Desidia; Socordia; Pigritia. 1. Ignavia refers to a love of idleness in an ideal sense, as the desire to take action distinguishes the more noble person from the ordinary one, giving them an absolute value; in contrast to industria, Tac. Ann. xii. 12. xvi. 18; whereas inertia signifies a love of idleness in a real tangible 101 way, since activity makes a person a valuable member of society, giving them a relative value. Ignavia is part of a person's temperament and shows no inclination towards action; inertia exists in their character and habits and lacks any desire to work. A lazy slave is called inors; a noble person who spends their time doing nothing is ignavus. 2. Segnitia, desidia, socordia, and pigritia are faults of an overly easygoing temperament. Segnitia (from sequi, indecision) requires motivation or pressure and must be overcome before letting go of its comfort, in contrast to promptus. Tac. Agr. 21. Desidia (from sedere) sits with its hands on its lap, expecting things to happen by themselves; socordia lacks lively interest and neglects responsibilities due to apathy, similar to phlegm; pigritia has an aversion to all motion and always feels best when completely at rest, like slothfulness. (iv. 212.)

Ignavia, see Vereri.

Ignavia, check __A_TAG_PLACEHOLDER_0__.

Ignominia; Infamia; Dedecus; Probrum; Opprobrium. 1. Ignominia deprives one of political honor, which is independent of the reports circulated concerning a man, and is the consequence of an official denunciation, the justice of which is supposed; that of the censor, for example, like ἀτιμία; whereas infamia deprives one of moral honor, of one’s good name, has a reference to public scorn, and is the consequence of shameless and dishonorable conduct, like δυσφημία. 2. Ignominia and infamia are abstract, and denote subjective states; dedecus and probrum are concrete, and denote, objectively, disgrace itself; dedecus is a deviation from the conduct that becomes a man of honor, from whom noble actions are expected; probrum is a stain on the morality of a man, from whom, at least, irreproachable conduct is expected. Dedecus is incurred generally in our public relations, by abjectness of spirit, etc.; probrum, in our private relations, by licentiousness, etc. 3. 102 Probrum (from προφέρω is reproach, as far as it can justly be made; opprobrium, reproach, as far as it actually is made. In probrum the disgrace itself is more considered; in opprobrium, the open proclamation of it.

Ignominia; Infamy; Disgrace; Shame; Opprobrium. 1. Ignominy takes away someone’s political honor, which is separate from the rumors that may be spread about a person, and results from an official accusation that is assumed to be justified, such as that from the censor, similar to dishonor; while infamy removes one's moral honor, tarnishing one's reputation, relates to public disdain, and is the result of shameless and dishonorable actions, like defamation. 2. Ignominy and infamy are abstract concepts, indicating subjective experiences; dishonor and shame are concrete, representing disgrace itself; dishonor arises from deviating from the behavior expected of a person of honor, from whom noble actions are anticipated; shame is a blemish on the moral character of someone expected to act irreproachably. Dishonor is typically incurred in our public interactions due to a lack of spirit, etc.; shame, in our private interactions due to licentious behavior, etc. 3. 102 Shame (from pronounce) refers to reproach, as much as it can be rightfully assigned; opprobrium refers to reproach, as much as it is actually expressed. In shame, the disgrace itself is more emphasized; in opprobrium, the public acknowledgment of it.

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

Ignoscere; Forgiveness. To forgive (read) is a moral action; it means to forgive genuinely and to move on, as opposed to holding onto anger, συγγνώμη; while granting forgiveness (boredom or give relief) is a political action that allows mercy to replace justice, unlike punishment, as in let go. A friend forgives someone of equal status; someone of higher rank and greater power grants forgiveness. Cic. Man. 3. Those commanders deserve praise for what they did; forgiveness is granted for what they left behind; compare with Att. xvi. 16. Forgive me for writing about the same thing so often. (v. 170.)

Ilia, see Caro.

Ilia, check __A_TAG_PLACEHOLDER_0__.

Illico, see Repente.

Illico, check __A_TAG_PLACEHOLDER_0__.

Illustris, see Celeber and Luculentus.

Illustris, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Imago; Simulacrum; Statua; Signum. 1. Imago and simulacrum denote, as the most general terms, any representation, whether a work of statuary or of painting; imago (μηχανή) is allied to the original, as to a pattern, by a striking likeness of form, like εἰκών; simulacrum is opposed to the original, as a real being, by a deceptive imitation of its form, like εἴδωλον; whereas statua, signum, and effigies, are merely plastic works; tabula and pictura, merely pictures. 2. Simulacrum and statua denote the copying of the whole figure, consequently, in the plastic art, standing figures; effigies and imago, principally the copying of the characteristic parts, namely, the features; effigies, in statuary, as busts; imago, in painting, as half-length portraits. Tac. Ann. i. 74. Alia in statua amputato capite Augusti effigiem Tiberii inditam. Hist. ii. 3. Simulacrum deæ effigie humana. Cic. Tusc. iii. 2, 3. Optimus quisque consectatur nullam eminentem 103 effigiem (virtutis) sed adumbratam imaginem gloriæ. Signum (from sequo, to proclaim,) means any plastic work, in opp. to tabulæ and picturæ. Sal. Cat. 11. Cic. Orat. i. 35. Man. 14. Suet. Cæs. 47. Quintil. ix. 2. Cic. Verr. iv. 1; simulacrum means the sacred statue of a god, like ἄγαλμα; statua, the profane statue of a man, like ἀνδριάς. Cic. Cat. iii. 8. Simulacra deorum immortalium depulsa sunt et statuæ veterum hominum dejectæ. Tac. Ann. i. 73. Suet. Tib. 26. Cic. Verr. i. 22. Legati deorum simulacra venerabantur, itemque cætera signa et ornamenta lacrimantes intuebantur. (v. 237.)

Imago; Simulacrum; Statue; Sign. 1. Imago and simulacrum are, in general terms, any form of representation, whether it's a statue or a painting; imago (machine) is linked to the original, like a model, through a striking resemblance, similar to image; simulacrum contrasts with the original, pretending to be it, through a misleading imitation of its form, like idol; while statua, signum, and effigies are simply three-dimensional works; tabula and pictura are just images. 2. Simulacrum and statua represent the complete figure, thus, in plastic art, full figures; effigies and imago mainly focus on the significant details, especially the facial features; effigies, in sculpture, refer to busts; imago, in painting, refers to half-length portraits. Tac. Ann. i. 74. Another in statua with the head of Augustus removed shows the likeness of Tiberius. Hist. ii. 3. Simulacrum of a goddess with a human likeness. Cic. Tusc. iii. 2, 3. The best people seek no outstanding effigiem (virtue) but rather a shaded imaginem of glory. Signum (from sequo, to declare) means any plastic work, in contrast to tabulæ and picturæ. Sal. Cat. 11. Cic. Orat. i. 35. Man. 14. Suet. Cæs. 47. Quintil. ix. 2. Cic. Verr. iv. 1; simulacrum refers to the sacred statue of a god, like statue; statua, the secular statue of a man, like statue. Cic. Cat. iii. 8. Simulacra of the immortal gods have been removed and the statuæ of ancient men have been toppled. Tac. Ann. i. 73. Suet. Tib. 26. Cic. Verr. i. 22. The ambassadors of the gods honored the simulacra and also gazed tearfully at the other signa and ornaments. (v. 237.)

Imber, see Pluvia.

Imber, see __A_TAG_PLACEHOLDER_0__.

Imitatio; Æmulatio; Certatio; Rivalitas; Simulatio. 1. Imitari means merely the effort to produce something like some other thing, without any accessory moral notion; æmulari (from αἴσιμος) means, at the same time, to do something which shall gain equal or superior consideration, honor, and approbation, when compared with the thing imitated. Imitatio has in view only the thing itself, and is generally moderate and laudable; æmulatio has in view chiefly the person, who is already in possession of the quality worthy of imitation, and always seems more or less a passion, which deserves praise or blame, according as it has its foundation in the lover of honor, or in immoderate ambition. Plin. Ep. vii. 30. Demosthenis orationem habui in manibus, non ut æmularer (improbum enim ac pæne furiosum) at tamen imitarer ac sequerer tantum. Comp. i. 2, 2. viii. 5, 13. Quintil. i. 2, 26. Cic. Tusc. iv. 8, 17. 2. The æmulus is at first behind his opponent, and strives for a time only to come up to him, and be like him; whereas the certator and concertator are already on a par with their opponent, and strive to outdo him, and conquer him. 3. Æmulatio contends for superiority in any art; rivalitas, only for preference in estimation. Cic. Tusc. iv. 26, 56. Illa vitiosa æmulatione, quæ rivalitati 104 similis est, quid habet utilitatis? 4. Imitatio is an effort to become something which a man at present is not, but fain would be, and really can become; whereas simulatio, an effort to pass for something which a man properly and naturally is not, nor ever can be. Imitatio is the means of attaining to an actual or presumptive ideal; whereas simulatio remains for ever a mere counterfeit. (iii. 64.)

Imitation; Emulation; Competition; Rivalry; Simulation. 1. Imitari simply means the attempt to create something similar to another thing, without any moral implications; æmulari (from αἴσιμος) means, at the same time, to do something that will gain equal or greater recognition, honor, and approval compared to what is being imitated. Imitatio focuses solely on the thing itself and is generally a moderate and commendable action; æmulatio primarily focuses on the person who already possesses the admirable quality being imitated, and often appears as a passion that merits either praise or criticism, depending on whether it is rooted in a love of honor or excessive ambition. Plin. Ep. vii. 30. I had Demosthenes' speech in my hands, not to æmularer (as that would be inappropriate and nearly mad), but rather to merely imitarer and follow. Comp. i. 2, 2. viii. 5, 13. Quintil. i. 2, 26. Cic. Tusc. iv. 8, 17. 2. The æmulus starts off behind his rival, striving only to catch up and be like him; whereas the certator and concertator are already on equal footing with their opponents, aiming to surpass and defeat them. 3. Æmulatio seeks superiority in any skill; rivalitas, only seeks preference in perception. Cic. Tusc. iv. 26, 56. What benefit does that flawed æmulation provide, which resembles rivalitas? 4. Imitatio is an effort to become something that a person currently is not but wishes to be, and genuinely can become; while simulatio is an attempt to pass as something that a person is not and can never be. Imitatio is the means to reach an actual or assumed ideal; whereas simulatio forever remains a mere imitation. (iii. 64.)

Impar, see Æquus.

Impar, check __A_TAG_PLACEHOLDER_0__.

Impensæ, see Sumptus.

Impensæ, see __A_TAG_PLACEHOLDER_0__.

Imperare, see Jubere.

Imperare, check __A_TAG_PLACEHOLDER_0__.

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

Impertire; Tribuere; Participare; Communicare. Impertire and tribuere refer to giving a portion without considering any share the giver keeps for themselves; impertire means giving as an act of free will and kindness; tribuere as an act of fairness or careful judgment; while participare and communicare involve giving a share of something from which one also retains a part. Participare typically focuses on the receiver, who is meant to share in a possession; on the other hand, communicare generally pertains to the thing being shared, with the receiver expected to take part in its use. (iv. 158.)

Impietas, see Delictum.

Impiety, see __A_TAG_PLACEHOLDER_0__.

Impius, see Scelestus.

Impius, check __A_TAG_PLACEHOLDER_0__.

Imponere, see Fallere.

Imponere, see __A_TAG_PLACEHOLDER_0__.

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

Imus; Infimus. Imum (superlative from in) refers to the lowest part of a whole; infimum (superlative from inferus) signifies either the lowest part of all parts, that is, the foundation, or the lowest in a discrete magnitude, which means a magnitude made up of distinct parts. The imum is the lowest limit of a part; then the infimum is the lowest part concerning the other parts. Cic. Rosc. Com. 7. From imis claws all the way up to the highest peak: compare with Divin. i. 33. As from the infima altar a snake suddenly emerged; and with N. D. ii. 20. The moon is infima among the five wanderers. Furthermore, imus indicates the lowest in a purely local context; infimus, with the additional idea of the lowest status. (iv. 377.)

Inambulare, see Ambulare.

Inambulare, see __A_TAG_PLACEHOLDER_0__.

105

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

Inanis; Vacuus. Inanis (from ἰνάω) refers to the emptiness of something that once was full but is now devoid of its contents, in contrast to plenus, Cic. Orat. i. 9, 37. Parad. 6, 1. Brut. 8, 34; whereas vacuus indicates the emptiness of something that can still be filled but is currently empty, in opposition to occupatus, Tac. Hist. iv. 17; or to obsessus, Cic. N. T. i. 24. Tac. Ann. vi. 34. After transporting Medea and their children, Jason soon returned to the empty palace of Aëtes and the vacant Colchians; that is, the palace was deserted and desolate, and the people were without a leader. Figuratively, inane means a nullity; vacuum, a vacancy. (i. 100.)

Incassum, see Frustra.

Incassum, see __A_TAG_PLACEHOLDER_0__.

Incastus, see Inficetus.

Incastus, check __A_TAG_PLACEHOLDER_0__.

Incedere, see Ire.

Incedere, see __A_TAG_PLACEHOLDER_0__.

Incendere, see Accendere.

Incendere, see __A_TAG_PLACEHOLDER_0__.

Incestus, see Inficetus.

Incestus, see __A_TAG_PLACEHOLDER_0__.

Inchoare, see Incipere.

Inchoare, see __A_TAG_PLACEHOLDER_0__.

Inciens, see Prægnans.

Inciens, see __A_TAG_PLACEHOLDER_0__.

Incipere; Ordiri; Inchoare; Cœpisse. 1. Incipere denotes the beginning, in opp. to the state of rest, which precedes and follows, consequently it is in opp. to cessare and desinere, desistere, finire; whereas ordiri (from ἔρδειν, radix,) in opp. to an advancement; consequently in opp. to continuare, and its intransitive pergere; lastly, inchoare (from conari) in opp. to ending and accomplishing, consequently in opp. to perficere, consummare, peragere, absolvere, etc. Cic. Off. i. 37. Ut incipiendi ratio fuerit, ita sit desinendi modus. Tusc. i. 49. Sen. Ep. 116. Plin. H. N. xi. 51. Plin. Pan. 54, 6. 57, 2. Ep. ix. 4. Quintil. xi. 3, 34. Tac. Agr. 32. Varro R. R. iii. 16. Apes cum evolaturæ sunt, aut etiam inciperunt, consonant vehementer. Cic. Fin. iv. 6. Hoc inchoati cujusdam officii est, non perfecti. Brut. 33. Liv. xl. 9. Plin. Ep. iii. 8, 7. Plin. H. N. x. 63. Tac. Dial. 33. Suet. Claud. 3. Cic. Fr. ap. Non. Perge, quæso, nec enim imperite exorsus es. 2. Cœpi has nearly the same words in opp. to it as incipere has; Sen. Cons. Polyb. 20. Quicquid cœpit, et desinit. Cic. Rab. Post. 2. Ovid, Ep. ix. 23; cœpi refers more to the action which is begun; 106 incepi, more to the beginning which has been made. Cœpi is a sort of auxiliary verb; incepi is emphatic; hence cœpi has an infinitive, incipere a substantive, for its object. Cic. Verr. v. 10. Quum ver esse cœperat (sed cum rosam viderat, tum ver incipere arbitrabatur), dabat se labori. (iii. 157.)

Start; Begin; Have Started. 1. Incipere means to start, as opposed to a state of rest, which comes before and after; so it’s opposite to cessare and desinere, desistere, finire; while ordiri (from ἔρδειν, root) contrasts with moving forward; therefore it’s opposite to continuare and its intransitive form pergere; finally, inchoare (from conari) stands in contrast to finishing and accomplishing, thus opposite to perficere, consummare, peragere, absolvere, etc. Cic. Off. i. 37. Just as there is a way to start, there should be a way to end. 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. When bees are about to swarm, or even begin, they resonate strongly. Cic. Fin. iv. 6. This is the beginning of a certain task, not the completion. 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. Please continue, for you have not started carelessly. 2. Cœpi has almost the same opposites as incipere; Sen. Cons. Polyb. 20. Whatever has begun, also ends. Cic. Rab. Post. 2. Ovid, Ep. ix. 23; cœpi focuses more on the action that has started; 106 incepi, emphasizes the beginning that has taken place. Cœpi acts like an auxiliary verb; incepi is more emphatic; thus, cœpi takes an infinitive, while incipere takes a noun as its object. Cic. Verr. v. 10. When spring had begun (but when he saw the rose, then he thought spring was beginning), he applied himself to work. (iii. 157.)

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

Incite; Instigate; Annoy; Instinct. 1. Incite (from ciere) means to encourage someone inactive to take action simply by asking, speaking to, and calling upon them, usually in a positive way, similar to urge; instigate (from στίξαι) means to push a hesitant person towards a daring act using stronger encouragement, promises, or threats, similar to stimulate; irritate (ἀνερεθίζω) means to provoke a calm person by stirring their passions, ambitions, or desire for revenge into violent action, similar to intensify. Ter. And. iv. 2, 9. Come on, if he isn't going mad enough on his own, instigate. Lucr. iv. 1075. There are impulses that instigate harm. 2. Instigated means pushed forward by an outside force, through words, commands, etc.; instinct means driven by an inner and higher power, through inspiration, love, or the voice of the gods. (iii. 314.)

Inclytus, see Celeber.

Inclytus, see __A_TAG_PLACEHOLDER_0__.

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

Incolere; Reside; Resident; Tenant; Colonist. 1. Incolere means to inhabit and is used transitively; habitare means to dwell and is used intransitively. While incolere refers to the country where a person belongs as a citizen or resident, habitare refers to the house where a person has their permanent residence as an owner or tenant. 2. Incola refers to the inhabitant, contrasting with the citizen, as seen in Cic. Off. i. 34, similar to metoikos; inquilinus refers to the tenant, contrasting with the owner of the house, dominus, as in Cic. Phil. ii. 41, similar to housemate; colonus refers to the farmer, contrasting with the landowner, as seen in Cic. Cæc. 32; similar to θήσ.

Incolumis, see Salvus.

Incolumis, see __A_TAG_PLACEHOLDER_0__.

Incunabula, see Cunæ.

Incunabula, see __A_TAG_PLACEHOLDER_0__.

Incuriosus, see Tutus.

Incuriosus, check __A_TAG_PLACEHOLDER_0__.

107

Incurvus, see Curvus.

Incurvus, see __A_TAG_PLACEHOLDER_0__.

Incusare, see Arguere.

Incusare, see __A_TAG_PLACEHOLDER_0__.

Indagare, see Quærere.

Indagare, see __A_TAG_PLACEHOLDER_0__.

Indigere, see Carere.

Indigere, see __A_TAG_PLACEHOLDER_0__.

Indignari, see Succensere.

Indignant, see __A_TAG_PLACEHOLDER_0__.

Indoles, see Ingenium.

Indoles, see __A_TAG_PLACEHOLDER_0__.

Indulgere, see Concedere.

Indulge, see __A_TAG_PLACEHOLDER_0__.

Industria, see Opera.

Industry, see __A_TAG_PLACEHOLDER_0__.

Inedia, see Fames.

Inedia, see __A_TAG_PLACEHOLDER_0__.

Inertia, see Ignavia.

Inertia, see __A_TAG_PLACEHOLDER_0__.

Infamia, see Ignominia.

Infamy, see __A_TAG_PLACEHOLDER_0__.

Infans, see Puer.

Infant, see __A_TAG_PLACEHOLDER_0__.

Infensus, Infestus, see Adversarius.

Infensus, Infestus, see __A_TAG_PLACEHOLDER_0__.

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

Inficetus; Infacetus; Incestus; Incastus. 1. Inficetus means someone who is definitely blameworthy, a dull and unpleasant person; while infacetus signifies only someone lacking in wit. 2. Similarly, incestus refers to someone involved in incest; whereas incastus simply describes someone who is unchaste. Sen. Contr. ii. 13. (ii. 83.)

Infidelis, Infidus, see Fidus.

Infidelis, Infidus, see __A_TAG_PLACEHOLDER_0__.

Infimus, see Imus.

Infimus, see __A_TAG_PLACEHOLDER_0__.

Infitiari, Infitias ire, see Negare.

Infitiari, Infitias ire, see __A_TAG_PLACEHOLDER_0__.

Inflammare, see Accendere.

Inflammare, see __A_TAG_PLACEHOLDER_0__.

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

Infortunium; Disaster; Misfortune; Hardship. Infortunium and calamitas refer to a single misfortune; infortunium, more as an annoying accident, like bad luck, for example, losing a wallet, getting hit, etc.; calamitas (from κολούω) as a tragic accident, such as losing a loved one or power; whereas infelicitas and miseria refer to a long-lasting unfortunate state; infelicitas, simply as the lack of success; miseria (from gross?) as a real, pressing state of suffering.

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

Ingenium; Nature; Traits. Ingenium and nature refer to the inherent qualities that form the fixed basis of human individuality and cannot be changed; ingenium relates more to the abilities of the mind, while nature pertains to the emotions of the heart; on the other hand, indoles refers to the disposition that only marks the beginning of individuality and can be developed. (vi. 172.)

Ingluvies, see Faux.

Ingluvies, see __A_TAG_PLACEHOLDER_0__.

Ingredi, see Inire and Ire.

Ingredi, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

108

Ingruere, see Irruere.

Ingruere, see __A_TAG_PLACEHOLDER_0__.

Inimicitia, see Odium.

Inimicitia, see __A_TAG_PLACEHOLDER_0__.

Inimicus, see Adversarius.

Inimicus, check __A_TAG_PLACEHOLDER_0__.

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

Inire; Enter; To enter; To step inside. 1. Inire usually means a figurative entering, like getting involved in something, for example, inire pugnam (to enter into battle), numerum (to take a number), etc.; while intrare, introire, and ingredi refer to literal entering. Intrare is typically transitive, meaning to enter, focusing on the action of the verb; whereas introire is intransitive, meaning to step in, emphasizing the adverbial aspect. In the phrase intrare curiam (to enter the court), one thinks more about the threshold being crossed; in the case of introire, one considers the enclosed space of the four walls. 2. Intrare and introire imply a space that is clearly defined by walls, boundaries, or markers; while ingredi generally assumes any limited space, for example, viam (the way), pontem (the bridge), etc. (iv. 521.)

Initium; Principium; Primordium. 1. Initium denotes the beginning in an abstract sense, as the mere point from which a thing begins, in opp. to exitus. Cic. Rosc. Com. 13, 39. Tusc. i. 38. Brut. 34. Sen. Ep. 9. N. Q. iii. 29; whereas principium denotes the beginning as a concrete notion, as that part of the whole which stands before the other parts in things, and goes before them in actions, in opp. to extremum. Cic. Cleunt. 4. Orat. 61, 204. Cæc. 15, 44. In initium the beginning is made only with reference to time; in principium the foundation also is laid with reference to space. The initium is pushed out of the way by that which follows; the principium serves as a basis for that which follows. The initia philosophiæ are the rudiments over which the scholar goes, and which are superseded by further studies; the principia are the fundamental principles, to which he must always recur. Initio usually means “at the beginning, but differently (or, not at all) afterwards;” whereas principio means from the very beginning, and so onwards. 2. Primordium 109 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.)

Initium; Principle; Foundation. 1. Initium refers to the start in an abstract way, as the basic point from which something begins, in contrast to exitus. Cic. Rosc. Com. 13, 39. Tusc. i. 38. Brut. 34. Sen. Ep. 9. N. Q. iii. 29; while principium signifies the start as a concrete idea, as the part of the whole that comes before the other parts in things, and leads the way in actions, opposed to extremum. Cic. Cleunt. 4. Orat. 61, 204. Cæc. 15, 44. In initium, the beginning is only considered in terms of time; in principium, the foundation is also established with respect to space. The initia philosophiæ are the basics that a student passes through and which are replaced by advanced studies; the principia are the core principles to which they must always return. Initio generally means “at the start, but different (or not at all) afterward;” whereas principio means from the very beginning and continuing onward. 2. Primordium 109 is a more formal and all-encompassing term than principium, and implies a whole of significant scale, the beginning of which is so far back that one can distinguish a merely apparent start from the actual, original source and origin. (iii. 163.)

Injuria, see Contumelia.

Injury, see __A_TAG_PLACEHOLDER_0__.

Innocentia, see Virtus.

Innocentia, check __A_TAG_PLACEHOLDER_0__.

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

Numerous; Countless. Innumerus is a poetic and selective term, similar to countless, nonsensical; innumerabilis is a straightforward and common term, like innumerable, countless. (vi. 173.)

Inopia, see Paupertas.

Inopia, see __A_TAG_PLACEHOLDER_0__.

Inquam, see Dicere.

Inquam, see __A_TAG_PLACEHOLDER_0__.

Inquilinus, see Incolere.

Inquilinus, check __A_TAG_PLACEHOLDER_0__.

Inquinare, s. Contaminare.

Pollute, s. __A_TAG_PLACEHOLDER_0__.

Insanus, see Amens.

Insanus, check __A_TAG_PLACEHOLDER_0__.

Inscendere, see Scandere.

Inscendere, see __A_TAG_PLACEHOLDER_0__.

Inscius, see Cognitio.

Inscius, see __A_TAG_PLACEHOLDER_0__.

Insignis, see Eminens.

Insignis, see __A_TAG_PLACEHOLDER_0__.

Insimulare, see Arguere.

Insimulare, see __A_TAG_PLACEHOLDER_0__.

Insolentia, see Superbia.

Insolentia, see __A_TAG_PLACEHOLDER_0__.

Insomnis, see Vigil.

Insomnis, check __A_TAG_PLACEHOLDER_0__.

Insomnium, see Somnus.

Insomnium, check out __A_TAG_PLACEHOLDER_0__.

Instigare, see Incitare.

Instigate, see __A_TAG_PLACEHOLDER_0__.

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

Instituere; Restore; Reinstate; Renovate. Instituere means to establish something secular, while instaurare refers to a sacred, honorable, or generally significant institution, such as sacrifices, sacred games, wars, and battles. Therefore, instituere is a common term, while instaurare is a formal, specialized expression. Similarly, restituere is different from restaurare. (iv. 300.)

Instituere, see Erudire.

Instituere, see __A_TAG_PLACEHOLDER_0__.

Instructus, see Præditus.

Instructus, check __A_TAG_PLACEHOLDER_0__.

Insuper, see Præterea.

Insuper, see __A_TAG_PLACEHOLDER_0__.

Integer, see Salvus.

Integer, see __A_TAG_PLACEHOLDER_0__.

Integrare, see Iterum.

Integrate, see __A_TAG_PLACEHOLDER_0__.

Intelligere; Sentire; Cognoscere. Intelligere denotes a rational discernment, by means of reflection and combination; sentire, a natural discernment, by means of the feelings, immediate images, or perceptions, whether of the senses or of the mind; lastly, cognoscere denotes an historical discernment, by means of the senses and of tradition. Sen. Ir. iii. 13. Quidni gauderet, quod iram suam multi intelligerent, 110 nemo sentiret? Cic. N. D. iii. 24. Quare autem in his vis deorum insit, tum intelligam quum cognovero. (vi. 175.)

Understand; Feel; Know. Understanding refers to a rational insight gained through reflection and combination; feeling is a natural insight based on emotions, immediate images, or perceptions, whether from the senses or the mind; finally, knowing indicates a historical insight through the senses and tradition. Sen. Ir. iii. 13. Why wouldn’t he be glad that many people understood his anger, yet no one felt it? Cic. N. D. iii. 24. So why is there divine force in these matters? I will understand when I know. (vi. 175.)

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

Intercapedo; Interruptio; Interpellatio; Interlocutio. Intercapedo and interruptio refer to any interruption of someone else's business; intercapedo is a quiet, often even friendly interruption; interruptio is a loud and chaotic interruption; while interpellatio and interlocutio only involve interrupting a speech by speaking in between; the interpellator will almost stop the speaker from continuing; the interlocutor will insist on being heard during another’s speech. (vi. 176.)

Interdicere, see Vetare.

Interdict, see __A_TAG_PLACEHOLDER_0__.

Interdiu, see Dies.

daytime, see __A_TAG_PLACEHOLDER_0__.

Interdum, see Nonnunquam.

Sometimes, see __A_TAG_PLACEHOLDER_0__.

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

While; Temporary. Interea refers to a business that lasts for a while, happening during a period of time, as in the meantime; interim refers to a temporary situation, as in in the midst of this. They relate to each other like a specific point in time relates to a period of time. Cic. Quint. 6. While these things are happening in Rome . . . Quintius is gradually being pushed off the land; that is, bit by bit; see also Fam. x. 12. In the meantime, our Manutius came to me. Tac. Ann. xi. 32. Not just rumors in the meantime, but messengers come from everywhere . . . And in the meantime, he takes the road to Ostia. (iv. 271.)

Interemtor, see Homicida.

Interemtor, check __A_TAG_PLACEHOLDER_0__.

Interesse, see Adesse.

Interest, see __A_TAG_PLACEHOLDER_0__.

Interfector, see Homicida.

Interfector, see __A_TAG_PLACEHOLDER_0__.

Interficere; Perimere; Interimere; Necare; Occidere; Jugulare; Obtruncare; Trucidare; Percutere. Interficere and perimere are the most general expressions for putting to death, in whatever manner, and from whatever motive, fame, veneno, suspendio, ferro, suppliciis, dolo, like κτείνειν; but interficere as a usual, perimere as an old, forcible, poetical expression. Interimere involves the accessory notion of privacy, as to remove out 111 of the way; ἀναιρεῖν; necare, that of injustice, or, at least, cruelty, to murder, φονεύειν. Cic. Tusc. v. 20. Dionysius alterum jussit interfici, quia viam demonstravisset interimendi sui. Curt. ix. 7, 8. Boxum protinus placuit interfici; Biconem etiam per cruciatus necari. 2. Occidere, jugulare, trucidare, obtruncare, percutere, denote a sanguinary death-blow; occidere means by cutting down, especially the business of the soldier in honorable open battle; jugulare, by cutting the throat or neck, or rather by a skilfully-directed thrust into the collar-bone, especially the business of the bandit, after the pattern of the gladiator, like σφᾶξαι; obtruncare means to butcher, massacre, and cut to pieces, after the manner of the awkward murderer; trucidare, to slaughter as one would a steer, after the manner of the blood-thirsty miscreant, who, without meeting with resistance, plays the hero on the defenceless; percutere, to execute, as a mere mechanical act, after the manner of the headsman, or other executioner of a sentence of condemnation, or, at least, of a death-warrant. Senec. Contr. iii. 21. Nec dominum occidit, nec domino venenum dedit. Hor. Ep. i. 2. Ut jugulent hominem, surgunt de nocte latrones. Sallust. Fr. Cæteri vice pecorum obtruncantur; so that you may see a mangled mass of limbs, as in the heap of slain in a battle. Tac. Hist. . . . Juberet interfici; offerre se corpora iræ; trucidaret. Cic. Cat. iv. 6. and Rosc. Am. 34. Cujus consilio occisus sit invenio; cujus manu percussus sit non invenio. (iii. 181.)

Interficere; To end; To take away; To interrupt; To kill; To slay; To throttle; To cut off; To butcher; To strike down.. Interficere and perimere are the broadest terms for killing, in any way and for any reason, fame, veneno, suspendio, ferro, suppliciis, dolo, similar to kill; but interficere is the usual term, while perimere is an old, forceful, poetic term. Interimere carries the idea of secrecy, as in removing someone out of the way; ἀναιρεῖν; necare suggests injustice or, at least, cruelty, as in murder, murder. Cic. Tusc. v. 20. Dionysius ordered someone to be interfici since they had shown the way to their own death. Curt. ix. 7, 8. The decision was made to interfici Boxum immediately; Biconem was also to be necari through torture. 2. Occidere, jugulare, trucidare, obtruncare, percutere refer to a bloody death blow; occidere means to kill by cutting down, especially the soldier's job in honorable open battle; jugulare involves cutting the throat or neck, or rather a skillful thrust into the collar-bone, typically done by a bandit, like σφᾶξαι; obtruncare means to butcher, massacre, and hack to pieces, like a clumsy murderer; trucidare means to slaughter like one would a steer, as done by a bloodthirsty villain who plays the hero against the defenseless; percutere means executing as a mere mechanical act, like the headsman or other executioners of a death sentence, or at least a death order. Senec. Contr. iii. 21. Neither did he occidit the master, nor did he give poison to the master. Hor. Ep. i. 2. To jugulent a man, bandits rise at night. Sallust. Fr. Others are obtruncantur like cattle; so you might see a mangled collection of limbs, as in the heap of the slain in battle. Tac. Hist. . . . He ordered to interfici; offer the bodies to rage; trucidaret. Cic. Cat. iv. 6. and Rosc. Am. 34. Of whose counsel the occisus is found; of whose hand the percussus is not found. (iii. 181.)

Interim, see Interea.

Interim, see __A_TAG_PLACEHOLDER_0__.

Interitus, see Lues and Mors.

Interitus, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Interlocutio, see Intercapedo.

Interlocutio, see __A_TAG_PLACEHOLDER_0__.

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

Pause; Omit. Intermittere simply means to pause for a while,—to pause with the intention and plan of resuming; while omittere means to leave out completely. Varro Fr. Studia tantum intermittantur, ne omittantur. (i. 3.)

Intermori, see Mors.

Intermori, see __A_TAG_PLACEHOLDER_0__.

112

Interpellatio, see Intercapedo.

Interpellation, see __A_TAG_PLACEHOLDER_0__.

Interrogare, see Rogare.

Interrogation, see __A_TAG_PLACEHOLDER_0__.

Interruptio, see Intercapedo.

Interruptio, see __A_TAG_PLACEHOLDER_0__.

Intestina, see Caro.

Intestina, see __A_TAG_PLACEHOLDER_0__.

Intrare, Introire, see Inire.

Enter, Entrance, see __A_TAG_PLACEHOLDER_0__.

Intueri, see Videre.

Intueri, view __A_TAG_PLACEHOLDER_0__.

I nunc, see Agere.

I now, see __A_TAG_PLACEHOLDER_0__.

Invadere, see Irruere.

Invade, see __A_TAG_PLACEHOLDER_0__.

Invaletudo, see Æger.

Invaletudo, see __A_TAG_PLACEHOLDER_0__.

Invenire; Reperire; Deprehendere; Nancisci; Adipisci; Consequi; Assequi. Invenire denotes, as a general term, to find; reperire and deprehendere suppose a previous concealment of the thing found, and an intention, and pains employed on the part of the finder; but the reperiens (from πεπαρεῖν) merely discovers what was concealed, and now lies before his eyes, like ἀνευρεῖν; the deprehendens, what desired to hide itself, or to escape, and now is in his power. Tac. Ann. i. 74. Perniciem aliis ac postremo sibi invenere: comp. with xiv. 3. Cædes quonam modo occultaretur nemo reperit. 2. Invenire, reperire, deprehendere, imply a concealed object, which is discovered; whereas nancisci, adipisci, assequi, and consequi, only a distant object, which is reached; the nanciscens (from ἐνεγκέσθαι) arrives at his object with or without trouble, sometimes even against his wish, as to light upon; the adipiscens (from potiri) only by exertion, as to achieve; the consequens arrives at the object of his wish with or without assistance; the assequens, at the object of his endeavors, by means of exertion. Suet. Tib. 10. Titus ad primam statim mansionem febrim nactus: comp. with Dom. 15. Nero in adipiscenda morte manu Epaphroditi adjutus est. Cic. Att. x. 12. Nactus Curionem omnia me consecutum putavi. Rosc. Com. 4. Ut neque nihil neque tantum quantum postulavimus consequamur. In Cic. Mil. 11. Nihil dico quid resp. consecuta sit, nihil quod vos, nihil quod omnes boni; namely, by the death of Clodius, to which certainly nobody but Milo had contributed; assecuta sit could not be substituted; and, on the other 113 hand, in Sen. Brev. 17. Operose assequuntur quæ volunt, anxii tenent quæ assecuti sunt; the word consequuntur would be too weak. Cic. Fam. i. 7, 10. Omnia quæ ne per populum quidem sine seditione assequi arbitrabantur, per senatum consecuti sunt. (iii. 142.)

Invenire; Find; Discover; Catch; Obtain; Acquire; Achieve; Attain. Invenire means, in general, to find; reperire and deprehendere suggest that the thing found was previously hidden, and that the finder has put in effort and intention; but reperiens (from πεπαρεῖν) simply uncovers what was hidden and is now visible, like ἀνευρεῖν; deprehendens indicates what has tried to hide or escape but is now under control. Tac. Ann. i. 74. They found destruction for others and finally for themselves invenere: see also xiv. 3. No one discovered how the murder could be concealed reperit. 2. Invenire, reperire, and deprehendere imply a hidden object that is uncovered; while nancisci, adipisci, assequi, and consequi refer to reaching a distant object. The nanciscens (from ἐνεγκέσθαι) arrives at the goal with or without difficulty, sometimes even against his will, as if by chance; the adipiscens (from potiri) does so only through effort, as in achieving something; the consequens reaches the desired object with or without help; the assequens reaches what he has worked for through exertion. Suet. Tib. 10. Titus caught a fever right from the first stop nactus: see also Dom. 15. Nero, with the help of Epaphroditus, managed to reach his death adipiscenda. Cic. Att. x. 12. Having caught Curio, I thought I had consecutum everything. Rosc. Com. 4. So we may not achieve either nothing or just as much as we have demanded consequamur. In Cic. Mil. 11. I don't mention what the republic consecuta has achieved, nothing that you have, nothing that all good people have; namely, by the death of Clodius, to which surely no one but Milo contributed; assecuta sit could not be replaced; and then on the other 113 hand, in Sen. Brev. 17. Those who work hard assequuntur what they want, anxious to hold what they have assecuti; the term consequuntur would be too weak. Cic. Fam. i. 7, 10. All that they thought could not be achieved without riots even through the people was attained through the senate consecuti..(iii. 142.)

Invertere, see Vertere.

Invertere, see __A_TAG_PLACEHOLDER_0__.

Investigare, s. Quærere.

Investigare, n. __A_TAG_PLACEHOLDER_0__.

Invicem, see Vicissim.

Invicem, see __A_TAG_PLACEHOLDER_0__.

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

Invidia; Envy; Jealousy; Malice; Slander; Rejection. Envy refers to looking at someone with resentment, indicating that a person resents another’s success, whether for moral or immoral reasons, not necessarily, though often, out of self-love, similar to suspicion; whereas livor (from mockery, or __A_TAG_PLACEHOLDER_0__) conveys the self-inflicted pain of envy that poisons the entire soul and drains the body of its vibrant health. 2. Envy is the common term for envy, whether it’s active, as in someone who harbors it, or passive, as in a state someone finds themselves in; while invidentia is a newer term from Cicero for the envy someone keeps to themselves. 3. Envy and livor refer to envy as a temporary feeling, whereas malice describes an ingrained trait and tendency, opposed to kindness. The envious and livid begrudge specific individuals particular advantages in certain situations; but the malicious wishes well to no one but themselves. 4. Envy, livor, and malice express an emotional state, whereas slander refers to an action or behavior driven by this emotion, as it aims to harm the envied person through dishonorable means, specifically through defamation. Slander is difficult to imagine without envy, but envy can exist without slander, if the envious person lacks the courage to confront the envied. 5. Slander implies a rival and originates from jealousy; whereas rejection pertains to an enemy in general and mainly arises from dislike. (iii. 65.)

Invidia, see Odium.

Invidia, see __A_TAG_PLACEHOLDER_0__.

114

Jocus, see Ludus.

Jocus, see __A_TAG_PLACEHOLDER_0__.

Irasci, see Succensere.

Irasci, see __A_TAG_PLACEHOLDER_0__.

Ire; Meare; Gradiri; Ingredi; Incedere; Vadere. 1. Ire and meare denote to go, in the most general sense, as motion from one place to another; ire especially applies to persons, in consequence of an act of the will, like ἰέναι; but meare (from ἀμεύω) especially to beasts, ships, rivers, stars, as mere mechanical motion, in which reason has no share, like φοιτᾶν; whereas gradiri and ingredi, incedere and vadere, with particular accessory notions in regard to the manner of going; gradiri and ingredi, in a quiet manner, and with a regular measured step, in opp. to serpere, currere, stare; Cic. N. D. ii. 47. Att. ii. 23, like βαδίζειν; 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 ἐμβαίνειν; and vadere (ἐλθεῖν?) with alacrity and a quick step, as in travelling, and in attacking the enemy, in opp. to repere? like χωρεῖν; Thuc. v. 70. 2. Ingressus means going in general; incessus a manner of going peculiar to the individual, and by which he is known as well as by his physiognomy. Ingressus is purely physical; incessus is moral and characteristic. (iv. 53.)

Ire; Meare; Gradiri; Ingredi; Incedere; Vadere. 1. Ire and meare mean to go, in the broadest sense, as in moving from one place to another; ire especially refers to people, as a result of a decision or intention, similar to go; but meare (from Modernize) particularly refers to animals, ships, rivers, stars, as simple mechanical motion, where reason isn’t involved, like attend; whereas gradiri and ingredi, incedere and vadere, have specific meanings about the manner of moving; gradiri and ingredi, suggest a calm approach, with a steady measured step, as opposed to serpere, currere, stare; Cic. N. D. ii. 47. Att. ii. 23, similar to walking; incedere means moving with pride, and in a graceful, measured way, like in a procession or march, opposed to ambulare; Sen. N. Q. vii. 31, similar to embark; and vadere (come?) implies moving quickly and energetically, as in traveling or attacking the enemy, contrasting with repere? like χωρεῖν; Thuc. v. 70. 2. Ingressus means entering in general; incessus refers to a specific way of moving unique to the individual, which distinguishes them as much as their appearance. Ingressus is purely physical; incessus has moral and characteristic implications. (iv. 53.)

Irridere, see Ridere.

Irridere, see __A_TAG_PLACEHOLDER_0__.

Irritare, see Incitare and Lacessere.

Irritate, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Irritus, see Frustra.

Irritus, see __A_TAG_PLACEHOLDER_0__.

Irruere; Irrumpere; Ingruere; Invadere. Irruere (εἰσρεῦσαι) means to rush on hastily and inconsiderately; irrumpere, to force one’s way with violence; ingruere (ingravare) to press on with threats and importunity; invadere, to fall upon with boldness, and without regard to consequences. (vi. 180.)

Irruere; Irrumpere; Ingruere; Invadere. Irruere (εἰσρεῦσαι) means to rush in quickly and without thought; irrumpere, to break in forcefully; ingruere (ingravare) to push through with threats and urgency; invadere, to attack boldly and without considering the consequences. (vi. 180.)

Iter; Via; Trames; Semita; Callis. 1. Iter and meatus denote the progress which a person makes, the going, the journey, in an abstract sense; 115 iter, that which a rational being makes; meatus, that which a being void of reason and of will makes; via, the path on which a person goes, in a concrete sense. Hor. Od. iii. 2, 22. Virtus negata tentat iter via. Cic. Att. v. 14. Iter conficiebamus æstuosa et pulverulenta via. 2. Iter in a concrete sense, denotes a way which leads directly to a particular point, whether beaten and trodden, or not, like κέλευθος; whereas via (from the old word veha, way), a way, which, if not beaten, is the ordinary and usual way, like ὁδός. Cæs. B. G. vi. 27, means by viarum atque itinerum duces, the guides, who partly point out the frequented roads and paths, partly give information as to where they lead out. 3. Via and iter may be narrow or wide; whereas, trames, callis, and semita, denote only a narrow way or path; trames (τρῆμα) a by-road in a plain and town, by which one may arrive, partly in a shorter time, partly without being so much observed as in the open road, to a given point; semita (from secare, segmen), a foot-path, which often runs by the side of the high-road, like οἶμος; callis (from κέλευθος) a path over a mountain or through a wood, which is scarcely passable except for cattle, like ἀτραπός. Plaut. Cas. iii. 5, 42. De via in semitam degredi; and Liv. xliv. 43. Cic. Phil. xiii. 9, 19. Egressus est non viis, sed tramitibus paludatus; and Rull. ii. 35. Virg. Æn. ix. 383. Rara per occultos lucebat semita calles; and Curt. vii. 11, 2. (iv. 64.)

Iter; Via; Trames; Semita; Callis. 1. Iter and meatus refer to the progress a person makes, the journey, in an abstract sense; 115 iter, the path of a rational being; meatus, the path taken by an unthinking creature; via, the actual path a person follows, in a concrete sense. Hor. Od. iii. 2, 22. Virtus negata tentat iter via. Cic. Att. v. 14. Iter conficiebamus æstuosa et pulverulenta via. 2. Iter in a concrete sense implies a way that leads directly to a specific point, whether it is well-trodden or not, like path; while via (from the old word veha, way) denotes a route that, if not beaten, is the typical and usual path, like road. Cæs. B. G. vi. 27 refers to viarum atque itinerum duces, the guides who indicate the frequented roads and paths and also provide information about where they lead. 3. Via and iter can be either narrow or wide; whereas trames, callis, and semita specifically denote only narrow ways or paths; trames (τρῆμα) refers to a by-road in a plain or town that allows for a more direct route or less visibility compared to the open road; semita (from secare, segmen) means a footpath often running alongside the main road, like οἶκος; callis (from path) is a path over a mountain or through a forest, typically passable only by livestock, like path. Plaut. Cas. iii. 5, 42. De via in semitam degredi; and Liv. xliv. 43. Cic. Phil. xiii. 9, 19. Egressus est non viis, sed tramitibus paludatus; and Rull. ii. 35. Virg. Æn. ix. 383. Rara per occultos lucebat semita calles; and Curt. vii. 11, 2. (iv. 64.)

Iter facere, see Proficisci.

Iter facere, see __A_TAG_PLACEHOLDER_0__.

Iterum; Rursus; Denuo; De integro; Repetere; Integrare. 1. Iterum (ἕτερον) means, like δεύτερον, a second time; rursum or rursus, (revorsus) like αὖθις and πάλιν, again, once more; denuo (de novo) like νέοθεν, anew; de integro, like αὖθις ἐξ ὑπαρχῆς, quite afresh. Justin. xxi. 4, 6. Hoc consilio præventus iterum servitia concitat, statutaque rursus cædium die, quum denuo se proditum videret. 2. In 116 the same manner pugnam iterare, Liv. vi. 32, means to join battle a second time; pugnam repetere, x. 36, to repeat the battle; pugnam renovare, Cæs. B. G. iii. 20, to renew the battle; and pugnam integrare, Liv. vii. 7, to begin the battle again quite from the beginning. Aut. Herenn. ii. 3, 47. Enumeratio est per quam colligimus et commonemus quibus de rebus verba fecerimus, breviter, ut renovetur, non redintegretur oratio. (i. 184.)

Iterum; Again; Once more; From the start; Repeat; Combine. 1. Iterum (other) means, like second, a second time; rursum or rursus (revorsus) like αὖθις and again, again, once more; denuo (de novo) like νέοθεν, anew; de integro, like αὖθις from the beginning, quite afresh. Justin. xxi. 4, 6. Prevented by this plan, iterum he incites the services, and on the day of the massacres rursus sets down, when he sees himself betrayed denuo. 2. In 116 the same manner pugnam iterare, Liv. vi. 32, means to join battle a second time; pugnam repetere, x. 36, to repeat the battle; pugnam renovare, Cæs. B. G. iii. 20, to renew the battle; and pugnam integrare, Liv. vii. 7, to begin the battle again right from the beginning. Aut. Herenn. ii. 3, 47. Enumeration is by which we gather and remind ourselves of the things we've spoken about, briefly, so that renovetur, not redintegretur the discourse. (i. 184.)

Jubere; Imperare; Præcipere; Mandare. Jubere (from ἰότης) means to bid, merely in consequence of one’s own wish and will, in opp. to vetare, like κελεύειν; imperare, to command, by virtue of a military supreme authority, like ἄρχειν; præcipere to enjoin, by virtue of an authority as a teacher, etc., something like ἐντέλλεσθαι; mandare (from μήδομαι) to charge, in consequence of thorough confidence in a person, like ἐφίεσθαι.

Jubere; Command; Instruct; Order. To command (from toxicology) means to order based solely on one’s own desire and intent, in contrast to to forbid, similar to command; to command, to give orders by virtue of a military supreme authority, like lead; to instruct to direct, based on authority as a teacher, etc., akin to Give orders; to order (from μήδομαι) to charge, based on complete trust in a person, like επιθυμώ.

Jucundus, see Gratus.

Jucundus, check __A_TAG_PLACEHOLDER_0__.

Judicare, see Censere.

Judicare, see __A_TAG_PLACEHOLDER_0__.

“Judicare” printed immediately before “Jusjurandum”.

“Judicare” printed right before “Jusjurandum”.

Jugulare, see Interficere.

Jugulare, see __A_TAG_PLACEHOLDER_0__.

Jugum, see Mons.

Jugum, see __A_TAG_PLACEHOLDER_0__.

Jumentum, see Pecus.

Jumentum, see __A_TAG_PLACEHOLDER_0__.

Jurgium, see Disceptatio.

Jurgium, see __A_TAG_PLACEHOLDER_0__.

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

Jusjurandum; Oath; Sacrament. Jusjurandum, along with the later term juramentum, refers to a civil oath through which a person confirms or promises something; sacramentum refers to a military oath, in which a soldier solemnly commits to not abandon his standard. Liv. xxii. 38. Soldiers then, something that had never happened before, were compelled by the military tribunes under the command of the consuls to assemble and would not leave without orders; for up to that day, there had been nothing but sacramentum. And xxxv. 19. (vi. 183.)

Juvare, see Auxilium.

Juvare, see __A_TAG_PLACEHOLDER_0__.

Juvenis, see Puer.

Juvenis, check __A_TAG_PLACEHOLDER_0__.

Juventa; Juventus; Juventas; Juvenalis; Juvenilis. 1. Juventa (from ζέω, ζόη), is the season of youth; juventus, a collection of young men; Juventas, the goddess of youth. 2. Juvenalis denotes youthful, either indifferently, as that which 117 belongs to young people, or with praise, in opp. to the weakness of old age; whereas juvenilis denotes youthful, with the accessory moral notion of what is in conformity with the character of young people, mostly with blame, in opp. to the maturity of age. (v. 46.)

Juventa; Juventus; Juventas; Juvenalis; Juvenilis. 1. Juventa (from ζέω, ζωή), refers to the season of youth; juventus, a group of young men; Juventas, the goddess of youth. 2. Juvenalis describes youthful, either in a neutral sense, as that which 117 belongs to young people, or positively, in contrast to the frailty of old age; whereas juvenilis denotes youthful, with the additional moral implication of what aligns with the character of young people, often negatively, in contrast to the maturity of age. (v. 46.)

L.

Labare; Titubare; Vacillare; Nutare. Labare (the ancient Gothic word, slipan, from λωφᾶν), denotes tottering, with reference to the whole body, which rests on no firm basis; titubare (from ταφεῖν, τυφλός), with reference to the feet, which refuse their service, and stagger; vacillare (ἧκα) with reference to the upper part of the body, which wants its upright, steady, secure position; lastly, nutare (from νεύειν) with reference to the head, which seems ready to fall off. The titubans threatens to sink to the ground; the vacillans, to fall over. Titubatio betrays bodily weakness; vacillatio, want of external dignity, and a steady carriage. (iii. 62.)

Labare; Titubare; Vacillare; Nutare. Labare (the ancient Gothic word, slipan, from λωφᾶν), means tottering, referring to the whole body that lacks a solid foundation; titubare (from burial, blind), relates to the feet that refuse to cooperate and stagger; vacillare (ἧκα) pertains to the upper part of the body that longs for an upright, steady, and secure position; finally, nutare (from νεύειν) concerns the head that seems ready to drop off. The titubans is at risk of collapsing to the ground; the vacillans, of tipping over. Titubatio reveals physical weakness; vacillatio signals a lack of external dignity and a steady posture. (iii. 62.)

Labes, see Vitium.

Labes, see __A_TAG_PLACEHOLDER_0__.

Labi; Cadere. Labi (from λείβω) means to fall, with reference to the point from which, and to the space through which, any one glides or sinks down, like ὀλισθεῖν; whereas cadere means to fall, with reference to the point which a man reaches by his fall, as to come to the ground, like πεσεῖν. Virg. Æn. vi. 310. Lapsa cadunt folia. Cic. Brut. 49. Quibus vitiis labatur aut cadat orator. (i. 128.)

Labi; Cadere. Labi (from λίβω) means to fall, relating to the starting point and the path through which someone glides or sinks down, similar to ὀλισθεῖν; whereas cadere means to fall, focusing on the endpoint that someone reaches from their fall, like coming to the ground, as in πεσεῖν. Virg. Æn. vi. 310. Lapsa cadunt folia. Cic. Brut. 49. Quibus vitiis labatur aut cadat orator. (i. 128.)

Labor; Molestia; Ærumna. 1. Labor is the toil which requires strength and causes weariness, like πόνος; molestia (from μόλις, μαλερός) the trouble which, by its greatness or unseasonableness, dispirits, like χαλεπότης; ærumna (αἰρομένη) the hardship that almost exceeds human strength, and bows down even the hero, like ταλαιπωρία; an antiquated, half-poetical 118 expression, in Cic. Fin. ii. 35, and Quintil. viii. 3, 26. Cic. Fin. v. 32. Ut ubi virtus sit resque magnæ et summe laudabiles virtute res gestæ, ibi esse miseria et ærumna non possit, tamen labor possit, possit molestia. (iv. 422.) 2. Laborare denotes, as an intransitive verb, to be in a state of trouble and toil; but elaborare, as a transitive verb, to produce something by trouble and toil. (i. 116.)

Work; Struggle; Difficulty. 1. Labor is the effort that takes strength and leads to exhaustion, similar to pain; molestia (from just, Maleiros) refers to the distress that, due to its intensity or untimeliness, discourages us, like difficulty; ærumna (αἰρομένη) describes the difficulty that nearly surpasses human endurance and even brings down the strong, like hardship; an outdated, somewhat poetic 118 expression, in Cic. Fin. ii. 35, and Quintil. viii. 3, 26. Cic. Fin. v. 32. Therefore, where there is virtue and great, highly commendable actions, true misery and ærumna cannot exist; however, labor and molestia can. (iv. 422.) 2. Laborare means, as an intransitive verb, to be in a state of trouble and hard work; but elaborare, as a transitive verb, means to create something through trouble and toil. (i. 116.)

Labor, see Opera.

Labor, see __A_TAG_PLACEHOLDER_0__.

Lacerare; Laniare. Lacerare (from λακίς) denotes to tear by mere force, which may be done by the hands, claws, teeth; whereas laniare denotes the effect of a cutting instrument, under which teeth and claws may be included. Appul. Met. iv. p. 84. Morsibus laceratus, ferroque laniatus. Liv. xxii. 51. (v. 176.)

Lacerate; Lanyard. Lacerare (from λακίς) means to tear by sheer force, which can be done with hands, claws, or teeth; while laniare refers to the result of a cutting tool, which can also include teeth and claws. Appul. Met. iv. p. 84. Morsibus laceratus, ferroque laniatus. Liv. xxii. 51. (v. 176.)

Lacertus, see Ulna.

Lacertus, check __A_TAG_PLACEHOLDER_0__.

Lacessere; Irritare; Sollicitare. 1. Lacessere (λακίζειν) means to excite the reason and will of another to resistance; irritare (ἀνερεθίζω) to provoke his feelings or passions to anger. Cic. Mil. 31. Ut vi irritare ferroque lacessere fortissimum virum auderet. 2. Lacessere means to excite, when a man in a coarse manner disturbs the peace of another; sollicitare, when a man disturbs the quiet of another in a refined manner. (v. 176.)

Lacessere; Annoy; Request. 1. Challenge (λακίζειν) means to provoke someone's reason and will to resist; irritate (Stay calm) means to stir up his emotions or passions to anger. Cic. Mil. 31. So that he would dare to irritate with violence and challenge the strongest man with weapons. 2. Challenge means to provoke when someone roughly disrupts another's peace; solicit refers to when someone disturbs another's calm in a more subtle way. (v. 176.)

Lacrimare; Plorare; Flere; Lamentari; Ejulare; Deflere; Deplorare. 1. Lacrimare (from δάκρυ) denotes the physical consequence of a certain emotion of the mind, whether joyful or sorrowful, like δακρύειν, to shed tears; whereas plorare (from pluere) denotes a passionate expression of grief, like θρηνεῖν, to wail and cry. Between the two stands flere (φλέω) in opp. to ridere, partaking of the passionless feeling denoted by lacrimare, and of the feeling of grief denoted by plorare, like κλαίειν, to weep. Sen. Ep. 63. Nec sicci sint oculi amisso amico, nec fluant; lacrimandum est, non plorandum. 2. Lamentari and 119 ejulare denote a higher degree of ploratus; but lamentatio (from κλαῦμα?) is, like κωκύειν, a longer continued wailing; ejulare (from εἶα) a wailing interrupted by cries and sobs, like ὀλολύζειν. 3. Plorare and flere are intransitive verbs, as to weep; deplorare and deflere transitive, as to deplore.

Lacrimare; Crying; Weeping; Mourning; Wailing; Sobbing; Grieving; Lamenting. 1. Lacrimare (from tear) refers to the physical result of a certain emotion, whether happy or sad, like to cry, to shed tears; while plorare (from pluere) indicates a passionate expression of grief, similar to θρηνεῖν, to wail and cry. Between the two is flere (φλέω), which contrasts with ridere, encompassing the emotionless feeling of lacrimare and the grief conveyed by plorare, like κλαίειν, to weep. Sen. Ep. 63. Neither should the eyes be dry after the loss of a friend, nor should they flow; lacrimandum is necessary, not plorandum. 2. Lamentari and 119 ejulare denote a greater intensity of ploratus; but lamentatio (from cry?) is, like κωκύειν, a prolonged wailing; ejulare (from εἶα) is a wailing interrupted by cries and sobs, like ὀλολύζειν. 3. Plorare and flere are intransitive verbs, as in to weep; deplorare and deflere are transitive, as in to deplore.

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

Lacuna; Lake; Pool; Marsh; Mire; Slough; Swamp. Lacuna refers to any standing water in poetic terms, ranging from an ocean to a puddle; lake and pool are bodies of standing water that stay clean and fresh thanks to their own springs or their ebb and flow; lake (from liquere) is large enough to evoke the image of the open sea, as opposed to the main ocean, akin to lake; pool, like a pond, is not large enough to be called a lake, contrasted with a stream, similar to τέναγος; meanwhile, marsh and mire refer to bodies of standing water that have become dirty and foul; marsh (πλυδᾶν) is like a swamp, an area covered with stagnant, filthy water, much like swamp; mire (from ὀλός) is like a bog, an area completely soaked with dirty water. The marsh appears as a thick mass of water muddied by earth and bog, where someone could drown; mire only as ground soaked through with water, where someone might sink. Lastly, slough and swamp refer to small bodies of standing water; slough is just a dirty puddle on a road; swamp is a foul-smelling, disgusting quagmire found in woods, etc. (v. 30.)

Lædere; Violare; Offendere. Lædere denotes a physical injury, as to hurt; violare, an injury to a person’s rights, as to offer violence; offendere (from πένθος) an injury to a person’s feelings, as to affront. Lædere refers to whatever object is capable of receiving injury; violare, to one that has a just claim to protection; offendere, to a rational and feeling being. Cic. Off. i. 28, 99. Justitiæ partes sunt non violare homines, verecundiæ non offendere. 120 Fin. iii. 11. Sen. Ir. iii. 18. Pleraque eorum propter quæ irascimur offendunt nos magis quam lædunt. Const. 4. Contumelia tantum delicatis gravis est, qua non læduntur, sed offenduntur. Ovid, Am. iii. 3, 31. Formosa superi metuunt offendere læsi. (iii. 138.)

Lædere; Violate; Offend. Hurt refers to a physical injury, like to injure; violate, an injury to someone’s rights, like to use violence; offend (from grief) refers to hurting someone’s feelings, like to insult. Hurt pertains to anything that can be harmed; violate refers to someone who has a rightful claim to protection; offend pertains to a rational and feeling being. Cic. Off. i. 28, 99. The parts of justice are not to violate people, and the parts of respect are not to offend. 120 Fin. iii. 11. Sen. Ir. iii. 18. Most of the things we get angry about offend us more than they hurt us. Const. 4. Insult is only serious to the sensitive, as they are not hurt, but offended. Ovid, Am. iii. 3, 31. The beautiful fear to offend when they are hurt. (iii. 138.)

Lætari, see Gaudere.

Lætari, check out __A_TAG_PLACEHOLDER_0__.

Lævis; Glaber; Fricare; Terere. 1. Lævis, levis, (λεῖος) means smooth, in opp. to rough and rugged, and gives a pleasant impression of elegance; whereas glaber (γλαφυρός) in opp. to rough, covered with hair, and grown up, and gives an unpleasant impression of deficiency. 2. Fricare means to rub, and thereby make smooth, like ψήχειν; whereas terere (τείρειν) means to rub, and thereby make less, like τρίβειν.

Lævis; Glaber; Fricare; Terere. 1. Lævis, levis, (λεῖος) means smooth, as opposed to rough and rugged, and conveys a pleasant sense of elegance; whereas glaber (vivid) means rough and covered with hair, which gives a negative impression of deficiency. 2. Fricare means to rub and make smooth, like ψήχειν; while terere (τείρειν) means to rub, thereby wearing down or diminishing, similar to τρίβειν.

Lævus, see Sinister.

Lævus, see __A_TAG_PLACEHOLDER_0__.

Lama, see Lacuna.

Lama, see __A_TAG_PLACEHOLDER_0__.

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

Lambere; Lingere. Lambere means to lick, as one uses the tongue, like the hand, as a tool to grab or touch anything, whether it's edible and flavorful or not; lingere (λείχειν) refers to using the tongue as the sense of taste to figure out the flavor of something. Plin. H. N. xxxv. 7. A dog licking its wound lambentem; compare with xxxi. 4. It is applied to livestock lingendus. (v. 152.)

Lamentari, see Lacrimare.

Lamentari, see __A_TAG_PLACEHOLDER_0__.

Lancea, see Missile.

Lancea, see __A_TAG_PLACEHOLDER_0__.

Laniare, see Lacerare.

Laniare, check __A_TAG_PLACEHOLDER_0__.

Laniena; Macellum. Laniena is the butcher’s stall, where the lanius sells slaughtered and ready-jointed meat; macellum, the market in which the macellarius sells all sorts of meat, including poultry and fish.

Laniena; Macellum. Laniena is the butcher's stall, where the lanius sells meat that’s been slaughtered and prepared; macellum is the market where the macellarius sells all kinds of meat, including poultry and fish.

Lapis, see Saxum.

Lapis, check __A_TAG_PLACEHOLDER_0__.

Laqueus; Funis; Restis. 1. Laqueus (from ἑλίξαι) is the noose at the end of a rope; whereas funis and restis mean the rope itself; funis, a thicker 121 rope, which is meant more for drawing and pulling, and on that account must have a proper length, like σχοῖνος; restis, a thinner rope, which serves more for fastening and hanging up, and therefore may be short, like σπάρτη. The trace by which the equus funalis is attached; the rope on which the funambulus balances himself; the tow which draws the boat to the ship, are never rendered in prose by restis: whereas the rope with which the self-murderer hangs himself, or the slave is whipped, or the garment girded, is seldom rendered by funis, unless the poet gives the preference to the last word as a more elevated term. (v. 36.) 2. Rudentes are the sail ropes; retinacula, and oræ, the cables or anchor-ropes; retinacula, as a more general and popular term; oræ, oras, solvere, as more technical expressions in nautical language.

Laqueus; Rope; Strap. 1. Laqueus (from ἑλίξαι) is the noose at the end of a rope; while funis and restis refer to the rope itself; funis is a thicker 121 rope that’s used more for drawing and pulling, which is why it must be a proper length, like σχοῖνος; restis is a thinner rope, used more for fastening and hanging things up, and can therefore be short, like Sparta. The line used to attach the equus funalis; the rope on which the funambulus balances; and the rope that tows the boat to the ship, are never described in prose as restis: while the rope used by a self-murderer to hang himself, or the one used for whipping a slave, or for tying a garment, is rarely referred to as funis, unless the poet chooses that term for being more elevated. (v. 36.) 2. Rudentes are the sail ropes; retinacula, and oræ, are the cables or anchor ropes; retinacula being a more general and common term; oræ, oras, solvere, are more technical terms in nautical language.

Largitio, see Donum.

Largitio, see __A_TAG_PLACEHOLDER_0__.

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

Largus; Benignus; Liberalis; Munificus. Largus refers to someone who gives a generous gift, regardless of who they give it to or why, unlike parcus. Ter. Heaut. iii. 1, 31; in contrast, benignus, liberalis, and munificus represent admirable traits in the giver. The benignus acts based on a genuine sense of humanity and love for others; the liberalis, out of noble pride or self-respect; and the munificus, from a princely sense or commendable ambition. Benignitas gives generously, as it seeks to share happiness and not just keep it to itself, like goodness; liberalitas gives what a person of noble sentiment believes fits their status and recognizes the merits of others, without overly calculating the cost, reflecting a gentlemanly spirit; munificentia tends to give a bit more than necessary to spread joy and create a pleasant surprise, embodying generosity. (iv. 146.)

Larva; Persona. Larva (from lar?) is a caricatured, frightful mask; persona (παρισῶν) an ingeniously formed, characteristic mask.

Larva; Profile. Larva (from lar?) is a distorted, scary mask; persona (παρισῶν) a cleverly designed, distinctive mask.

122

Lascivus, see Petulans.

Lascivus, check __A_TAG_PLACEHOLDER_0__.

Lassus, see Fatigatus.

Lassus, see __A_TAG_PLACEHOLDER_0__.

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

Latebra; Latibulum. Latebra is a hidden or unfamiliar place where someone can easily stay out of sight; latibulum is a hiding spot that one must enter like an animal. (vi. 189.)

Latrare; Gannire; Baubari. Latrare means the hostile bark of a great dog, and, figuratively, to wrangle, like ὑλακτεῖν; whereas gannire, the harmless bark of a little dog, and, figuratively, to chatter, like κνυζᾶσθαι; lastly, baubari, the whining and howling of a dog, like βαΰεζειν. Lucret. v. 1064-1070.

Latrare; Gannire; Baubari. Latrare refers to the aggressive bark of a large dog and, metaphorically, to bicker, similar to howl; while gannire signifies the harmless bark of a small dog and, figuratively, to gossip, akin to κνυζᾶσθαι; finally, baubari denotes the whining and howling of a dog, like βαΰεζειν. Lucret. v. 1064-1070.

Latro, see Præda.

Latro, check __A_TAG_PLACEHOLDER_0__.

Latus, see Coxa.

Latus, check __A_TAG_PLACEHOLDER_0__.

Lectus, see Cubile.

Lectus, see __A_TAG_PLACEHOLDER_0__.

Legare, see Mittere.

Legare, see __A_TAG_PLACEHOLDER_0__.

Lembus, see Navigium.

Lembus, check __A_TAG_PLACEHOLDER_0__.

Lemures, see Spectrum.

Lemures, see __A_TAG_PLACEHOLDER_0__.

Lenis, see Mitis.

Lenis, check __A_TAG_PLACEHOLDER_0__.

Lentus, see Tardus.

Lentus, see __A_TAG_PLACEHOLDER_0__.

Lepidus; Facetus; Festivus; Salsus; Dicax; Cavillator. Lepos, facetiæ, and festivitas, denote the harmless wit, which, like humor, is only opposed to seriousness, and is the attribute of a benevolent mind; lepos (from λέπω, λεπτός,) the lightest wit, in opp. to dull gravity; festivitas (from σπαθᾶν) the more cheerful sort of wit, in opp. to gloomy seriousness; facetiæ, the jocund wit, in opp. to sober seriousness; whereas sales, dicacitas, and cavillatio, denote the more pungent wit, which is a sign of an acute intellect; sales (ἅλες) the piquant wit, in opp. to what is flat and trivial, which aims at a point, whether others may be pleasantly or painfully affected by it; dicacitas (from δακεῖν) the satirical wit, which is exercised at the cost of others, yet so that the jest is still the principal aim,—the pain inflicted, only an accidental adjunct; cavillatio, the scoffing wit, in which the mortification of others is the principal aim, the jest only a means and unimportant form. Cic. Orat. 30. Demosthenes non tam dicax fuit, quam facetus. Est autem illud acrioris ingenii, hoc majoris artis. (v. 21).

Lepidus; Funny; Lively; Sarcastic; Smart; Prankster. Wit, humor, and playfulness refer to the light-hearted wit that contrasts with seriousness and reflects a kind-hearted mind; wit (from I see, thin) represents the lightest form of humor, as opposed to dull seriousness; playfulness (from σπαθᾶν) signifies a more cheerful kind of wit, in contrast to gloomy seriousness; humor refers to joyful wit, contrasting with sober seriousness; whereas snark, sarcasm, and mockery denote sharper wit, which indicates a sharp intellect; snark (ἅλες) represents piquant wit, opposing blandness and triviality, aimed at making a point, whether it impacts others positively or negatively; sarcasm (from δακεῖν) is the satirical wit that utilizes the expense of others, yet the jest remains the main focus, with any resulting pain being secondary; mockery is the scoffing wit that primarily aims to humiliate others, treating the jest as a mere tool and of little importance. Cic. Orat. 30. Demosthenes was less sarcastic than witty. However, the former indicates a sharper intellect, while the latter reflects greater skill. (v. 21).

123

Letum, see Mors.

Letum, check __A_TAG_PLACEHOLDER_0__.

Levis, see Lævis.

Levis, see __A_TAG_PLACEHOLDER_0__.

Libare, see Sapor.

Libare, check __A_TAG_PLACEHOLDER_0__.

Libenter, see Sponte.

Sure, check __A_TAG_PLACEHOLDER_0__.

Liberalis, see Largus.

Liberalis, check out __A_TAG_PLACEHOLDER_0__.

Liberalitas, see Donum.

Liberalitas, see __A_TAG_PLACEHOLDER_0__.

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

Libertus; Libertinus. Libertus refers to a freedman in relation to his master, as opposed to servus; Cic. Mil. 33. Sext. 35. Tac. G. 25. Suet. Cæs. 75; libertinus pertains to his status, in contrast to civis and ingenuus. Liv. x. 21. xli. 8. Suet. Cl. 54. Senec. Contr. iii. 21. Quærendus mihi gener erat aliquis libertinus; quid ergo? alieno potius liberto? Cic. Verr. i. 47. Trebonius made his libertus his heir . . . A Roman equestrian can have a libertinus as his heir. Suet. Cl. 25. Tac. H. iii. 58. (vi. 194.)

Libido, see Cupido.

Libido, see __A_TAG_PLACEHOLDER_0__.

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

Libra; Pondo. Libra pondo is the complete term, literally meaning a balance in weight, or a scale, designed to balance a pound; libra (λεῖος) is a less specific term since omitting pondo makes it unclear whether the balance itself is implied; pondo is a shortened expression that shows the main idea, weight, while leaving out the additional idea; the scale that is filled must balance the specified weight. Similarly, operæ pretium est is different from operæ est and pretium est. (vi. 195.)

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

Library; Vibrate. Librare hastam (from λεῖος) means to hold the spear horizontally to throw it with more power and accuracy; vibrare (N/A) means to wave it back and forth, or up and down, either horizontally or vertically, to show a strong desire for battle. (v. 196.)

Liburna, see Navigium.

Liburna, see __A_TAG_PLACEHOLDER_0__.

Licet, see Concessum est.

Licet, see __A_TAG_PLACEHOLDER_0__.

Ligare; Viere; Vincire; Nectere; Obligare; Obstringere; Devincire. 1. Ligare and viere denote to bind, in order to prevent things falling asunder, synonymously with copulare, like δέειν; whereas vincire and nectere mean to fetter, in order to 124 hinder free movement, synonymously with coercere, like δεσμεύειν. 2. Ligare is the general, viere (ὀχεῖν) the technical expression for binding fast, etc. 3. Obligare means to oblige by acts of kindness; obstringere, to oblige by benefits; devincire, to rivet to one’s self by a lasting intimate connection. The obligatus feels himself bound by the conventional duties of social life; the obstrictus, by the duties of morality or religion; the devinctus, by the duties of piety. (iv. 282.)

Ligare; Connect; Tie; Secure; Commit; Limit; Link. 1. Bind and tie mean to secure something to prevent it from falling apart, similar to connect, like δέειν; while fetter and fasten refer to restraining movement, similar to restrict, like bind. 2. Bind is the general term, whereas tie (ὀχεῖν) is the technical term for securing tightly, etc. 3. Obligate means to commit through acts of kindness; restrict means to commit through benefits; attach means to connect oneself through a lasting intimate relationship. The obligatus feels bound by the usual duties of social life; the obstrictus, by moral or religious duties; the devinctus, by duties of devotion. (iv. 282.)

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

Lima; Scobina. Lima is a tool for smoothing surfaces; scobina is used for filing down. (vi. 197.)

Limes, see Finis.

Limes, see __A_TAG_PLACEHOLDER_0__.

Limus, see Lutum.

Limus, see __A_TAG_PLACEHOLDER_0__.

Lingere, see Lambere.

Lingere, see __A_TAG_PLACEHOLDER_0__.

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

Language; Speech. Lingua refers to the speech of any group, even those who are unrefined, as long as they have the right words to express their ideas; while sermo is specifically the speech of cultured people, as it is suitable for expressing coherent thoughts. Lingua is natural to us, like the tongue, and relates more to the basic ability to speak; sermo requires intentional effort and involves grammar and style rules. Cic. Fin. i. 3, 10. I have often argued that the Latin linguam is not only not lacking but actually richer than the Greek: see Off. i. 31. We should use sermone that which is familiar to us. (iv. 22.)

Linter, see Navigium.

Linter, see __A_TAG_PLACEHOLDER_0__.

Liquere, see Fluere and Constat.

Liquere, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Lira, see Porca.

Lira, check __A_TAG_PLACEHOLDER_0__.

Litera; Elementum. Litera is a letter, as the most indivisible part of writing, like γράμμα; elementum (ἄλημα) as the most indivisible part of language or of knowledge in general, like στοιχεῖον. (iii. 210.)

Litera; Element. Litera is a letter, the smallest unit of writing, similar to letter; elementum (ἄλημα) is the smallest unit of language or knowledge overall, like element. (iii. 210.)

Literæ; Epistola; Codicilli. Literæ is the most general expression for a letter; epistola is one directed to a distant friend, and sent by a messenger; 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 quæsivi e Balbo per codicillos quid esset in lege. (vi. 198.)

Literæ; Letter; Notes. Letters is the broadest term for a letter; epistle is one sent to a distant friend via a messenger; 125 notes refers to a message addressed to someone within the same location. Sen. Ep. 55. I'm so much with you that I'm unsure whether to start writing you epistles or notes. Cic. Fam. vi. 18. As soon as I received letters from your Seleucus, I immediately asked Balbo through notes what was in the law. (vi. 198.)

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

Literature; Arts; Doctrines; Disciplines. Letters and arts refer to the sciences as the broad goals of scientific education; letters, in a narrower sense, refer specifically to literature, or the sciences as they are recorded in books, which, along with other fields of knowledge, enrich the mind, sharpen understanding, and shape taste. Arts (virtues?) in the broadest sense, signify knowledge that directly reflects intellectual development and the ability to apply sciences practically; while doctrines and disciplines highlight specific areas of general knowledge organized into systems. Doctrines focus more on the theoretical and abstract aspects of philosophical and scholarly education; disciplines concentrate on the practical aspects that aid in achieving life's goals. (v. 269.)

Litigatio, see Disceptatio.

Litigation, see __A_TAG_PLACEHOLDER_0__.

Litus, see Ripa.

Litus, see __A_TAG_PLACEHOLDER_0__.

Livor, see Invidia.

Livor, see __A_TAG_PLACEHOLDER_0__.

Locuples, see Divitiæ.

Locuples, see __A_TAG_PLACEHOLDER_0__.

Locus; Tractus; Regio; Plaga. Locus (λόχος) denotes a space, as a single point, like τόπος; tractus (from trahere) as a line, with the notion of extension to a distance, as a tract of country, something like κλίμα; regio (from ῥῆχος, ὄρχος,) as a circle, with the included notion of the environs, like the surrounding country, χῶρος; plaga (πλάξ) principally as a surface or plain.

Locus; Tract; Region; Zone. Locus (platoon) refers to a space, viewed as a single point, similar to place; tractus (from trahere) represents a line, implying extension over a distance, like a tract of land, similar to climate; regio (from ῥῆχος, ὄρχος) denotes a circle, incorporating the idea of the surrounding area, like the adjacent land, space; plaga (πλάξ) primarily refers to a surface or plain.

Longævus, see Vetus.

Longaeva, see __A_TAG_PLACEHOLDER_0__.

Longe, see Procul.

Longe, see __A_TAG_PLACEHOLDER_0__.

Loquax, see Garrire.

Loquax, check __A_TAG_PLACEHOLDER_0__.

Loqui, see Fari, Dicere.

Loqui, see __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__.

