i. 33 and 38, in order to make the torture of that mode of dying felt

the more. (iv. 250.)

ACCEPTUS, see _Gratus_.

ACCERSERE, see _Arcessere_.

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

ACCIPERE, see _Sumere_.

ACCIRE, see _Arcessere_.

ACCUSARE, see _Arguere_.

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

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

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

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

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

ACIES, see _Pugna_.

ACTA, see _Ripa_.

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

ACUMEN, see _Acies_.

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

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

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

ADIGERE, see _Cogere_.

ADIMERE, see _Demere_.

ADIPISCI, see _Invenire_.

ADJUVARE, see _Auxilium_.

ADMIRARI, see _Vereri_.

ADMODUM, see _Perquam_.

ADOLERE, see _Accendere_.

ADOLESCENS, see _Puer_.

ADORARE, see _Vereri_.

ADSCENDERE, see _Scandere_.

ADSOLERE, see _Solere_.

ADSPECTUS, ADSPICERE, see _Videre_.

ADULARI, see _Assentiri_.

ADUNCUS, see _Curvus_.

ADVENA, see _Externus_.

ADVENTOR, see _Hospes_.

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

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

ÆDES, see _Templum_.

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

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

ÆGRE, see _Vix_.

ÆGRITUDO, see _Cura_.

ÆGROTUS, see _Æger_.

ÆMULATIO, see _Imitatio_.

ÆQUALIS, see _Æquus_.

ÆQUOR, see _Mare_.

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

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

ÆQUUS ANIMUS, see _Satis habere_.

AER, see _Anima_.

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

ÆRUMNA, see _Labor_.

ÆSTIMARE, see _Censere_.

ÆSTUARE, see _Calere_.

ÆTERNUS, see _Continuus_.

AFFARI, see _Alloqui_.

AFFATIM, see _Satis_.

AFFINIS, see _Necessarius_.

AFFIRMARE, see _Dicere_.

AGER, see _Rus_ and _Villa_.

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

AGERE FERRE, see _Vastare_.

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

AGMEN, see _Caterva_.

AGRESTIS, see _Rus_.

AIO, see _Dicere_.

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

ALACER, see _Gaudere_.

ALA, see _Armus_.

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

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

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

ALGERE, ALGIDUS, see _Frigere_.

ALIENIGENA, see _Externus_.

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

ALIQUANDO, see _Nonnunquam_.

ALITES, see _Volucres_.

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

ALSUS, see _Frigere_.

ALTERCATIO, see _Disceptatio_.

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

AMANS, AMATOR, see _Amicus_.

AMARE, see _Diligere_.

AMARUS, see _Acerbus_.

AMBIGUUS, see _Dubius_.

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

AMBO, see _Uterque_.

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

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

AMICTUS, AMICULUM, see _Vestis_.

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

AMICUS, see _Socius_.

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

AMITTERE, see _Mittere_.

AMNIS, see _Fluvius_.

AMOR, see _Diligere_.

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

AMPLUS, see _Magnus_.

ANCILLA, see _Servus_.

ANCEPS, see _Dubius_.

ANGUIS, see _Repere_.

ANGOR, see _Cura_.

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

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

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

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

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

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

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

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

ANTRUM, see _Specus_.

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

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

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

APPARET, see _Constat_.

APPELLARE, see _Alloqui_ and _Nominare_.

APTUS, see _Idoneus_.

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

AQUOSUS, see _Udus_.

ARBITRARI, see _Censere_.

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

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

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

ARCTUS, see _Angustus_.

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

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

ARDUUS, see _Altus_.

ARENA, see _Sabulo_.

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

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

ARISTA, see _Culmus_.

ARMENTUM, see _Pecus_.

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

ARROGANTIA, see _Superbia_.

ARTES, see _Literæ_.

ARTIFEX, see _Faber_.

ARTUS, see _Membrum_.

ARUNDO, see _Culmus_.

ARVUM, see _Villa_.

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

ASPER, see _Horridus_.

ASPERNARI, see _Spernere_.

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

ASSEVERARE, see _Dicere_.

ASSES, see _Axes_.

ASSIDUITAS, see _Opera_.

ASSEQUI, see _Invenire_.

ASTRUM, see _Sidus_.

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

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

ATQUE, see _Et_.

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

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

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

AUDENTIA, AUDACIA, see _Fides_.

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

AUFERRE, see _Demere_.

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

AURA, see _Anima_.

AUSCULTARE, see _Audire_.

AUSPICIA, see _Auguria_.

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

AUTUMARE, see _Censere_.

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

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

AVES, see _Volucres_.

AVIDUS, see _Velle_.

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

AXILLA, see _Armus_.

B.

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

BACULUS, see _Fustis_.

BAJULARE, see _Ferre_.

BARDUS, see _Stupidus_.

