xii. Comparata est opera mulieris ad domesticam diligentiam; viri autem

ad exercitationem forensem et _extraneam_: comp. with Juv. ii. 56. Utilitas aut in corpore posita est aut in _extrariis_ rebus: or Quintil. vii. 2, 9, with vii. 4, 9. 4. +Peregrinus+ is one who does not possess the right of citizenship, in opp. to _civis_, Sen. Helv. 6; +alienigena+, one born in another country, in opp. to _patrius_ and _indigena_; +advena+, the emigrant, in opp. to _indigena_, Liv. xxi. 30; +hospes+, the foreigner, in opp. to _popularis_. 5. +Peregrinus+ is the political name of a foreigner, as far as he is without the rights of a citizen and native inhabitant, with disrespect; +hospes+, the name given to him from a feeling of kindness, as possessing the rights of hospitality. Cic. Rull. ii. 34. Nos autem hinc Romæ, qui veneramus, jam non _hospites_ sed _peregrini_ atque _advenæ_ nominabamur. (iv. 386.)

EXTORRIS, see _Perfuga_.

EXTRANEUS, EXTRARIUS, see _Exterus_.

EXTREMUS; ULTIMUS; POSTREMUS; NOVISSIMUS. +Extremus+ and +ultimus+ denote the last in a continuous magnitude, in a space; +extremus+, the outermost part of a space, or of a surface, in opp. to _intimus_ and _medius_, Cic. N. D. ii. 27, 54. Cluent. 65, like #eschatos#; +ultimus+ (superl. from ollus), the outermost point of a line, in opp. to _citimus_ and _proximus_. Cic. Somn. 3. Prov. cons. 18. Liv. v. 38, 41, like #loisthos#. Whereas +postremus+ and +novissimus+ denote the last in a discrete quantity, or magnitude consisting of separate parts, in a row of progressive numbers; +postremus+, the last in a row that is completed, in which it occupies the last place, in opp. to those that precede it, _primus_, _princeps_, _tertius_, like #hustatos#; whereas +novissimus+ denotes the last in a row that is not complete, in which, as the last comer, it occupies the last place, in opp. to that which has none to follow it, but is last of all, like #neatos#.

EXUVIÆ, see _Præda_.

F.

FABER; OPIFEX; ARTIFEX. +Fabri+ (from favere, fovere,) are such workmen as labor with exertion of bodily strength, carpenters and smiths, #cheirônaktes#; +opifices+ such as need mechanical skill and industry, #banausoi#; +artifices+ such as employ mind and invention in their mechanical functions, #technitai#. (v. 329.)

FABULARI, see _Loqui_, _Garrire_, and _Dicere_. [["Loqui" redirects to "Dicere"]]

FACERE, see _Agere_.

FACETIÆ, see _Lepidus_.

FACIES; OS; VULTUS; OCULI. +Facies+ (from species) and +oculi+ (from #okkos#) denote the face and eyes only in a physical point of view, as the natural physiognomy and the organs of sight; but +os+ and +vultus+ with a moral reference, as making known the temporary, and even the habitual state of the mind by the looks and eyes; +os+ (from #othomai#), by the glance of the eye, and the corresponding expression of the mouth; +vultus+ (from #heliktos#), by the motion of the eye, and the simultaneous expression of the parts nearest to it, the serene and the darkened brow. Tac. Agr. 44. Nihil metus in _vultu_; gratia _oris_ supererat. (iv. 318.)

FACILITAS, see _Humanitas_.

FACINUS, see _Delictum_.

FACULTAS, see _Occasio_.

FACTUM, see _Agere_.

FACUNDUS, see _Disertus_.

FACTIO, see _Partes_.

FALLACITER, see _Perperam_.

FALLERE; FRUSTRARI; DECIPERE; CIRCUMVENIRE; FRAUDARE; IMPONERE. +Fallere+, +frustrari+, and +imponere+, mean to deceive, and effect an exchange of truth for falsehood, #sphallein#; the _fallens_ (#sphallôn#) deceives by erroneous views; the _frustrans_ (from #psuthos#), by false hopes; the _imponens_, by practising on the credulity of another. +Decipere+ and +circumvenire+ mean to outwit, and obtain an unfair advantage, #apatan#; the _decipiens_, by a suddenly executed; the _circumveniens_, by an artfully laid plot. +Fraudare+ (#pseudein#) means to cheat, or injure and rob anybody by an abuse of his confidence. (v. 357.)

FALSE, FALSO, see _Perperam_.

FAMA, see _Rumor_.

FAMES; ESURIES; INEDIA. +Fames+ is hunger from want of food, like #limos#, in opp. to _satietas_; whereas +esuries+ is hunger from an empty and craving stomach, in opp. to _sitis_; lastly, +inedia+ is not eating, in a general sense, without reference to the cause, though for the most part from a voluntary resolution, like #asitia#. Hence _fame_ and _esurie perire_ mean to die of hunger, whereas _inedia perire_ means to starve one's self to death. (iii. 119.)

FAMILIA, see _Ædificium_.

FAMILIARIS, see _Socius_.

FAMULUS, see _Servus_.

FANUM, see _Templum_.

FARI, see _Dicere_.

FAS EST, see _Concessum est_.

FASTIDIUM, see _Spernere_.

FASTIGIUM, see _Culmen_.

FASTUS, see _Superbia_.

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

FATIGATUS; FESSUS; LASSUS. +Fatigatus+ and +fessus+ express the condition in which a man after exertion longs for rest, from subjective weariness; whereas +lassus+ and +lassatus+, the condition in which a man after active employment has need of rest, from objective weakness. Cels. i. 2, 15. Exercitationis finis esse debet sudor aut certe _lassitudo_, quæ citra _fatigationem_ sit. Sall. Jug. 57. Opere castrorum et proeliorum _fessi lassique_ erant. (i. 105.)

FATUM, see _Casus_.

FATUUS, see _Stupidus_.

FAUSTUS, see _Felix_.

FAUX; GLUTUS; INGLUVIES; GUTTUR; GURGULIO; GULA. +Faux+, +glutus+, and +ingluvies+, denote the space within the throat; +glutus+ (#glôtta#), in men; +ingluvies+, in animals; +faux+ (#pharunx#), the upper part, the entrance into the throat; whereas +guttur+, +gurgulio+, and +gula+, denote that part of the body which encloses the space within the throat; +gurgulio+ (redupl. of gula), in animals; +gula+, in men; +guttur+, in either. (v. 149.)

FAX; TÆDA; FUNALE. +Fax+ is the general expression for any sort of torch; +tæda+ is a natural pine torch; +funale+, an artificial wax-torch.

FEL; BILIS. +Fel+ (from #phlegô#, #phlegma#) is the gall of animals, and, figuratively, the symbol of bitterness to the taste; whereas +bilis+ is the gall of human beings, and, figuratively, the symbol of exasperation of mind. (v. 120.)

FELIX; PROSPER; FAUSTUS; FORTUNATUS; BEATUS. +Felix+, +foelix+, (#phulon echôn#) is the most general expression for happiness, and has a transitive and intransitive meaning, making happy and being happy; +prosper+ and +faustus+ have only a transitive sense, making happy, or announcing happiness; +prosperum+ (#prosphoros#) as far as men's hopes and wishes are fulfilled; +faustum+ (from #aphauô#, #phaustêrios#) as an effect of divine favor, conferring blessings; whereas +fortunatus+ and +beatus+ have only an intransitive or passive meaning, being happy; +fortunatus+, as a favorite of fortune, like #eutuchês#; +beatus+ (#psiês#) as conscious of happiness, and contented, resembling the #theoi rheia zaôntes#, like #makarios#. (vi. 125.)

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

FEMUR, see _Coxa_.

FERA, see _Animal_.

FERAX, see _Foecundus_.

FERE, see _Pæne_.

FERIÆ, see _Solemnia_.

FERIARI, see _Vacare_.

FERIRE, see _Verberare_.

FERME, see _Pæne_.

FEROCIA; FEROCITAS; VIRTUS; FORTITUDO. +Ferocia+ and +ferocitas+ (from #phraxai#) denote natural and wild courage, of which even the barbarian and wild beast are capable; +ferocia+, as a feeling, +ferocitas+, as it shows itself in action; whereas +virtus+ and +fortitudo+ denote a moral courage, of which men only of a higher mould are capable; +virtus+, that which shows itself in energetic action, and acts on the offensive; +fortitudo+ (from the old word forctitudo, from farcire,) that which shows itself in energetic resistance, and acts on the defensive, like _constantia_. Pacuv. Nisi insita _ferocitate_ atque _ferocia_. Tac. Ann. xi. 19. Nos _virtutem_ auximus, barbari _ferociam_ infregere: and ii. 25. (i. 44.)

FERRE; PORTARE; BAJULARE; GERERE. 1. +Ferre+ means, like #pherein#, to carry any thing portable from one place to another; +portare+ and +bajulare+, like #bastazein#, to carry a load; +portare+ (from #porizein#), for one's self, or for others; +bajulare+, as a porter. In Cæs. B. G. i. 16. Ædui frumentum . . . . _conferri_, _comportari_, adesse dicere; +conferre+ refers to the delivery and the contribution from several subjects to the authorities of the place; +comportare+, the delivery of these contributions by the authorities of the place to Cæsar. 2. +Ferre+, +portare+, and +bajulare+, express only an exterior relation, that of the carrier to his load, whereas +gerere+ (#ageirein#) +gestare+, like #phorein#, an interior relation, that of the possessor to his property. As, then, +bellum ferre+ means only either _inferre bellum_ or _tolerare_, so +bellum gerere+ has a synonymous meaning with _habere_, and is applicable only to the whole people, or to their sovereign, who resolved upon the war, and is in a state of war; but not to the army fighting, nor to the commander who is commissioned to conduct the war. _Bellum geret_ populus Romanus, administrat consul, capessit miles. (i. 150.)

FERRE; TOLERARE; PERFERRE; PERPETI; SUSTINERE; SINERE; SUSTENTARE. 1. +Ferre+ (#pherein#) represents the bearing, only with reference to the burden which is borne, altogether objectively, like #pherein#; whereas +tolerare+, +perferre+, and +pati+, +perpeti+, with subjective reference to the state of mind of the person bearing; the _tolerans_ and _perferens_ bear their burden without sinking under it, with strength and self-control, synonymously with _sustinens_, sustaining, like #tolmôn#; the _patiens_ and _perpetiens_ (#pathein#) without striving to get rid of it, with willingness or resignation, enduring it, synonymously with _sinens_. +Ferre+ and +tolerare+ have only a noun for their object, but +pati+ also an infinitive. 2. +Perferre+ is of higher import than _tolerare_, as +perpeti+ is of higher import than _pati_, to endure heroically and patiently. Poet. ap. Cic. Tusc. iv. 29. Nec est malum, quod non natura humana patiendo _ferat_: compare with Tac. Ann. i. 74. Sen. Thyest. 307. Leve est miserias _ferre_; _perferre_ est grave. Plin. H. N. xxvi. 21. Qui _perpeti_ medicinam non _toleraverant_. Tac. Ann. iii. 3. Magnitudinem mali _perferre_ visu non _toleravit_. 3. +Tolerare+ (from #tlênai#) means to keep up under a burden, and not sink down; but +sustinere+ means to keep up the burden, and not let it sink. 4. +Pati+ denotes an intellectual permission, no opposition being made, like to let happen; whereas +sinere+ (#aneinai#) denotes a material permission, not to hold any thing fast nor otherwise hinder, to leave free. +Pati+ has, in construction, the action itself for its object, and governs an infinitive; +sinere+, the person acting, and is in construction with _ut_. (iv. 259.) 5. +Sustinere+ means to hold up, in a general sense, whereas +sustentare+, to hold up with trouble and difficulty. Curt. viii. 4, 15. Forte Macedo gregarius miles seque et arma _sustentans_ tandem in castra venit; compare with v. 1, 11. Tandem Laconum acies languescere, lubrica arma sudore vix _sustinens_. Also, Liv. xxiii. 45. Senec. Prov. 4. a. f. (iii. 293.)

FERTILIS, see _Foecundus_.

FERULA, see _Fustis_.

FERVERE, see _Calere_.

FESSUS, see _Fatigatus_.

FESTA, see _Solemnia_.

FESTINUS, see _Citus_.

FESTIVUS, see _Lepidus_.

FIDELIS, see _Fidus_.

FIDELITAS, see _Fides_.

FIDERE; CONFIDERE; FIDEM HABERE; CREDERE; COMMITTERE; PERMITTERE. 1. +Fidere+ (#peithein#) means to trust; +confidere+, to trust firmly, both with reference to strength and assistance; whereas +fidem habere+, to give credit, and +credere+, to place belief, namely, with reference to the good intentions of another. Liv. ii. 45. Consules magis non _confidere_ quam non _credere_ suis militibus; the former with reference to their valor, the latter with reference to their fidelity. 2. +Fidere+, etc., denote trust as a feeling; +committere+, +permittere+, as an action; the _committens_ acts in good trust in the power and will of another, whereby he imposes upon him a moral responsibility; to intrust; the _permittens_ acts to get rid of the business himself, whereby he imposes at most only a political or legal responsibility, as to leave (or, give up) to. Cic. Font. 14. Ita ut _commissus_ sit fidei, _permissus_ potestati. Verr. i. 32. v. 14. (v. 259.)

FIDES; FIDELITAS; FIDUCIA; CONFIDENTIA; AUDACIA; AUDENTIA. 1. +Fides+ and +fidelitas+ mean the fidelity which a man himself observes towards others; +fides+, in a more general sense, like #pistis#, the keeping of one's word and assurance from conscientiousness, together with the reliance of others upon us as springing from this quality, the credit we possess; +fidelitas+ denotes, in a more special sense, like #pistotês#, the faithful adherence to persons to whom we have once devoted ourselves; whereas +fiducia+ and +confidentia+ denote the trust we place in others; +fiducia+, the laudable trust in things, in which we actually can trust, which is allied to the courage of trusting in ourselves, in opp. to _timor_; Cic. Div. ii. 31. Plin. Ep. v. 17, like #tharsos#; but +confidentia+ denotes a blamable blind trust, particularly in one's own strength, in opp. to foresight and discretion, and which converts spirit into presumption, like #thrasos#. 5. +Fiducia+ and +confidentia+ have their foundation in trusting to the prosperous issue of anything; +audacia+ and +audentia+, in the contempt of danger; +audacia+ sometimes means a laudable boldness, as a word of higher import than _fiducia_; sometimes a blamable boldness, as a civil term for _temeritas_, like #tolma#; but +audentia+ is always a laudable spirit of enterprise. Juven. xiii. 108. Quum magna malæ superest _audacia_ causæ, creditur a multis _fiducia_. Sen. Ep. 87. Quæ bona sunt, _fiduciam_ faciunt, divitiæ _audaciam_. (v. 256.)