Lucere; Fulgere; Splendere; Nitere; Renidere; Coruscare; Micare; Radiare. 1. Lucere, fulgere, splendere, nitere, denote a steady and continued brightness; fulgere (φλογεῖν) through 126 a glaring light, or a dazzling fiery color, like φλέγω, lucere (from λευκός) through a beneficial light, and a soft fiery color, like φαίνω, φέγγω; splendere (from φάλανθος) 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 λάμπω; nitere (from νίζω) 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 στίλβω. 2. Whereas coruscare, micare, radiare, mean an unsteady, tremulous light; coruscare (from κορύσσω) to shine like forked lightning; micare, to sparkle, like metal placed in the sun; radiare, to beam, like the shooting rays of the sun. Cic. Cat. ii. 3. qui nitent unguentis, qui fulgent purpura. Auct. ad Herenn. iv. 33. Tantus erat in armis splendor, ut solis fulgor obscurior videretur. Plin. H. N. xxxvii. 2. Splendor murrhinis sine viribus: nitorque verius quam splendor; for splendor denotes brightness, with regard to its intensity; nitor, with regard to its beauty. Auct. ad Herenn. iv. 50. Gemmæ nitore et auri splendore: hence, figuratively, splendor denotes pomp; nitor, only neatness. (ii. 76.)

Lucere; Shine; Glow; Radiate; Gleam; Sparkle; Twinkle; Beam. 1. Shine, glow, radiate, gleam, imply a consistent and ongoing brightness; glow (φλογεῖν) refers to a harsh light or a dazzling fiery color, like burn, shine (from white) indicates a nurturing light and a soft fiery color, like shine, illuminate; radiate (from φάλανθος) suggests the result of a clear and pure light, as opposed to dullness; Cic. Sext. 28. Sen. Ep. 5. Martial, Ep. ii. 36. Tac. A. i. 84. Suet. Aug. 35; similar to shine; gleam (from νίζω) signifies the result of moisture, oiling, or washing, to shine, contrasting with dirtiness. Cic. Fin. iv. 3. Orat. 32. Sen. Q. N. i. 17. Quintil. ii. 5, 23; akin to polish. 2. On the other hand, sparkle, twinkle, beam, represent an unsteady, flickering light; sparkle (from κορύσσω) resembles the shine of forked lightning; twinkle refers to a glitter, like metal under sunlight; beam is to shine, like the radiant rays of the sun. Cic. Cat. ii. 3. who shine with ointments, who glow with purple. Auct. ad Herenn. iv. 33. So great was the shine in arms that the brightness of the sun seemed dimmer. Plin. H. N. xxxvii. 2. Brilliance of myrrh without strength: gleam signifies more accurately than shine; for shine implies brightness with regard to its intensity; gleam, with regard to its beauty. Auct. ad Herenn. iv. 50. Gems gleam and the gold shines: thus, metaphorically, shine stands for pomp; gleam, only neatness. (ii. 76.)

Lucerna, see Candela.

Lucerna, see __A_TAG_PLACEHOLDER_0__.

Lucrum; Emolumentum; Quæstus; Compendium. Lucrum and emolumentum denote gain, in any condition of life; lucrum (from lucar, locare,) gain deserved and earned by one’s self, in opp. to damnum; Cic. Fin. v. 30, etc.; like κέρδος; 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 ὠφέλημα; whereas quæstus and compendium denote gain in the course of trade; quæstus, rather the steadily continued gains of a regular occupation, earnings, in opp. to sumptus; Cic. Parad. vi. 3. Hor. Sat. i. 2. 19, like χρηματισμός; compendium, more a single gain of considerable amount, in opp. to dispendium. (v. 257.)

Lucrum; Earnings; Profit; Savings. Profit and emolument refer to earnings, in any situation in life; profit (from lucar, locare) is the gain that one rightfully earns through one's own efforts, in contrast to loss; Cic. Fin. v. 30, etc.; similar to profit; emolument (from molere) is the gain that comes to someone without any personal effort, in contrast to detriment; Cic. Fin. i. 16, akin to helpful; while quæstus and savings refer to earnings in the context of business; quæstus typically denotes the consistent earnings from a regular job, or earnings, in contrast to expenses; Cic. Parad. vi. 3. Hor. Sat. i. 2. 19, similar to investment; savings denotes a single significant gain, in contrast to waste. (v. 257.)

127

Luctus, see Dolor.

Luctus, see __A_TAG_PLACEHOLDER_0__.

Luculentus; Illustris. Luculentus means, what may be seen, and need not shun the light, synonymously with probabilis; whereas illustris (from λεύσσω) what makes itself seen, attracts the eye, and spreads its rays, synonymously with excellens. Hence luculentus never implies emphatic praise. Cic. Off. iii. 14, 60. Hoc quidem satis luculente, that is, it is probable enough. And Fin. ii. 5, 15. Cum Græce ut videor luculenter sciam, without presumption; just like, sic satis. (ii. 84.)

Luculentus; Illustrious. Luculentus means something that can be seen and doesn’t need to hide from the light, similar to probabilis; while illustris (from λέω) refers to something that makes itself visible, catches the eye, and radiates its brightness, akin to excellens. Therefore, luculentus does not suggest strong praise. Cic. Off. iii. 14, 60. Hoc quidem satis luculente, which means it is probable enough. And Fin. ii. 5, 15. Cum Græce ut videor luculenter sciam, without assuming too much; just like, sic satis. (ii. 84.)

Lucus, see Silva.

Lucus, check __A_TAG_PLACEHOLDER_0__.

Ludio, see Actor.

Ludio, see __A_TAG_PLACEHOLDER_0__.

Ludus; Schola. Ludus is a lower school for boys, who are compelled to learn; schola, a higher school for youths and men, who wish to learn. Ludus supposes discipulos, ludi-magistrum, and school-discipline; schola supposes auditores, doctorem, and academical regulations. (vi. 203.)

Ludus; School. Ludus is a primary school for boys who have to learn; schola is a higher education institution for young people and adults who want to learn. Ludus involves students, teachers, and school rules; schola involves listeners, instructors, and academic regulations. (vi. 203.)

Ludus; Lusus; Ludicrum; Jocus. 1. Ludus (from λοίδορος) denotes play in an objective sense, inasmuch as it is at hand for a man’s entertainment; whereas lusus, in a subjective sense, inasmuch as a man carries it on and produces it himself; further, ludus denotes play, as a means of recreation, in opp. to exertion; lusus, as a childish, useless pastime, in opp. to real business. Plin. Ep. ix. 33. 3. Pueri quos otium ludusque sollicitat: comp. with ix. 25. Lusus et ineptias nostras legis. Or, Cic. Flacc. 5, 12. Græci quibus jusjurandum jocus est, testimonium ludus; that is, to whom it is a mere trifle to bear false witness; compare with Sen. Contr. i. 2. Piratas . . . quibus omne fas nefasque lusus est; that is, to whom the distinction between right and wrong is a mere sporting with words. 2. The plur. ludi assumes the special meaning of public spectacles, and in this sense has a singular peculiar to itself in the word ludicrum. 3. Ludus and lusus have more a negative character, as mere pastimes and amusements, as a guard against ennui; whereas jocus more a positive 128 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.)

Ludus; Lusus; Ludicrum; Jocus. 1. Ludus (from loidoros) refers to play in an objective way, as it is available for a person's enjoyment; on the other hand, lusus is about play in a subjective way, as it is something a person engages in and creates themselves. Additionally, ludus implies play as a form of leisure, in contrast to effort, while lusus suggests a childish, trivial activity, opposed to serious work. Plin. Ep. ix. 33. 3. The boys whom leisure and ludus entice: see also ix. 25. Lusus and our foolishness, as noted. Or, Cic. Flacc. 5, 12. For the Greeks, where an oath is a mere jocus, bearing witness is just a ludus; meaning, for them, lying is just a trivial matter. Compare with Sen. Contr. i. 2. The pirates... for whom every right and wrong is just a lusus; meaning, the distinction between right and wrong is nothing more than a game with words. 2. The plural form ludi takes on the special meaning of public entertainment, and in that context, it has a unique form in the word ludicrum. 3. Ludus and lusus tend to have a more negative connotation, as mere distractions and entertainments serving to fend off boredom; whereas jocus carries a more positive essence, as an expression of humor and wit. The ludens seeks simply to avoid effort, to do nothing serious, and to entertain himself; the jocans will be just as lively in pursuit of joy as others are in the pursuit of seriousness. (ii. 33.)

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

Lues; Infection; Illnesses; Epidemic; Devastation; Destruction; Conclusion; Mortality. 1. Plague (from plague) refers to an epidemic disease that arises from contaminated matter; contagion (from contingere? or κατατήκειν?) refers to something contagious; pestilence, as a disease prevalent in the area, especially a plague. Sall. Cat. 10. After where contagions almost like pestilence has invaded. Plin. H. N. xxiii. 28. Laurel leaves prevent contagions of pestilence. Lucan. vi. 86. Fluid contagions of the plague. 2. Pest is used for pestilence itself only by poets; otherwise, it refers, like end and destruction (from kill), to anything that destroys in general, without referring specifically to disease; however, pest is typically used as a concrete term, while end and destruction are used as abstract terms. Sen. N. Q. iii. pr. Philippi or Alexandri . . . who were as notorious for the destruction of nations as they were for their plagues of mortals like a flood. 3. Destruction has an active meaning and refers to the killing of a living being; whereas end has a passive meaning and refers to the destruction of inanimate objects by obliteration; finally, death has, like end, a neutral meaning, referring to the decay of living or non-living things. Tac. Ann. xiv. 65. Poppæa married only to the destruction of the wife; finally, the crime is more severe than any end: and ii. 68. Cic. Cat. iv. 3. When considering the destruction of the Roman people, the end of this city. Rull. ii. 4, 10. Extreme ends of destruction. 4. Destruction is a violent act, whereas end is a natural conclusion. Cic. Rull. ii. 4, 10. When the affairs of afflicted cities are ruined, the extreme ends are inevitably death, which is, in a way, the last breath of a state being destroyed; like Verr. v. 6, 12 Deadly ends. (ii. 62. iii. 176.)

Lumen; Lux. Lumen (λευσσόμενον) is a luminous 129 body, like φέγγος; lux (λευκή) a streaming mass of light, like φάος. Cic. Fin. iii. 14, 45. Ut obscuratur et offunditur luce solis lumen lucernæ. Curt. viii. 2, 21. Sed aditus specus accipit lucem; interiora nisi allato lumine obscura sunt. Cic. Acad. iv. 8, 28. Si ista vera sunt, ratio omnis tollitur quasi quædam lux lumenque vitæ; that is, reason alone is in itself bright and light, and at the same time spreads brightness and light over life. Also, in a figurative sense, lumen denotes distinction, lux only clearness. Cicero (Man. 5.) calls Corinth, Græciæ totius lumen, but Rome (Catil. iv. 6.) Lucem orbis terrarum; Corinth is compared to a glimmering point of light; Rome is distinguished as that city in comparison with which all other cities lie in darkness. (ii. 66.)

Lumen; Lux. Lumen (λευσσόμενον) is a bright 129 body, like light; lux (white) a flowing mass of light, like light. Cic. Fin. iii. 14, 45. Just as the light of the sun obscures and overwhelms the light of a lamp, Curt. viii. 2, 21. But the entrance of the cave receives light; the interiors are dark unless light is brought in. Cic. Acad. iv. 8, 28. If these things are true, all reason is taken away, as if there were some kind of light of life; that is, reason alone is inherently bright and illuminates life with brightness and light. Also, in a figurative sense, lumen signifies distinction, while lux signifies clarity. Cicero (Man. 5.) refers to Corinth as the lumen of all Greece, but calls Rome (Catil. iv. 6.) the Lucem of the world; Corinth is likened to a dim point of light; Rome is defined as the city that makes all other cities seem to live in darkness. (ii. 66.)

Luridus, see Luteus.

Lurid, see __A_TAG_PLACEHOLDER_0__.

Lustrum, see Lacuna.

Lustrum, see __A_TAG_PLACEHOLDER_0__.

Lusus, see Ludus.

Lusus, see __A_TAG_PLACEHOLDER_0__.

Luteus; Gilvus; Helvus; Flavus; Luridus. Luteus (from λωτός) denotes a decided yellow, as the yolk of an egg; gilvus, (ἀγλαός) and helvus, a fainter reddish yellow, like that of honey; flavus and luridus, a lighter whitish yellow; flavus (from φλεύω) a glossy beautiful yellow, like that of light auburn hair; luridus (from χλωρός) a wan unpleasant yellowishness, like that of pale death.

Luteus; Gilvus; Helvus; Flavus; Luridus. Luteus (from lotus) refers to a clear yellow, like the yolk of an egg; gilvus (glorious) and helvus represent a lighter reddish yellow, similar to honey; flavus and luridus are a paler whitish yellow; flavus (from φλεύω) is a shiny, beautiful yellow, reminiscent of light auburn hair; luridus (from green) describes an undesirable yellowish hue, like the color of pale death.

Lutum; Limus; Cœnum; Sordes; Squalor; Pædor; Situs; Stercus; Fimus; Oletum; Merda. 1. Lutum, limus, cœnum, all denote impurity, as a substance, and as of a wet sort; lutum (from λύθρον) is the dirt of the streets or roads, like πηλός; limus (λειβόμενος) the mud of a river, like ἰλύς; cœnum (from cunire) the mire of a moor or morass, like βόρβορος. Tac. Ann. i. 63. Cætera limosa, tenacia gravi cœno aut rivis incerta erant; whereas sordes, squalor, pœdor, situs, denote impurities as a form, and of a dry sort; sodes (from ἄρδα) in opp. to splendor, through indigence, or niggardliness and vulgarity, for 130 example, clothes dirty from long wear, like ῥύπος; squalor (from σκέλλω) in opp. to nitor, through want of civilized habits, and of delicacy in the senses, for example uncombed hair, like αὐχμός; pædor (from ψοῖθος) in opp. to munditiæ, through neglect of the person, for example, through pædiculos, vermin, itch, etc., like πίνος; situs (ἄσις) in opp. to usus, in consequence of long disuse, for example, through mould, rust, etc., like ἄζη. Hence the different forms of the adjectives lutosus, limosus, cœnosus, that is, full of lutum, etc.; and of sordidus, squalidus, pædidus, that is, resembling sordes, etc., and in circumlocution, oblitus luto, limo, cœno, but obsitus, sordibus, squalore, pædore. 2. Stercus (from τάργανον) denotes in dung its disgusting sense, as filth, like κόπρος; whereas fimus (opimus?) in its useful sense, as manure. 3. For offensive excrements cœnum is the most general; oletum denotes human; merda (μίνθος) animal excrements.

Lutum; Mud; Sludge; Gunk; Dirt; Smell; Decay; Trash; Waste; Poop; Manure. 1. Mud, sludge, filth, all refer to impurities, specifically wet substances; Mud (from λύθρον) is the dirt found on streets or roads, like clay; Sludge (λειβόμενος) is the mud from a river, similar to mud; Filth (from cunire) is the mire found in a marsh or swamp, like filth. Tac. Ann. i. 63. Other muddy situations were uncertain, trapped in heavy sludge or rivers; while Filth, Dirt, Stench, Corruption indicate impurities in a dry form; Filth (from ἄρδα) contrasts with shine, arising from poverty or stinginess and commonness, for 130 example, clothes that are dirty from prolonged use, like ῥύπος; Dirt (from σκέλλω) contrasts with brightness, due to a lack of refined habits and sensibilities, for example, messy hair, like dirt; Stench (from ψοῖθος) contrasts with cleanliness, due to neglecting one’s appearance, for example, due to lice, pests, itching, etc., like πίνος; Corruption (ἄσις) contrasts with use, resulting from long neglect, for example, due to mold, rust, etc., like ἄζη. Thus we have the different forms of the adjectives muddy, filthy, and slimy, meaning, full of mud, etc.; and of dirty, soiled, and stained, meaning, resembling filth, etc., and in phrase, covered with mud, sludge, filth, but overrun with, dirt, stench, corruption. 2. Dung (from τάργανον) indicates in dung its repulsive sense, as filth, like manure; while Manure (opimus?) is seen in its beneficial sense, as fertilizer. 3. For offensive waste, filth is the most general term; stench refers specifically to human waste; dung (μίνθος) refers to animal waste.

Lux, see Lumen.

Lux, see __A_TAG_PLACEHOLDER_0__.

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

Luxury; Luxuria. Luxury refers to luxury as an action or a state, and sometimes even objectively, as a luxury item; whereas luxuria, always subjectively, refers to a tendency and inclination, as the desire for luxury. Sen. Ir. i. 11. Minds unaware of pleasures, luxury, riches: and further on; The opinion of luxuria and sluggishness. Sall. Cat. 13. The Romans experiencing hunger or thirst . . . luxury leading the way; that is, through the means of luxury: compare with Jug. 90. Luxuria and laziness are the worst arts: that is, as arising from pleasure. (ii. 23.)

Lymphatus, see Amens.

Lymphatus, check __A_TAG_PLACEHOLDER_0__.

M.

Macellum, see Laniena.

Market, see __A_TAG_PLACEHOLDER_0__.

Macer, see Exilis.

Macer, check __A_TAG_PLACEHOLDER_0__.

Maceria, see Murus.

Maceria, see __A_TAG_PLACEHOLDER_0__.

Macula, see Vitium.

Macula, see __A_TAG_PLACEHOLDER_0__.

131

Madidus, see Udus.

Madidus, check __A_TAG_PLACEHOLDER_0__.

Magister, see Doctor.

Magister, check __A_TAG_PLACEHOLDER_0__.

Magnopere, see Perquam.

Magnopere, check __A_TAG_PLACEHOLDER_0__.

Magnus; Grandis; Amplus; Ingens; Immanis; Vastus. 1. Magnus, grandis, and amplus, denote a becoming greatness; ingens, immanis, and vastus, an overwhelming greatness. Sen. Ir. i. 16. Nec enim magnitudo ista est, sed immanitas. Cic. Læl. 26. 2. Magnus (from μέγα, mactus,) denotes greatness without any accessory notion, in opp. to parvus, like μέγας; whereas grandis, with the accessory notion of intrinsic strength and grandeur, in opp. to exilis, Sen. Ep. 100; subtilis, Quintil. xii. 10, 58; tumidus, in the same book, § 80; minutus, Cels. ii. 18; exiguus, Quintil. xi. 3, 15; lastly, amplus (adj. from ambi) with the accessory notion of comeliness, and of an imposing impression. 3. Ingens (ἄγονος) denotes excessive greatness merely as extraordinary, like ἄπλετος; immanis (ἀμήχανος) as exciting fear, like πελώριος; vastus (from vagus?) as wanting regularity of form like ἀχανής. (iii. 228.)

Magnus; Grand; Large; Huge; Massive; Vast. 1. Magnus, grandis, and amplus refer to a greatness that is admirable; ingens, immanis, and vastus signify a greatness that is overwhelming. Sen. Ir. i. 16. For that is not magnitudo, but immanitas. Cic. Læl. 26. 2. Magnus (from great, mactus,) indicates greatness without any additional implications, in contrast to parvus, similar to great; while grandis implies intrinsic strength and grandeur, as opposed to exilis, Sen. Ep. 100; subtilis, Quintil. xii. 10, 58; tumidus, in the same book, § 80; minutus, Cels. ii. 18; exiguus, Quintil. xi. 3, 15; finally, amplus (an adjective from ambi) suggests an appealing quality and an impressive presence. 3. Ingens (infertile) denotes an extraordinary level of greatness, similar to Unlimited; immanis (helpless) brings about fear, akin to gigantic; vastus (possibly from vagus?) signifies a lack of regular form like vast. (iii. 228.)

Mala; Maxilla; Gena. 1. Mala (from μέμαχα, or from Mandere) denotes the upper, maxilla, the under jaw. Cels. Med. viii. 1. 2. Mala denotes the cheek as a usual expression, and in a merely physiological sense; gena (from γένυς) as a more ancient and select expression, and with an æsthetic reference. (vi. 208.)

Mala; Maxilla; Cheekbone. 1. Mala (from μέμαχα, or from Mandere) refers to the upper maxilla, the lower jaw. Cels. Med. viii. 1. 2. Mala is commonly used to mean the cheek in a physiological context; gena (from jaw) is a more traditional and refined term, with an æsthetic connotation. (vi. 208.)

Maledictum; Probrum; Convicium. Maledictum is any utterance of what is injurious to another, whether to bring him ill-luck by cursing, or disgrace by verbal injuries, like κακηγορία; probrum (from προφέρω) an invective, like ὄνειδος, consisting of attacks and assertions wounding the honor of another; convicium (καταικία) the abusive word, like λοιδορία, consisting of single words and appellations wounding the honor of another. For example, fur! is a convicium, fur es, a probrum; each of them a maledictum. (iv. 198.)

Maledictum; Insult; Abuse. Maledictum refers to any statement that harms someone else, whether by cursing them with bad luck or by insult, such as slander; probrum (from pronounce) is an insult, like shame, which involves attacks and claims that hurt someone’s honor; convicium (καταικία) is an abusive term, like mockery, made up of single words and names that tarnish someone’s honor. For example, fur! is a convicium, while fur es is a probrum; both are forms of maledictum. (iv. 198.)

132

Malefactum, Maleficium, see Delictum.

Malefactum, Maleficium, see __A_TAG_PLACEHOLDER_0__.

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

Malitia; Malice; Evil; Harmful; Worthless; Corrupt. 1. Malice refers to the base nature that reveals itself through a love of lying and deceiving, stemming from a lack of conscience; malignity is the ill-will that begrudges others any good and wishes it only for oneself, purely out of selfishness; malevolence is the ill-will that wishes harm on others rather than good, arising from personal dislike. Malice is a way of thinking and acting deserving of punishment as it threatens the safety of society; malignity is a contemptible attitude that implies a lack of compassion; finally, malevolence is a loathsome trait, associated with taking pleasure in the misfortunes of others. 2. Bad man describes a morally corrupt person, while useless refers to a good-for-nothing individual, whose flaws manifest as an aversion to productive work and a tendency towards dishonest antics, in contrast to virtuous. Plaut. Pseud, i. 5. 53. Cic. Font. 13. Or. ii. 61. Fin. ii. 8. Sen. Contr. iii. 21; depraved (πέραμα) refers to a person whose character has taken a corrupt direction, whether physically, intellectually, or morally, in opposition to upright. Plaut. Bacch. iii. 3, 8. Cic. Fin. ii. 8. Acad. i. 10. Quintil. viii. 3, 48. Do not say that a parricide is useless, nor someone devoted to a prostitute is wicked; one is too little, the other too much. Afric. ap. Gell. vii. 11. (i. 62.)

Malignitas, see Invidia.

Malignitas, see __A_TAG_PLACEHOLDER_0__.

Mamma; Mamilla; Uber; Papilla. 1. Mamma and uber denote the breast in the female body; mamma (μάμμη) denotes the visible breast as a fleshy part of the body, particularly of a female body; whereas uber (οὐαρόν) the nourishing breast as filled with milk, which is only found in the female body, like οὖθαρ. 2. Papilla and mamilla denote the nipples of the breast, common to the male and female; papilla (redupl. of πάλλα) with reference to their spherical shape, without distinction of the sexes, like μαζός; 133 mamilla (redupl. from ἀμέλγω) with reference to their adaptation for suckling, and therefore belonging only to the female sex, like τίτθη, and teats. (iv. 133.)

Mom; Mamilla; Uber; Papilla. 1. Mamma and uber refer to the breasts in the female body; mamma (grandma) refers to the visible breast as a fleshy part of the body, specifically of a female body; while uber (οὐαρόν) denotes the nourishing breast filled with milk, which is unique to the female body, similar to οὖθαρ. 2. Papilla and mamilla refer to the nipples of the breast, which are found in both males and females; papilla (a reduplication of πάλλα) highlights their rounded shape, regardless of sex, like μάζας; 133 mamilla (a reduplication from blend) emphasizes their function for breastfeeding, thus defining them as female, similar to nurse, and teats. (iv. 133.)

Manare, see Fluere.

Manare, check __A_TAG_PLACEHOLDER_0__.

Mancipare, see Vendere.

Mancipare, see __A_TAG_PLACEHOLDER_0__.

Mancipium, see Servus.

Mancipium, see __A_TAG_PLACEHOLDER_0__.

Mandare, see Jubere.

Mandare, see __A_TAG_PLACEHOLDER_0__.

Mane; Crepusculo; Diluculo. Mane (from μηνύειν) denotes in the morning, in the early course of the bright day, in opp. to the night, and the forenoon hours, like ὄρθρῳ; crepusculo (from creperus, κρύψαι) in the twilight, in opp. to the bright day; diluculo, in the twilight, in opp. to the dark night, like λυκόφως.

Mane; Twilight; Dawn. Morning (from μηνύειν) refers to the early part of the day, during the bright hours, in contrast to night and the later morning hours, similar to dawn; twilight (from creperus, hide) is the time before dark, as opposed to daylight; dawn, in the twilight, is in contrast to the dark night, like twilight.

Manere; Morari; Tardare; Detinere. 1. Manere (from μένειν) denotes remaining, in opp. to going away; whereas morari (from βραδύς) denotes tarrying, as an interruption of motion, in opp. to going forwards. Cic. Sen. 23. Commorandi natura deversorium nobis, non habitandi dedit. Hence in Tac. H. ii. 48. Irent propere neu remanendo iram victoris asperarent,—the reading remorando deserves the preference. 2. Morari aliquem means, to prevail upon any one to stay of his own free will by proposing conditions, like διατρίβειν; tardare, to prevent a person’s hastening on his way by opposing difficulties, like βραδύνειν; detinere, to hinder him from going forwards by force, like κατέχειν. Tardare has generally an action for its object2; detinere, a person; morari, either. (iii. 298.)

Stay; Wait; Delay; Detain. 1. Manere (from stay) means to remain, in contrast to leaving; whereas morari (from slow) means to linger, as a pause in motion, in contrast to moving forward. Cic. Sen. 23. Commorandi nature gave us a place to stop, not to settle down. Hence in Tac. H. ii. 48. They should hurry and not make the anger of the victor worse by remanendo—the reading remorando is preferred. 2. Morari aliquem means to persuade someone to stay willingly by offering conditions, like dwell; tardare, to stop someone from hurrying by presenting obstacles, like βραδύνειν; detinere, to forcibly prevent them from moving forward, like hold. Tardare generally focuses on an action as its object2; detinere focuses on a person; morari can refer to either. (iii. 298.)

2. [But: nos Etesiæ valde tardarunt.]

__A_TAG_PLACEHOLDER_0__ [But: our Etesiae were very late.]

Manere; Exspectare; Præstolari; Opperiri. 1. Manere (from μένειν) denotes a mere physical act to remain in a place, till something has happened; whereas exspectare, præstolari, and opperiri, denote a mental act, to wait for, to wait in conscious expectation of some event, or of some person. 2. Exspectare denotes waiting for, almost as a mere mental act, as a feeling, without practical reference or 134 accessory meaning; whereas præstolari and opperiri, with the accessory notion that the person waiting intends, after the arrival of the object waited for, to do something. 3. The præstolans (from παραστέλλεσθαι) waits for a person in order to perform services for him; the opperiens, for an occurrence, in order not to be taken by surprise. The præstolans stands in subordinate relation to the person waited for; the opperiens, in co-ordinate, whether as friend or foe. Lastly, præstolari is a prose expression; opperiri, a poetical, or at least, a select expression. For the German distinction between warten and harren, the former denoting calm, passionless waiting for, the latter, eager, impatient longing for, the Latins have no correspondent synonymes. (iii. 57.)

Stay; Wait; Await; Hang on. 1. Manere (from stay) refers to the simple physical act of staying in a place until something happens; whereas exspectare, præstolari, and opperiri, refer to a mental act of waiting, being consciously expectant of some event or person. 2. Exspectare implies waiting for someone or something, almost as a purely mental act or feeling, without any practical implications or additional meanings; however, præstolari and opperiri carry the added notion that the person waiting intends to take action once the awaited person or event arrives. 3. The præstolans (from παραστέλλεσθαι) waits for a person in order to provide services to them; the opperiens waits for an event to ensure they're not caught off guard. The præstolans has a subordinate relationship to the person they are waiting for; the opperiens has a parallel relationship, whether as friend or foe. Lastly, præstolari is a formal term; opperiri is more poetic or at least a refined expression. The German distinction between warten and harren, the former denoting calm, passionless waiting, and the latter, eager, impatient longing, has no direct equivalent in Latin. (iii. 57.)

Manes, see Spectrum.

Manes, see __A_TAG_PLACEHOLDER_0__.

Manicæ, see Vincula.

Manicæ, see __A_TAG_PLACEHOLDER_0__.

Manifesto, see Aperire.

Manifesto, see __A_TAG_PLACEHOLDER_0__.

Mannus, see Equus.

Mannus, see __A_TAG_PLACEHOLDER_0__.

Mansuetudo; Clementia. Mansuetudo (from manui suetus) is the mildness and magnanimity of a private individual, who does not take vengeance for a mortification suffered, in opp. to iracundia; whereas clementia (from ἀκαλός, κηλεῖν, 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.)

Mansuetudo; Clemency. Mansuetudo (from manui suetus) refers to the gentleness and nobility of a private individual who doesn’t seek revenge for a slight endured, in contrast to iracundia; while clementia (from ἀκαλός, κηλεῖν, and mens) signifies the mercy and humanity of a ruler or judge, who refrains from imposing the punishment that a wrongdoer truly deserves, in contrast to crudelitas. Sen. Clem. 2. Cic. Lig. 3. Att. viii. 9. Plin. Pan. 3. (v. 11.)

Mansuetus, see Cicur.

Mansuetus, see __A_TAG_PLACEHOLDER_0__.

Manubiæ, see Præda.

Manubiæ, see __A_TAG_PLACEHOLDER_0__.

Mare; Æquor; Pontus; Pelagus. 1. Mare (from μύρω) denotes the sea, as a mass of water, in opp. to terra and aër, like ἅλς, θάλασσα; æquor, pelagus, and pontus, with reference to its dimensions; æquor and pelagus, with reference to its horizontal dimension, the surface of the sea, like πέλαγος, whence πελαγίζειν, to float on the sea; pontus (from πεσεῖν, πίτνειν,) with reference to its perpendicular dimension, the depth of the sea, like πόντος, whence ποντίζειν, to sink into the sea. Colum. viii. 17. Ut 135 in solo piscinæ posita libella septem pedibus sublimius esset maris æquor. Ovid, Met. ii. 872. Mediique per æquora ponti fert prædam. 2. Æquor (from æquus) denotes the surface of the sea in a merely physical sense; whereas pelagus (from πλάξ) with the accessory notion of its great extent and immensity. (iv. 72.)

Mare; Sea; Ocean; Deep. 1. Sea (from μύρω) refers to the sea as a body of water, in contrast to land and air, similar to salt, sea; sea surface, deep, and ocean, regarding its size; sea surface and deep, when talking about its horizontal dimension, the surface of the sea, like sea, from which πελαγίζειν means to float on the sea; ocean (from πέσεις, πίτνεις) in reference to its vertical dimension, the depth of the sea, like sea, from which ποντίζειν means to sink into the sea. Colum. viii. 17. Just as 135 in the bottom of the pool, a weight placed seven feet higher than the sea level. Ovid, Met. ii. 872. And through the ocean waters he carries the prey. 2. Sea surface (from æquus) refers to the surface of the sea in a strictly physical sense; while deep (from πλάξ) carries the additional idea of its vastness and immensity. (iv. 72.)

Margo; Ora. Margo (ἀμέργων) denotes the brink, the natural boundary of a surface, considered almost as a mere mathematical line, and only improperly as including an exterior portion of the surface; whereas ora (ὤα, οὖρος, ὅρος) denotes the brim, or border, the artificial edging of a surface, generally for the sake of ornament, and therefore necessarily including a certain portion of the surface. Hence we say, ora togæ, but not margo; and, on the other hand, margo fluminis and ripæ, if the mere line of shore is meant, without any portion of the bank. (iii. 212.)

Margo; Ora. Margo (ἀμέργων) refers to the edge, the natural boundary of a surface, viewed almost as just a mathematical line, and only inaccurately as including an outside section of the surface; while ora (ὤα, οὖρος, ὅρος) indicates the rim or border, the artificial edge of a surface, usually for decorative purposes, and thus always encompassing some part of the surface. So we say, ora togæ, but not margo; and on the other hand, margo fluminis and ripæ, if we're talking about just the line of the shore without any part of the bank. (iii. 212.)

Marita, see Femina.

Marita, check __A_TAG_PLACEHOLDER_0__.

Mas, see Homo.

But, see __A_TAG_PLACEHOLDER_0__.

Matrimonium, see Conjugium.

Marriage, see __A_TAG_PLACEHOLDER_0__.

Maxilla, see Mala.

Maxilla, see __A_TAG_PLACEHOLDER_0__.

Meare, see Ire.

Meare, see __A_TAG_PLACEHOLDER_0__.

Mederi; Medicari; Sanare; Medicamen; Medicina; Remedium. 1. Mederi and the poetical word medicari (μέδειν) denote healing, as the act of the physician, who heals with humane sympathy, judgment, and art, synonymously with curare, like ἰᾶσθαι; sanare, as the effect of the physic, which in a mechanical way makes the sick well again, synonymously with restituere, like ἀκεῖσθαι. 2. Medicamentum means a remedy, with reference to its material substance, as it is prepared by the apothecary, like φάρμακον; medicina, with reference to its healing virtues, as ordered by the physician; each with reference to an illness; whereas remedium denotes a remedy for any of the evils to which we are subject, like ἄκος. Cic. N. D. ii. 53. Medicamentorum salutarium plenissimæ terræ: comp. with Divin. ii. 51. Quam a medico petere medicinam. (v. 198.)

Mederi; Healing; Cure; Medicine; Treatment; Remedy. 1. To heal and the poetic term to cure (μέδειν) reflect the act of a physician, who heals with compassion, judgment, and skill, similar to to care for, like ἰᾶσθαι; to restore, as the result of the treatment, which mechanically helps the sick recover, similar to to restore, like ἀκεῖσθαι. 2. Medication refers to a remedy based on its physical substance, as prepared by the pharmacist, like φάρμακο; medicine, concerning its healing properties, as prescribed by the doctor; each in relation to a specific illness; while remedy refers to a solution for any of the problems we face, like treatment. Cic. N. D. ii. 53. Remedies are abundant on the earth: see also Divin. ii. 51. To seek medication from a doctor. (v. 198.)

136

Meditari, see Cogitare.

Meditate, see __A_TAG_PLACEHOLDER_0__.

Medius; Modicus; Mediocris. Medius μέσος is purely local, in the middle, in opp. to the extremes; modicus denotes quantity, with reference to number and magnitude, as moderate, in opp. to over-measure; mediocris denotes quality, with reference to worth, as middling, in opp. to distinction; hence modicæ facultates and mediocre ingenium are identical. Cic. Rep. ii. 31. Haud mediocris vir fuit, qui modica libertate populo data facilius tenuit auctoritatem principum. (v. 202.)

Medius; Modicus; Mediocre. Medius average is strictly local, meaning in the middle, in contrast to the extremes; modicus refers to quantity, relating to number and size, as moderate, in contrast to excess; mediocris refers to quality, relating to worth, as average, in contrast to excellence; thus, modicæ facultates and mediocre ingenium are the same. Cic. Rep. ii. 31. There was definitely a mediocris man, who held the authority of the leaders more easily with a modica freedom granted to the people. (v. 202.)

Medius dies, see Meridies.

Noon, see __A_TAG_PLACEHOLDER_0__.

Membrum; Artus. Membrum (redupl. of μέρος) denotes a limb of the body itself, like μέλος and κῶλον; whereas artus (ῥέθος, ἄρθρον,) properly only a joint of a limb, like ἄρθρον and ἅψος. Senec. Contr. ii. 13. Differebatur distortis articulis; nondum in sua membra artus redierant. Virg. Æn. v. 422. Magnos artus membrorum. Quintil. Decl. ult. Ut per singulos artus membra laxaret. Further, membra denotes the limbs collectively, including the head and trunk, as parts of the body; whereas artus only the extremities, which per commissuras with the body, properly so called, namely, the head and trunk, hang together. Gell. N. A. i. 14. (iv. 150.)

Membrum; Limb. Membrum (the reduplication of part) refers to a limb of the body, like member and κῶλον; while artus (ῥέθος, ἄρθρον) specifically refers to a joint of a limb, similar to article and άψος. In Seneca's "Consolation," it says, "He was different due to his distorted joints; they had not yet returned to their proper limb joints." In Virgil's "Aeneid," it's stated, "Great joints of the limbs." Quintilian in his "Declamations" says, "To loosen each joint limb." Furthermore, membra refers to the limbs altogether, including the head and trunk as parts of the body; meanwhile, artus only refers to the extremities, which through the connections with the main body, namely, the head and trunk, are properly connected. Gellius, "Noctes Atticae" i. 14. (iv. 150.)

Meminisse; Reminisci; Recordari. Meminisse denotes remembrance as a state of mind, like μεμνῆσθαι, in as far as one has retained something in memory, without ever having forgotten it, like memorem esse; whereas reminisci and recordari denote remembrance as an act of the mind, in as far as one again brings to one’s mind what had already been driven out of one’s thoughts, like ἀναμιμνήσκεσθαι. But reminisci denotes this act of the mind as momentary, like in memoriam revocare; whereas recordari denotes it as of some duration, like revocata in memoriam contemplari. Cic. Lig. 12, 35. Equidem, cum tuis omnibus negotiis interessem, memoria teneo, qualis 137 T. Ligarius, quæstor urbanus, fuerit erga te et dignitatem tuam; sed parum est, me hoc meminisse; spero etiam te, qui oblivisci nihil soles, nisi injurias, quoniam hoc est animi, quoniam etiam ingenii tui, te aliquid de hujus illo quæstorio officio cogitantem, etiam de aliis quibusdam quæstoribus reminiscentem recordari. This passage shows, that memoria tenere is only a circumlocution for meminisse: there is another passage where recordari is employed as the consequence of reminisci, but there is no instance of the converse; for reminisci and recordari have the same relation to each other as intueri and conspicere. Cic. Sen. 21. Pueri . . . . ita celeriter res innumerabiles arripiunt, ut eas non tum primum accipere videantur, sed reminisci et recordari: he might have added, Quæ non satis meminerint, sed in aliquantum temporis obliti sint. Tusc. i. 24, 58. Animus, quum se collegit atque recreavit, tum agnoscit illa reminiscendo; ita nihil aliud est discere, quam recordari. Senec. Ep. 100. Magis reminiscor quam teneo. (i. 166.)

Meminisse; Remember; Recall. Meminisse means to remember as a state of mind, similar to remember, in that one has kept something in mind without ever forgetting it, like memorem esse; while reminisci and recordari refer to remembering as an action of the mind, as one retrieves what had previously been pushed out of thought, similar to Remember. However, reminisci describes this act of remembering as brief, like in memoriam revocare; while recordari describes it as lasting, like revocata in memoriam contemplari. Cic. Lig. 12, 35. Indeed, while I was involved in all your affairs, memoria teneo, of what kind <137> T. Ligarius, the urban quaestor, was toward you and your dignity; but it’s not enough for me to just meminisse; I also hope that you, who are accustomed to forget nothing except injuries, since this is in your nature and also your talent, will think of something regarding that quaestorship, and even recall some of the other quaestors reminiscentem recordari. This passage shows that memoria tenere is simply another way of saying meminisse: there’s another passage where recordari is used as the result of reminisci, but you don’t find examples of the opposite; because reminisci and recordari have the same relationship to each other as intueri and conspicere. Cic. Sen. 21. Children . . . so quickly grab countless things, that it seems they are not just receiving them for the first time, but reminisci and recordari: he could have added, Those who do not remember well but have forgotten a bit over time. Tusc. i. 24, 58. The mind, when it gathers and refreshes itself, then recognizes things reminiscendo; thus, to learn is nothing but recordari. Senec. Ep. 100. I reminiscor more than I hold on to. (i. 166.)

Menda, Mendum, see Vitium.

Menda, Mendum, see __A_TAG_PLACEHOLDER_0__.

Mendicitas, see Paupertas.

Mendicitas, see __A_TAG_PLACEHOLDER_0__.

Mens, see Anima.

Men, see __A_TAG_PLACEHOLDER_0__.

Meracus, see Purus.

Meracus, check __A_TAG_PLACEHOLDER_0__.

Mercari, see Emere.

Mercari, see __A_TAG_PLACEHOLDER_0__.

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

Mercenaries; Workers; Jobs. Mercenarii refers to laborers who work not for their own benefit but for payment, in contrast to the owner who hires their services; whereas operarii and operæ, as they perform work for others, relate to basic mechanical tasks, in contrast to the principal or director who creates the overall plan. Mercenarii focuses on the motivation; operarii pertains to the skill being of a lower standard. (vi. 217.)

Merces, see Præmium.

Merces, see __A_TAG_PLACEHOLDER_0__.

Mercimonium, see Merx.

Mercimonium, see __A_TAG_PLACEHOLDER_0__.

Merda, see Lutum.

Merda, check __A_TAG_PLACEHOLDER_0__.

Merere; Dignum esse; Mereri. 1. Merere and Mereri (μείρεσθαι) suppose an activity, as to deserve; whereas dignum esse (from decet, δίκη,) only a quality, as to be worthy. 2. Merere is usually 138 a transitive verb, as to deserve, and is in construction with an accusative, or with a sentence, as its complement; whereas mereri, an intransitive verb, as to be deserving, and is in construction with an adverb. Cic. Rosc. Com. 15. Fructum, quem meruerunt, retribuam: comp. with Catil. ii. 2, 4. Si illum, ut erat meritus, morte mulctassem. Cæs. B. G. vi. 5, with B. Civ. iii. 53. Suet. Cal. 40, with Aug. 56. 3. Merere as an intransitive, or without an object, denotes to serve as a warrior, by the ellipsis of stipendia; whereas mereri as a transitive, or with an object, means to earn something for one’s self, without any stress being laid upon the worthiness. (v. 213.)

Merere; To be worthy; To earn. 1. Merere and Mereri (μείρεσθαι) refer to an action, meaning to deserve; while dignum esse (from decet, justice) indicates a quality, meaning to be worthy. 2. Merere is typically a transitive verb, meaning to deserve, and takes an accusative or a sentence as its complement; whereas mereri is an intransitive verb, meaning to be deserving, and is used with an adverb. Cic. Rosc. Com. 15. Fructum, quem meruerunt, retribuam: compare with Catil. ii. 2, 4. Si illum, ut erat meritus, morte mulctassem. Cæs. B. G. vi. 5, with B. Civ. iii. 53. Suet. Cal. 40, with Aug. 56. 3. Merere as intransitive, or without an object, means to serve as a warrior, implying stipendia; while mereri as transitive, or with an object, means to earn something for oneself, without emphasizing worthiness. (v. 213.)

Meretrix, see Pellex.

Meretrix, see __A_TAG_PLACEHOLDER_0__.

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

Midday. Meridies means noon, marking the moment that divides the morning from the afternoon; medius dies refers to the middle of the day, representing the period of time between morning and evening.

Merus, see Purus.

Merus, see __A_TAG_PLACEHOLDER_0__.

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

Merx; Mercimonium. Merx refers to goods that are already made and ready for trade; mercimonium refers to materials that can be turned into goods. Tac. A. xi. 5. There was nothing in public trade that was so marketable: compare with xv. 38. Mercimonium which is fueled by fire.

Metiri; Metari; Dimetiri; Dimetari. 1. Metiri means to measure a space in order to know its magnitude; whereas metari, to mark the boundaries of the space that has been measured, that they may be known to others. 2. By dimetiri and dimetari, the measuring and marking out of sub-divisions is especially meant; wherefore metari castra refers merely to the whole circumference of the entrenchments; when, therefore, Liv. viii. 38. uses the phrase locum castris dimetari, it is evident of itself that he expressly means, to mark the boundaries of the principia and of the prætorium, etc., that are within the camp. (ii. 169.)

Metiri; Metari; Dimetiri; Dimetari. 1. Metiri means to measure a space to know its size; while metari refers to marking the boundaries of the measured space so others can know it. 2. By dimetiri and dimetari, the focus is specifically on measuring and marking out subdivisions; thus, metari castra refers only to the entire perimeter of the fortifications; therefore, when Liv. viii. 38. uses the phrase locum castris dimetari, it is clear that he specifically means to mark the boundaries of the principia and the prætorium, etc., that are within the camp. (ii. 169.)

139

Metuere, see Vereri.

Fear, see __A_TAG_PLACEHOLDER_0__.

Micare, see Lucere.

Micare, see __A_TAG_PLACEHOLDER_0__.

Minime, see Neutiquam.

Minime, check __A_TAG_PLACEHOLDER_0__.

Minister, see Servus.

Minister, check __A_TAG_PLACEHOLDER_0__.

Minutus, see Parvus.

Minutus, check __A_TAG_PLACEHOLDER_0__.

[Mirari is indifferent: admirari usually involves praise, demirari blame.]

[Mirari is indifferent: admirari usually means praise, demirari means blame.]

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

Miserere; Miserari; I'm sorry. Misereri means to feel pity in your heart, to have compassion, like επικοινωνία; whereas miserari means to express pity in words, to commiserate, like οἰκτείρειν. For the German word erbarmen, meaning to show pity through actions, the Latins have no separate word. 2. By misereor tui, pity is seen as an act of free will, highlighting the noble nature of the compassionate; whereas by miseret me tui, pity is shown as a suffering that cannot be resisted, which takes away all moral merit and emphasizes the severity of another's misfortune. Miserere is a causative, like feel compassion. (ii. 171.)

Miseria, see Infortunium.

Miseria, see __A_TAG_PLACEHOLDER_0__.

Missile; Hasta; Lancea; Jaculum; Verutum; Tragulum; Pilum. Missile is the most general name for a weapon used in fighting at a distance, from the spear to the arrow; hasta and lancea serve both for thrusting and hurling; hasta (from σχαστήριον, σχάζω,) as a genuine Roman weapon, δορύ; lancea, as a foreign weapon, supposed to have come originally from the Suevi, λόγχη; pilum, jaculum, verutum, are more for hurling; jaculum, as the most general expression, including the hunting spear, βέλος; verutum (from ὀρυχή) and tragulum (τρώγλη) military weapons for hurling, ἄκων; pilum (from πῆλαι) 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.

Missile; Hasta; Lance; Dart; Javelin; Spear; Throwing spear; Pilum. Missile is the broadest term for a weapon used in long-range combat, from spears to arrows; hasta and lancea can be used for both thrusting and throwing; hasta (from σχαστήριον, σχάζω) is a true Roman weapon, spear; lancea is a foreign weapon, believed to have originated from the Suevi, spear; pilum, jaculum, and verutum are primarily for throwing; jaculum is the most general term, which includes the hunting spear, arrow; verutum (from ὀρυχή) and tragulum (den or lair) are military weapons meant for throwing, unwilling; pilum (from πῆλαι) in its singular form is the specific throwing weapon used by the Roman legion. Liv. ix. 19. Romano pilum haud paulo quam hasta vehementius ictu missuque telum.

Mitis; Lenis; Placidus. Mitis means mild, in opp. to acerbus, like μείλιχος; lenis (from lana? or from the Goth, latjan, lassus?) gentle, in opp. to 140 vehemens, like πρᾶος; placidus, composed, in opp. to turbidus, like ἤπιος.

Mitis; Lenis; Placidus. Mitis means mild, in contrast to acerbus, similar to μείλιχος; lenis (possibly from lana? or from the Goth, latjan, lassus?) gentle, as opposed to 140 vehemens, like gentle; placidus, calm, in contrast to turbidus, similar to mild.

Mittere; Legare; Amittere; Dimittere; Omittere. 1. Mittere μεθεῖναι is the general expression, to send; legare (from λέγω) has a special political meaning, to delegate. The missus makes his appearance as a servant or messenger; the legatus, as a representative. 2. Amittere and dimittere mean to let go any thing already in one’s possession; amittere, against one’s will, as to lose; dimittere, after having used it, as to dismiss; whereas omittere means to let anything pass by, without taking possession of it; to speak with precision, Amittimus inviti et casu, omittimus volentes et sponte. Hence amittere occasionem means, to let slip an opportunity, so as not to be able to take advantage of it, from negligence; whereas omittere occasionem means, to renounce an opportunity, so as not to wish to take advantage of it, from attaching little value to it. Vitam amittere means, to lose one’s life; vitam omittere, to sacrifice it. (iii. 285.)

Mittere; Legare; Amittere; Dimittere; Omittere. 1. Mittere μεθεῖναι is the general term for sending; legare (from I say) has a specific political meaning, which is to delegate. The missus appears as a servant or messenger; the legatus acts as a representative. 2. Amittere and dimittere both refer to letting go of something already owned; amittere happens against one's will, like losing something; dimittere occurs after using something, like dismissing it. On the other hand, omittere means to let something pass by without taking it up; to be precise, Amittimus inviti et casu, omittimus volentes et sponte. Therefore, amittere occasionem means to let an opportunity slip away, unable to take advantage of it due to negligence; whereas omittere occasionem means to give up an opportunity willingly, not wanting to take advantage of it because of low value. Vitam amittere means to lose one’s life; vitam omittere, to sacrifice it. (iii. 285.)

Moderatus, Modestia, see Modus.

Moderatus, Modestia, see __A_TAG_PLACEHOLDER_0__.

Modicus, see Medius.

Modicus, see __A_TAG_PLACEHOLDER_0__.

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

Modo-modo; Nunc-nunc. Modo-modo is correctly used only for actions in the past and future; nunc-nunc applies only to those happening right now. This difference is often overlooked, yet nunc-nunc adds a more vibrant tone to descriptions, fitting for poetry or higher-level prose; modo-modo, like ‘just now,’ is the appropriate prose term that Cicero consistently uses. (iv. 276.)

Modo, see Nuper.

Modo, see __A_TAG_PLACEHOLDER_0__.

Modus; Modestia; Moderatio; Temperatio; Continentia; Abstinentia. 1. Modus, in a moral sense, denotes the μέτριον, or the included notion of the μηδὲν ἄγαν in objective relation; modestia and moderatio, in subjective relation; Modestia is the feeling of preference for this modus; moderatio, the habit of acting in conformity to this feeling. 2. 141 Moderatio is moderation, as springing from the understanding, from calculation and reflection, akin to prudentia; temperatio and temperantia are qualities pervading the whole man, and ennobling his whole being, akin to sapientia. Moderatio supposes, like self-government, a conflict between the passions and reason, in which reason comes off conqueror; in temperatio, as in tranquillity of mind, the reason is already in possession of superiority, whether through nature or moral worth. 3. Temperatus, temperatio, denote merely a laudable property, which may belong even to things; whereas temperans, temperantia, a virtue of which reasonable beings alone are capable. 4. Moderatio denotes moderation in action, in opp. to cupiditas; whereas continentia, moderation in enjoyment, in opp. to libido, Cic. Cat. ii. 11, 25. Verr. iv. 52. 5. Continentia denotes command over sensual desires, continence; abstinentia, over the desire for that which belongs to another, firm integrity; the translation of abstinentia by ‘disinterestedness,’ is not precise enough, for this virtue is required by morality only, abstinentia, by law also. Quintil. v. 10, 89. Cic. Sext. 16. 6. Modestia shuns overstepping the right measure, out of regard to the morals which the modus prescribes; whereas verecundia and reverentia out of regard to persons, whom the verecundus is afraid of displeasing, and whom the reverens thinks worthy of respect; lastly, pudor, out of self-respect, that one may not bring one’s self into contempt. Varro, ap. Non. Non te tui saltem pudet, si nihil mei revereare. Terent. Phorm. i. 5, 3. or ii. 1, 3. Non simultatem meam revereri? Saltem pudere? (ii. 203.)

Modus; Humility; Balance; Self-Control; Discipline; Restraint; Abstinence. 1. Modus, in a moral sense, means the average, or the underlying idea of nothing in excess in an objective context; modesty and moderation relate to subjective experience; Modesty is the feeling of preference for this modus; moderation is the habit of acting according to this feeling. 2. 141 Moderation refers to moderation that comes from understanding, calculation, and reflection, similar to prudence; self-control and restraint are qualities that permeate a person and elevate their entire being, akin to wisdom. Moderation suggests, like self-governance, a struggle between passions and reason, where reason prevails; in self-control, much like peace of mind, reason already holds superiority, whether by nature or moral character. 3. Balanced and self-control denote merely a commendable trait, which may even apply to things; whereas restraining and restraint represent a virtue that only rational beings can possess. 4. Moderation indicates moderation in action, in contrast to greed; while abstinence implies moderation in enjoyment, in contrast to desire, Cic. Cat. ii. 11, 25. Verr. iv. 52. 5. Abstinence signifies control over sensual desires, or continence; abstention means control over the desire for what belongs to another, demonstrating strong integrity; translating abstinentia as ‘disinterest’ isn’t precise enough, as this virtue is mandated by morality only, abstinentia, by law as well. Quintil. v. 10, 89. Cic. Sext. 16. 6. Modesty avoids exceeding the right measure out of respect for the morals that the modus dictates; while bashfulness and respect arise from concern for individuals whom the bashful fears displeasing, and whom the respectful considers worthy of honor; lastly, self-respect ensures that one does not bring themselves into disdain. Varro, ap. Non. Don’t you at least feel ashamed for yourself if you hold nothing of mine dear? Terent. Phorm. i. 5, 3. or ii. 1, 3. Don’t you respect my similarity? At least be ashamed? (ii. 203.)

Mœnia, see Murus.

Mœnia, check __A_TAG_PLACEHOLDER_0__.

Mœstitia, see Dolor.

Mœstitia, see __A_TAG_PLACEHOLDER_0__.

Moles; Onus; Pondus; Gravitas. Moles and onus denote the heaviness of an object in its disadvantageous sense; moles (from μῶλος or μόχλος) absolutely, 142 as unwieldiness, so far as through its greatness it is inconvenient to move, like ὄγκος; onus, relatively to its pressure, so far as it is irksome to the person carrying it, as a burden, φόρτος; whereas pondus (from pendere) in an advantageous sense, as force and strength, like weight, ἄχθος; lastly, gravitas (from γεραός) unites both senses, and sometimes denotes the irksome heaviness, sometimes the effective weightiness, like βάρος. (iv. 223.)

Moles; Responsibility; Weight; Seriousness. Moles and onus refer to the heaviness of an object in a negative sense; moles (from μῶλος or crowbar) means being unwieldy, as it is inconvenient to move due to its size, like volume; onus, in relation to how burdensome it is on the person carrying it, refers to a load, load; while pondus (from pendere) in a positive sense, represents force and strength, like weight, burden; finally, gravitas (from Old man) combines both meanings, sometimes indicating burdensome heaviness, and at other times the effective weightiness, like weight. (iv. 223.)

Molestia, see Labor.

Molestia, see __A_TAG_PLACEHOLDER_0__.

Moliri, see Audere.

Moliri, check __A_TAG_PLACEHOLDER_0__.

Monere, see Hortari.

Monere, see __A_TAG_PLACEHOLDER_0__.

Moneta, see Pecunia.

Moneta, see __A_TAG_PLACEHOLDER_0__.

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

Mons; Jugum. Mons (from minari, eminere) refers to the mountain in terms of its height, while jugum, in terms of its width and length, sometimes describes the highest ridge, which, depending on whether it's flat or pointed, is more specifically called either dorsum or cacumen, in contrast to radices montis; sometimes it refers to a range of mountains, especially when ascending, where several mountains are connected to form a chain or pile of mountains, as opposed to the mountain itself. Liv. xxii. 18. Below jugo montis there was a battle: compare with xli. 18. Petilius camped against Balistæ and Leti jugum, which connects those montes with a continuous dorso. Or, Tac. G. 10, with 43, and Agr. 10. Or, Virg. Ecl. v. 76, with Ovid, Met. iv. 657. (v. 225.)

Monstra, see Auguria.

Monstra, check __A_TAG_PLACEHOLDER_0__.

Monstrare, see Ostendere.

Show, see __A_TAG_PLACEHOLDER_0__.

Morari, see Tardare.

Morari, see __A_TAG_PLACEHOLDER_0__.

Morbidus, Morbus, see Æger.

Morbidus, Morbus, see __A_TAG_PLACEHOLDER_0__.

Morigerari, see Parere.

Morigerari, see __A_TAG_PLACEHOLDER_0__.

Morosus, see Austerus.

Morosus, see __A_TAG_PLACEHOLDER_0__.

Mors; Letum; Nex; Obitus; Interitus; Perire; Oppetere; Demori; Intermori; Emori. 1. Mors and letum denote a natural death; mors (μόρος) the usual expression in a merely physical sense, as the way to corruption, like θάνατος; letum (from λαχεῖν, λάχεσις,) the select and solemn expression, as the lot of death, like οἶτος; whereas nex (from νεκρός) a violent death, as the passive of cædes. 2. Mors, 143 letum, nex, are proper, whereas obitus and interitus only softer, expressions. Obitus, decease, denotes, like exitus, a natural death; whereas interitus, together with perire, usually denotes, like exitium, a violent death. Plin. Ep. iii. 7. Silius ultimus ex Neronianis consularibus obiit, quo consule Nero periit. Plaut. Epid. iii. 4, 56. Malo cruciatu pereas, atque obeas cito. 3. Perire represents death as destruction and corruption; interire as a vanishing, so that the former applies more to the body, the latter to the soul. Plaut. Capt. iii. 5, 32. Qui per virtutem periit, at non interit; that is, he who dies a noble death, though his body perishes, still lives in name and posthumous renown. Further, perire denotes a sudden and violent death, particularly by self-murder; interire, a gradual and painful, but, it may be, also a peaceful, death. Tac. Ann. xv. 44. Et pereuntibus Christianis addita ludibria, ut ferarum tergis contecti laniatu canum interirent. Serv. ap. Cic. Fam. iv. 5. Si quis nostrum interiit, aut occisus est. 4. Obire mortem denotes to die, as a physical event, by which one ends all suffering; whereas oppetere mortem denotes to die, as a moral act, in as far as a man, if he does not seek death, at any rate awaits it with firmness and contempt of it. 5. Demori denotes to die off, as one belonging to a society, and thereby to occasion a vacancy; intermori, to be apparently dying, to be sick of a lingering disease, like ἐκθανεῖν; emori, to die entirely, in opp. to a mere semblance of life in misfortune, slavery, and disgrace, like πανδίκως θανεῖν. Cic. Pis. 7. Ut emori potius quam servire præstaret. (iii. 182.)

Mors; Letum; Nex; Obitus; Interitus; Perire; Oppetere; Demori; Intermori; Emori. 1. Mors and letum refer to natural death; mors (fate) is the common term in a strictly physical sense, as a path to decay, similar to death; letum (from λαχεῖν, λάχεσις) is a more formal and solemn term, implying the fate of death, like οἶτος; whereas nex (from dead) signifies a violent death, seen as a passive form of cædes. 2. Mors, 143 letum, and nex are proper terms, while obitus and interitus are softer expressions. Obitus, meaning decease, is similar to exitus, indicating a natural death; whereas interitus, along with perire, often implies a violent death, akin to exitium. Plin. Ep. iii. 7. Silius, the last of the consuls under Nero, obiit, in whose consulship Nero periit. Plaut. Epid. iii. 4, 56. I would rather you perias, and obeas quickly. 3. Perire relates to death as a form of destruction and decay; interire relates to vanishing, with the former typically referring to the body and the latter to the soul. Plaut. Capt. iii. 5, 32. He who dies for virtue periit, but does not interit; that is, he who dies a noble death, although his body perishes, still lives on in reputation and posthumous glory. Moreover, perire indicates a sudden and violent death, especially through suicide; interire refers to a slow and painful death, which can also be peaceful. Tac. Ann. xv. 44. And as the Christians pereuntibus were subjected to mockery, being covered with the skins of wild beasts, to be torn apart by dogs while they interirent. Serv. ap. Cic. Fam. iv. 5. If any of us interiit, or were killed. 4. Obire mortem means to die, seen as a physical occurrence that ends all suffering; whereas oppetere mortem refers to dying as a moral act, in that a person, even if not actively seeking death, awaits it with strength and disregard for it. 5. Demori means to die in a social context, thereby creating a vacancy; intermori refers to appearing to die, suffering from a lingering illness, like die; emori means to completely die, in contrast to merely seeming alive amidst misfortune, slavery, and shame, like πανδίκως θανεῖν. Cic. Pis. 7. It is better to emori than to serve. (iii. 182.)

Mos, see Consuetudo.

Mos, check __A_TAG_PLACEHOLDER_0__.

Mostellum, see Spectrum.

Mostellum, see __A_TAG_PLACEHOLDER_0__.

Mucro, see Acies.

Mucro, see __A_TAG_PLACEHOLDER_0__.

Mulcare, see Verberare.

Mulcare, see __A_TAG_PLACEHOLDER_0__.

Mulcere; Palpare. Mulcere (μύλλειν, μαλακός) means to stroke any thing in itself rough, as the hair, for instance, in order to make it smooth; thence, figuratively, to pacify an enraged person, like καταψῆν; 144 whereas palpare (ψηλαφᾶν, ἁπαλός,) to stroke any thing already smooth, in order to excite a pleasant sensation; thence, figuratively, to caress and coax, like ψηλαφᾶν. (v. 109.)

Mulcere; Touch. Mulcere (grind, soft) means to stroke something that is rough, like hair, to make it smooth; thus, it can also mean to calm an angry person, similar to καταψὴν; 144 while palpare (ψηλαφᾶν, ἁπαλός) means to stroke something that is already smooth to create a pleasant feeling; therefore, it can also mean to caress and coax, like ψηλαφᾶν. (v. 109.)

Mulcta, see Vindicta.

Mulcta, see __A_TAG_PLACEHOLDER_0__.

Mulier, see Femina.

Mulier, see __A_TAG_PLACEHOLDER_0__.

Mundus, see Purus.

Mundus, see __A_TAG_PLACEHOLDER_0__.

Munificus, see Largus.

Munificus, see __A_TAG_PLACEHOLDER_0__.

Munimenta, see Murus.

Munimenta, see __A_TAG_PLACEHOLDER_0__.

Munus, see Donum and Officium.

Munus, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Murus; Paries; Mœnia; Maceria; Parietinæ; Munimenta. 1. Murus (μοῖρα, μείρω,) denotes any sort of wall, merely with reference to its form, without reference to its use, like τεῖχος; paries (πείρω) especially a wall, as the side of a building, or as a partition to separate the rooms, like τοῖχος; mœnia (ἀμύνω) the walls of a city, as a defence against the enemy, like περίβολος? maceria, the wall of an enclosure, to mark the boundaries and to exclude thieves, the garden or vineyard wall, like θριγκός. Virg. Æn. vi. 549. Mœnia lata videt triplici circumdata muro. And Flor. i. 4. Vitruv. viii. 4. Tac. Ann. xv. 43. Nero instituit, ut urbis domus non communione parietum, sed propriis quæque muris ambirentur. 2. Muri, mœnia, etc., are walls in a good condition; parietinæ, walls that are falling into ruins. 3. Mœnia denote walls as a defence of a city against a first assault; munimenta, the proper fortifications of fortresses and camps, which are of themselves a bulwark against being taken by storm. (v. 350.)

Murus; Walls; Structures; Enclosures; Partitions; Defenses. 1. Wall (moira, meiro) refers to any type of wall, just about its shape, without considering its use, like wall; paries (πείρω) specifically means a wall, as the side of a building, or as a divider between rooms, like wall; mœnia (defend) refers to the walls of a city, serving as a defense against invaders, similar to enclosure; maceria means the wall of an enclosure, used to mark boundaries and keep out thieves, such as the wall of a garden or vineyard, like frieze. Virg. Æn. vi. 549. He sees broad walls surrounded by a triple wall. And Flor. i. 4. Vitruv. viii. 4. Tac. Ann. xv. 43. Nero established that city houses would be enclosed not by a shared wall, but by their own walls. 2. Walls, fortifications, etc., are intact; partitions refer to walls that are crumbling. 3. Fortifications signify walls that protect a city from an initial attack; defenses are the specific fortifications of military bases and camps, which themselves act as a stronghold against being overrun. (v. 350.)

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

Mutilate; Truncate. Mutilate refers to smaller injuries, like breaking off horns or cutting off a finger or nose; truncate denotes more severe injuries, such as chopping off arms, feet, or hands. The mutilated limbs can be likened to broken twigs and shoots, while the truncated limbs resemble primary branches that have been cut off. (iv. 325.)

Mutuo, see Vicissim.

Mutuo, see __A_TAG_PLACEHOLDER_0__.

145

Mutuum dare, see Commodare.

Lend, see __A_TAG_PLACEHOLDER_0__.

Mysteria, see Arcana.

Mysteria, see __A_TAG_PLACEHOLDER_0__.

N.

Nancisci, see Invenire.

Nancisci, see __A_TAG_PLACEHOLDER_0__.

Nares, see Nasus.

Nares, see __A_TAG_PLACEHOLDER_0__.

Nasus; Nares. Nasus is the exterior of the nose, as a prominent part of the face, like ῥίν; nares (ναρός) the interior of the nose, as the organ of smell, like μυκτῆρες. (vi. 231.).

Nasus; Nostrils. Nasus refers to the outside of the nose, which is a noticeable feature of the face, similar to ῥίν; nares (ναρός) pertains to the inside of the nose, serving as the organ of smell, like mythological masks. (vi. 231.).

Natio, see Gens.

Natio, check __A_TAG_PLACEHOLDER_0__.

Navigium; Navis; Celox; Lembus; Liburna; Scapha; Cymba; Linter. Navigium is the most general expression, like vessel; navis (ναῦς) an ordinary ship for distant voyages; celox, lembus, and liburna, are boats which may be manned and armed for service in war; scapha, cymba, and linter, are only skiffs and wherries, intended merely for short distances and for crossing over; scapha and cymba, of the broader sort, in the form of small barges; linter, long and narrow, like a canoe. (vi. 232.)

Navigium; Ship; Quick; Boat; Light boat; Skiff; Rowboat; Barge. Navigium is the broadest term, similar to "vessel"; navis (ship) refers to a standard ship for long journeys; celox, lembus, and liburna are boats that can be crewed and armed for military use; scapha, cymba, and linter are simply small boats and rowboats, designed mainly for short trips and crossing; scapha and cymba are wider, resembling small barges; linter is long and narrow, like a canoe. (vi. 232.)

Necessarius; Propinquus; Cognatus; Consanguineus; Affinis. 1. Necessarius means any one to whom one is bound by a permanent connection, whether of an official kind, as collega, patronus, cliens, or of a private nature, as familiaris, amicus, like προσήκοντες; propinquus, any one to whom one is bound by a family connection, a relation, like ἀγχιστεῖς and ἔται, as a species of cognatus and consanguineus, related by blood; affinis, a relation by marriage, or in law, like κηδεστής. 2. Cognatio is the relationship by blood existing among members of the same family, like σύναιμος; consanguinitas, the relationship of nations by derivation from a common origin, like συγγενής. Cæs. B. G. vii. 32. Hominem summæ potentiæ et magnæ cognationis: comp. with i. 11. Ambarri 146 necessarii et consanguinei Æquorum. Liv. vii. 9. Suet. Cl. 25. Justin, xviii. 5. (v. 179.)

Necessarius; Relative; Family Member; Blood Relation; In-law. 1. Necessarius refers to anyone with whom one has a permanent connection, whether officially, like collega, patronus, cliens, or personally, like familiaris, amicus, similar to relevant; propinquus is someone connected by family ties, a relation, like Cousins and girlfriend, a type of cognatus and consanguineus, related by blood; affinis is a relation by marriage or law, like κηδεστής. 2. Cognatio is the blood relationship among family members, like σύναιμος; consanguinitas is the relationship among nations from a common origin, like relative. Cæs. B. G. vii. 32. A person of great power and significant cognation: see i. 11. The Ambarri 146 were necessary and consanguinei of the Æquians. Liv. vii. 9. Suet. Cl. 25. Justin, xviii. 5. (v. 179.)

Necesse est; Oportet; Opus est; Debere. 1. Necesse est (ἀναγκάζω) denotes an obligation of nature and necessity, like ἀνάγκη ἐστίν; oportet, an obligation of morality and of honor, like χρή; opus est (πόθος, optare?) an obligation of prudence, like δεῖ. Cic. Orat. ii. 25. Jure omnia defenduntur quæ sunt ejus generis, ut aut oportuerit aut licuerit aut necesse fuerit. Att. iv. 6. Si loquor de republica quod oportet, insanus; si, quod opus est, servus existimor. And xiii. 25. Cat. ap. Sen. Ep. 94. Emo non quod opus est, sed quod necesse est; quod non opus est, asse carum est. And Cic. Or. ii. 43. 2. Oportet denotes objectively, the moral claim which is made upon any man; debere (δεύεσθαι, δεῖν? or, dehibere?) subjectively, the moral obligation which any man is under, like ὀφείλειν. Tac. Hist. iv. 7. Accusatores etiamsi puniri non oporteat, ostentari non debere. (v. 323.)

Necesse est; It’s necessary; It’s appropriate; It has to be.. 1. It is necessary (I force) indicates a natural and necessary obligation, similar to It is necessary.; it is proper, a moral and honorable obligation, like χρή; it must be (desire, optare?) signifies a prudent obligation, comparable to must. Cic. Orat. ii. 25. All things of this nature are justly defended, whether they should have been, or were allowed, or were necessary. Att. iv. 6. If I speak about the republic as it should be, I am considered insane; if as must be, I am viewed as a slave. And xiii. 25. Cat. ap. Sen. Ep. 94. I purchase not for what must be, but for what is necessary; that which is not necessary is expensive. And Cic. Or. ii. 43. 2. It is proper objectively denotes the moral claim made upon any person; to owe (Take care, it's dangerous? or, dehibere?) subjectively reflects the moral obligation any individual has, like ὀφείλειν. Tac. Hist. iv. 7. Even if the accusers should not be punished, they should not be displayed. (v. 323.)

Nectere, see Ligare.

Nectere, see __A_TAG_PLACEHOLDER_0__.

Nefandus, Nefarius, see Scelestus.

Nefandus, Nefarius, see __A_TAG_PLACEHOLDER_0__.

Nefastus, see Delictum.

Nefastus, see __A_TAG_PLACEHOLDER_0__.

Negare; Infitiari; Infitias ire; Denegare; Pernegare; Recusare; Abnuere; Renuere; Repudiare. 1. Negare means to deny, from objective motives, when a man has, or professes to have, the truth in view, like ἀποφάναι, οὐ φάναι; whereas infiteri, infitiari, and infitias ire, mean to disown from subjective motives, when personal interest is in some way implicated, like ἀρνεῖσθαι. 2. Infiteri is an obsolete expression; infitiari (ἀνα-φατίζειν,) the usual and general expression; infitias (ἀμφασίας) ire is only connected with a negation, and answers to the phrase, not to assent to. 3. Negatio is a denial, merely conveying information to the hearer; pernegatio, or negitatio, to convince him, when he is incredulous; denegatio, to get rid of his importunity, when his request is useless. Martial, Ep. iv. 147 82. Negare jussi, pernegare non jussi. Cic. Phil. xi. 8, 19. In quo maximum nobis onus imposuit, assensero; ambitionem induxero in curiam; negaro; videbor suffragio meo tanquam comitiis honorem amicissimo denegasse. 4. Negare supposes a question only, whether actual or possible, which is denied; whereas recusare, a request which is refused; hence negare is a more general and mild expression than recusare; for the negans merely denies the possibility of granting what he is asked or requested; whereas the recusans also calls in question the justice of the request, which he protests against as a threat, or as an encroachment. Hence negare, denegare, are more used in private transactions; recusare, in public affairs. 5. Negare and recusare take place by means of words and speeches; abnuere and renuere, mostly by signs and gestures; abnuere, by waving a person from one with the hand, like ἀπονεύω; renuere, by drawing back the head, like ἀνανεύω. 6. Abnuere is a more friendly, renuere a haughtier manner of denying. 7. Recusare refers to an object which is considered as a burden, and claims resignation, in opp. to suscipere, Suet. Ner. 3; whereas repudiare (from repedare?) refers to an object which is considered as a good, and promises profit or pleasure, in opp. to assumere. Cic. Orat. 62. Cic. Fin. i. 10, 33. Sæpe eveniet ut et voluptates repudiandæ sint, et molestia non recusanda. (iv. 40.)

Negare; Infitiari; Infitias ire; Denegare; Pernegare; Recusare; Abnuere; Renuere; Repudiare. 1. Negare means to deny for objective reasons, when someone has, or claims to have, the truth in their view, like Decide, not say; whereas infiteri, infitiari, and infitias ire mean to disown for subjective reasons, when personal interests are involved, similar to ὁρικῶς. 2. Infiteri is an outdated term; infitiari (ανα-φατίζειν) is the usual and common term; infitias (ambiguity) ire is only associated with negation, corresponding to the phrase of not agreeing to something. 3. Negatio is a denial that simply informs the hearer; pernegatio, or negitatio, is to convince them when they are skeptical; denegatio, is to dismiss their persistent requests when those requests are pointless. Martial, Ep. iv. 147 82. Negare jussi, pernegare non jussi. Cic. Phil. xi. 8, 19. In quo maximum nobis onus imposuit, assensero; ambitionem induxero in curiam; negaro; videbor suffragio meo tanquam comitiis honorem amicissimo denegasse. 4. Negare assumes only a question, whether actual or potential, that is denied; whereas recusare refers to a request that is refused; therefore, negare is a broader and milder term compared to recusare; since the negans merely denies the possibility of granting what is asked or requested; on the other hand, the recusans also questions the fairness of the request, which they protest against as a threat or an intrusion. Thus, negare, denegare, are used more in private situations; recusare, in public matters. 5. Negare and recusare are expressed through words and speeches; abnuere and renuere are mostly expressed through signs and gestures; abnuere, by waving someone away with the hand, like apostate; renuere, by pulling back the head, like I nod. 6. Abnuere is a friendlier way to deny, while renuere is a more arrogant way. 7. Recusare refers to something seen as a burden that demands resignation, in contrast to suscipere, Suet. Ner. 3; while repudiare (possibly from repedare?) refers to something seen as a benefit that promises profit or pleasure, in contrast to assumere. Cic. Orat. 62. Cic. Fin. i. 10, 33. It often happens that both pleasures are repudiandæ and burdens are not recusanda. (iv. 40.)

Negligere, see Spernere.

Negligere, see __A_TAG_PLACEHOLDER_0__

Nemus, see Silva.

Nemus, check __A_TAG_PLACEHOLDER_0__.

Nepos, see Prodigus.

Nepos, see __A_TAG_PLACEHOLDER_0__.

Nequaquam, s. Neutiquam.

Nequaquam, s. __A_TAG_PLACEHOLDER_0__.

Nequidquam, see Frustra.

Nequidquam, see __A_TAG_PLACEHOLDER_0__.

Nequitia, see Malitia.

Nequitia, see __A_TAG_PLACEHOLDER_0__.

Nescius, see Cognitio.

Nescius, see __A_TAG_PLACEHOLDER_0__.

Neutiquam; Nequaquam; Minime. Neutiquam means, in no case, in opp. to utique; nequaquam, by no means; minime, not in the least.

Neutiquam; Nequaquam; Minime. Neutiquam means, in no situation, in contrast to utique; nequaquam, by no means; minime, not at all.

Nex, see Mors.

Nex, check __A_TAG_PLACEHOLDER_0__.

Niger, see Teter and Ater.

Niger, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Nihil agere, see Vacare.

Do nothing, see __A_TAG_PLACEHOLDER_0__.

148

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

Nothing exists; Nothing exists; None exists. Nihil est means a complete lack of virtue and effectiveness; for example, he is good for nothing; while nihili est refers to a complete lack of value and usefulness, meaning he is of no use; finally, nullus est signifies the absence of existence altogether, as in it is all over for him. (i. 56.)

Nitere, see Lucere.

Nitere, see __A_TAG_PLACEHOLDER_0__.

Niti, see Fulciri.

Niti, check __A_TAG_PLACEHOLDER_0__.

Nobilis, see Celeber.

Nobilis, see __A_TAG_PLACEHOLDER_0__.

Nocens, see Culpa.

Nocens, see __A_TAG_PLACEHOLDER_0__.

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

Nominare; Nuncupare; Vocare; Appellare. Nominare and nuncupare mean to call someone by their name; nominare refers to calling them by the name they already have, while nuncupare means to give a name to something that hasn't had one before; on the other hand, appellare and vocare refer to identifying a person by any name, title, or designation they have. (v. 105.)

Nonnunquam; Interdum; Aliquando. Nonnunquam, sometimes in opp. to nunquam and semper, approximates to the meaning of sæpius, like ἔσθ’ ὅτε; interdum, at times, is in opp. to crebro, and approximates to the meaning of rarius, like ἐνίοτε; lastly, aliquando, now and then, is in opp. to semel, and approximates to the meaning of prope nunquam, like ποτέ. The interdum facta denotes actions repeated at considerable intervals of time; the nonnunquam facta, actions repeated at shorter intervals; the aliquando facta, actions repeated at very distant intervals of time. Cic. Sext. 54. Comitiorum et concionum significationes interdum veræ sunt, nonnunquam vitiatæ et corruptæ. And Acad. i. 7. Off. ii. 18. Brut. 67. Mur. 30. (iv. 273.)