BASIUM, see _Osculum_.

BAUBARI, see _Latrare_.

BEATUS, see _Felix_.

BELLUA, see _Animal_.

BENE MORATUS, see _Bonus_.

BENEVOLENTIA, see _Studium_.

BENIGNUS, see _Largus_.

BESTIA, see _Animal_.

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

BIFARIAM, see _Duplex_.

BILIS, see _Fel_.

BLÆSUS, see _Balbus_.

BLANDIRI, see _Assentiri_.

BLATIRE, BLATERARE, see _Garrire_.

BONI CONSULERE, see _Satis habere_.

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

BRACHIUM, see _Ulna_.

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

BRUTUS, see _Stupidus_.

C.

CABALLUS, see _Equus_.

CACHINNARI, see _Ridere_.

CACUMEN, see _Acies_.

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

CADERE, see _Labi_.

CÆDERE, see _Verberare_.

CÆRIMONIA, see _Consuetudo_.

CÆSAR, see _Primus_.

CÆSARIES, see _Crinis_.

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

CALAMITAS, see _Infortunium_.

CALAMUS, see _Culmus_.

CALCULUS, see _Saxum_.

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

CALIGO, see _Obscurum_.

CALIX, see _Poculum_.

CALLIDUS, see _Astutus_ and _Sapiens_.

CALLIS, see _Iter_.

CAMPUS, see _Æquum_ and _Villa_.

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

CANDIDUS, see _Albus_.

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

CANNA, see _Culmus_.

CANTARE, see _Canere_.

CANTERIUS, see _Equus_.

CANTICUM, CANTILENA, see _Canere_.

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

CAPERE, see _Sumere_.

CAPILLUS, see _Crinis_.

CARCER, see _Custodia_.

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

CARITAS, see _Diligere_.

CARMEN, see _Canere_.

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

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

CASSIS, see _Rete_.

CASTIGATIO, see _Vindicta_.

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

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

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

CATENÆ, see _Vincula_.

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

CATUS, see _Sapiens_.

CAUPONA, see _Deversorium_.

CAUSIDICUS, see _Advocatus_.

CAUTES, see _Saxum_.

CAVERNA, see _Specus_.

CAVILLATOR, see _Lepidus_.

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

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

CELEBRARE, see _Sæpe_.

CELER, see _Citus_.

CELER, see _Navigium_.

CELSUS, see _Altus_.

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

CERNERE, see _Videre_.

CERRITUS, see _Amens_.

CERTARE, see _Imitatio_.

CESSARE, see _Vacare_ and _Cunctari_.

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

CIBARE, CIBUS, see _Alimenta_.

CICATRIX, see _Vulnus_.

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

CINCINNUS, see _Crinis_.

CIRCULUS, see _Orbis_.

CIRCUMIRE, see _Ambire_.

CIRCUMVENIRE, see _Fallere_.

CIRRUS, see _Crinis_.

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

CIVILITAS, see _Humanitas_.

CIVITAS, see _Gens_.

CLAM, see _Celare_.

CLARITAS, see _Gloria_.

CLARUS, see _Celeber_.

CLAUSTRUM, see _Sera_.

CLEMENTIA, see _Mansuetudo_.

CLIVUS, see _Collis_.

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

CLYPEUS, see _Scutum_.

CODICILLI, see _Literæ_.

COENUM, see _Lutum_.

COEPISSE, see _Incipere_.

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

COETUS, see _Concilium_.

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

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

COGNATUS, see _Necessarius_.

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

COGNOSCERE, see _Intelligere_.

COHORS, see _Caterva_.

COLAPHUS, see _Alapa_.

COLERE, see _Vereri_.

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

COLLOQUIUM, see _Sermo_.

COLONUS, see _Incolere_.

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

COMA, see _Crinis_.

COMBURERE, see _Accendere_.

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

COMMISSATIO, see _Epulæ_.

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

COMITAS, see _Humanitas_.

COMITIA, see _Concilium_.

COMMENTARI, see _Cogitare_.

COMMITTERE, see _Fidere_.

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

COMMUNICARE, see _Impertire_.

COMOEDUS, see _Actor_.

COMPAR, see _Æquus_.

COMPEDES, see _Vincula_.

COMPENDIUM, see _Lucrum_.

COMPESCERE, see _Coercere_.

COMPLECTI, see _Amplecti_.

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

CONARI, see _Audere_.

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

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

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

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

CONCORDIA, see _Otium_.

CONCUBINA, see _Pellex_.

CONDERE, see _Celare_ and _Sepelire_.

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

CONFESTIM, see _Repente_.

CONFIDENTIA, see _Fides_.

CONFIDERE, see _Fidere_.

CONFINIS, see _Vicinus_.

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

CONFITERI, see _Fateri_.

CONFLIGERE, see _Pugnare_.