FIDES, see _Religio_.

FIDES, see _Chorda_.

FIDUCIA, see _Fides_.

FIDUS; FIDELIS; INFIDUS; INFIDELIS; PERFIDUS; PERFIDIOSUS. 1. +Fidus+ denotes a natural quality, like trustworthy, with relative praise; whereas +fidelis+ denotes a moral characteristic, as faithful, with absolute praise. Liv. xxii. 22. Eo vinculo Hispaniam vir unus solerti magis quam _fideli_ consilio exsolvit. Abellex erat Sagunti, nobilis Hispanus, _fidus_ ante Poenis. 2. +Infidus+ means unworthy of trust; +infidelis+, unfaithful; +perfidus+, treacherous, in particular actions; +perfidiosus+, full of treachery, with reference to the whole character. (v. 255.)

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

FIMUS, see _Lutum_.

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

FINIRE; TERMINARE; CONSUMMARE; ABSOLVERE; PERFICERE. +Finire+ and +terminare+ denote the mere ending of anything, without regard to how far the object of the undertaking is advanced; +finire+ (#phthinein#?) to end, in opp. to _incipere_, Cic. Orat. iii. 59; but +terminare+, to make an end, in opp. to _continuare_; whereas +consummare+, +absolvere+, and +perficere+ denote the completion of a work; +consummare+, as the most general term in opp. to doing a thing by halves; +absolvere+ refers to a duty fulfilled, and a difficult work which is now done, and leaves the workman free, in opp. to _inchoare_; +perficere+ refers to an end attained, and a self-chosen task, which is now done, and may be called complete, in opp. to _conari_. Cic. Orat. 29, 30. Verr. i. 27. +Absolutus+ also has an extensive signification, and refers to the completeness of the work, like #entelês#; +perfectus+, an intensive signification, and refers to the excellence of the work, like #teleios#. (iv. 366.)

FINIS; TERMINUS; LIMES. +Finis+ (from #phthinô#) denotes a boundary, as a mathematical line, like #telos#; +terminus+ and +limes+, a mark, as the material sign of a boundary; +terminus+ (#teiromenos#, #terma#,) a stone set up, as the sign of a bounding point, like #terma#; +limes+, a ridge, as the sign of a bounding line, like #horos#. Cic. Læl. 16. Constituendi sunt qui sint in amicitia _fines_ et quasi _termini_ diligendi. Hor. Carm. ii. 18, 24. Revellis agri _terminos_ et ultra _limites_ clientium salis avarus. (iv. 359.)

FINITIMUS, see _Vicinus_.

FIRMUS, see _Validus_.

FISCUS, see _Ærarium_.

FLAGITARE, see _Petere_.

FLAGITIUM, see _Delictum_.

FLAGRARE, see _Ardere_.

FLAVUS, see _Luteus_.

FLERE, see _Lacrimare_.

FLUCTUS, see _Aqua_.

FLUENTUM, see _Aqua_.

FLUERE; MANARE; LIQUERE. +Fluere+ (#phluô#) denotes flowing, with reference to the motion of the fluid; +manare+ (from #manos#, or _madere_,) with reference to the imparting of the fluid; and +liquere+, with reference to the nature of the fluid. The cause of the _fluendi_ is, that the fluid has no dam, and according to the law of gravity flows on; whereas the cause of the _manandi_ is the over-fulness of the spring; lastly, +liquere+, to be fluid, is the negative state of _fluere_ and _manare_. Hence +fluere+, with its synonyme +labi+, is more opposed to _hærere_ and _stare_; and moreover +labari+, with its synonyme +effundi+, more opposed to _contineri_, _claudi_; lastly, +liquere+, with its synonyme +dissolvi+, more opposed to _concrevisse_, _rigere_. Gell. xvii. 11. Plato potum dixit _defluere_ ad pulmonem, eoque satis humectato, demanare per eum, quia sit rimosior, et _confluere_ inde in vesicam. (ii. 1.)

FLUVIUS; FLUMEN; AMNIS. +Fluvius+, +flumen+, (from #phluô#) denote, like #rhoos#, #rheuma#, an ordinary stream, in opp. to a pond and lake; whereas +amnis+ (#amenas#, _manare_,) like #potamos#, a great and mighty river, in opp. to the sea. Cic. Div. i. 50. and Divin. i. 35, 78. Ut _flumina_ in contrarias partes fluxerint, atque in _amnes_ mare influxerit. Tac. Ann. xv. 58. Senec. N. Q. iii. 19. Habet ergo non tantum venas aquarum terra, ex quibus corrivatis _flumina_ effici possunt, sed et _amnes_ magnitudinis vastæ. Then: Hanc magnis _amnibus_ æternam esse materiam, cujus non tangantur extrema sicut _fluminum_ et fontium. Tac. Hist. v. 23. Quo Mosæ _fluminis_ os _amnem_ Rhenum oceano affundit. Curt. ix. 4, 5. (ii. 7.)

FOECUNDUS; FERTILIS; FERAX; UBER; FRUGIFER; FRUCTUOSUS. 1. +Foecundus+ (from #phuô#, foetus,) denotes the fruitfulness of a living and breeding being, in opp. to _effatus_, like #eutokos#; whereas +fertilis+ and +ferax+ (from (#pherô#) the fruitfulness of inanimate and productive nature, and of the elements, opposed to _sterilis_, like #euphoros#. Tac. Ann. xii. 63. Byzantium _fertili_ solo _foecundoque_ mari, quia vis piscium hos ad portus adfertur. Germ. 5. Terra satis _ferax, frugiferarum_ arborum impatiens, pecorum _foecunda_, sed plerumque improcera. Mela. i. 9, 1. Terra mire _fertilis_ et animalium _perfoecunda_ genetrix. And ii. 7. 2. +Fertilis+ denotes the actual fruitfulness which has been produced by cultivation; +ferax+, the mere capability which arises from the nature of the soil. Cicero uses _fertilis_ in a proper, _ferax_, in a figurative sense. 3. +Fertilis+ and +ferax+ denote fruitfulness under the image of creative and productive power, as of the father and mother; +uber+, under the image of fostering and sustaining, as of the nurse, like #euthênês#; +frugifer+, under the image of a corn-field; +fructuosus+, under that of a tree rich in fruit, like #enkarpos#. (iv. 831.)

FOEDUS; SOCIETAS. +Foedus+ (#pepoithos#) is an engagement for mutual security, on the ground of a sacred contract; whereas +societas+, an engagement to some undertaking in common on the ground of a mere agreement. Liv. xxiv. 6. Hieronymus legatos Carthaginem mittit ad _foedus_ ex _societate_ faciendum. Sall. Jug. 14. Cic. Phil. ii. 35. Neque ullam _societatem . . . . foedere_ ullo confirmari posse credidi. (vi. 132.)

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

FOEMINA, see _Femina_.

FOENUS; USURA. +Foenus+ (from #phuô#, foetus,) denotes interest as the produce of capital, like #tokos#; +usura+ denotes what is paid by the debtor for the use of capital, like #danos#. (vi. 133.)

FOETUS; FOEDUS, see _Prægnans_.

FORES, see _Ostium_.

FORMA, see _Figura_.

FORMARE, see _Erudire_.

FORMIDO, see _Vereri_.

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

FORS, see _Casus_.

FORTE, FORTUITO, FORTASSE, FORSITAN, see _Casu_.

FORTITUDO, see _Ferocia_.

FORTUNA, see _Casus_.

FORTUNATUS, see _Felix_.

FOVEA, see _Specus_.

FOVERE, see _Calere_.

FRAGOR; STREPITUS; CREPITUS; SONITUS. +Fragor+ (#spharagos#) is a hollow, discordant sound, as crashing, like #doupos#; +strepitus+ (#threô#, #thorubê#?) a loud noisy sound, as roaring, bawling, shrieking, like #ktupos#; +crepitus+ (from #krembalon#?) a single sound, or the frequent repeating of the same sound, as clapping, like #krousis#, #krotos#; +sonitus+ (#enosis#, #Enuô#) a sound consisting of the vibrations of elastic bodies, as ringing, clinking, like #êchê#. Cic. Top. 12. Quæruntur pedum _crepitus, strepitus_ hominum. (v. 117.)

FRAGRARE, see _Olere_.

FRANGERE; RUMPERE; DIVELLERE. 1. +Frangere+ (#rhêxai#? or #spharaxai#) denotes to break to pieces what is hard; +rumpere+ (from #rhepô#, #rhopalon#,) to rend to pieces what is flexible. Cato ap. Prisc. Si quis membrum _rupit_, aut os _fregit_: for by breaking a limb, not the invisible bones, but the visible flesh, is rent asunder. When, however, +rumpere+ is applied to any thing hard, it involves the notion of exertion employed, and of danger; the _frangens_ breaks to pieces what is entire; the _rumpens_ rends to pieces what is obstructive. 2. +Disrumpere+ and +diffringere+ mean to rend to pieces, and break to pieces, what was originally entire; whereas +divellere+ (#dielkein#) to tear asunder what was at first joined together. (v. 321.)

FRAUDARE, see _Fallere_.

FRENUM; HABENA; OREÆ. 1. +Frenum+ (from #phraxai#?) is the bridle with which the rider breaks the wild horse, like #chalinos#; whereas +habena+ (from hebes, #chabos#, #kampsai#,) the rein with which he turns the obedient horse, like #hênion#. Hor. Ep. i. 15, 13. Læva stomachosus _habena_ dicet eques; sed equi _frenato_ est auris in ore; that is, he minds not the reins, and must feel the bit. Cic. Orat. i. 53. Senatum servire populo, cui populus ipse moderandi et regendi sui potestatem quasi quasdam _habenas_ tradidisset: comp. with Tac. Dial. 38. Pompeius adstrinxit, imposuitque quasi _frenos_ eloquentiæ. 2. +Oreæ+, +aureæ+, now only to be found in +auriga+, were, perhaps, the generic term of _frenum_ and _habena_, like harness. (v. 137.)

FREQUENTER, see _Sæpe_.

FRETUS, see _Confisus_.

FRICARE, see _Lævis_.

FRIGERE; ALGERE; ALGIDUS; ALSUS; GELIDUS; FRIGUS; GELU; GLACIES. +Frigere+ (#phrixai#) means to be cold, in opp. to _calere_, Cic. Fam. viii. 8. Auct. Her. iv. 15. Sen. Ir. ii. 18; whereas +algere+ (#algein#) means to feel cold, in opp. to _æstuare_. Cic. Tusc. ii. 14, 34. Sen. Ir. iii. 12. Plin. H. N. xvii. 26. 2. +Algidus+ denotes cold, as an unpleasant chill; +alsus+, as a refreshing coolness. 3. +Frigidus+ denotes a moderate degree of coldness, in opp. to _calidus_; whereas +gelidus+ means on the point of freezing, in opp. to _fervidus_. 4. +Frigus+ denotes, objectively, cold in itself, which attacks a man, and leaves him; whereas +frigedo+ denotes cold, subjectively, as the state of a man attacked by cold, which begins and ends; it is an antiquated word which has become obsolete by the general use of _frigus_. 5. +Gelu+, +gelus+, +gelum+, (#gloia#) denote, like #kruos#, cold that produces ice; +gelicidium+, like #krumos#, a single attack of frost, a frosty night; and +glacies+, like #krustallos#, its effect, ice. (iii. 89.)

FRUCTUOSUS, see _Foecundus_.

FRUGI, see _Bonus_.

FRUGIFER, see _Foecundus_.

FRUI, FRUNISCI, see _Uti_.

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

FRUSTRARI, see _Fallere_.

FRUTICETUM, see _Rami_.

FUGITIVUS, see _Perfuga_.

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

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

FUNALE, see _Fax_.

FUNDAMENTUM, FUNDUS, see _Solum_.

FUNDUS, see _Villa_.

FUNIS, see _Laqueus_.

FUNUS; EXSEQUIÆ; POMPA. +Funus+ (from #phoinos#, #pephnein#,) denotes the mere carrying out of the corpse, like #ekphora#; whereas +exsequiæ+ and +pompa+ (#pompê#) denote the solemn procession; +exsequiæ+, of the living, as relations and friends; +pompa+, of the inanimate, as the images of ancestors, and other pageants. Cic. Quint. 15. _Funus_, quo amici conveniunt ad _exsequias_ cohonestandas. And Plin. H. N. x. 43. Flor. iii. 20. Nep. Att. 22. Elatus est in lecticula, sine ulla _funeris pompa_, comitantibus omnibus bonis, maxima vulgi frequentia. And Cic. Mil. 13. Tac. Ann. iii. 5. (iv. 408.)

FURARI, see _Demere_.

FUROR, see _Amens_.

FUSTIS; FERULA; SUDES; TRUDES; RUDIS; SCIPIO; BACULUS. 1. +Fustis+ and +ferula+ denote sticks for striking; +sudes+, +trudes+, and +rudis+, for thrusting; +scipio+ and +baculus+, for walking. 2. +Fustus+ (#ptorthos#?) is a cudgel or club, large enough to strike a man dead; but +ferula+, a little stick, or rod for the chastisement of school-boys; +sudes+ (#ozos#) and +trudes+ (#storthê#, the root of Trüssel, a weapon called the Morning-star) [a sort of truncheon with a spiked head], are used in battle; +rudis+ (#orsos#) only as a foil in the fencing-school; +scipio+ (#skêpiôn#, #skêpsai#), serves especially for ornament and state, as a symbol of superior power, or of the honor due to age; +baculus+, +bacillum+ (#baktron#), serve more for use and convenience to lean upon, and at the same time, when necessary, as a weapon. (iii. 265.)

G.

GALEA, see _Cassis_.

GANEUM, see _Deversorium_.

GANNIRE, see _Latrare_.

GARRIRE; FABULARI; BLATIRE; BLATERARE; LOQUAX; VERBOSUS. 1. +Garrire+ (#gêruô#) denotes talking, with reference to excessive fondness for speaking; +fabulari+, to the nullity; +blatire+, and the intensive +blaterare+, to the foolishness of what is said. 2. The _garrulus_ is tiresome from the quality, the _loquax_ from the quantity, of what he says. For +garrulitas+ expresses childish or idle talkativeness, from the mere pleasure of talking and hearing one's self talk, without regard to the value and substance of what is said, and has its origin in a degeneracy of youthful vivacity, and even in the abuse of superior talents, like #lalia#; whereas +loquacitas+ (#lakazein#) expresses a quaint talkativeness, from inability to stop short, which has its origin in the diminished energy of old age, like #adoleschia#. The _garrulus_, in his efforts to please and entertain by light conversation, is silly and imbecile; the _loquax_, in his efforts to instruct, and make himself clearly understood, is often tedious. 3. +Garrulus+ and +loquax+ denote qualities of persons, speakers; +verbosus+, of things, speeches, and writings. (iii. 81.)