Sometimes. Sometimes, in contrast to never and always, is similar in meaning to often, like ἔσθ’ when; at times, is opposed to frequently, and is close in meaning to rarely, like sometimes; finally, now and then, is contrasted with once, and is close in meaning to almost never, like never. The interdum facta refers to actions that happen at long intervals; the nonnunquam facta signifies actions that occur at shorter intervals; the aliquando facta indicates actions that take place at very far apart intervals. Cic. Sext. 54. The meanings of interdum during assemblies and speeches are true, while nonnunquam can be flawed and corrupted. And Acad. i. 7. Off. ii. 18. Brut. 67. Mur. 30. (iv. 273.)

Notare, see Animadvertere.

Notare, see __A_TAG_PLACEHOLDER_0__.

Notitia, see Cognitio.

Notitia, see __A_TAG_PLACEHOLDER_0__.

Novissimus, see Extremus.

Novissimus, see __A_TAG_PLACEHOLDER_0__.

Novus; Recens; Novicius. 1. Novus means new, as that which did not exist in former times, in opp. to antiquus, like νέος; whereas recens (from candere) new, as one that has not long been in existence, 149 in opp. to vetus. Cic. Verr. ii. 2. Mur. 7. 16. Tusc. iv. 17. Tac. Ann. ii. 88. iv. 12. Colum. vi. 12; like καινός. 2. Novus denotes new, indifferently; novicius (from νέαξ) with the accessory notion of being a novice, who must accustom himself, or be instructed by others, before he is qualified for something, in opp. to vetustus? (iv. 95.)

Novus; Fresh; Rookie. 1. Novus means new, referring to something that didn't exist before, in contrast to antiquus, similar to new; on the other hand, recens (from candere) means new in the sense of something that hasn't been around for long, in contrast to vetus. Cic. Verr. ii. 2. Mur. 7. 16. Tusc. iv. 17. Tac. Ann. ii. 88. iv. 12. Colum. vi. 12; akin to new. 2. Novus indicates new in a general sense; novicius (from νέαξ) implies being a novice, someone who needs to adapt or be trained by others before becoming qualified for something, as opposed to vetustus? (iv. 95.)

Noxia, Noxius, see Culpa.

Noxia, Noxius, see __A_TAG_PLACEHOLDER_0__.

Nullus sum, see Nihil sum.

I'm nobody, see __A_TAG_PLACEHOLDER_0__.

Numen; Deus; Divus; Semo; Heros. Numen (πνεῦμα) in a wider sense is any divine being, like δαίμων; in a narrower sense it is used as a species of Deus, or ancient Divus, θεός; 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.)

Numen; God; Divine; Spirit; Hero. Divine Presence (spirit) in a broad sense refers to any divine entity, like spirit; in a more specific sense, it’s used as a type of God, or ancient Divine, god; and for demigod, a half-god; or hero, a half-man; for the latter, besides the foreign term hero, divine presence is also used. Plin. Pan. 2, 3. Nowhere do we flatter God, nowhere do we flatter divine presence. (vi. 239.)

Nummus, see Pecunia.

Nummus, see __A_TAG_PLACEHOLDER_0__.

Nunc-nunc, see Modo-modo.

Now, check __A_TAG_PLACEHOLDER_0__.

Nuncupare, see Nominare.

Nuncupare, see __A_TAG_PLACEHOLDER_0__.

Nuper; Modo. Nuper (νέον, πέρι) means several days, months, also, years since, lately, like νεωστί; whereas modo, a few moments since, just now, like ἄρτι. Cic. Verr. iv. 3, 6. Nuper homines nobiles ejusmodi; sed quid dico nuper? imo vero modo ac plane paulo ante vidimus. Tusc. i. 24. Quanta memoria fuit nuper Charmadas! quanta qui modo fuit Scepsius Metrodorus!

Recently; Just. Nuper (νέον, πέρι) means several days, months, or even years ago, recently, similar to recently; while modo refers to just a moment ago, right now, like just now. Cic. Verr. iv. 3, 6. Nuper there were noble people like that; but what am I saying nuper? In fact, just modo we saw them a little while ago. Tusc. i. 24. How much memory there was nuper for Charmadas! How much was there modo for Scepsius Metrodorus!

Nuptiæ, see Conjugium.

Nuptials, see __A_TAG_PLACEHOLDER_0__.

Nutare, see Labare.

Nutare, check __A_TAG_PLACEHOLDER_0__.

Nutrire, Nutricare, see Alere.

Nutrire, Nutricare, see __A_TAG_PLACEHOLDER_0__.

O.

Obambulare, see Ambulare.

Obambulare, see __A_TAG_PLACEHOLDER_0__.

Obedire, see Parere.

Obey, see __A_TAG_PLACEHOLDER_0__.

Obesus, see Pinguis.

Obesus, check __A_TAG_PLACEHOLDER_0__.

Obex, see Sera.

Obex, see __A_TAG_PLACEHOLDER_0__.

Objicere; Exprobrare. Objicere means to 150 charge a person with something, from which he must vindicate himself as against an accusation; whereas exprobrare means to upbraid a person with something, which he must let remain as it is. The objiciens will call a person to account; the exprobrans only put him to the blush. (iv. 198.)

Objicere; Reproach. Objicere means to 150 accuse someone of something, which they must defend themselves against; while exprobrare means to reproach someone for something that they have to accept as is. The objiciens will hold someone accountable; the exprobrans only makes them feel ashamed. (iv. 198.)

Obitus, see Mors.

Obitus, see __A_TAG_PLACEHOLDER_0__.

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

Oblectatio; Enjoyment. Oblectatio (from ἀλέγειν?) is a fun activity, conversation, or enjoyment that alleviates boredom and provides some pleasure; while delectatio is a true delight that brings genuine enjoyment and offers complete pleasure. Cic. Orat. i. 26. In the arts where practical utility is not the focus, but rather a certain free oblectatio of the mind. And Ep. Q. Fr. ii. 14. I was quite happily oblectabam: see also Fam. ix. 24. You deprived me of great delectatione and joy. Or, Suet. Dom. 21. with Aug. 29. Plin. Ep. iv. 14. with iv. 8. (v. 10.)

Obligare, see Ligare.

Obligare, see __A_TAG_PLACEHOLDER_0__.

Obliquus, see Transversus.

Obliquus, see __A_TAG_PLACEHOLDER_0__.

Oblitus, see Delibutus.

Oblitus, see __A_TAG_PLACEHOLDER_0__.

Obscurum; Tenebræ; Caligo; Tenebricosus; Opacus; Umbrosus. 1. Obscurum (σκοτερόν) denotes darkness as an obstruction of light, like σκότος in opp. to illustre. Auct. ad Her. iii. 19, 32. Plin. Pan. 69; whereas tenebræ (δνοφεραί) as the absence of light,) like ζόφος, κνέφας,) in opp. to lux. Cic. Ep. ad Q. Fr. i. 2; lastly, caligo (from celare) as the positive opposite to light and brightness, like ἀχλύς. Caligo denotes a greater degree of darkness than tenebræ; tenebræ than obscuritas; obscuritas than opacum and umbrosum. Cic. Acad. iv. 23, 72. Sensus quidem non obscuros facit sed tenebricosos. Plin. Ep. vii. 21. Cubicula obductis velis opaca, nec tamen obscura facio. Tac. H. ii. 32. Senatum et populum nunquam obscurari nomina, etsi aliquando obumbrentur. Hence, figuratively, obscurus 151 denotes only an insignificant person, of whom nobody takes notice; whereas tenebricosus something positively bad, which seeks darkness that it may remain unobserved. 2. Opacus denotes shady, with reference to a pleasant and beneficial coolness, in opp. to apertus and apricus, like εὔσκιος; whereas umbrosus (umbra, ἀμαυρός,) implies a depth of shade approaching to darkness, like σκιόεις. (iii. 168.)

Obscurum; Darkness; Gloom; Shadowy; Opaque; Shaded. 1. Obscurum (dark) refers to darkness as a barrier to light, like darkness in contrast to illustre. Auct. ad Her. iii. 19, 32. Plin. Pan. 69; whereas tenebræ (δνοφεραί) signifies the absence of light, like ζόφος, κνέφας, in contrast to lux. Cic. Ep. ad Q. Fr. i. 2; finally, caligo (from celare) acts as the direct opposite to light and brightness, like mist. Caligo represents a deeper darkness than tenebræ; tenebræ is darker than obscuritas; obscuritas is darker than opacum and umbrosum. Cic. Acad. iv. 23, 72. Indeed, perception does not create obscuros, but rather tenebricosos. Plin. Ep. vii. 21. Rooms draped with curtains are opaca, yet they are not necessarily obscura. Tac. H. ii. 32. The Senate and people are never obscurari names, even if they are sometimes obumbrentur. Thus, figuratively, obscurus 151 refers to an insignificant person that no one notices; while tenebricosus suggests something genuinely bad that seeks darkness to remain hidden. 2. Opacus suggests shade, implying a pleasant and beneficial coolness, in contrast to apertus and apricus, like εὔσκιος; whereas umbrosus (umbra, dim) indicates a depth of shade nearing darkness, like σκιόεις. (iii. 168.)

Obsecrare, see Rogare.

Obsecrare, see __A_TAG_PLACEHOLDER_0__.

Obsecundare and Obsequi, see Parere.

Obsecundare and Obsequi, see __A_TAG_PLACEHOLDER_0__.

Observare, see Vereri.

Observare, check out __A_TAG_PLACEHOLDER_0__.

Obstinare, s. Destinare.

Obstinate, n. __A_TAG_PLACEHOLDER_0__.

Obstinatio, s. Pervicacia.

Obstinance, n. __A_TAG_PLACEHOLDER_0__.

Obstringere, s. Ligare.

Obstringere, n. __A_TAG_PLACEHOLDER_0__.

Obtemperare, see Parere.

Obey, see __A_TAG_PLACEHOLDER_0__.

Obtestari, see Rogare.

Obtestari, see __A_TAG_PLACEHOLDER_0__.

Obtingere, see Accidere.

Obtain, see __A_TAG_PLACEHOLDER_0__.

Obtrectatio, s. Invidia.

Obtrectatio, n. __A_TAG_PLACEHOLDER_0__.

Obtruncare, s. Interficere.

Obtruncare, n. __A_TAG_PLACEHOLDER_0__.

Obtutus, see Invidia.

Obtutus, check __A_TAG_PLACEHOLDER_0__.

Obvenire, see Accidere.

Obvenire, see __A_TAG_PLACEHOLDER_0__.

Occasio; Opportunitas; Potestas; Copia; Facultas. Occasio and opportunitas are the opportunities which fortune and chance offer; occasio, the opportunity to undertake something in a general sense, like καιρός; opportunitas, the opportunity to undertake something with facility and the probability of success, like εὐκαιρία; whereas potestas and copia are opportunities offered by men, and through their complaisance; potestas denotes the possibility of doing something with legal authority; copia the possibility of doing something with convenience; lastly, facultas, as the most general expression, the possibility to do something in a general sense.

Occasio; Opportunities; Power; Abundance; Capability. Occasion and opportunity refer to chances that luck and fate provide; occasion signifies the chance to do something in a broad sense, like weather; opportunity refers to the chance to take action with ease and a likelihood of success, like opportunity; meanwhile, power and abundance are opportunities presented by individuals, based on their goodwill; power indicates the ability to do something with legal authority; abundance represents the ability to do something conveniently; finally, capability serves as the most general term for the possibility of taking action in a broad sense.

Occidere, see Interficere.

Occidere, check __A_TAG_PLACEHOLDER_0__.

Occulere, Occultare and Occulte, see Celare.

Occulere, Occultare and Occulte, see __A_TAG_PLACEHOLDER_0__.

Oculi, see Facies.

Oculi, see __A_TAG_PLACEHOLDER_0__.

Odium; Invidia; Inimicitia; Simultas. 1. Odium and invidia denote the feeling of aversion; inimicitia and simultas, the exterior state arising from this feeling. 2. Invidia has a negative character, like disaffection, like δύσνοια, and is a temporary feeling, in opp. to gratia or favor; whereas odium 152 (from ὀδύσασθαι) has a character thoroughly positive, like hatred, μῖσος, and is a deep-rooted feeling, in opp. to amor. Plin. Pan. 68, 7. Hence, invidia is the beginning of odium. Invidia has merely persons; odium, persons and things for its objects. Tac. Ann. ii. 56. Armenii . . . sæpius discordes sunt, adversus Romanos odio, et in Parthum invidia. xiii. 15. Nero intellecta invidia odium intendit. Plin. Pan. 84, 2. Exardescit invidia, cujus finis est odium. 3. Inimicitia denotes any enmity which has its foundation in antipathy or disagreement, like δυσμένεια, ἔχθρα; whereas simultas (ὁμαλότης) denotes a political enmity, which has its foundation in rivalship, like φιλονεικία. Suet. Vesp. 6. Simultas quam ex æmulatione non obscuræ gerebant. (iii. 73.)

Odium; Jealousy; Hostility; Competition. 1. Hatred and envy express the feeling of dislike; hostility and rivalry represent the external state that comes from this feeling. 2. Envy has a negative character, similar to discontent, like confusion, and is a temporary feeling, as opposed to grace or favor; whereas hatred 152 (from ὀδύσασθαι) has a thoroughly positive character, like hatred, μῖσος, and is a deep-seated feeling, in contrast to love. Plin. Pan. 68, 7. Thus, envy is the starting point of hatred. Envy targets only individuals; hatred can be directed at individuals and things. Tac. Ann. ii. 56. Armenians… are often in discord against the Romans with hatred, and towards the Parthians with envy. xiii. 15. Nero, realizing the envy and hatred that he faced, intensified it. Plin. Pan. 84, 2. Envy flares up, and its end is hatred. 3. Hostility refers to any enmity rooted in antipathy or disagreement, like hostility, animosity; while rivalry (smoothness) signifies a political hostility, grounded in competition, like argument. Suet. Vesp. 6. Rivalry which they displayed is not obscure and arises from competition. (iii. 73.)

Odorari, Odorus, see Olere.

Odorari, Odorus, see __A_TAG_PLACEHOLDER_0__.

Offendere, see Lædere.

Offend, see __A_TAG_PLACEHOLDER_0__.

Offensio, see Contumelia.

Offensio, check __A_TAG_PLACEHOLDER_0__.

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

Duty; Task. Officium refers to a job that comes with a moral responsibility, taken on out of a sense of duty; munus refers to a position that involves a political responsibility, taken merely as a role or assignment. Cic. Mur. 35. These are the officia of those in need, the advantages for the less fortunate, and the munia of candidates. (v. 352.)

Olere; Olfacere; Fragrare; Odorari; Olidus; Odorus; Redolere; Perolere. 1. Odor and olere (ὄδωδα) denote, objectively, the smell which a thing has in itself, in opp. to sapor, etc., like ὀσμή; whereas olfactus and olfacere denote, subjectively, the sensation caused by this smell, or the sense of smell, in opp. to gustus, etc., like ὄσφρησις. 2. Olere means to smell, in opp. to being without smell, and especially denotes a rank and bad smell; whereas fragrare (from βρέχειν) denotes a good smell. Redolere and perolere are used as frequentatives; redolere denotes a strong smell in an indifferent sense; perolere, a penetrating smell, in a bad sense. 3. Olfactus is a smell, as far as it is an 153 involuntary effect of the sense of smell; odoratus, as far as it is an intentional exertion of that sense. 4. Olfacere, to smell, is of a passive nature, like audire, the smell mounting up to the nose of itself; odorari, to smell at, to sniff, ῥίνηλατεῖν, is of an active nature, like auscultare, the man drawing up the smell into his nose of himself. Olfaciens sentit odorem, odorans captat. 5. Olidus denotes smelling, and particularly with a bad smell; odorus, with a good smell. Hence, bene olidus denotes merely the negative of a stench; odorus, a positive good smell; and the antiquated word olor denoted a stench, like oletum; but odor denotes only a smell. (iii. 131.)

Olere; Smell; Fragrance; Scent; Odorous; Aromatic; To be fragrant; To emit. 1. Odor and olere (ὄδωδα) refer to the distinct smell that something has in itself, as opposed to sapor, etc., similar to scent; while olfactus and olfacere refer to the subjective sensation produced by this smell or the sense of smell, in contrast to gustus, etc., like scent. 2. Olere means to smell, opposed to being odorless, and especially indicates a strong, unpleasant smell; whereas fragrare (from to rain) indicates a pleasant smell. Redolere and perolere are used as frequentatives; redolere refers to a strong smell in a neutral sense; perolere, a penetrating smell, in a bad sense. 3. Olfactus is a smell, as far as it is an 153 involuntary effect of the sense of smell; odoratus, as far as it is a deliberate exertion of that sense. 4. Olfacere, to smell, is passive, like audire, the smell reaching the nose on its own; odorari, to sniff or take in a smell, It appears to be an untranslated term or noun without context. Therefore, I will keep it unchanged., is active, like auscultare, the person actively drawing the smell into their nose. Olfaciens senses the odor, odorans captures it. 5. Olidus refers to smells, particularly bad ones; odorus, to good smells. Thus, bene olidus simply indicates the absence of a bad odor; odorus denotes a positive good smell; and the old word olor referred to a stench, similar to oletum; while odor solely signifies a smell. (iii. 131.)

Oletum, see Lutum.

Oletum, see __A_TAG_PLACEHOLDER_0__.

Olfacere, Olidus, see Olere.

Olfacere, Olidus, see __A_TAG_PLACEHOLDER_0__.

Omina, see Auguria.

Omina, see __A_TAG_PLACEHOLDER_0__.

Omittere, see Intermittere, Mittere, and Relinquere.

Omittere, see __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, and __A_TAG_PLACEHOLDER_2__.

Omnes, see Quisque.

Everyone, see __A_TAG_PLACEHOLDER_0__.

Omnino, see Plane.

Omnino, check __A_TAG_PLACEHOLDER_0__.

Onus, see Moles.

Onus, see __A_TAG_PLACEHOLDER_0__.

Opacus, see Obscurum.

Opacus, see __A_TAG_PLACEHOLDER_0__.

Opem ferre, see Auxilium.

Open to carry, see __A_TAG_PLACEHOLDER_0__.

Opera; Labor; Industria; Gnavitas; Assiduitas; Diligentia. 1. Opera (from περᾶν, πράσσειν,) denotes activity without intense exertion, as merely doing, or turning one’s hand to, something, in opp. to momentary inactivity; and also in opp. to thinking, speaking, advising, like ἐργασία; whereas labor denotes strenuous exertion, which is followed by fatigue, labor, in opp. to pleasure, like πόνος. Plaut. Aul. iii. 3. 7. Opera huc est conducta vestra, non oratio: comp. with Bacch. iii. 6, 11. Cic. Rep. i. 9. Otiosiorem opera quam animo. Liv. xxii. 22. Ut opera quoque impensa consilium adjuvem meum. And Liv. v. 4. Labor voluptasque dissimillima natura, societate quadam naturali inter se sunt conjuncta: comp. with Cic. Mur. 35. Plin. Ep. ix. 10. Senec. Tranq. 2. 2. Industria, gnavitas, and sedulitas, denote activity as an habitual quality, in opp. to the love of idleness; industria, of an elevated sort, the impulse to activity 154 that animates the hero or the statesman, in opp. to ignavia, gnavitas (γενναιότης) of a useful sort, the diligence of ordinary men, and of the industrious citizen; sedulitas (sine dolore) an activity that shows itself in small matters, often even of a comic sort, the indefatigable bustling of the busy housewife, of the good-natured nurse, of any one who pays officious court to another. Colum. xii. præf. 8. Ut cum forensibus negotiis matronalis sedulitas industriæ rationem parem faceret. 3. Assiduitas and diligentia denote industry; assiduitas (from sedere) like συνέχεια, more in an extensive sense with continued and uninterrupted efforts; diligentia, (ἀλέγειν) more in an intensive sense, with careful and close application, in order to attain the end of one’s industry. 4. Studium denotes inclination and love towards the object of one’s industry, and an inward impulse. (i. 111.)

Opera; Work; Industry; Effort; Diligence. 1. Work (from περᾶν, πράσσειν) refers to activity that doesn't require intense effort, simply engaging in or doing something, in contrast to temporary inactivity; and also as opposed to thinking, speaking, advising, like work; whereas labor signifies strenuous effort that leads to fatigue, labor, as opposed to pleasure, like pain. Plaut. Aul. iii. 3. 7. Work is your hired service, not mere talk: comp. with Bacch. iii. 6, 11. Cic. Rep. i. 9. More idle work than mind. Liv. xxii. 22. That work may also support my plan. And Liv. v. 4. Labor and pleasure are fundamentally different in nature, yet connected through a certain natural partnership: comp. with Cic. Mur. 35. Plin. Ep. ix. 10. Senec. Tranq. 2. 2. Industry, effort, and diligence signify activity as a habitual trait, opposed to the love of idleness; industry of a noble kind, the drive to act that motivates the hero or the statesman, opposing laziness, effort (bravery) of a practical nature, the diligence found in ordinary people and industrious citizens; diligence (without pain) represents an activity evident in minor matters, often with a humorous aspect, the tireless hustle of a busy housewife, the good-natured nurse, or anyone who tries to ingratiate themselves with another. Colum. xii. præf. 8. As when dealing with legal matters, the matronly diligence balances the calculation of industry. 3. Regularity and diligence signify industry; regularity (from sede) like continuation, is more about extensive and uninterrupted efforts; diligence, (choose) is more focused and involves careful and dedicated application to achieve the goal of one's industry. 4. Passion represents the inclination and love towards the focus of one's labor, along with an internal drive. (i. 111.)

Operæ, see Mercenarii.

Operæ, see __A_TAG_PLACEHOLDER_0__.

Opes, see Divitiæ.

Opes, check __A_TAG_PLACEHOLDER_0__.

Opifex, see Faber.

Opifex, check __A_TAG_PLACEHOLDER_0__.

Opimus, see Pinguis.

Opimus, check __A_TAG_PLACEHOLDER_0__.

Opinari, see Censere.

Opinari, see __A_TAG_PLACEHOLDER_0__.

Opinio, see Sententia.

Opinio, check __A_TAG_PLACEHOLDER_0__.

Opitulari, see Auxilium.

Opitulari, see __A_TAG_PLACEHOLDER_0__.

Oportet, see Necesse est.

Oportet, see __A_TAG_PLACEHOLDER_0__.

Opperiri, see Manere.

Opperiri, see __A_TAG_PLACEHOLDER_0__.

Oppetere, see Mors.

Oppetere, see __A_TAG_PLACEHOLDER_0__.

Opportunitas, s. Occasio.

Opportunity, s. __A_TAG_PLACEHOLDER_0__.

Opprimere, s. Vincere.

Oppress, n. __A_TAG_PLACEHOLDER_0__.

Opprobrium, s. Ignominia.

Opprobrium, n. __A_TAG_PLACEHOLDER_0__.

Optare, see Velle.

Optare, see __A_TAG_PLACEHOLDER_0__.

Optimates, see Primores.

Optimates, see __A_TAG_PLACEHOLDER_0__.

Opulentia, see Divitiæ.

Opulence, see __A_TAG_PLACEHOLDER_0__.

Opus est, see Necesse est.

It's work, see __A_TAG_PLACEHOLDER_0__.

Opus, see Agere.

Opus, see __A_TAG_PLACEHOLDER_0__.

Ora, see Margo and Ripa.

Ora, check __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Orare, see Rogare.

Orare, see __A_TAG_PLACEHOLDER_0__.

Oratio, see Sermo.

Oratio, see __A_TAG_PLACEHOLDER_0__.

Orbis; Circulus; Gyrus. Orbis (from ῥαιβός) denotes a circular motion, and the periphery described by it; whereas circulus denotes a circular level; lastly, gyrus (from γυρός) a curved, and especially a serpentine line. The phrase in orbem consistere could not be changed into in circulum, and a limited social circle, circulus, could not be expressed by orbis. Tac. G. 6. Equi nec variare gyros nostrum in modum docentur; in rectum aut uno flexu dextros agunt, ita conjuncto orbe ut nemo posterior sit. (v. 182.)

Orbis; Circle; Curve. Orbis (from ῥαιβός) refers to circular motion and the perimeter it creates; while circulus refers to a circular level; and finally, gyrus (from γυρός) denotes a curved, especially serpentine line. The expression in orbem consistere cannot be changed to in circulum, and a limited social circle, circulus, cannot be conveyed by orbis. Tac. G. 6. Horses are not trained to vary their gyros; they move straight or with one bend to the right, maintaining a connected orbe so that no one is behind. (v. 182.)

155

Ordiri, see Incipere.

Ordiri, see __A_TAG_PLACEHOLDER_0__.

Ordo, see Series.

Ordo, see __A_TAG_PLACEHOLDER_0__.

Oreæ, see Frenum.

Oreæ, check __A_TAG_PLACEHOLDER_0__.

Ornare, see Comere.

Ornare, check __A_TAG_PLACEHOLDER_0__.

Ornatus, see Præditus.

Ornatus, check __A_TAG_PLACEHOLDER_0__.

Os, see Facies.

Os, check __A_TAG_PLACEHOLDER_0__.

Osculum; Suavium; Basium. Osculum is a friendly; suavium, a tender; basium, an ardent kiss. (vi. 251.)

Osculum; Suavium; Basium. Osculum is a friendly kiss; suavium is a gentle kiss; basium is a passionate kiss. (vi. 251.)

Ostendere; Monstrare; Declarare. Ostendere means to show, as far as one makes something observable, lets it be seen, and does not keep it secret, like φῆναι, ἐμφανίσαι; monstrare (intensive from μανθάνειν) means to show, as far as one imparts information thereby; lastly, declarare, to make evident, as far as one makes a thing clear, and dispels doubt, like δηλῶσαι.

Ostendere; Show; Declare. Ostendere means to show, making something observable, allowing it to be seen, and not keeping it secret, like φῆναι, ἐμφανίσαι; monstrare (an intensive form of learning) means to show by sharing information; finally, declarare means to make something clear, as it clears up confusion and dispels doubt, like δηλῶσαι.

Ostenta, see Auguria.

Ostenta, see __A_TAG_PLACEHOLDER_0__.

Ostentatio, see Jactatio.

Ostentation, see __A_TAG_PLACEHOLDER_0__.

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

Ostium; Door; Opening; Valves. Ostium and janua refer to the door, as the entry point through which one goes in and out; ostium, as the broad term for any door, similar to door; janua, as a specific term for a house door; whereas fores and valvæ refer to the panels of a door, which close the opening; fores, for standard doors, like θύρες; valvæ, for grand buildings and temples, as in double or folding doors. Tac. Ann. xiv. 8. Anicetus, breaking through the janua, grabs the nearby slaves until he reaches the fores of the room. (v. 214.)

Otiari, see Vacare.

Otiari, see __A_TAG_PLACEHOLDER_0__.

Otium; Pax; Concordia. Otium (αὔσιος, αὔτως,) denotes quiet times in general, as a species of pax (πῆξαι), with reference to foreign relations; concordia, with reference to internal relations. (v. 246.)

Otium; Relaxation; Balance. Leisure (αὔσιος, αὔτως,) refers to periods of tranquility in general, as a type of peace (πῆξαι), concerning international relations; harmony, regarding internal relations. (v. 246.)

P.

Pædor, see Lutum.

Pædor, see __A_TAG_PLACEHOLDER_0__.

Pæne; Prope; Fere; Ferme. Pæne and prope serve to soften an expression that is much too strong, 156 and as a salvo to an hyperbole; pæne, in opp. to plane, is translated ‘almost;’ prope, ‘nearly;’ whereas fere and ferme serve only as a salvo to the accuracy of an expression, like ‘about.’

Pæne; Prope; Fere; Ferme. Pæne and prope help to soften an expression that is way too strong, 156 and act as a buffer to an exaggeration; pæne, in contrast to plane, means 'almost;' prope means 'nearly;' while fere and ferme are used just to soften the accuracy of a statement, like 'about.'

Pæstus, see Strabo.

Pæstus, see __A_TAG_PLACEHOLDER_0__.

Palam, see Aperire.

Palam, see __A_TAG_PLACEHOLDER_0__.

Palari, see Errare.

Palari, check __A_TAG_PLACEHOLDER_0__.

Palpari, see Mulcere.

Palpari, see __A_TAG_PLACEHOLDER_0__.

Palus, see Lacuna.

Palus, see __A_TAG_PLACEHOLDER_0__.

Palus, see Stipes.

Palus, check __A_TAG_PLACEHOLDER_0__.

Pandus, see Curvus.

Pandus, check __A_TAG_PLACEHOLDER_0__.

Par, see Æquus.

Par, check __A_TAG_PLACEHOLDER_0__.

Paratus, see Instructus.

Paratus, check __A_TAG_PLACEHOLDER_0__.

Parere, see Creare.

Opinion, see __A_TAG_PLACEHOLDER_0__.

Parere; Obedire; Dicto audientem esse; Obsequi; Obsecundare; Morigerari; Obtemperare. Parere, obedire and dicto audientem esse, denote obedience as an obligation, and a state of duty and subjection; parere, in a lower relation, as that of a servant to his master, a subject to his sovereign, in opp. to imperare, Cic. Fam. ix. 25; obedire, obœdire, in a freer relation, as that of an inferior to his superior, of a citizen to the law and magistrate; dicto audientem esse, in a relation of the greatest subordination, as that of a soldier to his general, as to obey orders; whereas obsequi, obsecundare, obtemperare, and morigerari, as an act of free will. The obsequens and obsecundans obey from love and complaisance, showing their readiness to obey; the morigerans and obtemperans, from persuasion, esteem, or fear, evincing their conformity to another’s will. Hirt. B. Afr. 51. Jubæ barbaro potius obedientem fuisse quam nuntio Scipionis obtemperasse. Cic. Cæc. 18. Man. 16. Tac. H. ii. 14. Parata non arma modo sed obsequium et parendi amor; that is, readiness to obey, from respect and love to the general, and from taking a pleasure in obedience, from a feeling that without order and subordination their cause could not be upheld. Cic. Orat. 71. Dum tibi roganti voluerim obsequi; comp. with Fam. ix. 25. Obtemperare cogito præceptis tuis. (v. 271.)

Parere; Follow directions; Be receptive to commands; Comply; Go along with; Conform; Adhere. To obey, to follow and to be responsive to orders indicate obedience as an obligation, reflecting a state of duty and submission; to obey, in a more subordinate sense, as a servant to their master, a subject to their ruler, in contrast to to command, Cic. Fam. ix. 25; to follow, to comply, in a more flexible sense, as an inferior to a superior, or a citizen to the law and authorities; to be responsive to orders, in the most submissive relation, like a soldier to their commander, following orders; while to comply, to go along with, to follow, and to conform, are acts of free will. The compliant and agreeable show obedience out of love and willingness, demonstrating their readiness to comply; the submissive and following, out of persuasion, respect, or fear, revealing their alignment with another's wishes. Hirt. B. Afr. 51. Jubæ preferred to obey the barbarian rather than comply with the messenger from Scipio. Cic. Cæc. 18. Man. 16. Tac. H. ii. 14. Prepared not only with arms but with compliance and a love for obedience; that is, a readiness to obey, driven by respect and love for the general, and a pleasure in following orders, knowing that without organization and subordination, their cause could not be supported. Cic. Orat. 71. While I wanted to comply with your request; compare with Fam. ix. 25. I intend to follow your instructions. (v. 271.)

Paries, Parietinæ, see Murus.

Walls, Wall Structures, see __A_TAG_PLACEHOLDER_0__.

Parilis, see Æquus.

Parilis, check __A_TAG_PLACEHOLDER_0__.

157

Parma, see Scutum.

Parma, see __A_TAG_PLACEHOLDER_0__.

Pars; Portio. Pars (from πείρω) denotes a part, with reference to a whole; whereas portio, a part or share with reference to a possessor. Plin. H. N. xi. 15. Æstiva mellatione decimam partem apibus relinqui placet, si plenæ fuerint alvi; si minus, pro rata portione. (iv. 148.)

Pars; Portio. Pars (from πείρω) means a part in relation to a whole; while portio refers to a part or share in relation to a possessor. Plin. H. N. xi. 15. It's agreed that during the summer harvest, a tenth part should be left for the bees if their stomachs are full; if not, then it should be distributed according to the portio. (iv. 148.)

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

Parts; Faction. Partes refers to a party formed by differing principles and interests; on the other hand, factio (from σφηκόω) describes a group of loyal supporters who come together based on minor differences among party members, acting collectively with a blind loyalty to advance their own agenda, often through force. Sall. Jug. 31. Among good people, there is friendship; among bad ones, there is factio.

Particeps, see Socius.

Particeps, see __A_TAG_PLACEHOLDER_0__.

Participare, see Impertire.

Participate, see __A_TAG_PLACEHOLDER_0__.

Partiri, see Dividere.

Partiri, see __A_TAG_PLACEHOLDER_0__.

Parumper; Paulisper. Parumper means in a short time; paulisper, during a short time. Hence acts of the mind are particularly in construction with parumper; acts of the body, with paulisper; for with the former is necessarily connected the glance at the future, which lies in parumper; in paulisper, duration of time only is considered; for example, we use the expression paulisper morari, but parumper dubitare. (i. 145.)

Parumper; Paulisper. Parumper means in a short time; paulisper, for a short while. Therefore, mental actions are particularly associated with parumper; physical actions, with paulisper; because the former necessarily involves a perspective on the future, which lies in parumper; in paulisper, only the duration of time is considered; for example, we say paulisper morari, but parumper dubitare. (i. 145.)

Parvus; Minutus; Exiguus; Pusillus. Parvus and minutus denote littleness, quite indifferently, and in a purely mathematical sense, without any accessory notion; parvus (παῦρος) a natural and intrinsic littleness, in opp. to magnus, like μικρός; minutus (μινύθω) an artificial and fabricated littleness; whereas exiguus and pusillus with a contemptuous accessory notion; exiguus from (egere) in a pitiable sense, as paltry and insignificant, in opp. to amplus. Planc. ap. Cic. Fam. x. 24; or in opp. to grandis, Quintil. xi. 3, 15; but pusillus (ψιλός?) in a ludicrous 158 sense, as petty, nearly in opp. to ingens, like τυτθός. (v. 28.)

Parvus; Minutus; Exiguus; Pusillus. Parvus and minutus both mean small, quite similarly, and in a purely mathematical sense, without any additional meaning. Parvus (paurus) refers to a natural and inherent smallness, contrasting with magnus, similar to small; minutus (μινύθω) implies a manufactured or artificial smallness; while exiguus and pusillus carry a contemptuous connotation; exiguus comes from (egere) in a lamentable sense, as insignificant and petty, in contrast to amplus. Planc. ap. Cic. Fam. x. 24; or against grandis, Quintil. xi. 3, 15; but pusillus (ψιλός?) has a humorous nuance, as small, almost contrasting with ingens, like τυτθός. (v. 28.)

Pascere, see Alimenta.

Pascere, see __A_TAG_PLACEHOLDER_0__.

Passi; Prolixi; Sparsi. Passi capilli denotes loose hair, in opp. to cohibiti nodo; whereas prolixi capilli denotes hair suffered to hang down, in opp. to religati in verticem; lastly, sparsi capilli denotes dishevelled hair, in opp. to pexi. (vi. 258.)

Passi; Prolixi; Sparsi. Loose hair refers to hair that's not tied back, in contrast to held in a knot; whereas long hair means hair allowed to hang down, opposing tied at the crown; finally, disheveled hair indicates messy hair, in contrast to combed. (vi. 258.)

Passus, see Gradus.

Passus, see __A_TAG_PLACEHOLDER_0__.

Patefacere, see Aperire.

Patefacere, check __A_TAG_PLACEHOLDER_0__.

Paternus; Patrius. Paternus denotes, like πατρῷος, what belongs to a father, and is derived from him, like paternal; whereas patrius, what belongs to and is derived from one’s ancestors or native country, like πάτριος.

Paternus; Patrius. Paternus refers to what comes from a father and is similar to paternal; on the other hand, patrius relates to what comes from one's ancestors or homeland, similar to parental.

Paulatim; Sensim; Gradatim; Pedetentim. Paulatim and sensim represent gradual motion under the image of an imperceptible progress; paulatim, by little and little, in opp. to semel, at once, Sen. Q. N. ii. 8. Cœl. Aurel. Acut. ii. 37; sensim, (ἀνεσίμως) imperceptibly in opp. to repente; Cic. Off. i. 33. Suet. Tib. 11;—whereas gradatim and pedetentim, under the image of a self-conscious progress; gradatim, step by step, like βάδην, in opp. to cursim, saltuatim, etc.; whereas pedetentim denotes at a foot’s pace, in opp. to curru, equo, volatu, velis. (iii. 97.)

Slowly; Gradually; Step by step; Little by little. Paulatim and sensim signify slow movement, indicating an almost unnoticed progression; paulatim, little by little, in contrast to semel, meaning all at once, Sen. Q. N. ii. 8. Cœl. Aurel. Acut. ii. 37; sensim, (As is) subtly, in contrast to repente; Cic. Off. i. 33. Suet. Tib. 11;—whereas gradatim and pedetentim represent a more deliberate advancement; gradatim, step by step, like walking, as opposed to cursim, saltuatim, etc.; meanwhile, pedetentim suggests moving at a walking pace, in contrast to curru, equo, volatu, velis. (iii. 97.)

Paulisper, see Parumper.

Paulisper, check __A_TAG_PLACEHOLDER_0__.

Paupertas; Inopia; Egestas; Mendicitas. Paupertas (redupl. of parum) denotes poverty only as narrowness of means, in consequence of which one must economize, in opp. to dives, Cic. Parad. 6. Quintil. v. 10, 26, like πενία; whereas inopia and egestas denote galling poverty, in consequence of which one suffers want, and has recourse to shifts; inopia, like ἀπορία, objectively, as utterly without means, so that one cannot help one’s self, in opp. to copia or opulentia; Cic. Parad. 6. Sen. Vit. B. 15. Tac. Hist. iii. 6; 159 egestas, like ἔνδεια, subjectively, as penury, when a man feels want, in opp. to abundantia; lastly, mendicitas (from μαδίζειν,) as absolute poverty, in consequence of which one must beg, like πτωχεία. The pauper possesses little enough; the inops and egenus, too little; the mendicus, nothing at all. In the kingdom of Plutus, according to the order of rank, the pauperes would occupy the middle station, who must live the life of citizens, and economize; the inopes and egeni, if not in a state of overwhelming necessity, would occupy the station of the poor, who live from hand to mouth, and must occasionally starve; the mendici, the station of the beggars, who, without property of any sort, or the means of earning it, live on alms. Cic. Parad. 6. Istam paupertatem vel potius egestatem et mendicitatem tuam nunquam obscure tulisti. Sen. Ep. 17. 50. Ovid, Rem. 748. Suet. Gr. 11. Vixit in summa pauperie, et pæne inopia. Plin. Ep. iv. 18. Inopia vel potius, ut Lucretius ait, egestas patrii sermonis. Cic. Inv. i. 47. Propter inopiam in egestate esse. (iii. 111.)

Paupertas; Poverty; Scarcity; Panhandling. Poverty (from the reduplication of "little") refers to having limited resources, which forces one to save, in contrast to riches, Cic. Parad. 6. Quintil. v. 10, 26, similar to poverty; while scarcity and begging imply severe poverty, leading to deprivation and resourcefulness; scarcity, like confusion, signifies being completely without means, making self-help impossible, opposite to abundance or wealth; Cic. Parad. 6. Sen. Vit. B. 15. Tac. Hist. iii. 6; 159 begging, like Lack, signifies the subjective experience of lacking, in contrast to plenty; lastly, begging (from None), denotes absolute poverty, which leads one to beg, similar to poverty. The poor have very little; the beggars and needy have too little; the mendicants have nothing at all. In the hierarchy of wealth, according to Plutus, the poor would be in the middle, living as citizens and saving; the needy and impoverished, unless in extreme want, would be at the lower level, living day-to-day and sometimes starving; while the beggars occupy the lowest level, living off alms without any property or means to earn. Cic. Parad. 6. You have always lived with this poverty or rather scarcity and begging quite openly. Sen. Ep. 17. 50. Ovid, Rem. 748. Suet. Gr. 11. He lived in extreme poverty, and almost in scarcity. Plin. Ep. iv. 18. Scarcity, or as Lucretius says, poverty is the language of the homeland. Cic. Inv. i. 47. Due to scarcity, to be in poverty (iii. 111.)

Pavire, see Verberare.

Pavire, see __A_TAG_PLACEHOLDER_0__.

Pax, see Otium.

Pax, check __A_TAG_PLACEHOLDER_0__.

Peccatum, see Delictum.

Peccatum, see __A_TAG_PLACEHOLDER_0__.

Peculari, see Vastare.

Peculari, check __A_TAG_PLACEHOLDER_0__.

Peculiaris, see Privus.

Peculiaris, see __A_TAG_PLACEHOLDER_0__.

Pecunia; Nummus; Moneta. Pecunia (from παχύνω) is money, as a collective expression; nummus (νόμιμος) a piece of money, in reference to its value and currency; moneta, a coin in reference to its coinage and appearance. (vi. 240.)

Money; Currency; Coin. Pecunia (from gain weight) refers to money as a general term; nummus (legal) is a unit of currency, highlighting its value and legal status; moneta refers to a coin, focusing on its design and minting. (vi. 240.)

Pecus; Jumentum; Armentum; Grex. 1. Pecus, pecoris, is the most general expression for domestic beasts; jumenta and armenta denote the larger sort, bullocks, asses, horses; pecus, pecudis (from the Goth. faihu) the smaller sort, swine, goats, and especially sheep. 2. Jumenta denotes beasts used in drawing carriages, bullocks, asses, horses; armenta (ἀρόματα) beasts used in ploughing, oxen and horses, with the exclusion of cows, pack-asses, riding-horses, 160 etc., which are neither fit for drawing carriages, nor for the plough. 3. As a singular and collective noun, armentum denotes a herd or drove of the larger cattle, like ἀγέλη; grex (from ἀγείρω) a herd or flock of the smaller animals, like ποίμνη, πῶϋ. Plin. Ep. ii. 16. Multi greges ovium, multa ibi equorum boumque armenta (iv. 298.)

Pecus; Jumentum; Herd; Flock. 1. Pecus, pecoris is the broadest term for domestic animals; jumenta and armenta refer to the larger types, such as cattle, donkeys, and horses; pecus, pecudis (from the Gothic faihu) refers to the smaller types, like pigs, goats, and especially sheep. 2. Jumenta includes animals used for pulling vehicles, like cattle, donkeys, and horses; armenta (fragrances) refers to animals used for plowing, such as oxen and horses, excluding cows, pack donkeys, and riding horses, which are unsuitable for pulling vehicles or plowing. 3. As both a singular and collective noun, armentum refers to a herd or group of larger animals, similar to herd; grex (from ἀγείρω) refers to a herd or flock of smaller animals, like ποίμνη, πῶϋ. Plin. Ep. ii. 16. Many greges of sheep, there are many herds of horses and cattle armenta (iv. 298.)

Pecus, see Animal.

Pecus, see __A_TAG_PLACEHOLDER_0__.

Pedetentim, see Paulatim.

Slowly, see __A_TAG_PLACEHOLDER_0__.

Pedica, see Vincula.

Pedica, see __A_TAG_PLACEHOLDER_0__.

Pejerare, see Perlucidus.

Pejerare, see __A_TAG_PLACEHOLDER_0__.

Pejor, see Deterior.

Pejor, see __A_TAG_PLACEHOLDER_0__.

Pelagus, see Mare.

Pelagus, see __A_TAG_PLACEHOLDER_0__.

Pellegere, Pellicere, see Perlucidus.

Pellegere, Pellicere, see __A_TAG_PLACEHOLDER_0__.

Pellex; Concubina; Meretrix; Scortum. 1. Pellex and the foreign word pallaca (παλλακή, παραλέγεσθαι,) mean the bed-fellow of a married man with reference to his wife, and in opp. to her, as her rival; whereas concubina means any bed-fellow, without further limitation than that she does not live in a state of lawful wedlock. Suet. Cæs. 49. Pellicem reginæ Dolabella Cæsarem dixit: comp. with Ner. 44. Concubinas, quas secum educeret. 2. Pellex and concubina are bound to one man; meretrix, scortum, lupa, prostibulum, are common prostitutes. 3. The meretrices and scorta are not so low as lupæ, prostibula. They exercise some choice and selection, and support themselves by the work of their own hands, from which meretrices derive their name (from mereri); meretrices are considered with ref. to the class they belong to; scorta (κόρη, κοράσιον), with ref. to their moral character, as enticing men to sin, like ἑταῖραι, filles de joie. The meretrices are common; the scorta, lascivious and dissolute. (v. 241.)

Pellex; Mistress; Sex worker; Hooker. 1. Pellex and the foreign word pallaca (παλλακή, παραλέγεσθαι,) refer to the bed-partner of a married man in relation to his wife, as her rival; while concubina simply means any bed-partner, with no further restriction other than that she is not in a valid marriage. Suet. Cæs. 49. Pellicem is how Dolabella referred to Caesar's mistress: compare with Ner. 44. Concubinas whom he would take with him. 2. Pellex and concubina are committed to one man; meretrix, scortum, lupa, prostibulum, are general prostitutes. 3. The meretrices and scorta are not as low as lupæ, prostibula. They have some level of choice and selectivity, and earn a living from their own efforts, from which meretrices get their name (from mereri); meretrices are seen in relation to the class they belong to; scorta (girl, young girl), relates to their moral standing, as they entice men into sin, like Companions, women of pleasure. The meretrices are common; the scorta are lewd and debauched. (v. 241.)

Pellis, see Tergus.

Pellis, see __A_TAG_PLACEHOLDER_0__.

Pellucidus, see Perlucidus.

Pellucidus, see __A_TAG_PLACEHOLDER_0__.

Pendere, see Hærere.

Pendere, see __A_TAG_PLACEHOLDER_0__.

Penitus, see Plane.

Penitus, check __A_TAG_PLACEHOLDER_0__.

Penna, see Ala.

Penna, see __A_TAG_PLACEHOLDER_0__.

Penus, see Alimenta.

Penus, see __A_TAG_PLACEHOLDER_0__.

Percontari, s. Rogare.

Percontari, s. __A_TAG_PLACEHOLDER_0__.

Percussor, see Homicida.

Percussor, see __A_TAG_PLACEHOLDER_0__.

Percutere, see Interficere.

Percutere, see __A_TAG_PLACEHOLDER_0__.

Perdere; Pessundare; Pervertere; Evertere. 161 Perdere and pessundare denote complete destruction; perdere, by breaking to pieces, or by any other mode of destroying; pessundare (πεζὸν θεῖναι) by sinking, or any other mode of getting rid of; whereas evertere, pervertere, and subvertere merely denote throwing down; evertere, by digging up and tearing up what is fastened in the ground, in opp. to fundare, Plin. Pan. 34. Cic. Acad. iv. 10. Fin. ii. 25. Verr. iii. 18. Pis. 35; pervertere, by pushing down what stands fast; subvertere, by secretly digging under, and withdrawing the basis. Cic. Pis. 24. Provincia tibi ista manupretium fuerit non eversæ per te sed perditæ civitatis. Ad. Att. v. 16.

Perdere; Pessundare; Pervertere; Evertere. 161 Perdere and pessundare mean total destruction; perdere refers to breaking into pieces or any other way of destroying; pessundare (ασφάλειά του) indicates sinking or any other way of getting rid of something; whereas evertere, pervertere, and subvertere only mean knocking down; evertere does so by digging up and tearing apart what is securely anchored in the ground, as opposed to fundare, Plin. Pan. 34. Cic. Acad. iv. 10. Fin. ii. 25. Verr. iii. 18. Pis. 35; pervertere does this by pushing down what is stable; subvertere involves secretly digging beneath and removing the support. Cic. Pis. 24. Provincia tibi ista manupretium fuerit non eversæ per te sed perditæ civitatis. Ad. Att. v. 16.

Perdere, see Amittere.

Lose, see __A_TAG_PLACEHOLDER_0__.

Peregrinari, s. Proficisci.

Peregrinari, n. __A_TAG_PLACEHOLDER_0__.

Peregrinus, s. Externus.

Peregrinus, s. __A_TAG_PLACEHOLDER_0__

Peremtor, see Homicida.

Peremtor, check __A_TAG_PLACEHOLDER_0__.

Perferre, see Ferre.

Perferre, see __A_TAG_PLACEHOLDER_0__.

Perficere, see Finire.

Perficere, see __A_TAG_PLACEHOLDER_0__.

Perfidiosus, Perfidus, see Fidus.

Perfidiosus, Perfidus, see __A_TAG_PLACEHOLDER_0__.

Perfuga; Transfuga; Profugus; Fugitivus; Extorris; Exul; Perfugium; Suffugium; Refugium. 1. Perfuga and transfuga denote the deserter who flees from one party to another, like αὐτομόλος; but the perfuga goes over as a delinquent, who betrays his party; the transfuga, as a waverer, who changes and forsakes his party; whereas profugus and fugitivus denote the fugitive, who forsakes his abode, but profugus is the unfortunate man, who is obliged to forsake his home, and, like a banished man, wanders in the wide world, like φυγάς; fugitivus, the guilty person, who flees from his duty, his post, his prison, his master, like δραπέτης. The perfuga and transfuga are generally thought of as soldiers; the profugus, as a citizen; the fugitivus, as a slave. Liv. xxx. 43. De perfugis gravius quam de fugitivis consultum. 2. Perfugium is an open secure place of shelter in serious dangers; suffugium, if not a secret, is at least an occasional and temporary place of shelter from inconveniences; refugium is a place of shelter prepared, 162 or at least thought of beforehand in case of a retreat. 3. Profugus denotes a merely physical state, something like fugitive; extorris, a political state, like homeless, or without a country; exul, a juridical state, like banished. The extorris suffers a misfortune, as not being able to remain in his native land; the exul, a punishment, as not being allowed. Appul. Met. v. p. 101. Extorres et . . . velut exulantes. (iv. 239.)

Perfuga; Deserter; Refugee; Fugitive; Exile; Outcast; Shelter; Escape; Refuge. 1. Perfuga and transfuga refer to a deserter who switches sides, similar to fugitive; however, the perfuga is seen as a traitor who betrays his party, while the transfuga is a waverer who changes and abandons his party. In contrast, profugus and fugitivus refer to a fugitive who leaves his home, but profugus is an unfortunate person who has to leave his home and, like a banished individual, roams the world, akin to refugee; fugitivus refers to a guilty person who flees from responsibility, his position, his prison, or his master, similar to escapee. The perfuga and transfuga are generally considered soldiers; the profugus, a citizen; the fugitivus, a slave. Liv. xxx. 43. On deserters more serious than on fugitives discussed. 2. Perfugium is a safe place for shelter in serious dangers; suffugium, if not secret, is at least a temporary and occasional shelter from troubles; refugium is a place of shelter that has been prepared, 162 or at least considered ahead of time for a retreat. 3. Profugus indicates a purely physical state, similar to fugitive; extorris indicates a political state, like being homeless or stateless; exul indicates a legal state, like being banished. The extorris experiences a misfortune by being unable to stay in his homeland; the exul faces punishment by being barred from it. Appul. Met. v. p. 101. Extorres and . . . like exulantes. (iv. 239.)

Periclitari, Periculum, see Tentare.

Periclitari, Periculum, see __A_TAG_PLACEHOLDER_0__.

Perimere, see Interficere.

Perimere, see __A_TAG_PLACEHOLDER_0__.

Perire, see Mors.

Perish, see __A_TAG_PLACEHOLDER_0__.

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

Perlucidus; Pellucidus; Perlegere; Pellegere; Perlicere; Pellicere; Perjurare; Pejerare. 1. Perlucidus means very bright, while pellucidus means transparent. Cic. Civ. i. 57. 2. Perlegere means to read all the way through, from start to finish; whereas pellegere means to read over, meaning nothing is left unread. Plaut. Pseud. i. 1. 3. Perlicere means to completely entice, Liv. iv. 15. Tac. Ann. xiii. 48; whereas pellicere means to mislead. 4. Perjurare means to swear falsely; pejerare means to break an oath. (ii. 82.)

Permittere, see Concedere and Fidere.

Permit, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Pernegare, see Negare.

Pernegare, see __A_TAG_PLACEHOLDER_0__.

Pernicies, see Lues.

Pernicies, see __A_TAG_PLACEHOLDER_0__.

Pernix, see Citus.

Pernix, check __A_TAG_PLACEHOLDER_0__.

Perperam; Falso; False; Fallaciter. 1. Perperam (redupl. of παρά) denotes that which is not true, objectively, with reference to the object, as incorrect; whereas falso, subjectively, in reference to the person, as mistaken. 2. Falso agere has its foundation in error and self-deceit; whereas false and fallaciter happens against better knowledge and conscience; false, through fear and weakness of character; fallaciter, like deceitfully, with the wicked intention of deceiving and betraying. Comp. Tac. Ann. i. 1. Tiberii res . . . ob metum false compositæ sunt, according to Wolf’s reading; comp. with Germ. 36. Inter impotentes et validos falso quiescas. 3. The 163 adjective falsus combines the notions of falso and of the participle falsus, and is distinguished only from fallax. Cic. Phil. xii. 2. Spes falsa et fallax. Tac. Ann. xvi. 33. Specie bonarum falsos et amicitiæ fallaces. (i. 66.)

Perperam; Falso; False; Fallacious. 1. Perperam (a repetition of παρά) means something that is not true, objectively, concerning the object, as incorrect; while falso, subjectively, regarding the person, means mistaken. 2. Falso agere is based in error and self-deception; whereas false and fallaciter occur against better knowledge and conscience; false arises from fear and weakness of character; fallaciter, like deceitfully, carries the wicked intention to deceive and betray. Comp. Tac. Ann. i. 1. Tiberii res . . . ob metum false compositæ sunt, according to Wolf’s reading; compare with Germ. 36. Inter impotentes et validos falso quiescas. 3. The 163 adjective falsus combines the concepts of falso and the participle falsus, and is only distinguished from fallax. Cic. Phil. xii. 2. Spes falsa et fallax. Tac. Ann. xvi. 33. Specie bonarum falsos et amicitiae fallaces. (i. 66.)

Perpeti, see Ferre.

Perpeti, check __A_TAG_PLACEHOLDER_0__.

Perpetuus, see Continuus.

Perpetuus, check __A_TAG_PLACEHOLDER_0__.

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

Very; Extremely; Greatly. Perquam means, to a remarkable extent, expressing astonishment from the speaker; while valde, very, admodum, fairly, and multum, simply and quietly intensify the adjective or the verb; magnopere, only the verb. (v. 262.)

Perseverantia, see Pervicacia.

Perseverance, see __A_TAG_PLACEHOLDER_0__.

Persona, see Larva.

Persona, check __A_TAG_PLACEHOLDER_0__.

Pertinacia, see Pervicacia.

Pertinacia, see __A_TAG_PLACEHOLDER_0__.

Pervertere, see Vertere and Perdere.

Pervertere, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Pervicacia; Perseverantia; Pertinacia; Contumacia; Destinatio; Obstinatio. 1. Pervicacia and perseverantia denote adherence to what is once resolved upon as a virtue; pervicacia (from vincere? vigere?) has its foundation in natural energy of disposition; perseverantia, in earnestness of character, formed by cultivation; whereas pertinacia and contumacia as a fault; pertinacia has its foundation in a stiff-necked adherence to what is once resolved upon, like obstinacy and stubbornness, in opp. to condescension; contumacia (from temere, contemnere) in a haughty maintenance of one’s free-will, even against proper and legitimate superiority,3 like insolence and refractoriness, in opp. to complaisance, obsequium. Tac. Ann. iv. 20. Hist. iv. 74. Accius apud Non. Tu pertinacem esse, Antiloche, hanc prædicas, ego pervicaciam esse aio et a me uti volo, etc. Cic. inv. ii. 54. Unicuique virtuti finitimum vitium reperietur, ut pertinacia, quæ finitima perseverantiæ 164 est: comp. with Balb. 27. Marc. 10. 2. Pervicacia, etc. denote persisting in a resolution once made; destinatio and obstinatio are more immediately connected with the making of the resolution; destinatio, the making of an unalterable resolution, decidedness; obstinatio, adhering to it in spite of insurmountable obstacles and reasonable remonstrances, obstinacy. (iv. 176.)

Pervicacia; Perseverance; Stubbornness; Defiance; Purpose; Obstinacy. 1. Pervicacia and perseverantia represent staying true to a decision as a virtue; pervicacia (from vincere? vigere?) is rooted in natural energy of disposition; perseverantia stems from earnestness of character, shaped by growth; while pertinacia and contumacia are seen as faults; pertinacia is based on a stubborn attachment to what was decided, resembling obstinacy and stubbornness, in contrast to flexibility; contumacia (from temere, contemnere) involves a proud assertion of one’s free will, even against rightful authority, like insolence and defiance, opposed to cooperation, obsequium. Tac. Ann. iv. 20. Hist. iv. 74. Accius apud Non. Tu pertinacem esse, Antiloche, hanc prædicas, ego pervicaciam esse aio et a me uti volo, etc. Cic. inv. ii. 54. Every virtue has a corresponding vice, like pertinacia, which is closely related to perseverantia 164 is noted: comp. with Balb. 27. Marc. 10. 2. Pervicacia, etc. signify continuing in a resolution once made; destinatio and obstinatio are more directly tied to the creation of that resolution; destinatio refers to making an unchangeable decision, determination; obstinatio means sticking to it despite overwhelming obstacles and reasonable objections, obstinacy. (iv. 176.)

3. [But, adhibere liberam contumaciam. Cic. Tus. 1, 29.]

3. [But, to apply liberam stubbornness. Cic. Tus. 1, 29.]

Pessulus, see Sera.

Pessulus, see __A_TAG_PLACEHOLDER_0__.

Pessumdare, see Perdere.

Pessumdare, see __A_TAG_PLACEHOLDER_0__.

Pestilentia, Pestis, see Lues.

Pestilence, Plague, see __A_TAG_PLACEHOLDER_0__.

Petere; Rogare; Postulare; Exigere; Poscere; Flagitare. 1. Petere and rogare are the most general expressions for asking any thing, whether as a request or as a demand, and stand therefore in the middle between poscere and orare, yet somewhat nearer to a request; petere (from ποθεῖν) generally refers to the object which is wished for; whereas rogare to the person who is applied to; hence we say, petere aliquid ab aliquo, but rogare aliquem aliquid. Cic. Verr. * * Iste petit a rege, et cum pluribus verbis rogat, uti ad se mittat. Planc. 10, 25. Phil. ii. 30. Fam. ix. 8. and ii. 6. Ne id quod petat, exigere magis quam rogare videatur. Pseudoquintil. Decl. 286. Curt. iv. 1, 8. 2. Postulare and exigere denote simply a demand, without any enhancing accessory notion, as a quiet utterance of the will; postulare (diminutive of πόθος) more as a wish and will; exigere, more as a just claim; whereas poscere and flagitare, as an energetic demand; poscere (from πόθος) with decision, with a feeling of right or power; flagitare, with importunity, in consequence of a passionate and impatient eagerness. Tac. Hist. ii. 39. Othone per literas flagitante ut maturarent, militibus ut imperator pugnæ adesset poscentibus; plerique copias trans Padum agentes acciri postulabant. Cic. Verr. iii. 34. Incipiunt postulare, poscere, minari. Planc. 19. Poscere atque etiam flagitare crimen. Legg. i. 5. Postulatur a te jamdiu vel flagitatur potius historia. (v. 230.)

Petere; Ask; Request; Demand; Call for; Urge. 1. Petere and rogare are the broadest terms for asking anything, whether as a request or a demand, placing them in between poscere and orare, but slightly closer to a request; petere (from ποθεῖν) usually pertains to the object desired; whereas rogare relates to the person being addressed; thus we say, petere aliquid ab aliquo, but rogare aliquem aliquid. Cic. Verr. * * This one petit from the king, and with many words rogat, to send to him. Planc. 10, 25. Phil. ii. 30. Fam. ix. 8. and ii. 6. Let what he petat not seem to be more about demanding than rogare. Pseudoquintil. Decl. 286. Curt. iv. 1, 8. 2. Postulare and exigere simply express a demand, without any additional nuance, as a soft expression of will; postulare (diminutive of desire) emphasizes a wish and intention; exigere refers more to a rightful claim; while poscere and flagitare imply a vigorous demand; poscere (from desire) conveys a sense of decisiveness, with a feeling of right or authority; flagitare indicates urgency, stemming from passionate and impatient eagerness. Tac. Hist. ii. 39. Othone through letters flagitante that they should hurry, soldiers urging that the commander be present for the battle poscentibus; many leading troops across the Po were requesting postulabant reinforcements. Cic. Verr. iii. 34. They start to postulare, poscere, threaten. Planc. 19. Poscere and even to demand a crime. Legg. i. 5. It has long been postulatur from you that history be flagitatur, rather. (v. 230.)

165

Petra, see Saxum.

Petra, check __A_TAG_PLACEHOLDER_0__.

Petulans; Procax; Protervus; Lascivus. The petulans (σπαταλῶν) sins against modestia through wantonness, raillery, and needless attack; the procax, through importunity and boisterous forwardness; the protervus (from proterere? or ταράξαι?) from impetuosity and haughty recklessness; the lascivus, through unrestrained frolicksomeness and inclination for play. Hence petulantia has its foundation in aversion to rest and quietness, or in the love of mischief; procacitas, in assurance or complete impudence; protervitas, in a feeling of strength, or in insolence; lascivia, in high spirits, or the want of seriousness. (iii. 40.)

Petulans; Bold; Pushy; Cheeky; Playful. The petulant (spending) sins against modesty through wantonness, teasing, and unnecessary aggression; the brash, through insistence and loud assertiveness; the impudent (from proterere? or ταράξαι?) through impulsiveness and arrogant recklessness; the playful, through unrestrained playfulness and a desire for fun. Hence petulance has its roots in a dislike for rest and tranquility, or in a love for mischief; brashness, in confidence or sheer audacity; impudence, in a sense of strength, or in disrespect; playfulness, in high spirits, or a lack of seriousness. (iii. 40.)

Pietas, see Diligere.

Pietas, see __A_TAG_PLACEHOLDER_0__.

Piget; Tædet; Pœnitet. Piget (from παχύς) means, what one can neither do nor suffer, in general terms; tædet (from tardus?) what one can no longer do or suffer; pœnitet, what one would fain never have done or suffered. (vi. 269.)

Piget; Tædet; Pœnitet. Piget (from thick) means, what one can neither do nor endure, in general terms; tædet (from tardus?) what one can no longer do or endure; pœnitet, what one wishes they had never done or endured. (vi. 269.)

Pigritia, see Ignavia.

Pigritia, see __A_TAG_PLACEHOLDER_0__.

Pilum, see Missile.

Pilum, see __A_TAG_PLACEHOLDER_0__.

Pilus, see Crinis.

Pilus, see __A_TAG_PLACEHOLDER_0__.

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

Pinguis; Opimus; Obesus; Corpulent. 1. Pinguis (thick, very thick,) means fat in a neutral way, or, in a negative sense, the part of the body that lacks sensation and strength; therefore, it can also mean sluggish. On the positive side, opimus (from meticulous) signifies abundance and good living; thus, it figuratively suggests opulence. 2. Obesus refers to fatness with negative connotations, particularly focusing on the clumsiness that comes with it, in contrast to gracilis, Cels. i. 3. ii. 1. Suet. Dom. 18; while corpulentus, on the positive side, refers to the stateliness associated with being portly. (v. 222.)

Pinna, see Ala.

Pinna, see __A_TAG_PLACEHOLDER_0__.

Pirata, see Præda.

Pirata, see __A_TAG_PLACEHOLDER_0__.

Placidus, see Mitis.

Placidus, see __A_TAG_PLACEHOLDER_0__.

Plaga, see Locus, Rete, and Vulnus.

Plague, see __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, and __A_TAG_PLACEHOLDER_2__.

Plancæ, see Axis.

Plancæ, see __A_TAG_PLACEHOLDER_0__.

166

Plane; Omnino; Prorsus; Penitus; Utique. Plane means completely, in opp. to pæne, Cic. Brut. 97, 33; or vix, Att. xi. 9; omnino, altogether and generally, in opp. to partly, in some instances, with some exceptions; in opp. also to magna ex parte, Cic. Tusc. i. 1. Fam. ix. 15, or separatim, Plin. Ep. viii. 7, ὁλῶς; prorsus, exactly, in opp. to in some measure, or almost; penitus, thoroughly, deeply, in opp. to in a certain degree, or superficially, πάντως; utique [related to utcunque, as quisque to quicunque: opp. neutiquam], at any rate, in opp. to at all events, or perhaps ὁπωσδήποτε. (v. 260.)

Plane; Completely; Absolutely; Thoroughly; Definitely. Completely means totally, as opposed to nearly, Cic. Brut. 97, 33; or hardly, Att. xi. 9; altogether, in total and generally, as opposed to partly, in certain cases, with some exceptions; in contrast to mostly, Cic. Tusc. i. 1. Fam. ix. 15, or separately, Plin. Ep. viii. 7, ὁλῶς; exactly, in contrast to somewhat, or almost; thoroughly, deeply, in contrast to somewhat, or superficially, anyway; certainly [related to utcunque, as quisque to quicunque: opposed to not at all for sure. (v. 260.)

Planus, see Æquus.

Planus, see __A_TAG_PLACEHOLDER_0__.

Plerique; Plurimi. Plerique means a great many, in an absolute sense; plurimi, most, in a superlative sense. Tac. Ann. xiii. 27. Plurimis equitum, plerisque senatorum non aliunde originem trahi. (vi. 273.)

Plerique; Plurimi. Plerique means a lot of people, in a general sense; plurimi, the majority, in a superlative sense. Tac. Ann. xiii. 27. Plurimis of the cavalry, plerisque of the senators do not originate from elsewhere. (vi. 273.)

Plorare, see Lacrimare.

Plorare, see __A_TAG_PLACEHOLDER_0__.

Pluma, see Ala.

Pluma, check out __A_TAG_PLACEHOLDER_0__.

Plurimi, see Plerique.

Plurimi, check __A_TAG_PLACEHOLDER_0__.

Pluvia; Imber; Nimbus. Pluvia (from πλεῦσαι) denotes rain as a beneficial natural phenomenon, which, as it falls on the land, the thirsty ground absorbs, like ὑετός; imber and nimbus involve the notion of an unfriendly phenomenon, which, falling in a particular district, disperses the fine weather; imber (ὄμβρος, from μύρω) so far as the rain is attended by cold and stormy weather; nimbus (from nivere, νίφα, νίπτω) so far as it is attended with cloudy weather. (ii. 88.)

Pluvia; Rain; Cloud. Pluvia (from πλεῖν) refers to rain as a helpful natural occurrence that, when it falls on the ground, is absorbed by the thirsty earth, like rain; imber and nimbus suggest the idea of an unpleasant phenomenon that, when falling in a certain area, disrupts the nice weather; imber (rain, from μύρω) refers to rain that comes with cold and stormy weather; nimbus (from nivere, nifa, nipto) refers to rain that is associated with cloudy weather. (ii. 88.)

Poculum; Calix; Scyphus; Simpuvium; Cyathus; Crater. 1. Poculum and calix denote, as old Latin words, any sort of drinking vessel, merely with reference to its use; poculum, a usual cup for meals; calix, a rarer chalice, or goblet, for feasts; whereas scyphus, cantharus, cymbium, culigna, are foreign words, of Greek origin, denoting particular sorts of cups, with reference to their form. 2. 167 Poculum, etc. all serve as drinking cups; whereas the old Roman word simpuvium, and the modern cyathus, are ladles to fill the pocula from the crater, as with the punch-ladle we fill the punch-glasses from the punch-bowl. (v. 318.)

Poculum; Cup; Goblet; Dish; Measuring Cup; Mixing Bowl. 1. Poculum and calix are old Latin words that refer to any type of drinking vessel, based on their use; poculum is a common cup for meals, while calix is a less common chalice or goblet for feasts; on the other hand, scyphus, cantharus, cymbium, and culigna are borrowed from Greek and refer to specific types of cups based on their shape. 2. 167 Poculum, etc. all function as drinking cups; whereas the ancient Roman word simpuvium, and the modern cyathus, are ladles used to fill the pocula from the crater, just like we use a punch ladle to fill punch glasses from a punch bowl. (v. 318.)

Poema, see Canere.

Poem, see __A_TAG_PLACEHOLDER_0__.

Pœna, see Vindicta.

Pœna, see __A_TAG_PLACEHOLDER_0__.

Pœnitet, see Piget.

Pœnitet, see __A_TAG_PLACEHOLDER_0__.

Poeta, see Canere.

Poet, see __A_TAG_PLACEHOLDER_0__.

Pollere, see Posse.

Pollere, see __A_TAG_PLACEHOLDER_0__.

Polliceri; Promittere; Spondere; Recipere. Polliceri (from pro and loqui, λακεῖν) means to promise, generally from a free impulse, and as an act of obliging courtesy, like ἐπαγγέλλεσθαι; promittere, to promise, generally, at the request of another, as an act of agreement, and in reference to the fulfilment of the promise, like ὑπισχνεῖσθαι; spondere and despondere (μετὰ σπονδῶν) to promise in a solemn manner, as the consequence of a stipulation with judicially binding strength, as to pledge one’s self, ἐγγυᾶν; recipere, to take upon one’s self, and pass one’s word of honor, as an act of generosity, inasmuch as one sets at ease the mind of a person in trouble, like ἀναδέχεσθαι. The pollicens makes agreeable offers, the promittens opens secure prospects; the spondens gives legal security; the recipiens removes anxiety from another. Cic. Att. xiii. 1. Quoniam de æstate polliceris vel potius recipis; for the pollicens only engages his good-will, the recipiens undertakes to answer for consequences. Sen. Ep. 19; Jam non promittunt de te, sed spondent. Cic. Fam. vii. 5. Neque minus ei prolixe de tua voluntate promisi, quam eram solitus de mea polliceri; for with regard to Trebatius, Cicero could only express his hope, with regard to himself he could actually promise. (iv. 109.)

Polliceri; Promising; Pledging; Getting. Polliceri (from pro and loqui, λακεῖν) means to promise, typically out of goodwill and as a courteous act, similar to Promise; promittere means to promise generally, at someone else's request, as a matter of agreement, particularly about fulfilling the promise, like promise; spondere and despondere (with libations) refer to making promises in a serious way, often as part of a legally binding agreement, implying a commitment, like To guarantee; recipere means to take on oneself and give one’s word, as a generous act, helping to ease someone’s worries, similar to ἀναδέχεσθαι. The pollicens makes pleasant offers, the promittens presents secure possibilities; the spondens provides legal assurance; the recipiens alleviates someone else's concern. Cic. Att. xiii. 1. Since you’re promising in the summer polliceris or rather recipis; because the pollicens only shows goodwill, while the recipiens commits to taking responsibility for the outcomes. Sen. Ep. 19; Now they do not promittunt about you, but spondent. Cic. Fam. vii. 5. Nor did I promise him any less generously about your intentions than I usually do about mine polliceri; because concerning Trebatius, Cicero could only convey his hope, whereas regarding himself he could truly make a promise. (iv. 109.)

Polluere, s. Contaminare.

Polluere, s. __A_TAG_PLACEHOLDER_0__.

Pompa, see Funus.

Pompa, see __A_TAG_PLACEHOLDER_0__.

Pondo, see Libra.

Pondo, see __A_TAG_PLACEHOLDER_0__.

Pondus, see Moles.

Pondus, see __A_TAG_PLACEHOLDER_0__.

Pontus, see Mare.

Pontus, check __A_TAG_PLACEHOLDER_0__.

Popina, s. Deversorium.

Popina, noun, __A_TAG_PLACEHOLDER_0__.

Populari, see Vastare.

Populari, see __A_TAG_PLACEHOLDER_0__.

Populus, see Gens.

Populus, see __A_TAG_PLACEHOLDER_0__.

Porca; Sulcus; Lira. Porca (from σπαράξαι) 168 is the ridge between two furrows, the soil thrown up; sulcus (ὁλκός) the furrow itself, the trench made by the plough; lira (λέχριος?) sometimes one, sometimes the other. (vi. 277.)

Porca; Groove; Line. Porca (from σπαράξαι) 168 is the ridge between two furrows, where the soil is piled up; sulcus (None) is the furrow itself, the trench created by the plough; lira (λέχριος?) can refer to either one, depending on the context. (vi. 277.)

Porcus, see Sus.

Porcus, check __A_TAG_PLACEHOLDER_0__.

Portare, see Ferre.

Portare, see __A_TAG_PLACEHOLDER_0__.

Portenta, see Auguria.

Portenta, see __A_TAG_PLACEHOLDER_0__.

Portio, see Pars.

Portio, see __A_TAG_PLACEHOLDER_0__.

Poscere, see Petere.

Poscere, see __A_TAG_PLACEHOLDER_0__.

Posse; Quire; Valere; Pollere. 1. Posse and quire were originally transitive; posse (from πότνιος) denotes being able, as a consequence of power and strength, like δύνασθαι; quire (κοεῖν) as the consequence of complete qualification, like οἷόν τ’ εἶναι. Cic. Tusc. ii. 27. Barbari ferro decertare acerrime possunt, viriliter ægrotare non queunt; whereas valere and pollere are intransitive. Hence we say, possum or queo vincere, but valeo or polleo ad vincendum. 2. Valere (from ἑλεῖν) means to possess the right measure of strength, and thereby to match another, in opp. to insufficient strength, like σθένειν; whereas pollere (πολλός) 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 ἰσχύειν. iv. (160.)

Crew; Group; Value; Weigh. 1. Posse and quire were originally used transitively; posse (from πότνιος) means being able, as a result of power and strength, similar to δύνασθαι; quire (κοεῖν) refers to complete qualification, like οἷόν τ’ be. Cic. Tusc. ii. 27. Barbarians can fight fiercely with weapons possunt, but cannot bear sickness bravely queunt; while valere and pollere are intransitive. So we say, possum or queo vincere, but valeo or polleo ad vincendum. 2. Valere (from ἑλεῖν) means to have the right amount of strength, allowing one to match another, in contrast to having insufficient strength, like σθένειν; whereas pollere (a lot) means to possess substantial strength and resources, thereby setting oneself apart from others, in contrast to an average level of strength, like strengthen. iv. (160.)

Possidere, see Tenere.

Possidere, see __A_TAG_PLACEHOLDER_0__.

Posteritas, see Stirps.

Posteritas, check __A_TAG_PLACEHOLDER_0__.

Postremus, see Extremus.

Postremus, see __A_TAG_PLACEHOLDER_0__.

Postulare, see Petere.

Postulare, check __A_TAG_PLACEHOLDER_0__.

Potare, see Bibere.

Potare, see __A_TAG_PLACEHOLDER_0__.

Potentia; Potentatus; Potestas; Vis; Robur.

Potentia, potentatus, and potestas (πότνιοσ) denote an exterior power, which acts by means of men, and upon men; whereas vis and robur denote an interior power and strength, independent of the co-operation and good-will of others. Potentia denotes a merely factitious power, which can be exerted at will, like power; potentatus, the exterior rank of the ruler, which is acknowledged by those who are subject to him, like dynasty; potestas, a just and lawful power, with which a person is entrusted, like authority. Tac. Ann. xiii. 19. Nihil tam fluxum est 169 quam fama potentiæ non sua vi nixæ. Vis (ἴς) is the strength which shows itself in moving and attacking, as an ability to constrain others, like state; robur (from Be well) the strength which shows itself in remaining quiet, as an ability to resist attack, and remain firm, like Rome. (v. 83.)

Potestas, see Occasio.

Potestas, see __A_TAG_PLACEHOLDER_0__.

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

Provide; Display; Supply; Represent. Præbere and exhibere refer to a voluntary act by the giver that fulfills a need or desire of the receiver; the præbens (præhibens) is viewed in relation to the receiver, to whom they give what they previously possessed; the exhibens, in relation to the broader world, typically gives to the one who has the strongest claim, what they previously owned; meanwhile, præstare and repræsentare indicate an involuntary act by the giver, who is merely fulfilling a duty, such as performing or discharging an obligation; the præstans frees themselves from a duty by completing it, in contrast to remaining liable; the repræsentans fulfills a promise, in contrast to postponing it further. (iv. 132.)

Præceptor, see Doctor.

Teacher, see __A_TAG_PLACEHOLDER_0__.

Præcipere, see Jubere.

Precept, see __A_TAG_PLACEHOLDER_0__.

Præclarus, see Eminens.

Præclarus, see __A_TAG_PLACEHOLDER_0__.