CONFUTARE, see _Refutare_.

CONGERIES, see _Acervus_.

CONJUX, see _Femina_.

CONNIVERE, see _Concedere_.

CONSANGUINEUS, see _Necessarius_.

CONSCENDERE, see _Scandere_.

CONSECRARE, see _Sacrare_.

CONSEQUI, see _Invenire_.

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

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

CONSORS, see _Socius_.

CONSPECTUS, CONSPICERE, see _Videre_.

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

CONSTITUERE, see _Destinare_.

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

CONSUEVISSE, see _Solere_.

CONSUMMARE, see _Finire_.

CONTAGIUM, see _Lues_.

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

CONTEMNERE, see _Spernere_.

CONTEMPLARI, see _Considerare_.

CONTENDERE, see _Dicere_.

CONTENTIO, see _Disceptatio_.

CONTENTUM ESSE, see _Satis habere_.

CONTINENTIA, see _Modus_.

CONTINGERE, see _Accidere_.

CONTINUO, see _Repente_.

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

CONTRARIUS, see _Varius_.

CONTROVERSIA, see _Disceptatio_.

CONTUBERNIUM, see _Conjugium_.

CONTUMACIA, see _Pervicacia_.

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

CONVENTUS, see _Concilium_.

CONVERTERE, see _Vertere_.

CONVIVIUM, see _Epulæ_.

CONVICIUM, see _Maledictum_.

COPIA, see _Occasio_.

COPIÆ, see _Exercitus_.

COPIOSUS, see _Divitiæ_.

CORDATUS, see _Sapiens_.

CORPULENTUS, see _Pinguis_.

CORPUS, see _Cadaver_.

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

CORRUMPERE, see _Depravare_.

CORUSCARE, see _Lucere_.

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

CRAPULA, see _Ebrietas_.

CRATER, see _Poculum_.

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

CREBRO, see _Sæpe_.

CREDERE, see _Censere_ and _Fidere_.

CREMARE, see _Accendere_.

CREPITUS, see _Fragor_.

CREPUSCULUM, see _Mane_.

CRIMINARI, see _Arguere_.

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

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

CRUDELITAS, see _Sævitia_.

CRUENTUS, CRUOR, see _Sanguis_.

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

CUBICULUM, see _Conclave_.

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

CUBITUS, see _Ulna_.

CUDERE, see _Verberare_.

CUDO, see _Cassis_.

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

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

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

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

[**error for ontos?]

CULPARE, see _Arguere_.

CULTUS, see _Vestis_.

CUMULUS, see _Acervus_.

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

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

CUNCTI, see _Quisque_.

CUPERE, see _Velle_.

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

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

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

CURTUS, see _Brevis_.

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

CUSPIS, see _Acies_.

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

CUTIS, see _Tergus_.

CYATHUS, see _Poculum_.

CYMBA, see _Navigium_.

D.

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

DAPES, see _Epulæ_.

DEAMARE, see _Diligere_.

DEAMBULARE, see _Ambulare_.

DEBERE, see _Necesse est_.

DECERNERE, see _Destinare_.

DECIPERE, see _Fallere_.

DECLARARE, see _Ostendere_.

DECORARE, see _Comere_.

DEDECUS, see _Ignominia_.

DEDICARE, see _Sacrare_.

DEDUCERE, see _Comitari_.

DEESSE, see _Abesse_.

DEFENDERE, see _Tueri_.

DEFERRE, see _Arguere_.

DEFICERE, see _Abesse_ and _Turbæ_.

DEFLERE, see _Lacrimare_.

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

DEGERE, see _Agere_.

DE INTEGRO, see _Iterum_.

DELECTATIO, see _Oblectatio_.

DELERE, see _Abolere_.

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

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

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

DELIRIUM, see _Amens_.

DELUBRUM, see _Templum_.

DEMENS, see _Amens_.

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

DEMOLIRI, see _Destruere_.

DEMORI, see _Mors_.

DENEGARE, see _Negare_.

DENSUS, see _Angustus_.

DENUO, see _Iterum_.

DEPLORARE, see _Lacrimare_.

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

DERIDERE, see _Ridere_.

DESCISCERE, see _Turbæ_.

DESERERE, see _Relinquere_.

DESERTUM, see _Solitudo_.

DESIDERARE, see _Requirere_.

DESIDIA, see _Ignavia_.

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

DESOLATUS, see _Relinquere_.

DESPERANS, see _Exspes_.

DESPICERE, see _Spernere_.

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

DESTINATIO, see _Pervicacia_.

DESTITUERE, see _Relinquere_.

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

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

DETESTARI, see _Abominari_.

DETINERE, see _Manere_.

DETRECTATIO, see _Invidia_.

DETRIMENTUM, see _Damnum_.

DEUS, see _Numen_.