GAUDERE; LÆTARI; HILARIS; ALACER; GESTIRE; EXSULTARE. 1. +Gaudere+ (from #gauros#) denotes joy as an inward state of mind, in opp. to _dolor_, like #hêdesthai#; whereas +lætari+ and +hilarem esse+, the utterance of joy. Tac. Hist. ii. 29. Ut valens processit, _gaudium_, miseratio, favor; versi in _lætitiam_ . . . . laudantes gratantesque. 2. The _lætus_ (from #lilaiomoi#) shows his joy in a calm cheerfulness, which attests perfect satisfaction with the present, in opp. to _moestus_, Tac. Ann. xv. 23; the _hilaris_ (#hilaros#) in awakened mirth, disposing to jest and laughter, in opp. to _tristis_; the _alacer_ (#alkê#) in energetic vivacity, evincing spirit and activity, in opp. to _territus_. Cic. Coel. 28. The _gaudens_, the _lætus_, the _hilaris_, derive joy from a piece of good fortune; the _alacer_ at the same time from employment and action. Cic. Divin. i. 33, 73. Equum _alacrem lætus_ adspexit. +Lætitia+ shows itself chiefly in an unwrinkled forehead, and a mouth curled for smiling; +hilaritas+, in eyes quickly moving, shining, and radiant with joy; +alacritas+, in eyes that roll, sparkle, and announce spirit. Sen. Ep. 116. Quantam serenitatem _lætitia_ dat. Tac. Agr. 39. Fronte _lætus_, pectore anxius. Cic. Pis. 5. Te _hilarioribus_ oculis quam solitus es intuente. 3. +Gaudere+ and +lætari+ denote a moderate; +exsultare+ and +gestire+, and perhaps the antiquated word +vitulari+, a passionate, uncontrolled joy, as to exult and triumph; the _gestiens_ (#gêthein#) discovers this by an involuntary elevation of the whole being, sparkling eyes, inability to keep quiet, etc.; the _exsultans_, by a voluntary, full resignation of himself to joy, which displays itself, if not by skipping and jumping, at least by an indiscreet outbreak of joy, bordering on extravagance. 4. +Jucundus+ denotes, like juvat me, a momentary excitement of joy; +lætus+, a more lasting state of joy; hence _lætus_ is used as the stronger expression, in Plin. Ep. v. 12. Quam mihi a quocunque excoli _jucundum_, a te vero _lætissimum_ est. (iii. 242.)

GAZÆ, see _Divitiæ_.

GELICIDIUM, GELIDUS, GELU, see _Frigere_.

GEMERE, see _Suspirare_.

GEMINUS, see _Duplex_.

GENA, see _Mala_.

GENERARE, see _Creare_.

GENS; NATIO; POPULUS; CIVITAS. 1. +Gens+ and +natio+ denote a people, in a physical sense, in the description of nations, as a society originating in common descent and relationship, without any apparent reference to civilization; whereas +populus+ and +civitas+ denote a people in a political sense, as a society formed by civilization and compact. Sall. Cat. 10, 1. _Nationes_ feræ et _populi_ ingentes subacti. Cic. Rep. i. 25. 2. +Gens+ (#genetê#) includes all people of the same descent, like #phulon#; +natio+ (from #gnêsios#) a single colony of the same, like #ethnos#. Vell. P. ii. 98. Omnibus ejus _gentis nationibus_ in arma accensis. Tac. G. 2, 38. But as _gens_, in this physical sense, as the complex term for several colonies, has a more comprehensive meaning than _natio_, so has it, at the same time, in its political accessory meaning, as a clan, #genos#, or as the complex term for several families, a narrower meaning than _populus_; hence sometimes _populus_ forms, as a civilized _natio_, a part of the natural _gens_. Liv. iv. 49. Bolanis suæ _gentis populo_, and Virg. A. x. 202; sometimes +gens+, as a political society, forms a part of _populus_: Justin. vii. 1. Adunatis _gentibus_ variorum _populorum_. 3. +Civitas+ (from #keiô#) denotes the citizens of a town collectively, #polis#, merely with regard to their interior connection, as including the inhabitants who are in the enjoyment of the full rights of citizenship, and the lawful possessors of the land; +populus+ (redupl. of #polis#) means the people, #dêmos#, more commonly in reference to their social relations, interior and exterior, and with the included notion of belonging to the state. A people can determine upon war as a _civitas_; but can carry it on only as a _populus_. A _civitas_ is necessarily stationary; but a _populus_ may consist of _Nomades_, or wanderers from one pasture to another.

GENS, GENUS, see _Stirps_.

GERERE, see _Ferre_ and _Agere_.

GESTIRE, see _Velle_ and _Gaudere_.

GIGNERE, see _Creare_.

GILVUS, see _Luteus_.

GLABER, see _Lævis_.

GLACIES, see _Frigere_.

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

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

GLOBUS, see _Caterva_.

GLORIA; CLARITAS. +Gloria+ (from #gelôs#) denotes renown, under the image of something said, like #kleos#; _claritas_ (from #galêros#) under that of some thing bright, and that is seen, like #doxa#. (v. 235.)

GLORIATIO, see _Jactatio_.

GLUTUS, see _Faux_.

GNAVITAS, see _Opera_.

GRACILIS, see _Exilis_.

GRADATIM, see _Paulatim_.

GRADIRI, see _Ire_.

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

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

GRANDÆVUS, see _Vetus_.

GRANDIS, see _Magnus_.

GRATIA, see _Studium_.

GRATIAS AGERE, HABERE, REFERRE; GRATES; GRATARI; GRATULARI. 1. +Gratiam+ or +gratias habere+ means to feel thankful, like #charin eidenai#; whereas +gratias agere+, to return thanks in words, like #eucharistein#; lastly, +gratiam referre+, to show one's self thankful by deeds, like #charin pherein#, #anticharizesthai#. Cic. Marc. ii. 33. Maximas tibi omnes _gratias agimus_; majores etiam _habemus_. Off. ii. 20. Inops etiamsi _referre gratiam_ non potest, _habere_ tamen potest. And Fam. v. 11. x. 11. Planc. 28. Balb. 1. Phil. iii. 2. 2. +Gratias agere+ is the usual; +grates agere+, a select and solemn form of speech. Cic. Somn. _Grates_ tibi _ago_, summe Sol, vobisque reliqui coelites. 3. In the same manner +gratulari+ denotes an occasional expression of thanks without oblation, and a congratulation without formality, whereas +gratari+, a solemn thanksgiving, or congratulation. Liv. vii. 3. Jovis templum _gratantes_ ovantesque adire: comp. with Ter. Heaut. v. 1, 6. Desine deos _gratulando_ obtundere. (ii. 213.)

GRATUS; JUCUNDUS; ACCEPTUS; GRATIOSUS. 1. +Gratum+ (from #kecharêsthai#) means that which is acceptable only in reference to its value with us, as precious, interesting, and worthy of thanks; but +jucundum+ (from juvare) in reference to the joy which it brings us, as delightful. Cic. Att. iii. 24. Ista veritas etiam si _jucunda_ non est, mihi tamen _grata_ est. Fam. v. 18. Cujus officia _jucundiora_ scilicet sæpe mihi fuerunt, nunquam _gratiora_. And v. 15. xiii. 18. 2. +Gratus+ refers to the feeling, as wished for; +acceptus+, to its expression, as welcome. 3. The _gratus alicui_ meets with no antipathy, but is liked; the _gratiosus apud aliquem_ is the object of distinguished favor, and enthusiastic attachment, as the favorite or darling. (iii. 254.)

GRAVIDUS, see _Prægnans_.

GRAVITAS, see _Moles_ and _Severitas_.

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

GRESSUS, see _Gradus_.

GREX, see _Caterva_ and _Pecus_.

GRUMUS, see _Collis_.

GULA, see _Faux_.

GURGES, see _Vorago_.

GURGULIO, see _Faux_.

GUSTUS, GUSTARE, see _Sapor_.

GUTTA; STILLA; STIRIA. +Gutta+ is a natural, +stilla+ (#stilê#, #stalaxai#), an artificial measured drop. Further, the principal notion in +gutta+ is that of smallness, hence +guttatim+ means drop by drop; whereas in +stilla+ the principal notion is that of humidity, hence +stillatim+ means trickling or dripping. +Stilla+ means a liquid; +stiria+ (#sterea#) a frozen drop. (iii. 4.)

GUTTUR, see _Faux_.

GYRUS, see _Orbis_.

H.

HABENA, see _Frenum_.

HABERE, see _Tenere_.

HABITARE, see _Incolere_.

HABITUS, see _Vestis_.

HACTENUS, see _Adhuc_.

HÆDUS, see _Caper_.

HÆRERE; PENDERE. +Hærere+ (#cheiroô#?) means to stick, and not to be loose, or able to get forwards; +pendere+ (#petesthai#), to be suspended, and prevented from falling to the ground. Cic. Acad. ii. 39. Ut videamus terra penitusne defixa sit et radicibus suis _hæreat_, an media _pendeat_. (vi. 154.)

HÆSITARE, see _Cunctari_.

HARENA, see _Sabulo_.

HARIOLARI; VATICINARI. +Hariolari+ (from #chran#) means to foretell, with the accessory notion of charlatanism, like #chrêsmologein#; whereas +vaticinari+ (from vates, #êchetês#,) to foretell, with the accessory notion of inspiration, like #manteuesthai#. In Cic. Divin. i. 2, _Hariolorum_ et _vatum_ furibundæ prædictiones, it is only the _harioli_, who from their position and in public estimation already pass for charlatans; whereas the _vates_ are charlatans only, as Cicero himself views them from his philosophical elevation. (iii. 76.)

HASTA, see _Missile_.

HAUD SCIO AN, see _Casu_.

HELLUO, see _Prodigus_.

HELVUS, see _Luteus_.

HEROS, see _Numen_.

HILARIS, see _Gaudere_.

HIRCUS, see _Caper_.

HIRSUTUS, HIRTUS, HISPIDUS, see _Horridus_.

HISTORIÆ, see _Annales_.

HISTRIO, see _Actor_.

HOEDUS, see _Caper_.

HOMICIDA; INTERFECTOR; PEREMTOR; INTEREMTOR; PERCUSSOR; SICARIUS. +Homicida+ denotes the manslayer in a general sense, as far as manslaughter is a crime, like #androphonos#; whereas +interfector+, +peremtor+, and +interemtor+, only the slayer of a particular person, whether the deed be a crime or not, like #phoneus#; +percussor+ and +sicarius+ denote the instruments of another's will, and mere mechanical executioners of another's decree; but the _percussor_ executes a public sentence of condemnation, as the headsman, while the _sicarius_ lends and hires out his hand to a secret assassination, like the bandit. Cic. Rosc. Am. 33, 93. Erat tum multitudo sicariorum . . . et homines impune occidebantur. . . Si eos putas . . . quos qui leviore nomine appellant, _percussores_ vocant, quæro in cujus fide sint et tutela. (iii. 191.)

HOMO; MAS; VIR; HOMUNCULUS; HOMUNCIO; HOMULLUS. 1. +Homo+ (Goth. guma, from humus, #chthôn#, #epichthonios#), means a human being, man or woman, in opp. to _deus_ and _bellua_, like #anthrôpos#; +mas+ and +vir+ mean only the man; +mas+ in a physical sense, in opp. to _femina_, like #arsên#; +vir+ (Goth. wair, from #irênes#), in a physical sense, in opp. to _mulier_, like #anêr#. Sen. Polyb. 36. Non sentire mala sua non est _hominis_, at non ferre non est _viri_. Ep. 103. Cic. Tusc. ii. 22. Fam. v. 17. Justin, xi. 13. 2. +Homunculus+ denotes the weak and powerless being called man, with reference to the whole race, in opp. to the Deity, to nature in general, to the universe, etc.; +homuncio+ and +homullus+ denote the weak and insignificant man, as an individual, in opp. to other men; +homuncio+, with a feeling of pity; +homullus+, with a feeling of scorn. (v. 133.)

HONESTAS, see _Virtus_.

HONESTUS, see _Bonus_.

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

HORNUS; HORNOTINUS. +Hornus+ (#chthesinos#) that which is of this year, as a poetical, +hornotinus+, as a prosaic word.

HORRIDUS; HIRTUS; HIRSUTUS; HISPIDUS; ASPER. +Horridus+ (from #chersos#, #chortaios#), is the most general expression for whatever is rough and rugged, from want of formation; +hirtus+ and +hirsutus+ refer particularly to what is covered with rough hair, in opp. to what is soft and smooth; +hispidus+ and +asper+, to rough elevations, in opp. to what is level; +hispidus+, to the roughness that offends the eye; +asper+, to the roughness that causes pain. Vell. P. ii. 4. describes Marius as _hirtus et horridus_; _hirtus_ referring to his neglected exterior, _horridus_, to his rough nature. (vi. 161.)

HORROR, see _Vereri_.

HORTARI; MONERE. The +hortatio+ (#orthôsis#, #erethô#), addresses itself immediately to the will and resolution; whereas the +monitio+, almost entirely to the consciousness and judgment. The +hortatio+ has always an action for its object; the +monitio+, only a representation, and by the medium of that representation, an action for its object. Sall. Jug. 60. _Monere_ alii, alii _hortari_. Cat. 60. Nequidquam _hortere_ . . . Sed ego vos quo pauca _monerem_, convocavi. Sen. Ep. 13. Nimium diu te _cohortor_, cum tibi _admonitione_ magis quam _exhortatione_ opus sit. Cic. Fam. x. 40. Si aut aliter sentirem, certe _admonitio_ tua me reprimere, aut si dubitarem, _hortatio_ impellere posset. (i. 164.)

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

HOSPES, see _Externus_.

HOSPITIUM, see _Deversorium_.

HOSTIS, see _Adversarius_.

HUCUSQUE, see _Adhuc_.

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

HUMANITUS; HUMANE; HUMANITER. +Humanitus+ means in a human manner, in objective reference to the exterior condition of man, namely, that of weakness and mortality, like #anthrôpeiôs#, #anthrôpinôs#; whereas +humane+ and +humaniter+, in subjective reference to man's capacity for and propensity towards cultivation; _humane facere_ is the result of moral cultivation, like #philanthrôpôs#; _humaniter facere_ is the result of social cultivation, like #epieikôs#. (v. 8.)

HUMARE, see _Sepelire_.

HUMERUS, see _Armus_.

HUMIDUS, see _Udus_.

HUMUS, see _Tellus_.

I & J.

JACERE, see _Cubare_.

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

JACTURA, see _Amittere_ and _Damnum_.

JACULUM, see _Missile_.

JANUA, see _Ostium_.

ICERE, see _Verberare_.

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

IGNARUS, see _Cognitio_.

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

IGNAVIA, see _Vereri_.