Præda; Manubiæ; Spolia; Exuviæ; Rapina. 1. Prædia and manubiæ denote booty only as a possession and gain that has been made by conquest; whereas spolia and exuviæ, at the same time, as signs of victory and of honor. 2. Præda denotes any sort of booty; whereas manubiæ only the honorable booty of the soldier, taken in war; and rapina, the dishonorable booty of the prædo, who violates the peace of the country, robbery. (iv. 337.) 3. Prædo is the robber in general, in as far as he commits the robbery with his own hands, like λῃστής, as a species of latro (from ὀλετήρ) the highwayman, who lays wait for travellers, like σίνις, and pirata (πειρατής) the sea-robber; whereas raptor means the 170 robber of some particular person or thing, like ἁρπακτήρ.

Praeda; Manubiae; Spoils; Exuviae; Plunder. 1. Prædia and manubiæ refer to loot only as possessions and gains acquired through conquest; meanwhile, spolia and exuviæ also represent symbols of victory and honor. 2. Præda refers to any type of loot; in contrast, manubiæ signifies the honorable loot of a soldier obtained in battle; and rapina represents the dishonorable loot of the prædo, who disrupts the peace of the land, or commits robbery. (iv. 337.) 3. Prædo is the general term for robber, as he commits robbery with his own hands, similar to thief, which is a kind of latro (from destroyer) the highwayman, who ambushes travelers, like σίνις, and pirata (pirate) the sea robber; whereas raptor means the 170 robber of a specific person or thing, like Predator.

Prædicere, see Divinare.

Prædicere, see __A_TAG_PLACEHOLDER_0__.

Præditus; Instructus; Exstructus; Ornatus. 1. Præditus (præ-θετός) refers to a distinction which sheds lustre; instructus and exstructus to a qualification which attests usefulness; ornatus refers to both, for ornamentum is not, on the one side, that which is merely of use, like instrumentum, nor, on the other, that which is merely for show, like decus, but that which is of such eminent utility as to be prized even as an ornament. Instructus paints the qualification, etc., as a perfection which protects and secures; ornatus, as an accomplishment of an imposing nature. It is only in a higher point of view, and with reference to ideal claims, that ornatus is considered as a want; but, according to ordinary pretensions, it passes for a distinction of life. Cic. Phil. x. 4. Græcia copiis non instructa solum, sed etiam ornata. Sen. Tranq. 9. Sicut plerisque libri non studiorum instrumenta, sed cœnationum ornamenta sunt. 2. Instructus refers to persons and things, which act either offensively or defensively; exstructus to things which are for the most part only destined to be acted upon; for example, we say, instructæ naves but exstructæ mensæ. The exstructa are absolutely ready; the instructa are only relatively so, only fully prepared to be employed according to their destination. (iii. 260.) 3. Instructus refers to the possession of the means; paratus to the readiness of the possessor to employ them. (vi. 175.)

Equipped; Built; Adorned. 1. Equipped (equipped-adopted) refers to a distinction that shines brightly; built and adorned indicate a quality that shows usefulness; adorned refers to both because ornament is not just something that is useful, like tool, nor merely for decoration, like glory, but something that is so exceptionally useful that it is appreciated even as an ornament. Equipped illustrates the quality as a strength that protects and secures; adorned as an achievement of a striking nature. It’s only from a higher perspective, concerning ideal standards, that adorned is viewed as a necessity; but according to regular expectations, it is considered a mark of distinction in life. Cic. Phil. x. 4. Greece was not only equipped with resources but also adorned. Sen. Tranq. 9. For many, books are not tools for study, but ornaments for gatherings. 2. Equipped refers to people and things that act either offensively or defensively; built refers to things that are mostly meant to be acted upon; for instance, we say, equipped ships but built tables. The built are completely ready; the equipped are only relatively so, fully prepared to be used according to their purpose. (iii. 260.) 3. Equipped refers to having the means; ready refers to the willingness of the possessor to use them. (vi. 175.)

Prædium, see Villa.

Property, see __A_TAG_PLACEHOLDER_0__.

Prægnans; Gravidus; Fœtus; Fordus; Inciens. Prægnans (from γενέσθαι, gnasci) denotes pregnancy quite in a general sense; gravidus, that of human beings; fœtus, fordus, inciens, that of animals, as with young; fœtus (from φύω) that of all animals; fordus or hordus (φοράς) that of cows; inciens (ἔγκυος) that of small animals, and 171 particularly of swine. Varro, R. R. ii. 5. Quæ sterilis est vacca, taura appellatur; Quæ prægnans, horda. Gravida mulier is the physical and medical expression, like ἔγκυος; prægnans, the more select and decorous expression, something like ‘in a family way.’ (v. 226.)

Pregnancy; Pregnant; Fetus; Embryo; Incipient. Prægnans (from γενέσθαι, gnasci) refers to pregnancy in a general way; gravidus specifically refers to human beings; fœtus, fordus, inciens pertains to animals, especially young ones; fœtus (from φύω) applies to all animals; fordus or hordus (φοράς) refers to cows; inciens (pregnant) pertains to small animals, and 171 particularly to pigs. Varro, R. R. ii. 5. The cow that is barren is called a bull; That which is prægnans, a horda. Gravida mulier is the physical and medical term, like pregnant; prægnans, the more refined and proper term, similar to ‘expecting a baby.’ (v. 226.)

Præmium; Pretium; Merces. Præmium is a prize of honor, that confers distinction on the receiver, as a reward, in opp. to pœna; Tac. Ann. i. 26. Cic. Rep. iii. 16. Rabir perd. 11. Liv. xxxvi. 40, like ἆθλον, γέρας; whereas pretium and merces are only a price, for the discharge of a debt, as a payment; pretium, as a price for an article of merchandise, in opp. to gratia, Cic. Verr. ii. 36. Suet. Galb. 15. Appul. Apol. p. 296, like ὦνος; merces denotes wages for personal services of some duration, or hire for something hired, like μισθός. (iv. 139.)

Præmium; Cost; Bonus. Reward is an honor that brings distinction to the recipient as a reward, as opposed to punishment; Tac. Ann. i. 26. Cic. Rep. iii. 16. Rabir perd. 11. Liv. xxxvi. 40, similar to prize, honor; while price and wage are just payments for the fulfillment of a debt, as a transaction; price, as a cost for a product, in contrast to favor, Cic. Verr. ii. 36. Suet. Galb. 15. Appul. Apol. p. 296, like ὦνος; wage refers to compensation for personal services over some time or payment for rented items, like salary. (iv. 139.)

Præs, see Sponsor.

Præs, see __A_TAG_PLACEHOLDER_0__.

Præsagire, see Divinare.

Præsagire, see __A_TAG_PLACEHOLDER_0__.

Præsentem esse, see Adesse.

Present tense, see __A_TAG_PLACEHOLDER_0__.

Præsentire, see Divinare.

Præsentire, see __A_TAG_PLACEHOLDER_0__.

Præstans, s. Eminens.

Præstans, n. __A_TAG_PLACEHOLDER_0__.

Præstolari, see Manere.

Præstolari, refer to __A_TAG_PLACEHOLDER_0__.

Præterea; Insuper; Ultro. Præterea intimates something that completes what is gone before, as πρὸς τούτοις; insuper, something in addition to what is gone before, like πρόσετι; lastly, ultro, something that exceeds what has gone before, so striking as to cast it into the back-ground. (iii. 108.)

Furthermore; Additionally; On top of that. Moreover indicates something that completes what came before, as in to these things; insuper, something added to what came before, like recently; finally, ultro, something that goes beyond what came before, so remarkable that it puts it in the background. (iii. 108.)

Prævidere, see Divinare.

Predict, see __A_TAG_PLACEHOLDER_0__.

Pravitas, see Malitia.

Pravitas, check __A_TAG_PLACEHOLDER_0__.

Precari, see Rogare.

Preneurs, see __A_TAG_PLACEHOLDER_0__.

Prehendere, s. Sumere.

Grab, n. __A_TAG_PLACEHOLDER_0__.

Pretum, see Præmium.

Pretum, check __A_TAG_PLACEHOLDER_0__.

Pridem; Diu; Dudum; Diuturnus; Diutinus. 1. Pridem (πρὶν δή) denotes a point of time, as long before; diu and dudum, a space of time as long since; diu denotes many days, months, years ago; dudum (δαρόν?) several minutes or hours since. Jam pridem mortuus est means, he died long ago, as an aorist; jam diu mortuus est, he has already long been in his grave as a perfect. Cic. Cat. i. 1. Ad mortem te duci jam pridem oportebat; in te conferri pestem 172 illam quam tu in nos omnes jamdiu machinaris. Tac. Ann. xv. 64. Seneca Annæum diu sibi amicitiæ fide et arte medicinæ probatum orat, proviram pridem venenum promeret. 2. Diutunus denotes long duration indifferently, as something long in a general sense, or with praise, as something lasting and possessing durability, in opp. to that which quickly passes away, like χρόνιος; whereas diutinus, with blame, something protracted and wearisome, like αἰανός. Cic. Senect. 19. Nihil mihi diuturnum videtur, in quo est aliquid extremum: comp. with Fam. xi. 8: Libertatis desiderio et odio diutinæ servitutis.

Pridem; A long time ago; For a period of time; Enduring; Ongoing. 1. Pridem (before indeed) refers to a time long before; diu and dudum signify a duration of time as a long time ago; diu refers to many days, months, or years ago; dudum (gift?) indicates several minutes or hours ago. Jam pridem mortuus est means he died a long time ago, in an aorist sense; jam diu mortuus est means he has already long been in his grave, in a perfect sense. Cic. Cat. i. 1. It should have been the case that you were led to death jam pridem; it is necessary to bring upon you the plague that you have been plotting against us all jamdiu. Tac. Ann. xv. 64. Seneca expresses that he has long recognized the friendship and skill of Annæus through diu, with a most ancient poison coming forth pridem. 2. Diutunus indicates a long duration in a neutral sense, referring to something lengthy in general, or with praise, as something enduring and lasting, opposite to that which quickly fades, like chronic; while diutinus, with a negative connotation, refers to something prolonged and tiresome, like αἰανός. Cic. Senect. 19. Nothing seems diuturnum to me if there is something finite in it: compare with Fam. xi. 8: The desire for liberty and hatred for diutinæ oppression.

Primordium, see Initium.

Primordium, see __A_TAG_PLACEHOLDER_0__.

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

Primores; Leaders; Nobility; Elites. Primores and principes refer to the most distinguished individuals in a society, representing a group of the most influential and respected citizens, in contrast to those who are insignificant. Primores are prominent due to their connections, lineage, authority, and reputation; while principes have elevated themselves through their intelligence, talent, and initiative to take the lead in discussions, lead political factions, and stand out even among the primores, and throughout the whole society. On the other hand, proceres are notable due to their social status as nobility, as opposed to the common people; optimates describe a political group, specifically the aristocracy, in contrast to democracy. Accius apud Non. Primores procerum challenged by name. (v. 346.)

Primus; Princeps; Imperator; Cæsar. 1. Primus is the first, so far as, in space of time, he makes his appearance first, and others follow him; princeps, so far as he acts first, and others follow his example. (v. 344.) 2. Princeps means the Roman emperor, as holder of the highest civil power, which gradually devolved to him as princeps senatus; whereas imperator, as holder of the highest military power, inasmuch as, except him and the members of his family, no one had any longer a claim to the title of imperator; 173 lastly, Cæsar means the Roman emperor, as a member, and from the time of Galba, as a mere successor, of the imperial family and dynasty.

Primus; Leader; Commander; Caesar. 1. Primus is the first, in terms of time, as he appears first and others follow him; princeps, as he acts first, and others follow his example. (v. 344.) 2. Princeps refers to the Roman emperor, as the holder of the highest civil power, which gradually became his role as princeps senatus; meanwhile, imperator denotes the holder of the highest military power, since apart from him and his family, no one else could claim the title of imperator; 173 finally, Cæsar signifies the Roman emperor, as a member of, and from the time of Galba, simply a successor of the imperial family and dynasty.

Principium, see Initium.

Principium, see __A_TAG_PLACEHOLDER_0__.

Priscus, Pristinus, see Antiquus.

Priscus, Pristinus, see __A_TAG_PLACEHOLDER_0__.

Privus; Proprius; Peculiaris. Privus means one’s own, in opp. to alienus, that which belongs to another, like οἰκεῖος; proprius, that which is exclusively one’s own, in opp. to communis, that which is common, like ἴδιος; lastly, peculiaris, that which is especially one’s own, in opp. to universalis, that to which all are entitled. (iv. 344.)

Privus; Proprius; Peculiaris. Privus means your own, in contrast to alienus, which refers to something that belongs to someone else, like οἰκεῖος; proprius refers to something that is exclusively yours, in contrast to communis, which means something that is common, like same; lastly, peculiaris refers to something that is especially yours, in contrast to universalis, which refers to something to which everyone is entitled. (iv. 344.)

Probrum, see Ignominia and Maledictum.

Probrum, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Probus, see Bonus.

Probus, see __A_TAG_PLACEHOLDER_0__.

Procax, see Petulans.

Procax, see __A_TAG_PLACEHOLDER_0__.

Procella, see Ventus.

Procella, see __A_TAG_PLACEHOLDER_0__.

Proceres, see Primores.

Proceres, see __A_TAG_PLACEHOLDER_0__.

Procerus, see Altus.

Procerus, check __A_TAG_PLACEHOLDER_0__.

Proclivis, see Pronus.

Proclivis, see __A_TAG_PLACEHOLDER_0__.

Procrastinare, see Differre.

Procrastinate, see __A_TAG_PLACEHOLDER_0__.

Procul; Longe; Eminus; E longinquo. 1. Procul means at a considerable distance, but yet generally within sight, in opp. to juxta, Tac. H. ii. 74, like ἄποθεν; whereas longe, at a great distance, generally out of sight, in opp. to prope, Plin. Ep. vii. 27, like τῆλε. 2. Eminus means at such a distance as to be in reach only of missile weapons, in opp. to cominus, like πόῤῥωθεν; whereas e longinquo, from afar, means from a great distance, in opp. to e propinquo, like τηλόθεν.

Procul; Far; Distant; From afar. 1. Procul means at a considerable distance, but generally still within sight, in contrast to juxta, Tac. H. ii. 74, similar to from where; while longe signifies a great distance, usually out of sight, in contrast to prope, Plin. Ep. vii. 27, akin to τῆλε. 2. Eminus indicates a distance where only missile weapons can reach, contrasting with cominus, similar to πόῤῥωθεν; whereas e longinquo, meaning from afar, refers to a great distance, in contrast to e propinquo, analogous to from afar.

Prodigia, see Auguria.

Prodigia, check out __A_TAG_PLACEHOLDER_0__.

Prodigus; Profusus; Helluo; Nepos. Prodigus and profusus denote prodigality, as a single feature in a man’s character; prodigus (from δέχω?) inasmuch as he regards not the value of money, and neither can nor will carefully put it out to interest, from a genial disposition, as the squanderer; profusus, inasmuch as he thinks nothing too dear, that can minister to his pleasures, from levity of character, as the spendthrift; whereas helluo and nepos denote prodigality as pervading the whole character, which shows 174 itself fully in the quality of prodigality; helluo (from χλιδή) the habitual gourmand and glutton; nepos (ἀναπότης) a young and harebrained prodigal, who runs through his own property and that of his parents. (vi. 286.)

Prodigus; Profusus; Helluo; Nepos. Prodigus and profusus refer to extravagance as a trait in a person's character; prodigus (from I accept?) because he doesn't value money and doesn't or won't invest it wisely, driven by a generous spirit, like the waster; profusus, because he sees nothing as too expensive that can enhance his enjoyment, due to a lighthearted nature, like the big spender; while helluo and nepos suggest extravagance as a trait that saturates the whole character, fully displayed in the nature of extravagance; helluo (from luxury) is the habitual foodie and glutton; nepos (Unreachable) is a reckless young spender, who squanders his own wealth and that of his parents. (vi. 286.)

Prœlium, see Pugna.

Prœlium, see __A_TAG_PLACEHOLDER_0__.

proferre, see Differre.

proferre, see __A_TAG_PLACEHOLDER_0__.

Proficisci; Iter facere; Peregrinari. 1. Proficisci (from facere, facessere,) denotes only the starting-point of a journey, as to set out, πορεύεσθαι; whereas iter facere and peregrinari, the duration, as to travel, ὁδοιπορεῖν. 2. Iter facere applies to an inland journey, as well as to travelling abroad; but peregrinari, ἐκδημεῖν, supposes that one travels beyond the bounds of one’s own country; in which case the peregrinatio lasts, even when the point of destination is arrived at, and the iter ended. (ii. 133. iv. 69.)

Depart; Make a journey; Travel. 1. Proficisci (from facere, facessere,) signifies just the beginning of a journey, like setting out, πορεύεσθαι; while iter facere and peregrinari refer to the ongoing process of traveling, traveling. 2. Iter facere can mean both a journey within a country and traveling abroad; however, peregrinari, exiled, suggests traveling outside one’s own country; in this case, the peregrinatio continues even after reaching the destination, while the iter has concluded. (ii. 133. iv. 69.)

Profiteri, see Fateri.

Profiteri, check __A_TAG_PLACEHOLDER_0__.

Profugus, see Perfuga.

Profugus, see __A_TAG_PLACEHOLDER_0__.

Profusus, see Prodigus.

Profusus, see __A_TAG_PLACEHOLDER_0__.

Progenies, see Stirps.

Progenies, see __A_TAG_PLACEHOLDER_0__.

Prohibere, see Arcere.

Prohibit, see __A_TAG_PLACEHOLDER_0__.

Proles, see Stirps.

Proles, see __A_TAG_PLACEHOLDER_0__.

Prolixi, see Passi.

Prolixi, see __A_TAG_PLACEHOLDER_0__.

Proloqui, see Eloqui.

Proloqui, see __A_TAG_PLACEHOLDER_0__.

Promittere, s. Polliceri.

Promittere, n. __A_TAG_PLACEHOLDER_0__.

Pronuntiare, s. Eloqui.

Pronouncement, s. __A_TAG_PLACEHOLDER_0__.

Pronus; Proclivis; Propensus. Pronus (from πρών, πρηνής,) in its moral meaning denotes inclination in general; proclivis, oftener the inclination to something good; propensus, to something bad. (vi. 287.)

Pronus; Proclivis; Propensus. Pronus (from πλών, πρηνής) in its moral sense refers to a general inclination; proclivis more often indicates an inclination toward something good; propensus, toward something bad. (vi. 287.)

Propalam, see Aperire.

Propalam, check __A_TAG_PLACEHOLDER_0__.

Prope, see Pæne.

Prope, see __A_TAG_PLACEHOLDER_0__.

Propensus, see Pronus.

Propensus, check __A_TAG_PLACEHOLDER_0__.

Properus, see Citus.

Properus, see __A_TAG_PLACEHOLDER_0__.

Propinquus, s. Necessarius.

Propinquus, n. __A_TAG_PLACEHOLDER_0__.

Proprius, s. Privus.

Proprius, noun __A_TAG_PLACEHOLDER_0__.

Prorogare, see Differre.

Prorogare, see __A_TAG_PLACEHOLDER_0__.

Prorsus, see Plane.

Prorsus, see __A_TAG_PLACEHOLDER_0__.

Prosapia, see Stirps.

Prosapia, see __A_TAG_PLACEHOLDER_0__.

Prosequi, s. Comitari.

Prosequi, n. __A_TAG_PLACEHOLDER_0__.

Prosper, see Felix.

Prosper, see __A_TAG_PLACEHOLDER_0__.

Protervus, s. Petulans.

Protervus, s. __A_TAG_PLACEHOLDER_0__.

Protinus, see Repente.

Protinus, see __A_TAG_PLACEHOLDER_0__.

Prudens, see Sapiens.

Prudens, check __A_TAG_PLACEHOLDER_0__.

Psallere, see Canere.

Psallere, see __A_TAG_PLACEHOLDER_0__.

Pudens; Pudibundus; Pudicus, see Castus.

Pudens; Pudibundus; Pudicus, see __A_TAG_PLACEHOLDER_0__.

Puella, see Virgo.

Puella, check out __A_TAG_PLACEHOLDER_0__.

175

Puer; Infans; Adolescens; Juvenis; Vir; Vetus; Senex. Puer (from parere, πάϊς,) in a wider sense, is the man in his dependent years, so long as he neither can be, nor is, the father of a family, as a young person, in three periods, as infans, νήπιος, παιδίον, from his first years till he is seven; as puer, in a narrower sense, παῖς, from his seventh year till he is sixteen; as commencing adolescens (from ἄλθειν) a youngster, μειράκιον, νεανίας, from his sixteenth year. Juvenis, in a wider sense, is as long as he remains in his years of greatest strength, from about the time of his being of age to the first appearances of advanced age, as the young man νέος, which also may be divided into three periods;—as ceasing to be adolescens, from his eighteenth year; as juvenis (from ζέω) in a narrower sense, νεανίας, from his four-and-twentieth year; as beginning to be vir, ἀνήρ, from his thirtieth year. Maturus is the man in his ripest years, when the wild fire of youth has evaporated, and may be divided into three periods;—as ceasing to be vir, ἀνήρ, from his fortieth year; as vetus, γέρων, from his fiftieth year; as senex, (ἄναξ) πρεσβύτης, from his sixtieth year. (v. 45.)

Puer; Baby; Teen; Young Adult; Adult; Senior; Elderly. Child (from parere, πάϊς,) refers to a person in their dependent years, as long as they are neither able to be, nor are, the head of a household. This includes a young person in three stages: as infant, infant, child, from birth until age seven; as child, more specifically kid, from ages seven to sixteen; and as beginning adolescent (from come) a young person, young man, from age sixteen onward. Young adult, in a broader context, lasts from about the age of majority into early adulthood, transitioning from adolescence starting at age eighteen, then as young adult (from ζέω) in a more specific sense, young man, from age twenty-four; and finally beginning to be adult, man, from age thirty. Middle-aged is the stage in life where a person is most settled, when the intensity of youth has diminished, which can be divided into three periods—no longer being adult, man, from age forty; as old, geron, from age fifty; and finally as elderly, (lord) elder, from age sixty. (v. 45.)

Pugio, see Gladius.

Pugio, see __A_TAG_PLACEHOLDER_0__.

Pugna; Acies; Prœlium. Pugna (πυκνή, πύξ,) denotes in a general sense, any conflict, from a single combat to the bloodiest pitched battle, like μάχη; acies, the conflict of two contending armies drawn up in battle array with tactical skill, the pitched battle; prœlium (from πρύλεες) the occasional rencounter of separate divisions of the armies, as an engagement, action, skirmish, like συμβολή. (v. 189.) [No: prœlium is frequently used of general engagements: e.g. illustrissimum est prœlium apud Platæas. Nep.]

Pugna; Acies; Battle. Pugna (Dense, puzzle,) refers generally to any type of conflict, ranging from a duel to the bloodiest battle, similar to battle; acies describes the confrontation of two opposing armies arranged in battle order with tactical skill, essentially the pitched battle; prœlium (from πρύλεες) denotes the occasional encounter between separate divisions of armies, like an engagement, action, or skirmish, akin to contribution. (v. 189.) [Note: prœlium is often used for general engagements: e.g. it is well-known as prœlium at Platæa. Nep.]

Pugnare; Confligere; Dimicare; Digladiari. 1. Pugnare and confligere mean, to decide a quarrel by force, generally in a mass, in a battle; dimicare and digladiari, to decide a quarrel by 176 arms, and generally in a single combat. 2. Pugnare denotes a battle, more with reference to its form, and on its brightest side, as requiring skill and courage; confligere, as a mere engagement, in consequence of an occasional collision, on its rough side as aiming at slaughter and carnage. Cic. Balb. 9. Qui cum hoste nostro cominus sæpe in acie pugnavit: comp. with Off. i. 23. Tenere in acie versari et manu cum hoste confligere, immane quiddam et belluarum simile est. Or, Nep. Eum. 4. and 8. 3. Dimicare denotes a fight with weapons agreed upon by the parties, such as swords, spears, lances, clubs, and gives the harmless image of a man who fights in his own defence; whereas digladiari denotes a fight with sword or poniard, and gives the hateful image of a practised gladiator, whose calling and art consist in nothing but fighting and assassinating. Cic. Tusc. iv. 19. Convenit dimicare pro legibus, pro libertate, pro patria: comp. with Leg. iii. 9. Iis sicis, quas ipse se projecisse dicit in forum, quibus inter se digladientur cives. (v. 187.)

Pugnare; Clash; Battle; Fight; Duel. 1. Fighting and clashing mean resolving a dispute by force, usually in a group, in a battle; contending and dueling, to resolve a dispute by 176 arms, typically in a one-on-one fight. 2. Fighting refers to a battle, emphasizing its form and the skills and bravery involved; clashing is more about the engagement itself, arising from an unexpected encounter, with a focus on the chaos and bloodshed. Cic. Balb. 9. He often fought closely with our enemy in battle: compare with Off. i. 23. To be engaged in battle and clash hand-to-hand with the enemy seems like something monstrous and beast-like. Or, Nep. Eum. 4. and 8. 3. Contending implies fighting with agreed-upon weapons, like swords, spears, lances, or clubs, and presents the harmless image of someone fighting in self-defense; whereas dueling implies fighting with a sword or dagger, and evokes the negative image of a trained gladiator, whose profession and skills consist solely of fighting and killing. Cic. Tusc. iv. 19. It is appropriate to contend for laws, freedom, and homeland: compare with Leg. iii. 9. The weapons he claims to have thrown into the forum, with which citizens duel among themselves. (v. 187.)

Pulcher, see Formosus.

Pulcher, see __A_TAG_PLACEHOLDER_0__.

Pullus, see Ater.

Pullus, see __A_TAG_PLACEHOLDER_0__.

Pulpa, see Caro.

Pulpa, see __A_TAG_PLACEHOLDER_0__.

Pulsare, see Verberare.

Pulsare, see __A_TAG_PLACEHOLDER_0__.

Pulvinar, Pulvinus, see Culcita.

Pulvinar, Pulvinus, see __A_TAG_PLACEHOLDER_0__.

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

Pungere; Stimulate. Pungere means to jab with any sharp instrument to cause a wound or pain; while stimulare involves using a sharp or penetrating tool to inflict pain in order to awaken alertness and activity. (vi. 292.)

Punire, see Vindicta.

Punish, see __A_TAG_PLACEHOLDER_0__.

Purgatio; Excusatio; Satisfactio. Purgatio consists, like justification, in clearing one’s self of a suspicion or accusation by proving it groundless; excusatio, like making an excuse, is acknowledging something wrong, but with the assertion of, or reference to, subjective innocence; satisfactio, like atonement, is the satisfaction made to the suffering, or injured party, in case of innocence, by purgatio or 177 excusatio,—in case of guilt, by veniæ petitio or by pœna (vi. 293.)

Purgation; Excuse; Satisfaction. Purgatio involves, just like justification, proving oneself innocent of a suspicion or accusation; excusatio, similar to making an excuse, admits that something is wrong while claiming or referring to one's subjective innocence; satisfactio, akin to atonement, is the compensation given to the person who has suffered or been wronged, in cases of innocence, through purgatio or 177 excusatio—and in case of guilt, through veniæ petitio or pœna (vi. 293.)

Purus; Mundus; Merus; Putus; Meracus. 1. Purus (ψωρός) denotes purity, as a synonyme of integer, and in opp. to contaminatus, like καθαρός, Suet. Vesp. 9; whereas mundus, as a synonyme of nitidus, and in opp. to spurcus or sordidus, like κομψός; Senec. Ep. 70. Sall. Jug. 85. Hor. Sat. ii. 1, 65; lastly, merus (from μείρω) as a synonyme of simplex, and in opp. to mixtus, like ἀκήρατος, ἀκέραιος. Colum. iii. 21. 2. Purus is the general and popular, putus, or usually purus putus, purus ac putus, the technical expression for the purity of gold and silver, that are solid and without alloy. 3. Merus denotes anything unmixed, indifferently, or with praise, as a mixture may be an adulteration; whereas meracus refers especially to unmixed wine, and, figuratively, it is transferred to other objects, and means unmixed in a bad sense, as that which is without its proper ingredients, like the old German word, eitel, thin and poor in quality, in opp. to temperatus. Cic. Rep. i. 43. (iii. 204.)

Purus; Mundus; Merus; Putus; Meracus. 1. Purus (ψωρός) means purity, similar to integer, and in contrast to contaminatus, like clean, Suet. Vesp. 9; while mundus, comparable to nitidus, is opposed to spurcus or sordidus, like elegant; Senec. Ep. 70. Sall. Jug. 85. Hor. Sat. ii. 1, 65; finally, merus (from μείρω) refers to anything pure, contrasted with mixtus, similar to pure, unblemished. Colum. iii. 21. 2. Purus is the general and common term, while putus, often purus putus or purus ac putus, is the specific term for the purity of gold and silver, which are solid and without any alloy. 3. Merus indicates anything that is unmixed, used either neutrally or positively since a mixture might suggest adulteration; whereas meracus specifically refers to unmixed wine and, in a figurative sense, applies to other items, signifying something lacking its proper components, like the old German word, eitel, meaning thin and poor in quality, opposed to temperatus. Cic. Rep. i. 43. (iii. 204.)

Pus, see Sanies.

Pus, see __A_TAG_PLACEHOLDER_0__.

Pusillus, see Parvus.

Pusillus, see __A_TAG_PLACEHOLDER_0__.

Putare, see Censere.

Putare, see __A_TAG_PLACEHOLDER_0__.

Putus, see Purus.

Putus, see __A_TAG_PLACEHOLDER_0__.

Q.

Quærere; Scrutari; Rimari; Investigare; Indagare. 1. Quærere denotes seeking, in a general sense, as the wish and want to get at something; whereas scrutari, rimari, investigare, and indagare, involve the accessory notion of taking pains. 2. Scrutari and rimari mean to search for something hidden; scrutari (from γρύτη) by rummaging, with evident interest and eagerness; rimari, by digging for, with evident exertion and skill on the part of the searcher; whereas investigare and indagare 178 mean to search after something at a distance; investigare, like the huntsman, who cautiously follows the visible track of the wild animal; indagare (from δέχεσθαι, δήειν) like the hound who, guided by instinct, follows the scent. Curt. ix. 10. 11. Famem sentire cœperunt, radices palmarum ubique rimantes: comp. with ix. 9. 5. Scrutati omnia tuguria tandem latentes reperere. Or, Tac. Ann. vi. 3. Rimans secreta omnium; that is, what were intentionally kept secret; with xii. 52. Quasi finem principis per Chaldæos scrutaretur; which was done without opposition. (v. 121.)

Quærere; Search; Explore; Examine; Investigate; Query. 1. Quærere means to seek in a general sense, representing the desire to acquire something; whereas scrutari, rimari, investigare, and indagare include the additional idea of putting in effort. 2. Scrutari and rimari refer to searching for something concealed; scrutari (from γρύτη) suggests rummaging with clear interest and eagerness; rimari indicates digging for something, showing noticeable effort and skill from the seeker; on the other hand, investigare and indagare mean to search for something from a distance; investigare is like a huntsman who carefully tracks the visible path of a wild animal; indagare (from δέχεσθαι, δήειν) is like a hound that instinctively follows the scent. Curt. ix. 10. 11. They began to feel hunger, searching for roots of palm trees everywhere rimantes: comp. with ix. 9. 5. Having scrutati discovered all the hidden dens at last. Or, Tac. Ann. vi. 3. Rimans secrets of everyone; that is, what was intentionally kept hidden; with xii. 52. As if he were scrutaretur the end of the ruler through the Chaldeans; which was done without opposition. (v. 121.)

Quæstus, see Lucrum.

Quæstus, see __A_TAG_PLACEHOLDER_0__.

Quare, see Cur.

Quare, see __A_TAG_PLACEHOLDER_0__.

Que, see Et.

Que, see __A_TAG_PLACEHOLDER_0__.

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

Questus; Complaint; Lament; Grievance. Questus and Quiritatio are ways of expressing pain; questus reflects a single expression, while quiritatio conveys ongoing lamentation; on the other hand, querimonia and querela express indignation; querimonia comes from the rightful feelings of an injured person who won’t tolerate injustice; querela, for the most part, stems from the blameworthy feelings of a dissatisfied person who can’t accept hardship. The Querimonia is an act of reasoning, seeking redress or satisfaction; the querela is an act of emotional response, usually aiming only to relieve the heart. Cic. Cæcil. 3. In the everyday querimonia of the Roman people: see also Fam. v. 14. You do not understand that your querelis do nothing to help. (v. 310.)

Quies; Tranquillitas; Requies. 1. Quies (from κεῖσθαι?) denotes absolute rest, in opp. to activity in general, like ἡσυχία; tranquillitas, quietness in acting, in opp. to hasty or passionate activity, like ἑκηλία. Sen. Ep. 3. Et quiescenti agendum et agenti quiescendum est; comp. with Cic. Top. 3. Ut aut perturbentur animi aut tranquillentur. Hence is quietus allied in sense with otiosus, segnis, languidus; whereas tranquillus with lenis, placidus, moderatus. 2. Quies is rest in itself; requies, 179 rest after activity and exertion. Curt. ix. 6. § 2. Ne quies corpori invalido adhuc necessaria pulsu remorum impediretur: comp. with § 3. Placuit hic locus ad suam et militum requiem. (i. 80.)

Quies; Calm; Rest. 1. Quies (from κεῖσθαι?) signifies complete rest, in contrast to general activity, like calm; tranquillitas represents calmness in action, as opposed to hurried or passionate activity, like ἑκηλία. Sen. Ep. 3. And for the person in quiescenti, there should be action and for the one acting, quiescendum is necessary; compare with Cic. Top. 3. Either minds get disturbed or tranquilized. Thus, quietus is semantically related to otiosus, segnis, languidus; while tranquillus relates to lenis, placidus, moderatus. 2. Quies is rest in itself; requies, 179 rest after activity and effort. Curt. ix. 6. § 2. So that quies should not be hindered for the weak body by the stroke of oars: compare with § 3. This place was agreed upon for his and the soldiers' requiem. (i. 80.)

Quire, see Posse.

Quire, see __A_TAG_PLACEHOLDER_0__.

Quiritatio, see Questus.

Quiritatio, see __A_TAG_PLACEHOLDER_0__.

Quisque; Quivis; Quilibet; Unusquisque; Omnes; Universi; Cuncti; Totus. 1. Quisque, quivis, and quilibet, denote a totality, which is cut up into several individualities; whereas omnes, universi, and cuncti, denote a combined totality. 2. Quisque means each individual; quivis, any individual you choose, without exception, and with emphasis; quilibet, any individual whatever, without selection, and with indifference, like ὁστισοῦν, synonymously with primus quisque, ὁ τυχών. Propert. ii. 6, 26. Templa pudicitiæ quid opus statuisse puellis, si cuivis nuptæ cuilibet esse licet? apud Lachmann. Cic. Fam. viii. 10. Quidvis quamlibet tenue munusculum. 3. Quisque is an enclitic, that is, throws back the accent on the preceding word, and in prose never stands at the beginning of a sentence, like ἕκαστος; whereas unusquisque is accented and emphatic, like εἷς ἕκαστος. 4. Unusquisque denotes each individual, in opp. to some individuals; whereas singuli, individuals, in opp. to the undivided totality, like ἕκαστοι. 5. Omnes (ἅπαντες) denotes all without exception, merely as a totality, in opp. to nemo, unus, aliquot. Cic. Sext. 12, 27. Off. iii. 6, like πάντες; whereas universi, all taken collectively, in opp. to singuli and unusquisque. Cic. N. D. ii. 17. 65, 66. Off. iii. 6, like σύμπαντες; lastly, cuncti (ξυνεκτοί) all in their combined reality, in opp. to dispersi, like ἅπαντες. Liv. vii. 35. Admonitione paventibus cunctis quum omnium in se vertisset oculos Decius. Nep. Dat. 5. Qui illum unum pluris quam se omnes fieri videbant. Quo facto cuncti ad eum opprimendum consenserunt. 6. Totus, solidus, and integer denote 180 that which is originally a whole, but which is liable to fall to pieces by accident, like ὅλος; whereas omnis, universus, and cunctus, denote original individualities, which form a whole by their association, like πᾶς, σύμπας, ἅπας. (iv. 352.)

Quisque; Anyone; Any; Each one; Everyone; All; Everyone; Total. 1. Quisque, quivis, and quilibet refer to a totality broken down into several individual elements; on the other hand, omnes, universi, and cuncti refer to a united totality. 2. Quisque means each individual; quivis means any individual of your choice, without exception and with emphasis; quilibet means any individual at all, without selection and with indifference, similar to whoever, corresponding to primus quisque, the lucky one. Propert. ii. 6, 26. What use is it to set up temples of modesty for girls, if anyone can marry anyone? Cic. Fam. viii. 10. Even the least significant gift can be considered. 3. Quisque is an enclitic, meaning it emphasizes the preceding word and is never at the start of a sentence in prose, like each one; while unusquisque is stressed and emphatic, like each one. 4. Unusquisque refers to each individual, in contrast to some individuals; while singuli refers to individual members, in contrast to the undivided whole, like Each person. 5. Omnes (everyone) indicates all without exception, merely as a totality, opposed to nemo, unus, aliquot. Cic. Sext. 12, 27. Off. iii. 6, similar to everyone; while universi refers to all considered collectively, opposed to singuli and unusquisque. Cic. N. D. ii. 17. 65, 66. Off. iii. 6, similar to everyone; finally, cuncti (ξυνεκτοί) means all in their combined reality, in contrast to dispersi, like everyone. Liv. vii. 35. With all eyes on him in fear, Decius turned the gaze of all toward himself. Nep. Dat. 5. Those who saw that one was more valued than all of them. After this, everyone agreed to take him down. 6. Totus, solidus, and integer refer to something that is originally whole but may fall apart due to accident, similar to whole; while omnis, universus, and cunctus refer to original individuals that form a whole through their association, like all, entire, whole. (iv. 352.)

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

Daily; Every day. Quotidie refers to things that happen every day; whereas in singulos dies refers to things that are progressing day by day. Cic. Att. v. 7. I send you shorter letters daily or rather day by day. Fam. vi. 4. Catil. i. 2.

R.

Rabies, see Amens.

Rabies, see __A_TAG_PLACEHOLDER_0__.

Radiare, see Lucere.

Radiare, see __A_TAG_PLACEHOLDER_0__.

Rami; Ramalia; Virga; Termes; Turio; Surculus; Talea; Sarmentum; Stolo; Virgultum; Fruticetum. 1. Rami and ramalia are the boughs of a tree; rami (from ῥάκος) the living, green boughs, θαλλοί; ramalia, the withered dry boughs. Whereas virga, termes, turio, surculus, talea, sarmentum, and stolo, are only twigs; virga, and the words of rare occurrence, termes olivæ, and turio lauri, without any accessory reference, like κλάδος, κλών, κλῆμα; surculus and talea as members and offspring of the tree, which as scions and shoots should be subservient to the parent-stock, like ὀρσός; sarmentum and stolo, as mere off-shoots of the tree, are set aside, and cast away; sarmentum (from sarpere, ἅρπη,) as a completely useless twig; stolo, as at the same time an injurious sucker. 2. Virgultum is a place grown over with bushes, and not bare; fruticetum (from frutices) a place grown over with shrubs, and not passable. (v. 283.)

Rami; Ramalia; Virga; Termes; Turio; Surculus; Talea; Sarmentum; Stolo; Virgultum; Fruticetum. 1. Rami and ramalia are the branches of a tree; rami (from rag) are the living, green branches, θαλλοί; ramalia are the withered, dry branches. On the other hand, virga, termes, turio, surculus, talea, sarmentum, and stolo are simply twigs; virga and the less common terms, termes olivæ and turio lauri, don't have any additional context, similar to branch, clone, vine; surculus and talea are considered parts and offspring of the tree, which, as scions and shoots, should depend on the parent, like ορσός; sarmentum and stolo, as mere offshoots of the tree, are disregarded and discarded; sarmentum (from sarpere, harpy) is a completely useless twig; stolo is also a harmful sucker. 2. Virgultum refers to a place overgrown with bushes, rather than being bare; fruticetum (from frutices) describes a place covered with shrubs, making it impassable. (v. 283.)

Rapina, Raptor, see Præda.

Rapina, Raptor, see __A_TAG_PLACEHOLDER_0__.

Rationem habere, see Respectum habere.

Have a reason, see __A_TAG_PLACEHOLDER_0__.

Recens, see Novus.

Recens, see __A_TAG_PLACEHOLDER_0__.

181

Recipere, see Polliceri and Sumere.

Recipere, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Recitari, see Eloqui.

Recitari, see __A_TAG_PLACEHOLDER_0__.

Recludere, see Aperire.

Recludere, see __A_TAG_PLACEHOLDER_0__.

Recondere, see Celare.

Recondere, see __A_TAG_PLACEHOLDER_0__.

Recordari, s. Meminisse.

Recordari, n. __A_TAG_PLACEHOLDER_0__.

Recuperare, s. Sumere.

Recover, n. __A_TAG_PLACEHOLDER_0__.

Recurvus, see Curvus.

Recurvus, check __A_TAG_PLACEHOLDER_0__.

Recusare, see Negare and Spernere.

Recusare, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Redimere, see Emere.

Redimere, see __A_TAG_PLACEHOLDER_0__.

Redire, see Reverti.

Redire, check __A_TAG_PLACEHOLDER_0__.

Redolere, see Olere.

Redolere, check __A_TAG_PLACEHOLDER_0__.

Reduncus, see Curvus.

Reduncus, check __A_TAG_PLACEHOLDER_0__.

Redundare, s. Abundare.

Redundare, noun __A_TAG_PLACEHOLDER_0__.

Refellere, see Refutare.

Refellere, see __A_TAG_PLACEHOLDER_0__.

Refugium, see Perfuga.

Refugium, see __A_TAG_PLACEHOLDER_0__.

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

Refute; Disprove; Counter. 1. Refutare and confutare (from sputare? or attend?) refer to a refutation, in any form; refellere (from fallere) is based on solid grounds and convincing arguments. 2. The refutans defends against opposing arguments, while the confutans takes the offensive, exposing their invalidity and dismantling them. Cic. Font. 1. I spend more effort in calling witnesses than the defenders do in refuting; compare with N. D. ii. 17. The lightness of whose opinion confutata by Cotta doesn’t need my speech.(iv. 43.)

Regalis, see Regius.

Regalis, see __A_TAG_PLACEHOLDER_0__.

Regio, see Locus.

Regio, check __A_TAG_PLACEHOLDER_0__.

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

Regius; Regalis. Regius refers to what belongs to a king and comes from kings; regalis means what is appropriate for a king and deserving of him. (iv. 93 v. 48.)

Religio; Fides. Religio (from ἀλέγειν) is conscientiousness, on the ground of an inward obligation, through the conscience; fides (from πιθεῖν) on the ground of an outward obligation, through a promise. (vi. 268.)

Religio; Faith. Religio (from narrate) is being responsible, based on an inner obligation from the conscience; fides (from πιθεῖν) is based on an external obligation from a promise. (vi. 268.)

Relinquere; Deserere; Omittere; Destituere; Desolatus. 1. Relinquere, to leave behind, has reference to an object, to which one stands in a mere outward and local relation of proximity; whereas deserere and omittere, to an object to which one stands in an inward and moral relation as an owner or friend; desertio, like leaving in the lurch, has its 182 ground in cowardice, or other forgetfulness of duty, in opp. to defensio, tutatio; omissio, like giving up, has its ground in a conviction of being able to dispense with, in opp. to obtinere. Tac. Dial. 16. Partes quas intellexerimus te non tam omisisse quam nobis reliquisse. And 9. Relinquenda conversatio amicorum et jucunditas urbis, deserenda cætera officia. Cic. Verr. i. 4. 11. Desertum exercitum, relictam provinciam. 2. Deserere means to forsake, and expose to a possible and remote danger; destituere to an actual and impending danger. Curt. iv. 2, 32. Desertus, destitutus, hostibus deditus. Liv. vi. 2. Quod defensores suos in ipso discrimine periculi destituat. 3. Desertus and destitutus denote, especially, forgetfulness of duty; whereas desolatus, the unmercifulness of the action. Suet. Cal. 12. Deserta, desolataque reliquis subsidiis aula. (iii. 290.)

Relinquere; To abandon; To neglect; To leave behind; Desolate. 1. To leave behind, refers to something that one has only a superficial or physical connection to; whereas to abandon and to neglect refer to something that one is connected to morally or personally as an owner or friend; abandonment, similar to leaving someone in a difficult situation, is rooted in cowardice or a failure to remember one’s responsibilities, in contrast to defense, protection; negligence, akin to giving up, stems from the belief that one can do without, as opposed to holding on. Tac. Dial. 16. The parts we understood, you did not so much neglect as leave behind us. And 9. It is necessary to leave behind the company of friends and the enjoyment of the city, to abandon the other responsibilities. Cic. Verr. i. 4. 11. Abandoned army, left behind province. 2. To abandon means to forsake and put someone at possible but distant risk; to leave in need refers to immediate and serious danger. Curt. iv. 2, 32. Abandoned, forsaken, given over to enemies. Liv. vi. 2. That he leaves his defenders at the very moment of imminent danger in need. 3. Abandoned and forsaken especially indicate a failure to uphold one’s responsibilities; while desolate refers to the ruthlessness of the action. Suet. Cal. 12. Desolate, abandoned and deprived of the remaining support of the court. (iii. 290.)

Reliqui, see Cæteri.

Reliqui, see __A_TAG_PLACEHOLDER_0__.

Remedium, see Mederi.

Remedy, see __A_TAG_PLACEHOLDER_0__.

Reminisci, see Meminisse.

Reminisce, see __A_TAG_PLACEHOLDER_0__.

Renidere, see Ridere.

Renidere, check __A_TAG_PLACEHOLDER_0__.

Renuere, see Negare.

Renuere, see __A_TAG_PLACEHOLDER_0__.

Repagulum, see Sera.

Repagulum, see __A_TAG_PLACEHOLDER_0__.

Repandus, see Curvus.

Repandus, check __A_TAG_PLACEHOLDER_0__.

Repente; Subito; Extemplo; E vestigio; Illico; Statim; Protinus; Confestim; Continuo. Repente and subito denote suddenly; repens means sudden, in opp. to exspectatus, expected, Cic. Tusc. iii. 22; to sensim, Cic. Off. i. 33. Suet. Tib. 11, like ἐξαπίνης; but subitus, in opp. to foreseen, ante provisus, Cic. Tusc. iii. 22; meditatus, Plin. Ep. i. 16; paratus, Cic. Or. i. 33, like παραχρῆμα. Extemplo and e vestigio, in opp. to delay; extemplo (ex tempore) in a moment, with reference to time; e vestigio, on the spot, sur-le-champ, with reference to place. Illico and ilicet, in opp. to slowness; illico (in loco) is used in prose, like παραυτίκα; ilicet, by writers of comedy and poets. Statim and protinus, in opp. to, at a future time; statim, immediately, in opp. to deinde, Tac. Ann. vi. 3; postea, Suet. Cl. 39. A. 51. N. 34, like εὐθύς; protinus, 183 forthwith, like πρόκα. Confestim and continuo, in opp. to ex intervallo, Cic. Inv. ii. 12. (v. 157.)

Repente; Suddenly; Instantly; At once; Right away; Immediately; Directly; Immediately; Right now. Repente and subito mean suddenly; repens refers to sudden, as opposed to exspectatus, which means expected, Cic. Tusc. iii. 22; and to sensim, Cic. Off. i. 33. Suet. Tib. 11, similar to suddenly; but subitus, as opposed to foreseen, ante provisus, Cic. Tusc. iii. 22; meditatus, Plin. Ep. i. 16; paratus, Cic. Or. i. 33, like immediately. Extemplo and e vestigio, as opposed to delay; extemplo (ex tempore) means in a moment, in terms of time; e vestigio, on the spot, right away, in terms of place. Illico and ilicet, as opposed to slowness; illico (in loco) is used in prose, like immediately; ilicet, by comedy writers and poets. Statim and protinus, as opposed to a future time; statim, immediately, as opposed to deinde, Tac. Ann. vi. 3; postea, Suet. Cl. 39. A. 51. N. 34, similar to immediately; protinus, 183 forthwith, like πρόκα. Confestim and continuo, in contrast to ex intervallo, Cic. Inv. ii. 12. (v. 157.)

Repere; Serpere; Serpens; Anguis; Coluber. 1. Repere means, with small feet and short steps, to move slowly along, to creep; whereas serpere, without feet, by merely twisting the whole body, and without noise to move forward, to creep on the belly. 2. Serpens (ἕρπων) is the general name for whatever creeps like a snake, like ἑρπετόν; anguis (ἔγχος, ἔγχελυς?) is a great formidable snake, ὄφις; coluber (ἀσκάλαφος) a small, spiteful snake, ἔχις, ἔχιδνα. (v. 341.)

Repere; Serpere; Serpens; Anguis; Coluber. 1. Repere means to move slowly along with small steps, to creep; while serpere means to move forward silently and without feet, by twisting the whole body, crawling on the belly. 2. Serpens (slithering) is the general term for anything that crawls like a snake, like reptile; anguis (spear, eel?) refers to a large, fearsome snake, snake; coluber (ἀσκάλαφος) describes a small, aggressive snake, viper, adder. (v. 341.)

Reperire, see Invenire.

Reperire, see __A_TAG_PLACEHOLDER_0__.

Repetere, see Iterum.

Revisit, see __A_TAG_PLACEHOLDER_0__.

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

Critique. Reprimand aims at correcting a mistake and providing a warning for the future, guiding someone onto the right path, while criticism; to criticize (from vitii πεπαρεῖν) focuses on acknowledging a mistake, better judgment, feelings of shame and regret, similar to a rebuke, and ψόγος. Reprimand is opposed to approval; for examples, see Cic. Or. 48, 159. Mur. 20, 142. Senec. Vit. B. 1; whereas criticism is opposed to praise; for examples, see Cic. Fat. 5. Off. iii. 82. Quintil. iii. 7, 1. (ii. 259, iii. 323.)

Repudiare, see Negare.

Repudiate, see __A_TAG_PLACEHOLDER_0__.

Repudium; Divortium. Repudium is a one-sided putting away of a betrothed bride, or of a married woman; divortium, a mutual agreement, acquiescing in the dissolution of a marriage, or a formal divorce, by which each party was released. The formula of the repudium was: Conditione tua non utor:—that of the divortium: Res tuas tibi habeto. We say: Repudium mittere, remittere, renunciare, dicere alicui; whereas divortium facere cum aliqua.

Repudium; Divorce. Repudiation is a one-sided ending of a betrothal or marriage; divorce is a mutual agreement to dissolve a marriage, formally allowing both parties to go their separate ways. The phrase for repudiation was: Conditione tua non utra:—and for divorce: Res tuas tibi habeto. We say: to initiate a repudiation, to dismiss, to renounce, to tell someone; whereas to file for divorce with someone.

Requies, see Quietus.

Requies, see __A_TAG_PLACEHOLDER_0__.

Requirere; Desiderare. Requirere denotes requisition as an act of the understanding, which has 184 in view the usefulness of the object; desiderare, as an act of feeling, which surrounds the object with love and sympathy. The requirens claims a right, and expects the fulfilment of his claim from others; the desiderans harbors a wish, and expects its fulfilment from the course of things, from fortune. Cic. Fam. vii. 26. Magis tuum officium desiderari, quam abs te requiri putavi meum. (v. 128.)

Require; Desire. Requirere refers to requisition as a cognitive action, focusing on the usefulness of the object; desiderare signifies a feeling that surrounds the object with love and compassion. The requirens asserts a right and anticipates that others will fulfill this claim; the desiderans holds a wish and expects its realization through circumstances or luck. Cic. Fam. vii. 26. Magis tuum officium desiderari, quam abs te requiri putavi meum. (v. 128.)

Reri, see Censere.

Reri, check __A_TAG_PLACEHOLDER_0__.

Reserare, see Aperire.

Reserve, see __A_TAG_PLACEHOLDER_0__.

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

Respect habere; Have a reason. Respectum habere means to consider in thoughts and intentions; rationem habere means in actions and measures. (vi. 304.)

Restare; Superesse. Restare means to remain, in opp. to præteriisse, interiisse; whereas superesse, in opp. to deesse. (vi. 304.)

Restare; Survive. Restare means to stay, as opposed to præteriisse, interiisse; while superesse is in contrast to deesse. (vi. 304.)

Restaurare, see Instituere.

Restorative, see __A_TAG_PLACEHOLDER_0__.

Restis, see Laqueus.

Restis, see __A_TAG_PLACEHOLDER_0__.

Restituere, see Instituere.

Restore, see __A_TAG_PLACEHOLDER_0__.

Rete; Cassis; Plaga. Retia (from ῥῆχος, ἀράχνη,) is the most general expression for fishing and hunting nets; casses and plagæ are implements used in hunting only; casses (from κοττάνη), nets for catching the smaller wild animals; plagæ (from πλέξαι), nets of a stronger texture to get larger animals into one’s power by entangling them. Hor. Ep. 2, 32. Aut trudit acres apros in obstantes plagas, aut amite levi rara tendit retia. (vi. 304.)

Rete; Cassis; Plaga. Retia (from ῥῆχος, ἀράχνη) is the most general term for fishing and hunting nets; casses and plagæ are tools used specifically for hunting; casses (from κοττάνη) refer to nets designed to catch smaller wild animals; plagæ (from Weave) are sturdier nets meant to ensnare larger animals by trapping them. Hor. Ep. 2, 32. Aut trudit acres apros in obstantes plagas, aut amite levi rara tendit retia. (vi. 304.)

Reticere, see Silere.

Reticere, see __A_TAG_PLACEHOLDER_0__.

Returare, see Aperire.

Return, see __A_TAG_PLACEHOLDER_0__.

Revereri, see Vereri.

Revereri, see __A_TAG_PLACEHOLDER_0__.

Reverti; Revenire; Redire. Reverti and revenire denote properly only momentary actions; reverti, in opp. to proficisci, the turning back; revenire, in opp. to advenire, the return; whereas redire denotes a more lasting action, which lies between turning back and the return, in opp. to porro ire, the journey home. Cic. Att. xvi. 7. p. m. Quam valde ille reditu vel potius reversione mea lætatus effudit. (iv. 63.)

Revert; Return; Redirect. Revert and return indicate temporary actions; revert, as opposed to depart, means to turn back; return, as opposed to arrive, means to come back; while redirect indicates a more lasting action, which falls between turning back and returning, as opposed to head home, the journey home. Cic. Att. xvi. 7. p. m. How greatly he expressed joy at my return or rather at my reversal. (iv. 63.)

185

Ridere; Cachinnari; Renidere; Subridere; Irridere; Deridere. 1. Ridere and cachinnari denote an audible laugh; ridere, a joyous and temperate laugh, like γελᾶν; cachinnari (from hinnire) an unrestrained and resounding fit of laughter, like καγχάζειν; whereas subridere, and renidere only a visible smile; subridere, as the expression of a waggish or satirical humor; renidere (from nidor, ὄνειδος,) as the expression of a friendly, and also of a dissembling humor, like μειδιᾶν. Cic. Tusc. iv. 31. Si ridere concessum sit, vituperatur tamen cachinnatio. Verr. iii. 25. Herenn. iii. 14, 25. Ovid, Art. iii. 287. 2. Deridere denotes laughing at, as an act of loftiness and contempt, inasmuch as others are laughed down, like καταγελᾶν; irridere, as an act of insolence and malignant pleasure, inasmuch as others are laughed at before their faces, like ἐγγελᾶν. Cic. Orat. iii. 14. Istos omnes deridete atque contemnite; and Verr. v. 92: comp. with N. D. ii. 3. Claudius etiam per jocum deos irridens; and Suet. Aug. 36. (iii. 251.)

Laugh; To burst out laughing; To laugh again; To smile; To mock; To ridicule. 1. Ridere and cachinnari refer to an audible laugh; ridere describes a joyful, moderate laugh, like laugh; cachinnari (from hinnire) refers to an uncontrolled and loud fit of laughter, like laughing; while subridere and renidere only indicate a visible smile; subridere expresses a playful or sarcastic humor; renidere (from nidor, disgrace) conveys a friendly smile or a deceptive humor, like smiling. Cic. Tusc. iv. 31. If ridere is acceptable, cachinnatio is frowned upon. Verr. iii. 25. Herenn. iii. 14, 25. Ovid, Art. iii. 287. 2. Deridere means to laugh at someone in a way that shows superiority and disdain, as it involves belittling others, like laugh at; irridere implies laughing at others with insolence and malicious pleasure, as it involves mocking them to their faces, like ἐγγελᾶν. Cic. Orat. iii. 14. Deride and scorn all of them; and Verr. v. 92: see also N. D. ii. 3. Claudius, even in jest, mocked the gods irridens; and Suet. Aug. 36. (iii. 251.)

Rimari, see Quærere.

Rimari, see __A_TAG_PLACEHOLDER_0__.

Ripa; Litus; Ora; Acta. 1. Ripa (ῥιπή, ἐρείπω,) is the bank of a river, like ὄχθη; whereas litus, ora, acta, the shores of the sea. Mela. lii. 9. Oras ad Eurum sequentibus nihil memorabile occurrit; vasta omnia vastis præcisa montibus ripæ potius sunt quam litora: and iii. 3, 4. i. 2, 2. Vitruv. ii. 9, 14. Circa ripam fluminis Padi et litora maris Adriatici. Colum. i. 5. Ovid, Met. i. 42. 2. Litus denotes the shore only as the line which separates the land from the sea, as the strand, like ἠϊών and ῥηγμίν; whereas ora and acta, as the space and tract of land that borders on the sea, as the coast, like ἀκτή and αἰγιαλός; ora (ὤα, οὖρος,) only in geographical reference to the adjacent land, in opp. to the inland country; but acta (ἀκτή) with the accessory notion of being distinguishable by the senses, inasmuch as the coast affords striking views and a pleasant residence. Liv. xxiv. 8. Classem paravimus 186 ut Africæ oram popularemur, ut tuta nobis Italiæ litora essent. Plin. Ep. v. 6, 2. Gravis et pestilens ora Tuscorum, quæ per litus extenditur. Hence litoris ora, that is, ora per litus extensa, Virg. G. ii. 44. Tac. Ann. ii. 78. Appul. Met. iv. p. 92. Avian. Fab. xx. 10.—And Prudent. adv. Symm. iv. 136. Invenit expositum secreti in litoris acta. Cic. Fam. ix. 6. Ea tractes quorum et usus et delectatio est omnibus illis actis et voluptatibus anteponenda. Acta is a foreign word of Greek extraction, which Tacitus (Hist. iii. 76.) expresses by the circumlocution amœna litorum. (iii. 207.)

Ripa; Litus; Ora; Acta. 1. Ripa (ῥιπή, ἐρείπω,) is the bank of a river, similar to bank; whereas litus, ora, acta refer to the shores of the sea. Mela. lii. 9. Oras following the East winds doesn’t show anything remarkable; everything is vast and cut off by towering mountains, more like ripæ than litora: and iii. 3, 4. i. 2, 2. Vitruv. ii. 9, 14. Around the ripam of the Po river and the litora of the Adriatic Sea. Colum. i. 5. Ovid, Met. i. 42. 2. Litus means the shore only as the line that separates the land from the sea, like a strand, similar to sunrise and ῥηγμίν; whereas ora and acta refer to the space and stretch of land that borders the sea, like coast and beach; ora (ὤα, οὖρος,) is used in geographical terms to refer to the adjacent land, as opposed to the inland area; but acta (shore) carries the added meaning of being noticeable to the senses, as the coast offers striking views and a pleasant place to live. Liv. xxiv. 8. We prepared a fleet 186 to settle along the oram of Africa, so that the litora of Italy would be safe for us. Plin. Ep. v. 6, 2. The heavy and pestilent ora of the Tuscans, which extends along the litus. Hence litoris ora, that is, ora per litus extensa, Virg. G. ii. 44. Tac. Ann. ii. 78. Appul. Met. iv. p. 92. Avian. Fab. xx. 10.—And Prudent. adv. Symm. iv. 136. He found a secluded place on the litoris acta. Cic. Fam. ix. 6. These areas should be prioritized for both their usefulness and enjoyment over all those actis and pleasures. Acta is a foreign word of Greek origin, which Tacitus (Hist. iii. 76.) refers to with the phrase amœna litorum. (iii. 207.)

Ritus, see Consuetudo.

Ritus, check __A_TAG_PLACEHOLDER_0__.

Rivalitas, see Imitatio.

Rivalry, see __A_TAG_PLACEHOLDER_0__.

Rixa, see Disceptatio.

Rixa, see __A_TAG_PLACEHOLDER_0__.

Robur, see Potentia.

Robur, see __A_TAG_PLACEHOLDER_0__.

Robustus, see Validus.

Robustus, see __A_TAG_PLACEHOLDER_0__.

Rogare; Orare; Obsecrare; Obtestari; Precari; Supplicare. 1. Rogare and orare denote simply a request as the quiet utterance of a wish; but the rogans (ὀργᾶν, ὀρέγεσθαι) feels himself al pari, on a par with the person whom he asks, and asks only a courtesy, like αἰτεῖν; the orans acknowledges the superiority of the other, and asks a benefit, like δεῖσθαι; whereas obsecrare and obtestari denote a passionate asking, as to conjure; but the obsecrans asks urgently, like λιπαρεῖν; the obtestans (from θέσσασθαι) in a suppliant manner. Cic. Att. xvi. 10. Igitur, mi Plance, rogo te atque etiam oro. Pseudocic. p. Red. 16. Pro mea vos salute non rogavit solum, verum etiam obsecravit. 2. Precari denotes the calm act of prayer, in which one raises one’s hand to heaven, like εύχεσθαι; but supplicare denotes the passionate act of supplication, in which one throws one’s self on one’s knees, or on the ground, and wrings one’s hands, like ἱκετεύειν. By hyperbole, however, precor denotes any urgent request; supplicare, any humble request, addressed to a human being. Cic. Parad. v. 3. Noctu venire domum ad eum, precari, denique supplicare. (v. 232.)

Rogare; Pray; To ask earnestly; To beg; To request; To plead. 1. To request and to pray simply mean making a request as a quiet expression of a wish; but the requester (ὀργᾶν, ὀρέγεσθαι) sees themselves al pari, on equal ground with the person they’re asking, and asks for a courtesy, like ask; the one who prays acknowledges the other’s superiority and asks for a favor, like δεῖσθαι; whereas to beseech and to implore imply a passionate request, akin to conjuring; but the beseecher asks urgently, like λιπαρεῖν; the imploring (from θέσσασθαι) does so in a supplicant manner. Cic. Att. xvi. 10. Therefore, my Plancus, I ask you and also I pray. Pseudocic. p. Red. 16. For my well-being, you not only asked, but also begged. 2. To pray indicates the calm act of prayer, where one raises their hands to heaven, like λέω μια προσευχή; but to supplicate implies a passionate act of pleading, where one throws oneself on their knees or onto the ground, wringing their hands, like begging. By exaggeration, however, to pray can mean any urgent request; to supplicate can mean any humble request made to a human. Cic. Parad. v. 3. To come to him at night, to pray, and finally to supplicate. (v. 232.)

Rogare; Interrogare; Percontari; Sciscitari. Rogare, interrogare, and quærere, denote 187 a simple questioning; rogare (ὀργᾶν, ὀρέγεσθαι), as willing to know; interrogare, as wishing to know; whereas percontari and sciscitari denote urgently asking; percontari (from γνῶναι) always from a desire of knowledge, with seriousness and calmness; sciscitari (redupl. of scitari) often from curiosity, with inquisitiveness, eagerness, or also with cunning, like pumping or ferreting out. (v. 125.)

Rogare; Ask; Inquire; Query; Question. Rogare, interrogare, and quærere refer to 187 basic questioning; rogare (anger, to reach for), means wanting to know; interrogare implies a desire to know; while percontari and sciscitari indicate urgent asking; percontari (from γνωρίζω) always comes from a genuine desire for knowledge, approached with seriousness and calm; sciscitari (a repeated form of scitari) often arises from curiosity, characterized by inquisitiveness, eagerness, or also with cunning, like probing or digging for information. (v. 125.)

Rogare, see Petere.

Rogare, check __A_TAG_PLACEHOLDER_0__.

Rudis, see Fustis.

Rudis, check __A_TAG_PLACEHOLDER_0__.

Ruina; Strages. Ruina (from ῥεῦσαι is the falling down of things raised one upon another, in consequence of the basis giving way; whereas strages is the throwing down of bodies standing upright, in consequence of a push from without. Liv. iv. 33. Strages ruinæ similis. (vi. 309.)

Ruina; Strages. Ruina (from ῥεῦσαι refers to the collapse of things stacked on top of each other, as a result of the base giving way; while strages means the falling of upright bodies due to an external force. Liv. iv. 33. Strages ruinæ similis. (vi. 309.)

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

Rumor. Rumor (from flow) is the uncertain, vague, often secret spread of information, as opposed to reliable confirmation; fama (reputation) is the open and public spread of information, as opposed to direct evidence. The rumor is appealing only because it's new, leaves people curious, and fades away with the generation that created it; the fama is significant because of its importance, becomes a subject of study, and as an enduring property gets passed down to future generations. (v. 233.)

Rumpere, see Frangere.

Rumpere, check __A_TAG_PLACEHOLDER_0__.

Rupes, see Saxum.

Rupes, see __A_TAG_PLACEHOLDER_0__.

Rursus, see Iterum.

Rursus, see __A_TAG_PLACEHOLDER_0__.

Rus, see Villa.

Rus, see __A_TAG_PLACEHOLDER_0__.

Rus; Ager; Rusticus; Agrestis; Rusticanus. 1. Rus (ἄροτον) denotes the country, in opp. to the town or city, the village with what belongs to it; whereas ager (ἀγρός) the country, in opp. to the district in general, the open country or fields. Cels. Med. 1. Sanum oportet . . . modo ruri esse, modo in urbe, sæpiusque in agro. 2. Rusticus denotes, like ἀγροῖκος, merely residing in the country; agrestis, like ἄγριος, growing wild in the fields, like ferus, but as a milder expression, for ferus (φῆρες) denotes wildness 188 as an inward nature; agrestis, merely as a mark of the place of residence, or of extraction. 3. In a spiritual sense, rusticus denotes more an intellectual, agrestis more a moral roughness; rusticus, like countrified, has a reference to bashfulness and uncouthness; in its best sense, it is allied to innocence; in its worst, to awkwardness; whereas agrestis, like boorish, has a reference to shamelessness and vulgarity, is never used in a good sense, but borders on feritas, and answers to the German word Flegelei, ‘churlishness.’ The rusticus, in opp. to urbanus, violates only the conventional laws of decorum; the agrestis, in opp. to humanus, the natural laws of decorum also. 4. When Cicero wishes to give to rusticus a still milder sense, and secure it from ambiguity, he adopts the word rusticanus; so that, according to him, rusticus is one who actually lives in a country-village, rusticanus, one who resembles those who live in country-villages; hence among the rusticani the municipes may be reckoned, as rusticorum similes.

Rus; Ager; Rusticus; Agrestis; Rusticanus. 1. Rus (ἄροτον) refers to the countryside, as opposed to the town or city, the village and everything that comes with it; whereas ager (field) means the countryside in contrast to the broader area, like open fields. Cels. Med. 1. It is necessary to be . . . sometimes ruri, sometimes in the city, but often in the agro. 2. Rusticus means, similar to rural, simply living in the countryside; agrestis, like wild, growing wild in the fields, like ferus, but is a milder term, since ferus (φῆρες) implies wildness as an inherent quality; agrestis, only signifies where someone lives or comes from. 3. In a deeper sense, rusticus indicates more of an intellectual roughness, whereas agrestis reflects a moral roughness; rusticus, similar to "countrified," points to shyness and lack of sophistication; at its best, it relates to innocence; at its worst, it refers to clumsiness; while agrestis, akin to "boorish," implies shamelessness and crudeness, is never used positively, but nears feritas, corresponding to the German term Flegelei, meaning ‘churlishness.’ The rusticus, compared to urbanus, only breaks the social codes of decorum; the agrestis, contrasted with humanus, breaks both the social and natural codes of decorum. 4. When Cicero wants to soften the meaning of rusticus further and make it clear, he uses the term rusticanus; thus, for him, rusticus refers to someone who actually lives in a country village, while rusticanus describes someone who resembles those living in country villages; therefore, among the rusticani, the municipes can be considered as rusticorum similes.

S.

Sabulo; Harena; Sabura. Sabulo (from ψαφαρός, ψῆφος,) and in Pliny sabulum, denote sand, as a sort of light soil; harena, arena (from χεράς), 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.)

Sabulo; Sand; Sabura. Sabulo (from ψαφαρός, ψῆφος,) and in Pliny sabulum, refers to sand, which is a type of light soil; harena, arena (from χεράς), denotes dry stony soil, which consists of small or crushed pebbles, as opposed to fertile soil; sabura, saburra, specifically refers to its use as ship sand or ballast. (vi. 311.)

Sacellum, see Templum.

Sacellum, see __A_TAG_PLACEHOLDER_0__.

Sacer; Sanctus. Sacer (ἄγος) denotes that which is sacred, inasmuch as it belongs to the gods, in opp. to profanus, like ἱερός; whereas sanctus (from ἁγνός) 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 ὅσιος. Hence sanctus homo is a pure, pious man; 189 sacer, one accursed, devoted to the gods as an expiatory sacrifice. In the same manner sancire means to place under the immediate protection of the gods, as laws and compacts, for example; whereas sacrare means to dedicate to the gods, as temples and altars, for example. (iii. 198.)

Sacer; Holy. Sacer (sacredness) refers to what is sacred because it belongs to the gods, in contrast to profanus, similar to sacred; while sanctus (from pure) means that it is under the protection of the gods and, being safeguarded from profanation, is therefore pure and unblemished, in contrast to pollutus, like holy. Thus, sanctus homo refers to a pure, devout man; 189 sacer signifies someone cursed, devoted to the gods as an offering for atonement. Similarly, sancire means to place under the direct protection of the gods, as with laws and agreements, for instance; while sacrare means to dedicate to the gods, like temples and altars, for example. (iii. 198.)

Sacramentum, see Jusjurandum.

Sacrament, see __A_TAG_PLACEHOLDER_0__.

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

Sacrare; Consecrare; Dicare; Dedicare. Sacrare, consecrare refer to making something sacred, in relation to people, regarding whom the ordinary use of something is restricted and prohibited; dicare, dedicare (from accept) mean to dedicate in relation to the gods, to whom the item is set apart as their possession. Therefore, consecrare can be used in a general sense, while dedicare always relates to the new owners.

Sæpe; Crebro; Frequenter; Frequentare; Celebrare. 1. Sæpe denotes often, in opp. to semel, Suet. Ner. 33; nonnunquam, Cic. Or. 66; semper, like πολλάκις; whereas crebro and frequenter, in opp. to raro, Rhet. ad Her. iv. 23. Cic. Or. 66; crebro, often, and in quick succession, and rather too often than too seldom, like θαμά; but frequenter (partic. from farcire) often, and not too seldom; for in general creber denotes a multifarious assembly, inasmuch as it is dense and crowded; whereas frequens, inasmuch as it is numerously attended. Consequently, frequens rather implies praise, like largus; creber, blame, like spissus. And frequentes senatores denote the senate, when represented as complete; crebri senatores, as wanting room on account of their number, and forced to sit close. 2. Frequentare means to visit a place often, and not neglect it: whereas celebrare, to visit it often, and thereby to enliven it, and to fill it with festive sounds. (i. 17.)

Often; Brain; Regularly; Attend; Celebrate. 1. Sæpe means often, in contrast to semel, Suet. Ner. 33; nonnunquam, Cic. Or. 66; semper, similar to πολλάκις; while crebro and frequenter are opposite to raro, Rhet. ad Her. iv. 23. Crebro means often, in quick succession, and somewhat more often than not, like θαμά; whereas frequenter (derived from farcire) means often, but not too frequently; generally, creber suggests a diverse gathering, being dense and crowded, while frequens references a large attendance. As a result, frequens tends to have a positive connotation, like largus; creber has a negative connotation, like spissus. Therefore, frequentes senatores refers to the senate when fully represented; crebri senatores indicates that they are so numerous that they lack space and have to sit close together. 2. Frequentare means to visit a place regularly and not neglect it; while celebrare means to visit regularly, thus bringing it to life and filling it with festive sounds. (i. 17.)

Sævitia; Crudelitas. Sævitia (from αἶ, αἰνός) denotes the blood-thirsty cruelty of the tyrant, who acts like a ravenous beast, that kills and tears its prey, in 190 opp. to mansuetudo; whereas crudelitas (from κρύος, crudus) denotes the reckless cruelty of the judge, who enforces the utmost rigor of the law, in opp. to clementia. Sen. Clem. 2. Cic. Lig. 3. Att. viii. 9. Plin. Pan. 3.

Sævitia; Cruelty. Sævitia (from αἶ, awesome) refers to the bloodthirsty cruelty of a tyrant, who behaves like a ravenous beast, killing and tearing apart its prey, in 190 as opposed to mansuetudo; while crudelitas (from cold, crudus) implies the reckless cruelty of a judge, who applies the strictest enforcement of the law, in contrast to clementia. Sen. Clem. 2. Cic. Lig. 3. Att. viii. 9. Plin. Pan. 3.

Sævus, see Atrox.

Sævus, see __A_TAG_PLACEHOLDER_0__.

Salsus, see Lepidus.

~~alsus~~, see __A_TAG_PLACEHOLDER_0__.

Saltus, see Silva.

Saltus, see __A_TAG_PLACEHOLDER_0__.

Saluber, see Salus.

Saluber, see __A_TAG_PLACEHOLDER_0__.

Salus; Sanitas; Valens; Saluber; Sanus; Salutaris. 1. Salus denotes existence in general, in opp. to interitus; whereas sanitas, the health of the person existing, in opp. to ægritudo; first of the body, then, in a higher degree, of the soul. 2. Sanus and valens denote health as a temporary state, and are allied in sense with integer; whereas saluber and validus denote habitual qualities, and are allied in sense with robustus. Hence salubris oratio means a speech sound in matter, possessing original strength; sana, a temperate and discreet speech. Cic. Brut. 13. 51. Tac. Dial. 25. Plin. Ep. ix. 26. 3. Sanus and saluber represent health, merely as finding one’s self well; valens and validus, as possessing strength to act. 4. Saluber in a transitive sense means, what brings sanitas, in opp. to pestilens, like ὑγιεινός; whereas salutaris, what brings salus, in opp. to pestiferus, like σωτήριος. Cato, apud Plin. H. N. xviii. 6. Nihil salutare est nisi quod toto anno salubre. (i. 31.)

Salus; Health; Strong; Beneficial; Healthy; Helpful. 1. Salus refers to existence in general, in contrast to interitus; while sanitas means the health of a living person, opposing ægritudo; primarily concerning the body, and then, to a greater extent, the soul. 2. Sanus and valens indicate health as a temporary state and are related in meaning to integer; whereas saluber and validus imply habitual qualities and are associated in meaning with robustus. Therefore, salubris oratio refers to a speech that is strong in substance, possessing original strength; sana indicates a temperate and discreet style of speech. Cic. Brut. 13. 51. Tac. Dial. 25. Plin. Ep. ix. 26. 3. Sanus and saluber represent health simply as being well; valens and validus refer to having the strength to act. 4. Saluber in a transitive sense means what brings sanitas, in contrast to pestilens, similar to healthy; whereas salutaris refers to what brings salus, in contrast to pestiferus, like σωτήριος. Cato, apud Plin. H. N. xviii. 6. Nihil salutare est nisi quod toto anno salubre. (i. 31.)

Salus, see Vita.

Salus, check __A_TAG_PLACEHOLDER_0__.

Salutaris, see Salus.

Salutaris, check out __A_TAG_PLACEHOLDER_0__.

Salve, see Ave.

Hi, see __A_TAG_PLACEHOLDER_0__.

Salvus; Sospes; Incolumis; Integer. Salvus and sospes denote, like σῶς, being safe and sound, in opp. to being killed; salvus is the customary, sospes a select expression; whereas incolumis and integer, like ἀσκηθής, denote being unhurt and untouched; incolumis (from calvere, calamitas, κολούω), in opp. to being wounded, etc.; integer (from tangere) in opp. to being attacked. Tac. Hist. i. 84. Mea cum vestra salus incolumitate senatus firmatur; 191 that is, our safety is assured by the senate not having had a hair touched. And, i. 66. Verba Fabii salutem incolumitatemque Viennensium commendantis; salus refers to being killed, incolumitas to being plundered: comp. with Cic. Orat. iii. 45, 178. Dejot. 15. Sunt tuæ clementiæ monumenta . . . eorum incolumitates quibus salutem dedisti. (iii. 306.)