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

DEVINCIRE, see _Ligare_.

DICARE, see _Sacrare_.

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

DICTERIUM, see _Verbum_.

DICTO AUDIENTEM ESSE, see _Parere_.

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

DIES FESTI, see _Solemnia_.

[[IN SINGULOS DIES, see _Quotidie_.]]

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

DIFFICILIS, see _Arduus_ and _Austerus_.

DIGLADIARI, see _Pugnare_.

DIGNUM ESSE, see _Merere_.

DILIGENTIA, see _Opera_.

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

DILUCULUM, see _Mane_.

DIMETARI, DIMETIRI, see _Metiri_.

DIMICARE, see _Pugnare_.

DIMITTERE, see _Mittere_.

DIRIMERE, see _Dividere_.

DIRIPERE, see _Vastare_.

DIRUS, see _Atrox_.

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

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

DISCIPLINÆ, see _Literæ_.

DISCRIMEN, see _Tentare_.

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

DISPAR, see _Æquus_.

DISPERTIRE, see _Dividere_.

DISPUTARE, see _Disserere_.

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

DISTINGUERE, see _Discernere_.

DISTRIBUERE, see _Dividere_.

DIU, DIUTIUS, DIUTINUS, see _Pridem_.

DIVELLERE, see _Frangere_.

DIVERSUS, see _Varius_.

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

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

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

DIVORTIUM, see _Repudium_.

DIVUS, see _Numen_.

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

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

DOCTRINÆ, see _Literæ_.

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

DOLOR, see _Cura_.

DOMUS, see _Ædificium_.

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

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

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

DUDUM, see _Pridem_.

DULCIS, see _Suavis_.

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

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

E.

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

ECCE, see _En_.

EDITUS, see _Altus_.

EDULIA, see _Alimenta_.

EGERE, see _Carere_.

EGESTAS, see _Paupertas_.

EJULARE, see _Lacrimare_.

ELABORARE, see _Labor_.

[[ELEMENTUM, see _Litera_.]]

ELIGERE, see _Deligere_.

E LONGINQUO, see _Procul_.

ELOQUENS, see _Disertus_.

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

ELUCET, see _Constat_.

EMENDARE, see _Corrigere_.

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

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

EMINET, see _Apparet_.

EMINUS, see _Procul_.

EMISSARIUS, see _Explorator_.

EMOLUMENTUM, see _Lucrum_.

EMORI, see _Mors_.

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

ENSIS, see _Gladius_.

ENUNCIARE, see _Eloqui_.

EPISTOLA, see _Literæ_.

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

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

ERGASTULUM, see _Custodia_.

ERIPERE, see _Demere_.

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

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

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

ESCA, see _Alimenta_.

ESCENDERE, see _Scandere_.

ESURIES, see _Fames_.

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

EVENIRE, see _Accidere_.

EVERTERE, see _Perdere_.

EVESTIGIO, see _Repente_.

EVOCARE, see _Arcessere_.

EXCELLENS, see _Eminens_.

EXCELSUS, see _Altus_.

EXCIPERE, see _Sumere_.

EXCORS, see _Amens_.

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

EXCUSATIO, see _Purgatio_.

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

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

EXHIBERE, see _Præbere_.

EXIGERE, see _Petere_.

EXIGUUS, see _Parvus_.

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

EXIMERE, see _Demere_.

EXISTIMARE, see _Censere_.

EXITIUM, EXITUS, see _Lues_.

EXPERIRI, see _Tentare_.

EXPETERE, see _Velle_.

EXPILARE, see _Vastare_.

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

EXPROBRARE, see _Objicere_.

EXSECRARI, see _Abominari_.

EXSEQUIÆ, see _Funus_.

EXSOMNIS, see _Vigil_.

EXSPECTARE, see _Manere_.

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

EXSTRUCTUS, see _Præditus_.

EXSUL, see _Perfuga_.

EXSULTARE, see _Gaudere_.

EXTA, see _Caro_.

EXTEMPLO, see _Repente_.

EXTERUS; EXTERNUS; PEREGRINUS; ALIENIGENA; EXTRARIUS; EXTRANEUS; ADVENA; HOSPES. 1. +Exterus+ and +externus+ denote a foreigner, as one dwelling in a foreign country; whereas +peregrinus+, +alienigena+, +advena+, and +hospes+, as one who sojourns for a time in a country not his own. 2. +Externus+ denotes a merely local relation, and is applicable to things as well as to persons; but +exterus+, an intrinsic relation, and is an epithet for persons only. _Externæ nationes_ is a merely geographical expression for nations that are situated without; _exteræ nationes_, a political expression for foreign nations. 3. +Extraneus+ means, that which is without us, in opp. to relatives, family, native country; whereas +extrarius+, in opp. to one's self. Cic. ap. Colum.