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

IGNOSCERE; VENIAM DARE. +Ignoscere+ (#anagignôskein#) is a moral act; as, to forgive from one's heart; to forgive and forget, in opp. to retaining anger, #sungignôskein#; whereas +veniam dare+ (#anian# or #anesin dounai#) is a political act, to allow clemency to take place of justice, in opp. to punishment, like #methienai#. The friend _ignoscit_ a person of his own rank; one who is of higher rank and greater power _veniam dat_. Cic. Man. 3. Illis imperatoribus laus est tribuenda quod egerunt; _venia danda_ quod reliquerunt; comp. with Att. xvi. 16. _Ignosce_ mihi quod eadem de re sæpius scribam. (v. 170.)

ILIA, see _Caro_.

ILLICO, see _Repente_.

ILLUSTRIS, see _Celeber_ and _Luculentus_.

IMAGO; SIMULACRUM; STATUA; SIGNUM. 1. +Imago+ and +simulacrum+ denote, as the most general terms, any representation, whether a work of statuary or of painting; +imago+ (#mêchanê#) is allied to the original, as to a pattern, by a striking likeness of form, like #eikôn#; +simulacrum+ is opposed to the original, as a real being, by a deceptive imitation of its form, like #eidôlon#; whereas +statua+, +signum+, and +effigies+, are merely plastic works; +tabula+ and +pictura+, merely pictures. 2. +Simulacrum+ and +statua+ denote the copying of the whole figure, consequently, in the plastic art, standing figures; +effigies+ and +imago+, principally the copying of the characteristic parts, namely, the features; +effigies+, in statuary, as busts; +imago+, in painting, as half-length portraits. Tac. Ann. i. 74. Alia in _statua_ amputato capite Augusti _effigiem_ Tiberii inditam. Hist. ii. 3. _Simulacrum_ deæ _effigie_ humana. Cic. Tusc. iii. 2, 3. Optimus quisque consectatur nullam eminentem _effigiem_ (virtutis) sed adumbratam _imaginem_ gloriæ. +Signum+ (from sequo, to proclaim,) means any plastic work, in opp. to _tabulæ_ and _picturæ_. Sal. Cat. 11. Cic. Orat. i. 35. Man. 14. Suet. Cæs. 47. Quintil. ix. 2. Cic. Verr. iv. 1; +simulacrum+ means the sacred statue of a god, like #agalma#; +statua+, the profane statue of a man, like #andrias#. Cic. Cat. iii. 8. _Simulacra_ deorum immortalium depulsa sunt et _statuæ_ veterum hominum dejectæ. Tac. Ann. i. 73. Suet. Tib. 26. Cic. Verr. i. 22. Legati deorum _simulacra_ venerabantur, itemque cætera _signa_ et ornamenta lacrimantes intuebantur. (v. 237.)

IMBER, see _Pluvia_.

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

IMPAR, see _Æquus_.

IMPENSÆ, see _Sumptus_.

IMPERARE, see _Jubere_.

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

IMPIETAS, see _Delictum_.

IMPIUS, see _Scelestus_.

IMPONERE, see _Fallere_.

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

INAMBULARE, see _Ambulare_.

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

INCASSUM, see _Frustra_.

INCASTUS, see _Inficetus_.

INCEDERE, see _Ire_.

INCENDERE, see _Accendere_.

INCESTUS, see _Inficetus_.

INCHOARE, see _Incipere_.

INCIENS, see _Prægnans_.

INCIPERE; ORDIRI; INCHOARE; COEPISSE. 1. +Incipere+ denotes the beginning, in opp. to the state of rest, which precedes and follows, consequently it is in opp. to _cessare_ and _desinere_, _desistere_, _finire_; whereas +ordiri+ (from #erdein#, radix,) in opp. to an advancement; consequently in opp. to _continuare_, and its intransitive _pergere_; lastly, +inchoare+ (from conari) in opp. to ending and accomplishing, consequently in opp. to _perficere_, _consummare_, _peragere_, _absolvere_, etc. Cic. Off. i. 37. Ut _incipiendi_ ratio fuerit, ita sit _desinendi_ modus. Tusc. i. 49. Sen. Ep. 116. Plin. H. N. xi. 51. Plin. Pan. 54, 6. 57, 2. Ep. ix. 4. Quintil. xi. 3, 34. Tac. Agr. 32. Varro R. R. iii. 16. Apes cum evolaturæ sunt, aut etiam _inciperunt_, consonant vehementer. Cic. Fin. iv. 6. Hoc _inchoati_ cujusdam officii est, non _perfecti_. Brut. 33. Liv. xl. 9. Plin. Ep. iii. 8, 7. Plin. H. N. x. 63. Tac. Dial. 33. Suet. Claud. 3. Cic. Fr. ap. Non. _Perge_, quæso, nec enim imperite exorsus es. 2. +Coepi+ has nearly the same words in opp. to it as _incipere_ has; Sen. Cons. Polyb. 20. Quicquid _coepit_, et desinit. Cic. Rab. Post. 2. Ovid, Ep. ix. 23; +coepi+ refers more to the action which is begun; +incepi+, more to the beginning which has been made. +Coepi+ is a sort of auxiliary verb; +incepi+ is emphatic; hence +coepi+ has an infinitive, +incipere+ a substantive, for its object. Cic. Verr. v. 10. Quum ver esse _coeperat_ (sed cum rosam viderat, tum ver _incipere_ arbitrabatur), dabat se labori. (iii. 157.)

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

INCLYTUS, see _Celeber_.

INCOLERE; HABITARE; INCOLA; INQUILINUS; COLONUS. 1. +Incolere+ is transitive, as to inhabit; +habitare+, intransitive, as to dwell. At the same time +incolere+ has reference to the country, to which a man, as a citizen or inhabitant, belongs; whereas +habitare+ has reference to the house, in which a man, as owner or tenant, has his stationary residence. 2. +Incola+ is the inhabitant, in opp. to the citizen, Cic. Off. i. 34, like #metoikos#; +inquilinus+, the tenant, in opp. to the owner of the house, _dominus_, Cic. Phil. ii. 41, like #sunoikos#; +colonus+, the farmer, in opp. to the landowner, Cic. Cæc. 32; something like #thês#.

INCOLUMIS, see _Salvus_.

INCUNABULA, see _Cunæ_.

INCURIOSUS, see _Tutus_.

INCURVUS, see _Curvus_.

INCUSARE, see _Arguere_.

INDAGARE, see _Quærere_.

INDIGERE, see _Carere_.

INDIGNARI, see _Succensere_.

INDOLES, see _Ingenium_.

INDULGERE, see _Concedere_.

INDUSTRIA, see _Opera_.

INEDIA, see _Fames_.

INERTIA, see _Ignavia_.

INFAMIA, see _Ignominia_.

INFANS, see _Puer_.

INFENSUS, INFESTUS, see _Adversarius_.

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

INFIDELIS, INFIDUS, see _Fidus_.

INFIMUS, see _Imus_.

INFITIARI, INFITIAS IRE, see _Negare_.

INFLAMMARE, see _Accendere_.

INFORTUNIUM; CALAMITAS; INFELICITAS; MISERIA. +Infortunium+ and +calamitas+ denote a single misfortune; +infortunium+, more as a vexatious accident, like malheur, for example, the loss of a purse, receiving blows, etc.; +calamitas+ (from #kolouô#) a tragic accident, as the loss of a beloved person, of power, etc.; whereas +infelicitas+ and +miseria+ denote an unfortunate state of considerable duration; +infelicitas+, merely as the absence of success; +miseria+ (from #musaros#?) as an actual, pressing state of affliction.

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

INGLUVIES, see _Faux_.

INGREDI, see _Inire_ and _Ire_.

INGRUERE, see _Irruere_.

INIMICITIA, see _Odium_.

INIMICUS, see _Adversarius_.

INIRE; INTRARE; INTROIRE; INGREDI. 1. +Inire+ denotes almost always only a figurative entering, as to engage in any thing, for example, _inire pugnam_, _numerum_, etc.; whereas +intrare+, +introire+, +ingredi+, a literal entering; +intrare+ is usually transitive, as to enter, and has an emphasis on the verbal part of the word; whereas +introire+ is intransitive, as to step in, and has an emphasis on the adverbial part of the word. In the phrase _intrare curiam_ one thinks more of the mere threshold, which is to be stepped over; in the phrase _introire_ one thinks more of the four walls by which one is to be enclosed. 2. +Intrare+ and +introire+ suppose a space distinctly limited by walls, boundaries, marks; whereas +ingredi+ supposes, generally, any limited space, for example, _viam_, _pontem_, etc. (iv. 521.)

INITIUM; PRINCIPIUM; PRIMORDIUM. 1. +Initium+ denotes the beginning in an abstract sense, as the mere point from which a thing begins, in opp. to _exitus_. Cic. Rosc. Com. 13, 39. Tusc. i. 38. Brut. 34. Sen. Ep. 9. N. Q. iii. 29; whereas +principium+ denotes the beginning as a concrete notion, as that part of the whole which stands before the other parts in things, and goes before them in actions, in opp. to _extremum_. Cic. Cleunt. 4. Orat. 61, 204. Cæc. 15, 44. In _initium_ the beginning is made only with reference to time; in _principium_ the foundation also is laid with reference to space. The _initium_ is pushed out of the way by that which follows; the _principium_ serves as a basis for that which follows. The _initia philosophiæ_ are the rudiments over which the scholar goes, and which are superseded by further studies; the _principia_ are the fundamental principles, to which he must always recur. +Initio+ usually means "at the beginning, but differently (or, not at all) afterwards;" whereas +principio+ means from the very beginning, and so onwards. 2. +Primordium+ is a more solemn and comprehensive term than _principium_, and supposes a whole of great extent, the beginning of which is so far removed that one can distinguish a merely apparent beginning from the actual and primeval source and origin. (iii. 163.)

INJURIA, see _Contumelia_.

INNOCENTIA, see _Virtus_.

INNUMERUS; INNUMERABILIS. +Innumerus+ is a poetical and choice expression, like numberless, #anêrithmos#; +innumerabilis+, a prosaic and usual expression, like innumerable, #anarithmêtos#. (vi. 173.)

INOPIA, see _Paupertas_.

INQUAM, see _Dicere_.

INQUILINUS, see _Incolere_.

INQUINARE, s. _Contaminare_.

INSANUS, see _Amens_.

INSCENDERE, see _Scandere_.

INSCIUS, see _Cognitio_.

INSIGNIS, see _Eminens_.

INSIMULARE, see _Arguere_.

INSOLENTIA, see _Superbia_.

INSOMNIS, see _Vigil_.

INSOMNIUM, see _Somnus_.

INSTIGARE, see _Incitare_.

INSTITUERE; INSTAURARE; RESTITUERE; RESTAURARE. +Instituere+ means to establish a profane, +instaurare+, a sacred, or honorable, or generally important institution, such as sacrifices, sacred games, wars and battles. Hence is _instituere_ itself a usual, _instaurare_, a solemn, select expression. In the same manner _restituere_ is distinguished from _restaurare_. (iv. 300.)

INSTITUERE, see _Erudire_.

INSTRUCTUS, see _Præditus_.

INSUPER, see _Præterea_.

INTEGER, see _Salvus_.

INTEGRARE, see _Iterum_.

INTELLIGERE; SENTIRE; COGNOSCERE. +Intelligere+ denotes a rational discernment, by means of reflection and combination; +sentire+, a natural discernment, by means of the feelings, immediate images, or perceptions, whether of the senses or of the mind; lastly, +cognoscere+ denotes an historical discernment, by means of the senses and of tradition. Sen. Ir. iii. 13. Quidni gauderet, quod iram suam multi _intelligerent_, nemo _sentiret_? Cic. N. D. iii. 24. Quare autem in his vis deorum insit, tum _intelligam_ quum _cognovero_. (vi. 175.)

INTERCAPEDO; INTERRUPTIO; INTERPELLATIO; INTERLOCUTIO. +Intercapedo+ and +interruptio+ are any interruption of another person's business; +intercapedo+, a quiet, often even a benevolent interruption; +interruptio+, a violent and turbulent interruption; whereas +interpellatio+ and +interlocutio+ are only the interruption of a speech by speaking between; the _interpellator_ will nearly prevent the speaker from going on; the _interlocutor_ will make himself also heard in the midst of another's speech. (vi. 176.)

INTERDICERE, see _Vetare_.

INTERDIU, see _Dies_.

INTERDUM, see _Nonnunquam_.

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

INTEREMTOR, see _Homicida_.

INTERESSE, see _Adesse_.

INTERFECTOR, see _Homicida_.

INTERFICERE; PERIMERE; INTERIMERE; NECARE; OCCIDERE; JUGULARE; OBTRUNCARE; TRUCIDARE; PERCUTERE. +Interficere+ and +perimere+ are the most general expressions for putting to death, in whatever manner, and from whatever motive, _fame_, _veneno_, _suspendio_, _ferro_, _suppliciis_, _dolo_, like #kteinein#; but +interficere+ as a usual, +perimere+ as an old, forcible, poetical expression. +Interimere+ involves the accessory notion of privacy, as to remove out of the way; #anairein#; +necare+, that of injustice, or, at least, cruelty, to murder, #phoneuein#. Cic. Tusc. v. 20. Dionysius alterum jussit _interfici_, quia viam demonstravisset _interimendi_ sui. Curt. ix. 7, 8. Boxum protinus placuit _interfici_; Biconem etiam per cruciatus _necari_. 2. +Occidere+, +jugulare+, +trucidare+, +obtruncare+, +percutere+, denote a sanguinary death-blow; +occidere+ means by cutting down, especially the business of the soldier in honorable open battle; +jugulare+, by cutting the throat or neck, or rather by a skilfully-directed thrust into the collar-bone, especially the business of the bandit, after the pattern of the gladiator, like #sphaxai#; +obtruncare+ means to butcher, massacre, and cut to pieces, after the manner of the awkward murderer; +trucidare+, to slaughter as one would a steer, after the manner of the blood-thirsty miscreant, who, without meeting with resistance, plays the hero on the defenceless; +percutere+, to execute, as a mere mechanical act, after the manner of the headsman, or other executioner of a sentence of condemnation, or, at least, of a death-warrant. Senec. Contr. iii. 21. Nec dominum _occidit_, nec domino venenum dedit. Hor. Ep. i. 2. Ut _jugulent_ hominem, surgunt de nocte latrones. Sallust. Fr. Cæteri vice pecorum _obtruncantur_; so that you may see a mangled mass of limbs, as in the heap of slain in a battle. Tac. Hist. . . . Juberet _interfici_; offerre se corpora iræ; _trucidaret_. Cic. Cat. iv. 6. and Rosc. Am. 34. Cujus consilio _occisus_ sit invenio; cujus manu _percussus_ sit non invenio. (iii. 181.)

[[INTERIM, see _Interea_.]]

INTERITUS, see _Lues_ and _Mors_.

INTERLOCUTIO, see _Intercapedo_.