Salvus; Safe; Intact; Whole. Safe and unharmed mean, like σῶς, being secure and well, in contrast to being killed; safe is the usual term, unharmed is a more formal expression; whereas intact and whole, like ascetic, mean being uninjured and untouched; intact (from calvere, calamitas, κολούω), in contrast to being wounded, etc.; whole (from tangere) in contrast to being attacked. Tac. Hist. i. 84. Our safety and security is strengthened by the senate's assurance that nothing has harmed us; 191 that is, our safety is ensured by the senate not having had a hair touched. And, i. 66. The words of Fabius commend the safety and security of the people of Vienna; safety refers to being killed, security to being robbed: compare with Cic. Orat. iii. 45, 178. Dejot. 15. Your kindness serves as evidence . . . of the safety of those to whom you have given security. (iii. 306.)

Sanare, see Mederi.

Sanare, see __A_TAG_PLACEHOLDER_0__.

Sanctus, see Sacer and Bonus.

Sanctus, check __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Sanguis; Cruor; Sanguineus; Sanguinolentus; Cruentus. 1. Sanguis denotes the blood circulating in the body, living and supporting life, like αἷμα; cruor (κρύος) the blood gushing from the body, like βρότος. Cic. N. D. ii. 55. Sanguis per venas in omne corpus diffunditur: comp. with Rosc. Am. 7, 19. Ut cruorem inimici quam recentissimum ostenderet. Tac. Ann. xii. 46. Mox ubi sanguis artus extremos suffuderit, levi ictu cruorem eliciunt atque invicem lambunt. Sanguis is the condition of physical life; cruor, the symbol of death by slaughter. 2. Sanguineus means, consisting of blood, sanguinolentus, smelling after blood, or blood-thirsty; cruentus, red with blood. (iv. 258.)

Blood; Gore; Bloody; Sanguine; Gory. 1. Sanguis refers to the blood flowing in the body, sustaining life, similar to blood; cruor (cold) is the blood that spills from the body, like βρότος. Cic. N. D. ii. 55. Sanguis spreads throughout the entire body through the veins: see Rosc. Am. 7, 19. To show the cruorem of the enemy as fresh as possible. Tac. Ann. xii. 46. Soon after sanguis has soaked the extremities, they extract the cruorem with a light blow and lick it off each other. Sanguis is the state of physical life; cruor symbolizes death through slaughter. 2. Sanguineus means consisting of blood, sanguinolentus, has the scent of blood or bloodthirsty; cruentus, stained red with blood. (iv. 258.)

Sanies; Pus. Sanies (from σίσανον) denotes running, consequently, offensive matter; pus (from πύθω), corroding, consequently, pernicious matter. Cels. v. 26, 20. (vi. 316.)

Sanies; Pus. Sanies (from σίσανον) refers to a fluid that flows, and thus indicates a harmful substance; pus (from πύθω), which is on its way to decay, implies a damaging substance. Cels. v. 26, 20. (vi. 316.)

Sanitas, Sanus, see Salus.

Sanitas, Sanus, see __A_TAG_PLACEHOLDER_0__.

Sapiens; Prudens; Callidus; Scitus; Solers; Cordatus; Catus. 1. Sapiens (from σήπω) is the person who chooses right objects, from ennobling views, and pursues them with quietness of mind; prudens and callidus denote the person who chooses right means, and regulates them with circumspection; prudentia is a natural judiciousness, pervading a man’s whole nature: calliditas, an acquired knowledge of the world and of men, gained by experience and practice. Cic. Fr. Scaur. 5. Hominis prudentis 192 natura, callidi usu, doctrina eruditi. 2. Prudens is the person who has accurate practical views, in opp. to stultus; scitus, who has tact, mother-wit, and the faculty of combination; solers, who possesses practical genius and inventive power; cordatus, who has his head in the right place, in opp. to excors; catus, who discovers and knows secret means and ways. (v. 114.)

Sapiens; Prudent; Smart; Intelligent; Skilled; Wise; Insightful. 1. Wise (from σήπω) is someone who chooses the right goals, from noble ideals, and pursues them with a calm mind; prudent and clever refer to the person who chooses the right methods and manages them carefully; prudence is a natural sense of judgment that permeates a person's entire character: cleverness is gained knowledge about the world and people, acquired through experience and practice. Cic. Fr. Scaur. 5. The nature of a prudent person, clever through use, and learned through education. 2. Prudent is someone with accurate practical insights, as opposed to foolish; intelligent, who has tact, common sense, and the ability to combine ideas; skilled, who has practical genius and creativity; wise, who thinks clearly, as opposed to foolish; shrewd, who finds and understands secret methods and ways. (v. 114.)

Sapor; Gustus; Gustare; Libare. 1. Sapor denotes objectively the flavor which a thing has, or gives out, in opp. to odor, etc.; gustus or gustatus (γεῦσαι) denotes, subjectively, the sensation occasioned by this flavor, or the sense of taste, in opp. to olfactus, etc. Sen. Ep. 109. Debet esse optatus ad hujus modi gustum, ut ille tali sapore capiatur. 2. The libans puts only a small portion of any thing to, or into, his mouth; whereas the gustans has the sense of the effect of what he tastes, and is conscious of its flavor. Ovid, Amor. i. 4, 34. Si tibi forte dabit, quæ prægustaverit ipse, rejice libatos illius ore dapes. (iii. 125.)

Sapor; Taste; To Taste; To Sip. 1. Sapor objectively refers to the flavor that something has or emits, as opposed to odor, etc.; gustus or gustatus (Taste) subjectively refers to the sensation caused by this flavor, or the sense of taste, in contrast to olfactus, etc. Sen. Ep. 109. It should be desirable for one to have a taste like this, so that he can be captivated by such a sapor. 2. The libans puts only a small amount of something to or into his mouth; while the gustans truly experiences the effect of what he tastes and is aware of its flavor. Ovid, Amor. i. 4, 34. If by chance he offers you something he has already tasted, reject the dishes that have just been sampled by him. (iii. 125.)

Sarmentum, see Rami.

Sarmentum, see __A_TAG_PLACEHOLDER_0__.

Satelles; Stipator. Satelles (from στέλλω) denotes an attendant, as a hired servant; stipator (from στῖφος) as a guard. Cic. Rull. ii. 13. Ex equestri loco ducentos in singulos annos stipatores corporis constituit, eosdem ministros et satellites potestatis. (vi. 318.)

Satelles; Stipulator. Satelles (from send) means an attendant, like a hired servant; stipator (from group) means a guard. Cic. Rull. ii. 13. From the equestrian class, he established two hundred bodyguards each year, who served as both attendants and enforcers of power. (vi. 318.)

Satis; Affatim; Abunde. 1. Satis (from ἄση) denotes, like ἱκανῶς, a sufficient measure, without any accessory reference; whereas affatim and abunde with the accessory notion of rather too much than too little; abunde, like ἅλις, with an objective and absolute reference; whereas affatim, like ἀφθόνως, in a subjective and relative sense. A person may have worked affatim, according to his own opinion, and yet not satis. Cic. Att. ii. 16. Puto enim me Dicæarcho affatim satis fecisse. And, xvi. 1. Satis est et affatim 193 prorsus. Liv. iv. 22. Frumentum non necessitati satis, sed copiæ quoque abunde ex ante confecto sufficiebat. 2. Satiare denotes satisfying, as the appeasing of a want generally, of hunger, of a longing, etc.; whereas saturare, as the appeasing of an unnatural craving, of an over-eager longing, or a voracious hunger, of hatred, of the thirst for blood. (i. 109.)

Satis; Plenty; Abundant. 1. Satis (from ἄση) means, similar to sufficiently, a sufficient amount, without any extra reference; while affatim and abunde imply rather too much than too little; abunde, like enough, has an objective and absolute reference; whereas affatim, like plentiful, has a subjective and relative sense. A person might have worked affatim, in their own view, and yet not satis. Cic. Att. ii. 16. I think I have done affatim satis for Dicæarchus. And, xvi. 1. Satis is enough and affatim 193 totally. Liv. iv. 22. The grain was not only satis for necessity but also abunde sufficient from what had been gathered beforehand. 2. Satiare means to satisfy, as in meeting a want generally, such as hunger or longing, etc.; while saturare means to satisfy an unnatural craving, an excessive longing, or a voracious hunger, or feelings of hatred, or bloodlust. (i. 109.)

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

Satis habere; Being satisfied; To consider what is good; Satisfied; Balance. 1. Having enough, meaning to consider something sufficient, reflects a judgment and indicates a detached assessment of what is appropriate; whereas to be satisfied conveys an emotion and shows moderation and self-control; finally, to take in good part is a deliberate choice where a person lets go of their desires and accepts, as a mature individual, what is unavoidable. Having enough is structured with an infinitive; to be satisfied, typically with an ablative or with that. Cic. Orat. iii. 19; compare with Fr. Clod. 6. 2. Satisfied mind implies a relative contentment that tolerates and does not complain about the lack of complete success; equanimous mind, an absolute contentment that feels fully satisfied and does not desire a more favorable situation. (v. 343.)

Satisfactio, see Purgatio.

Satisfactio, see __A_TAG_PLACEHOLDER_0__.

Saturare, see Satis.

Saturate, see __A_TAG_PLACEHOLDER_0__.

Saucius, see Vulnus.

Saucius, check __A_TAG_PLACEHOLDER_0__.

Saxum; Rupes; Cautes; Petra; Scopuli; Lapis; Calculus; Scrupulus. 1. Saxum, rupes, and cautes, are greater; lapis, calx, and scrupus, smaller masses of stone. Plin. H. N. xxxvi. 22. Silex viridis ubi invenitur, lapis, non saxum est. 2. Saxa (from ψεκάς, ψήχω) are greater masses of stone, in whatever form, like πέτραι; rupes and petræ (πέτραι, from πεσεῖν) are steep and high, like rocks, and therefore difficult to climb; cautes and scopuli are rough and pointed, like crags, and therefore 194 threaten danger; the cautes are smaller, and also not visible in the water, and therefore deceitful; the scopuli (from κόψαι) jutting upwards, threaten and announce danger, like σκόπελοι. 3. Lapis (ἄλιψ) is the most general expression, and denotes the stone only as a material substance, without regard to its form, like λίθος; calculus, is a smooth, generally round pebble; scrupulus, a rough, generally angular pebble; but for this meaning of scrupulus, the dimin. of scrupus, we have only the authority of grammarians; in authors it has only the figurative meaning of scruple. (v. 191.)

Saxum; Cliffs; Rocks; Caves; Stone; Crags; Pebbles; Small Stones. 1. Rock, cliff, and cautes refer to larger masses of stone; stone, calx, and scrupus denote smaller stones. Plin. H. N. xxxvi. 22. Where green flint is found, it is termed stone, not rock. 2. Rocks (from ψεκάς, ψήχω) are bigger masses of stone in any shape, like πέτραι; cliff and rocks (πέτραι, from πεσεῖν) are steep and tall, like rocks, making them hard to climb; cautes and crags are rough and pointed, like crags, and therefore 194 threaten danger; the cautes are smaller and also not visible in the water, making them deceptive; the crags (from cut) rise up, posing danger, like obstacles. 3. Stone (ἄλιψ) is the most general term, referring to stone purely as a material, regardless of its shape, like stone; pebble is a smooth, usually round stone; scruple refers to a rough, generally angular stone; however, the meaning of scruple as a diminutive of scrupus is primarily supported by grammarians; in texts, it carries only the figurative meaning of scruple. (v. 191.)

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

Scandere; Adscendere; Escendere; Conscendere; Inscendere. Scandere means to climb a steep height, which involves effort and typically uses both hands and feet, like climbing; while adscendere, escendere, conscendere, and inscendere refer to climbing up in a broader sense; adscendere does so without any additional implications, simply in contrast to descendere; escendere specifically refers to climbing to a fortified height, like ramparts or walls, that confers distinction, such as the rostrum; conscendere means to climb something along with others, like a ship, and inscendere means to enter an enclosed space, such as a carriage. (iv. 60.)

Scapha, see Navigium.

Scapha, see __A_TAG_PLACEHOLDER_0__.

Scelestus; Sceleratus; Nefarius; Nefandus; Impius. Scelestus (from scelus, σκληρός) has reference to the mind, like ad scelera pronus and promptus; whereas sceleratus, to actions, like sceleribus pollutus atque opertus. Hence the epithet sceleratus is applied to things, to porta, campus, vicus; and, in general, things can be called scelesta only by personification. In the like manner nefarius and impius as applied to the impiety of the person who acts, only with this distinction, that the impius is impious only in mind, the nefarius in his actions 195 also; whereas nefandus refers to the horrible enormity of an action. (ii. 149.)

Scelestus; Sceleratus; Nefarious; Wicked; Impious. Scelestus (from scelus, hard) refers to the mind, like ad scelera pronus and promptus; while sceleratus pertains to actions, as in sceleribus pollutus atque opertus. Therefore, the term sceleratus is used for things, like porta, campus, vicus; and generally, things are only referred to as scelesta through personification. Similarly, nefarius and impius relate to the person's impiety, with the distinction that impius is impious only in thought, whereas nefarius is in actions. Nefandus describes the horrific nature of an action. (ii. 149.)

Scelus, see Delictum.

Scelus, check __A_TAG_PLACEHOLDER_0__.

Schola, see Ludus.

Schola, see __A_TAG_PLACEHOLDER_0__.

Scientia, see Cognitio.

Science, see __A_TAG_PLACEHOLDER_0__.

Scindere, see Findere.

Scindere, see __A_TAG_PLACEHOLDER_0__.

Scipio, see Fustis.

Scipio, see __A_TAG_PLACEHOLDER_0__.

Sciscitari, see Rogare.

Sciscitari, see __A_TAG_PLACEHOLDER_0__.

Scitus, see Sapiens.

Scitus, see __A_TAG_PLACEHOLDER_0__.

Scobina, see Lima.

Scobina, see __A_TAG_PLACEHOLDER_0__.

Scopuli, see Saxum.

Cliffs, see __A_TAG_PLACEHOLDER_0__.

Scortum, see Pellex.

Scortum, see __A_TAG_PLACEHOLDER_0__.

Scrobs, see Specus.

Scrobs, see __A_TAG_PLACEHOLDER_0__.

Scropha, see Sus.

Scropha, see __A_TAG_PLACEHOLDER_0__.

Scrupulus, see Saxum.

Scrupulous, see __A_TAG_PLACEHOLDER_0__.

Scrutari, see Quærere.

Scrutari, check __A_TAG_PLACEHOLDER_0__.

Scutum; Clypeus; Parma. Scutum (σκύτος) is a larger shield, covering the whole body, σάκος; clypeus and parma smaller shields of a round form, ἀσπίς; clypeus (κλοπιός, καλύψαι) for foot-soldiers; parma (πάλμη) for horse-soldiers also; lastly, pelta (πέλτη) a small shield in the form of a half-moon; cetra, a small leathern shield. Liv. ix. 19. Macedonibus clupeus . . . Romano scutum, majus corpori tegumentum. Liv. xxxi. 36. Cetratos, quos peltastas vocant, in insidiis abdiderat.

Scutum; Clypeus; Parma. Scutum (σκύτος) is a larger shield that covers the whole body, bag; clypeus and parma are smaller round shields, shield; clypeus (κλοπιός, καλύψαι) is for foot soldiers; parma (palm) is for horse soldiers as well; finally, pelta (shield) is a small shield shaped like a half-moon; cetra is a small leather shield. Liv. ix. 19. For Macedonians, clupeus . . . For Romans, scutum, a larger body covering. Liv. xxxi. 36. The cetratos, referred to as peltastas, had been hidden in ambush.

Scyphus, see Poculum.

Scyphus, see __A_TAG_PLACEHOLDER_0__.

Secessio, see Turbæ.

Secession, see __A_TAG_PLACEHOLDER_0__.

Secreta, see Arcana.

Secreta, see __A_TAG_PLACEHOLDER_0__.

Securis, see Ascia.

Securis, check __A_TAG_PLACEHOLDER_0__.

Securus, see Tutus.

Securus, see __A_TAG_PLACEHOLDER_0__.

Sedes; Sedile; Sella. Sedes is simply a place for sitting, like ἕδος; whereas sedile and sella are artificially prepared seats; sedile, in any form chosen, as a stool or bench, whether movable or immovable, like ἕδρα; sella, of a particular form, as a chair or throne, like θρόνος.

Sedes; Sedile; Sella. Sedes is just a place to sit, like ἕδος; while sedile and sella refer to specifically designed seats. Sedile can take any shape, like a stool or bench, whether it's movable or fixed, similar to seat; sella refers to a particular type of seat, like a chair or throne, akin to throne.

Seditio, see Turbæ.

Seditio, see __A_TAG_PLACEHOLDER_0__.

Segnitia, see Ignavia.

Segnitia, check __A_TAG_PLACEHOLDER_0__.

Sella, see Sedes.

Sella, see __A_TAG_PLACEHOLDER_0__.

Semita, see Iter.

Semita, see __A_TAG_PLACEHOLDER_0__.

Semo, see Numen.

Semo, check __A_TAG_PLACEHOLDER_0__.

Semper; Usque. Semper (ἀμπερές) means ‘always’ and ‘ever,’ absolutely, without reference to any definite limit; whereas usque only relatively ‘always,’ within a definite limit, in usque dum, etc.; but by the poets it is used without any additional clause, as in Horace, for example, Sat. i. 9. Usque sequar te (i. 14.)

Semper; Always. Semper (ampere) means ‘always’ and ‘ever,’ completely, without any specific limit; whereas usque means ‘always’ in a relative sense, within a specific limit, in usque dum, etc.; but poets use it without any additional clause, as seen in Horace, for instance, Sat. i. 9. Usque sequar te (i. 14.)

Sempiternus, see Continuus.

Sempiternus, see __A_TAG_PLACEHOLDER_0__.

196

Senecta, Senectus, Senium, see Vetus.

Aging, Old Age, Elderly, see __A_TAG_PLACEHOLDER_0__.

Senex, see Puer and Vetus.

Senex, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Sensim, see Paulatim.

Sensim, see __A_TAG_PLACEHOLDER_0__.

Sententia; Opinio; Suffragium. 1. Sententia is the view of a subject, resting upon clear perception and acquired conviction, like γνώμη; opinio, an opinion resting upon mere feeling, like δόξα. 2. Sententia is the vote of a senator upon any motion, etc., like γνώμη; whereas suffragium, the simple voting, pronouncing yes or no, or a name, like ψῆφος.

Sententia; Opinion; Poll. 1. Sententia is the view on a subject, based on clear perception and gained conviction, like opinion; opinio is an opinion based on mere feeling, like glory. 2. Sententia is the vote of a senator on any motion, etc., similar to opinion; whereas suffragium is the act of simply voting, saying yes or no, or naming something, like vote.

Sentes, see Dumi.

Sentes, see __A_TAG_PLACEHOLDER_0__.

Sentire, see Intelligere.

Feel, see __A_TAG_PLACEHOLDER_0__.

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

Seorsum; Separately. Seorsum means set apart to keep something from being common, with the added idea of secrecy; while separatim means separated to avoid confusion, with the added idea of organization.

Sepelire; Condere; Humare. Sepelire and condere denote complete burial, the more or less solemn interment of the remains of a dead person, with or without previous burning; sepelire (Goth. filhan, ἀσπάλαξ) as a proper and technical expression; condere (καταθεῖναι) as a general and softer expression; whereas humare means depositing in the earth, as the last part of burial, in opp. to cremare.

Sepelire; Bury; Inter. To bury and inter mean a complete burial, which is the more or less formal placement of a deceased person's remains in the ground, with or without prior cremation; to inter (Goth. filhan, ἀσπάλαξ) is a specific and technical term; to bury (καταθέτειν) is a broader and gentler term; whereas humare refers to putting something in the ground, as the final stage of burial, in contrast to cremate.

Sera; Claustrum; Pessulus; Repagulum; Obex. Seræ and claustra are bolts; sera (seruisse, εἴρειν) a movable bolt, that is put on the door; claustrum, a bolt that is fastened to the door; whereas pessuli, repagula, and obices, are merely bars, which supply the place of bolts; pessulus (πάσσαλος) a smaller bar for the fores, Plaut. Aul. i. 2, 25. Ter. Heaut. ii. 3, 47; whereas repagulum (from πῆξαι), pangere, a greater bar for the valvæ, Cic. Verr. iv. 43. Plin. H. N. xvi. 42, and obex (from objicere) for the portæ, Tac. H. iii. 30. Ann. xiii. 39. (v. 292.)

Sera; Claustrum; Pessulus; Repagulum; Obex. Seræ and claustra refer to bolts; sera (seruisse, εἴρειν) is a movable bolt that can be put on a door; claustrum is a bolt secured to the door; while pessuli, repagula, and obices are just bars that act as substitutes for bolts; pessulus (stake) is a smaller bar for the fores, as seen in Plaut. Aul. i. 2, 25 and Ter. Heaut. ii. 3, 47; whereas repagulum (from πῆξαι), meaning to fasten, is a larger bar for the valvæ, referenced in Cic. Verr. iv. 43, Plin. H. N. xvi. 42, and obex (from objicere) for the portæ, noted in Tac. H. iii. 30, Ann. xiii. 39. (v. 292.)

Series; Ordo. Series (from serere, εἴρειν) means a 197 row, as an outward, mechanical, accidental association of things, which, according to their nature, are of the like sort; whereas ordo (from ἀριθμός, ῥυθμός) an inward, ideal, necessary association of things, which, according to their destination, belong to one another. Series is a mathematical; ordo, a moral notion. (vi. 330.)

Series; Ordo. Series (from serere, εἴρειν) means a 197 row, which refers to an outward, mechanical, and accidental association of things that are similar in nature; whereas ordo (from number, rhythm) signifies an inward, ideal, and necessary association of things that are meant to belong together. Series represents a mathematical concept; ordo represents a moral concept. (vi. 330.)

Serius; Severus. Severus (αὐηρός) means, actively, one who cuts no jokes; serius, in a neutral sense, what is no subject for joking; and severe means earnestly; serio, in earnest; whence severus is an epithet for persons, serius for things; Hor. A. P. 105. Decent vultum severum seria dictu. Senec. Tranq. 15. Nihil magnum, nihil severum nec serium quidem ex tanto apparatu putat. Severus is in opp. to hilaris, Cic. Brut. 93, remissus, Orat. ii. 17, luxuriosus, Quintil. xi. 3, 74; whereas serius is in opp. to jucundus, jocosus; and serio to joco, per jocum. Yet severus also supplies the place of serius; particularly in severior, severissimus, and severitas, because serius does not possess these forms. (i. 75.)

Serius; Severus. Severus (αὐηρός) means, in an active sense, someone who doesn’t joke around; serius, in a neutral sense, refers to things that aren’t funny; and severe means seriously; serio, sincerely; which makes severus a term for people, serius for things; Hor. A. P. 105. Decent looks severum seria are said. Senec. Tranq. 15. No great or severum or even serium thought comes from so much preparation. Severus is the opposite of hilaris, Cic. Brut. 93, remissus, Orat. ii. 17, luxuriosus, Quintil. xi. 3, 74; while serius contrasts with jucundus, jocosus; and serio with joco, per jocum. However, severus can also take the place of serius, especially in severior, severissimus, and severitas, since serius doesn’t have these forms. (i. 75.)

Sermo; Colloquium; Oratio. 1. Sermo (εἰρόμενος) denotes a conversation accidentally arising, or at least carried on without any fixed and serious purpose; whereas colloquium, generally a conversation agreed upon for a particular purpose, like a conference. 2. Sermo is a natural mode of speaking; oratio, a speech premeditated and prepared according to the rules of art. The sermo arises when, in ordinary life, an individual speaks longer than usual, and continues speaking, and is accidentally not interrupted; the oratio has a definite extent with an observable beginning, middle, and end, and in it the speaker calculates upon not being interrupted. In the sermo, the language of ordinary life predominates, whether in prose or verse, as in the comic poets, and in the Sermones of Horace; whereas in the oratio the language is select, and in conformity to the rules of rhetoric. Cic. 198 Orat. 16. Mollis est oratio philosophorum et umbratilis . . . Itaque sermo potius quam oratio dicitur. Tac. Hist. i. 19. Apud senatum non comptior Galbæ, non longior . . . sermo; Pisonis comis oratio. (iv. 23.)

Sermo; Discussion; Speech. 1. Sermo (εἰρόμενος) refers to a conversation that happens by chance or at least proceeds without a specific serious intention; whereas colloquium usually refers to a conversation aimed at a particular purpose, like a conference. 2. Sermo is a natural way of speaking; oratio is a speech that is pre-planned and structured according to artistic rules. The sermo occurs when someone, in everyday situations, talks longer than normal and keeps going without being interrupted; the oratio has a clear structure with a noticeable beginning, middle, and end, and it assumes that the speaker won’t be interrupted. In the sermo, the language of everyday life dominates, whether in prose or verse, as seen in the comic poets and in Horace's Sermones; whereas in the oratio, the language is more refined and follows the rules of rhetoric. Cic. 198 Orat. 16. Mollis est oratio philosophorum et umbratilis . . . Itaque sermo potius quam oratio dicitur. Tac. Hist. i. 19. Apud senatum non comptior Galbæ, non longior . . . sermo; Pisonis comis oratio. (iv. 23.)

Sermo, see Lingua.

Sermo, see __A_TAG_PLACEHOLDER_0__.

Serpens, Serpere, see Repere.

Serpens, Serpere, see __A_TAG_PLACEHOLDER_0__.

Servus; Famulus; Mancipium; Minister; Ancilla; Servitus; Servitium. 1. Servus, ancilla, famulus, and mancipium, denote a servant who is not free, a slave; minister, one who is free, or only in subordination. Plin. Ep. x. 97. Ancillæ, quæ ministræ dicebantur; that is, in Christian assemblies. 2. Servus (from εἴρερος) means a slave, in a political and juridical sense, as in a state of subjugation, in opp. to dominus, Cic. Verr. iv. 50, like δοῦλος and δμώς; famulus (χαμαλός?) in a patriarchal sense, as belonging to and part of the family, in opp. to herus, Cic. Off. ii. 7, like οἰκέτης; mancipium, in an economical sense, as a possession and marketable commodity, like ἀνδράποδον. 3. Serva means a female slave, with especial reference to her legal condition; ancilla, in ordinary life, as the feminine of servus. Servitus denotes slavery, quite indifferently, as a regular, natural, legal state; whereas servitium, either with contempt or compassion, as an irregular, compulsory, ignominious state. Most prose writers, however, use servitus merely as the abstract; servitium, and especially servitia, as the concrete term for servi. (v. 136.)

Servus; Helper; Property; Assistant; Maid; Slavery; Servitude. 1. Servus, ancilla, famulus, and mancipium refer to a servant who is not free, a slave; minister refers to someone free, or merely in a subordinate role. Plin. Ep. x. 97. Ancillæ, referred to as ministræ; that is, in Christian gatherings. 2. Servus (from εἴρερος) means a slave in a political and legal context, as in a state of subjugation, opposed to dominus, Cic. Verr. iv. 50, similar to slave and δμώς; famulus (charitable?) in a patriarchal sense, as a member of the family, opposed to herus, Cic. Off. ii. 7, similar to slave; mancipium, in an economic sense, as a possession and a marketable item, like slave. 3. Serva refers to a female slave, particularly regarding her legal status; ancilla, in everyday life, as the feminine version of servus. Servitus means slavery, generally, as a regular, natural, legal condition; while servitium implies either contempt or pity, as an irregular, forced, dishonorable situation. Most prose writers, however, use servitus simply as the abstract term; servitium, especially servitia, as the concrete term for servi. (v. 136.)

Severitas; Gravitas; Strenuitas. Severitas (αὐηρότης) means earnestness, so far as it is seated in the mind; gravitas (from γεραιός) so far as it makes an impression on others; strenuitas (from στρηνής, δραίνω) so far as it shows itself in action. (ii. 129.)

Severitas; Gravitas; Strenuitas. Severitas (αὐηρότης) refers to seriousness, as it resides in the mind; gravitas (from elderly) in how it affects others; strenuitas (from στρηνής, δραίνω) in how it manifests through actions. (ii. 129.)

Severus, see Austerus and Serius.

Severus, check __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Sica, see Gladius.

Sica, check __A_TAG_PLACEHOLDER_0__.

Sicarius, see Homicida.

Sicarius, see __A_TAG_PLACEHOLDER_0__.

Siccus, see Aridus.

Siccus, see __A_TAG_PLACEHOLDER_0__.

Sidus, see Stella.

Sidus, see __A_TAG_PLACEHOLDER_0__.

199

Signum, see Imago.

Signum, check __A_TAG_PLACEHOLDER_0__.

Silere; Tacere; Reticere; Obticere. 1. Silere (from ἑλλός) means to be still, σιωπᾶν, in opp. to strepere, Suet. Aug. 94; whereas tacere (from tegere?) means to be silent, σιγᾶν, in opp. to loqui, dicere. And the compound word reticere, if a man has something to say, and keeps it to himself, in opp. to eloqui, proloqui; but obticere, if a man does not speak to one who asks or expects an explanation, in opp. to respondere. Cic. Harusp. 28. Sed tamen facile tacentibus cæteris reticuissem. 2. Tacens and tacitus denote being silent merely as a temporary state; tacens means any one who does not speak; tacitus, one who, when an opportunity for speaking offers, purposely refrains, and observes a significant silence; whereas taciturnus denotes silence as an habitual quality, like close and reserved. (i. 85.)

Silence; Be quiet; Hold back; Stay silent. 1. Silere (from ἑλλός) means to be still, σιωπᾶν, in contrast to strepere, Suet. Aug. 94; while tacere (from tegere?) means to be silent, σιγᾶν, in contrast to loqui, dicere. The compound word reticere refers to someone who has something to say but keeps it to themselves, in contrast to eloqui, proloqui; whereas obticere refers to someone who does not respond to someone who asks or expects an explanation, in contrast to respondere. Cic. Harusp. 28. However, I would easily have reticuissem with the others remaining tacentibus. 2. Tacens and tacitus indicate being silent as a temporary state; tacens refers to anyone who does not speak; tacitus refers to someone who purposely refrains from speaking when given the chance, observing a significant silence; while taciturnus describes silence as a habitual trait, similar to being closed off and reserved. (i. 85.)

Silva; Saltus; Nemus; Lucus. Silva (ὕλη) denotes a wood, in a general sense, merely with reference to the timber, like ὕλη; whereas saltus (ἄλσος) as a wild place, or wood in the midst of mountains, like νάπη; nemus (νέμος) as a pleasant place, as a grove; lucus (λόχμη) as a sacred place, as a grove consecrated to the gods, like ἄλσος, ἆλτις. (ii. 93.)

Silva; Saltus; Nemus; Lucus. Silva (matter) refers to a wood in a general sense, just in relation to the timber, similar to Matter; while saltus (grove) indicates a wild area or wood located in the midst of mountains, akin to νάπη; nemus (νέμος) represents a pleasant area, like a grove; lucus (λόχμη) signifies a sacred place, as a grove dedicated to the gods, similar to ___A_TAG_PLACEHOLDER_0___. (ii. 93.)

Simpuvium, see Poculum.

Simpuvium, see __A_TAG_PLACEHOLDER_0__.

Simul, see Una.

Simul, check __A_TAG_PLACEHOLDER_0__.

Simulacrum, see Imago.

Simulacrum, see __A_TAG_PLACEHOLDER_0__.

Simulatio, see Imitatio.

Simulatio, see __A_TAG_PLACEHOLDER_0__.

Simultas, see Odium.

Simultas, check __A_TAG_PLACEHOLDER_0__.

Sinere, see Ferre.

Sinere, check __A_TAG_PLACEHOLDER_0__.

Singularis, s. Eminens.

Singularis, n. __A_TAG_PLACEHOLDER_0__.

Sinister; Lævus. Sinister (old Germ. winistra) denotes the left, as a usual and prosaic expression, like ἀριστερός; lævus (λαιός) as a select and poetical expression, like σκαιός. In a figurative sense sinister is the symbol of unpropitiousness and of disaster; lævus, of perverseness and of awkwardness. (vi. 336.)

Sinister; Left. Sinister (old Germ. winistra) refers to the left, used in a normal and straightforward way, similar to left-wing; lævus (λαϊκός) is a more refined and poetic term, like σκαιός. In a figurative sense, sinister symbolizes bad luck and disaster; lævus signifies wrongness and clumsiness. (vi. 336.)

Sinus, see Gremium.

Sinus, see __A_TAG_PLACEHOLDER_0__.

Sistere; Inhibere; Statuere. Sistere and inhibere mean, to make any thing stand still; sistere (ἱστάναι) with reference to a living and running object; inhibere, to a lifeless object, that has merely 200 been put in motion; whereas statuere means to make any thing stand fast. (iv. 299.)

Sistere; Inhibit; Set. To stand and to inhibit mean to make something stop moving; to stand (ἱστάναι) refers to a living thing that's in motion; to inhibit refers to an inanimate object that has just been set in motion; while to set means to make something stay still. (iv. 299.)

Situm esse, see Cubare.

Situm esse, see __A_TAG_PLACEHOLDER_0__.

Situs, see Lutum.

Situs, see __A_TAG_PLACEHOLDER_0__.

Societas, see Fœdus.

Societas, see __A_TAG_PLACEHOLDER_0__.

Socius; Sodalis; Amicus; Familiaris; Particeps; Consors. 1. Socii (from sequi) are bound by common interests to act together, as partners, companions, etc.; sodales and socienni, like ἑταῖροι, are bound only by being pleased with each to the common enjoyment of life, as comrades and good friends; but sodalis (from ἔθος, ἠθεῖος) is the more elevated, sociennus, a more comic expression. Socius is generally in construction with an objective genitive, which names the purpose of the sociatio; whereas sodalis only with a subjective genitive, which names the other sodalis; socius periculi, culpæ, but sodalis meus. 2. Sodalis is a good friend, with whom one stands in a sociable, that is to say, a calm state of intercourse; amicus, a friend, with whom one exchanges the sacred feeling of love and respect; familiaris, a confidant, to whom one is bound, as one heart and soul, in mirth and sorrow. 3. The socius rei is considered in the state of a fellow-laborer or fellow-sufferer; the particeps and consors as sharers in an enjoyment or in a possession; the particeps, because he voluntarily takes a part in a thing, in opp. to expers, like μέτοχος; the consors, because, without co-operating, he is entitled to a share, in opp. to exsors. Cic. Balb. 28. Fuit hic multorum illi laborum socius aliquando; est fortasse nunc nonnullorum particeps commodorum. Liv. xxi. 41, and Suet. Aug. 25. The co-regent is socius imperii, so far as he shares in the business of government; consors, so far as the office is merely honorary. (iv. 208.)

Socius; Companion; Friend; Close Friend; Partner; Co-worker. 1. Allies (from sequi) are connected by common interests to act together, like partners or companions; friends and comrades, similar to friends, are tied only by their enjoyment of shared experiences in life, as comrades and good friends; however, sodalis (from Custom, ethical) is a more elevated term, while sociennus is more casual. Ally typically pairs with an objective genitive, which specifies the purpose of the association; on the other hand, sodalis only pairs with a subjective genitive, which identifies the other sodalis; for instance, ally of danger, guilt, but my friend. 2. Sodalis is a good friend with whom one has a sociable, meaning a relaxed interaction; amicus is a friend with whom one shares deep feelings of love and respect; familiaris is a confidant, someone to whom one is closely attached, sharing both joy and sorrow. 3. The ally of a thing is seen as a fellow worker or someone who shares in struggles; the particeps and consors are considered participants in enjoyment or possession; the particeps actively takes part in something, in contrast to expers, like shareholder; while the consors, without actively participating, is entitled to a share, in contrast to exsors. Cic. Balb. 28. He was once an ally in many labors; perhaps he is now a participant in some benefits. Liv. xxi. 41, and Suet. Aug. 25. The co-regent is an ally of the authority, to the extent that he shares in the responsibilities of governance; consors, as far as the role is merely honorary. (iv. 208.)

Socordia, see Ignavia.

Socordia, check __A_TAG_PLACEHOLDER_0__.

Sodalis, see Socius.

Sodalis, check __A_TAG_PLACEHOLDER_0__.

Solemnia; Feriæ; Dies festi; Festa. Solemnia 201 means festivals, so far as they are solemn or regularly returning institutions; feriæ, so far as they are days of rest and recreation; festa, or, in prose, dies festi, so far as they are days of rejoicing. (vi. 339.)

Solemnia; Holidays; Festive Days; Celebrations. Formal Events 201 refers to festivals, as long as they are significant or regularly occurring events; holidays, in the sense that they are days for rest and leisure; celebrations, or in plain terms, festive days, as they are days of joy. (vi. 339.)

Solere; Consuevisse; Adsolere. 1. Solere (from ἑλεῖν) is used of events and of actions, like φιλεῖν, to be used; whereas consuevisse only of an action, with reference to a person, like εἰωθέναι, to be wont. In Liv. xxxviii. 17, Hæc quibus insolita atque insueta sunt Græci timeant!—the word insolitus refers to the frequency of their appearance; insuetus, to the connection of their appearance with the individuality of the subject acting or suffering. 2. Solet is used indifferently; assolet involves praise, and may be resolved into recte or rite solet. (v. 73.)

Solere; Used to; To be accustomed. 1. Solere (from ἑλεῖν) is used for events and actions, similar to φιλεῖν, meaning to be used; while consuevisse refers specifically to an action related to a person, like customary, meaning to be accustomed. In Liv. xxxviii. 17, Hæc quibus insolita atque insueta sunt Græci timeant!—the term insolitus indicates how often something happens; insuetus relates to how that occurrence connects with the individuality of the subject acting or experiencing it. 2. Solet is used interchangeably; assolet implies a positive quality, and can be understood as recte or rite solet. (v. 73.)

Solers, see Sapiens.

Solers, see __A_TAG_PLACEHOLDER_0__.

Solicitare, see Lacessere.

Solicitare, see __A_TAG_PLACEHOLDER_0__.

Solicitudo, see Cura.

Solicitudo, see __A_TAG_PLACEHOLDER_0__.

Solitudo; Vasta; Deserta; Tesca. Solitudo denotes the solitude of a place, indifferently or with praise; whereas vasta, deserta, tesca loca, with blame; vasta loca, as uncultivated wastes, in opp. to sulta; whereas deserta, as uninhabited deserts, in opp. to habitata; and tesca, or tesqua, (from tacere,) as lonely places, where an awful stillness reigns, in opp. to celebria. (iii. 226.)

Solitudo; Vast; Empty; Quiet. Solitude refers to the isolation of a place, either neutrally or positively; while vast, deserted, quiet places, carry a negative connotation; vast places, as uncultivated wastelands, in contrast to cultivated; while deserted refers to uninhabited deserts, in contrast to inhabited; and quiet, or quietude, (from tacere,) describes lonely spots where an eerie stillness prevails, in contrast to busy. (iii. 226.)

Solum; Fundus; Vadum; Fundamentum. Solum, fundus, vadum, denote the natural ground and bottom of a thing; solum, that of the earth, on which one can place a firm foot, in opp. to the movable elements air and water; fundus (from fodere, βυθός,) that of a vessel, in opp. to the remaining space in the vessel; vadum (ἕδος) that of a river, ocean, or sea, in opp. to the water, which flows into it, or to standing water; whereas fundamentum denotes a foundation artificially laid, on which a building, etc. rests, and which, in addition to the solum, it particularly needs. Hence the proverbial phrase, Omnis res jam in vado est; like a swimmer who has reached the bottom 202 of the water: and Largitio fundum non habet, like the vessel of the Danaides. Cic. Brut. 74. Solum et quasi fundamentum oratoris vides. (v. 35.)

Solum; Ground; Shallows; Foundation. Ground, fundus, shallows, refer to the natural earth and the base of something; ground, when talking about the earth, is where you can stand firmly, in contrast to the moving elements of air and water; fundus (from fodere, βυθός) refers to the bottom of a vessel, as opposed to the empty space in the vessel; shallows (seat) refers to the bottom of a river, ocean, or sea, as opposed to the water that flows into it, or to still water; while foundation refers to an artificially built base on which a building or similar structure rests, which, in addition to the ground, it particularly requires. Hence the proverbial saying, Everything is already in the shallows; like a swimmer who has touched the bottom of the water: and Generosity has no foundation, like the vessel of the Danaids. Cic. Brut. 74. You see, the ground is like the foundation of an orator. (v. 35.)

Solum, see Tellus.

Solum, check __A_TAG_PLACEHOLDER_0__.

Somnus; Sopor; Somnium; Insomnium. 1. Somnus (ὕπνος) denotes sleep, as a usual prosaic expression; sopor (ὕπαρ) as a select poetical expression. In prose sopor has only a causative meaning, a means of producing sleep, but not a deep sleep. 2. Somnium denotes a dream, in prose, like ὄναρ; insomnium, in poetry, like ἐνύπνιον. (v. 278.)

Sleep; Drowsiness; Dream; Insomnia. 1. Somnus (sleep) refers to sleep, in a common, straightforward sense; sopor (ὕπαρ) is a more literary term. In prose, sopor has only a causal meaning, indicating a way to induce sleep, but not a deep sleep. 2. Somnium means a dream in prose, similar to dream; insomnium, in poetry, like dream. (v. 278.)

Sonitus, see Fragor.

Sonitus, check __A_TAG_PLACEHOLDER_0__.

Sons, see Culpa.

Sons, check __A_TAG_PLACEHOLDER_0__.

Sopor, see Somnus.

Sopor, see __A_TAG_PLACEHOLDER_0__.

Sordes, see Lutum.

Sordes, see __A_TAG_PLACEHOLDER_0__.

Sospes, see Salvus.

Sospes, check out __A_TAG_PLACEHOLDER_0__.

Sparsi, see Passi.

Sparsi, see __A_TAG_PLACEHOLDER_0__.

Spatiari, see Ambulare.

Spatiari, check __A_TAG_PLACEHOLDER_0__.

Species, see Figura.

Species, see __A_TAG_PLACEHOLDER_0__.

Spectare, see Videre.

Spectare, view __A_TAG_PLACEHOLDER_0__.

Spectrum; Mostellum; Manes; Lemures. Spectrum denotes the apparition of a departed spirit, as a supernatural appearance; mostellum (dimin. from monstrum) as a horrible apparition; manes (from ἀμενηνὰ κάρηνα) as the apparition of a good spirit; lemures, as that of a hobgoblin. (vi. 344.)

Spectrum; Mostellum; Spirits; Ghosts. Spectrum refers to the appearance of a spirit that has passed away, as a supernatural vision; mostellum (short for monstrum) as a frightening appearance; manes (from ἀμενηνὰ κάρηνα) as the appearance of a benevolent spirit; lemures, as that of a mischievous spirit. (vi. 344.)

Speculator, see Explorator.

Speculator, see __A_TAG_PLACEHOLDER_0__.

Specus; Caverna; Antrum; Spelunca; Spelæum; Fovea; Scrobs. 1. Specus and caverna are cavities, whether under-ground, or on a level with the ground,—consequently, a species of antrum; spelunca and spelæum, cavities with a perpendicular opening, leading up into a mountain; scrobs, fovea, and favissa, pits with an horizontal opening, leading down into the earth. 2. Specus (σπέος) is a gap, with a longish opening; caverna (from κύαρ) a hole, with a round opening. 3. Spelunca (σπήλυγξ) is a cavity, in a merely physical relation, with reference to its darkness and dreadfulness; antrum (ἄντρον) a grotto, as a beautiful object, with reference to its romantic appearance and cooling temperature; lastly, spelæum (σπήλαιον) is used only by the 203 poets, as the abode and lurking-hole of wild beasts. 4. Fovea (from φύειν) is a pit meant to remain open, or only covered in order to keep in or to catch a wild beast; scrobs, a pit meant to be filled up again, and only dug, in order to bury something, the root of a tree, for instance, or a corpse. (v. 140.)

Specus; Cave; Antrum; Cave; Cave; Pit; Ditch. 1. Specus and caverna are hollows, whether underground or at ground level,—which makes them a type of antrum; spelunca and spelæum are hollows with a vertical opening that lead up into a mountain; scrobs, fovea, and favissa are pits with a horizontal opening that lead down into the earth. 2. Specus (cave) is a gap with a longish opening; caverna (from κύαρ) is a hole with a round opening. 3. Spelunca (σπήλυγξ) is a hollow, primarily in a physical sense, noted for its darkness and fearfulness; antrum (cave) is a grotto, appreciated as a beautiful object for its romantic look and cool temperature; lastly, spelæum (cave) is used only by the 203 poets, as the home and hiding spot of wild animals. 4. Fovea (from φύειν) is a pit designed to stay open, or only covered to contain or capture a wild animal; scrobs is a pit intended to be filled back in, dug only to bury something, like the root of a tree or a corpse. (v. 140.)

Sperare, see Vereri.

Sperare, see __A_TAG_PLACEHOLDER_0__.

Spernere; Contemnere; Despicere; Aspernari; Recusare; Fastidire; Negligere. 1. Spernimus rejicienda, fugienda ut libidines. Contemnimus magna, metuenda ut pericula, mortem. Despicimus infra nos posita, ut vulgi opiniones; according to Lambinus. Or, spernere, spernari, aspernari (ἐκπέραίνειν) mean, not to care for a thing, in opp. to appetere, concupisse, Cic. Fin. ii. 10, 51. Plaut. Mil. iv. 2, 59, something like ἀποβάλλειν; whereas contemnere, poetically temnere (from temere), not to fear a thing, in opp. to timere, metuere, Cic. Fam. vii. 32. Att. ii. 24. Sen. Prov. 6. Tac. H. ii. 92, like καταφρονεῖν; lastly, despicere, despectare, not to value a thing, in opp. to suspicere, revereri, admirari. Cic. Off. ii. 11, 38. Tac. Ann. ii. 43, like ὀλιγωρεῖν. 2. Spernere denotes despising, as an inward feeling, synonymously with parvi putare, negligere; spernari, and the more usual word, aspernari, as an utterance of that feeling, synonymously with recusare, abnuere, rejicere, like waving from one. In spernere, the notion of holding cheap predominates; in aspernari, that of aversion or rejection. Spernere refers to an object which is at one’s command; aspernari, to something offered to us, or obtruded upon us. 3. Aspernari is confined to the simple avowal of aversion; whereas recusare includes the decided declaration of unwillingness. Curt. vi. 6, 7. Principes aspernantes quidem, sed recusare non ausos Persicis ornaverat vestibus. 4. The spernens follows a moral and rational aversion, and acts more or less with a consciousness of his grounds for despising anything; whereas the 204 fastidiens follows a physical and instinctive aversion, whether it be an innate or temporary antipathy, which arises either from an actual loathing, or from what appears like it; lastly, the negligens follows the suggestion neither of reason, nor yet of instinct and feeling, but acts without thought or purpose. (ii. 178.)

Spernere; To look down on; To mock; To turn down; To decline; To show contempt for; To ignore. 1. We reject things to be avoided, like desires. We despise great dangers, like death. We scorn things beneath us, like public opinions; according to Lambinus. Or, to disdain, to reject, to scorn (ἐκπέραίνειν) means not to care for something, in contrast to to desire, to crave, Cic. Fin. ii. 10, 51. Plaut. Mil. iv. 2, 59, something like discard; while to despise, poetically to hold cheap (from temere), means not to fear something, in contrast to to fear, to dread, Cic. Fam. vii. 32. Att. ii. 24. Sen. Prov. 6. Tac. H. ii. 92, similar to to despise; finally, to scorn, to look down upon, means not to value something, in contrast to to respect, to regard, to admire. Cic. Off. ii. 11, 38. Tac. Ann. ii. 43, akin to disregard. 2. To disdain indicates an inward feeling of contempt, synonymous with to think little of, to neglect; to reject, and the more common word, to scorn, express that feeling outwardly, synonymous with to refuse, to decline, to reject, like waving something away. In to disdain, the idea of undervaluing prevails; in to scorn, it’s about aversion or rejection. To disdain refers to something that one can control; to scorn, to something offered to us, or forced upon us. 3. To scorn is strictly about openly showing aversion; whereas to refuse includes a clear declaration of unwillingness. Curt. vi. 6, 7. The leaders were indeed scorning, but didn’t dare refuse the Persian garments. 4. The despiser acts on a moral and rational aversion, and is aware of their reasons for despising something; while the 204 disdainer acts on a physical and instinctive aversion, which might come from a permanent or temporary dislike, either from true disgust or from something that seems like it; lastly, the neglecter acts without thinking or intention. (ii. 178.)

Sphæra, see Globus.

Sphæra, check out __A_TAG_PLACEHOLDER_0__.

Spica, see Culmus.

Spica, see __A_TAG_PLACEHOLDER_0__.

Spiritus, see Anima.

Spiritus, see __A_TAG_PLACEHOLDER_0__.

Spissus, see Angustus.

Spissus, see __A_TAG_PLACEHOLDER_0__.

Splendere, see Lucere.

Shine, see __A_TAG_PLACEHOLDER_0__.

Spolia, see Præda.

Spolia, see __A_TAG_PLACEHOLDER_0__.

Spoliare, see Vastare.

Spoliare, see __A_TAG_PLACEHOLDER_0__.

Spondere, see Polliceri.

Spondere, see __A_TAG_PLACEHOLDER_0__.

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

Sponsor; Vas; Præs. Sponsor refers to a general guarantor, someone who ensures the fulfillment of any obligation; meanwhile, vas and præs are specific types of guarantors used in legal settings. Vas (from contest) is the person who provides a guarantee for one party's appearance in court; præs is the one who guarantees a claim made by the government. (iv. 113.)

Sponte; Ultro; Sua sponte; Voluntate; Libenter. 1. Sponte (πόθος) means voluntarily; whereas ultro, in an over-ready manner; so that sponte refers to the mind of the agent, ultro to the thing itself. Liv. x. 19. Orare ne collegæ auxilium, quod acciendum ultro fuerit, sua sponte oblatum sperneretur; and Tac. Hist. iv. 79. Suet. Cæs. 6. Sponte accusare means to accuse of one’s own accord; whereas ultro accusare means to obtrude one’s self into the office of an accuser, when one should be satisfied with not being one’s self accused; according to which, ultro accusavit may be resolved into the complete phrase: Haud contentus non accusari ab altero, ultro etiam progressus est, ut ipse accusaret alterum, or, ultro progressus accusavit alterum. 2. Sponte, from choice, is in opp. to casu, or necessitate, Colum. ii. 1, 13. Plin. Ep. v. 14. Tac. Ann. vi. 23; whereas sua sponte, quite of one’s own accord, like αὐτομάτως, in opp. to rogatus, provocatus, or invitatus. Cæs. B. G. i. 44. Cic. Fam. i. 7. iv. 3. vii. 5. (iii. 103.) 3. Sponte and spontaneus, like ἑκών and ἑκούσιος, paint the voluntary action as an act of the understanding; 205 voluntate and voluntarius, like ἐθελοντής, as an act of the will, in opp. to invite; libenter and libens, like ἄσμενος, as an act of feeling, in opp. to tædio. (iv. 277.)

Sponte; Ultro; On their own initiative; Willingly; Gladly. 1. Sponte (desire) means voluntarily; while ultro means in an overly eager way; so sponte relates to the intent of the person acting, and ultro pertains to the action itself. Liv. x. 19. Asking colleagues for help, which should be offered ultro, should not be turned away if provided sua sponte; and Tac. Hist. iv. 79. Suet. Cæs. 6. Sponte accusare means to accuse of one’s own free will; while ultro accusare means to take on the role of an accuser when one should be content with not being accused oneself; in this context, ultro accusavit can be interpreted as: Not satisfied with not being accused by another, ultro also took the initiative to accuse someone else, or, ultro stepped up to accuse someone. 2. Sponte, by choice, is contrasted with casu or necessitate, Colum. ii. 1, 13. Plin. Ep. v. 14. Tac. Ann. vi. 23; whereas sua sponte, entirely on one’s own initiative, similar to automatically, is opposite to rogatus, provocatus, or invitatus. Cæs. B. G. i. 44. Cic. Fam. i. 7. iv. 3. vii. 5. (iii. 103.) 3. Sponte and spontaneus, like willing and voluntary, depict voluntary action as an act of reasoning; 205 voluntate and voluntarius, like volunteer, frame it as an act of will, contrasting with invite; libenter and libens, similar to happy, represent it as an emotional act, contrasting with tædio. (iv. 277.)

Squalor, see Lutum.

Squalor, see __A_TAG_PLACEHOLDER_0__.

Stagnum, see Lacuna.

Stagnum, see __A_TAG_PLACEHOLDER_0__.

Statim, see Repente.

Statim, check __A_TAG_PLACEHOLDER_0__.

Stationes, see Excubiæ.

Stations, see __A_TAG_PLACEHOLDER_0__.

Statua, see Imago.

Statua, see __A_TAG_PLACEHOLDER_0__.

Statuere, see Destinare and Sistere.

Statuere, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Status, see Conditio.

Status, see __A_TAG_PLACEHOLDER_0__.

Stella; Astrum; Sidus. Stella (dimin. of ἀστήρ) means any one of the innumerable individual stars, like ἀστήρ; astrum (ἄστρον), any one of the greater bright heavenly bodies, the sun, moon, and principal stars, with their peculiar names, like ἄστρον; sidus (εἶδος), a complication of stars, a constellation, and, by affinity of the notion with number and magnitude, a great star, like τέρας, τείρεα. Astrum and stella denote the stars more in a mere physical relation, as bright heavenly bodies; sidus, more in an astronomical and astrological relation, as portentous and influencing human affairs. Sen. Helv. 9. Dum ortus siderum, occasus intervallaque, et causas investigare velocius meandi vel tardius spectare tot per noctem stellas micantes liceat. (iv. 409.)

Stella; Star; Celestial Body. Stella (short for star) refers to any of the countless individual stars, similar to star; astrum (star) represents any of the larger bright celestial bodies, like the sun, moon, and major stars, each with its specific names, as in star; sidus (form) refers to a grouping of stars, a constellation, and, by association with quantity and size, a significant star, as in monster, terror. Astrum and stella emphasize the stars primarily in a physical sense, as bright celestial bodies; sidus highlights their astronomical and astrological significance, as they are believed to influence human affairs. Sen. Helv. 9. While observing the rising and setting of the siderum, intervals, and reasons for movements—whether quick or slow—may I have the chance to gaze at the twinkling stellas throughout the night. (iv. 409.)

Stercus, see Lutum.

Stercus, see __A_TAG_PLACEHOLDER_0__.

Stilla, see Gutta.

Stilla, check out __A_TAG_PLACEHOLDER_0__.

Stimulare, see Pungere.

Stimulare, see __A_TAG_PLACEHOLDER_0__.

Stipator, see Satelles.

Stipator, see __A_TAG_PLACEHOLDER_0__.

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

Stipes; Vallus; Palus; Sudes. Stipes and vallus refer to a larger type of stake or post, like a pole or the trunk of a tree, which needs to be driven into the ground with a rammer; stipes has various uses, both in warfare and other situations; vallus (the diminutive of σύαρος?) is mainly used as a palisade; while palus and sudes refer to a smaller type of stake that can be driven into the ground in a regular way; palus (from pangere) has multiple uses, such as a hedge stake, etc., and is especially for fastening things to it; sudes (from ὄζος?) is also used, due to its pointed end, for a palisade, a lance, or a javelin. (iv. 324.)

Stipula, see Culmus.

Stipula, see __A_TAG_PLACEHOLDER_0__.

206

Stiria, see Gutta.

Stiria, check __A_TAG_PLACEHOLDER_0__.

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

Stirps; Genus; Gens; Family; Lineage; Descendants; Offspring; Progeny; Siblings. 1. Stirps, genus, and gens refer to the lineage typically in a rising line, serving as abstract and collective terms for majores; while prosapia, progenies, propago, proles, and suboles refer to the lineage in a descending line, serving as abstract and collective terms for posteri. 2. Prosapia is an old-fashioned, formal term specifically used for ancient noble families, Cic. Univ. 11. Quintil. i. 6, 40; posteritas is the usual everyday term, progenies is a more refined expression, Cic. Rep. ii. 22; proles and suboles are poetic expressions, Cic. Or. iii. 38; proles means children, viewed as the younger generation meant to live alongside their parents; suboles refers to offspring meant to take the place of the dying generation. 3. Gens (genetic) is a political term, genus (genus) is a natural lineage. Gens consists of families that the founders of states have brought together into a community or complex family; genus consists of species and individuals that share common properties and belong to the same class of beings. (v. 307).

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

Stirps; Truncus. Stirps (στέριφος) refers to the main part of a tree that provides structure and support, in contrast to the branches and leaves that grow from it and rely on it; truncus refers to the bare, dry part of the tree, as opposed to the branches and leaves, and even the top, which serves as decoration; in summary, it corresponds to the trunk of the human body. (iv. 322.)

Stolidus, see Stupidus.

Stolidus, see __A_TAG_PLACEHOLDER_0__.

Stolo, see Rami.

Stolo, check __A_TAG_PLACEHOLDER_0__.

Stomachari, see Succensere.

Stomachari, check __A_TAG_PLACEHOLDER_0__.

Strabo; Pætus. Strabo (στραβός) means, one who squints from nature, or sickness, or bad habit; whereas pætus, one who squints designedly and waggishly. (vi. 350.)

Strabo; Pætus. Strabo (crooked) refers to someone who squints due to nature, illness, or bad habits, while pætus describes someone who squints intentionally and playfully. (vi. 350.)

207

Strages, see Ruina.

Strages, check __A_TAG_PLACEHOLDER_0__.

Strenuitas, see Severitas.

Strenuitas, see __A_TAG_PLACEHOLDER_0__.

Strepidus, see Fragor.

Strepidus, see __A_TAG_PLACEHOLDER_0__.

Strues, see Acervus.

Strues, see __A_TAG_PLACEHOLDER_0__.

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

Studium; Kindness; Support; Grace. 1. Studium typically refers to the attachment and dependency felt by those of lower status towards those of higher status, like a soldier towards a general, a subject towards a ruler, a student towards a teacher, or an individual towards their group; on the other hand, favor signifies the affection and support from those in higher positions towards those below them, such as the public towards a performer, the people's support for a candidate, or a judge's favor towards one party in a case; lastly, benevolentia refers to love and goodwill towards peers. In Cic. Rosc. Com. 10, it asks, "What studium and what favor did Panurgus bring to the stage?" Here, the audience is first seen as spectators and then as judges of the performer. Orat. i. 21. I, who was inflamed by studium for both of you, indeed even by the love of Crassus. 2. Studium, favor, and benevolentia imply a temporary affection, created by and influenced by external circumstances,—hence, they tend to be more subdued or completely hidden; while amor is a deep-seated love rooted in the soul, approaching passion. Cic. Fam. i. 9. There is nothing that can’t be accomplished by studium and benevolentia or rather amor. Att. v. 10. There are amores of people for you, and a certain benevolentia towards us. 3. Favor is subjectively the positive regard that one person has for another, as opposed to invidentia; while gratia is the objective favor in which one person stands with another, contrasting with invidia. (iv. 106.)

Stupens, see Attonitus.

Stupens, check __A_TAG_PLACEHOLDER_0__.

Stupidus; Brutus; Bardus; Stultus; Fatuus; Stolidus. Stupidus, brutus, and bardus, denote a merely negative quality, want of intellect; stupidus (from τύφω, ταφεῖν), that of a human being who comprehends with difficulty, as dull-witted, like ἀναίσθητος; brutus (μαυρωτός), that of beasts, and of men whose organization is like that of beasts, who comprehend nothing, as without reason, like βλάξ; bardus, who comprehends slowly, as without talent, like 208 βραδύς; whereas stultus, fatuus, and stolidus, denote a positive quality of the mind, which has false notions and a perverse judgment; stultus (from τέλλω, ἀτάλλω, ἀταλόφρων), a want of practical wisdom, as folly, like μωρός, in opp. to prudens; fatuus, a want of æsthetical judgment, as silliness; stolidus, a want of reasonable moderation, as brutality. Liv. xxv. 19. Id non promissum magis stolide quam stulte creditum. (iv. 229.)

Stupidus; Brutus; Bardus; Stultus; Fatuus; Stolidus. Stupidus, brutus, and bardus refer to a basic lack of intellect; stupidus (from τύφω, ταφεῖν) describes a person who struggles to understand, like someone who is dull-witted, similar to unconscious; brutus (μαυρωτός) refers to beasts and to people whose minds are like those of animals, who understand nothing, acting without reason, like dumb; bardus describes someone who understands slowly, lacking talent, like 208 slow; whereas stultus, fatuus, and stolidus indicate a deliberate quality of the mind, which has incorrect ideas and a flawed judgment; stultus (from τέλλω, ἀτάλλω, ἀταλόφρων) reflects a lack of practical wisdom, akin to folly, like fool, in contrast to prudens; fatuus signifies a lack of aesthetic judgment, meaning silliness; stolidus indicates a lack of reasonable moderation, implying brutality. Liv. xxv. 19. Id non promissum magis stolide quam stulte creditum. (iv. 229.)

Suavis; Dulcis. Suavis (ἠΰς) denotes, like ἡδύς, a pleasant odor, and, figuratively that which gives a calm pleasure; dulcis, like γλυκύς, a pleasant flavor, and, figuratively, that which gives a lively pleasure; hence dulcis is a stronger expression than suavis, in Plin. Ep. v. 8, 10. Hæc vel maxima vi, amaritudine, instantia; illa tractu et suavitate, atque etiam dulcedine placet. Plin. H. N. xv. 27. Dulce, et pingue, et suave. (iii. 256.)

Suavis; Sweet. Suavis (ἠΰς) refers to a pleasant smell, and figuratively, to something that provides a calm sense of enjoyment; dulcis, like sweet, indicates a pleasant taste and, figuratively, something that brings lively pleasure; therefore, dulcis is a stronger term than suavis, as seen in Plin. Ep. v. 8, 10. This has the greatest strength, bitterness, and persistence; that pleases through touch and suavitate, and also through dulcedine. Plin. H. N. xv. 27. Dulce, and rich, and suave. (iii. 256.)

Suavium, see Osculum.

Suavium, see __A_TAG_PLACEHOLDER_0__.

Subito, see Repente.

Immediate, see __A_TAG_PLACEHOLDER_0__.

Sublimis, see Altus.

Sublimis, see __A_TAG_PLACEHOLDER_0__.

Suboles, see Stirps.

Suboles, check __A_TAG_PLACEHOLDER_0__.

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

Succensere; Angry; Outraged; Annoyed. To get worked up and to struggle, seriously, painfully, hard to bear, to take something poorly, indicates a quiet state of anger, outrage, and irritation, while anger itself is characterized as a strong emotion that craves revenge; outrage, on the other hand, shows an awakened or heightened sense of morality, expressing its disapproval or contempt with intensity; irritation, a fit of temper, reflects a hotheaded nature, letting pent-up frustration overflow and manifesting itself through outbursts and quarrels. The angry person appears as an adversary and instills fear; the outraged acts like a judge and evokes respect; the irritable shows as a nervous individual, becoming a source of comedy. (v. 119.)

Sudes, see Fustis and Stipes.

Sudes, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Suffragium, see Sententia.

Vote, see __A_TAG_PLACEHOLDER_0__.

209

Suffugium, see Perfuga.

Suffugium, see __A_TAG_PLACEHOLDER_0__.

Sulcus, see Porca.

Sulcus, see __A_TAG_PLACEHOLDER_0__.

Sumere; Capere; Prehendere; Accipere; Excipere; Recipere; Suscipere; Recuperare. 1. Sumere (sub-imere) means to take up any thing, in order to use it, like αἱρεῖν; capere (from κάπτειν) to lay hold on any thing, in order to possess it, like λαβεῖν; lastly prehendere, præhendere (from χανδάνειν) 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, δέχεσθαι; excipere, to intercept, or catch any thing that is escaping, ὑποδέχεσθαι; recipere, to take any thing that wants protection, with a generous feeling; suscipere, to undertake, or take upon one’s self any thing burdensome, with self-denial. The accipiens usually takes in his hand; the excipiens, in his arms; the recipiens, in his bosom; the suscipiens, on his arm or back. 3. Recipere means to receive again, without taking pains; whereas recuperare, to regain by one’s own exertion. Liv. xiii. 53, urbem recipit, by merely taking possession; comp. with xxvi. 39, urbe recuperata, by conquest. (iv. 131.)

Sumere; Take; Grasp; Accept; Catch; Receive; Undergo; Recover. 1. Sumere (means to pick up something to use, similar to choose); capere (from burn) means to grab something to own it, like λαβεῖν; finally, prehendere, præhendere (from χανδάνειν) means to physically grasp something simply to hold it in one's hand. Cic. Phil. xii. 7. We took up the challenge, we seized the weapons. 2. Accipere means to willingly take something offered, δέχεσθαι; excipere means to intercept or catch something that is escaping, ὑποδέχεσθαι; recipere means to take something that needs protection with generosity; suscipere means to take on something burdensome with selflessness. The accipiens usually holds it in hand; the excipiens holds it in arms; the recipiens holds it close to the chest; the suscipiens carries it on arm or back. 3. Recipere means to receive again easily; while recuperare means to regain through personal effort. Liv. xiii. 53, the city recipit, simply taking possession; compare with xxvi. 39, the city recuperata, by conquest. (iv. 131.)

Summus; Supremus. Summus (superl. of sub) denotes the uppermost, indifferently, and with mere local reference, like ἄκρος, in opp. to imus. Rhet. ad Her. iii. 18. Cic. Rosc. Com. 7. Vell. P. ii. 2. Tac. H. iv. 47; whereas supremus is a poetical and solemn expression, with the accessory notion of elevation, like ὕπατος, almost in opp. to infimus. (iv. 357.)

Best; Supreme. Summus (the superlative of sub) means the highest, without any specific context, similar to top, in contrast to imus. Rhet. ad Her. iii. 18. Cic. Rosc. Com. 7. Vell. P. ii. 2. Tac. H. iv. 47; while supremus is a more poetic and formal term, suggesting an elevated status, almost in contrast to consul and infimus. (iv. 357.)

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

Sumptus; Expenses. Sumptus refers to expenses that reduce wealth and capital, related to extravagance; impensæ pertains to expenses that help achieve a goal, related to sacrifice. (vi. 357.)

Superare, see Vincere.

Superare, see __A_TAG_PLACEHOLDER_0__.

Superbia; Arrogantia; Fastus; Insolentia. Superbia, from self-sufficiency, thinks others 210 beneath itself, and considers them only as to the inferiority of their endowments; pride, in opp. to humility, arrogantia would make others, who owe it no homage, sensible of its endowments or privileges, in opp. to modesty; fastus (from σπαθᾶν?) pushes men from itself, as unworthy to stand in connection with it, as a presumptuous, in opp. to a sober, unassuming disposition; insolentia (from salire, insilire,) misemploys its superiority, in a rude manner, to the humiliation of the weaker, as insolence, in opp. to humanity and magnanimity. The superbus would outshine others, the arrogans would encroach upon them; the fastosus despises them; the insolens insults them. (iv. 187.)

Superbia; Arrogance; Pride; Insolence. Superbia, from self-sufficiency, views others 210 as beneath itself and only considers their inferiority in terms of their qualities; pride, in contrast to humility, arrogantia forces others, who owe it no respect, to acknowledge its qualities or privileges, in contrast to modesty; fastus (from σπαθᾶν?) shoves people away, deeming them unworthy to connect with it, as a boastful attitude, in contrast to a sober, humble disposition; insolentia (from salire, insilire,) misuses its superiority in a rude way to humiliate the weaker, as insolence, in contrast to compassion and generosity. The superbus seeks to outshine others, the arrogans tries to encroach upon them; the fastosus holds them in contempt; the insolens insults them. (iv. 187.)

Superesse, see Restare.

Superesse, see __A_TAG_PLACEHOLDER_0__.

Supplementum, see Complementum.

Supplement, see __A_TAG_PLACEHOLDER_0__.

Supplicare, see Rogare.

Supplication, see __A_TAG_PLACEHOLDER_0__ .

Supremus, see Summus.

Supremus, see __A_TAG_PLACEHOLDER_0__.

Surculus, see Rami.

Surculus, see __A_TAG_PLACEHOLDER_0__.

Surripere, see Demere.

Surripere, see __A_TAG_PLACEHOLDER_0__.

Sus; Verres; Scrofa; Porcus. Sus (ὗς, σῦς,) is the most general name for swine, and that which is used by natural historians, like ὗς; verres, scrofa, porcus, are economical names; verres (from ἔρσης), a boar-pig; scrofa (γρομφάς), a sow kept for breeding; porcus (πόρκος), a young pig, like χοῖρος. With sus is associated the accessory notion of filthiness; with porcus, that of fatness. (v. 335.)

Sus; Verres; Scrofa; Pig. Sus (hog, pig,) is the most general term for pigs and is used by natural historians, like ὗς; verres, scrofa, and porcus are specific terms; verres (from ἔρσης) refers to a male pig; scrofa (γρομφάς) refers to a female pig kept for breeding; porcus (πόρκος) refers to a young pig, similar to χοιρος. The term sus carries a connotation of dirtiness, while porcus suggests fatness. (v. 335.)

Suscipere, see Sumere.

Suscipere, see __A_TAG_PLACEHOLDER_0__.

Suspicere, see Vereri.

Suspicere, see __A_TAG_PLACEHOLDER_0__.

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

Sigh; Moan. Suspirare, to sigh, is when you take a deep breath and then force it out, as a direct result of a troubled heart; whereas gemere (γέμειν), to groan, is more of a deliberate action, meant to express the pain of a troubled heart; thus, suspirium conveys unease and distress, while gemitus indicates real pain. Cic. Att. ii. 21. When they had been silently suspirassent for a long time; finally, they began to gemere, and in the end, all started to speak and shout. (v. 244.)

Sustinere, Sustentare, see Ferre.

Sustain, Support, see __A_TAG_PLACEHOLDER_0__.

211

T.

Taberna, see Deversorium.

Taberna, see __A_TAG_PLACEHOLDER_0__.

Tabulæ, see Axes.

Tables, see __A_TAG_PLACEHOLDER_0__.

Tacere, Taciturnus, see Silere.

Tacere, Taciturnus, see __A_TAG_PLACEHOLDER_0__.

Tæda, see Fax.

Tæda, check out __A_TAG_PLACEHOLDER_0__.

Tædet, see Piget.

Tædet, see __A_TAG_PLACEHOLDER_0__.

Tæter, see Teter.

Tæter, check __A_TAG_PLACEHOLDER_0__.

Talea, see Rami.

Talea, see __A_TAG_PLACEHOLDER_0__.

Talio, see Vindicta.

Talio, see __A_TAG_PLACEHOLDER_0__.

Tardare, see Manere.

Tardiness, see __A_TAG_PLACEHOLDER_0__.

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

Tardus; Slow. Tardus refers to slowness, indicating a long duration of time spent, contrasted with citus, Sall. Cat. 5; while lentus refers to a gentle motion, in contrast to acer, etc. Quintil. ix. 4. (iv. 218.)

Tellus; Terra; Solum; Humus. Tellus denotes the earth as a whole, as the centre of the universe, as a goddess, in opp. to other bodies in the universe, or other divinities, like Γαῖα, Γῆ; whereas terra (τέρσω, torreo,) as matter and one of the elements in opp. to the other elements, like γαῖα, γῆ); solum (ὅλον) as a solid element, in opp. especially to water, like πέδον; lastly, humus (χθών, χαμαί), as the lowest part of the visible world, in opp. to the sky, like χθών. Hence the derivative terrenus is in opp. to igneus; solidus is in opp. to fluidus; lastly, humilis, in opp. to sublimis. (i. 173.)

Tellus; Terra; Solum; Humus. Tellus represents the earth as a whole, as the center of the universe, as a goddess, in contrast to other celestial bodies or deities, like Gaia, Earth; while terra (τέρσω, torreo,) refers to matter and one of the elements, compared to the other elements, like Earth, land); solum (whole) is seen as a solid element, especially in contrast to water, like παίρνω; finally, humus (earth, on the ground) represents the lowest part of the visible world, opposing the sky, like χθών. Thus, the derivative terrenus contrasts with igneus; solidus contrasts with fluidus; and finally, humilis contrasts with sublimis. (i. 173.)

Temetum, see Vinum.

Temetum, see __A_TAG_PLACEHOLDER_0__.

Temperatio, see Modus.

Temperatio, check __A_TAG_PLACEHOLDER_0__.

Tempestas, see Ventus.

Tempestas, check __A_TAG_PLACEHOLDER_0__.

Templum; Fanum; Delubrum; Ædes; Sacellum. 1. Templum, fanum, and delubrum, denote properly the temple, together with the consecrated environs, like ἱερόν; whereas ædes, the building only, like ναός; lastly, sacellum, a consecrated place without the building, with merely an altar. 2. In a narrower sense, templum denotes a great temple of one of the principal gods; whereas fanum and delubrum, a smaller temple of an inferior god, or of a hero, etc.

Temple; Shrine; Sanctuary; Building; Chapel. 1. Templum, fanum, and delubrum refer specifically to the temple along with its sacred surroundings, similar to sacred; while ædes means just the building itself, akin to temple; finally, sacellum indicates a consecrated space without a building, containing only an altar. 2. In a more specific context, templum refers to a large temple dedicated to one of the major gods; on the other hand, fanum and delubrum refer to smaller temples dedicated to lesser gods, heroes, etc.

212

Tempus, see Dies.

Tempus, see __A_TAG_PLACEHOLDER_0__.

Temulentus, see Ebrietas.

Temulentus, see __A_TAG_PLACEHOLDER_0__.

Tenebræ, see Obscurum.

Tenebræ, see __A_TAG_PLACEHOLDER_0__.

Tenere; Habere; Possidere. Tenere (from τείνειν) means, to have anything fast in one’s hand, and in physical possession; habere (from σχέω) to have in one’s power, and in effective possession; possidere (from ποτί and sedere) to have, as one’s own property, and in legal possession, Plin. Ep. i. 16. Tenet, habet, possidet. (vi. 366.)

Tenere; Have; Own. Tenere (from τείνειν) means to hold something securely in your hand and to physically possess it; habere (from σχέω) means to have control over something and to effectively possess it; possidere (from ποτί and sedere) means to have something as your own property and to possess it legally, Plin. Ep. i. 16. Tenet, habet, possidet. (vi. 366.)

Tentare; Experiri; Periclitari; Periculum; Discrimen. 1. Tentare means, to make an experiment, in order to form a judgment of something, from a desire of knowledge, and with activity; periclitari, with courage and contempt of the danger associated with the experiment; experiri, merely to learn something by actual experiment. 2. Periculum denotes danger, as occupying duration, of time; discrimen, as a point of time, as the critical moment and the culminating point of periculum. Liv. vi. 17. In ipso discrimine periculi destituat. (v. 263.)

Tentare; Experiri; Periclitari; Periculum; Discrimen. 1. Tentare means to try something out to form a judgment based on the desire for knowledge and action; periclitari, with bravery and disregard for the risks involved in the experiment; experiri, simply to learn something through direct experimentation. 2. Periculum refers to danger as it relates to the passage of time; discrimen, as a specific moment, represents the critical point and peak of periculum. Liv. vi. 17. In ipso discrimine periculi destituat. (v. 263.)

Tenuis, see Exilis.

Tenuis, see __A_TAG_PLACEHOLDER_0__.

Terere, see Lævis.

Terere, see __A_TAG_PLACEHOLDER_0__.

Tergum, see Dorsum.

Tergum, see __A_TAG_PLACEHOLDER_0__.

Tergus; Cutis; Pellis; Vellus. Tergus and cutis denote the outermost covering of the flesh, as merely bare skin; tergus (from στορχάζειν, to enclose), the coarse skin of an animal, which covers the soft and eatable flesh, like δέρμα; cutis (κύτος), the finer skin of human beings, which protects the sensitive flesh like χρώς; whereas pellis and vellus denote the flesh together with a covering; pellis (from palla) more bristly, consisting of pili, like δορά; vellus (from εἶλαρ? or villus?), more woolly, consisting of villi, like μαλλός. Men have cutis; elephants, snakes, etc. tergora; lions, goats, dogs, etc., pelles; sheep, vellera. Juven. x. 192. Deformem pro cute pellem. (v. 17.)

Tergus; Skin; Hide; Hair. Tergus and cutis refer to the outermost layer of skin, just bare skin; tergus (from στορχάζειν, to enclose), the tough skin of an animal that covers the tender and edible flesh, like skin; cutis (κύτος), the finer skin of humans that protects the sensitive flesh, like color; while pellis and vellus refer to the flesh along with a covering; pellis (from palla) is rougher, made of pili, like δέρμα; vellus (from εἶλαρ? or villus?), is softer and woolly, made of villi, like hair. Humans have cutis; elephants, snakes, etc. have tergora; lions, goats, dogs, etc., have pelles; sheep have vellera. Juven. x. 192. Deformem pro cute pellem. (v. 17.)

Termes, see Rami.

Termes, see __A_TAG_PLACEHOLDER_0__.

Terminare, Terminus, see Finire, Finis.

Terminate, End, see __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__.

Teter; Fœdus; Turpis; Deformis. Teter, tæter 213 (ἀταρτηρός) is the ugliness which disturbs the feeling of security, and excites fear or shuddering, like hideous, shocking, βλοσυρός; fœdus (ψοῖθος), that which offends natural feelings, and excites loathing and aversion, like μιαρός; turpis (from torpere) that which offends the moral feeling, or sense of decency, and excites disapprobation or contempt, in opp. to honestus, gloriosus, like αἰσχρός; deformis, that which offends the finer sensations, and excites dislike, in opp. to formosus, like δυσειδής. Cic. Off. i. 34. Luxuria cum omni ætate turpis, tum senectuti fœdissima est. Rep. ii. 26. Tyrannus quo neque tetrius neque fœdius . . . animal ullum cogitari potest. Vatin. 3. Quanquam sis omni diritate teterrimus. Vell. Pat. ii. 69. In Vatinio deformitas corporis cum turpitudine certabat ingenii. (v. 111.)

Teter; Fœdus; Turpis; Deformis. Teter, tæter 213 (ἀταρτηρός) is the ugliness that disrupts our sense of safety, evoking fear or disgust, similar to something horrifying or shocking, like gloomy; fœdus (ψοῖθος) is that which offends our natural feelings and stirs feelings of repulsion, akin to contaminated; turpis (from torpere) refers to that which violates moral sensibilities or a sense of decency, provoking disapproval or scorn, in contrast to honestus and gloriosus, much like shameful; deformis denotes that which offends more delicate feelings, generating dislike, opposing formosus, much like δυσεπίλυτος. Cic. Off. i. 34. Luxury is always turpis, but it is most fœdissima in old age. Rep. ii. 26. There was no ruler more tetrius or fœdius than he... no animal could be imagined. Vatin. 3. Although you are the most horrible of all in every aspect of harshness teterrimus. Vell. Pat. ii. 69. In Vatinius, the deformitas of the body contended with the turpitudine of the mind. (v. 111.)

Tesca, see Solitudo.

Tesca, check __A_TAG_PLACEHOLDER_0__.

Tetricus, see Austerus.

Tetricus, see __A_TAG_PLACEHOLDER_0__.

Tignum, see Trabes.

Tignum, see __A_TAG_PLACEHOLDER_0__.

Timere, Timor, see Vereri.

Timere, Timor, see __A_TAG_PLACEHOLDER_0__.

Titubare, see Labare.

Titubare, see __A_TAG_PLACEHOLDER_0__.

Tolerare, see Ferre.

Tolerate, see __A_TAG_PLACEHOLDER_0__.

Tormentum, s. Cruciatus.

Tormentum, n. __A_TAG_PLACEHOLDER_0__.

Torquere, see Vertere.

Torquere, see __A_TAG_PLACEHOLDER_0__.

Torridus, see Aridus.

Torridus, see __A_TAG_PLACEHOLDER_0__.

Torvus, see Atrox.

Torvus, see __A_TAG_PLACEHOLDER_0__.

Totus, see Quisque.

Totus, see __A_TAG_PLACEHOLDER_0__.

Toxicum; Venenum; Virus. Toxicum (from taxus) denotes poison, as a mere term in natural history, without accessory reference; venenum, as an artificial poison, of a sweet and tempting flavor; virus (εἶαρ, ἰός), as a noxious and distasteful juice or drink. Liv. ii. 52. Tribuni plebem agitare suo veneno, agraria lege; comp. with Cic. Læl. 23. Evomat virus acerbitatis suæ. (v. 355.)

Toxicum; Poison; Virus. Toxic (from yew) refers to poison in a general sense in natural history, without any additional context; poison is an artificial toxin with a sweet and appealing taste; virus (spring, poison), refers to a harmful and unappealing substance or drink. Liv. ii. 52. The tribunes of the plebs disturb with their poison, the agrarian law; compare with Cic. Læl. 23. He emits virus of his bitterness. (v. 355.)

Trabes; Tignum. Trabes, trabs (τράφηξ) denotes a longer and narrower beam, like a pole; tignum, a shorter and thicker beam, like a block. A raft consists of trabes, not of tigna; whereas the wood-work of a building, which, as a pillar, is destined to support something, is composed of tigna, not of trabes, by which the cross-beams only are denoted. Cæs. B. Civ. 214 ii. 9. Supra eum locum duo tigna transversa injecerunt, quibus suspenderent eam contignationem supraque ea tigna directo transversas trabes injecerunt easque axibus religaverunt. (v. 290.)

Trabes; Beam. Trabes, trabs (τράφηξ) refers to a longer and narrower beam, like a pole; tignum is a shorter and thicker beam, like a block. A raft is made up of trabes, not tigna; while the wooden structure of a building, which serves as a pillar for support, is made of tigna, not trabes, which only denote the cross-beams. Cæs. B. Civ. 214 ii. 9. They placed two tigna across, to suspend that framework above, and then laid trabes directly across them and secured them with axles. (v. 290.)

Tractus, see Locus.

Tractus, see __A_TAG_PLACEHOLDER_0__.

Tragulum, see Missile.

Tragulum, check __A_TAG_PLACEHOLDER_0__.

Trames, see Iter.

Trames, see __A_TAG_PLACEHOLDER_0__.

Tranquillus, see Quietus.

Tranquillus, see __A_TAG_PLACEHOLDER_0__.

Trans; Uls; Ultra. Trans and uls, like περᾶν, in opp. to cis, denote, on the other side, with the character of unaccented prepositions, as a mere geometrical designation of place, like super; trans (τρανές) is the usual, uls the antiquated and obsolete expression; whereas ultra (comparative from ollus, ille), like πέρα, in opp. to citra, with emphasis and distinction of the relative distance of that which lies on the other side, like supra. The separation denoted by ultra is merely that of a boundary; the separation denoted by trans, that of an obstruction. Tac. Germ. 29. Protulit magnitudo populi Romani ultra Rhenum ultraque veteres terminos imperil reverentiam . . . Non numeraverim inter Germaniæ populos, quanquam trans Rhenum Danubiumque considerint, eos, qui decumates agros exercent. Eutrop. vii. 9. Liv. xxii. 43. Tac. Ann. xvi. 17. (iii. 109.)

Trans; Uls; Ultra. Trans and uls, like περᾶν, refer to the other side, similar to cis, indicating, in an unaccented way, a simple geometric reference to place, like super; trans (τρανές) is the common term, while uls is an outdated and obsolete one; meanwhile, ultra (a comparative form of ollus, ille), like beyond, contrasts with citra, carrying a sense of emphasis and a clear distinction of the relative distance of what lies beyond, much like supra. The separation indicated by ultra is simply a boundary; the separation indicated by trans implies an obstruction. Tac. Germ. 29. Protulit magnitudo populi Romani ultra Rhenum ultraque veteres terminos imperil reverentiam . . . Non numeraverim inter Germaniæ populos, quanquam trans Rhenum Danubiumque considerint, eos, qui decumates agros exercent. Eutrop. vii. 9. Liv. xxii. 43. Tac. Ann. xvi. 17. (iii. 109.)

Transfuga, see Perfuga.

Transfuga, see __A_TAG_PLACEHOLDER_0__.

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

Transversus; Obliquus. Transversum means something that crosses a straight line at right angles, like going across; obliquum refers to something that is not perpendicular to a straight line, forming unequal angles with it—one sharp and the other blunt, like being askew or slanted. (vi. 375.)

Tribuere, see Impertire.

Tribuere, see __A_TAG_PLACEHOLDER_0__.

Tristitia, see Dolor.

Tristitia, see __A_TAG_PLACEHOLDER_0__.

Troicus, Troius, see Achivi.

Troicus, Troius, see __A_TAG_PLACEHOLDER_0__.

Trucidare, s. Interficere.

Trucidare, n. __A_TAG_PLACEHOLDER_0__.

Truculentus, s. Atrox.

Truculentus, s. __A_TAG_PLACEHOLDER_0__.

Trudis, see Fustis.

Trudis, check __A_TAG_PLACEHOLDER_0__.

Truncare, see Mutilare.

Truncate, see __A_TAG_PLACEHOLDER_0__.

Truncus, see Stirps.

Trunk, see __A_TAG_PLACEHOLDER_0__.

Trux, see Atrox.

Trux, check __A_TAG_PLACEHOLDER_0__.

Tueri; Defendere. Tueri (from στοχάζεσθαι) supposes only possible danger, as to protect, in opp. to negligere, Cic. Fin. iv. 14; defendere, an actual 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.)

Tueri; Defend. Tueri (from στοχάζεσθαι) implies only a potential threat, as in to protect, in contrast to negligere, Cic. Fin. iv. 14; defendere refers to an actual 215 attack, as in to defend, in contrast to deserere. Therefore, those who are minors have tutores; those who are accused, defensores. The tuens indicates more care and affection, as it aims to avert danger; the defendens shows more courage and strength, as it confronts danger. (iv. 307.)

Tumere, see Turgere.

Tumere, see __A_TAG_PLACEHOLDER_0__.

Tumulus, see Collis.

Tumulus, see __A_TAG_PLACEHOLDER_0__.

Turba, see Caterva.

Turba, see __A_TAG_PLACEHOLDER_0__.

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

Turbæ; Chaos; Uprising; Withdrawal; Breakaway; Abandonment. Crowds and tumult refer to the civil disputes of public life; crowds (chaos) signify disruptions of public order; tumult (from tumere) refers to disturbances of public peace; while rebellion and secession represent political unrest, arising from clear, apparent disagreements, and conflicting principles; rebellion (from se and ire) occurs when harmony is first disrupted, and the parties are still only arguing with words; secession happens when the possibility of reconciliation is already abandoned, and the parties either face each other, prepared to fight, or, at the very least, have cut off all relations. 2. The rebels and seceders are citizens and members of a free society, and they merely pause public unity; while the defectors and deserters break a pact, either rebelling as subjugated states or abandoning as allies; defect, being the most general term, signifies falling away, in a moral sense, as a treacherous, fickle, cowardly betrayal; desert (from scindere) in a political sense, signifies a change in the constitution and political structure. (v. 363.)

Turbo, see Ventus.

Turbo, see __A_TAG_PLACEHOLDER_0__.

Turgere; Tumere. Turgere (τραγᾷν) denotes being swoln, with reference to actual corpulency and fulness, like σπαργᾶν, σφριγᾶν; whereas tumere (from στόμφος) with reference to concealed nothingness and emptiness, like οἰδᾶν. Hence sails are called turgida, 216 inasmuch as the wind, which swells them out, is something, and actually fills them; and tumida, inasmuch as it is merely air, consequently nothing, and only seems to fill them. (iv. 191.)

Turgere; Tumere. Turgere (τραγᾷν) means being swollen, referring to actual size and fullness, like σπάργανα, σφριγανά; while tumere (from στόμφος) refers to hidden emptiness, like 知道. Thus, sails are called turgida, as the wind, which puffs them up, is a real presence that actually fills them; and tumida, since it is just air, therefore nothing, and only appears to fill them. (iv. 191.)

Turio, see Rami.

Turio, check __A_TAG_PLACEHOLDER_0__.

Turpis, see Teter.

Turpis, see __A_TAG_PLACEHOLDER_0__.

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

Tutus; Securus; Incuriosus. 1. Tutus means being safe in an objective way, referring to someone who is actually safe, similar to safe; securus (sine cura) refers to feeling safe subjectively; thus, tutus is associated with being cautious and responsible, considering foresight; securus is a softer term, implying carelessness regarding the lack of foresight. Sen. Ep. 97. Tuta scelera esse possunt, secura non possunt: and 105. The noun securitas, however, must be used to fill in the absence of a similar noun from tutus. 2. Securus, securitas, refer to a state of mind that is free from worry and anxiety, like carefree, in contrast to sollicitus, Tac. Hist. iv. 58; whereas incuriosus, incuria, signify a lack of carefulness and attention, practically speaking, like being heedless, insignificant, in contrast to cura. Sen. Ep. 100. Fabianus was not careless in his speech, but securus. (iii. 120.)

U.

Uber, see Fœcundus and Mamma.

Uber, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Udus; Uvidus; Humidus; Aquosus; Madidus. 1. Uvidum and udum (ὑάς, vadum, from ὕω, uveo) denote, like ὑγρόν, the wetness which consists entirely of water or other fluid particles, whether actually, apparently, or only by hyperbole, humore constans; whereas humidum and humectum (from χυμός) is the wetness which is caused by water soaking through, humore mixtum. Senec. N. Q. ii. 25. Dicis nubes attritas edere ignem cum sint humidæ, imo udæ. Hence is udus (in opp. to sudus and solidus) used by Tertullian as 217 synonymous with aquanus; whereas humidus (in opp. to aridus) is synonymous with aquosus, only that by aquosus is meant a separation and juxta-position of wet and dry; by humidus, a mixture and association of wet and dry; hence pratum aquosum means a meadow with ponds and puddles; pratum humidum, a meadow soaked with water. 2. Udus is only a contracted form of uvidus; humectus is distinguished from humidus only as a sort of participle. Pacuv. ap. Varr. Terra exhalabat auroram humidam, humectam. 3. Humidus, humens, refer, like moist, to the inward quality of a body; whereas madidus, madens, like μυδαλέος and dripping, only to the exterior and surface of a body, in opp. to siccus. Cic. Phil. xiv. 3. Imbuti sanguine gladii legionum exercituumque nostrorum, vel madefacti potius duobus consulum, tertio Cæsaris prœlio; for imbuere, as the causative of imbibere, refers to a humectatio, a moisture of the inner part; madefieri, to a redundatio, the cause of which lies in this, that the inner part is so over-full, that nothing further can be forced into it. (ii. 12.)

Udus; Uvidus; Humidus; Aquosus; Madidus. 1. Uvidum and udum (ὑάς, vadum, from ὕω, uveo) refer to the wetness that is made entirely of water or other liquid particles, whether that’s actual, apparent, or even just exaggerated, humore constans; while humidum and humectum (from juice) indicate wetness that results from water permeating, humore mixtum. Senec. N. Q. ii. 25. You say clouds produce fire even when they are humidæ, or rather udæ. Thus, udus (as opposed to sudus and solidus) is used by Tertullian as 217 synonymous with aquanus; whereas humidus (as opposed to aridus) is synonymous with aquosus, the difference being that aquosus implies a separation and juxtaposition of wet and dry; whereas humidus suggests a mixture and association of wet and dry; thus, pratum aquosum indicates a meadow with ponds and puddles, while pratum humidum refers to a meadow drenched in water. 2. Udus is simply a shortened form of uvidus; humectus is differentiated from humidus only as a sort of participle. Pacuv. ap. Varr. The land was exhaling a humidam, humectam dawn. 3. Humidus, humens, refer, similar to moist, to the internal quality of a body; while madidus, madens, like muddy and dripping, pertain only to the outside and surface of a body, as opposed to siccus. Cic. Phil. xiv. 3. Soaked in the blood of our legions and armies, or more accurately, madefacti, in the two battles of the consuls, the third against Caesar; for imbuere, which is the causative form of imbibere, refers to a humectatio, a moisture of the inner part; madefieri, on the other hand, refers to a redundatio, caused by the inner part being so filled that nothing more can be absorbed. (ii. 12.)

Ulcus, see Vulnus.

Ulcus, see __A_TAG_PLACEHOLDER_0__.

Uligo, see Lacuna.

Uligo, see __A_TAG_PLACEHOLDER_0__.

Ulna; Lacertus; Brachium; Cubitus. Ulna (ὠλένη) is the whole arm, from the shoulder to the hand, which serves as a measure, an ell; lacertus (ἀλκή) the upper arm; brachium (βράγχιον, βραχίων), the under-arm; cubitus, the bending between the two, the elbow. (vi. 383.)

Ulna; Lacertus; Arm; Elbow. Ulna (elbow) refers to the entire arm, from the shoulder to the hand, which is used as a measuring unit, an ell; lacertus (strength) represents the upper arm; brachium (βράγχιον, βραχίων), the area under the arm; cubitus, the bend between the two, the elbow. (vi. 383.)

Uls, Ultra, see Trans.

Uls, Ultra, see __A_TAG_PLACEHOLDER_0__.

Ultimus, see Extremus.

Ultimus, check __A_TAG_PLACEHOLDER_0__.

Ultio, s. Vindicta.

Ultio, n. __A_TAG_PLACEHOLDER_0__.

Ultro, s. Præterea and Sponte.

Ultro, s. __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Umbrosus, see Obscurus.

Umbrosus, see __A_TAG_PLACEHOLDER_0__.

Una; Simul. Una means together, at the same place, like ὁμοῦ; whereas simul (ὁμαλῶς) at once, at the same time or moment, like ἅμα.

Una; Simul. Una means together, in the same place, like together; while simul (smoothly) means at once, at the same time or moment, like at the same time.

Unctus, see Delibutus.

Unctus, see __A_TAG_PLACEHOLDER_0__.

Uncus, see Curvus.

Uncus, see __A_TAG_PLACEHOLDER_0__.

Unda, see Aqua.

Unda, check __A_TAG_PLACEHOLDER_0__.

Unicus, see Eminens.

Unicus, see __A_TAG_PLACEHOLDER_0__.

Universus, Unusquisque, see Quisque.

Universus, Unusquisque, see __A_TAG_PLACEHOLDER_0__.

Usque, see Semper.

Usque, check __A_TAG_PLACEHOLDER_0__.

Usura, see Fænus.

Usura, see __A_TAG_PLACEHOLDER_0__.

218

Usurpare, see Uti.

Usurp, see __A_TAG_PLACEHOLDER_0__.

Uterque; Ambo; Utervis; Uterlibet. 1. Uterque denotes ‘both,’ as two unities, like ἑκάτερος; ambo, as the halves of a pair, like ἄμφω. Cic. Fin. ii. 7. Hic, qui utramque probat, ambobus debuit uti. Orat. 6, 21. Terent. Ad. i. 2, 50. Curemus æquam uterque partem; tu alterum, ego alterum; nam ambos curare propemodum reposcere illum est quem dedisti. Plin. Pan. 90, 4. Vell. P. ii. 66. This difference is palpable from Cic. Mur. 18, 37. Duæ res vehementer in prætura desideratæ sunt, quæ ambæ in consulatu Murenæ profuerunt . . . . Horum utrumque ei fortuna ad consulatus petitionem reservavit. And Orat. iii. 26. A quibus utrisque submittitur aliquid. 2. Uterque and ambo are copulative, and may be resolved into unus et alter, and have their predicate actually in common; whereas utervis and uterlibet are disjunctive, and may be resolved into unus vel alter, and have their predicate in common only by possibility. Ter. Andr. prol. 10. Qui utramvis recte norit, ambos noverit. (iv. 349.)

Uterque; Ambo; Utervis; Uterlibet. 1. Uterque means 'both,' representing two unities, similar to ἑκάτερος; ambo, as the halves of a pair, like Both. Cic. Fin. ii. 7. Here, someone who approves utramque should have used ambobus. Orat. 6, 21. Terent. Ad. i. 2, 50. Let’s take care of each uterque part; you handle one, I’ll handle the other; because taking care of ambos basically demands the one you’ve given. Plin. Pan. 90, 4. Vell. P. ii. 66. This difference is clear from Cic. Mur. 18, 37. Two things were greatly desired in the praetorship, which ambæ benefited during Murena's consulship… Both utrumque were reserved by fortune for his consulship campaign. And Orat. iii. 26. From both utrisque, something is submitted. 2. Uterque and ambo are used together, and can be expressed as unus et alter, sharing their predicate in fact. In contrast, utervis and uterlibet are used separately, and can be expressed as unus vel alter, sharing their predicate only by chance. Ter. Andr. prol. 10. Whoever knows utramvis correctly will know ambos. (iv. 349.)

Uti; Usurpare; Frui; Frunisci. Uti and usurpare denote the mere act of using, by which a person turns a thing to his advantage; but uti (from οἴω) a permanent use; usurpare (usui rapere) a single act of using; whereas frui and the antiquated word frunisci (from φρονεῖν), the pleasant feeling of this use, as to enjoy; frui is the primitive, frunisci the inchoative of the verb. Sen. Vit. B. 10. Tu voluptate frueris, ego utor. Flor. ii. 6. Hannibal cum victoria posset uti, frui maluit. Cic. Rosc. Am. 45, 131. Commoda, quibus utimur, lucem, qua fruimur, spiritumque, quem ducimus, a Deo nobis dari. Cic. Cat. iii. 2, 5. Quorum opera . . . assidue utor; comp. with Fin. ii. 35, 118. In ea, quam sæpe usurpabas, tranquillitate degere omnem vitam. Cic. Orat. 51, 169. Post inventa conclusio est, qua credo usuros veteres illos fuisse, si jam nota et usurpata res esset. (iii. 134.)

Uti; Usurpare; Frui; Frunisci. Uti and usurpare refer to the simple act of using, where someone benefits from a thing; however, uti (from I think) implies a lasting use, while usurpare (usui rapere) indicates a one-time use. On the other hand, frui and the old term frunisci (from think) express the joy of that use, as in to enjoy; frui is the original form, while frunisci is the beginning form of the verb. Sen. Vit. B. 10. You will enjoy frueris, I will use utor. Flor. ii. 6. Hannibal, when he could have uti with victory, preferred to frui. Cic. Rosc. Am. 45, 131. The benefits we utimur, light, which we fruimur, and the breath we take, which we receive from God. Cic. Cat. iii. 2, 5. Of whose services . . . I constantly utor; compare with Fin. ii. 35, 118. In that peace you often usurpabas, to spend your whole life. Cic. Orat. 51, 169. After the discovery, there was a conclusion, which I believe those ancients would have used if the matter were already known and usurpata. (iii. 134.)

219

Utique, see Plane.

Definitely, see __A_TAG_PLACEHOLDER_0__.

Uvidus, see Udus.

Uvidus, check __A_TAG_PLACEHOLDER_0__.

Uxor, see Fœmina.

Uxor, see __A_TAG_PLACEHOLDER_0__.

V.

Vacare; Otiari; Feriari; Cessare; Nihil agere. Vacare (from ἧκα?) means to have one’s time free, in opp. to occupatio, which compels one to work; otiari (from αὔσιος, αὔτως), to be at leisure, in opp. to negotia, which oblige one to work; feriari, to enjoy a holiday, in opp. to working all day; cessare (from cedere? or from καθίζειν?), to make a half-holiday, and enjoy a short cessation, in opp. to previous activity; nihil agere, to do nothing, in opp. to activity in general. (vi. 388.)

Vacare; To rest; To relax; To stop; To do nothing. Vacare (from ἧκα?) means to have free time, as opposed to occupatio, which forces one to work; otiari (from αὔσιος, αὔτως), to be at leisure, in contrast to negotia, which requires one to work; feriari, to enjoy a break, as opposed to working all day; cessare (from cedere? or from sit?), to take a short break and enjoy a brief pause, in contrast to previous activity; nihil agere, to do nothing, in contrast to being active in general. (vi. 388.)

Vacillare, see Labare.

Vacillate, see __A_TAG_PLACEHOLDER_0__.

Vacuus, see Inanis.

Vacuus, see __A_TAG_PLACEHOLDER_0__.

Vadere, see Ire.

Vadere, see __A_TAG_PLACEHOLDER_0__.

Vadum, see Solum.

Vadum, see __A_TAG_PLACEHOLDER_0__.

Vafer, see Astutus.

Vafer, see __A_TAG_PLACEHOLDER_0__.

Vagari, see Errare.

Vagari, see __A_TAG_PLACEHOLDER_0__.

Valde, see Perquam.

Valde, check __A_TAG_PLACEHOLDER_0__.

Vale, see Ave.

Vale, see __A_TAG_PLACEHOLDER_0__.

Valens, see Salus.

Valens, check __A_TAG_PLACEHOLDER_0__.

Valere, see Posse.

Valere, check __A_TAG_PLACEHOLDER_0__.

Valetudo, see Æger.

Valetudo, see __A_TAG_PLACEHOLDER_0__.

Validus; Firmus; Robustus. 1. Validus (from ὅλος, οὖλος), means strong, in an active sense, as able to perform something, in opp. to imbecillis, Cic. Fam. vii. 1. Plin. H. N. xiv. 21, like σθεναρός; whereas firmus and robustus, in a passive sense, as able to endure; firmum (from φράξαι, φάργνυμι), strong from an immovable position, and, consequently, stedfast, in opp. to labans, vacillans, and, for want of a corresponding adjective, to imbecillus, Cic. Fam. ix. 16. Sall. Jug. 10. Quintil. v. 10, 49, like βέβαιος; robustum (from ἐῤῥῶσθαι) through its compact nature, and its impenetrable and, consequently, durable materials, nearly in opp. to tenerum, like ῥωμαλέος and ἰσχυρός. 2. Imbecillitas denotes generally a mental, infirmitas, a bodily weakness, according to Cic. Fin. v. 45. In infirma ætate, imbecillaque mente: 220 both are sometimes used in a mental sense, in which case imbecillitas denotes a natural weakness of the head or heart, a want of talent or of spirit; whereas infirmitas, a moral weakness of character, fickleness and uncertainty, for example: Cæs. B. G. vii. 77. Nolite stultitia ac temeritate vestra aut imbecillitate animi omnem Galliam prosternere; comp. with iv. 5. Cæsar infirmitatem Gallorum veritus, quod sunt in consiliis capiendis mobiles et rebus plerumque novis student. Or, Cic. Divin. ii. 60, with Fam. xv. 1. Or, Tac. Ann. iv. 8, with Hist. i. 9. (iv. 164.)

Validus; Strong; Robust. 1. Validus (from ὅλος, οὖλος) means strong in an active sense, capable of doing something, in contrast to imbecillis, Cic. Fam. vii. 1. Plin. H. N. xiv. 21, similar to strong; while firmus and robustus refer to a passive strength, as in the ability to endure; firmum (from φράξαι, φάργνυμι) suggests strength from a fixed position, and thus is steadfast, in contrast to labans, vacillans, and lacking a corresponding adjective to imbecillus, Cic. Fam. ix. 16. Sall. Jug. 10. Quintil. v. 10, 49, akin to sure; robustum (from Stay strong) implies strength through its solid nature and its tough and, therefore, durable materials, nearly opposite to tenerum, similar to strong and strong. 2. Imbecillitas generally refers to a mental weakness, while infirmitas indicates a physical weakness, according to Cic. Fin. v. 45. In infirma ætate, imbecillaque mente: 220 both terms can sometimes be used in a mental context, where imbecillitas represents a natural weakness of the mind or heart, an absence of talent or spirit; whereas infirmitas refers to a moral weakness of character, inconsistency, and uncertainty; for instance: Cæs. B. G. vii. 77. Don't let your foolishness or rashness or imbecillitate of spirit bring down all of Gaul; compare with iv. 5. Cæsar, fearing the infirmitatem of the Gauls, who are prone to change in decision-making and often seek new things. Or, Cic. Divin. ii. 60, alongside Fam. xv. 1. Or, Tac. Ann. iv. 8, alongside Hist. i. 9. (iv. 164.)

Vallum, see Agger.

Vallum, check __A_TAG_PLACEHOLDER_0__.

Vallus, see Stipes.

Vallus, check __A_TAG_PLACEHOLDER_0__.

Valvæ, see Ostium.

Valvæ, see __A_TAG_PLACEHOLDER_0__.

Varius; Diversus; Contrarius; Versicolor; Variegare. 1. Varium (from αἰόλος) means, possessing differences in its own texture, varied; whereas diversum, differing from something else, distinct. Catull. 47, 10. Quos longe simul a domo profectos diverse variæ viæ reportant; that is, whom various ways, in an entirely different direction, bring home. Tac. Hist. i. 25. Otho postquam vario sermone callidos et audaces cognovit pretio et promissis onerat . . . Suspensos cæterorum animos diversis artibus (namely, spe et metu) stimulant. 2. The diversa will have nothing in common, and go different or even opposite ways from each other; whereas the contraria confront and stand directly opposite to each other. Hence the following climax in Cic. Divin. ii. 26, 55. Diversas aut etiam contrarias. Vell. Pat. ii. 75. Diversa præsentibus et contraria exspectatis sperare. Quintil. v. 10, 26. 3. Varium denotes variegated, as exhibiting different colors at the same time, like ποικίλον; whereas versicolor, that which changes its color, according to the light in which it is held, like αἰόλον. Propert. iii. 13, 32. Aut variam plumæ versicoloris avem. Pliny is describing two different properties, xxxvii. 10, when he describes the stone Mithrax, as at the same time multicolor and contra solem varie refulgens. 221 4. Variare means to give a varied appearance in general; variegare, to give a varied appearance, especially by different colors. (iii. 269.)

Varius; Diverse; Opposite; Multicolored; Variegate. 1. Varied (from Aeolus) means possessing differences in its own texture, varied; whereas differing refers to being different from something else, distinct. Catull. 47, 10. Those who set out far from home return by different paths; that is, various routes bring them home in completely different directions. Tac. Hist. i. 25. Otho, after recognizing the clever and bold ones through various conversations, burdens them with rewards and promises… stirring the minds of others with different arts (namely, hope and fear). 2. The different will have nothing in common and will go different or even opposite ways from each other; whereas the contrary confronts and stands directly opposite to each other. Hence the following climax in Cic. Divin. ii. 26, 55. Different or even contrary. Vell. Pat. ii. 75. Different present, and contrary expected, hope for. Quintil. v. 10, 26. 3. Varied indicates showing different colors at the same time, like varied; whereas multicolored refers to something that changes its color based on the light it is viewed in, like αἰόλον. Propert. iii. 13, 32. Or a varied feathered multicolored bird. Pliny is describing two different properties, xxxvii. 10, when he talks about the stone Mithrax, which is at the same time multicolor and shining in various ways against the sun. 221 4. Vary means to give a varied appearance in general; variegate, to give a varied appearance, especially through different colors. (iii. 269.)

Vas, see Sponsor.

Vas, check __A_TAG_PLACEHOLDER_0__.

Vasta, see Solitudo.

Vasta, see __A_TAG_PLACEHOLDER_0__.

Vastare; Populari; Diripere; Agere ferre; Expilare; Spoliare; Peculari. 1. Vastare (from ustus?) means to lay waste, from rage or from policy to destroy the property of an enemy, like πέρθειν, πορθεῖν; whereas populari, diripere, and agere ferre, to plunder for one’s own use; populari, on a great scale, for example, to lay waste all the crops, and drive off the herds; diripere, on a small scale, to break into the houses, and break open the closets; agere ferre includes both meanings, like ἄγειν καὶ φέρειν. 2. Spoliare and populari mean to plunder, in a state of open warfare; whereas expilare and peculari, depeculari, in a state of peace; expilare (ψιλόω) by open force; peculari (dimin. of πέκω) by fraud, and by secretly purloining the property of the state. Cic. Parad. vi. 1. Si socios spolias, ærarium expilas. (iv. 339.)

Vastare; Populari; Diripere; Agere ferre; Expilare; Spoliare; Peculari. 1. Vastare (from ustus?) means to lay waste, either out of anger or strategy to destroy an enemy's property, like πέρθειν, πορθεῖν; whereas populari, diripere, and agere ferre refer to plundering for personal gain; populari is on a large scale, for example, to ruin all the crops and drive away the livestock; diripere is on a smaller scale, like breaking into houses and opening up cabinets; agere ferre encompasses both meanings, similar to ἄγειν and to carry. 2. Spoliare and populari mean to plunder during open warfare, while expilare and peculari, depeculari, are done in peace; expilare (ψιλόω) involves open force; peculari (a diminutive of πέκω) involves fraud and stealthily taking state property. Cic. Parad. vi. 1. Si socios spolias, ærarium expilas. (iv. 339.)

Vates, see Canere.

Vates, see __A_TAG_PLACEHOLDER_0__.

Vaticinari, see Divinare and Hariolari.

Vaticinari, check __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Vecors, see Amens.

, see __A_TAG_PLACEHOLDER_0__.

Vegetus, see Vigens.

Vegetus, see __A_TAG_PLACEHOLDER_0__.

Vehemens, see Acer.

Vehemens, see __A_TAG_PLACEHOLDER_0__.

Velle; Optare; Expetere; Cupere; Avere; Gestire. 1. Velle, optare, and expetere, are acts of calm reason and self-determination; whereas cupere, avere, and gestire, acts of excited feeling and of passion. Senec. Ep. 116. Cum tibi cupere interdixero, velle permittam. 2. Velle (ἑλεῖν) means to wish, and co-operate towards the realization of one’s wish, like θέλειν and βούλεσθαι; optare (from ποθεῖν) to wish, and leave the realization of one’s wish to others, or to fate, like ποθεῖν; expetere, to wish, and apply to others for the realization of one’s wish, like ὀρέγεσθαι. Sen. Ep. 95. Sæpe 222 aliud volumus, aliud optamus. Cic. Off. i. 20. Nihil nisi quod honestum sit homines aut admirari aut optare aut expetere oportet. 3. Cupere (κάπτειν) denotes a vehement, passionate desire; gestire (γηθεῖν), a lively desire, showing itself by gestures; avere (from χαίνειν, χάος), an impatient, hasty desire. Cupidus means, being eagerly desirous of something, like ἐπιθυμῶν; gestiens, rejoicing in anticipation of something, like χρῄζων; avidus, being greedy after something. Cic. Sen. 8. Græcas literas sic avide arripui, quasi diuturnam sitim explere cupiens; comp. with Att. ii. 18. Intellexi quam suspenso animo et sollicito scire averes, quid esset novi. And, iv. 11. Perge reliqua; gestio scire ista omnia. (v. 57.)

Velle; Choose; Want; Desire; Have; Long for. 1. Want, choose, and desire are acts of calm reason and self-determination, while yearn, have, and long for are acts of intense feeling and passion. Senec. Ep. 116. When I forbid you to yearn, I allow you to want. 2. Want (ἑλεῖν) means to wish and work towards making that wish come true, like θέλειν and βούλεσθαι; choose (from ποθεῖν) means to wish and leave the fulfillment of that wish to others or fate, like ποθεῖν; desire means to wish and seek help from others to make that wish a reality, like ὀρέγεσθαι. Sen. Ep. 95. Often 222 we want one thing and choose another. Cic. Off. i. 20. People should only admire, choose, or desire what is honorable. 3. Yearn (κάπτειν) expresses a strong, passionate longing; long for (γηθεῖν) indicates a lively desire shown through actions; have (from chaos) signifies an impatient, hasty desire. Eager refers to being intensely desirous of something, like desiring; eagerly anticipating shows excitement at the thought of something, like χρῄζων; greedy means having a strong craving for something. Cic. Sen. 8. I eagerly grabbed Greek literature as if I were trying to satisfy a long-standing thirst for knowledge yearning; compare with Att. ii. 18. I realized how anxious and eager you were to know what was new. And, iv. 11. Continue with the rest; I long to know all these things. (v. 57.)

Vellus, see Tergus.

Vellus, see __A_TAG_PLACEHOLDER_0__.

Velox, see Citus.

Velox, check __A_TAG_PLACEHOLDER_0__.

Vendere; Venundare; Mancipare. Vendere and venundare denote the selling of any thing as a mercantile act; but in vendere (ἀναδοῦναι) the disposing of the thing is the principal notion, the price merely secondary, in opp. to emere, like ἀποδόσθαι; in venundare, the previous having for sale, or offering for sale, is the principal notion, as in πιπράσκειν, πωλεῖν, ἀπεμπολᾶν; whereas mancipare denotes a juridical act, in consequence of which a thing is alienated, and, with all that belongs to it, transferred to another, in a legal form, as his property. (iv. 118.)

Sell; Trade; Transfer. Vendere and venundare refer to selling something as a business transaction; however, in vendere (ἀναδοῦναι), the focus is on the action of selling the item itself, with the price being a secondary consideration, unlike emere, similar to ἀποδόσθαι; in venundare, the primary concept is having something for sale or offering it for sale, as seen in sell, trade, abandon; on the other hand, mancipare refers to a legal act whereby an item is transferred and legally alienated to another person, along with all that it entails, as their property. (iv. 118.)

Venditatio, s. Jactatio.

Sales, s. __A_TAG_PLACEHOLDER_0__.

Venenum, see Toxicum.

Venenum, see __A_TAG_PLACEHOLDER_0__.

Venerari, see Vereri.

Venerari, see __A_TAG_PLACEHOLDER_0__.

Veniam dare, s. Ignoscere.

Come and take, s. __A_TAG_PLACEHOLDER_0__.

Ventus; Procella; Tempestas; Vortex; Turbo. Ventus (ἀείς, or ἄντη, Hesiod) is the generic term for wind; procella and tempestas denote a violent wind; procella (κέλαδος), 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 (στρέφω, στροφάλιγξ), 223 a strong whirlwind that causes destruction. (v. 287.)

Ventus; Storm; Tempest; Whirlwind; Tornado. Wind (Always, or ἄντη, Hesiod) is the general term for wind; storm and tempest refer to a violent wind; storm (kélados), a simple squall or gust of wind; tempest, a full-blown storm, or severe weather, usually accompanied by thunder and lightning, rain or hail; whereas whirlwind and tornado describe a swirling wind; whirlwind (vertere), a weaker type that just stirs up dust; tornado (στρέφω, στροφάλιγξ), 223 a powerful whirlwind that causes destruction. (v. 287.)

Venudare, see Vendere.

Venudare, see __A_TAG_PLACEHOLDER_0__.

Venustus, see Formosus.

Venustus, see __A_TAG_PLACEHOLDER_0__.

Vepres, see Dumi.

Vepres, see __A_TAG_PLACEHOLDER_0__.

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

Verberare; To freeze; To hit; To strike; To push; To gently touch; To panic; To pound. 1. Verberare, ferire, and icere generally mean to strike, whether by throwing, hitting, or pushing; but the verberans makes their blow bounce back; the iciens and feriens penetrate and wound, or break apart; the iciens (similar in form to jaciens) mainly by throwing, for example, fulmine ictus; the feriens, by pushing, for instance, murum ariete; while cædere, pulsare, and mulcare specifically denote striking, usually with a weapon; cædere, with a weapon that cuts and wounds, like an axe, sword, whip, rod, or strap; pulsare and mulcare, with a hard weapon, stick, or fist. Pulsare can involve any object, including a person, a door, or the ground; mulcare, similar to cudgeling, applies only to something that can feel pain, especially a person. 2. Verberare, in a more specific context, refers to a gentle punishment administered by the blows of a stick, typically assigned as a formal punishment by the relevant authorities; whereas pulsare and mulcare imply misuse through blows or pushes, carried out as mere revenge by unauthorized individuals; pulsare (from pellere) denotes a lighter form of misuse with a hand or stick, primarily harming the honor and dignity of the person involved; mulcare (μάλαξε, malaxare) represents a rougher misuse, with fists or clubs, aimed mainly at inflicting physical pain, like a hard beating. 3. Pavire (παίειν) means to beat in order to compact a soft mass; cudere aims to widen or extend a solid mass. Fulgere, battuere, and cajare are outdated or colloquial terms for beating. (v. 67.)

Verbosus, see Garrire.

Verbosus, see __A_TAG_PLACEHOLDER_0__.

Verbum; Vocabulum; Vox; Dictum; Dicterium. 1. Verbum (ἄραβος) is a word, as a part of speech; 224 whereas vocabulum, as a part of language. The verba are verbs, the vocabula words in general. 2. Verba denote words in general, with reference to their meaning; voces, with reference to their form and their sound. 3. As a grammatical term, vox comprehends all the eight parts of speech; vocabulum, all legitimate words, consequently with the exclusion of interjections or natural sounds; nomen, only the nouns, adjectives, substantives, and pronouns; and verbum, only the verbs. 4. Verbum, in a collective sense, denotes a general notion, that which is said; whereas vox, dictum, and dicterium, are particular expressions; vox (ἠχή), an expression of feeling or passion, like an exclamation; dictum, an expression of wit or intellect, like a bon mot. Tac. Hist. iii. 39. Audita est sævissima Vitellii vox, qua se pavisse oculos spectata inimici morte jactavit; comp. with Ann. vi. 20. Scitum Passieni dictum percrebuit, neque meliorem unquam servum neque deteriorem dominum fuisse. 5. Dictum is the general and popular expression for any pointed saying; dicterium, a select term of later times for a particularly smart dictum, which is not merely the product of natural wit, but also of cultivation refined by literature and intercourse with polished society. (iv. 29.)

Verbum; Vocabulary; Voice; Statement; Saying. 1. Word (Arab) is a term, as a part of speech; 224 while vocabulum, is a part of language. The verbs are verbs, the vocabulary words in general. 2. Words refer to words in general, concerning their meaning; voices, concerning their form and sound. 3. As a grammatical term, voice includes all eight parts of speech; vocabulum, all valid words, thus excluding interjections or natural sounds; noun, only the nouns, adjectives, substantives, and pronouns; and word, only the verbs. 4. Word, in a collective sense, refers to a general idea, what is said; while voice, statement, and saying, are specific expressions; voice (sound), an expression of feeling or passion, like an exclamation; statement, an expression of wit or intellect, like a clever remark. Tac. Hist. iii. 39. The most savage voice of Vitellius was heard, in which he boasted that he was stunned at the sight of the enemy’s death; comp. with Ann. vi. 20. The saying of Passienus became famous, that there was never a better servant or a worse master. 5. Statement is the general and popular term for any clever saying; saying, a modern term for a particularly smart statement, which is not just the result of natural wit, but also of refinement through literature and interactions with cultured society. (iv. 29.)

Vereri; Timere; Metuere; Spes; Fiducia; Timor; Timiditas; Ignavia; Formido; Horror. 1. Vereri (ὁρᾶν?) like αἰδεῖσθαι, has its foundation in what is strikingly venerable; metuere and timere, like δεῖσαι; and φοβεῖσθαι, in the threatening danger of an object. The timens and metuens fear the danger; the verens, the disgrace and shame. Cic. Phil. xii. 12. Quid? veteranos non veremur? nam timeri ne ipsi quidem volunt. Sen. 11, 37. Metuebant eum servi, verebantur liberi, carum omnes habebant. Liv. xxxix. 37. Veremur quidem vos Romani et si ita vultis etiam timemus. Afran. ap. Gell. xv. 13. Ubi malunt metui, quam vereri se ab suis. Senec. Ir. iii. 32. Quibusdam timeamus irasci, quibusdam vereamur. 2. Metus (ματᾶν) 225 is fear, only as the anticipation of an impending evil, and reflection upon it, the apprehension that proceeds from foresight and prudence, like δέος, synonymously with cautio; whereas timor (from τρέμω), the fear that proceeds from cowardice and weakness. Or, metus is an intellectual notion; fear, as from reflection, in opp. to spes; for instances, see Cic. Verr. ii. 54. Off. ii. 6. Liv. xxx. 9. Suet. Aug. 25. Tac. H. i. 18. Ann. ii. 12, 38. Sen. Ep. 5. Suet. Aug. 5. Cels. ii. 6. Curt. viii. 6:—whereas timor is a moral notion, fear as a feeling, in opp. to fiducia, animus. Cic. Divin. ii. 31. Att. v. 20. Rull. i. 8. Sallust. Jug. ii. 3. Tac. Hist. ii. 80. Plin. Ep. v. 17. 3. In the like manner are spes, hope, and fiducia, confidence, distinguished. Sen. Ep. 16. Jam de te spem habeo, nondum fiduciam. Tac. Agr. 2. Nec spem modo ac votum securitas publica, sed ipsius voti fiduciam ac robur assumpserit. Suet. Cl. 10. Aliquanto minore spe quam fiducia. Liv. x. 25. Curt. ix. 4, 25. 4. Timor denotes fear, as a temporary state; timiditas, fearfulness, as an habitual quality, which is connected with ignavia, as a more precise expression for the more general feeling. Lactant. iii. 17. Epicurus . . . ignavum prohibet accedere ad rem publicam, pigrum exercere, timidum militare. Ignavia is inaptitude for any noble action, and particularly for deeds of valor; timiditas is, under certain circumstances, excusable; ignavia is absolutely blamable. 5. Metus and timor have their foundation in reflection, whereby a person is made clearly aware of the object and ground of his apprehension; whereas horror and formido is an immediate feeling, which overpowers the understanding by the dreadful image of the nearness of some horrid object, and can give no account of the ground of its fear; formido (fremere) expresses this state immediately as a state of mind, like ὀῤῥωδία; whereas horror (χέρσος) as the bodily expression of this state, by the hair standing on end, the eyes wildly staring, etc., like 226 φρίκη. Tac. H. iv. 45. Metus per omnes ac præcipua Germanici militis formido. (ii. 190.)

Vereri; To fear; To be afraid; Hope; Trust; Fear; Fearfulness; Cowardice; Dread; Horror. 1. Vereri (see?) like Be ashamed, is rooted in what is distinctly respectable; metuere and timere, similar to δεῖσαι; and φοβεῖσθαι, in the apparent threat from an object. The timens and metuens fear the danger; the verens fear disgrace and shame. Cic. Phil. xii. 12. What? Don't we fear the veterans? For they don't even want to be feared themselves. Sen. 11, 37. The servants feared him, the children respected him, everyone held him dear. Liv. xxxix. 37. Indeed, we Romans fear you, and if you want, we also worry. Afran. ap. Gell. xv. 13. Where they prefer to be metui, rather than vereri by their own people. Senec. Ir. iii. 32. For some, we may fear their anger, for others, we may respect it. 2. Metus (μαντάν) is fear, understood as the expectation of a looming evil, and the thought that comes from it, the concern that arises from foresight and carefulness, akin to fear, synonymous with cautio; while timor (from I tremble) is the fear that comes from cowardice and weakness. Or, metus is an intellectual concept; fear, arising from thought, in contrast to spes; for examples, see Cic. Verr. ii. 54. Off. ii. 6. Liv. xxx. 9. Suet. Aug. 25. Tac. H. i. 18. Ann. ii. 12, 38. Sen. Ep. 5. Suet. Aug. 5. Cels. ii. 6. Curt. viii. 6:—whereas timor is a moral concept, fear as an emotion, in contrast to fiducia, animus. Cic. Divin. ii. 31. Att. v. 20. Rull. i. 8. Sallust. Jug. ii. 3. Tac. Hist. ii. 80. Plin. Ep. v. 17. 3. Similarly, spes, hope, and fiducia, confidence, are differentiated. Sen. Ep. 16. Now I have spem for you, but not yet fiduciam. Tac. Agr. 2. Not only has public safety embraced spem and prayer, but it has also taken on the fiduciam and strength of the prayer itself. Suet. Cl. 10. With somewhat less spe than fiducia. Liv. x. 25. Curt. ix. 4, 25. 4. Timor refers to fear as a temporary state; timiditas, refers to fearfulness as a habitual trait, which connects to ignavia, offering a more specific term for the broader emotion. Lactant. iii. 17. Epicurus... ignavum forbids approaching public affairs, lazy to work, timidum to fight. Ignavia is the inability to take noble actions, specifically acts of courage; timiditas can be excusable under certain circumstances; ignavia is utterly blameworthy. 5. Metus and timor are based on reflection, making a person acutely aware of the object and reason for their fear; while horror and formido are immediate feelings that overwhelm understanding with the terrifying image of a nearby dreadful object, unable to explain the source of their fear; formido (fremere) describes this state directly as a mental condition, akin to oratory; while horror (uncultivated) represents the physical manifestation of this state, evidenced by hair standing on end, wild staring eyes, etc., like 226 horror. Tac. H. iv. 45. Metus is felt throughout, and especially by the German soldier's formido. (ii. 190.)

Vereri; Revereri; Venerari; Colere; Observare; Adorare; Admirari; Suspicere. 1. Vereri and revereri mean, to feel reverence; whereas venerari, to show reverence. Tac. Ann. xiv. 13; comp. venerationem sui with matris reverentia. 2. Vereri (ὁρᾶν?) denotes respect bordering on fear and bashfulness; whereas revereri, fear and bashfulness arising from respect. In vereri, fear, in revereri, respect is the principal notion: hence verecundia is the dread of exposing one’s self before the person respected; whereas reverentia, the calm consciousness that some one is worthy of this reverential feeling. 3. Venerari (ἄντεσθαι?) is used (at least in Cicero) only for demonstrations of reverence towards the gods and sacred things; observare, only for such demonstrations towards men; colere, towards either. Cic. Rep. i. 12. Ut . . . Africanum ut deum coleret Lælius, domi vicissim Lælium observaret in parentis loco Scipio. And, N. D. i. 42. ii. 28. The venerans seeks only to express due reverence, and by self-humiliation to avert the anger of the gods; the colens (from κόλαξ) seeks by acts of courtesy, of service, and of respect, to win the affection of some one, and the fruits of it, as from a cultivated field. Veneratio shows itself more in prayer; cultus, more in sacrifice: veneratio is more a single, transient act; cultus more a permanent expression of respect. Tac. H. i. 10. Vespasianus . . . Titum filium ad venerationem cultumque (ejus) miserat; that is, that he might do homage to the new emperor, and then also remain in his circle of courtiers. 4. Observare (from ἐρύεσθαι) involves a mere negative notion, and denotes having regard for, in opp. to slighting; yet is not, on this account, colere a stronger, observare a weaker term. Colere, indeed, involves more palpable activity, operam; whereas observare, more tender regard, pietatem; hence sometimes 227 the one, sometimes the other, is the stronger expression. 5. Adorare is the most general expression for any sort of worship; whereas veneratio consists more in gestures, precatio in words. 6. Reveremur validas auctoritates; admiramur raras virtutes; suspicimus excellentia dignitate. At the same time it appears to me, that the reverens is in a state of silent awe; the admirans with the expression of loud, or at least visible enthusiasm; the suspiciens, under the image of one looking up to another with an humble feeling of his own inferiority. Revereri refers especially to moral; admirari, to intellectual and moral; suspicere, to any, even adventitious, pre-eminences. (ii. 185.)

Vereri; Respecting; Honoring; Nurturing; Observing; Worshiping; Admiring; Doubting. 1. Vereri and revereri mean to feel respect, while venerari means to show that respect. Tac. Ann. xiv. 13; compare venerationem of oneself with matris reverentia. 2. Vereri (see?) signifies respect that borders on fear and shyness; whereas revereri indicates fear and shyness that arise from respect. In vereri, fear is the main idea; in revereri, respect takes precedence: thus, verecundia is the fear of exposing oneself before the person being respected, while reverentia is the calm awareness that someone deserves this feeling of reverence. 3. Venerari (ἄντεσθαι?) is typically used (especially in Cicero) solely for showing reverence towards the gods and sacred things; observare is used only for showing such reverence towards people; colere can be used for either. Cic. Rep. i. 12. Just as Lælius revered Africanus as a god, Scipio in turn honored Lælius as a parent. And, N. D. i. 42. ii. 28. The venerans aims only to express proper reverence and, through self-humiliation, to prevent the gods' anger; the colens (from κόλαξ) seeks to gain someone's affection and its rewards through acts of politeness, service, and respect, like harvesting from a cultivated field. Veneratio is more evident in prayer; cultus is more apparent in sacrifice: veneratio is typically a one-time, fleeting act; cultus is a more lasting expression of respect. Tac. H. i. 10. Vespasian sent Titus to express venerationem cultumque (for him), meaning that he might pay homage to the new emperor and then also remain part of his circle of courtiers. 4. Observare (from ἑλκῦσαι) carries a more basic notion and signifies having respect for, as opposed to neglecting; yet this doesn’t imply that colere is a stronger term than observare as a weaker one. Colere indeed involves more obvious action, operam; while observare involves more gentle regard, pietatem; hence at times 227 one, and at times the other, is the stronger expression. 5. Adorare is the broadest term for any type of worship; while veneratio involves more physical gestures, precatio involves more words. 6. We reverence strong authorities; we admire rare virtues; we suspect excellence based on status. Similarly, it seems to me that the reverens is in a state of quiet admiration; the admirans expresses loud, or at least visible, enthusiasm; the suspiciens looks up to another with a humble feeling of inferiority. Revereri particularly refers to moral respect; admirari touches on both intellectual and moral admiration; suspicere can apply to any sort of, even incidental, superiority. (ii. 185.)

Verres, see Sus.

Verres, see __A_TAG_PLACEHOLDER_0__.

Versicolor, see Varius.

Versicolor, see __A_TAG_PLACEHOLDER_0__.

Versutus, see Astutus.

Versutus, see __A_TAG_PLACEHOLDER_0__.

Vertere; Torquere; Convertere; Invertere; Pervertere. Vertere means to turn, that is, to move anything in order to give it another position or situation, like τρέπειν; torquere (from τρέκω), ἀτρεκής), to twist, that is, in order to move a fixed point, like στρέφειν. 2. Convertere means, either to turn in a body, with reference to those acting, as, for instance, Ut pæne terga convertant; or, with reference to the action, to turn completely; whereas invertere means, to turn only half round, so that the reverse side of the thing turned is exposed; lastly, pervertere means to turn upside down, so that the thing turned becomes useless, or falls to the ground. (v. 289.)

Vertere; Torquere; Convertere; Invertere; Pervertere. Vertere means to turn, which is to change the position or situation of something, similar to τρέπειν; torquere (from τρέχω, precise) means to twist, which involves moving around a fixed point, like στρέφειν. 2. Convertere means to turn within a body, referring to the actors, as in Ut pæne terga convertant; or, regarding the action, to turn entirely; whereas invertere means to turn only halfway, so that the opposite side of the item is revealed; finally, pervertere means to turn upside down, rendering the item useless or causing it to fall. (v. 289.)

Verutum, see Missile.

Verutum, see __A_TAG_PLACEHOLDER_0__.

Vesanus, see Amens.

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Vestis; Vestitus; Vestimentum; Amictus; Amiculum; Cultus; Habitus. 1. Vestis (from vas, Goth. wastjan) is the most general expression, and denotes sometimes the whole clothes; vestitus, sometimes only a single article of dress, vestimentum. Vestem mutare denotes, to go into mourning; vestimenta 228 mutare, to shift one’s clothes. 2. Vestis and vestimentum denote the clothes which cover the body, as necessary or decent; amictus and amiculum (from ambi and jacere) the cloak or mantle which covers the under-clothing, for the sake of warmth or of ornament; amictus, the whole of the over-clothing; amiculum, a single article, as a mantle. Tac. G. 17. Feminæ sæpius lineis amictibus velantur, partemque vestitus superioris in manicas non extendunt. Curt. v. 1, 38. Sil. It. vii. 447. 3. Cultus and habitus have a wider meaning than vestis; cultus (occulere) whatever belongs to dress, girdle, hat, ornaments, arms, etc.; habitus, whatever belongs to the exterior in general, cleanliness, mode of dressing the hair, carriage of the body, etc. Suet. Cæs. 44. Dicam ea, quæ ad formam et habitum et cultum et mores pertinebant. Cal. 52. Vestitu calceatuque cæteroque habitu. (v. 209.)

Vestis; Clothes; Garment; Cloak; Mantle; Outfit; Look. 1. Vestis (from vas, Goth. wastjan) is the most general term and sometimes refers to all clothing; vestitus sometimes denotes just a single item of clothing, vestimentum. Vestem mutare means to put on mourning clothes; vestimenta 228 mutare means to change one’s clothes. 2. Vestis and vestimentum refer to clothes that cover the body, whether necessary or decent; amictus and amiculum (from ambi and jacere) refer to a cloak or mantle that covers the underclothes for warmth or decoration; amictus describes all outer clothing; amiculum refers to a single item, like a mantle. Tac. G. 17. Women often cover themselves with linen amictibus and do not extend the upper part of their vestitus into sleeves. Curt. v. 1, 38. Sil. It. vii. 447. 3. Cultus and habitus have broader meanings than vestis; cultus (to cover) includes everything related to dress, belts, hats, ornaments, weapons, etc.; habitus encompasses everything related to exterior appearance, cleanliness, hairstyle, body posture, etc. Suet. Cæs. 44. I will speak of those things related to appearance and habitum and cultum and manners. Cal. 52. Vestitu calceatuque cæteroque habitu. (v. 209.)

Vetare; Interdicere. Vetare means to forbid by virtue of the law, in opp. to jubere; whereas interdicere, to forbid, by virtue of official authority, in opp. to addicere, permittere.

Vetare; Prohibit. Vetare means to forbid by law, as opposed to jubere; while interdicere means to forbid by official authority, in contrast to addicere and permittere.

Veternus, see Antiquus.

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Vetula, see Anus.

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Vetus; Senex; Grandævus; Longævus; Senecta; Senectus; Senium. 1. Vetus homo (ἔτος) denotes an old man, from the fiftieth year of his life, in opp. to juvenis, a young man, like γέρων; whereas senex (ἄναξ? or ἕνους ἔχων?), an old man from his sixtieth year, with the accessory notion of his being worthy of respect, like πρεσβύτης; lastly, grandævus and longævus denote a very aged man, who has already exceeded the usual duration of life, and who is, consequently, somewhere about eighty or upwards. 2. Senecta denotes old age indifferently, merely as a period of life; senectus, as a venerable and experienced age, that commands respect and indulgence; senium, the infirm and burdensome age, which is to be looked upon as a disease. (iv. 89.)

Vetus; Senex; Grandævus; Longævus; Senecta; Senectus; Senium. 1. Vetus homo (year) refers to an old man, starting from the age of fifty, in contrast to juvenis, a young man, similar to elder; whereas senex (king? or focused?) indicates an old man from the age of sixty, with an added sense of being worthy of respect, like elder; finally, grandævus and longævus refer to a very old man, who has surpassed the typical lifespan, usually around eighty or older. 2. Senecta simply signifies old age as a phase of life; senectus represents venerable and experienced age that deserves respect and tolerance; senium describes the weak and burdensome stage of life, which is regarded as a kind of illness. (iv. 89.)

229

Vetus, Vetustus, see Antiquus and Puer.

Vetus, Vetustus, see __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Via, see Iter.

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Vibrare, see Librare.

Vibrate, see __A_TAG_PLACEHOLDER_0__.

Vicinus; Finitimus; Confinis. Vicini (οἰκεῖοι) are neighbors, in reference to house and yard; whereas finitimi and confines, with reference to the boundaries of the land; finitimi, in a one-sided relationship, as the neighbors of others, who dwell near their boundaries, in a mere geographical sense; confines, in a mutual relationship, as opposite neighbors, who have boundaries in common, with the moral accessory notion of friendship associated with neighborhood. The finitimi are finibus diremti; whereas the confines are confinio conjuncti. (v. 181.)

Neighbor; Adjoining; Bordering. Vicini (οἰκεῖοι) are neighbors, referring to houses and yards; while finitimi and confines refer to land boundaries. Finitimi represent a one-sided relationship, as they are the neighbors of others living close to their borders, in a purely geographical sense; confines, on the other hand, denote a mutual relationship, as opposite neighbors sharing common boundaries, with an added moral sense of friendship linked to being neighbors. The finitimi are finibus diremti; whereas the confines are confinio conjuncti. (v. 181.)

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

Vice versa; In return; Mutual. Vicissim (from I guess) means, similar to on the other hand, and in hand, and in turn, a successive; invicem and mutuo, like reciprocally and in return, indicate a mutual action and experience between two persons or things; invicem is more about reciprocal actions; mutuo, about reciprocal or mutual states. (vi. 402.)

Victus, see Vita.

Victus, see __A_TAG_PLACEHOLDER_0__.

Videre; Cernere; Spectare; Intueri; Conspicere; Adspicere; Adspectus; Conspectus; Obtutus. 1. Videre and cernere denote seeing, as perceiving by the organ of sight; videre (ἰδεῖν) as perception in general, in opp. to an obstruction of the view, like ὁρᾶν; cernere (κρίνειν) especially as a clear perception, in opp. to a transient or dim view; whereas spectare, intueri, tueri, and contueri, denote looking, as the dwelling of the eyes upon an object; spectare means, quietly to fix the eye upon an object that interests the understanding, and dwell upon it as upon a theatrical representation, like θεᾶσθαι; whereas intueri (from στοχάζομαι), to fix the eye upon something that strikes the fancy or soul, as to contemplate, θεωρεῖν. Cic. Fam. vii. 1. Neque nos qui hæc spectavimus, quidquam novi vidimus. 2. Intueri denotes merely to contemplate attentively; 230 contueri, to gaze upon fixedly, keenly, and with eyes widely opened. 3. Conspicere means to descry, that is, to get sight of an object of one’s self, and generally of an unexpected object; whereas adspicere means to look at, that is, to cast one’s eye upon an object, whether consciously or not. 4. Adspectus has an active meaning, as the looking at; conspectus, a passive meaning, as the sight of, that is, the appearance, often also the field of view, sight [as in to be or come in sight]; obtutus has a neutral sense, as the look. Suet. Tib. 43. Ut adspectu deficientes libidines excitaret; comp. with Cal. 9. Tumultuantes conspectu suo flexit; and with Cic. Orat. iii. 5. Qui vultum ejus cum ei dicendum esset, obtutumque oculorum in cogitando probe nosset. (iv. 305.)

Videre; Cernere; Spectare; Intueri; Conspicere; Adspicere; Adspectus; Conspectus; Obtutus. 1. Videre and cernere mean seeing, as in perceiving with the eyes; videre (see) refers to perception in general, unlike an obstruction of the view, similar to see; cernere (κρίνειν) specifically means clear perception, contrasting with a fleeting or dim view; spectare, intueri, tueri, and contueri signify looking, as in focusing one's gaze on an object; spectare means to quietly fix one's gaze on something of interest, similar to observing a play, like θεᾶσθαι; while intueri (from I reflect) means to gaze at something that captures the imagination or soul, as in contemplating, observe. Cic. Fam. vii. 1. Not even we who have spectavimus saw anything new vidimus. 2. Intueri simply means to contemplate closely; 230 contueri means to stare intensely and keenly, with wide-open eyes. 3. Conspicere means to spot, meaning to see an object oneself, often unexpectedly; whereas adspicere means to look at, that is, to cast one's gaze upon something, whether intentionally or not. 4. Adspectus has an active connotation, as in the act of looking; conspectus has a passive aspect, referring to the sight of something, or the field of view, sight [as in to be or come into sight]; obtutus has a neutral meaning, as in the look. Suet. Tib. 43. So as to excite the passions through adspectu; compare with Cal. 9. The agitated ones were swayed by his conspectu; and with Cic. Orat. iii. 5. Who was well aware of his face when he needed to speak to him, and of the obtutum of his eyes while thinking carefully. (iv. 305.)

Viere, see Ligare.

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Vigens; Vegetus; Vividus; Vivus; Animans; Vitalis; Vivax. 1. Vigens (ἀΐξαι) denotes a man, both in body and mind, fresh and in full strength; vegetus, one, in a mental sense, on the alert and animated; vividus (from ἠΰς? or from vis?), one, in a moral sense, full of life and energy. Liv. vi. 22. Exactæ jam ætatis Camillus erat . . . sed vegetum ingenium in vivido pectore vigebat, virebatque integris sensibus. 2. Vivus (Goth. quiws) means living, in opp. to dead; animans, possessing life, in opp. to inanimate. 3. Vitalis means long-lived; vivax, tenacious of life. (iv. 445.)

Vigens; Vegetus; Vividus; Vivus; Animans; Vitalis; Vivax. 1. Vigens (ἀΐξαι) describes a person who is, both physically and mentally, fresh and strong; vegetus refers to someone who is mentally alert and lively; vividus (from ἠΰς? or from vis?) describes a person who is, in a moral sense, full of life and energy. Liv. vi. 22. At a suitable age, Camillus was . . . but his vegetum mind was vibrant in his vivido heart, thriving with intact senses. 2. Vivus (Goth. quiws) means alive, in contrast to dead; animans means having life, as opposed to inanimate. 3. Vitalis means long-lasting; vivax means resilient in life. (iv. 445.)

Vigil; Insomnis; Exsomnis. Vigil denotes the state of being awake as positive, and involves consciousness and will, and the application of vital energy, like ἄγρυπνος; whereas insomnis and exsomnis, only negatively, as sleepless, ἄϋπνος; but the insomnis cannot sleep; the exsomnis will not sleep. Tac. Ann. i. 65. Cum oberrarent tentoriis insomnes magis quam pervigiles. Vell. P. ii. 88. Mæcenas ubi rem vigiliam exigeret, sane exsomnis. Hor. Od. iii. 7, 6. Frigidas noctes non sine multis insomnis lacrimis 231 agit; comp. with 25, 7. Non secus in jugis exsomnis stupet Evias; or Virg. Æn. ix. 167, with vi. 556. (iv. 444.)

Vigil; Sleepless; Awake. Vigil refers to the state of being awake in a positive sense, involving consciousness, will, and the use of vital energy, similar to wide awake; while insomnis and exsomnis are defined only negatively, as sleepless, sleepless; however, the insomnis cannot sleep, whereas the exsomnis will not sleep. Tac. Ann. i. 65. When they wandered around the tents, they were more insomnes than pervigiles. Vell. P. ii. 88. Whenever Mæcenas required vigilance, he was indeed exsomnis. Hor. Od. iii. 7, 6. During cold nights, not without many insomnis tears 231 he deals with; see also 25, 7. Just as on the hills exsomnis Evias stands amazed; or Virg. Æn. ix. 167, with vi. 556. (iv. 444.)

Vigiliæ, see Excubiæ.

Vigiliæ, see __A_TAG_PLACEHOLDER_0__.

Villa; Fundus; Prædium; Ager; Campus; Rus; Arvum. 1. Villa (dimin. of ἕδος) denotes a country-house, usually with a real estate; fundus, a real estate, usually with a country-house; prædium, sometimes a country-house, sometimes a real estate, like landed property. At the same time villa is an architectural term; fundus, an economical term; prædium, a juridical term. Cato, R. R. 3. Ita ædifices, ne villa fundum quærat, neve fundus villam. 2. Villa, fundus, and prædium, suppose a proprietor, like portio; whereas ager, arvum, rus, and campus, are thought of without reference to a proprietor, like pars. 3. Ager and campus denote the field, whether cultivated or not; ager (ἀγρός), the open field, in opp. to ground that is built upon, or planted with trees, consequently in opp. to urbs, oppidum, vicus, hortus, silva, like ἀγρός; whereas campus (κῆπος) denotes the low-lands and plains, like πεδίον, consequently in opp. to the high-lands, mons and collis; Cic. Div. i. 42. N. D. ii. 60. Colum. i. 2. Herenn. iv. 18. 25. Curt. viii. 1, 4. 4. Rus and arvum denote the corn-field; rus (ἄροτος) in opp. to the village or the town, like ἄρουρα; arvum, in opp. to pasture-lands and plantations, consequently in opp. to pabulum, pascuum, pratum, olivetum, Sall. Jug. 95. Cic. N. D. i. 45. Plaut. Truc. i. 2, 47. Hor. Ep. i. 16, 2. like ἄροτος. Cic. Fr. ap. Quintil. iv. 2. Fundum habet in agro Tiburino Tullius paternum. Orat. iii. 33. De fundo emendo, de agro colendo. Tac. G. 26. Arva per annos mutant, et superest ager. (iii. 5.)

Villa; Estate; Property; Field; Plain; Country; Land. 1. Villa (short for seat) refers to a country house, usually with a piece of land; fundus means a piece of land, often with a country house; prædium can sometimes mean a country house or sometimes a piece of land, like property. Meanwhile, villa is an architectural term; fundus is an economic term; prædium is a legal term. Cato, R. R. 3. So build in such a way that a villa doesn’t seek a fundus, nor a fundus seek a villa. 2. Villa, fundus, and prædium imply ownership, like portio; whereas ager, arvum, rus, and campus are considered without regard to ownership, similar to pars. 3. Ager and campus refer to a field, whether cultivated or not; ager (field) refers to open land, as opposed to land that is built on or covered with trees, thus in contrast to urbs, oppidum, vicus, hortus, silva, like field; whereas campus (garden) refers to lowlands and plains, like field, thus contrasting with highlands, mons and collis; Cic. Div. i. 42. N. D. ii. 60. Colum. i. 2. Herenn. iv. 18. 25. Curt. viii. 1, 4. 4. Rus and arvum denote the cornfield; rus (Farming) contrasts with the village or town, like earth; arvum contrasts with pastures and plantations, thus opposing pabulum, pascuum, pratum, olivetum, Sall. Jug. 95. Cic. N. D. i. 45. Plaut. Truc. i. 2, 47. Hor. Ep. i. 16, 2. like harvest. Cic. Fr. ap. Quintil. iv. 2. Fundum has in agro Tiburino Tullius' family estate. Orat. iii. 33. Regarding fundo purchase, regarding agro cultivation. Tac. G. 26. Arva change over the years, and what remains is ager. (iii. 5.)

Vincere; Superare; Opprimere. 1. Vincere (εἴκειν? or ἀγκὰς ἀναγκάζειν?) means, to drive an adversary from his place, like νικᾶν; superare to win a place from an adversary, like ὑπερβάλλεσθαι. The vincens has more to do with living objects, with enemies; 232 the superans with inanimate objects, with difficulties. Tac. Ann. i. 25. Invictos et nullis casibus superabiles Romanos. 2. Evincere denotes especially the exertion and duration of the conflict; devincere, its consequence, and the completeness of the victory. 3. Vincere means to conquer by fighting; opprimere, without fighting, by merely appearing, in consequence of a surprisal, or of a decided superiority of forces. Cic. Mil. 11. Vi victa vis, vel potius oppressa virtute audacia est: and to the same purport, Muren. 15. Mithridatem L. Murena repressum magna ex parte, non oppressum reliquit. (iv. 278.)

Vincere; Conquer; Control. 1. Vincere (εἴκειν? or Don't force a hug.?) means to drive an opponent from their position, similar to νικᾶν; superare means to take a position from an opponent, like ὑπερβάλλεσθαι. The vincens is more related to living beings, particularly enemies; 232 the superans relates to inanimate objects, like obstacles. Tac. Ann. i. 25. Unconquered and capable of overcoming any challenges Romans. 2. Evincere specifically refers to the effort and duration of the struggle; devincere denotes the outcome and the completeness of the victory. 3. Vincere means to conquer through battle; opprimere means to conquer without fighting, merely through presence, due to a surprise or overwhelming force. Cic. Mil. 11. Strength defeated by strength, or rather suppressed by courage, is boldness; similarly, Muren. 15. Mithridates, largely suppressed by Lucius Murena, was not overcome. (iv. 278.)

Vincire, see Ligare.

Vincire, see __A_TAG_PLACEHOLDER_0__.

Vincula; Catenæ; Compedes; Pedicæ; Manicæ. Vincula (ἀγκάλη, from nectere) are bands of any sort, as a generic term for catenæ, etc., like δεσμοί; catenæ are chains, whether for fettering or for other uses, like ἁλύσεις; compedes (from πέδη), for fettering in general, the hands or the feet; pedicæ, irons for fettering the feet; manicæ, irons for fettering the hands. Tac. Ann. vi. 14. Celsus in vinculis laxatam catenam, et circumdatam in diversum tendens suam ipse cervicem perfregit. (iv. 284.)

Vincula; Chains; Shackles; Bonds; Cuffs. Bonds (hug, from to bind) are bands of any kind, serving as a general term for chains, etc., similar to connections; chains are links, whether for restraint or other purposes, like chains; shackles (from Restraint), used for restraining in general, the hands or the feet; cuffs, restraints for the feet; manacles, restraints for the hands. Tac. Ann. vi. 14. Celsus in bonds broke the loosened chain, and wrapped around in different directions, he broke his own neck. (iv. 284.)

Vindicta; Ultio; Talio; Pœna; Mulcta; Castigatio; Puniri. 1. Vindicta (ἀναδέκτης) is an act of justice, like avenging: ultio (ἀλαλκεῖν, ἀλέξειν), an act of anger, like revenge; talio (τλῆναι), an act of retaliation. 2. Ultio, vindicatio, and talio, take place in consequence of the supreme authority of an individual; punitio, mulctatio, and castigatio, in consequence of the demand of others; pœna (ποινή, πεῖνα, πένομαι), as a punishment which the violated and offended law demands, by any mode of suffering; mulcta (μαλάξαι) as an amercement, which justice and equity demand, as a compensation for injuries done, especially a fine; castigatio, as a chastisement, which may serve to improve the individual, especially a rebuke. Pœna is for the general 233 good; mulcta, for the good of the injured party; castigatio, for that of the guilty party. (v. 249.) 3. Pœnire means to punish, according to the principles of justice; whereas puniri, in Cicero, to take vengeance into one’s own hands.

Vindicta; Revenge; Retribution; Punishment; Fine; Correction; To be punished. 1. Vindicta (NA) refers to an act of justice, similar to avenging: ultio (ἀλαλκεῖν, ἀλέξειν), an act of anger, like revenge; talio (τλῆναι), an act of retaliation. 2. Ultio, vindicatio, and talio happen as a result of an individual's supreme authority; punitio, mulctatio, and castigatio occur in response to the demands of others; pœna (punishment, hunger, I suffer) is a punishment required by the violated and offended law, through any form of suffering; mulcta (μαλάξαι) is a penalty that justice and equity require as compensation for injuries, especially a fine; castigatio is a chastisement intended to improve the individual, particularly a reprimand. Pœna is for the overall 233 good; mulcta is for the benefit of the injured party; castigatio is for the benefit of the guilty party. (v. 249.) 3. Pœnire means to punish based on principles of justice; whereas puniri, in Cicero, means to take revenge into one’s own hands.

Vinolentus, see Ebrietas.

Vinolentus, check __A_TAG_PLACEHOLDER_0__.

Vinum; Temetum. Vinum (οἶνος) is the general and usual; temetum (from taminia), the antiquated and poetical name for wine.

Vinum; Temetum. Vinum (wine) is the common and standard term; temetum (from taminia), is the outdated and poetic term for wine.

Violare, see Lædere.

Violate, see __A_TAG_PLACEHOLDER_0__.

Vir, see Homo and Puer.

Vir, check __A_TAG_PLACEHOLDER_0__ and __A_TAG_PLACEHOLDER_1__.

Virga, Virgultum, see Rami.

Virga, Virgultum, see __A_TAG_PLACEHOLDER_0__.

Virgo; Puella; Virago. Virgo is an unmarried woman, whether young or old, in opp. to mulier, like παρθένος; whereas puella, a young woman, whether married or not; for instance, Nero’s wife, Octavia, twenty years old, in Tac. Ann. xiv. 64, like κόρη; virago, a masculine, strong, heroic, young woman; for instance, the Amazones, ἀντιάνειραι.

Virgo; Girl; Woman. Virgin refers to an unmarried woman, regardless of age, in contrast to woman, similar to virgin; while girl denotes a young woman, married or not; for example, Nero’s wife, Octavia, who was twenty years old, as noted in Tac. Ann. xiv. 64, like daughter; woman warrior describes a strong, heroic, young woman; for instance, the Amazons, ἀντιάνειραι.

Virtus; Innocentia; Honestas. Virtus (ἀρτυτή) means virtue, as far as it shows itself in becoming and meritorious actions; innocentia, as far as it shows itself in blameless, especially disinterested conduct; honestas (χνοαστός) as far it shows itself in virtuous and noble sentiments. (vi. 406.)

Virtue; Innocence; Honesty. Virtus (seasoning) refers to virtue as it manifests in admirable and commendable actions; innocentia as it appears in faultless, particularly selfless behavior; honestas (χνοαστός) as it is expressed in virtuous and noble feelings. (vi. 406.)

Virtus, see Ferocia.

Virtus, check __A_TAG_PLACEHOLDER_0__.

Vis, see Potentia.

Vis, see __A_TAG_PLACEHOLDER_0__.

Viscera, see Caro.

Organs, see __A_TAG_PLACEHOLDER_0__.

Vita; Salus; Victus. 1. Vita (οἶτος) denotes the duration of life, in opp. to mors; whereas salus (from ὅλος?), the safety of life, in opp. to interitus, exitium. 2. Vita denotes the public; victus the private life of a man. Nep. Alc. 1. Splendidus non minus in vita quam in victu. (iv. 448.)

Vita; Salus; Victus. 1. Vita (οἶτος) refers to the length of life, in contrast to mors; while salus (from holos?) means the well-being of life, as opposed to interitus, exitium. 2. Vita relates to public life; victus refers to the private life of a person. Nep. Alc. 1. Splendidus non minus in vita quam in victu. (iv. 448.)

Vitalis, see Vigens.

Vitalis, check __A_TAG_PLACEHOLDER_0__.

Vitium; Menda; Mendum; Labes; Macula. Vitium (from αὐάτη, ἄτη), denotes any fault; menda (μάτη), a natural fault, especially of the body, a blemish, like βλάβη; mendum, a fault committed, especially in writing, a blunder or mistake, like ἁμάρτημα; 234 labes (λώβη), a degrading fault, a stain of ignominy, like λύμη; macula (dimin. from μῶκος), a disfiguring fault, a blot, like κηλίς. (v. 319.)

Vitium; Flaw; Repair; Defect; Stain. Vitium (from αὐάτη, ἄτη), refers to any flaw; menda (μάτη), a natural flaw, especially in the body, a blemish, like damage; mendum, a mistake made, especially in writing, a blunder or error, like sin; 234 labes (λώβη), a degrading flaw, a mark of disgrace, like λύμη; macula (dimin. from μῶκος), a disfiguring flaw, a blot, like stain. (v. 319.)

Vituperare, see Reprehendere.

Vituperate, see __A_TAG_PLACEHOLDER_0__.

Vivax, Vividus, see Vigens.

Vivax, Vividus, see __A_TAG_PLACEHOLDER_0__.

Virus, see Toxicum.

Virus, see __A_TAG_PLACEHOLDER_0__.

Vivus, see Vigens.