INTERMITTERE; OMITTERE. +Intermittere+ means merely to leave off for a time,--in tempus mittere cum spe consilioque resumendi; whereas +omittere+, to leave out altogether. Varro Fr. Studia tantum _intermittantur_, ne _omittantur_. (i. 3.)

INTERMORI, see _Mors_.

INTERPELLATIO, see _Intercapedo_.

INTERROGARE, see _Rogare_.

INTERRUPTIO, see _Intercapedo_.

INTESTINA, see _Caro_.

INTRARE, INTROIRE, see _Inire_.

INTUERI, see _Videre_.

I NUNC, see _Agere_.

INVADERE, see _Irruere_.

INVALETUDO, see _Æger_.

INVENIRE; REPERIRE; DEPREHENDERE; NANCISCI; ADIPISCI; CONSEQUI; ASSEQUI. +Invenire+ denotes, as a general term, to find; +reperire+ and +deprehendere+ suppose a previous concealment of the thing found, and an intention, and pains employed on the part of the finder; but the _reperiens_ (from #peparein#) merely discovers what was concealed, and now lies before his eyes, like #aneurein#; the _deprehendens_, what desired to hide itself, or to escape, and now is in his power. Tac. Ann. i. 74. Perniciem aliis ac postremo sibi _invenere_: comp. with xiv. 3. Cædes quonam modo occultaretur nemo _reperit_. 2. +Invenire+, +reperire+, +deprehendere+, imply a concealed object, which is discovered; whereas +nancisci+, +adipisci+, +assequi+, and +consequi+, only a distant object, which is reached; the _nanciscens_ (from #enenkesthai#) arrives at his object with or without trouble, sometimes even against his wish, as to light upon; the _adipiscens_ (from potiri) only by exertion, as to achieve; the _consequens_ arrives at the object of his wish with or without assistance; the _assequens_, at the object of his endeavors, by means of exertion. Suet. Tib. 10. Titus ad primam statim mansionem febrim _nactus_: comp. with Dom. 15. Nero in _adipiscenda_ morte manu Epaphroditi adjutus est. Cic. Att. x. 12. _Nactus_ Curionem omnia me _consecutum_ putavi. Rosc. Com. 4. Ut neque nihil neque tantum quantum postulavimus _consequamur_. In Cic. Mil. 11. Nihil dico quid resp. _consecuta_ sit, nihil quod vos, nihil quod omnes boni; namely, by the death of Clodius, to which certainly nobody but Milo had contributed; _assecuta sit_ could not be substituted; and, on the other hand, in Sen. Brev. 17. Operose _assequuntur_ quæ volunt, anxii tenent quæ _assecuti_ sunt; the word _consequuntur_ would be too weak. Cic. Fam. i. 7, 10. Omnia quæ ne per populum quidem sine seditione _assequi_ arbitrabantur, per senatum _consecuti_ sunt. (iii. 142.)

INVERTERE, see _Vertere_.

INVESTIGARE, s. _Quærere_.

INVICEM, see _Vicissim_.

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

INVIDIA, see _Odium_.

JOCUS, see _Ludus_.

IRASCI, see _Succensere_.

IRE; MEARE; GRADIRI; INGREDI; INCEDERE; VADERE. 1. +Ire+ and +meare+ denote to go, in the most general sense, as motion from one place to another; +ire+ especially applies to persons, in consequence of an act of the will, like #ienai#; but +meare+ (from #ameuô#) especially to beasts, ships, rivers, stars, as mere mechanical motion, in which reason has no share, like #phoitan#; whereas +gradiri+ and +ingredi+, +incedere+ and +vadere+, with particular accessory notions in regard to the manner of going; +gradiri+ and +ingredi+, in a quiet manner, and with a regular measured step, in opp. to _serpere_, _currere_, _stare_; Cic. N. D. ii. 47. Att. ii. 23, like #badizein#; +incedere+, in a proud manner, and with a graceful measured step, as in a procession and march, in opp. to _ambulare_; Sen. N. Q. vii. 31, like #embainein#; and +vadere+ (#elthein#?) with alacrity and a quick step, as in travelling, and in attacking the enemy, in opp. to repere? like #chôrein#; Thuc. v. 70. 2. +Ingressus+ means going in general; +incessus+ a manner of going peculiar to the individual, and by which he is known as well as by his physiognomy. +Ingressus+ is purely physical; +incessus+ is moral and characteristic. (iv. 53.)

IRRIDERE, see _Ridere_.

IRRITARE, see _Incitare_ and _Lacessere_.

IRRITUS, see _Frustra_.

IRRUERE; IRRUMPERE; INGRUERE; INVADERE. +Irruere+ (#eisreusai#) means to rush on hastily and inconsiderately; +irrumpere+, to force one's way with violence; +ingruere+ (ingravare) to press on with threats and importunity; +invadere+, to fall upon with boldness, and without regard to consequences. (vi. 180.)

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

ITER FACERE, see _Proficisci_.

ITERUM; RURSUS; DENUO; DE INTEGRO; REPETERE; INTEGRARE. 1. +Iterum+ (#heteron#) means, like #deuteron#, a second time; +rursum+ or +rursus+, (revorsus) like #authis# and #palin#, again, once more; +denuo+ (de novo) like #neothen#, anew; +de integro+, like #authis ex huparchês#, quite afresh. Justin. xxi. 4, 6. Hoc consilio præventus _iterum_ servitia concitat, statutaque _rursus_ cædium die, quum _denuo_ se proditum videret. 2. In the same manner +pugnam iterare+, Liv. vi. 32, means to join battle a second time; +pugnam repetere+, x. 36, to repeat the battle; +pugnam renovare+, Cæs. B. G. iii. 20, to renew the battle; and +pugnam integrare+, Liv. vii. 7, to begin the battle again quite from the beginning. Aut. Herenn. ii. 3, 47. Enumeratio est per quam colligimus et commonemus quibus de rebus verba fecerimus, breviter, ut _renovetur_, non _redintegretur_ oratio. (i. 184.)

JUBERE; IMPERARE; PRÆCIPERE; MANDARE. +Jubere+ (from #iotês#) means to bid, merely in consequence of one's own wish and will, in opp. to _vetare_, like #keleuein#; +imperare+, to command, by virtue of a military supreme authority, like #archein#; +præcipere+ to enjoin, by virtue of an authority as a teacher, etc., something like #entellesthai#; +mandare+ (from #mêdomai#) to charge, in consequence of thorough confidence in a person, like #ephiesthai#.

JUCUNDUS, see _Gratus_.

JUDICARE, see _Censere_.

JUGULARE, see _Interficere_.

JUGUM, see _Mons_.

JUMENTUM, see _Pecus_.

JURGIUM, see _Disceptatio_.

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

JUVARE, see _Auxilium_.

JUVENIS, see _Puer_.

JUVENTA; JUVENTUS; JUVENTAS; JUVENALIS; JUVENILIS. 1. +Juventa+ (from #zeô#, #zoê#), is the season of youth; +juventus+, a collection of young men; +Juventas+, the goddess of youth. 2. +Juvenalis+ denotes youthful, either indifferently, as that which belongs to young people, or with praise, in opp. to the weakness of old age; whereas +juvenilis+ denotes youthful, with the accessory moral notion of what is in conformity with the character of young people, mostly with blame, in opp. to the maturity of age. (v. 46.)

L.

LABARE; TITUBARE; VACILLARE; NUTARE. +Labare+ (the ancient Gothic word, slipan, from #lôphan#), denotes tottering, with reference to the whole body, which rests on no firm basis; +titubare+ (from #taphein#, #tuphlos#), with reference to the feet, which refuse their service, and stagger; +vacillare+ (#hêka#) with reference to the upper part of the body, which wants its upright, steady, secure position; lastly, +nutare+ (from #neuein#) with reference to the head, which seems ready to fall off. The _titubans_ threatens to sink to the ground; the _vacillans_, to fall over. +Titubatio+ betrays bodily weakness; +vacillatio+, want of external dignity, and a steady carriage. (iii. 62.)

LABES, see _Vitium_.

LABI; CADERE. +Labi+ (from #leibô#) means to fall, with reference to the point from which, and to the space through which, any one glides or sinks down, like #olisthein#; whereas +cadere+ means to fall, with reference to the point which a man reaches by his fall, as to come to the ground, like #pesein#. Virg. Æn. vi. 310. _Lapsa cadunt_ folia. Cic. Brut. 49. Quibus vitiis _labatur_ aut _cadat_ orator. (i. 128.)

LABOR; MOLESTIA; ÆRUMNA. 1. +Labor+ is the toil which requires strength and causes weariness, like #ponos#; +molestia+ (from #molis#, #maleros#) the trouble which, by its greatness or unseasonableness, dispirits, like #chalepotês#; +ærumna+ (#airomenê#) the hardship that almost exceeds human strength, and bows down even the hero, like #talaipôria#; an antiquated, half-poetical expression, in Cic. Fin. ii. 35, and Quintil. viii. 3, 26. Cic. Fin. v. 32. Ut ubi virtus sit resque magnæ et summe laudabiles virtute res gestæ, ibi esse miseria et _ærumna_ non possit, tamen _labor_ possit, possit _molestia_. (iv. 422.) 2. +Laborare+ denotes, as an intransitive verb, to be in a state of trouble and toil; but +elaborare+, as a transitive verb, to produce something by trouble and toil. (i. 116.)

LABOR, see _Opera_.

LACERARE; LANIARE. +Lacerare+ (from #lakis#) denotes to tear by mere force, which may be done by the hands, claws, teeth; whereas +laniare+ denotes the effect of a _cutting_ instrument, under which _teeth_ and _claws_ may be included. Appul. Met. iv. p. 84. Morsibus _laceratus_, ferroque _laniatus_. Liv. xxii. 51. (v. 176.)

LACERTUS, see _Ulna_.

LACESSERE; IRRITARE; SOLLICITARE. 1. +Lacessere+ (#lakizein#) means to excite the reason and will of another to resistance; +irritare+ (#anerethizô#) to provoke his feelings or passions to anger. Cic. Mil. 31. Ut vi _irritare_ ferroque _lacessere_ fortissimum virum auderet. 2. +Lacessere+ means to excite, when a man in a coarse manner disturbs the peace of another; +sollicitare+, when a man disturbs the quiet of another in a refined manner. (v. 176.)

LACRIMARE; PLORARE; FLERE; LAMENTARI; EJULARE; DEFLERE; DEPLORARE. 1. +Lacrimare+ (from #dakru#) denotes the physical consequence of a certain emotion of the mind, whether joyful or sorrowful, like #dakruein#, to shed tears; whereas +plorare+ (from pluere) denotes a passionate expression of grief, like #thrênein#, to wail and cry. Between the two stands +flere+ (#phleô#) in opp. to _ridere_, partaking of the passionless feeling denoted by _lacrimare_, and of the feeling of grief denoted by _plorare_, like #klaiein#, to weep. Sen. Ep. 63. Nec sicci sint oculi amisso amico, nec fluant; _lacrimandum_ est, non _plorandum_. 2. +Lamentari+ and +ejulare+ denote a higher degree of _ploratus_; but +lamentatio+ (from #klauma#?) is, like #kôkuein#, a longer continued wailing; +ejulare+ (from #eia#) a wailing interrupted by cries and sobs, like #ololuzein#. 3. +Plorare+ and +flere+ are intransitive verbs, as to weep; +deplorare+ and +deflere+ transitive, as to deplore.

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

LÆDERE; VIOLARE; OFFENDERE. +Lædere+ denotes a physical injury, as to hurt; +violare+, an injury to a person's rights, as to offer violence; +offendere+ (from #penthos#) an injury to a person's feelings, as to affront. +Lædere+ refers to whatever object is capable of receiving injury; +violare+, to one that has a just claim to protection; +offendere+, to a rational and feeling being. Cic. Off. i. 28, 99. Justitiæ partes sunt non _violare_ homines, verecundiæ non _offendere_. Fin. iii. 11. Sen. Ir. iii. 18. Pleraque eorum propter quæ irascimur _offendunt_ nos magis quam _lædunt_. Const. 4. Contumelia tantum delicatis gravis est, qua non _læduntur_, sed _offenduntur_. Ovid, Am. iii. 3, 31. Formosa superi metuunt _offendere_ læsi. (iii. 138.)

LÆTARI, see _Gaudere_.

LÆVIS; GLABER; FRICARE; TERERE. 1. +Lævis+, +levis+, (#leios#) means smooth, in opp. to rough and rugged, and gives a pleasant impression of elegance; whereas +glaber+ (#glaphuros#) in opp. to rough, covered with hair, and grown up, and gives an unpleasant impression of deficiency. 2. +Fricare+ means to rub, and thereby make smooth, like #psêchein#; whereas +terere+ (#teirein#) means to rub, and thereby make less, like #tribein#.

LÆVUS, see _Sinister_.

LAMA, see _Lacuna_.

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

LAMENTARI, see _Lacrimare_.

LANCEA, see _Missile_.

LANIARE, see _Lacerare_.

LANIENA; MACELLUM. +Laniena+ is the butcher's stall, where the _lanius_ sells slaughtered and ready-jointed meat; +macellum+, the market in which the _macellarius_ sells all sorts of meat, including poultry and fish.

LAPIS, see _Saxum_.

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

LARGITIO, see _Donum_.

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

LARVA; PERSONA. +Larva+ (from lar?) is a caricatured, frightful mask; +persona+ (#parisôn#) an ingeniously formed, characteristic mask.

LASCIVUS, see _Petulans_.

LASSUS, see _Fatigatus_.

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

LATRARE; GANNIRE; BAUBARI. +Latrare+ means the hostile bark of a great dog, and, figuratively, to wrangle, like #hulaktein#; whereas +gannire+, the harmless bark of a little dog, and, figuratively, to chatter, like #knuzasthai#; lastly, +baubari+, the whining and howling of a dog, like #bauezein#. Lucret. v. 1064-1070.

LATRO, see _Præda_.

LATUS, see _Coxa_.

LECTUS, see _Cubile_.

LEGARE, see _Mittere_.

LEMBUS, see _Navigium_.

LEMURES, see _Spectrum_.

LENIS, see _Mitis_.

LENTUS, see _Tardus_.

LEPIDUS; FACETUS; FESTIVUS; SALSUS; DICAX; CAVILLATOR. +Lepos+, +facetiæ+, and +festivitas+, denote the harmless wit, which, like humor, is only opposed to seriousness, and is the attribute of a benevolent mind; +lepos+ (from #lepô#, #leptos#,) the lightest wit, in opp. to dull gravity; +festivitas+ (from #spathan#) the more cheerful sort of wit, in opp. to gloomy seriousness; +facetiæ+, the jocund wit, in opp. to sober seriousness; whereas +sales+, +dicacitas+, and +cavillatio+, denote the more pungent wit, which is a sign of an acute intellect; +sales+ (#hales#) the piquant wit, in opp. to what is flat and trivial, which aims at a point, whether others may be pleasantly or painfully affected by it; +dicacitas+ (from #dakein#) the satirical wit, which is exercised at the cost of others, yet so that the jest is still the principal aim,--the pain inflicted, only an accidental adjunct; +cavillatio+, the scoffing wit, in which the mortification of others is the principal aim, the jest only a means and unimportant form. Cic. Orat. 30. Demosthenes non tam _dicax_ fuit, quam _facetus_. Est autem illud acrioris ingenii, hoc majoris artis. (v. 21).