Vivus, check __A_TAG_PLACEHOLDER_0__.

Vix; Ægre. Vix (ἧκα) means scarcely, and refers, like σχολῇ, only to a thing that was near not taking place, in opp. to omnino non, Cic. Att. iii. 23; whereas ægre means with much ado, like μόλις and λόγις, and refers to the agent, who is in a state of anxiety as to whether he shall succeed or fail, in opp. to facile, Cic. Sen. 20. (iii. 94.)

Vix; Barely. Vix (ἧκα) means hardly and refers, similarly to σχολῇ, to something that almost didn’t happen, as opposed to omnino non, Cic. Att. iii. 23; whereas ægre means with a lot of effort, like just and λόγις, and relates to the person who is anxious about whether they will succeed or fail, in contrast to facile, Cic. Sen. 20. (iii. 94.)

Vocabulum, see Verbum.

Term, see __A_TAG_PLACEHOLDER_0__.

Vocare, see Nominare.

Vocare, see __A_TAG_PLACEHOLDER_0__.

Vociferari, see Clangere.

Vociferari, see __A_TAG_PLACEHOLDER_0__.

Volucres; Aves; Alites. Volucres (from ἑλίξαι) means whatever flies, including winged insects, like πτηνός; whereas aves and alites mean only birds; avis (ἀετός) as a general term in natural history for any bird, like ὄρνις; ales (from ala) as a select expression only for a larger bird, like οἰωνός, especially the eagle, and alites is used in the language of the augurs as a technical term for those birds whose flight must be observed and interpreted, in opp. to oscines, or those birds whose song and cry must be interpreted. Ovid, Art. Am. iii. 410. Jovis in multis devolat ales aves. Hor. Od. iv. 2, 2. 4. Virg. Æn. xii. 247. Cic. N. D. ii. 64. (v. 207.)

Volucres; Birds; Flying creatures. Volucres (from None) refers to anything that flies, including winged insects, like bird; while aves and alites refer specifically to birds; avis (eagle) is a general term in natural history for any bird, such as bird; ales (from ala) is a specific term for a larger bird, like οἰωνός, especially an eagle, and alites is used in the language of the augurs as a technical term for those birds whose flight needs to be observed and interpreted, in contrast to oscines, or those birds whose song and cry must be interpreted. Ovid, Art. Am. iii. 410. Jovis in multis devolat ales aves. Hor. Od. iv. 2, 2. 4. Virg. Æn. xii. 247. Cic. N. D. ii. 64. (v. 207.)

Voluntate, see Sponte.

Voluntate, check __A_TAG_PLACEHOLDER_0__.

Voluptas, see Cupido.

Pleasure, see __A_TAG_PLACEHOLDER_0__.

Vorago; Vortex; Gurges. Vorago (ὄρηχος) and the poetical word, of foreign origin, barathrum, denote an abyss in water, which may be either in a pool, pond, or sea; whereas vortex and gurges suppose water in motion; vortex moves in a horizontal direction, so that its water turns in a circle, and hinders whatever swims therein from escaping; gurges (from γοργός? or γύργαθος?), in a perpendicular direction, so that it drags down whatever comes into its 235 eddy, into the depth below. Liv. xxviii. 30. Navis retro vortice intorta; compare with xxii. 6. Deficientibus animis hauriebantur gurgitibus. (v. 155.)

Vorago; Vortex; Gurges. Vorago (ὄρηχος) and the poetic term, which comes from another language, barathrum, refer to a deep area in water that can be in a pool, pond, or sea; while vortex and gurges imply water that is moving; vortex moves horizontally, causing the water to rotate in a circle and trapping anything that swims in it from escaping; gurges (from fast? or γύργαθος?) moves straight down, pulling down anything that enters its 235 whirlpool into the depths below. Liv. xxviii. 30. Navis retro vortice intorta; compare with xxii. 6. Deficientibus animis hauriebantur gurgitibus. (v. 155.)

Vox, see Verbum.

Vox, check __A_TAG_PLACEHOLDER_0__.

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

Wound; Injury; Ulcer; Scar; Injured. 1. Vulnus and plaga refer to wounds from external sources; vulnus (possibly from lanius?) is caused by a weapon or another cutting tool; plaga is inflicted with any tool intended to harm; ulcus (ἄλοξ, ὦλξ) means any open or sore area on the body that has started to fester; cicatrix is the scar left after a wound has healed. Suet. Vit. 10. Verbera et plagas, often vulnera, sometimes representing death to those facing it. Plin. H. N. xvi. 12. Cels. viii. 4. 2. Vulneratus means wounded in a general sense; saucius refers to being wounded to the point of being unfit for battle, and it's the correct term for those injured in combat. Cic. Verr. i. 27. Some slaves are vulnerantur; Rubrius himself is sauciatur. (iv. 255.)

Vultus, see Facies.

Vultus, check __A_TAG_PLACEHOLDER_0__.

237

INDEX OF GREEK WORDS.

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

This Index includes all the Greek words found in the Latin Synonyms and will be a useful resource for clarifying many Greek synonyms.

The figures refer to the pages of the book.

The numbers refer to the pages of the book.

Α ( αγ-αλ αμ-απ αρ-αψ ) Β Γ Δ
Ε ( εγ-εν εξ-εχ ) Ζ Η Θ Ι
Κ ( κα-κη κι-κω ) Λ Μ Ν Ξ
Ο Π ( πα-πη πι-πω ) Ρ
Σ Τ Υ Φ Χ Ψ Ω

__A_TAG_PLACEHOLDER_0__ (__A_TAG_PLACEHOLDER_1__ __A_TAG_PLACEHOLDER_2__ __A_TAG_PLACEHOLDER_3__) __A_TAG_PLACEHOLDER_4__ __A_TAG_PLACEHOLDER_5__ __A_TAG_PLACEHOLDER_6__
__A_TAG_PLACEHOLDER_7__ (__A_TAG_PLACEHOLDER_8__ __A_TAG_PLACEHOLDER_9__) __A_TAG_PLACEHOLDER_10__ __A_TAG_PLACEHOLDER_11__ __A_TAG_PLACEHOLDER_12__ __A_TAG_PLACEHOLDER_13__
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__A_TAG_PLACEHOLDER_21__ __A_TAG_PLACEHOLDER_22__ (__A_TAG_PLACEHOLDER_23__ __A_TAG_PLACEHOLDER_24__) __A_TAG_PLACEHOLDER_25__
__A_TAG_PLACEHOLDER_26__ __A_TAG_PLACEHOLDER_27__ __A_TAG_PLACEHOLDER_28__ __A_TAG_PLACEHOLDER_29__ __A_TAG_PLACEHOLDER_30__ __A_TAG_PLACEHOLDER_31__ __A_TAG_PLACEHOLDER_32__

A ἀγαθὴ τύχη, 35 Good luck, __A_TAG_PLACEHOLDER_0__ ἀγαθός, 30 good, __A_TAG_PLACEHOLDER_0__ ἄγαλμα, 103 statue, __A_TAG_PLACEHOLDER_0__ ἀγανός, 58 gentle, __A_TAG_PLACEHOLDER_0__ ἀγάπη, 61 love, __A_TAG_PLACEHOLDER_0__ ἄγειν, 9 ἄγειν, __A_TAG_PLACEHOLDER_0__ ἄγειν καὶ φέρειν, 221 lead and carry, __A_TAG_PLACEHOLDER_0__ ἀγείρειν, 9, 80 ἀγείρειν, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ἀγείρω, 3, 160 ἀγείρω, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ἀγέλη, 160 herd, __A_TAG_PLACEHOLDER_0__ ἀγκάλη, 232 hug, __A_TAG_PLACEHOLDER_0__ ἀγκὰς ἀναγκάζειν, 231 Forcing hugs, __A_TAG_PLACEHOLDER_0__ ἀγλαός, 129 ἀγλαός, __A_TAG_PLACEHOLDER_0__ ἁγνός, 188 pure, __A_TAG_PLACEHOLDER_0__ ἄγονος, 131 ἄγονος, __A_TAG_PLACEHOLDER_0__ ἄγος, 188 ἄγος, __A_TAG_PLACEHOLDER_0__ ἄγριος, 187 wild, __A_TAG_PLACEHOLDER_0__ ἀγροῖκος, 187 ἀγροῖκος, __A_TAG_PLACEHOLDER_0__ ἀγρός, 231 bis ἀγρός, __A_TAG_PLACEHOLDER_0__ twice ἄγρυπνος, 230 wide awake, __A_TAG_PLACEHOLDER_0__ ἀγχιστεῖς, 145 Neighbors, __A_TAG_PLACEHOLDER_0__ ἄγχω, 53 ἄγχω, __A_TAG_PLACEHOLDER_0__ ἀδινός, 16 ἀδινός, __A_TAG_PLACEHOLDER_0__ ἀδολεσχία, 91 idle chatter, __A_TAG_PLACEHOLDER_0__ ἄεθλος, 204 ἄεθλος, __A_TAG_PLACEHOLDER_0__ ἀείδειν, 32 sing forever, __A_TAG_PLACEHOLDER_0__ ἀεῖραι, 16 ἀεῖραι, __A_TAG_PLACEHOLDER_0__ ἀείρω, 16 ἀείρω, __A_TAG_PLACEHOLDER_0__ ἀείς, 222 always, __A_TAG_PLACEHOLDER_0__ ἀέσαι, 16 ἀέσαι, __A_TAG_PLACEHOLDER_0__ ἀετός, 234 eagle, __A_TAG_PLACEHOLDER_0__	ἄζη, 130 ἄζη, __A_TAG_PLACEHOLDER_0__ ἀήρ, 16 bis ἀήρ, __A_TAG_PLACEHOLDER_0__ twice ἄθλιος, 66 miserable, __A_TAG_PLACEHOLDER_0__ ἆθλον, 171 athlon, __A_TAG_PLACEHOLDER_0__ αἶ, 26, 189 αἶ, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ αἰανός, 172 αἰανός, __A_TAG_PLACEHOLDER_0__ αἰγιαλός, 185 αἰγιαλός, __A_TAG_PLACEHOLDER_0__ αἰδεῖσθαι, 224 αἰδεῖσθαι, __A_TAG_PLACEHOLDER_0__ ἀΐδιος, 46 timeless, __A_TAG_PLACEHOLDER_0__ αἴθειν, 22 αἴθειν, __A_TAG_PLACEHOLDER_0__ αἰθός, 25 αἰθός, __A_TAG_PLACEHOLDER_0__ αἴθουσα, 6 room, __A_TAG_PLACEHOLDER_0__ αἴθω, 6, 31 αἴθω, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ αἷμα, 191 αἷμα, __A_TAG_PLACEHOLDER_0__ αἰνός, 26, 189 αἰνός, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ἀΐξαι, 230 ἀΐξαι, __A_TAG_PLACEHOLDER_0__ αἰόλον, 220 αἰόλον, __A_TAG_PLACEHOLDER_0__ αἰόλος, 220 αἰόλος, __A_TAG_PLACEHOLDER_0__ αἱρεῖν, 209 αἱρεῖν, __A_TAG_PLACEHOLDER_0__ αἰρομένη, 117 αἰρομένη, __A_TAG_PLACEHOLDER_0__ αἰσθέσθαι, 37 αἰσθάνεσθαι, __A_TAG_PLACEHOLDER_0__ αἴσιμος, 103 αἴσιμος, __A_TAG_PLACEHOLDER_0__ αἰσχρός, 213 shameful, __A_TAG_PLACEHOLDER_0__ αἰτειν, 186 αἰτειν, __A_TAG_PLACEHOLDER_0__ αἰχμη, 4 spear, __A_TAG_PLACEHOLDER_0__ αἰώνιον, 46 eternal, __A_TAG_PLACEHOLDER_0__ ἀκαλός, 134 unpleasant, __A_TAG_PLACEHOLDER_0__ ἀκεῖσθαι, 135 ἀκεῖσθαι, __A_TAG_PLACEHOLDER_0__ ἀκέραιος, 177 integrity, __A_TAG_PLACEHOLDER_0__ ἀκή, 24 ἀκή, __A_TAG_PLACEHOLDER_0__ ἀκήρατος, 177 pure, __A_TAG_PLACEHOLDER_0__ ἀκμή, 4 peak, __A_TAG_PLACEHOLDER_0__	ἀκολουθεῖν, 42 ἀκολουθεῖν, __A_TAG_PLACEHOLDER_0__ ἄκος, 135 ἄκος, __A_TAG_PLACEHOLDER_0__ ἀκούειν, 26 Listen, __A_TAG_PLACEHOLDER_0__ 238 ἀκροᾶσθαι, 27 Listen to, __A_TAG_PLACEHOLDER_0__ ἄκρος, 209 ἄκρος, __A_TAG_PLACEHOLDER_0__ ἀκτή, 185 bis shore, __A_TAG_PLACEHOLDER_0__ twice ἄκων, 139 ἄκων, __A_TAG_PLACEHOLDER_0__ ἀλαλκεῖν, 232 ἀλαλκεῖν, __A_TAG_PLACEHOLDER_0__ ἀλᾶσθαι, 71 ἀλᾶσθαι, __A_TAG_PLACEHOLDER_0__ ἀλγεῖν, 88 ἀλγεῖν, __A_TAG_PLACEHOLDER_0__ ἄλγος, 53, 66 ἄλγος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ἀλέγειν, 61, 150, 154, 181 ἀλέγειν, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__ ἀλέξειν, 232 ἀλέξειν, __A_TAG_PLACEHOLDER_0__ ἅλες, 122 ἅλες, __A_TAG_PLACEHOLDER_0__ ἄλημα, 124 ἄλημα, __A_TAG_PLACEHOLDER_0__ ἄλθειν, 175 ἄλθειν, __A_TAG_PLACEHOLDER_0__ ἄλθω, 11 I will go, __A_TAG_PLACEHOLDER_0__ ἁλία, 43 ἁλία, __A_TAG_PLACEHOLDER_0__ ἅλις, 192 Enough, __A_TAG_PLACEHOLDER_0__ ἄλιψ, 194 ἄλιψ, __A_TAG_PLACEHOLDER_0__ ἀλκή, 9, 91, 217 ἀλκή, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__ ἄλλοι, 31 ἄλλοι, __A_TAG_PLACEHOLDER_0__ ἄλοξ, 235 ἄλοξ, __A_TAG_PLACEHOLDER_0__ ἅλς, 134 salt, __A_TAG_PLACEHOLDER_0__ ἄλσος, 199 bis grove, __A_TAG_PLACEHOLDER_0__ twice ἆλτις, 199 ἆλτις, __A_TAG_PLACEHOLDER_0__ ἀλυκτός, 66 Unrestrained, __A_TAG_PLACEHOLDER_0__ ἁλύσεις, 232 ἁλύσεις, __A_TAG_PLACEHOLDER_0__ ἀλφός, 10 brother, __A_TAG_PLACEHOLDER_0__
ἅμα, 217 ἅμα, __A_TAG_PLACEHOLDER_0__ ἁμάρτημα, 233 ἁμάρτημα, __A_TAG_PLACEHOLDER_0__ ἀμαυρός, 151 dim, __A_TAG_PLACEHOLDER_0__ ἀμέλγω, 133 I milk, __A_TAG_PLACEHOLDER_0__ ἀμένας, 85 ἀμένας, __A_TAG_PLACEHOLDER_0__ ἀμενηνὰ κάρηνα, 202 ἀμενηνὰ κάρηνα, __A_TAG_PLACEHOLDER_0__ ἀμέργειν, 70 ἀμέργειν, __A_TAG_PLACEHOLDER_0__ ἀμέργων, 135 ἀμέργων, __A_TAG_PLACEHOLDER_0__ ἀμέριμνος, 216 carefree, __A_TAG_PLACEHOLDER_0__ ἀμεύω, 114 ἀμεύω, __A_TAG_PLACEHOLDER_0__ ἀμήχανος, 131 stuck, __A_TAG_PLACEHOLDER_0__ ἀμπερές, 195 ἀμπερές, __A_TAG_PLACEHOLDER_0__ ἀμύνω, 144 ἀμύνω, __A_TAG_PLACEHOLDER_0__ ἀμφασίας, 146 ἀμφασίας, __A_TAG_PLACEHOLDER_0__ ἀμφὶς ἔχων, 68 Surrounded by, __A_TAG_PLACEHOLDER_0__ ἄμφω, 218 both, __A_TAG_PLACEHOLDER_0__ ἀναγιγνώσκειν, 102 read, __A_TAG_PLACEHOLDER_0__ ἀναγκάζω, 146 Force, __A_TAG_PLACEHOLDER_0__ ἀνάγκη ἐστίν, 146 It's necessary, __A_TAG_PLACEHOLDER_0__ ἀναδέκτης, 232 αναδέκτης, __A_TAG_PLACEHOLDER_0__ ἀναδέχεσθαι, 167 ἀναδέχεσθαι, __A_TAG_PLACEHOLDER_0__ ἀναδοῦναι, 222 ἀναδοῦναι, __A_TAG_PLACEHOLDER_0__ ἀναιρεῖν, 111 ἀναιρεῖν, __A_TAG_PLACEHOLDER_0__ ἀναίσθητος, 207 unconscious, __A_TAG_PLACEHOLDER_0__ ἀναλεύσσω, 37 ἀναλεύσσω, __A_TAG_PLACEHOLDER_0__ ἀναμιμνήσκεσθαι, 136 Remember, __A_TAG_PLACEHOLDER_0__ ἀνανεύω, 147 ἀνανεύω, __A_TAG_PLACEHOLDER_0__	ἄναξ, 175, 228 king, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ἀνάπτειν, 2 ἀνάπτειν, __A_TAG_PLACEHOLDER_0__ ἀναπότης, 174 ἀναπότης, __A_TAG_PLACEHOLDER_0__ ἀναρίθμητος, 109 countless, __A_TAG_PLACEHOLDER_0__ ἀνασπαστός, 6 Unbreakable, __A_TAG_PLACEHOLDER_0__ ἀναφανδόν, 20 openly, __A_TAG_PLACEHOLDER_0__ ἀνα-φατίζειν, 146 ἀνα-φατίζειν, __A_TAG_PLACEHOLDER_0__ ἀναφλογίζειν, 2 ἀναφλογίζειν, __A_TAG_PLACEHOLDER_0__ ἀνδράποδον, 198 ἀνδράποδον, __A_TAG_PLACEHOLDER_0__ ἀνδριάς, 103 statue, __A_TAG_PLACEHOLDER_0__ ἀνδροφόνος, 97 man-slayer, __A_TAG_PLACEHOLDER_0__ ἀνεῖναι, 81 ἀνεῖναι, __A_TAG_PLACEHOLDER_0__ ἄνεμος, 16 bis wind, __A_TAG_PLACEHOLDER_0__ twice ἀνερεθίζω, 106, 118 ἀνερεθίζω, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ἀνεσίμως, 158 ἀνεσίμως, __A_TAG_PLACEHOLDER_0__ ἄνεσιν δοῦναι, 102 ease, __A_TAG_PLACEHOLDER_0__ ἀνευρεῖν, 112 ἀνευρεῖν, __A_TAG_PLACEHOLDER_0__ ἀνήρ, 97, 175 bis man, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ twice ἀνήριθμος, 109 undefined, __A_TAG_PLACEHOLDER_0__ ἀνθροπινῶς, 99 humanly, __A_TAG_PLACEHOLDER_0__ ἀνθρωπείως, 99 humanly, __A_TAG_PLACEHOLDER_0__ ἄνθρωπος, 97 human, __A_TAG_PLACEHOLDER_0__ ἀνία, 53 boredom, __A_TAG_PLACEHOLDER_0__ ἀνίαν, 102 boredom, __A_TAG_PLACEHOLDER_0__	ἄντεσθαι, 226 ἄντεσθαι, __A_TAG_PLACEHOLDER_0__ ἄντη, 222 ἄντη, __A_TAG_PLACEHOLDER_0__ ἀντιάνειραι, 233 ἀντιάνειραι, __A_TAG_PLACEHOLDER_0__ ἀντιστάτης, 6 resistor, __A_TAG_PLACEHOLDER_0__ ἀντιχαρίζεσθαι, 94 ἀντιχαρίζεσθαι, __A_TAG_PLACEHOLDER_0__ ἄντρον, 202 cave, __A_TAG_PLACEHOLDER_0__ ἁπαλός, 144 soft, __A_TAG_PLACEHOLDER_0__ ἅπαντες, 179 bis everyone, __A_TAG_PLACEHOLDER_0__ twice ἅπας, 180 everybody, __A_TAG_PLACEHOLDER_0__ ἀπατᾶν, 76 ἀπατᾶν, __A_TAG_PLACEHOLDER_0__ ἀπεμπολᾶν, 222 ἀπεμπολᾶν, __A_TAG_PLACEHOLDER_0__ ἄπλετος, 131 ἄπλετος, __A_TAG_PLACEHOLDER_0__ ἀποβαλεῖν, 14 ἀποβαλεῖν, __A_TAG_PLACEHOLDER_0__ ἀποβάλλειν, 203 ἀποβάλλειν, __A_TAG_PLACEHOLDER_0__ ἀποδόσθαι, 222 ἀποδόσθαι, __A_TAG_PLACEHOLDER_0__ ἀποθεῖναι, 36 ἀποθεῖναι, __A_TAG_PLACEHOLDER_0__ ἄποθεν, 173 ἄποθεν, __A_TAG_PLACEHOLDER_0__ ἀποκρύπτειν, 36 ἀποκρύπτειν, __A_TAG_PLACEHOLDER_0__ ἀπολέσαι, 1 ἀπολέσαι, __A_TAG_PLACEHOLDER_0__ ἀπονεύω, 147 ἀπονεύω, __A_TAG_PLACEHOLDER_0__ ἀπορία, 158 confusion, __A_TAG_PLACEHOLDER_0__ 239 ἀπὸ τύχης, 34 By chance, __A_TAG_PLACEHOLDER_0__ ἀποφάναι, 146 ἀποφάναι, __A_TAG_PLACEHOLDER_0__
ἄραβος, 14, 223 ἄραβος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ἄροτον, 187 ἄροτον, __A_TAG_PLACEHOLDER_0__ ἀράχνη, 184 arachnid, __A_TAG_PLACEHOLDER_0__ ἀργόν, 10 ἀργόν, __A_TAG_PLACEHOLDER_0__ ἀργός, 23, 187 ἀργός, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ἄρδα, 129 ἄρδα, __A_TAG_PLACEHOLDER_0__ ἀρεσκεύειν, 24 ἀρεσκεύειν, __A_TAG_PLACEHOLDER_0__ ἀρεταί, 125 ἀρεταί, __A_TAG_PLACEHOLDER_0__ ἄρθρον, 136 bis ἄρθρον, __A_TAG_PLACEHOLDER_0__ twice ἀριθμός, 45, 197 ἀριθμός, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ἀριστερός, 199 leftist, __A_TAG_PLACEHOLDER_0__ ἀρκεῖν, 21 be sufficient, __A_TAG_PLACEHOLDER_0__ ἀρνεῖσθαι, 146 ἀρνεῖσθαι, __A_TAG_PLACEHOLDER_0__ ἀρόματα, 159 herbs, __A_TAG_PLACEHOLDER_0__ ἄροτος, 231 bis ἄροτος, __A_TAG_PLACEHOLDER_0__ twice ἄρουρα, 231 ἄρουρα, __A_TAG_PLACEHOLDER_0__ ἁρπακτήρ, 170 ἁρπακτήρ, __A_TAG_PLACEHOLDER_0__ ἅρπη, 180 ἅρπη, __A_TAG_PLACEHOLDER_0__ ἄρσην, 97 ἄρσην, __A_TAG_PLACEHOLDER_0__ ἄρτι, 149 Just now, __A_TAG_PLACEHOLDER_0__ ἀρτυτή, 233 άρτυση, __A_TAG_PLACEHOLDER_0__ ἀρτυτός, 25 ἀρτυτός, __A_TAG_PLACEHOLDER_0__ ἀρχαῖος, 19 ancient, __A_TAG_PLACEHOLDER_0__ ἄρχειν, 116 lead, __A_TAG_PLACEHOLDER_0__	ἀσαφῶς, 59 Unclear, __A_TAG_PLACEHOLDER_0__ ἄση, 192 ἄση, __A_TAG_PLACEHOLDER_0__ ἄσις, 130 ἄσις, __A_TAG_PLACEHOLDER_0__ ἀσιτία, 76 starvation, __A_TAG_PLACEHOLDER_0__ ἀσκάλαφος, 183 ασκάλαφος, __A_TAG_PLACEHOLDER_0__ ἀσκεῖν, 41 ἀσκεῖν, __A_TAG_PLACEHOLDER_0__ ἀσκηθής, 190 ἄσκητης, __A_TAG_PLACEHOLDER_0__ ἄσμενος, 205 happy, __A_TAG_PLACEHOLDER_0__ ἀσπάλαξ, 196 ἀσπάλαξ, __A_TAG_PLACEHOLDER_0__ ἀσπίς, 195 shield, __A_TAG_PLACEHOLDER_0__ ἀστήρ, 205 bis ἀστήρ, __A_TAG_PLACEHOLDER_0__ twice ἀστραπή, 89 Lightning, __A_TAG_PLACEHOLDER_0__ ἄστρον, 205, bis star, __A_TAG_PLACEHOLDER_0__, bis ἀσφαλής, 216 secure, __A_TAG_PLACEHOLDER_0__ ἀτάλλω, 208 ἀτάλλω, __A_TAG_PLACEHOLDER_0__ ἀταλόφρων, 208 ungovernable, __A_TAG_PLACEHOLDER_0__ ἀταρτηρός, 213 ἀταρτηρός, __A_TAG_PLACEHOLDER_0__ ἄτη, 51, 233 ἄτη, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ἀτιμία, 101 shame, __A_TAG_PLACEHOLDER_0__ ἀτραπός, 115 path, __A_TAG_PLACEHOLDER_0__ ἀτρεκής, 227 exact, __A_TAG_PLACEHOLDER_0__ αὐάτη, 51, 233 αὐάτη, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ αὐγάζειν, 27 αὐγάζειν, __A_TAG_PLACEHOLDER_0__ αὐηρός, 27, 197 αὐηρός, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ αὐηρότης, 198 αυηρότης, __A_TAG_PLACEHOLDER_0__	αὖθις ἐξ ὑπαρχῆς, 115 Again from the beginning, __A_TAG_PLACEHOLDER_0__ αὐος, 23 αὐος, __A_TAG_PLACEHOLDER_0__ ἄϋπνος, 230 insomniac, __A_TAG_PLACEHOLDER_0__ αὔρα, 16 αὔρα, __A_TAG_PLACEHOLDER_0__ αὔσιος, 155, 219 αὔσιος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ αὐστηρός, 27 strict, __A_TAG_PLACEHOLDER_0__ αὐτομάτως, 204 Automatically, __A_TAG_PLACEHOLDER_0__ αὐτομόλος, 161 runaway, __A_TAG_PLACEHOLDER_0__ αὔτως, 155, 219 αὔτως, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ αὐχμός, 130 αὐχμός, __A_TAG_PLACEHOLDER_0__ αὔω, 27 αὔω, __A_TAG_PLACEHOLDER_0__ ἄφατον, 55 ἄφατον, __A_TAG_PLACEHOLDER_0__ ἀφαύω, 31, 78 ἀφαύω, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ἀφθόνως, 192 Abundantly, __A_TAG_PLACEHOLDER_0__ ἀφνειός, 65 wealthy, __A_TAG_PLACEHOLDER_0__ ἄφρων, 13 foolish, __A_TAG_PLACEHOLDER_0__ Ἀχαιοι, 4 Achaians, __A_TAG_PLACEHOLDER_0__ ἀχανής, 131 vast, __A_TAG_PLACEHOLDER_0__ ἀχήν, 33 ἀχήν, __A_TAG_PLACEHOLDER_0__ ἄχθος, 142 burden, __A_TAG_PLACEHOLDER_0__ ἀχλύς, 150 mist, __A_TAG_PLACEHOLDER_0__ ἅψος, 136 ἅψος, __A_TAG_PLACEHOLDER_0__
Β βάδην, 158 walk, __A_TAG_PLACEHOLDER_0__ βαδίζειν, 114 walking, __A_TAG_PLACEHOLDER_0__ βάκτρον, 90 staff, __A_TAG_PLACEHOLDER_0__ βάναυσοι, 75 βάναυσοι, __A_TAG_PLACEHOLDER_0__ βάρος, 142 weight, __A_TAG_PLACEHOLDER_0__ βαστάζειν, 79 βαγιάζειν, __A_TAG_PLACEHOLDER_0__ βαΰεζειν, 122 βαΰεζειν, __A_TAG_PLACEHOLDER_0__ βέβαιος, 219 confident, __A_TAG_PLACEHOLDER_0__ βέλος, 139 βέλος, __A_TAG_PLACEHOLDER_0__	βλαβερός, 52 harmful, __A_TAG_PLACEHOLDER_0__ βλάβη, 233 βλάβη, __A_TAG_PLACEHOLDER_0__ βλαγίς, 55 βλαγίς, __A_TAG_PLACEHOLDER_0__ βλάξ, 17, 207 βλάξ, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ βλέπειν, 26 βλέπεις, __A_TAG_PLACEHOLDER_0__ βλοσυρός, 213 gloomy, __A_TAG_PLACEHOLDER_0__ βόρβορος, 129 βόρβορος, __A_TAG_PLACEHOLDER_0__ βούλεσθαι, 221 βούλεσθαι, __A_TAG_PLACEHOLDER_0__	βράγχιον, 217 βράγχιον, __A_TAG_PLACEHOLDER_0__ βραδύνειν, 133 βραδύνειν, __A_TAG_PLACEHOLDER_0__ βραδύς, 133, 208 βραδύς, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ βραχίων, 217 βραχίων, __A_TAG_PLACEHOLDER_0__ βραχύς, 30 short, __A_TAG_PLACEHOLDER_0__ βρέχειν, 152 βρέχει, __A_TAG_PLACEHOLDER_0__ βρότος, 191 βρότος, __A_TAG_PLACEHOLDER_0__ βυθός, 201 βυθός, __A_TAG_PLACEHOLDER_0__
Γ 240 Γαῖα, 211 bis Γαῖα, __A_TAG_PLACEHOLDER_0__ γαλέη, 34 γαλέη, __A_TAG_PLACEHOLDER_0__ γαληρός, 37, 94 γαληρός, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ γαῦρος, 91 γαῦρος, __A_TAG_PLACEHOLDER_0__ γελᾶν, 185 laugh, __A_TAG_PLACEHOLDER_0__ γέλως, 93 laughter, __A_TAG_PLACEHOLDER_0__ γέμειν, 210 γέμειν, __A_TAG_PLACEHOLDER_0__ γενέσθαι, 48, 170 γενέσθαι, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ γενετή, 92, 206 γενετή, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ γενναιότης, 154 bravery, __A_TAG_PLACEHOLDER_0__ γένος, 92, 206 γένος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ γένυς, 131 γένυς, __A_TAG_PLACEHOLDER_0__	γεραιός, 18, 198 γεραιός, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ γεραός, 142 γεραός, __A_TAG_PLACEHOLDER_0__ γέρας, 67, 171 γέρας, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ γερούσιος, 18 old, __A_TAG_PLACEHOLDER_0__ γέρων, 18, 175, 228 γέρων, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__ γεῦσαι, 192 γεῦσαι, __A_TAG_PLACEHOLDER_0__ γεύω, 11 γεύω, __A_TAG_PLACEHOLDER_0__ Γῆ, 211 bis Γῆ, __A_TAG_PLACEHOLDER_0__ 2× γηθεῖν, 92, 222 γηθεῖν, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ γηρύω, 90 γηρύω, __A_TAG_PLACEHOLDER_0__ γίγνεσθαι, 48 γίγνεσθαι, __A_TAG_PLACEHOLDER_0__	γλαφυρός, 120 γλαφυρός, __A_TAG_PLACEHOLDER_0__ γλοία, 88 γλοία, __A_TAG_PLACEHOLDER_0__ γλυκύς, 208 sweet, __A_TAG_PLACEHOLDER_0__ γλῶττα, 77 γλῶττα, __A_TAG_PLACEHOLDER_0__ γνήσιος, 92 genuine, __A_TAG_PLACEHOLDER_0__ γνώμη, 196 bis opinion, __A_TAG_PLACEHOLDER_0__ bis γνῶναι, 187 γνῶναι, __A_TAG_PLACEHOLDER_0__ γοργός, 234 Fast, __A_TAG_PLACEHOLDER_0__ γράμμα, 124 letter, __A_TAG_PLACEHOLDER_0__ γρομφάς, 210 γρομφάς, __A_TAG_PLACEHOLDER_0__ γρύτη, 177 γρύτη, __A_TAG_PLACEHOLDER_0__ γύργαθος, 234 γύργαθος, __A_TAG_PLACEHOLDER_0__ γυρός, 154 γυρός, __A_TAG_PLACEHOLDER_0__
Δ δαίμων, 149 δαίμων, __A_TAG_PLACEHOLDER_0__ δακεῖν, 122 δακεῖν, __A_TAG_PLACEHOLDER_0__ δάκρυ, 118 tear, __A_TAG_PLACEHOLDER_0__ δακρύειν, 118 δακρύειν, __A_TAG_PLACEHOLDER_0__ δάνος, 86 δάνος, __A_TAG_PLACEHOLDER_0__ δαπάνη, 54 expense, __A_TAG_PLACEHOLDER_0__ δαρόν, 171 δαρόν, __A_TAG_PLACEHOLDER_0__ δασύς, 16 δασύς, __A_TAG_PLACEHOLDER_0__ δάψαι, 71 δάψαι, __A_TAG_PLACEHOLDER_0__ δέειν, 123 δέειν, __A_TAG_PLACEHOLDER_0__ δεῖ, 146 δεῖ, __A_TAG_PLACEHOLDER_0__ δεῖν, 146 δεῖν, __A_TAG_PLACEHOLDER_0__ δεινός, 26 fearsome, __A_TAG_PLACEHOLDER_0__ δεῖξαι, 59 δειξαι, __A_TAG_PLACEHOLDER_0__ δεῖπνον, 71 dinner, __A_TAG_PLACEHOLDER_0__ δεῖσαι, 224 You must, __A_TAG_PLACEHOLDER_0__ δεῖσθαι, 186 δεῖσθαι, __A_TAG_PLACEHOLDER_0__ δέος, 26, 225 δέος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ δέρας, 67 δέρας, __A_TAG_PLACEHOLDER_0__ δέρμα, 212 skin, __A_TAG_PLACEHOLDER_0__ δεσμεύειν, 124 δεσμεύειν, __A_TAG_PLACEHOLDER_0__ δεσμοί, 232 links, __A_TAG_PLACEHOLDER_0__	δεύειν, 65 δεύειν, __A_TAG_PLACEHOLDER_0__ δεύεσθαι, 146 δεύεσθαι, __A_TAG_PLACEHOLDER_0__ δεύτερον, 115 second, __A_TAG_PLACEHOLDER_0__ δέχεσθαι, 178, 189, 209 δέχεσθαι, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__ δέχω, 173 δέχω, __A_TAG_PLACEHOLDER_0__ δήειν, 178 δήειν, __A_TAG_PLACEHOLDER_0__ δηλεῖν, 1 δηλεῖν, __A_TAG_PLACEHOLDER_0__ δῆλον, 20 δῆλον, __A_TAG_PLACEHOLDER_0__ δηλῶσαι, 155 δηλῶσαι, __A_TAG_PLACEHOLDER_0__ δῆμος, 93 δῆμος, __A_TAG_PLACEHOLDER_0__ διακρίνειν, 62 διακρίνειν, __A_TAG_PLACEHOLDER_0__ διαπυθέσθαι, 63 διαπυθέσθαι, __A_TAG_PLACEHOLDER_0__ διαστίξαι, 62 διαστίξαι, __A_TAG_PLACEHOLDER_0__ διατέγγειν, 62 διατέγγειν, __A_TAG_PLACEHOLDER_0__ διατρίβειν, 133 confer, __A_TAG_PLACEHOLDER_0__ δίδυμος, 68 Gemini, __A_TAG_PLACEHOLDER_0__ διέλκειν, 87 διέλκειν, __A_TAG_PLACEHOLDER_0__ διερεῖν, 63 διερεῖν, __A_TAG_PLACEHOLDER_0__ δίκη, 41, 137 δίκη, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ διολέσαι, 1, 15 διολέσαι, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ δίπλαξ, 68 δίπλαξ, __A_TAG_PLACEHOLDER_0__ διπλοῦν, 68 double, __A_TAG_PLACEHOLDER_0__ διπλοῦς, 68 διπλοῦς, __A_TAG_PLACEHOLDER_0__	δμώς, 198 δμώς, __A_TAG_PLACEHOLDER_0__ δνοφεραί, 150 δνοφεραί, __A_TAG_PLACEHOLDER_0__ δοιός, 68 δοιός, __A_TAG_PLACEHOLDER_0__ δόμοι, 6 δόμοι, __A_TAG_PLACEHOLDER_0__ δόξα, 94, 196 glory, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ δορά, 212 δορά, __A_TAG_PLACEHOLDER_0__ δορύ, 139 spear, __A_TAG_PLACEHOLDER_0__ δοῦλος, 24, 198 δοῦλος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ δραίνω, 198 δραίνω, __A_TAG_PLACEHOLDER_0__ δραπέτης, 161 fugitive, __A_TAG_PLACEHOLDER_0__ δύναμαι, 30 I can, __A_TAG_PLACEHOLDER_0__ δύναμις, 168 strength, __A_TAG_PLACEHOLDER_0__ δύνασθαι, 168 δύνασθαι, __A_TAG_PLACEHOLDER_0__ δυναστεία, 168 dynasty, __A_TAG_PLACEHOLDER_0__ δυσειδής, 213 δυσειδής, __A_TAG_PLACEHOLDER_0__ δυσμένεια, 152 hostility, __A_TAG_PLACEHOLDER_0__ 241 δύσνοια, 151 difficulties, __A_TAG_PLACEHOLDER_0__ δυσφημία, 101 δυσφημία, __A_TAG_PLACEHOLDER_0__ δώματα, 6 δώματα, __A_TAG_PLACEHOLDER_0__ δῶρον, 67 gift, __A_TAG_PLACEHOLDER_0__ δωτίνη, 67 δωτίνη, __A_TAG_PLACEHOLDER_0__
Ε ἐγγελᾶν, 185 ἐγγελᾶν, __A_TAG_PLACEHOLDER_0__ ἐγγυᾶν, 167 ἐγγυᾶν, __A_TAG_PLACEHOLDER_0__ ἐγγύς, 8 Near, __A_TAG_PLACEHOLDER_0__ ἐγγυστός, 15 ἐγγυστός, __A_TAG_PLACEHOLDER_0__ ἔγκαρπος, 86 ἔγκαρπος, __A_TAG_PLACEHOLDER_0__ ἔγκυος, 170, 171 pregnant, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ἔγχελυς, 183 ἔγχελυς, __A_TAG_PLACEHOLDER_0__ ἔγχος, 183 sword, __A_TAG_PLACEHOLDER_0__ ἕδος, 195, 201, 231 ἕδος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__ ἕδρα, 195 seat, __A_TAG_PLACEHOLDER_0__ ἔδω, 11 ἔδω, __A_TAG_PLACEHOLDER_0__ ἔθειρα, 49 ἔθειρα, __A_TAG_PLACEHOLDER_0__ ἐθελοντής, 205 volunteer, __A_TAG_PLACEHOLDER_0__ ἔθνος, 92 ethnos, __A_TAG_PLACEHOLDER_0__ ἔθος, 45, 200 ἔθος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ εἶα, 119 εἶα, __A_TAG_PLACEHOLDER_0__ εἶαρ, 213 Spring, __A_TAG_PLACEHOLDER_0__ εἶδος, 83, 205 εἶδος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ εἴδωλον, 102 εἴδωλον, __A_TAG_PLACEHOLDER_0__ εἰκάζω, 229 I guess, __A_TAG_PLACEHOLDER_0__ εἴκειν, 231 εἴκειν, __A_TAG_PLACEHOLDER_0__ εἴκελος, 5, 8 εἴκελος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ εἰκών, 102 image, __A_TAG_PLACEHOLDER_0__ εἶλαρ, 212 εἶλαρ, __A_TAG_PLACEHOLDER_0__ εἱμαρμένη, 35 εἱμαρμένη, __A_TAG_PLACEHOLDER_0__	εἴργω, 54 εἴργω, __A_TAG_PLACEHOLDER_0__ εἴργων, 15 εἴργων, __A_TAG_PLACEHOLDER_0__ εἴρειν, 196, bis εἴρειν, __A_TAG_PLACEHOLDER_0__, twice εἴρερος, 198 εἴρερος, __A_TAG_PLACEHOLDER_0__ εἰρόμενος, 197 εἰρόμενος, __A_TAG_PLACEHOLDER_0__ εἶσαι, 49 You're, __A_TAG_PLACEHOLDER_0__ εἷς ἕκαστος, 179 each one, __A_TAG_PLACEHOLDER_0__ εἴς κενόν, 89 εἴς κενόν, __A_TAG_PLACEHOLDER_0__ εἰσρεῦσαι, 114 εἰσρέω, __A_TAG_PLACEHOLDER_0__ εἰωθέναι, 201 εἰωθέναι, __A_TAG_PLACEHOLDER_0__ ἑκάτερος, 218 ἑκάτερος, __A_TAG_PLACEHOLDER_0__ ἕκαστοι, 179 Each, __A_TAG_PLACEHOLDER_0__ ἕκαστος, 179 each, __A_TAG_PLACEHOLDER_0__ ἐκδημεῖν, 174 ἐκδημεῖν, __A_TAG_PLACEHOLDER_0__ ἐκεῖ, 31 there, __A_TAG_PLACEHOLDER_0__ ἑκηλία, 178 Hecalia, __A_TAG_PLACEHOLDER_0__ ἐκθανεῖν, 143 ἐκθανεῖν, __A_TAG_PLACEHOLDER_0__ ἐκκλησία, 43 church, __A_TAG_PLACEHOLDER_0__ ἑκούσιος, 204 willing, __A_TAG_PLACEHOLDER_0__ ἐκπέραίνειν, 203 ἐκπέραίνειν, __A_TAG_PLACEHOLDER_0__ ἐκφορά, 90 εκφορά, __A_TAG_PLACEHOLDER_0__ ἑκών, 204 willingly, __A_TAG_PLACEHOLDER_0__	ἐλέειν, 139 ἐλέειν, __A_TAG_PLACEHOLDER_0__ ἑλεῖν, 168, 201, 221 ἑλεῖν, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__ ἐλθεῖν, 114 Come, __A_TAG_PLACEHOLDER_0__ ἑλικτός, 76 helical, __A_TAG_PLACEHOLDER_0__ ἑλίξαι, 120 ἑλίξαι, __A_TAG_PLACEHOLDER_0__ ἑλίξαι, 234 ἑλίξαι, __A_TAG_PLACEHOLDER_0__ ἑλλός, 199 ἑλλός, __A_TAG_PLACEHOLDER_0__ ἕλος, 119 ἕλος, __A_TAG_PLACEHOLDER_0__ ἐμβαίνειν, 114 ἐμβαίνειν, __A_TAG_PLACEHOLDER_0__ ἐμπολᾶν, 70 ἐμπολᾶν, __A_TAG_PLACEHOLDER_0__ ἐμφανίσαι, 155 ἐμφανίσαι, __A_TAG_PLACEHOLDER_0__ ἐνδαίειν, 2 ἐνδαίειν, __A_TAG_PLACEHOLDER_0__ ἔνδεια, 159 insufficient, __A_TAG_PLACEHOLDER_0__ ἐνδελεχεῖν, 43 ἐνδελεχεῖν, __A_TAG_PLACEHOLDER_0__ ἔνδιος, 60 ἔνδιος, __A_TAG_PLACEHOLDER_0__ ἐνεγκέσθαι, 112 ἐνεγκέσθαι, __A_TAG_PLACEHOLDER_0__ ἐνίοτε, 148 sometimes, __A_TAG_PLACEHOLDER_0__ ἔνοσις Ἐνυώ, 87 War goddess Enyo, __A_TAG_PLACEHOLDER_0__ ἕνους, 228 ἕνους, __A_TAG_PLACEHOLDER_0__ ἐντελής, 84 complete, __A_TAG_PLACEHOLDER_0__ ἐντέλλεσθαι, 116 ἐντέλλεσθαι, __A_TAG_PLACEHOLDER_0__ ἐνύπνιον, 202 dream, __A_TAG_PLACEHOLDER_0__
ἐξαπίνης, 182 Suddenly, __A_TAG_PLACEHOLDER_0__ ἔξεστι, 43 It's allowed, __A_TAG_PLACEHOLDER_0__ ἐξουσία, 168 authority, __A_TAG_PLACEHOLDER_0__ ἐπαγγέλλεσθαι, 167 ἐπαγγέλλεσθαι, __A_TAG_PLACEHOLDER_0__ ἐπιεικῶς, 99 ἐπιεικῶς, __A_TAG_PLACEHOLDER_0__ ἐπιθυμῶν, 222 Desiring, __A_TAG_PLACEHOLDER_0__ ἐπικαμπής, 54 ἐπικαμπής, __A_TAG_PLACEHOLDER_0__ ἐπιτήδειος, 100 suitable, __A_TAG_PLACEHOLDER_0__ ἐπιχθόνιος, 97 επίγεια, __A_TAG_PLACEHOLDER_0__ ἐπῳδαί, 32 spells, __A_TAG_PLACEHOLDER_0__ ἐπωμίς, 23 ἐπωμίς, __A_TAG_PLACEHOLDER_0__ ἐρᾶν, 61 ἐρᾶν, __A_TAG_PLACEHOLDER_0__ ἔρασθαι, 61 ἔρασθαι, __A_TAG_PLACEHOLDER_0__ ἐραστής, 14 lover, __A_TAG_PLACEHOLDER_0__ ἐργάζομαι, 54 I’m working, __A_TAG_PLACEHOLDER_0__ ἐργασία, 153 work, __A_TAG_PLACEHOLDER_0__ ἔργον, 9 work, __A_TAG_PLACEHOLDER_0__ ἔρδειν, 105 ἔρδειν, __A_TAG_PLACEHOLDER_0__ ἐρέθω, 98 ἐρέθω, __A_TAG_PLACEHOLDER_0__ ἐρείπω, 185 ἐρείπω, __A_TAG_PLACEHOLDER_0__ ἐρεύθειν, 22 ἐρεύθειν, __A_TAG_PLACEHOLDER_0__ ἔριφος, 33 kid, __A_TAG_PLACEHOLDER_0__	ἑρπετόν, 183 reptile, __A_TAG_PLACEHOLDER_0__ ἕρπων, 183 ἕρπων, __A_TAG_PLACEHOLDER_0__ 242 ἔῤῥειν, 71 ἔῤῥειν, __A_TAG_PLACEHOLDER_0__ ἐῤῥωμένος, 44 strong, __A_TAG_PLACEHOLDER_0__ ἐῤῥῶσθαι, 169, 219 ἐῤῥῶσθαι, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ἔῤῥωσο, 29 Stay strong, __A_TAG_PLACEHOLDER_0__ ἔρσης, 210 ἔρσης, __A_TAG_PLACEHOLDER_0__ ἐρύεσθαι, 226 ἐρύεσθαι, __A_TAG_PLACEHOLDER_0__ ἐρύκειν, 21 ἐρύκειν, __A_TAG_PLACEHOLDER_0__ ἔρως, 61 love, __A_TAG_PLACEHOLDER_0__ ἐσαγείρω, 9 ἐσαγείρω, __A_TAG_PLACEHOLDER_0__ ἔσθ’ ὅτε, 148 It is when, __A_TAG_PLACEHOLDER_0__ ἔσχατος, 75 last, __A_TAG_PLACEHOLDER_0__ ἔται, 145 girlfriend, __A_TAG_PLACEHOLDER_0__ ἑταῖραι, 160 ἑταῖραι, __A_TAG_PLACEHOLDER_0__ ἑταῖρος, 200 ἑταῖρος, __A_TAG_PLACEHOLDER_0__ ἕτερον, 115 ἕτερον, __A_TAG_PLACEHOLDER_0__ ἔτι, 72 ἔτι, __A_TAG_PLACEHOLDER_0__ ἑτόν, 49 ἑτόν, __A_TAG_PLACEHOLDER_0__ ἔτος, 18, 228 ἔτος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__	εὖ, 29 Good, __A_TAG_PLACEHOLDER_0__ εὐθηνής, 86 εὐθηνής, __A_TAG_PLACEHOLDER_0__ εὐθύς, 182 Immediately, __A_TAG_PLACEHOLDER_0__ εὐκαιρία, 151 Opportunity, __A_TAG_PLACEHOLDER_0__ εὐνή, 50 bed, __A_TAG_PLACEHOLDER_0__ εὔπορος, 65 wealthy, __A_TAG_PLACEHOLDER_0__ εὔσκιος, 151 εὔσκιος, __A_TAG_PLACEHOLDER_0__ εὔτόκος, 85 εὔτόκος, __A_TAG_PLACEHOLDER_0__ εὔτροπος, 30 εὔτροπος, __A_TAG_PLACEHOLDER_0__ εὐτυχής, 78 happy, __A_TAG_PLACEHOLDER_0__ εὔφορος, 85 fertile, __A_TAG_PLACEHOLDER_0__ εὐχαριστεῖν, 94 thank, __A_TAG_PLACEHOLDER_0__ εύχεσθαι, 186 εύχεσθαι, __A_TAG_PLACEHOLDER_0__ ἐφεῖναι, 43 ἐφεῖναι, __A_TAG_PLACEHOLDER_0__ ἐφίεσθαι, 116 ἐφίεσθαι, __A_TAG_PLACEHOLDER_0__ ἔχε, 71 Got it, __A_TAG_PLACEHOLDER_0__ ἔχθρα, 152 hatred, __A_TAG_PLACEHOLDER_0__ ἐχθρός, 6 enemy, __A_TAG_PLACEHOLDER_0__ ἔχθω, 6 ἔχθω, __A_TAG_PLACEHOLDER_0__ ἔχιδνα, 183 ἔχιδνα, __A_TAG_PLACEHOLDER_0__ ἔχις, 183 ἔχις, __A_TAG_PLACEHOLDER_0__ ἐχόμενος, 3 ἐχόμενος, __A_TAG_PLACEHOLDER_0__ ἔχω, 10 I have, __A_TAG_PLACEHOLDER_0__ ἔχων, 228 ἔχων, __A_TAG_PLACEHOLDER_0__
Ζ Η ζέω, 116, 175 ζέω, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ζόη, 116 ζόη, __A_TAG_PLACEHOLDER_0__ ζόφος, 150 gloom, __A_TAG_PLACEHOLDER_0__ ζῶον, 17 ζῶον, __A_TAG_PLACEHOLDER_0__	ἡγεῖσθαι, 64 ἡγεῖσθαι, __A_TAG_PLACEHOLDER_0__ ἥδεσθαι, 91 ἥδεσθαι, __A_TAG_PLACEHOLDER_0__ ἡδύς, 208 pleasant, __A_TAG_PLACEHOLDER_0__ ἠθεῖος, 200 ἠθεῖος, __A_TAG_PLACEHOLDER_0__ ἦθος, 45 ethos, __A_TAG_PLACEHOLDER_0__ ἠϊών, 185 ἠϊών, __A_TAG_PLACEHOLDER_0__ ἧκα, 117, 219, 234 ἧκα, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__	ἤν, 71 ἤν, __A_TAG_PLACEHOLDER_0__ ἠνί, 71 bis ἠνί, __A_TAG_PLACEHOLDER_0__ twice ἠνίδε, 71 ἠνίδε, __A_TAG_PLACEHOLDER_0__ ἡνίον, 88 ἡνίον, __A_TAG_PLACEHOLDER_0__ ἤπιος, 140 Calm, __A_TAG_PLACEHOLDER_0__ ἡσυχία, 178 Peace, __A_TAG_PLACEHOLDER_0__ ἠΰς, 208, 230 ἠΰς, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ἠχέτης, 32, 96 ἠχέτης, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ἠχή, 87, 224 ἠχή, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__
Θ θάλασσα, 134 sea, __A_TAG_PLACEHOLDER_0__ θαλλοί, 180 θαλλοί, __A_TAG_PLACEHOLDER_0__ θαμά, 16, 189 θαμά, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ θαμειός, 16 θαμειός, __A_TAG_PLACEHOLDER_0__ θάνατος, 142 death, __A_TAG_PLACEHOLDER_0__ θάρσος, 82 courage, __A_TAG_PLACEHOLDER_0__ θεᾶσθαι, 229 θεᾶσθαι, __A_TAG_PLACEHOLDER_0__ θελεῖν, 221 θελεῖν, __A_TAG_PLACEHOLDER_0__ θέμις ἐστί, 43 It is law, __A_TAG_PLACEHOLDER_0__ θεοὶ ῥεῖα ζάωντες, 78 Gods live easily, __A_TAG_PLACEHOLDER_0__ θεός, 149 god, __A_TAG_PLACEHOLDER_0__	θέσσασθαι, 2, 186 θέσσασθαι, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ θετός, 170 θετός, __A_TAG_PLACEHOLDER_0__ θεωρεῖν, 229 θεωρεῖν, __A_TAG_PLACEHOLDER_0__ θημών, 3 θημών, __A_TAG_PLACEHOLDER_0__ θηρίον, 18 θηρίον, __A_TAG_PLACEHOLDER_0__ θής, 106 θης, __A_TAG_PLACEHOLDER_0__ θησαυροί, 65 treasures, __A_TAG_PLACEHOLDER_0__ θλᾶν, 53, 66 θλᾶν, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ θορυβή, 87 Noise, __A_TAG_PLACEHOLDER_0__	θράσος, 82 θράσος, __A_TAG_PLACEHOLDER_0__ θρέω, 87 θρέω, __A_TAG_PLACEHOLDER_0__ θρηνεῖν, 118 θρηνεῖν, __A_TAG_PLACEHOLDER_0__ θριγκός, 144 θριγκός, __A_TAG_PLACEHOLDER_0__ θρίξ, 49 θρίξ, __A_TAG_PLACEHOLDER_0__ θρόνος, 195 throne, __A_TAG_PLACEHOLDER_0__ θυμός, 16 θυμός, __A_TAG_PLACEHOLDER_0__ θύρα, 155 door, __A_TAG_PLACEHOLDER_0__ θυρίδες, 155 θυρίδες, __A_TAG_PLACEHOLDER_0__ θῶος, 52 θῶος, __A_TAG_PLACEHOLDER_0__ θωπεύειν, 24 θωπεύειν, __A_TAG_PLACEHOLDER_0__
Ι ἰᾶσθαι, 28, 135 ἰᾶσθαι, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ἰδεῖν, 229 ἰδεῖν, __A_TAG_PLACEHOLDER_0__ 243 ἴδιος, 173 ἴδιος, __A_TAG_PLACEHOLDER_0__ ἰδού, 71 Look, __A_TAG_PLACEHOLDER_0__ ἰέναι, 114 go, __A_TAG_PLACEHOLDER_0__ ἱερόν, 211 ἱερόν, __A_TAG_PLACEHOLDER_0__ ἱερός, 188 sacred, __A_TAG_PLACEHOLDER_0__	ἱκανός, 100 sufficient, __A_TAG_PLACEHOLDER_0__ ἱκανῶς, 192 sufficiently, __A_TAG_PLACEHOLDER_0__ ἱκετεύειν, 186 ἱκετεύειν, __A_TAG_PLACEHOLDER_0__ ἱλαρός, 91 cheerful, __A_TAG_PLACEHOLDER_0__ ἰλύς, 129 ἰλύς, __A_TAG_PLACEHOLDER_0__ ἰνάω, 105 ἰνάω, __A_TAG_PLACEHOLDER_0__ ἰός, 213 virus, __A_TAG_PLACEHOLDER_0__ ἰότης, 116 ἰότης, __A_TAG_PLACEHOLDER_0__ ἰρῆνες, 97 ἰρῆνες, __A_TAG_PLACEHOLDER_0__	ἴς, 169 ἴς, __A_TAG_PLACEHOLDER_0__ ἴσα, 8 ἴσα, __A_TAG_PLACEHOLDER_0__ ἴσος, 5 equal, __A_TAG_PLACEHOLDER_0__ ἱστάναι, 199 ἱστάναι, __A_TAG_PLACEHOLDER_0__ ἰσχύειν, 168 ἰσχύειν, __A_TAG_PLACEHOLDER_0__ ἰσχυρός, 219 strong, __A_TAG_PLACEHOLDER_0__ ἴσως, 34 Maybe, __A_TAG_PLACEHOLDER_0__
Κ καγχάζειν, 185 καγχάζειν, __A_TAG_PLACEHOLDER_0__ καθαρός, 177 clean, __A_TAG_PLACEHOLDER_0__ καθίζειν, 52, 219 καθίζειν, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ καί, 72 καί, __A_TAG_PLACEHOLDER_0__ καινός, 149 καινός, __A_TAG_PLACEHOLDER_0__ καιρός, 60, 151 καιρός, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ κακηγορία, 131 slander, __A_TAG_PLACEHOLDER_0__ κακίων, 58 κακίων, __A_TAG_PLACEHOLDER_0__ κάλαμος, 50 κάλαμος, __A_TAG_PLACEHOLDER_0__ κάλλος, 25 beauty, __A_TAG_PLACEHOLDER_0__ καλύψαι, 195 καλύψαι, __A_TAG_PLACEHOLDER_0__ κάμψαι, 88 κάμψαι, __A_TAG_PLACEHOLDER_0__ καναχεῖν, 32 καναχεῖν, __A_TAG_PLACEHOLDER_0__ κανών, 51 κανών, __A_TAG_PLACEHOLDER_0__ κάπρος, 33 wild boar, __A_TAG_PLACEHOLDER_0__ κάπτειν, 209, 222 κάπτειν, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ καρηκομόωντες, 49 καρηκομόωντες, __A_TAG_PLACEHOLDER_0__ κάρηνον, 49 κάρηνον, __A_TAG_PLACEHOLDER_0__ καρίς, 54 καρίς, __A_TAG_PLACEHOLDER_0__	κάρκαρον, 54 κάρκαρον, __A_TAG_PLACEHOLDER_0__ καρποῦσθαι, 58 καρποῦσθαι, __A_TAG_PLACEHOLDER_0__ καρτός, 30 καρτός, __A_TAG_PLACEHOLDER_0__ κάρφω, 3 κάρφω, __A_TAG_PLACEHOLDER_0__ κάρω, 32 κάρω, __A_TAG_PLACEHOLDER_0__ καταγελᾶν, 185 καταγελᾶν, __A_TAG_PLACEHOLDER_0__ καταθαμβεῖν, 44 καταθαμβεῖν, __A_TAG_PLACEHOLDER_0__ καταθεῖναι, 36, 196 καταθεῖναι, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ καταικία, 131 mockery, __A_TAG_PLACEHOLDER_0__ κατακαίειν, 2 κατακαίειν, __A_TAG_PLACEHOLDER_0__ κατακρύπτειν, 36 κατακρύπτειν, __A_TAG_PLACEHOLDER_0__ κατανεύειν, 43 κατανεύειν, __A_TAG_PLACEHOLDER_0__ κατατήκειν, 128 κατατήκειν, __A_TAG_PLACEHOLDER_0__ καταφρονεῖν, 203 καταφρονεῖν, __A_TAG_PLACEHOLDER_0__ καταψῆν, 143 καταψήν, __A_TAG_PLACEHOLDER_0__ κατείδειν, 44 κατείδειν, __A_TAG_PLACEHOLDER_0__ κατέχειν, 52, 133 κατέχειν, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ καφάζω, 71 καφάζω, __A_TAG_PLACEHOLDER_0__	κείρειν, 33 κείρειν, __A_TAG_PLACEHOLDER_0__ κείρω, 30 κείρω, __A_TAG_PLACEHOLDER_0__ κεῖσθαι, 178 κεῖσθαι, __A_TAG_PLACEHOLDER_0__ κείω, 49, 93 κείω, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ κέλαδος, 222 kavala, __A_TAG_PLACEHOLDER_0__ κελεύειν, 116 κελεύειν, __A_TAG_PLACEHOLDER_0__ κέλευθος, 115 bis κέλευθος, __A_TAG_PLACEHOLDER_0__ twice κεραυνός, 89 lightning, __A_TAG_PLACEHOLDER_0__ κερδαλέος, 25 clever, __A_TAG_PLACEHOLDER_0__ κέρδος, 126 κέρδος, __A_TAG_PLACEHOLDER_0__ κεύθειν, 36 κεύθειν, __A_TAG_PLACEHOLDER_0__ κεύθω, 54 κεύθω, __A_TAG_PLACEHOLDER_0__ κεύθων, 34 κεύθων, __A_TAG_PLACEHOLDER_0__ κεχαρῆσθαι, 95 κεχαρῆσθαι, __A_TAG_PLACEHOLDER_0__ κηδεμονία, 45 guardianship, __A_TAG_PLACEHOLDER_0__ κηδεστής, 145 κηδεστής, __A_TAG_PLACEHOLDER_0__ κηλεῖν, 134 κηλεῖν, __A_TAG_PLACEHOLDER_0__ κηλέῳ πυρί, 31 κηλέῳ πυρί, __A_TAG_PLACEHOLDER_0__ κηλίς, 234 κηλίς, __A_TAG_PLACEHOLDER_0__ κῆπος, 231 garden, __A_TAG_PLACEHOLDER_0__
κίκιννος, 49 κίκιννος, __A_TAG_PLACEHOLDER_0__ κιών, 43 κιών, __A_TAG_PLACEHOLDER_0__ κλάγγειν, 39 κλάγγειν, __A_TAG_PLACEHOLDER_0__ κλάδος, 93, 180 κλάδος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ κλαίειν, 118 κλαίειν, __A_TAG_PLACEHOLDER_0__ κλαῦμα, 119 κλαῦμα, __A_TAG_PLACEHOLDER_0__ κλέος, 37, 94 κλέος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ κλῆμα, 180 κλήση, __A_TAG_PLACEHOLDER_0__ κλίμα, 125 climate, __A_TAG_PLACEHOLDER_0__ κλιτύς, 41 slope, __A_TAG_PLACEHOLDER_0__ κλοπιός, 195 κλοπιός, __A_TAG_PLACEHOLDER_0__ κλυτός, 37 κλυτός, __A_TAG_PLACEHOLDER_0__ κλών, 180 κλών, __A_TAG_PLACEHOLDER_0__ κνέφας, 150 κνέφας, __A_TAG_PLACEHOLDER_0__ κνυζᾶσθαι, 122 κνυζᾶσθαι, __A_TAG_PLACEHOLDER_0__ κοεῖν, 168 κοεῖν, __A_TAG_PLACEHOLDER_0__ κοίρανος, 53 κοίρανος, __A_TAG_PLACEHOLDER_0__ κοῖται, 52 κοῖται, __A_TAG_PLACEHOLDER_0__ κοίτη, 50 κοίτη, __A_TAG_PLACEHOLDER_0__ κολακεία, 24 flattery, __A_TAG_PLACEHOLDER_0__ 244 κολακεύειν, 24 flattering, __A_TAG_PLACEHOLDER_0__ κόλαξ, 226 κόλαξ, __A_TAG_PLACEHOLDER_0__ κόλαφος, 10 κόλαφος, __A_TAG_PLACEHOLDER_0__ κολάψαι, 51 κολάψαι, __A_TAG_PLACEHOLDER_0__	κολούω, 107, 190 κολούω, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ κολοφών, 50 κολοφών, __A_TAG_PLACEHOLDER_0__ κολωνός, 41 κολωνός, __A_TAG_PLACEHOLDER_0__ κομάζειν, 71 κομάζειν, __A_TAG_PLACEHOLDER_0__ κόμη, 49 κόμη, __A_TAG_PLACEHOLDER_0__ κομμοῦν, 41 κομμοῦν, __A_TAG_PLACEHOLDER_0__ κομψός, 177 stylish, __A_TAG_PLACEHOLDER_0__ κόπρος, 130 κόπρος, __A_TAG_PLACEHOLDER_0__ κοράσιον, 160 girl, __A_TAG_PLACEHOLDER_0__ κόρη, 160, 233 κόρη, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ κορίζομαι, 38 I'm breaking up, __A_TAG_PLACEHOLDER_0__ κόῤῥη, 49 κόῤῥη, __A_TAG_PLACEHOLDER_0__ κόρυζα, 14 κόρυζα, __A_TAG_PLACEHOLDER_0__ κορύσσω, 126 κορύσσω, __A_TAG_PLACEHOLDER_0__ κορυφή, 4, 50 κορυφή, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ κορυφοῦν, 4 κορυφών, __A_TAG_PLACEHOLDER_0__ κοσμεῖν, 41 bis κοσμεῖν, __A_TAG_PLACEHOLDER_0__ twice κόσμος, 99 world, __A_TAG_PLACEHOLDER_0__ κόττα, 34 κόττα, __A_TAG_PLACEHOLDER_0__ κοττάνη, 184 κοττάνη, __A_TAG_PLACEHOLDER_0__ κοχώνη, 48 κοχώνη, __A_TAG_PLACEHOLDER_0__ κόψαι, 194 κόψιμο, __A_TAG_PLACEHOLDER_0__	κράζω, 32 κράζω, __A_TAG_PLACEHOLDER_0__ κραιπάλη, 69 drunken revelry, __A_TAG_PLACEHOLDER_0__ κράτος, 169 state, __A_TAG_PLACEHOLDER_0__ κρέκω, 49 κρέκω, __A_TAG_PLACEHOLDER_0__ κρέμβαλον, 87 κρέμβαλον, __A_TAG_PLACEHOLDER_0__ κρίνειν, 229 κρίνειν, __A_TAG_PLACEHOLDER_0__ κρόκα, 49 κρόκα, __A_TAG_PLACEHOLDER_0__ κρότος, 87 κρότος, __A_TAG_PLACEHOLDER_0__ κροῦσις, 87 κροῦσις, __A_TAG_PLACEHOLDER_0__ κρυμός, 88 κρυμός, __A_TAG_PLACEHOLDER_0__ κρύος, 88, 190, 191 κρύος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__ κρύπτειν, 36 κρύπτειν, __A_TAG_PLACEHOLDER_0__ κρύσταλλος, 88 κρύσταλλος, __A_TAG_PLACEHOLDER_0__ κρύψαι, 133 κρύψου, __A_TAG_PLACEHOLDER_0__ κτείνειν, 110 κτείνειν, __A_TAG_PLACEHOLDER_0__ κτύπος, 87 κτύπος, __A_TAG_PLACEHOLDER_0__ κύαρ, 202 κύαρ, __A_TAG_PLACEHOLDER_0__ κύρω, 48 κύρω, __A_TAG_PLACEHOLDER_0__ κύτος, 212 κύτος, __A_TAG_PLACEHOLDER_0__ κωκύειν, 119 κωκύειν, __A_TAG_PLACEHOLDER_0__ κῶλον, 136 κῶλον, __A_TAG_PLACEHOLDER_0__ κῶς, 53 κῶς, __A_TAG_PLACEHOLDER_0__
Λ λαβεῖν, 209 λαβεῖν, __A_TAG_PLACEHOLDER_0__ λαιός, 199 λαιός, __A_TAG_PLACEHOLDER_0__ λακάζειν, 91 λακάζειν, __A_TAG_PLACEHOLDER_0__ λακεῖν, 59, 60, 167 λακεῖν, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__ λακίζειν, 118 λακίζειν, __A_TAG_PLACEHOLDER_0__ λακίς, 118 λακίς, __A_TAG_PLACEHOLDER_0__ λαλεῖν, 59, 60 λαλεῖν, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ λαλία, 91 λαλία, __A_TAG_PLACEHOLDER_0__ λαμπάς, 32 λαμπάς, __A_TAG_PLACEHOLDER_0__ λάμπω, 126 shine, __A_TAG_PLACEHOLDER_0__ λαχεῖν, 142 λαχεῖν, __A_TAG_PLACEHOLDER_0__ λάχεσις, 142 λάχεσις, __A_TAG_PLACEHOLDER_0__ λέγειν, 59 λέγειν, __A_TAG_PLACEHOLDER_0__ λέγω, 140 I say, __A_TAG_PLACEHOLDER_0__ λείβειν, 55 λείβειν, __A_TAG_PLACEHOLDER_0__ λειβόμενος, 129 λειβόμενος, __A_TAG_PLACEHOLDER_0__ λείβω, 117 λείβω, __A_TAG_PLACEHOLDER_0__ λεῖος, 120, 123 bis λεῖος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ twice λείχειν, 120 λείχειν, __A_TAG_PLACEHOLDER_0__	λέκτρον, 50 λέκτρον, __A_TAG_PLACEHOLDER_0__ λέμφος, 14, 20 λέμφος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ λεπτός, 122 λεπτός, __A_TAG_PLACEHOLDER_0__ λέπω, 122 I see, __A_TAG_PLACEHOLDER_0__ λευκή, 129 λευκή, __A_TAG_PLACEHOLDER_0__ λευκόν, 10 white, __A_TAG_PLACEHOLDER_0__ λευκός, 126 λευκός, __A_TAG_PLACEHOLDER_0__ λευσσόμενον, 128 λευσσόμενον, __A_TAG_PLACEHOLDER_0__ λεύσσω, 127 λεύσσω, __A_TAG_PLACEHOLDER_0__ λέχριος, 168 λέχριος, __A_TAG_PLACEHOLDER_0__ ληρεῖν, 14 ληρεῖν, __A_TAG_PLACEHOLDER_0__ λῃστής, 169 thief, __A_TAG_PLACEHOLDER_0__ λιβάζειν, 55 λιβάζειν, __A_TAG_PLACEHOLDER_0__ λίθος, 194 stone, __A_TAG_PLACEHOLDER_0__ λιλαίομοι, 91 λιλαίομοι, __A_TAG_PLACEHOLDER_0__ λίμνη, 119 lake, __A_TAG_PLACEHOLDER_0__ λιμός, 76 hunger, __A_TAG_PLACEHOLDER_0__ λιπαρεῖν, 186 λιπαρεῖν, __A_TAG_PLACEHOLDER_0__ λίψ, 52 λίψ, __A_TAG_PLACEHOLDER_0__	λόγις, 234 λόγις, __A_TAG_PLACEHOLDER_0__ λόγχη, 139 spear, __A_TAG_PLACEHOLDER_0__ λοιδορία, 131 mockery, __A_TAG_PLACEHOLDER_0__ λοίδορος, 127 λοιδορίες, __A_TAG_PLACEHOLDER_0__ λοιμός, 128 plague, __A_TAG_PLACEHOLDER_0__ λοῖσθος, 75 λοῖσθος, __A_TAG_PLACEHOLDER_0__ λόχμη, 199 λόχμη, __A_TAG_PLACEHOLDER_0__ λόχος, 125 λόχος, __A_TAG_PLACEHOLDER_0__ λύθρον, 129 λύθρον, __A_TAG_PLACEHOLDER_0__ λυκόφως, 133 twilight, __A_TAG_PLACEHOLDER_0__ λύμη, 234 λύμη, __A_TAG_PLACEHOLDER_0__ λύσσα, 14 rabies, __A_TAG_PLACEHOLDER_0__ 245 λύχνος, 32 λamp, __A_TAG_PLACEHOLDER_0__ λώβη, 234 λώβη, __A_TAG_PLACEHOLDER_0__ λωτός, 129 λωτός, __A_TAG_PLACEHOLDER_0__ λωφᾶν, 117 λωφᾶν, __A_TAG_PLACEHOLDER_0__
Μ μαδίζειν, 159 μαδίζειν, __A_TAG_PLACEHOLDER_0__ μαζός, 132 μάζα, __A_TAG_PLACEHOLDER_0__ μακάριος, 78 blessed, __A_TAG_PLACEHOLDER_0__ μακρός, 73 long, __A_TAG_PLACEHOLDER_0__ μαλάξαι, 223, 232 μαλάξαι, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ μαλακός, 143 soft, __A_TAG_PLACEHOLDER_0__ μαλερός, 117 malicious, __A_TAG_PLACEHOLDER_0__ μαλλός, 212 hair, __A_TAG_PLACEHOLDER_0__ μάμμη, 132 mam, __A_TAG_PLACEHOLDER_0__ μανθάνειν, 155 learn, __A_TAG_PLACEHOLDER_0__ μανθάνω, 17 μανθάνω, __A_TAG_PLACEHOLDER_0__ μανικός, 14 manic, __A_TAG_PLACEHOLDER_0__ μανός, 84 manos, __A_TAG_PLACEHOLDER_0__ μαντεύεσθαι, 64, 96 μαντεύεσθαι, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ μασχάλη, 23 armpit, __A_TAG_PLACEHOLDER_0__ ματᾶν, 224 ματᾶν, __A_TAG_PLACEHOLDER_0__ μάτη, 233 μάτη, __A_TAG_PLACEHOLDER_0__ μάτην, 89 μάτην, __A_TAG_PLACEHOLDER_0__ μαυρωτός, 207 μαυρωτός, __A_TAG_PLACEHOLDER_0__ μάχη, 175 battle, __A_TAG_PLACEHOLDER_0__ μέγα, 131 μέγα, __A_TAG_PLACEHOLDER_0__ μέγας, 131 μέγας, __A_TAG_PLACEHOLDER_0__ μέδειν, 145 μέδειν, __A_TAG_PLACEHOLDER_0__ μέδεσθαι, 40 μέδεσθαι, __A_TAG_PLACEHOLDER_0__ μεθεῖναι, 140 μεθεῖναι, __A_TAG_PLACEHOLDER_0__ μέθη, 69 drunkenness, __A_TAG_PLACEHOLDER_0__ μεθιέναι, 102 μεθιέναι, __A_TAG_PLACEHOLDER_0__	μειδιᾶν, 185 μειδιᾶν, __A_TAG_PLACEHOLDER_0__ μείλιχος, 139 μείλιχος, __A_TAG_PLACEHOLDER_0__ μειράκιον, 175 μειράκιον, __A_TAG_PLACEHOLDER_0__ μείρεσθαι, 137 μείρεσθαι, __A_TAG_PLACEHOLDER_0__ μείρω, 144, 177 μείρω, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ μέλδειν, 24 μέλδειν, __A_TAG_PLACEHOLDER_0__ μέλλειν, 52 μέλλειν, __A_TAG_PLACEHOLDER_0__ μέλος, 136 member, __A_TAG_PLACEHOLDER_0__ μέλπειν, 32 singing, __A_TAG_PLACEHOLDER_0__ μέμαχα, 131 μέμαχα, __A_TAG_PLACEHOLDER_0__ μεμνῆσθαι, 136 μεμνῆσθαι, __A_TAG_PLACEHOLDER_0__ μέμψις, 183 μέμψις, __A_TAG_PLACEHOLDER_0__ μένειν, 133 bis μένειν, __A_TAG_PLACEHOLDER_0__ twice μένος, 17 μένος, __A_TAG_PLACEHOLDER_0__ μέριμνα, 53 μέριμνα, __A_TAG_PLACEHOLDER_0__ μέρος, 136 part, __A_TAG_PLACEHOLDER_0__ μέσος, 136 average, __A_TAG_PLACEHOLDER_0__ μετὰ σπονδῶν, 167 with sacrifices, __A_TAG_PLACEHOLDER_0__ μετάρσιον, 16 μετάρσιον, __A_TAG_PLACEHOLDER_0__ μετάφρενον, 68 μετάφρενο, __A_TAG_PLACEHOLDER_0__ μετέωρον, 16 μετέωρον, __A_TAG_PLACEHOLDER_0__ μετέωρος, 12 μετέωρος, __A_TAG_PLACEHOLDER_0__ μέτοικος, 106 μέτοικος, __A_TAG_PLACEHOLDER_0__ μέτοχος, 200 shareholder, __A_TAG_PLACEHOLDER_0__ μέτριον, 140 μέτριο, __A_TAG_PLACEHOLDER_0__	μηδὲν ἄγαν, 140 nothing in excess, __A_TAG_PLACEHOLDER_0__ μήδομαι, 116 μήδομαι, __A_TAG_PLACEHOLDER_0__ μηνύειν, 133 μηνύειν, __A_TAG_PLACEHOLDER_0__ μηχανή, 102 machine, __A_TAG_PLACEHOLDER_0__ μιαίνειν, 46 μιαίνειν, __A_TAG_PLACEHOLDER_0__ μιαρός, 213 μίαρος, __A_TAG_PLACEHOLDER_0__ μικρός, 157 small, __A_TAG_PLACEHOLDER_0__ μίνθος, 130 μίνθος, __A_TAG_PLACEHOLDER_0__ μινύθω, 157 μινύθω, __A_TAG_PLACEHOLDER_0__ μισθός, 171 salary, __A_TAG_PLACEHOLDER_0__ μῖσος, 152 μῖσος, __A_TAG_PLACEHOLDER_0__ μοῖρα, 35, 144 μοῖρα, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ μόλις, 117, 234 just, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ μόρος, 142 μόρος, __A_TAG_PLACEHOLDER_0__ μορύσσειν, 46 μορύσσειν, __A_TAG_PLACEHOLDER_0__ μορφή, 83 shape, __A_TAG_PLACEHOLDER_0__ μόχλος, 141 μόχλος, __A_TAG_PLACEHOLDER_0__ μυδαλέος, 217 μυδαλέος, __A_TAG_PLACEHOLDER_0__ μυκτῆρες, 145 μυκτήρες, __A_TAG_PLACEHOLDER_0__ μύλλειν, 143 μύλλειν, __A_TAG_PLACEHOLDER_0__ μύρω, 67, 134, 166 μύρω, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__ μυσαρός, 107 μυσαρός, __A_TAG_PLACEHOLDER_0__ μῶκος, 234 μῶκος, __A_TAG_PLACEHOLDER_0__ μῶλος, 141 μῶλος, __A_TAG_PLACEHOLDER_0__ μωρός, 208 μωρός, __A_TAG_PLACEHOLDER_0__
Ν Ξ ναός, 211 ναός, __A_TAG_PLACEHOLDER_0__ νάπη, 199 νάπη, __A_TAG_PLACEHOLDER_0__ ναρός, 145 ναρός, __A_TAG_PLACEHOLDER_0__ ναῦς, 145 ναῦς, __A_TAG_PLACEHOLDER_0__ νεανίας, 175 bis young man, __A_TAG_PLACEHOLDER_0__ twice νέαξ, 149 νέαξ, __A_TAG_PLACEHOLDER_0__ νέατος, 75 νέατος, __A_TAG_PLACEHOLDER_0__ νέδη, 20 νέδη, __A_TAG_PLACEHOLDER_0__ νεκρός, 142 dead, __A_TAG_PLACEHOLDER_0__ νέμος, 199 νέμος, __A_TAG_PLACEHOLDER_0__ νέοθεν, 115 νέοθεν, __A_TAG_PLACEHOLDER_0__ νέον, 149 new, __A_TAG_PLACEHOLDER_0__ νέος, 148, 175 νέος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__	νεύειν, 117 νεύειν, __A_TAG_PLACEHOLDER_0__ νεωστί, 149 recently, __A_TAG_PLACEHOLDER_0__ νήπιος, 175 νήπιος, __A_TAG_PLACEHOLDER_0__ νήχειν, 55 νήχειν, __A_TAG_PLACEHOLDER_0__ 246 νίζω, 126 νίζω, __A_TAG_PLACEHOLDER_0__ νικᾶν, 231 νικᾶν, __A_TAG_PLACEHOLDER_0__ νίπτω, 166 νίπτω, __A_TAG_PLACEHOLDER_0__ νίφα, 166 νίφα, __A_TAG_PLACEHOLDER_0__ νόμιμος, 159 legal, __A_TAG_PLACEHOLDER_0__ νῶτον, 68 νῶτον, __A_TAG_PLACEHOLDER_0__	ξανθός, 10 blonde, __A_TAG_PLACEHOLDER_0__ ξηρός, 23 ξηρός, __A_TAG_PLACEHOLDER_0__ ξυγκαλεῖν, 43 ξυγκαλεῖν, __A_TAG_PLACEHOLDER_0__ ξυνέκειν, 52 ξυνέκειν, __A_TAG_PLACEHOLDER_0__ ξυνεκτοί, 179 ξυνεκτοί, __A_TAG_PLACEHOLDER_0__ ξύνθεσις, 44 ξύνθεσις, __A_TAG_PLACEHOLDER_0__
Ο ὄγκος, 142 ὄγκος, __A_TAG_PLACEHOLDER_0__ ὁδοιπορεῖν, 174 travelling, __A_TAG_PLACEHOLDER_0__ ὁδός, 115 road, __A_TAG_PLACEHOLDER_0__ ὀδύσασθαι, 152 ὀδύσασθαι, __A_TAG_PLACEHOLDER_0__ ὄδωδα, 152 ὄδωδα, __A_TAG_PLACEHOLDER_0__ ὄζος, 90, 205 ὄζος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ὄθματα, 27 ὄθματα, __A_TAG_PLACEHOLDER_0__ ὄθομαι, 76 ὄθομαι, __A_TAG_PLACEHOLDER_0__ οἱ ἄλλοι, 31 the others, __A_TAG_PLACEHOLDER_0__ οἰδᾶν, 215 οἰδᾶν, __A_TAG_PLACEHOLDER_0__ οἰκετοι, 229 οἰκετοι, __A_TAG_PLACEHOLDER_0__ οἰκεῖος, 173 οἰκεῖος, __A_TAG_PLACEHOLDER_0__ οἰκέτης, 198 οἰκέτης, __A_TAG_PLACEHOLDER_0__ οἰκοδόμημα, 4 building, __A_TAG_PLACEHOLDER_0__ οἰκτείρειν, 139 οἰκτείρειν, __A_TAG_PLACEHOLDER_0__ οἰκτίζειν, 139 οἰκτίζειν, __A_TAG_PLACEHOLDER_0__ οἱ λοιποί, 31 the rest, __A_TAG_PLACEHOLDER_0__ οἰμαι, 38 οἰμαι, __A_TAG_PLACEHOLDER_0__ οἶμος, 115 οἶμος, __A_TAG_PLACEHOLDER_0__ οἶνος, 233 wine, __A_TAG_PLACEHOLDER_0__ οἴνωσις, 69 οἴνωσις, __A_TAG_PLACEHOLDER_0__ οἷόν τ’ εἶναι, 168 It is what it is, __A_TAG_PLACEHOLDER_0__ οἶτος, 142, 233 οἶτος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ οἴω, 218 I think, __A_TAG_PLACEHOLDER_0__ οἰωνός, 234 οἰωνός, __A_TAG_PLACEHOLDER_0__ ὄκκος, 76 ὄκκος, __A_TAG_PLACEHOLDER_0__ ὀκνεῖν, 52 ὀκνεῖν, __A_TAG_PLACEHOLDER_0__ ὄκνος, 101 ώgknos, __A_TAG_PLACEHOLDER_0__	ὀλετήρ, 169 Destroyer, __A_TAG_PLACEHOLDER_0__ ὀλιγωρεῖν, 203 ὀλιγωρεῖν, __A_TAG_PLACEHOLDER_0__ ὀλίγωρος, 216 ὀλίγωρος, __A_TAG_PLACEHOLDER_0__ ὀλισθεῖν, 117 ὀλισθεῖν, __A_TAG_PLACEHOLDER_0__ ὁλκός, 168 ὁλκός, __A_TAG_PLACEHOLDER_0__ ὀλολύζειν, 119 ὀλολύζειν, __A_TAG_PLACEHOLDER_0__ ὅλον, 211 ὅλον, __A_TAG_PLACEHOLDER_0__ ὀλός, 119 ὀλός, __A_TAG_PLACEHOLDER_0__ ὅλος, 180, 219, 233 ὅλος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__ ὁλῶς, 166 totally, __A_TAG_PLACEHOLDER_0__ ὁμαλότης, 152 smoothness, __A_TAG_PLACEHOLDER_0__ ὁμαλῶς, 217 smoothly, __A_TAG_PLACEHOLDER_0__ ὄμβρος, 166 rain, __A_TAG_PLACEHOLDER_0__ ὁμήγυρις, 43 assemblage, __A_TAG_PLACEHOLDER_0__ ὅμοιος, 5 ὅμοιος, __A_TAG_PLACEHOLDER_0__ ὁμοίως, 8 Similarly, __A_TAG_PLACEHOLDER_0__ ὁμοῦ, 217 ὁμοῦ, __A_TAG_PLACEHOLDER_0__ ὁμῶς, 8 ὁμῶς, __A_TAG_PLACEHOLDER_0__ ὄναρ, 202 ὄναρ, __A_TAG_PLACEHOLDER_0__ ὄνειδος, 185 ὄνειδος, __A_TAG_PLACEHOLDER_0__ ὀντός, 52 ὀντός, __A_TAG_PLACEHOLDER_0__ ὀξύς, 3 bis ὀξύς, __A_TAG_PLACEHOLDER_0__ twice ὀπίς, 37 ὀπίς, __A_TAG_PLACEHOLDER_0__ ὁπωσδήποτε, 166 for sure, __A_TAG_PLACEHOLDER_0__ ὁρᾶν, 224, 226, 229 ὁρᾶν, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__ ὀργᾶν, 186, 187 ὀργᾶν, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ὀργή, 62 anger, __A_TAG_PLACEHOLDER_0__ ὀρέγεσθαι, 186, 187, 221 ὀρέγεσθαι, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__ ὀρέκτης, 62 ὀρέκτης, __A_TAG_PLACEHOLDER_0__ ὄρηχος, 234 ὄρηχος, __A_TAG_PLACEHOLDER_0__	ὀρθός, 22 ὀρθός, __A_TAG_PLACEHOLDER_0__ ὄρθρῳ, 133 ὄρθρῳ, __A_TAG_PLACEHOLDER_0__ ὄρθωσις, 98 ὄρθωσις, __A_TAG_PLACEHOLDER_0__ ὀρίνω, 41 ὀρίνω, __A_TAG_PLACEHOLDER_0__ ὄρνις, 234 bird, __A_TAG_PLACEHOLDER_0__ ὅρος, 84, 135 ὅρος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ὀῤῥωδία, 225 ὀῤῥωδία, __A_TAG_PLACEHOLDER_0__ ὀρσός, 90, 180 ὀρσός, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ὀρυχή, 139 ὀρυχή, __A_TAG_PLACEHOLDER_0__ ὄρχος, 125 ὄρχος, __A_TAG_PLACEHOLDER_0__ ὅσιόν ἐστι, 43 ὅσιόν ἐστι, __A_TAG_PLACEHOLDER_0__ ὅσιος, 188 ὅσιος, __A_TAG_PLACEHOLDER_0__ ὀσμή, 152 smell, __A_TAG_PLACEHOLDER_0__ ὄσσαι, 27 ὄσσαι, __A_TAG_PLACEHOLDER_0__ ὁστισοῦν, 179 ὁστισοῦν, __A_TAG_PLACEHOLDER_0__ ὄσφρησις, 152 scent, __A_TAG_PLACEHOLDER_0__ ὁ τυχών, 179 the one who happens to be, __A_TAG_PLACEHOLDER_0__ οὐαρόν, 132 οὐαρόν, __A_TAG_PLACEHOLDER_0__ οὖας, 26 οὖας, __A_TAG_PLACEHOLDER_0__ οὖθαρ, 132 οὖθαρ, __A_TAG_PLACEHOLDER_0__ οὖλος, 219 ολίκος, __A_TAG_PLACEHOLDER_0__ οὖρος, 135, 185 οὖρος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ οὐ φάναι, 146 οὐ φάναι, __A_TAG_PLACEHOLDER_0__ ὀφείλειν, 146 ὀφείλειν, __A_TAG_PLACEHOLDER_0__ ὄφις, 183 snake, __A_TAG_PLACEHOLDER_0__ ὀχεῖν, 124 ὀχεῖν, __A_TAG_PLACEHOLDER_0__ 247 ὄχθη, 185 ὄχθη, __A_TAG_PLACEHOLDER_0__ ὄχθος, 41 ὄχθος, __A_TAG_PLACEHOLDER_0__
Π παθεῖν, 80 παθεῖν, __A_TAG_PLACEHOLDER_0__ παιδίον, 175 child, __A_TAG_PLACEHOLDER_0__ παίειν, 223 play, __A_TAG_PLACEHOLDER_0__ πάϊς, 175 kid, __A_TAG_PLACEHOLDER_0__ παῖς, 175 child, __A_TAG_PLACEHOLDER_0__ παλαιός, 18 old, __A_TAG_PLACEHOLDER_0__ πάλιν, 115 πάλι, __A_TAG_PLACEHOLDER_0__ πάλλα, 132 πάλλα, __A_TAG_PLACEHOLDER_0__ παλλακή, 160 concubine, __A_TAG_PLACEHOLDER_0__ πάλμη, 195 palm, __A_TAG_PLACEHOLDER_0__ πανδίκως θανεῖν, 143 πανδίκως θανεῖν, __A_TAG_PLACEHOLDER_0__ πανήγυρις, 43 πανήγυρις, __A_TAG_PLACEHOLDER_0__ πανοῦργος, 25 sly, __A_TAG_PLACEHOLDER_0__ πάντες, 179 everyone, __A_TAG_PLACEHOLDER_0__ πάντως, 166 anyway, __A_TAG_PLACEHOLDER_0__ πάγχυ, 165 Always, __A_TAG_PLACEHOLDER_0__ παρά, 162 παρά, __A_TAG_PLACEHOLDER_0__ παραλέγεσθαι, 160 παραλέγεσθαι, __A_TAG_PLACEHOLDER_0__ παραστέλλεσθαι, 134 παραστέλλεσθαι, __A_TAG_PLACEHOLDER_0__ παραυτίκα, 182 παραυτίκα, __A_TAG_PLACEHOLDER_0__ παράφρων, 13 mad, __A_TAG_PLACEHOLDER_0__ παραχρῆμα, 182 παραχρῆμα, __A_TAG_PLACEHOLDER_0__ παρθένος, 233 virgin, __A_TAG_PLACEHOLDER_0__ παρισῶν, 121 παρισῶν, __A_TAG_PLACEHOLDER_0__ πάρος, 19 πάρος, __A_TAG_PLACEHOLDER_0__	πᾶς, 180 πᾶς, __A_TAG_PLACEHOLDER_0__ πάσασθαι, 11 πάσασθαι, __A_TAG_PLACEHOLDER_0__ πάσσαλος, 196 πάσσαλος, __A_TAG_PLACEHOLDER_0__ πάτριος, 158 native, __A_TAG_PLACEHOLDER_0__ πατρῷος, 158 father's, __A_TAG_PLACEHOLDER_0__ παῦρος, 157 παῦρος, __A_TAG_PLACEHOLDER_0__ παχύνω, 159 Gain weight, __A_TAG_PLACEHOLDER_0__ παχύς, 55, 165 παχύς, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ πεδᾶν, 39 πεδᾶν, __A_TAG_PLACEHOLDER_0__ πέδη, 232 κέλυφος, __A_TAG_PLACEHOLDER_0__ πεδίον, 231 πεδίον, __A_TAG_PLACEHOLDER_0__ πέδον, 211 πέδον, __A_TAG_PLACEHOLDER_0__ πεζὸν θεῖναι, 161 πεζὸν θεῖναι, __A_TAG_PLACEHOLDER_0__ πεζός, 58 walking, __A_TAG_PLACEHOLDER_0__ πείθειν, 81 πείθειν, __A_TAG_PLACEHOLDER_0__ πεῖνα, 232 hunger, __A_TAG_PLACEHOLDER_0__ πειρατής, 169 pirate, __A_TAG_PLACEHOLDER_0__ πείρειν, 48 πείρειν, __A_TAG_PLACEHOLDER_0__ πείρω, 5, 144, 157 πείρω, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__ πέκω, 221 πέκω, __A_TAG_PLACEHOLDER_0__ πελαγίζειν, 134 πελαγίζειν, __A_TAG_PLACEHOLDER_0__ πέλαγος, 134 sea, __A_TAG_PLACEHOLDER_0__ πελλός, 46 πελλός, __A_TAG_PLACEHOLDER_0__ πέλτη, 195 πέλτη, __A_TAG_PLACEHOLDER_0__ πελώριος, 131 giant, __A_TAG_PLACEHOLDER_0__	πένθος, 4, 66, 119 grief, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__ πενία, 158 poverty, __A_TAG_PLACEHOLDER_0__ πένομαι, 232 I'm struggling, __A_TAG_PLACEHOLDER_0__ πεπαρεῖν, 19, 48, 112, 183 πεπαρεῖν, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__, __A_TAG_PLACEHOLDER_3__ πεποιθός, 86 πεποιθός, __A_TAG_PLACEHOLDER_0__ πεποιθῶς, 44 πεποιθῶς, __A_TAG_PLACEHOLDER_0__ πέρα, 214 πέρα, __A_TAG_PLACEHOLDER_0__ πέραῖος, 132 πέραῖος, __A_TAG_PLACEHOLDER_0__ πέραν, 214 πέραν, __A_TAG_PLACEHOLDER_0__ περᾶν, 153 περᾶν, __A_TAG_PLACEHOLDER_0__ πέρθειν, 221 πέρθειν, __A_TAG_PLACEHOLDER_0__ πέρι, 149 πέρι, __A_TAG_PLACEHOLDER_0__ περίβολος, 144 περίβολος, __A_TAG_PLACEHOLDER_0__ περιεῖναι, 2 περιεῖναι, __A_TAG_PLACEHOLDER_0__ περισσεύειν, 2 περισσεύειν, __A_TAG_PLACEHOLDER_0__ πεσεῖν, 117, 134, 193 πεσεῖν, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__ πέτεσθαι, 10, 96 πέτεσθαι, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ πέτραι, 193 bis πέτραι, __A_TAG_PLACEHOLDER_0__ twice πεφνεῖν, 90 πεφνεῖν, __A_TAG_PLACEHOLDER_0__ πέψαι, 58 πέψαι, __A_TAG_PLACEHOLDER_0__ πῆλαι, 139 πῆλαι, __A_TAG_PLACEHOLDER_0__ πηλός, 129 πηλός, __A_TAG_PLACEHOLDER_0__ πῆξαι, 155, 196 πῆξαι, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__
πιθάκνη, 8 πιθάκνη, __A_TAG_PLACEHOLDER_0__ πιθεῖν, 181 πιθεῖν, __A_TAG_PLACEHOLDER_0__ πίθος, 8 πίθος, __A_TAG_PLACEHOLDER_0__ πικρός, 3 bitter, __A_TAG_PLACEHOLDER_0__ πιμελής, 165 diligent, __A_TAG_PLACEHOLDER_0__ πιμπράναι, 2 πιμπράναι, __A_TAG_PLACEHOLDER_0__ πίνειν, 29 drinking, __A_TAG_PLACEHOLDER_0__ πίνος, 46, 130 πίνος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ πιπράσκειν, 222 πιπράσκειν, __A_TAG_PLACEHOLDER_0__ πίστις, 82 faith, __A_TAG_PLACEHOLDER_0__ πιστότης, 82 πιστότης, __A_TAG_PLACEHOLDER_0__ πίτνειν, 134 πιτίνει, __A_TAG_PLACEHOLDER_0__ πλανᾶσθαι, 71 πλανᾶσθαι, __A_TAG_PLACEHOLDER_0__ πλάξ, 8, 125, 135 πλάξ, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__ πλέξαι, 184 πλέξιμο, __A_TAG_PLACEHOLDER_0__ πλεῦσαι, 166 Sail, __A_TAG_PLACEHOLDER_0__ πλήθων, 65 πλήθων, __A_TAG_PLACEHOLDER_0__ πλούσιος, 65 rich, __A_TAG_PLACEHOLDER_0__ πλοῦτος, 65 wealth, __A_TAG_PLACEHOLDER_0__ πλυδᾶν, 119 πλυδᾶν, __A_TAG_PLACEHOLDER_0__ πνεῦμα, 16, 149 πνεῦμα, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ πνιγόεις, 25 πνιγόεις, __A_TAG_PLACEHOLDER_0__ 248 ποθεῖν, 164, 221 bis ποθεῖν, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ twice πόθος, 146, 164 bis, 204 desire, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ twice, __A_TAG_PLACEHOLDER_2__	ποιήματα, 32 poems, __A_TAG_PLACEHOLDER_0__ ποικίλον, 220 ποικίλον, __A_TAG_PLACEHOLDER_0__ ποίμνη, 160 ποίμνη, __A_TAG_PLACEHOLDER_0__ ποινή, 232 punishment, __A_TAG_PLACEHOLDER_0__ πολέμιος, 6 enemy, __A_TAG_PLACEHOLDER_0__ πόλις, 93 bis πόλη, __A_TAG_PLACEHOLDER_0__ bis πολλάκις, 189 πολλάκις, __A_TAG_PLACEHOLDER_0__ πολλός, 168 πολλός, __A_TAG_PLACEHOLDER_0__ πολύς, 65 a lot, __A_TAG_PLACEHOLDER_0__ πομπή, 90 πομπή, __A_TAG_PLACEHOLDER_0__ πόνος, 117, 153 pain, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ποντίζειν, 134 ποντίζειν, __A_TAG_PLACEHOLDER_0__ πόντος, 134 πόντος, __A_TAG_PLACEHOLDER_0__ πορεύεσθαι, 174 πορεύεσθαι, __A_TAG_PLACEHOLDER_0__ πορθεῖν, 221 bis πορθεῖν, __A_TAG_PLACEHOLDER_0__ twice πορίζειν, 79 πορίζειν, __A_TAG_PLACEHOLDER_0__ πόρκος, 210 πόρκος, __A_TAG_PLACEHOLDER_0__ πόῤῥωθεν, 173 πόῤῥωθεν, __A_TAG_PLACEHOLDER_0__ ποταμός, 85 river, __A_TAG_PLACEHOLDER_0__ ποτέ, 148 never, __A_TAG_PLACEHOLDER_0__ ποτί, 212 ποτί, __A_TAG_PLACEHOLDER_0__ πότνιος, 168 πότνιος, __A_TAG_PLACEHOLDER_0__ ποτός, 29 ποτός, __A_TAG_PLACEHOLDER_0__ πράξεις, 9 Acts, __A_TAG_PLACEHOLDER_0__ πρᾶος, 140 πρᾶος, __A_TAG_PLACEHOLDER_0__ πράσσειν, 153 πράσσειν, __A_TAG_PLACEHOLDER_0__ πραΰς, 30 gentle, __A_TAG_PLACEHOLDER_0__	πρεσβύτης, 175, 228 πρεσβύτης, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ πρηνής, 174 πρηνής, __A_TAG_PLACEHOLDER_0__ πρίασθαι, 70 πρίασθαι, __A_TAG_PLACEHOLDER_0__ πρὶν δή, 171 πρὶν δή, __A_TAG_PLACEHOLDER_0__ πρόκα, 183 πρόκα, __A_TAG_PLACEHOLDER_0__ πρόσετι, 171 πρόσετι, __A_TAG_PLACEHOLDER_0__ προσήκοντες, 145 προσήκοντες, __A_TAG_PLACEHOLDER_0__ πρὸς τούτοις, 171 πρὸς τούτοις, __A_TAG_PLACEHOLDER_0__ πρόσφορος, 78 offering, __A_TAG_PLACEHOLDER_0__ πρότερος, 19 πρότερος, __A_TAG_PLACEHOLDER_0__ προπέμπειν, 42 προπέμπειν, __A_TAG_PLACEHOLDER_0__ προφέρω, 102, 131 προφέρω, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ προφητεία, 65 prophecy, __A_TAG_PLACEHOLDER_0__ πρύλεες, 175 πρύλεες, __A_TAG_PLACEHOLDER_0__ πρών, 174 πρών, __A_TAG_PLACEHOLDER_0__ πτερόν, 10 πτερόν, __A_TAG_PLACEHOLDER_0__ πτέρυξ, 10 πτέρυξ, __A_TAG_PLACEHOLDER_0__ πτηνός, 234 bird, __A_TAG_PLACEHOLDER_0__ πτίλον, 10 πτίλον, __A_TAG_PLACEHOLDER_0__ πτορθός, 90 πτορθός, __A_TAG_PLACEHOLDER_0__ πτωχεία, 159 poverty, __A_TAG_PLACEHOLDER_0__ πύθω, 191 πύθω, __A_TAG_PLACEHOLDER_0__ πυκνή, 175 πυκνή, __A_TAG_PLACEHOLDER_0__ πυκνός, 16 dense, __A_TAG_PLACEHOLDER_0__ πύξ, 175 πύξ, __A_TAG_PLACEHOLDER_0__ πωλεῖν, 222 πωλεῖν, __A_TAG_PLACEHOLDER_0__ πῶϋ, 160 πῶϋ, __A_TAG_PLACEHOLDER_0__
Ρ ῥαβάσσειν, 14 ῥαβάσσειν, __A_TAG_PLACEHOLDER_0__ ῥαιβός, 154 ῥαιβός, __A_TAG_PLACEHOLDER_0__ ῥαχος, 180 ῥαχος, __A_TAG_PLACEHOLDER_0__ ῥέθος, 136 ῥέθος, __A_TAG_PLACEHOLDER_0__ ῥέπω, 87 ῥέπω, __A_TAG_PLACEHOLDER_0__ ῥεῦμα, 85, 187 ῥεῦμα, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ῥεῦσαι, 187 ῥεῦσαι, __A_TAG_PLACEHOLDER_0__	ῥηγμίν, 185 ῥηγμίν, __A_TAG_PLACEHOLDER_0__ ῥῆξαι, 87 ῥῆξαι, __A_TAG_PLACEHOLDER_0__ ῥῆχος, 125, 184 ῥῆχος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ῥίν, 145 ῥίν, __A_TAG_PLACEHOLDER_0__ ῥίνηλατεῖν, 153 ῥίνηλατεῖν, __A_TAG_PLACEHOLDER_0__ ῥιπή, 185 burst, __A_TAG_PLACEHOLDER_0__	ῥοδανός, 51 ῥοδανός, __A_TAG_PLACEHOLDER_0__ ῥόος, 85 ῥόος, __A_TAG_PLACEHOLDER_0__ ῥόπαλον, 87 ῥόπαλον, __A_TAG_PLACEHOLDER_0__ ῥυθμός, 45, 197 ῥυθμός, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ῥύπος, 130 ῥύπος, __A_TAG_PLACEHOLDER_0__ ῥωμαλέος, 219 strong, __A_TAG_PLACEHOLDER_0__ ῥώμη, 169 Rome, __A_TAG_PLACEHOLDER_0__
Σ σάκος, 195 sack, __A_TAG_PLACEHOLDER_0__ σαφῶς, 59 clearly, __A_TAG_PLACEHOLDER_0__ σήπω, 191 σήπω, __A_TAG_PLACEHOLDER_0__ σθεναρός, 219 strong, __A_TAG_PLACEHOLDER_0__ σθένειν, 168 σθένειν, __A_TAG_PLACEHOLDER_0__ σιγᾶν, 199 σιγᾶν, __A_TAG_PLACEHOLDER_0__ σίσανον, 191 σίσανον, __A_TAG_PLACEHOLDER_0__ σιωπᾶν, 199 σιωπᾶν, __A_TAG_PLACEHOLDER_0__ σκαιός, 199 σκαιός, __A_TAG_PLACEHOLDER_0__ σκαίρω, 22 σκαίρω, __A_TAG_PLACEHOLDER_0__ σκεδάσαι, 83 σκεδάσαι, __A_TAG_PLACEHOLDER_0__ σκέλλω, 130 σκέλλω, __A_TAG_PLACEHOLDER_0__ σκηπίων, 90 σκηνών, __A_TAG_PLACEHOLDER_0__ σκῆψαι, 90 σκῆψαι, __A_TAG_PLACEHOLDER_0__ σκιόεις, 151 σκιόεις, __A_TAG_PLACEHOLDER_0__ σκληρόν, 55 σκληρόν, __A_TAG_PLACEHOLDER_0__ σκληρός, 23, 194 σκληρός, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ σκόπελοι, 194 σκόπελοι, __A_TAG_PLACEHOLDER_0__ σκοτερόν, 150 darkness, __A_TAG_PLACEHOLDER_0__ σκότος, 150 darkness, __A_TAG_PLACEHOLDER_0__ 249 σκύτος, 195 σκύτος, __A_TAG_PLACEHOLDER_0__ σπαθᾶν, 122, 210 σπαθᾶν, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ σπᾶν, 29 σπᾶν, __A_TAG_PLACEHOLDER_0__ σπαράξαι, 167 σπαράξαι, __A_TAG_PLACEHOLDER_0__ σπαργᾶν, 215 σπαργᾶν, __A_TAG_PLACEHOLDER_0__ σπάρτη, 121 Sparta, __A_TAG_PLACEHOLDER_0__ σπαταλῶν, 165 σπαταλῶν, __A_TAG_PLACEHOLDER_0__ σπέος, 202 cave, __A_TAG_PLACEHOLDER_0__ σπήλαιον, 202 cave, __A_TAG_PLACEHOLDER_0__ σπήλυγξ, 202 σπήλυγξ, __A_TAG_PLACEHOLDER_0__	σταλάξαι, 96 σταλάξαι, __A_TAG_PLACEHOLDER_0__ στέλλω, 192 στέλλω, __A_TAG_PLACEHOLDER_0__ στενός, 15 narrow, __A_TAG_PLACEHOLDER_0__ στενωπός, 15 στενωπός, __A_TAG_PLACEHOLDER_0__ στερεά, 96 solid, __A_TAG_PLACEHOLDER_0__ στέριφος, 206 star, __A_TAG_PLACEHOLDER_0__ στέφω, 19 στέφω, __A_TAG_PLACEHOLDER_0__ στίλβω, 126 στίλβω, __A_TAG_PLACEHOLDER_0__ στίλη, 96 στίλη, __A_TAG_PLACEHOLDER_0__ στίξαι, 106 στίξai, __A_TAG_PLACEHOLDER_0__ στῖφος, 192 στῖφος, __A_TAG_PLACEHOLDER_0__ στοιχεῖον, 124 στοιχεῖον, __A_TAG_PLACEHOLDER_0__ στόμφος, 215 στόμφος, __A_TAG_PLACEHOLDER_0__ στοργή, 61 affection, __A_TAG_PLACEHOLDER_0__ στορθή, 90 στορθή, __A_TAG_PLACEHOLDER_0__ στορχάζειν, 212 στορχάζειν, __A_TAG_PLACEHOLDER_0__ στοχάζεσθαι, 214 στοχάζεσθαι, __A_TAG_PLACEHOLDER_0__ στοχάζομαι, 229 I contemplate, __A_TAG_PLACEHOLDER_0__ στραβός, 206 στραβός, __A_TAG_PLACEHOLDER_0__ στρέφειν, 227 στρέφειν, __A_TAG_PLACEHOLDER_0__ στρέφω, 19, 222 στρέφω, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ στρηνής, 198 στρηνής, __A_TAG_PLACEHOLDER_0__ στροφαῖος, 25 στροφαῖος, __A_TAG_PLACEHOLDER_0__ στροφάλιγξ, 222 στροφάλιγξ, __A_TAG_PLACEHOLDER_0__ σύαρος, 205 σύαρος, __A_TAG_PLACEHOLDER_0__ συγγενής, 145 relative, __A_TAG_PLACEHOLDER_0__ συγγιγνώσκειν, 102 συγγιγνώσκειν, __A_TAG_PLACEHOLDER_0__ συγχωρῆσαι, 42 Forgive me, __A_TAG_PLACEHOLDER_0__ σύλλογος, 43 association, __A_TAG_PLACEHOLDER_0__	συμβεβηκότως, 34 συμβεβηκότως, __A_TAG_PLACEHOLDER_0__ συμβολή, 175 συμβολή, __A_TAG_PLACEHOLDER_0__ σύμπαντες, 179 everyone, __A_TAG_PLACEHOLDER_0__ σύμπας, 180 σύμπας, __A_TAG_PLACEHOLDER_0__ συμφορά, 35 disaster, __A_TAG_PLACEHOLDER_0__ σύναιμος, 145 σύναιμος, __A_TAG_PLACEHOLDER_0__ σύνεγγυς, 8 σύνεγγυς, __A_TAG_PLACEHOLDER_0__ συνέδριον, 43 conference, __A_TAG_PLACEHOLDER_0__ συνέχεια, 154 συνέχεια, __A_TAG_PLACEHOLDER_0__ συνθεσία, 44 composition, __A_TAG_PLACEHOLDER_0__ σύνοδος, 43 meeting, __A_TAG_PLACEHOLDER_0__ σύνοικος, 106 roommate, __A_TAG_PLACEHOLDER_0__ σῦς, 210 pig, __A_TAG_PLACEHOLDER_0__ συχνός, 16 frequent, __A_TAG_PLACEHOLDER_0__ σφάλλειν, 76 σφάλλειν, __A_TAG_PLACEHOLDER_0__ σφάλλων, 76 σφάλλων, __A_TAG_PLACEHOLDER_0__ σφᾶξαι, 111 σφᾶξαι, __A_TAG_PLACEHOLDER_0__ σφάραγος, 87 σφάραγος, __A_TAG_PLACEHOLDER_0__ σφαράξαι, 87 σφαράξαι, __A_TAG_PLACEHOLDER_0__ σφηκόω, 157 σφηκόω, __A_TAG_PLACEHOLDER_0__ σφιδή, 38 σφιδή, __A_TAG_PLACEHOLDER_0__ σφοδρός, 3 intense, __A_TAG_PLACEHOLDER_0__ σφριγᾶν, 215 σφριγᾶν, __A_TAG_PLACEHOLDER_0__ σχάζω, 139 σχάζω, __A_TAG_PLACEHOLDER_0__ σχαστήριον, 139 σχαστήριον, __A_TAG_PLACEHOLDER_0__ σχέω, 212 σχέω, __A_TAG_PLACEHOLDER_0__ σχῆμα, 83 σχῆμα, __A_TAG_PLACEHOLDER_0__ σχοῖνος, 121 σχοῖνος, __A_TAG_PLACEHOLDER_0__ σχολῇ, 234 σχολή, __A_TAG_PLACEHOLDER_0__ σωρός, 3 σωρός, __A_TAG_PLACEHOLDER_0__ σῶς, 190 σῶς, __A_TAG_PLACEHOLDER_0__ σωτήριος, 190 σωτήριος, __A_TAG_PLACEHOLDER_0__
Τ ταλαιπωρία, 117 suffering, __A_TAG_PLACEHOLDER_0__ τανύς, 73 τανύς, __A_TAG_PLACEHOLDER_0__ ταρακτός, 67 ταρακτός, __A_TAG_PLACEHOLDER_0__ ταράξαι, 25, 165 ταράξαι, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ Printed and alphabetized as two entries: ταράξαι 165, τράξαι 25. Printed and listed in alphabetical order as two entries: ταράξαι 165, τράξαι 25. τάργανον, 130 τάργανον, __A_TAG_PLACEHOLDER_0__ ταυρηδὸν βλέπειν, 26 to gaze like a bull, __A_TAG_PLACEHOLDER_0__ ταφεῖν, 26, 117, 207 ταφεῖν, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__ τάχ’ ἄν, 35 τάχ’ ἄν, __A_TAG_PLACEHOLDER_0__ τείνειν, 212 τείνειν, __A_TAG_PLACEHOLDER_0__ τείρεα, 205 τείρεα, __A_TAG_PLACEHOLDER_0__ τείρειν, 120 τείρειν, __A_TAG_PLACEHOLDER_0__ τειρόμενος, 84 τειρόμενος, __A_TAG_PLACEHOLDER_0__ τεῖχος, 144 wall, __A_TAG_PLACEHOLDER_0__ τέλεῖος, 84 τέλειος, __A_TAG_PLACEHOLDER_0__ τέλλω, 208 τελλώ, __A_TAG_PLACEHOLDER_0__ τέλος, 84 finally, __A_TAG_PLACEHOLDER_0__	τέναγος, 119 τέναγος, __A_TAG_PLACEHOLDER_0__ τέρας, 205 monster, __A_TAG_PLACEHOLDER_0__ τέρμα, 84 bis τέρμα, __A_TAG_PLACEHOLDER_0__ bis τέρσω, 23, 211 τέρσω, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ τεχνῖται, 75 τεχνῖται, __A_TAG_PLACEHOLDER_0__ τῆλε, 173 τῆλε, __A_TAG_PLACEHOLDER_0__ τηλόθεν, 173 τηλόθεν, __A_TAG_PLACEHOLDER_0__ τίτθη, 133 tutor, __A_TAG_PLACEHOLDER_0__ τλῆναι, 80, 232 τλῆναι, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ τοῖχος, 144 τοῖχος, __A_TAG_PLACEHOLDER_0__ τόκος, 86 interest, __A_TAG_PLACEHOLDER_0__ 250 τόλμα, 82 Dare, __A_TAG_PLACEHOLDER_0__ τολμῶν, 80 τολμών, __A_TAG_PLACEHOLDER_0__ τόπος, 125 place, __A_TAG_PLACEHOLDER_0__ τορόν, 26 τορόν, __A_TAG_PLACEHOLDER_0__	τραγᾷν, 215 τραγᾷν, __A_TAG_PLACEHOLDER_0__ τράγος, 33 τράγος, __A_TAG_PLACEHOLDER_0__ τρανές, 214 τρανές, __A_TAG_PLACEHOLDER_0__ τράφηξ, 213 τράφηξ, __A_TAG_PLACEHOLDER_0__ τράχηλος, 68 τράχηλος, __A_TAG_PLACEHOLDER_0__ τραχύς, 26, 28 τραχύς, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ τρέκω, 227 τρέχω, __A_TAG_PLACEHOLDER_0__ τρέμω, 225 I'm trembling, __A_TAG_PLACEHOLDER_0__ τρέπειν, 227 τρέπειν, __A_TAG_PLACEHOLDER_0__ τρῆμα, 115 τρῆμα, __A_TAG_PLACEHOLDER_0__ τρηχύς, 25 unstyled, __A_TAG_PLACEHOLDER_0__ τρίβειν, 120 τρίβειν, __A_TAG_PLACEHOLDER_0__ τρώγλη, 139 τρώγλη, __A_TAG_PLACEHOLDER_0__ τύρβη, 215 τύρβη, __A_TAG_PLACEHOLDER_0__ τυτθός, 158 τυτθός, __A_TAG_PLACEHOLDER_0__ τυφλός, 117 blind, __A_TAG_PLACEHOLDER_0__ τύφω, 207 τύφω, __A_TAG_PLACEHOLDER_0__ τύχη, 35 luck, __A_TAG_PLACEHOLDER_0__ τυχόν, 34 τυγχόν, __A_TAG_PLACEHOLDER_0__
Υ ὑάς, 216 ὑάς, __A_TAG_PLACEHOLDER_0__ ὑγιεινός, 190 healthy, __A_TAG_PLACEHOLDER_0__ ὑγρόν, 216 ὑγρόν, __A_TAG_PLACEHOLDER_0__ ὑγρός, 55 wet, __A_TAG_PLACEHOLDER_0__ ὑετός, 166 rain, __A_TAG_PLACEHOLDER_0__ ὑλάκτειν, 122 ὑλάκτειν, __A_TAG_PLACEHOLDER_0__ ὕλη, 199 bis ὕλη, __A_TAG_PLACEHOLDER_0__ twice	ὕπαρ, 202 ὕπαρ, __A_TAG_PLACEHOLDER_0__ ὕπατος, 209 ὕπατος, __A_TAG_PLACEHOLDER_0__ ὑπερβάλλεσθαι, 231 ὑπερβάλλεσθαι, __A_TAG_PLACEHOLDER_0__ ὑπισχνεῖσθαι, 167 ὑπισχνεῖσθαι, __A_TAG_PLACEHOLDER_0__ ὕπνος, 202 sleep, __A_TAG_PLACEHOLDER_0__ ὑποδέχεσθαι, 209 ὑποδέχεσθαι, __A_TAG_PLACEHOLDER_0__ ὑποψία, 113 suspicion, __A_TAG_PLACEHOLDER_0__	ὗς, 210 bis ὗς, __A_TAG_PLACEHOLDER_0__ twice ὕστατος, 75 ὕστατος, __A_TAG_PLACEHOLDER_0__ ὑφή, 25, 123 ὑφή, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ὑψηλός, 12 high, __A_TAG_PLACEHOLDER_0__ ὕω, 216 ὕω, __A_TAG_PLACEHOLDER_0__
Φ φαίνω, 126 φαίνω, __A_TAG_PLACEHOLDER_0__ φάλανθος, 126 φάλανθος, __A_TAG_PLACEHOLDER_0__ φάναι, 59, 60 φάναι, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ φανερῶς, 19 φανερῶς, __A_TAG_PLACEHOLDER_0__ φάος, 129 light, __A_TAG_PLACEHOLDER_0__ φάργνυμι, 219 φάργνυμι, __A_TAG_PLACEHOLDER_0__ φάρμακον, 135 φάρμακον, __A_TAG_PLACEHOLDER_0__ φάρυγξ, 77 pharynx, __A_TAG_PLACEHOLDER_0__ φαυστήριος, 78 φαυστήριος, __A_TAG_PLACEHOLDER_0__ φέγγειν, 83 φέγγειν, __A_TAG_PLACEHOLDER_0__ φέγγος, 129 φέγγος, __A_TAG_PLACEHOLDER_0__ φέγγω, 126 φέγγω, __A_TAG_PLACEHOLDER_0__ φέρειν, 76, 80 bis φέρειν, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ twice φέρω, 56, 85 φέρω, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ φήμη, 187 fame, __A_TAG_PLACEHOLDER_0__ φῆναι, 155 φῆναι, __A_TAG_PLACEHOLDER_0__ φῆρες, 18, 187 φῆρες, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ φθίνειν, 83 φθίνειν, __A_TAG_PLACEHOLDER_0__ φθίνω, 84 φθίνω, __A_TAG_PLACEHOLDER_0__	φιλανθρώπως, 99 philanthropically, __A_TAG_PLACEHOLDER_0__ φιλεῖν, 61, 201 φιλεῖν, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ φιλονεικία, 152 dispute, __A_TAG_PLACEHOLDER_0__ φίλος, 14 friend, __A_TAG_PLACEHOLDER_0__ φλέγεσθαι, 22 φλέγεσθαι, __A_TAG_PLACEHOLDER_0__ φλέγμα, 78 φλέγμα, __A_TAG_PLACEHOLDER_0__ φλέγω, 78, 126 φλέγω, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ φλεύω, 129 φλεύω, __A_TAG_PLACEHOLDER_0__ φλέω, 118 φλέω, __A_TAG_PLACEHOLDER_0__ φλογεῖν, 125 φλογίζει, __A_TAG_PLACEHOLDER_0__ φλύω, 84, 85 φλύω, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ φοβεῖσθαι, 224 φοβεῖσθαι, __A_TAG_PLACEHOLDER_0__ φοινός, 90 φοινός, __A_TAG_PLACEHOLDER_0__ φοιτᾶν, 114, 181 φοιτᾶν, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ φονεύειν, 111 φονεύειν, __A_TAG_PLACEHOLDER_0__ φονεύς, 97 φονεύς, __A_TAG_PLACEHOLDER_0__	φοράς, 170 φοράς, __A_TAG_PLACEHOLDER_0__ φόρειν, 80 φόρειν, __A_TAG_PLACEHOLDER_0__ φόρημα, 83 φόρημα, __A_TAG_PLACEHOLDER_0__ φόριμος, 83 φόριμος, __A_TAG_PLACEHOLDER_0__ φόρτος, 142 φόρτος, __A_TAG_PLACEHOLDER_0__ φρακτός, 44 φρακτός, __A_TAG_PLACEHOLDER_0__ φράξαι, 79, 87, 219 φράξαι, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__ φρίξαι, 88 φρίξαι, __A_TAG_PLACEHOLDER_0__ φρίκη, 226 horror, __A_TAG_PLACEHOLDER_0__ φρονεῖν, 218 φρονεῖν, __A_TAG_PLACEHOLDER_0__ φροντίς, 53 φροντίς, __A_TAG_PLACEHOLDER_0__ φυγάς, 161 fugitive, __A_TAG_PLACEHOLDER_0__ φύειν, 203 φύειν, __A_TAG_PLACEHOLDER_0__ φυλάξαι, 89 φυλάξαι, __A_TAG_PLACEHOLDER_0__ φῦλον, 92 φῦλον, __A_TAG_PLACEHOLDER_0__ φῦλον ἔχων, 78 φῦλον ἔχων, __A_TAG_PLACEHOLDER_0__ φυομένη, 78 φυομένη, __A_TAG_PLACEHOLDER_0__ φύω, 85, 86, 170 φύω, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__, __A_TAG_PLACEHOLDER_2__ φωρᾶν, 56 φωρᾶν, __A_TAG_PLACEHOLDER_0__
Χ 251 χαβός, 88 χαβός, __A_TAG_PLACEHOLDER_0__ χαίνειν, 222 χαίνειν, __A_TAG_PLACEHOLDER_0__ χαίνω, 33 χαίνω, __A_TAG_PLACEHOLDER_0__ χαῖρε, 29 Hello, __A_TAG_PLACEHOLDER_0__ χαλεπότης, 117 χαλεπότης, __A_TAG_PLACEHOLDER_0__ χαλινός, 87 χαλινός, __A_TAG_PLACEHOLDER_0__ χαμαί, 211 χαμαί, __A_TAG_PLACEHOLDER_0__ χαμαλός, 198 χαμαλός, __A_TAG_PLACEHOLDER_0__ χανδάνειν, 209 χανδάνειν, __A_TAG_PLACEHOLDER_0__ χάος, 222 chaos, __A_TAG_PLACEHOLDER_0__ χάριν εἰδέναι, 94 χάριν εἰδέναι, __A_TAG_PLACEHOLDER_0__ χάριν φέρειν, 94 χάριν φέρειν, __A_TAG_PLACEHOLDER_0__ χάω, 33 χάος, __A_TAG_PLACEHOLDER_0__	χειρόω, 96 χειρόω, __A_TAG_PLACEHOLDER_0__ χείρων, 58 χείρων, __A_TAG_PLACEHOLDER_0__ χειρώνακτες, 75 χειρώνακτες, __A_TAG_PLACEHOLDER_0__ χεράς, 188 χεράς, __A_TAG_PLACEHOLDER_0__ χέρσος, 98, 225 χέρσος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ χήρ, 33 χήρ, __A_TAG_PLACEHOLDER_0__ χθεσινός, 98 yesterday, __A_TAG_PLACEHOLDER_0__ χθών, 97, 211, bis χθών, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ bis χίμαρος, 33 χίμαρος, __A_TAG_PLACEHOLDER_0__ χλεύη, 113 mockery, __A_TAG_PLACEHOLDER_0__ χλιδή, 174 luxury, __A_TAG_PLACEHOLDER_0__ χλοιά, 113 χλοιά, __A_TAG_PLACEHOLDER_0__ χλωρός, 129 χλωρός, __A_TAG_PLACEHOLDER_0__ χνοαστός, 233 χνοαστός, __A_TAG_PLACEHOLDER_0__	χοῖρος, 33, 210 χοῖρος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ χορδή, 38 string, __A_TAG_PLACEHOLDER_0__ χορταῖος, 98 χορταῖος, __A_TAG_PLACEHOLDER_0__ χρᾶν, 96 χρᾶν, __A_TAG_PLACEHOLDER_0__ χρή, 146 χρή, __A_TAG_PLACEHOLDER_0__ χρῄζων, 222 χρῄζων, __A_TAG_PLACEHOLDER_0__ χρηματισμός, 126 χρηματισμός, __A_TAG_PLACEHOLDER_0__ χρεσμολογεῖν, 96 χρεσμολογεῖν, __A_TAG_PLACEHOLDER_0__ χρηστός, 30 χρηστός, __A_TAG_PLACEHOLDER_0__ χρόνιος, 172 chronic, __A_TAG_PLACEHOLDER_0__ χρόνος, 60 time, __A_TAG_PLACEHOLDER_0__ χρώς, 212 χρώμα, __A_TAG_PLACEHOLDER_0__ χυμός, 216 juice, __A_TAG_PLACEHOLDER_0__ χῶμα, 41 χῶμα, __A_TAG_PLACEHOLDER_0__ χωρεῖν, 114 χωρεῖν, __A_TAG_PLACEHOLDER_0__ χῶρος, 125 χῶρος, __A_TAG_PLACEHOLDER_0__
Ψ Ω ψάλλειν, 32 singing, __A_TAG_PLACEHOLDER_0__ ψαφαρός, 188 ψαφαρός, __A_TAG_PLACEHOLDER_0__ ψεκάς, 193 ψεκάς, __A_TAG_PLACEHOLDER_0__ ψεύδειν, 76 ψεύδειν, __A_TAG_PLACEHOLDER_0__ ψηλαφᾶν, 144 bis ψηλαφᾶν, __A_TAG_PLACEHOLDER_0__ twice ψῆφος, 188 vote, __A_TAG_PLACEHOLDER_0__ ψήχειν, 120 ψήχειν, __A_TAG_PLACEHOLDER_0__ ψήχω, 61, 193 ψήχω, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__	ψίης, 61, 78 ψίης, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ψιλός, 157 ψιλός, __A_TAG_PLACEHOLDER_0__ ψιλόω, 221 ψιλόω, __A_TAG_PLACEHOLDER_0__ ψόγος, 183 ψόγος, __A_TAG_PLACEHOLDER_0__ ψοῖθος, 130, 213 ψοῖθος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ψύθος, 76, 88 ψύθος, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ψυχή, 16 soul, __A_TAG_PLACEHOLDER_0__ ψωρός, 177 ψωρός, __A_TAG_PLACEHOLDER_0__	ὤα, 135, 185 ὤα, __A_TAG_PLACEHOLDER_0__, __A_TAG_PLACEHOLDER_1__ ᾠδαι, 32 songs, __A_TAG_PLACEHOLDER_0__ ὠκεανός, 20 ocean, __A_TAG_PLACEHOLDER_0__ ὠκύς, 3 Swift, __A_TAG_PLACEHOLDER_0__ ὠλένη, 217 ὠλένη, __A_TAG_PLACEHOLDER_0__ ὦλξ, 235 ὦλξ, __A_TAG_PLACEHOLDER_0__ ὦμος, 23 ὦμος, __A_TAG_PLACEHOLDER_0__ ὦνος, 171 ὦνος, __A_TAG_PLACEHOLDER_0__ ὡς ἔοικεν, 38 ὡς ἔοικεν, __A_TAG_PLACEHOLDER_0__ ὠφέλημα, 126 Help, __A_TAG_PLACEHOLDER_0__