LETUM, see _Mors_.

LEVIS, see _Lævis_.

LIBARE, see _Sapor_.

LIBENTER, see _Sponte_.

LIBERALIS, see _Largus_.

LIBERALITAS, see _Donum_.

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

LIBIDO, see _Cupido_.

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

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

LIBURNA, see _Navigium_.

LICET, see _Concessum est_.

LIGARE; VIERE; VINCIRE; NECTERE; OBLIGARE; OBSTRINGERE; DEVINCIRE. 1. +Ligare+ and +viere+ denote to bind, in order to prevent things falling asunder, synonymously with _copulare_, like #deein#; whereas +vincire+ and +nectere+ mean to fetter, in order to hinder free movement, synonymously with _coercere_, like #desmeuein#. 2. +Ligare+ is the general, +viere+ (#ochein#) the technical expression for binding fast, etc. 3. +Obligare+ means to oblige by acts of kindness; +obstringere+, to oblige by benefits; +devincire+, to rivet to one's self by a lasting intimate connection. The _obligatus_ feels himself bound by the conventional duties of social life; the _obstrictus_, by the duties of morality or religion; the _devinctus_, by the duties of piety. (iv. 282.)

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

LIMES, see _Finis_.

LIMUS, see _Lutum_.

LINGERE, see _Lambere_.

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

LINTER, see _Navigium_.

LIQUERE, see _Fluere_ and _Constat_.

LIRA, see _Porca_.

LITERA; ELEMENTUM. +Litera+ is a letter, as the most indivisible part of writing, like #gramma#; +elementum+ (#alêma#) as the most indivisible part of language or of knowledge in general, like #stoicheion#. (iii. 210.)

LITERÆ; EPISTOLA; CODICILLI. +Literæ+ is the most general expression for a letter; +epistola+ is one directed to a distant friend, and sent by a messenger; +codicilli+, an address to one within the same walls, as a note. Sen. Ep. 55. Adeo tecum sum ut dubitem an incipiam non _epistolas_ sed _codicillos_ tibi scribere. Cic. Fam. vi. 18. Simul accepi a Seleuco tuo _literas_; statim quæsivi e Balbo per _codicillos_ quid esset in lege. (vi. 198.)

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

LITIGATIO, see _Disceptatio_.

LITUS, see _Ripa_.

LIVOR, see _Invidia_.

LOCUPLES, see _Divitiæ_.

LOCUS; TRACTUS; REGIO; PLAGA. +Locus+ (#lochos#) denotes a space, as a single point, like #topos#; +tractus+ (from trahere) as a line, with the notion of extension to a distance, as a tract of country, something like #klima#; +regio+ (from #rhêchos#, #orchos#,) as a circle, with the included notion of the environs, like the surrounding country, #chôros#; +plaga+ (#plax#) principally as a surface or plain.

LONGÆVUS, see _Vetus_.

LONGE, see _Procul_.

LOQUAX, see _Garrire_.

LOQUI, see _Fari_, _Dicere_. [["Fari" redirects to _Dicere_]]

LUCERE; FULGERE; SPLENDERE; NITERE; RENIDERE; CORUSCARE; MICARE; RADIARE. 1. +Lucere+, +fulgere+, +splendere+, +nitere+, denote a steady and continued brightness; +fulgere+ (#phlogein#) through a glaring light, or a dazzling fiery color, like #phlegô#, +lucere+ (from #leukos#) through a beneficial light, and a soft fiery color, like #phainô#, #phengô#; +splendere+ (from #phalanthos#) as the consequence of a clear and pure light, in opp. to _sordere_; Cic. Sext. 28. Sen. Ep. 5. Martial, Ep. ii. 36. Tac. A. i. 84. Suet. Aug. 35; like #lampô#; +nitere+ (from #nizô#) as the consequence of humidity, oiling or washing, to glisten, in opp. to _squalere_. Cic. Fin. iv. 3. Orat. 32. Sen. Q. N. i. 17. Quintil. ii. 5, 23; like #stilbô#. 2. Whereas +coruscare+, +micare+, +radiare+, mean an unsteady, tremulous light; +coruscare+ (from #korussô#) to shine like forked lightning; +micare+, to sparkle, like metal placed in the sun; +radiare+, to beam, like the shooting rays of the sun. Cic. Cat. ii. 3. qui _nitent_ unguentis, qui _fulgent_ purpura. Auct. ad Herenn. iv. 33. Tantus erat in armis _splendor_, ut solis _fulgor_ obscurior videretur. Plin. H. N. xxxvii. 2. _Splendor_ murrhinis sine viribus: _nitor_que verius quam _splendor_; for _splendor_ denotes brightness, with regard to its intensity; _nitor_, with regard to its beauty. Auct. ad Herenn. iv. 50. Gemmæ _nitore_ et auri _splendore_: hence, figuratively, +splendor+ denotes pomp; +nitor+, only neatness. (ii. 76.)

LUCERNA, see _Candela_.

LUCRUM; EMOLUMENTUM; QUÆSTUS; COMPENDIUM. +Lucrum+ and +emolumentum+ denote gain, in any condition of life; +lucrum+ (from lucar, locare,) gain deserved and earned by one's self, in opp. to _damnum_; Cic. Fin. v. 30, etc.; like #kerdos#; +emolumentum+ (from molere) gain falling to one's share without any exertion of one's own, in opp. to _detrimentum_; Cic. Fin. i. 16, like #ôphelêma#; whereas +quæstus+ and +compendium+ denote gain in the course of trade; +quæstus+, rather the steadily continued gains of a regular occupation, _earnings_, in opp. to _sumptus_; Cic. Parad. vi. 3. Hor. Sat. i. 2. 19, like #chrêmatismos#; +compendium+, more a single gain of considerable amount, in opp. to _dispendium_. (v. 257.)

LUCTUS, see _Dolor_.

LUCULENTUS; ILLUSTRIS. +Luculentus+ means, what may be seen, and need not shun the light, synonymously with _probabilis_; whereas +illustris+ (from #leussô#) what makes itself seen, attracts the eye, and spreads its rays, synonymously with _excellens_. Hence _luculentus_ never implies emphatic praise. Cic. Off. iii. 14, 60. Hoc quidem satis _luculente_, that is, it is probable enough. And Fin. ii. 5, 15. Cum Græce ut videor _luculenter_ sciam, without presumption; just like, sic satis. (ii. 84.)

LUCUS, see _Silva_.

LUDIO, see _Actor_.

LUDUS; SCHOLA. +Ludus+ is a lower school for boys, who are compelled to learn; +schola+, a higher school for youths and men, who wish to learn. +Ludus+ supposes _discipulos_, _ludi-magistrum_, and school-discipline; +schola+ supposes _auditores_, _doctorem_, and academical regulations. (vi. 203.)

LUDUS; LUSUS; LUDICRUM; JOCUS. 1. +Ludus+ (from #loidoros#) denotes play in an objective sense, inasmuch as it is at hand for a man's entertainment; whereas +lusus+, in a subjective sense, inasmuch as a man carries it on and produces it himself; further, +ludus+ denotes play, as a means of recreation, in opp. to exertion; +lusus+, as a childish, useless pastime, in opp. to real business. Plin. Ep. ix. 33. 3. Pueri quos otium _ludus_que sollicitat: comp. with ix. 25. _Lusus_ et ineptias nostras legis. Or, Cic. Flacc. 5, 12. Græci quibus jusjurandum _jocus_ est, testimonium _ludus_; that is, to whom it is a mere trifle to bear false witness; compare with Sen. Contr. i. 2. Piratas . . . quibus omne fas nefasque _lusus_ est; that is, to whom the distinction between right and wrong is a mere sporting with words. 2. The plur. +ludi+ assumes the special meaning of public spectacles, and in this sense has a singular peculiar to itself in the word _ludicrum_. 3. +Ludus+ and +lusus+ have more a negative character, as mere pastimes and amusements, as a guard against ennui; whereas +jocus+ more a positive character, as an utterance of humor and wit. The _ludens_ wishes merely to be free from exertion, to do nothing serious, and to amuse himself; the _jocans_ will be as active at the command of mirth, as others at the command of seriousness. (ii. 33.)

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

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

LURIDUS, see _Luteus_.

LUSTRUM, see _Lacuna_.

LUSUS, see _Ludus_.

LUTEUS; GILVUS; HELVUS; FLAVUS; LURIDUS. +Luteus+ (from #lôtos#) denotes a decided yellow, as the yolk of an egg; +gilvus+, (#aglaos#) and +helvus+, a fainter reddish yellow, like that of honey; +flavus+ and +luridus+, a lighter whitish yellow; +flavus+ (from #phleuô#) a glossy beautiful yellow, like that of light auburn hair; +luridus+ (from #chlôros#) a wan unpleasant yellowishness, like that of pale death.

LUTUM; LIMUS; COENUM; SORDES; SQUALOR; PÆDOR; SITUS; STERCUS; FIMUS; OLETUM; MERDA. 1. +Lutum+, +limus+, +coenum+, all denote impurity, as a substance, and as of a wet sort; +lutum+ (from #luthron#) is the dirt of the streets or roads, like #pêlos#; +limus+ (#leibomenos#) the mud of a river, like #ilus#; +coenum+ (from cunire) the mire of a moor or morass, like #borboros#. Tac. Ann. i. 63. Cætera _limosa_, tenacia gravi _coeno_ aut rivis incerta erant; whereas +sordes+, +squalor+, +poedor+, +situs+, denote impurities as a form, and of a dry sort; +sodes+ (from #arda#) in opp. to _splendor_, through indigence, or niggardliness and vulgarity, for example, clothes dirty from long wear, like #rhupos#; +squalor+ (from #skellô#) in opp. to _nitor_, through want of civilized habits, and of delicacy in the senses, for example uncombed hair, like #auchmos#; +pædor+ (from #psoithos#) in opp. to _munditiæ_, through neglect of the person, for example, through _pædiculos_, vermin, itch, etc., like #pinos#; +situs+ (#asis#) in opp. to _usus_, in consequence of long disuse, for example, through mould, rust, etc., like #azê#. Hence the different forms of the adjectives lutosus, limosus, coenosus, that is, full of lutum, etc.; and of sordidus, squalidus, pædidus, that is, resembling sordes, etc., and in circumlocution, _oblitus luto_, _limo_, _coeno_, but _obsitus_, _sordibus_, _squalore_, _pædore_. 2. +Stercus+ (from #targanon#) denotes in dung its disgusting sense, as filth, like #kopros#; whereas +fimus+ (opimus?) in its useful sense, as manure. 3. For offensive excrements +coenum+ is the most general; +oletum+ denotes human; +merda+ (#minthos#) animal excrements.

LUX, see _Lumen_.

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

LYMPHATUS, see _Amens_.

M.

MACELLUM, see _Laniena_.

MACER, see _Exilis_.

MACERIA, see _Murus_.

MACULA, see _Vitium_.

MADIDUS, see _Udus_.

MAGISTER, see _Doctor_.

MAGNOPERE, see _Perquam_.

MAGNUS; GRANDIS; AMPLUS; INGENS; IMMANIS; VASTUS. 1. +Magnus+, +grandis+, and +amplus+, denote a becoming greatness; +ingens+, +immanis+, and +vastus+, an overwhelming greatness. Sen. Ir. i. 16. Nec enim _magnitudo_ ista est, sed _immanitas_. Cic. Læl. 26. 2. +Magnus+ (from #mega#, mactus,) denotes greatness without any accessory notion, in opp. to _parvus_, like #megas#; whereas +grandis+, with the accessory notion of intrinsic strength and grandeur, in opp. to exilis, Sen. Ep. 100; subtilis, Quintil. xii. 10, 58; tumidus, in the same book, § 80; minutus, Cels. ii. 18; exiguus, Quintil. xi. 3, 15; lastly, +amplus+ (adj. from ambi) with the accessory notion of comeliness, and of an imposing impression. 3. +Ingens+ (#agonos#) denotes excessive greatness merely as extraordinary, like #apletos#; +immanis+ (#amêchanos#) as exciting fear, like #pelôrios#; +vastus+ (from vagus?) as wanting regularity of form like #achanês#. (iii. 228.)

MALA; MAXILLA; GENA. 1. +Mala+ (from #memacha#, or from Mandere) denotes the upper, +maxilla+, the under jaw. Cels. Med. viii. 1. 2. +Mala+ denotes the cheek as a usual expression, and in a merely physiological sense; +gena+ (from #genus#) as a more ancient and select expression, and with an _æsthetic_ reference. (vi. 208.)

MALEDICTUM; PROBRUM; CONVICIUM. +Maledictum+ is any utterance of what is injurious to another, whether to bring him ill-luck by cursing, or disgrace by verbal injuries, like #kakêgoria#; +probrum+ (from #propherô#) an invective, like #oneidos#, consisting of attacks and assertions wounding the honor of another; +convicium+ (#kataikia#) the abusive word, like #loidoria#, consisting of single words and appellations wounding the honor of another. For example, _fur!_ is a _convicium_, _fur es_, a _probrum_; each of them a _maledictum_. (iv. 198.)

MALEFACTUM, MALEFICIUM, see _Delictum_.

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

MALIGNITAS, see _Invidia_.

MAMMA; MAMILLA; UBER; PAPILLA. 1. +Mamma+ and +uber+ denote the breast in the female body; +mamma+ (#mammê#) denotes the visible breast as a fleshy part of the body, particularly of a female body; whereas +uber+ (#ouaron#) the nourishing breast as filled with milk, which is only found in the female body, like #outhar#. 2. +Papilla+ and +mamilla+ denote the nipples of the breast, common to the male and female; +papilla+ (redupl. of #palla#) with reference to their spherical shape, without distinction of the sexes, like #mazos#; +mamilla+ (redupl. from #amelgô#) with reference to their adaptation for suckling, and therefore belonging only to the female sex, like #titthê#, and teats. (iv. 133.)

MANARE, see _Fluere_.

MANCIPARE, see _Vendere_.

MANCIPIUM, see _Servus_.

MANDARE, see _Jubere_.

MANE; CREPUSCULO; DILUCULO. +Mane+ (from #mênuein#) denotes in the morning, in the early course of the bright day, in opp. to the night, and the forenoon hours, like #orthrô#; +crepusculo+ (from creperus, #krupsai#) in the twilight, in opp. to the bright day; +diluculo+, in the twilight, in opp. to the dark night, like #lukophôs#.