Page numbers in the advertising section are shown as printed. There is no page 5-74.

Page numbers in the advertising section are displayed as printed. There is no page 5-74.

(1)

WARREN F. DRAPER,
Publisher and bookseller,
ANDOVER, MA,

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

Publishes and offers for sale the following works, which will be sent, postage paid, upon receipt of the stated amounts.

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

GARDINER’S GREEK HARMONY. A Harmony of the Four Gospels in Greek, based on Tischendorf’s text, with a comparison of the Textus Receptus and the texts by Griesbach, Lachmann, and Tregelles. By Frederic Gardiner, D.D., Professor at the Berkeley Divinity School. 8vo. $2.50.

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

“A very important aspect of preparing the Harmony is, of course, the choice of text. The one selected by Professor Gardiner is from Tischendorf’s eighth edition of the New Testament. This text was chosen because ‘it reflects the latest results of criticism, benefiting from the Codex Sinaiticus and a more detailed collation of the Codex Vaticanus.’ Professor Gardiner intended to publish his Harmony over a year ago but postponed it to ensure he could reference Tischendorf’s latest edition. An obvious advantage of this Harmony is that students can quickly see whether the text of Tischendorf aligns with or differs from that of Griesbach, Lachmann, and Tregelles where opinions vary. Another strength of the work is the accuracy of the Greek text, demonstrating meticulous care and thorough scholarship from the editor.”—Bibliotheca Sacra.

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

“The author's notes are characterized by scholarship and common sense. The student will find it to be a useful guide for studying the Gospels, as they can see the readings from the main editions and manuscripts all on one page, along with the quotes made by the evangelists from the Old Testament.” —Princeton Review.

“Dr. Gardiner’s work has been well done, and he has given us a Harmony of great value.”—Quarterly Review Evang. Luth. Church.

“Dr. Gardiner’s work is impressive, and he has provided us with a Harmony of significant value.”—Quarterly Review Evang. Luth. Church.

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

“Through this academic work, Dr. Gardiner has provided an invaluable resource for all dedicated students of the Gospel narrative. In one comprehensive volume, and through a highly effective organization of the various inspired accounts of our Lord's life and actions, the book delivers the best outcomes from the most skilled and thorough research of all available information about the original sacred text.” —Reformed Church Monthly.

“It is a superior work of its kind.”—National Baptist.

“It is a top-notch piece in its category.”—National Baptist.

“This book, the result of great research and utmost painstaking, is well worthy the consideration of all Bible scholars.”—Watchman and Reflector.

“This book, the outcome of extensive research and meticulous effort, is truly deserving of the attention of all Bible scholars.” —Watchman and Reflector.

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

GARDINER’S ENGLISH HARMONY. A Harmony of the Four Gospels in English, based on the Authorized Version; revised by the best Critical Editions of the Original. By Frederic Gardiner, D.D., Professor at the Berkeley Divinity School. 8vo. Cloth, $2.00.

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

“The Harmony in English, the title of which is given above, is a reproduction of the Harmony in Greek; no other changes being made than those required to make the work suitable for the English reader who wants to learn about some of the improvements that modern criticism has introduced in the authorized English text.”—Bibliotheca Sacra.

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

“We happily recommend this Harmony to every informed reader of the Scriptures. Every thoughtful Church member feels the need for such a guide at least once a year—in Holy Week—when they want to read about the events of each day in the order they happened so long ago. We believe that our laypeople may not realize how much a simple Harmony will help them understand the Gospels, perhaps read as we suggested above, alongside a standard Life of our Lord.”—The Churchman.

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

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

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

“It is well suited to the needs of pastors, the requirements of Bible study and Sunday school teachers, and the religious education of families. It promises to bring enhancements to how the Bible is taught to young people.”—Bibliotheca Sacra.

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

“This little book will not only serve as a Harmony of the Gospels for those who just want the results, but it will also be a great read for family prayers or for studying with a Bible class.” —Christian Union.

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

ELLICOTT’S COMMENTARY, CRITICAL AND GRAMMATICAL, on St. Paul’s Epistle to the Galatians. With an Introductory Notice by Harriet Beecher Stowe, Professor at Andover Theological Seminary. 8vo. pp. 183. $1.50.

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

The Commentaries of Prof. Ellicott fill a critical need in their area of analysis. Prof. Stowe mentions them in his Notice: “The greatest strength of these Commentaries is that they are exactly what they claim to be, critical and grammatical, and thus, in the best sense of the word, exegetical. . . . . . His findings are completely trustworthy. He is more meticulous than Tischendorf, more methodical and consistently deliberate than Alford, and more diligently painstaking than any other contemporary New Testament critic, except perhaps Tregelles.”

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

“They [Ellicott’s Commentaries] have set the first example in this country [England] of a comprehensive and fearless examination of the grammatical and linguistic requirements of every word in the sacred text. I don’t know of anything better than them in their specific area in Germany; and they also bring, unfortunately so rare in that country, a deep respect for the topics and themes the author is addressing. Their value isn’t diminished by Mr. Ellicott mostly focusing on one aspect of a commentator’s work—the grammatical and linguistic.” —Dean Alford.

“The critical part is devoted to the settling of the text, and this is admirably done, with a labor, skill, and conscientiousness unsurpassed.”—Bib. Sacra.

“The critical section focuses on finalizing the text, and this is done exceptionally well, with unmatched effort, skill, and dedication.”—Bib. Sacra.

“We have never met with a learned commentary on any book of the New Testament so nearly perfect in every respect as the ‘Commentary on the Epistle to the Galatians,’ by Prof. Ellicott, of King’s College, London,—learned, devout, and orthodox.”—Independent.

“We have never come across a scholarly commentary on any book of the New Testament that's as close to perfection in every way as the ‘Commentary on the Epistle to the Galatians’ by Prof. Ellicott from King’s College, London—scholarly, faithful, and traditional.”—Independent.

“We would recommend all scholars of the original Scriptures who seek directness, luminous brevity, the absence of everything irrelevant to strict grammatical inquiry, with a concise and yet very complete view of the opinions of others, to possess themselves of Ellicott’s Commentaries.”—American Presbyterian.

“We suggest that all scholars of the original Scriptures who want clarity, clear and concise explanations, and a focus on strict grammatical analysis, along with a thorough yet brief overview of others’ viewpoints, should get Ellicott’s Commentaries.”—American Presbyterian.

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

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

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

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

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

THE SET in five volumes, printed on high-quality paper, with extra cloth binding, beveled edges, and gold-stamped tops. $10.00.

THE SET in two vols., black cloth $8.00.

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

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

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

“This Commentary on the Minor Prophets, similar to the one on the Prophecy of Isaiah, has been highly valued and rightly so by professional scholars, and has greatly benefited those in ministry. We are pleased to present it in an American edition, very well printed.”—Bib. Sacra.

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

“Clergymen and other Bible students will be pleased to see this impressive American edition of a work that has a well-established reputation in its field, which we believe is unmatched by any other single volume in English. Dr. Henderson was a skilled Hebrew and Biblical scholar, and in his Commentaries, he is insightful, concise, and direct.”—Boston Recorder.

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

“The American publisher releases this important work with the author’s consent and approval, which was obtained prior to his death. It is printed in a sturdy and elegant style, featuring clear white paper and beautiful typeface. The work is essential for its linguistic research and critical insight. The notes are informative, trustworthy, and practical, making the volume a must-have for every theological student’s library.” —American Presbyterian, etc.

“Of all his Commentaries none are more popular than his Book of the Minor Prophets.”—Christian Observer.

“Of all his Commentaries, none are more popular than his Book

“This is probably the best Commentary extant on the Minor Prophets. The work is worthy of a place in the library of every scholar and every diligent and earnest reader of the Bible.”—Christian Chronicle.

“This is probably the best commentary available on the Minor Prophets. This work deserves a spot in the library of every scholar and every dedicated and sincere reader of the Bible.”—Christian Chronicle.

COMMENTARY ON THE EPISTLE TO THE ROMANS. By Moses Stuart, late Professor of Sacred Literature in the Theological Seminary at Andover. Third Edition. Edited and revised by Prof. R. D. C. Robbins. 12mo. pp. 544. $2.25.

COMMENTARY ON THE EPISTLE TO THE ROMANS. By Moses Stuart, former Professor of Sacred Literature at the Theological Seminary in Andover. Third Edition. Edited and updated by Prof. R.D.C. Robbins. 12mo. pp. 544. $2.25.

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

“His Commentary on the Romans is the most detailed of all his works. It has sparked more debate than any of his other theological texts. It is the result of long, thoughtful consideration. It presents, in a clear style, his most developed conclusions. It has the inspiring quality of an original work, created with a fresh approach and a sense of personal responsibility. Considering it in all its aspects, its background and implications, we declare it the most significant Commentary that has been published in this country on this Epistle.”—Bib. Sacra.

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

“We wholeheartedly recommend this work to all Bible students. Created by one of the foremost Biblical scholars of our time, focusing on the most significant doctrinal book of the New Testament, it merits careful study not only from those who align with Prof. Stuart's theological and analytical approaches but also from those who genuinely disagree with some of his perspectives in both areas.” —Watchman and Reflector.

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

“This contribution by Prof. Stuart has rightly earned a prominent spot among the Commentaries on the Epistle to the Romans, and, along with his other works, will always be highly regarded by those studying the Sacred Scriptures.”—New York Observer.

COMMENTARY ON THE EPISTLE TO THE HEBREWS. By Prof. M. Stuart. Third Edition. Edited and revised by Prof. R. D. C. Robbins. 12mo. pp. 575. $2.25.

COMMENTARY ON THE EPISTLE TO THE HEBREWS. By Prof. M. Stuart. Third Edition. Edited and revised by Prof. R.D.C. Robbins. 12mo. pp. 575. $2.25.

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

“It is a valuable resource for students of the original text. As a commentator, Prof. Stuart was particularly diligent and committed to exploring the ideas and showing how passages are connected, and his contributions as a scholar can be compared to any that have come out since on either side of the Atlantic.”—American Presbyterian.

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

“This Commentary is classic, both in its literary and theological value. The current edition is expertly edited by Professor Robbins and includes Dr. Stuart’s full text, along with updates that bring it to today.”—Episcopal Recorder.

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

“We have always seen this excellent Commentary as the best work of the late Andover Professor. It seems to us to cover nearly all the topics that the author intended to address in his plan.”—Boston Recorder.

“It is from the mind and heart of an eminent Biblical scholar, whose labors in the cause of sacred learning will not soon be forgotten.”—Christian Observer.

“It comes from the mind and heart of a distinguished Biblical scholar, whose work in the field of sacred learning will not be easily forgotten.”—Christian Observer.

COMMENTARY ON THE BOOK OF PROVERBS. By Prof. M. Stuart. 12mo. pp. 432. $1.75.

COMMENTARY ON THE BOOK OF PROVERBS. By Professor M. Stuart. 12mo. pp. 432. $1.75.

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

“This is the last work from Prof. Stuart. Both this Commentary and the previous one on Ecclesiastes show a maturity and depth that reflects a good man preparing for heaven; the writing is more concise, making it more enjoyable to read compared to some of his earlier works that were written with the same fresh energy and enthusiasm. In terms of knowledge and critical insight, they match his earlier writings. We dare say that no English reader can find such a thorough philological analysis of these two significant books of the Old Testament anywhere else.”—Bib. Sacra.

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

COMMENTARY ON ECCLESIASTES. By Moses Stuart , former Professor of Sacred Literature at the Theological Seminary in Andover. Second Edition. Edited and revised by R.D.C. Robbins, Professor at Middlebury College. 12mo. $1.50

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

The Introduction covers the overall nature of the book; its unique design and approach, language, authority, reliability, and general history; ancient and modern versions, along with commentaries. The Commentary is thoroughly and carefully interpretive.

STUART’S MISCELLANIES. pp. 369. 12mo. $1.00.

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

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

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

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

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

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

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Books Published by W. F. Draper

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

Angel over the Right Shoulder, The; or the Start of a New Year. By the Author of “Sunnyside.” 40 cents.

“It is as provokingly short as it is exquisitely beautiful.”—Boston Recorder.

“It is as annoyingly brief as it is wonderfully beautiful.”—Boston Recorder.

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

“What a wonderful thing a sunny spirit is, always cheerful and happy, spreading joy to everyone around it. Such a spirit is the author of “Sunny Side.” She comes to us once more like a living angel—bringing good fortune over the right shoulder. We recommend it to all mothers, especially to all Mrs. Jellabys.”—Independent.

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

Contents.—The Present Time.—Model Prisons.—Downing Street.—The New Downing Street.—Stump Orator.—Parliaments.—Hudson’s Statue.—Jesuitism.

A Collection of the Proverbs of all Nations. Compared, Explained, and Illustrated. By Walter B. Kelly. 12mo. $1.25

A Collection of Proverbs from All Nations. Compared, Explained, and Illustrated. By Walter B. Kelly. 12mo. $1.25

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

“This is one of those books, like Roget’s Thesaurus, Haydn’s Dictionary of Dates, and Lippincott’s Pronouncing Gazetteer, that packs a ton of information into a small space—books that a writer simply can't do without, because they offer information that would take days of research in libraries to gather. This collection includes all the proverbs that are well-known across different cultures. They’re organized under various categories, like Women, Love, Marriage, Home, Self-conceit, Ingratitude, and more. There’s also a complete index, making it easy to find any specific proverb. Another great feature is that when a proverb is sourced from another language, both the English translation and the original are provided. The book is filled with valuable insights. It fulfills a need that many people have felt—a need that no dictionary, gazetteer, or quotations book currently meets.” —College Courant.

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

“It might be difficult to gather the world's wisdom in a more appealing way than Mr. Kelly has done. . . . As a book for the library, serving as a resource where a writer or speaker can quickly find what they need; or as a book for the coffee table, something you can read a few pages of, easily interrupt, and still find it complete and fascinating— for either purpose, the “Proverbs of all Nations” will be very enjoyable. It’s clear that “you may go farther and fare worse.” —Christian Freeman.

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

Importance of Studying Church History in Ministerial Education. A lecture given to the Senior Class of Andover Theological Seminary. By Egbert C. Smith. 8vo. Paper, 25 cents.

God’s Ownership of the Sea. By Leonard Swain, D.D. Reprinted from the Bibliotheca Sacra. Paper, 25 cents.

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

A fascinating essay on the role and benefits of the ocean.

3-74

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

Political Economy. Designed as a Textbook for Colleges. By John Bascom, A. M., Professor at Williams College. 12mo. pp. 366. $1.50

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

“It covers the entire subject in a clear order. The content is well-organized into separate chapters and sections; it provides a concise overview of the principles of the science without lengthy discussions on specific points.”—Princeton Review.

“This is a valuable work upon a subject of much interest. Professor Bascom writes well, and his book makes an excellent manual.”—Boston Recorder.

“This is a valuable work on a topic of great interest. Professor Bascom writes effectively, and his book serves as an excellent guide.”—Boston Recorder.

“The book is worthy a careful study, both for the views it contains and as a mental training.”—Evening Express.

“The book is worth a careful study, both for the ideas it presents and as a mental exercise.” —Evening Express.

Questions on Kühner’s Elementary Greek Grammar. By Charles W. Bateman, LL.D.; with Modifications and Notes by Samuel H. Taylor, LL.D., Principal of Phillips Academy. 12mo. pp. 57. Paper covers. 40 cts.

Questions on Kühner’s Elementary Greek Grammar. By Charles W. Bateman, LL.D.; with Updates and Notes by Samuel H. Taylor, LL.D., Principal of Phillips Academy. 12mo. pp. 57. Paperback. 40 cents.

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

These “Questions” are a useful tool for students to clarify their understanding of the principles of Grammar and help them retain this knowledge better. They will also significantly help teachers organize their lessons and make teaching easier. Although these “Questions” were specifically designed with Kühner’s Grammar in mind, they can be applied to any basic Greek Grammar. They are a helpful resource.

Döderlein’s Hand-Book of Latin Synonymes. Translated by Rev. H. H. Arnold, B.A., with an Introduction by S. H. Taylor, LL.D. New Edition, with an Index of Greek words. 16mo. pp. 267. $1.25

Döderlein’s Hand-Book of Latin Synonyms. Translated by Rev. H.H. Arnold, B.A., with an Introduction by S.H. Taylor, LL.D. New Edition, with an Index of Greek words. 16mo. pp. 267. $1.25

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

“The current handbook by Döderlein stands out for its conciseness, clarity, precision, and relevance in its definitions. It will greatly benefit not just classical scholars but also general students for the effort they put into it. It's hard to open the book, even at random, without finding some helpful insight for a theologian. . . . . . From the previous excerpts, it’s clear that this handbook is valuable in clarifying numerous Greek and Latin synonyms.” —Bib. Sacra.

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

“The small book mentioned above, presented to the American public by a prominent scholar and educator, Samuel H. Taylor, LL.D., is one of the best resources for truly understanding the subtle differences in meaning of Latin words I've encountered. It deserves the attention of both teachers and students, and will greatly reward diligent study.”—Prof. E. D. Sanborn.

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

“We have known about the merits of this work for several years and wholeheartedly recommend it as one of the best guides on Latin synonyms, perfectly suited to the needs of the student.”—Evangelical Review.

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

“It is well suited for school use and includes everything needed on this topic. He often also included the closest corresponding expression in both Greek and German, placing them next to the Latin synonym.” —Evening Express.

“We have no hesitation in saying that this is the best work on Latin synonymes that has yet been published.”—Universalist Quarterly.

“We have no doubt in saying that this is the best work on Latin synonyms that has been published so far.”—Universalist Quarterly.

4-74

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

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

Professor J. R. Boise, of the University of Chicago, writes in the March issue of the Illinois Teacher: “Dr. Taylor's selection of essays is very thoughtful and reflects the perspectives of many prominent writers, both in Europe and in the U.S. The Introduction, which is about thirty pages long, provides a concise and clear overview of the history of the debate over the value of classical studies, along with several reasons why the full benefits of classical study are rarely achieved in this country. On this topic, we cannot think of anyone more qualified by their education and extensive teaching experience to offer wise insights . . . . . For anyone looking for the best collection of essays in our language on classical study, Dr. Taylor's work will be highly appreciated. It should be prominently featured in every school library and in the personal library of every educator in our nation . . . . . The Introduction is not the least valuable part of the volume, as Dr. Taylor skillfully, clearly, and fairly weighs the arguments on both sides.”

“We commend the book as a valuable collection of essays on the higher methods of mental training.”—American Presbyterian.

“We praise the book as a valuable collection of essays on advanced mental training methods.”—American Presbyterian.

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

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

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

“Professor Tyler has created a work that honors American literature. It's perfectly suited to be a classic in our colleges and theological seminaries. It provides excellent examples of the truth in both natural and revealed theology and proposes fresh approaches to defending these truths.”—Bibliotheca Sacra.

“The book is an important contribution to natural theology. It traces the relation of the theology of the Greek poets to that of Christ. Prof. Tyler does his work with the mind of a master.”—Zion’s Herald.

“The book is a significant contribution to natural theology. It outlines the connection between the theology of the Greek poets and that of Christ. Prof. Tyler approaches his work with the insight 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

The Kingdom of Christ on Earth: Twelve Lectures presented to the Students of the Theological Seminary, Andover. By Samuel Harris, Dwight Professor of Systematic Theology at Yale College. 8vo. $1.75

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

“These lectures demonstrate a solid understanding of the topic, a deep and thorough grasp of the facts and principles involved, a clear and logical approach, and an engaging and accessible style. The topic is central to the Christian system. The specific opinions expressed are thoughtful and reliable. Students of theology will discover that carefully studying these lectures, to the extent that they relate the entire presentation to their religious beliefs, will greatly benefit them by clearing up confusion and challenges, organizing and systematizing their religious knowledge, opening up perspectives on more distant truths, and generally inspiring and stimulating their minds in contemplating religious truths.” —The College Courant.

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Works of William G. T. Shedd, recently Professor of Ecclesiastical History in Andover Theol. Sem.

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

“These elaborate articles are written in a lucid and racy style, and invest with a rare interest the themes of which they treat.” —Bibliotheca Sacra.

“These detailed articles are written in a clear and engaging style, and they bring a unique interest to the topics they cover.” — Bibliotheca Sacra.

“These Discourses are all marked by profound thought and perspicuity of sentiment.”—Princeton Review.

“These Discourses are all characterized by deep thought and clear expression of ideas.”—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.

“These essays are, every single one, a valuable find for thinkers, those who appreciate deep thought; thought expressed in a strong, concise, direct, and clear way.” —Methodist Quarterly Review.

“Papers like these are worthy the deepest study and the warmest admiration of the best minds; the entire volume is a storehouse from which thoughts rich and truthful may be drawn.”—Presbyterian Quarterly.

“Papers like these deserve serious study and the greatest admiration from the best minds; the whole collection is a treasure chest from which rich and genuine ideas can be taken.” —Presbyterian Quarterly.

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

Lectures on the Philosophy of History. 12mo. $0.75.

“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.

“This volume consists of four lectures, which are titled: 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 clear style and will engage students of theology and 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.

“The style of these Lectures has impressive qualities. The author selects his words with exceptional skill and taste, using a wide vocabulary; and writes with strength and a refreshing simplicity.”—New Englander.

Outlines of a Systematic Rhetoric. From the German of Dr. Francis Theremin, by W. G. T. Shedd. $1.00

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 Introductory Essay that Professor Shedd has added to this valuable Treatise is detailed, strong, and impactful. It inspires the mind not just to think, but also to share those thoughts—promoting both inner reflection and outward action. The entire volume stands out for its fresh and original insights, as well as its sincerity and depth of moral sentiment.”—Bibliotheca Sacra.

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

“The topic is skillfully explored in this concise yet comprehensive treatise. What Theremin presents in a straightforward manner, as bare philosophical statements, is brought to life by Professor Shedd in his Introductory Essay, infused with the vibrancy, beauty, and energy that set his writing apart.”—Princeton Review.

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

Guericke’s Church History (Ancient Church; covering 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.

“Marked by research, dedication, a solid understanding of evangelical truth, and a thoughtful presentation of both the practical and intellectual sides of Christianity.”—North British Review.

“We regard Professor Shedd’s version as a happy specimen of the transfusion, rather than a translation, which many of the German treatises should receive. The style of his version is far superior to that of the original.”—Bibliotheca Sacra.

“We see Professor Shedd’s version as a great example of a transfusion, rather than just a translation, which many of the German treatises should have. The style of his version is much better than that of the original.”—Bibliotheca Sacra.

Guericke’s Church History—Mediæval Church. $1.50

Guericke’s Church History—Medieval Church. $1.50

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

“This part of Guericke’s Church History carries on the story until A.D. 1073, when Hildebrand became Pope Gregory VII. Along with the previous volume, this addition covers the History of the Church during the first ten centuries.”

7-74

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

Remarks on the Internal Evidence for the Truth of Revealed Religion. By Thomas Erskine, Esq., Advocate. Third American edition, from Fifth Edinburgh edition. 16mo. 75 cents.

“The entire treatise cannot fail to commend the positions which it advocates to intelligent and considerate minds. It is one of the best, perhaps the best, of all the discussions of this momentous subject.”—Congregationalist.

“The whole paper is bound to impress the ideas it supports on thoughtful and understanding people. It is one of the finest, maybe the best, of all the discussions on this important topic.” —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.

“This argument by Erskine for the internal evidence of the truth of revealed religion is the most concise, natural, and convincing one we've ever read from any author.” —Christian Chronicle.

“No man ought to consider himself as having studied theology unless he has read and pondered and read again ‘Erskine on the Internal Evidence.’”—Independent.

“No one should think of themselves as having studied theology unless they have read, thought about, and reread ‘Erskine on the Internal Evidence.’”—Independent.

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

Writings of Archbishop Whately. Published with the author's permission, from the most recent revised editions; namely:

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

Essays on some of the Difficulties in the Writings of St. Paul. 12mo. Extra cloth, gold 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.

“Dr. Whately’s writings showcase sound thinking and solid judgment. His unique trait is clear and straightforward reasoning. He is often clever, usually honest, and almost always direct and easy to understand.” —Bibliotheca Sacra.

“An excellent work.”—New York Evangelist.

“An excellent work.” —New York Evangelist.

“The Archbishop’s writings are a part of the sterling theological letters of the age, and ought to be possessed by all the studious and thoughtful.”—Journal and Messenger.

“The Archbishop’s writings are a part of the remarkable theological literature of the time and should be owned by everyone who is studious and thoughtful.” —Journal and Messenger.

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

“This book went through at least eight editions in England before being published here. Dr. Whately always deserves a listen. He’s never deeply insightful, but he’s always clear; not very original, but always informative; never annoyingly dogmatic, yet he always conveys a calm confidence that he has covered the entire topic and that his conclusion is final; always assertive and instructive, he’s never extreme, but consistently adopts a balanced and moderate perspective.” —Watchman and Reflector.

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

Essays on some of the Peculiarities of the Christian Religion, and Historic Doubts about Napoleon. 12mo. pp. 264 and 48. Bound in 1 vol. Extra cloth, gilt tops. $1.50

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

Historic Doubts about Napoleon. 12mo. Paper covers, $0.25; cloth, $0.50.

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

Around 1821, Whately published this essay anonymously. It was intended as a response to Hume's objections regarding the credibility of Christian miracles. Following Hume’s approach, Whately seriously argued against the likelihood of the first Napoleon's existence and showed that, based on Hume's principles, the evidence related to that could not be trusted.

Errors and Inconsistencies

In English, the spelling “Synonymes” is used consistently except in the paragraph introducing the Greek word list. In Latin, variation between æ (ae) and œ (oe) is unchanged except in cases of unambiguous error such as plural endings. Missing punctuation at line-end—that is, adjacent to the right margin—has been silently supplied. Unless otherwise noted, the number and spacing of ellipses . . . is as in the original. Some short entries—generally cross-references—were printed two to a line; they have been separated for this e-text.

In English, the spelling “Synonymes” is used consistently except in the paragraph introducing the Greek word list. In Latin, the variation between æ (ae) and œ (oe) remains unchanged except in clear cases of error like plural endings. Missing punctuation at the end of the line—that is, right next to the right margin—has been added silently. Unless stated otherwise, the number and spacing of ellipses . . . is the same as in the original. Some short entries—usually cross-references—were printed two to a line; they have been separated for this e-text.

Typographical errors are shown in the text with mouse-hover popups. Transliterations of Greek words are shown similarly.

Typographical errors are shown in the text with mouse-hover popups. Transliterations of Greek words are shown in the same way.

Note

The entry for “Adjuvare” was added at the bottom of the page, next to the signature:

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DÖDERLEIN’S HAND-BOOK

OF

LATIN SYNONYMES.

TRANSLATED BY

REV. H. H. ARNOLD B.A.

WITH

AN INTRODUCTION

BY

S. H. TAYLOR, LL.D.

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

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

STEREOTYPED AND PRINTED BY W. F. DRAPER, ANDOVER.

INTRODUCTION To THE U.S. VERSION.

THE AUTHOR’S PREFACE.

OF

LATIN SYNONYMES.

WARREN F. DRAPER, Publisher and bookseller, ANDOVER, MA,

Books Published by W. F. Draper

Works of William G. T. Shedd, recently Professor of Ecclesiastical History in Andover Theol. Sem.

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

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

STEREOTYPED AND PRINTED BY
W. F. DRAPER, ANDOVER.

INTRODUCTION
To
THE U.S. VERSION.

THE
AUTHOR’S PREFACE.

WARREN F. DRAPER,
Publisher and bookseller,
ANDOVER, MA,