MANERE; MORARI; TARDARE; DETINERE. 1. +Manere+ (from #menein#) denotes remaining, in opp. to going away; whereas +morari+ (from #bradus#) denotes tarrying, as an interruption of motion, in opp. to going forwards. Cic. Sen. 23. _Commorandi_ natura deversorium nobis, non habitandi dedit. Hence in Tac. H. ii. 48. Irent propere neu _remanendo_ iram victoris asperarent,--the reading _remorando_ deserves the preference. 2. +Morari+ _aliquem_ means, to prevail upon any one to stay of his own free will by proposing conditions, like #diatribein#; +tardare+, to prevent a person's hastening on his way by opposing difficulties, like #bradunein#; +detinere+, to hinder him from going forwards by force, like #katechein#. +Tardare+ has generally an action for its object[2]; +detinere+, a person; +morari+, either. (iii. 298.)

[Footnote 2: [But: _nos_ Etesiæ valde _tardarunt_.]]

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

MANES, see _Spectrum_.

MANICÆ, see _Vincula_.

MANIFESTO, see _Aperire_.

MANNUS, see _Equus_.

MANSUETUDO; CLEMENTIA. +Mansuetudo+ (from manui suetus) is the mildness and magnanimity of a private individual, who does not take vengeance for a mortification suffered, in opp. to _iracundia_; whereas +clementia+ (from #akalos#, #kêlein#, and mens,) the mercifulness and humanity of the ruler, or the judge, who does not inflict upon the malefactor the punishment which he deserves, in opp. to _crudelitas_. Sen. Clem. 2. Cic. Lig. 3. Att. viii. 9. Plin. Pan. 3. (v. 11.)

MANSUETUS, see _Cicur_.

MANUBIÆ, see _Præda_.

MARE; ÆQUOR; PONTUS; PELAGUS. 1. +Mare+ (from #murô#) denotes the sea, as a mass of water, in opp. to _terra_ and _aër_, like #hals#, #thalassa#; +æquor+, +pelagus+, and +pontus+, with reference to its dimensions; +æquor+ and +pelagus+, with reference to its horizontal dimension, the surface of the sea, like #pelagos#, whence #pelagizein#, to float on the sea; +pontus+ (from #pesein#, #pitnein#,) with reference to its perpendicular dimension, the depth of the sea, like #pontos#, whence #pontizein#, to sink into the sea. Colum. viii. 17. Ut in solo piscinæ posita libella septem pedibus sublimius esset _maris æquor_. Ovid, Met. ii. 872. Mediique per _æquora ponti_ fert prædam. 2. +Æquor+ (from æquus) denotes the surface of the sea in a merely physical sense; whereas +pelagus+ (from #plax#) with the accessory notion of its great extent and immensity. (iv. 72.)

MARGO; ORA. +Margo+ (#amergôn#) denotes the brink, the natural boundary of a surface, considered almost as a mere mathematical line, and only improperly as including an exterior portion of the surface; whereas +ora+ (#ôa#, #ouros#, #horos#) denotes the brim, or border, the artificial edging of a surface, generally for the sake of ornament, and therefore necessarily including a certain portion of the surface. Hence we say, _ora togæ_, but not _margo_; and, on the other hand, _margo fluminis_ and _ripæ_, if the mere line of shore is meant, without any portion of the bank. (iii. 212.)

MARITA, see _Femina_.

MAS, see _Homo_.

MATRIMONIUM, see _Conjugium_.

MAXILLA, see _Mala_.

MEARE, see _Ire_.

MEDERI; MEDICARI; SANARE; MEDICAMEN; MEDICINA; REMEDIUM. 1. +Mederi+ and the poetical word +medicari+ (#medein#) denote healing, as the act of the physician, who heals with humane sympathy, judgment, and art, synonymously with _curare_, like #iasthai#; +sanare+, as the effect of the physic, which in a mechanical way makes the sick well again, synonymously with _restituere_, like #akeisthai#. 2. +Medicamentum+ means a remedy, with reference to its material substance, as it is prepared by the apothecary, like #pharmakon#; +medicina+, with reference to its healing virtues, as ordered by the physician; each with reference to an illness; whereas +remedium+ denotes a remedy for any of the evils to which we are subject, like #akos#. Cic. N. D. ii. 53. _Medicamentorum_ salutarium plenissimæ terræ: comp. with Divin. ii. 51. Quam a medico petere _medicinam_. (v. 198.)

MEDITARI, see _Cogitare_.

MEDIUS; MODICUS; MEDIOCRIS. +Medius+ #mesos# is purely local, in the middle, in opp. to the extremes; +modicus+ denotes quantity, with reference to number and magnitude, as moderate, in opp. to over-measure; +mediocris+ denotes quality, with reference to worth, as middling, in opp. to distinction; hence _modicæ facultates_ and _mediocre ingenium_ are identical. Cic. Rep. ii. 31. Haud _mediocris_ vir fuit, qui _modica_ libertate populo data facilius tenuit auctoritatem principum. (v. 202.)

MEDIUS DIES, see _Meridies_.

MEMBRUM; ARTUS. +Membrum+ (redupl. of #meros#) denotes a limb of the body itself, like #melos# and #kôlon#; whereas +artus+ (#rhethos#, #arthron#,) properly only a joint of a limb, like #arthron# and #hapsos#. Senec. Contr. ii. 13. Differebatur distortis _articulis_; nondum in sua _membra artus_ redierant. Virg. Æn. v. 422. Magnos _artus membrorum_. Quintil. Decl. ult. Ut per singulos _artus membra_ laxaret. Further, +membra+ denotes the limbs collectively, including the head and trunk, as parts of the body; whereas +artus+ only the extremities, which _per commissuras_ with the body, properly so called, namely, the head and trunk, hang together. Gell. N. A. i. 14. (iv. 150.)

MEMINISSE; REMINISCI; RECORDARI. +Meminisse+ denotes remembrance as a state of mind, like #memnêsthai#, in as far as one has retained something in memory, without ever having forgotten it, like _memorem esse_; whereas +reminisci+ and +recordari+ denote remembrance as an act of the mind, in as far as one again brings to one's mind what had already been driven out of one's thoughts, like #anamimnêskesthai#. But +reminisci+ denotes this act of the mind as momentary, like _in memoriam revocare_; whereas +recordari+ denotes it as of some duration, like _revocata in memoriam contemplari_. Cic. Lig. 12, 35. Equidem, cum tuis omnibus negotiis interessem, _memoria teneo_, qualis T. Ligarius, quæstor urbanus, fuerit erga te et dignitatem tuam; sed parum est, me hoc _meminisse_; spero etiam te, qui oblivisci nihil soles, nisi injurias, quoniam hoc est animi, quoniam etiam ingenii tui, te aliquid de hujus illo quæstorio officio cogitantem, etiam de aliis quibusdam quæstoribus _reminiscentem recordari_. This passage shows, that _memoria tenere_ is only a circumlocution for _meminisse_: there is another passage where _recordari_ is employed as the consequence of _reminisci_, but there is no instance of the converse; for _reminisci_ and _recordari_ have the same relation to each other as _intueri_ and _conspicere_. Cic. Sen. 21. Pueri . . . . ita celeriter res innumerabiles arripiunt, ut eas non tum primum accipere videantur, sed _reminisci_ et _recordari_: he might have added, Quæ non satis _meminerint_, sed in aliquantum temporis obliti sint. Tusc. i. 24, 58. Animus, quum se collegit atque recreavit, tum agnoscit illa _reminiscendo_; ita nihil aliud est discere, quam _recordari_. Senec. Ep. 100. Magis _reminiscor_ quam teneo. (i. 166.)

MENDA, MENDUM, see _Vitium_.

MENDICITAS, see _Paupertas_.

MENS, see _Anima_.

MERACUS, see _Purus_.

MERCARI, see _Emere_.

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

MERCES, see _Præmium_.

MERCIMONIUM, see _Merx_.

MERDA, see _Lutum_.

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

MERETRIX, see _Pellex_.

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

MERUS, see _Purus_.

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

METIRI; METARI; DIMETIRI; DIMETARI. 1. +Metiri+ means to measure a space in order to know its magnitude; whereas +metari+, to mark the boundaries of the space that has been measured, that they may be known to others. 2. By +dimetiri+ and +dimetari+, the measuring and marking out of sub-divisions is especially meant; wherefore _metari castra_ refers merely to the whole circumference of the entrenchments; when, therefore, Liv. viii. 38. uses the phrase _locum castris dimetari_, it is evident of itself that he expressly means, to mark the boundaries of the _principia_ and of the _prætorium_, etc., that are within the camp. (ii. 169.)

METUERE, see _Vereri_.

MICARE, see _Lucere_.

MINIME, see _Neutiquam_.

MINISTER, see _Servus_.

MINUTUS, see _Parvus_.

[_Mirari_ is indifferent: _admirari_ usually involves praise, _demirari_ blame.]

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

MISERIA, see _Infortunium_.

MISSILE; HASTA; LANCEA; JACULUM; VERUTUM; TRAGULUM; PILUM. +Missile+ is the most general name for a weapon used in fighting at a distance, from the spear to the arrow; +hasta+ and +lancea+ serve both for thrusting and hurling; +hasta+ (from #schastêrion#, #schazô#,) as a genuine Roman weapon, #doru#; +lancea+, as a foreign weapon, supposed to have come originally from the Suevi, #lonchê#; +pilum+, +jaculum+, +verutum+, are more for hurling; +jaculum+, as the most general expression, including the hunting spear, #belos#; +verutum+ (from #oruchê#) and +tragulum+ (#trôglê#) military weapons for hurling, #akôn#; +pilum+ (from #pêlai#) in the singular, as the peculiar weapon for hurling used by the Roman legion. Liv. ix. 19. Romano _pilum_ haud paulo quam _hasta_ vehementius ictu _missu_que telum.

MITIS; LENIS; PLACIDUS. +Mitis+ means mild, in opp. to _acerbus_, like #meilichos#; +lenis+ (from lana? or from the Goth, latjan, lassus?) gentle, in opp. to _vehemens_, like #praos#; +placidus+, composed, in opp. to _turbidus_, like #êpios#.

MITTERE; LEGARE; AMITTERE; DIMITTERE; OMITTERE. 1. +Mittere+ #metheinai# is the general expression, to send; +legare+ (from #legô#) has a special political meaning, to delegate. The _missus_ makes his appearance as a servant or messenger; the _legatus_, as a representative. 2. +Amittere+ and +dimittere+ mean to let go any thing already in one's possession; +amittere+, against one's will, as to lose; +dimittere+, after having used it, as to dismiss; whereas +omittere+ means to let anything pass by, without taking possession of it; to speak with precision, _Amittimus inviti et casu, omittimus volentes et sponte_. Hence _amittere occasionem_ means, to let slip an opportunity, so as not to be able to take advantage of it, from negligence; whereas _omittere occasionem_ means, to renounce an opportunity, so as not to wish to take advantage of it, from attaching little value to it. _Vitam amittere_ means, to lose one's life; _vitam omittere_, to sacrifice it. (iii. 285.)

MODERATUS, MODESTIA, see _Modus_.

MODICUS, see _Medius_.

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

MODO, see _Nuper_.

MODUS; MODESTIA; MODERATIO; TEMPERATIO; CONTINENTIA; ABSTINENTIA. 1. +Modus+, in a moral sense, denotes the #metrion#, or the included notion of the #mêden agan# in objective relation; +modestia+ and +moderatio+, in subjective relation; +Modestia+ is the feeling of preference for this _modus_; +moderatio+, the habit of acting in conformity to this feeling. 2. +Moderatio+ is moderation, as springing from the understanding, from calculation and reflection, akin to _prudentia_; +temperatio+ and +temperantia+ are qualities pervading the whole man, and ennobling his whole being, akin to _sapientia_. +Moderatio+ supposes, like self-government, a conflict between the passions and reason, in which reason comes off conqueror; in +temperatio+, as in tranquillity of mind, the reason is already in possession of superiority, whether through nature or moral worth. 3. +Temperatus+, +temperatio+, denote merely a laudable property, which may belong even to things; whereas +temperans+, +temperantia+, a virtue of which reasonable beings alone are capable. 4. +Moderatio+ denotes moderation in _action_, in opp. to _cupiditas_; whereas +continentia+, moderation in enjoyment, in opp. to _libido_, Cic. Cat. ii. 11, 25. Verr. iv. 52. 5. +Continentia+ denotes command over sensual desires, continence; +abstinentia+, over the desire for that which belongs to another, firm integrity; the translation of _abstinentia_ by 'disinterestedness,' is not precise enough, for this virtue is required by morality only, _abstinentia_, by _law_ also. Quintil. v. 10, 89. Cic. Sext. 16. 6. +Modestia+ shuns overstepping the right measure, out of regard to the morals which the _modus_ prescribes; whereas +verecundia+ and +reverentia+ out of regard to persons, whom the _verecundus_ is afraid of displeasing, and whom the _reverens_ thinks worthy of respect; lastly, +pudor+, out of self-respect, that one may not bring one's self into contempt. Varro, ap. Non. Non te tui saltem _pudet_, si nihil mei _revereare_. Terent. Phorm. i. 5, 3. or ii. 1, 3. Non simultatem meam _revereri_? Saltem _pudere_? (ii. 203.)

MOENIA, see _Murus_.

MOESTITIA, see _Dolor_.

MOLES; ONUS; PONDUS; GRAVITAS. +Moles+ and +onus+ denote the heaviness of an object in its disadvantageous sense; +moles+ (from #môlos# or #mochlos#) absolutely, as unwieldiness, so far as through its greatness it is inconvenient to move, like #onkos#; +onus+, relatively to its pressure, so far as it is irksome to the person carrying it, as a burden, #phortos#; whereas +pondus+ (from pendere) in an advantageous sense, as force and strength, like weight, #achthos#; lastly, +gravitas+ (from #geraos#) unites both senses, and sometimes denotes the irksome heaviness, sometimes the effective weightiness, like #baros#. (iv. 223.)

MOLESTIA, see _Labor_.

MOLIRI, see _Audere_.

MONERE, see _Hortari_.

MONETA, see _Pecunia_.

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

MONSTRA, see _Auguria_.

MONSTRARE, see _Ostendere_.

MORARI, see _Tardare_. [[redirects to _Manere_]]

MORBIDUS, MORBUS, see _Æger_.

MORIGERARI, see _Parere_.

MOROSUS, see _Austerus_.

MORS; LETUM; NEX; OBITUS; INTERITUS; PERIRE; OPPETERE; DEMORI; INTERMORI; EMORI. 1. +Mors+ and +letum+ denote a natural death; +mors+ (#moros#) the usual expression in a merely physical sense, as the way to corruption, like #thanatos#; +letum+ (from #lachein#, #lachesis#,) the select and solemn expression, as the lot of death, like #oitos#; whereas +nex+ (from #nekros#) a violent death, as the passive of _cædes_. 2. +Mors+, +letum+, +nex+, are proper, whereas +obitus+ and +interitus+ only softer, expressions. +Obitus+, decease, denotes, like _exitus_, a natural death; whereas +interitus+, together with +perire+, usually denotes, like _exitium_, a violent death. Plin. Ep. iii. 7. Silius ultimus ex Neronianis consularibus _obiit_, quo consule Nero _periit_. Plaut. Epid. iii. 4, 56. Malo cruciatu _pereas_, atque _obeas_ cito. 3. +Perire+ represents death as destruction and corruption; +interire+ as a vanishing, so that the former applies more to the body, the latter to the soul. Plaut. Capt. iii. 5, 32. Qui per virtutem _periit_, at non _interit_; that is, he who dies a noble death, though his body perishes, still lives in name and posthumous renown. Further, +perire+ denotes a sudden and violent death, particularly by self-murder; +interire+, a gradual and painful, but, it may be, also a peaceful, death. Tac. Ann. xv. 44. Et _pereuntibus_ Christianis addita ludibria, ut ferarum tergis contecti laniatu canum _interirent_. Serv. ap. Cic. Fam. iv. 5. Si quis nostrum _interiit_, aut occisus est. 4. +Obire mortem+ denotes to die, as a physical event, by which one ends all suffering; whereas +oppetere mortem+ denotes to die, as a moral act, in as far as a man, if he does not seek death, at any rate awaits it with firmness and contempt of it. 5. +Demori+ denotes to die off, as one belonging to a society, and thereby to occasion a vacancy; +intermori+, to be apparently dying, to be sick of a lingering disease, like #ekthanein#; +emori+, to die entirely, in opp. to a mere semblance of life in misfortune, slavery, and disgrace, like #pandikôs thanein#. Cic. Pis. 7. Ut _emori_ potius quam servire præstaret. (iii. 182.)

MOS, see _Consuetudo_.

MOSTELLUM, see _Spectrum_.

MUCRO, see _Acies_.

MULCARE, see _Verberare_.

MULCERE; PALPARE. +Mulcere+ (#mullein#, #malakos#) means to stroke any thing in itself rough, as the hair, for instance, in order to make it smooth; thence, figuratively, to pacify an enraged person, like #katapsên#; whereas +palpare+ (#psêlaphan#, #hapalos#,) to stroke any thing already smooth, in order to excite a pleasant sensation; thence, figuratively, to caress and coax, like #psêlaphan#. (v. 109.)

MULCTA, see _Vindicta_.

MULIER, see _Femina_.

MUNDUS, see _Purus_.

MUNIFICUS, see _Largus_.

MUNIMENTA, see _Murus_.

MUNUS, see _Donum_ and _Officium_.

MURUS; PARIES; MOENIA; MACERIA; PARIETINÆ; MUNIMENTA. 1. +Murus+ (#moira#, #meirô#,) denotes any sort of wall, merely with reference to its form, without reference to its use, like #teichos#; +paries+ (#peirô#) especially a wall, as the side of a building, or as a partition to separate the rooms, like #toichos#; +moenia+ (#amunô#) the walls of a city, as a defence against the enemy, like #peribolos#? +maceria+, the wall of an enclosure, to mark the boundaries and to exclude thieves, the garden or vineyard wall, like #thrinkos#. Virg. Æn. vi. 549. _Moenia_ lata videt triplici circumdata _muro_. And Flor. i. 4. Vitruv. viii. 4. Tac. Ann. xv. 43. Nero instituit, ut urbis domus non communione _parietum_, sed propriis quæque _muris_ ambirentur. 2. +Muri+, +moenia+, etc., are walls in a good condition; +parietinæ+, walls that are falling into ruins. 3. +Moenia+ denote walls as a defence of a city against a first assault; +munimenta+, the proper fortifications of fortresses and camps, which are of themselves a bulwark against being taken by storm. (v. 350.)

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

MUTUO, see _Vicissim_.

MUTUUM DARE, see _Commodare_.

MYSTERIA, see _Arcana_.

N.

NANCISCI, see _Invenire_.

NARES, see _Nasus_.

NASUS; NARES. +Nasus+ is the exterior of the nose, as a prominent part of the face, like #rhin#; +nares+ (#naros#) the interior of the nose, as the organ of smell, like #muktêres#. (vi. 231.).

NATIO, see _Gens_.

NAVIGIUM; NAVIS; CELOX; LEMBUS; LIBURNA; SCAPHA; CYMBA; LINTER. +Navigium+ is the most general expression, like vessel; +navis+ (#naus#) an ordinary ship for distant voyages; +celox+, +lembus+, and +liburna+, are boats which may be manned and armed for service in war; +scapha+, +cymba+, and +linter+, are only skiffs and wherries, intended merely for short distances and for crossing over; +scapha+ and +cymba+, of the broader sort, in the form of small barges; +linter+, long and narrow, like a canoe. (vi. 232.)

NECESSARIUS; PROPINQUUS; COGNATUS; CONSANGUINEUS; AFFINIS. 1. +Necessarius+ means any one to whom one is bound by a permanent connection, whether of an official kind, as _collega_, _patronus_, _cliens_, or of a private nature, as _familiaris_, _amicus_, like #prosêkontes#; +propinquus+, any one to whom one is bound by a family connection, a relation, like #anchisteis# and #etai#, as a species of _cognatus_ and _consanguineus_, related by blood; +affinis+, a relation by marriage, or in law, like #kêdestês#. 2. +Cognatio+ is the relationship by blood existing among members of the same family, like #sunaimos#; +consanguinitas+, the relationship of nations by derivation from a common origin, like #sungenês#. Cæs. B. G. vii. 32. Hominem summæ potentiæ et magnæ _cognationis_: comp. with i. 11. Ambarri necessarii et _consanguinei_ Æquorum. Liv. vii. 9. Suet. Cl. 25. Justin, xviii. 5. (v. 179.)

NECESSE EST; OPORTET; OPUS EST; DEBERE. 1. +Necesse est+ (#anankazô#) denotes an obligation of nature and necessity, like #anankê estin#; +oportet+, an obligation of morality and of honor, like #chrê#; +opus est+ (#pothos#, optare?) an obligation of prudence, like #dei#. Cic. Orat. ii. 25. Jure omnia defenduntur quæ sunt ejus generis, ut aut _oportuerit_ aut licuerit aut _necesse fuerit_. Att. iv. 6. Si loquor de republica quod _oportet_, insanus; si, quod _opus est_, servus existimor. And xiii. 25. Cat. ap. Sen. Ep. 94. Emo non quod _opus est_, sed quod _necesse est_; quod non _opus est_, asse carum est. And Cic. Or. ii. 43. 2. +Oportet+ denotes objectively, the moral claim which is made upon any man; +debere+ (#deuesthai#, #dein#? or, dehibere?) subjectively, the moral obligation which any man is under, like #opheilein#. Tac. Hist. iv. 7. Accusatores etiamsi puniri non _oporteat_, ostentari non _debere_. (v. 323.)

NECTERE, see _Ligare_.

NEFANDUS, NEFARIUS, see _Scelestus_.

NEFASTUS, see _Delictum_.

NEGARE; INFITIARI; INFITIAS IRE; DENEGARE; PERNEGARE; RECUSARE; ABNUERE; RENUERE; REPUDIARE. 1. +Negare+ means to deny, from objective motives, when a man has, or professes to have, the truth in view, like #apophanai#, #ou phanai#; whereas +infiteri+, +infitiari+, and +infitias ire+, mean to disown from subjective motives, when personal interest is in some way implicated, like #arneisthai#. 2. +Infiteri+ is an obsolete expression; +infitiari+ (#ana-phatizein#,) the usual and general expression; +infitias+ (#amphasias#) +ire+ is only connected with a negation, and answers to the phrase, not to assent to. 3. +Negatio+ is a denial, merely conveying information to the hearer; +pernegatio+, or +negitatio+, to convince him, when he is incredulous; +denegatio+, to get rid of his importunity, when his request is useless. Martial, Ep. iv. 82. _Negare_ jussi, _pernegare_ non jussi. Cic. Phil. xi. 8, 19. In quo maximum nobis onus imposuit, assensero; ambitionem induxero in curiam; _negaro_; videbor suffragio meo tanquam comitiis honorem amicissimo _denegasse_. 4. +Negare+ supposes a question only, whether actual or possible, which is denied; whereas +recusare+, a request which is refused; hence +negare+ is a more general and mild expression than _recusare_; for the _negans_ merely denies the possibility of granting what he is asked or requested; whereas the _recusans_ also calls in question the justice of the request, which he protests against as a threat, or as an encroachment. Hence +negare+, +denegare+, are more used in private transactions; +recusare+, in public affairs. 5. +Negare+ and +recusare+ take place by means of words and speeches; +abnuere+ and +renuere+, mostly by signs and gestures; +abnuere+, by waving a person from one with the hand, like #aponeuô#; +renuere+, by drawing back the head, like #ananeuô#. 6. +Abnuere+ is a more friendly, +renuere+ a haughtier manner of denying. 7. +Recusare+ refers to an object which is considered as a burden, and claims resignation, in opp. to _suscipere_, Suet. Ner. 3; whereas +repudiare+ (from repedare?) refers to an object which is considered as a good, and promises profit or pleasure, in opp. to _assumere_. Cic. Orat. 62. Cic. Fin. i. 10, 33. Sæpe eveniet ut et voluptates _repudiandæ_ sint, et molestia non _recusanda_. (iv. 40.)

NEGLIGERE, see _Spernere_.

NEMUS, see _Silva_.

NEPOS, see _Prodigus_.

NEQUAQUAM, s. _Neutiquam_.

NEQUIDQUAM, see _Frustra_.

NEQUITIA, see _Malitia_.

NESCIUS, see _Cognitio_.

NEUTIQUAM; NEQUAQUAM; MINIME. +Neutiquam+ means, in no case, in opp. to _utique_; +nequaquam+, by no means; +minime+, not in the least.

NEX, see _Mors_.

NIGER, see _Teter_ and _Ater_.

NIHIL AGERE, see _Vacare_.

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

NITERE, see _Lucere_.

NITI, see _Fulciri_.

NOBILIS, see _Celeber_.

NOCENS, see _Culpa_.

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

NONNUNQUAM; INTERDUM; ALIQUANDO. +Nonnunquam+, sometimes in opp. to _nunquam_ and _semper_, approximates to the meaning of _sæpius_, like #esth' hote#; +interdum+, at times, is in opp. to _crebro_, and approximates to the meaning of _rarius_, like #eniote#; lastly, +aliquando+, now and then, is in opp. to _semel_, and approximates to the meaning of _prope nunquam_, like #pote#. The _interdum facta_ denotes actions repeated at considerable intervals of time; the _nonnunquam facta_, actions repeated at shorter intervals; the _aliquando facta_, actions repeated at very distant intervals of time. Cic. Sext. 54. Comitiorum et concionum significationes _interdum_ veræ sunt, _nonnunquam_ vitiatæ et corruptæ. And Acad. i. 7. Off. ii. 18. Brut. 67. Mur. 30. (iv. 273.)

NOTARE, see _Animadvertere_.

NOTITIA, see _Cognitio_.

NOVISSIMUS, see _Extremus_.

NOVUS; RECENS; NOVICIUS. 1. +Novus+ means new, as that which did not exist in former times, in opp. to _antiquus_, like #neos#; whereas +recens+ (from candere) new, as one that has not long been in existence, in opp. to _vetus_. Cic. Verr. ii. 2. Mur. 7. 16. Tusc. iv. 17. Tac. Ann. ii. 88. iv. 12. Colum. vi. 12; like #kainos#. 2. +Novus+ denotes new, indifferently; +novicius+ (from #neax#) with the accessory notion of being a novice, who must accustom himself, or be instructed by others, before he is qualified for something, in opp. to _vetustus_? (iv. 95.)

NOXIA, NOXIUS, see _Culpa_.

NULLUS SUM, see _Nihil sum_.

NUMEN; DEUS; DIVUS; SEMO; HEROS. +Numen+ (#pneuma#) in a wider sense is any divine being, like #daimôn#; in a narrower sense it is used as a species of _Deus_, or ancient _Divus_, #theos#; and for _semideus_, a half-god; or _semo_, a half-man; for which last, besides the foreign word _heros_, _numen_ also is used. Plin. Pan. 2, 3. Nusquam ut _deo_, nusquam ut _numini_ blandimur. (vi. 239.)

NUMMUS, see _Pecunia_.

NUNC-NUNC, see _Modo-modo_.

NUNCUPARE, see _Nominare_.

NUPER; MODO. +Nuper+ (#neon#, #peri#) means several days, months, also, years since, lately, like #neôsti#; whereas +modo+, a few moments since, just now, like #arti#. Cic. Verr. iv. 3, 6. _Nuper_ homines nobiles ejusmodi; sed quid dico _nuper_? imo vero _modo_ ac plane paulo ante vidimus. Tusc. i. 24. Quanta memoria fuit _nuper_ Charmadas! quanta qui _modo_ fuit Scepsius Metrodorus!

NUPTIÆ, see _Conjugium_.

NUTARE, see _Labare_.

NUTRIRE, NUTRICARE, see _Alere_.

O.

OBAMBULARE, see _Ambulare_.

OBEDIRE, see _Parere_.

OBESUS, see _Pinguis_.

OBEX, see _Sera_.

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

OBITUS, see _Mors_.

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

OBLIGARE, see _Ligare_.

OBLIQUUS, see _Transversus_.

OBLITUS, see _Delibutus_.

OBSCURUM; TENEBRÆ; CALIGO; TENEBRICOSUS; OPACUS; UMBROSUS. 1. +Obscurum+ (#skoteron#) denotes darkness as an obstruction of light, like #skotos# in opp. to _illustre_. Auct. ad Her. iii. 19, 32. Plin. Pan. 69; whereas +tenebræ+ (#dnopherai#) as the absence of light,) like #zophos#, #knephas#,) in opp. to _lux_. Cic. Ep. ad Q. Fr. i. 2; lastly, +caligo+ (from celare) as the positive opposite to light and brightness, like #achlus#. +Caligo+ denotes a greater degree of darkness than _tenebræ_; +tenebræ+ than _obscuritas_; +obscuritas+ than _opacum_ and _umbrosum_. Cic. Acad. iv. 23, 72. Sensus quidem non _obscuros_ facit sed _tenebricosos_. Plin. Ep. vii. 21. Cubicula obductis velis _opaca_, nec tamen _obscura_ facio. Tac. H. ii. 32. Senatum et populum nunquam _obscurari_ nomina, etsi aliquando _obumbrentur_. Hence, figuratively, +obscurus+ denotes only an insignificant person, of whom nobody takes notice; whereas +tenebricosus+ something positively bad, which seeks darkness that it may remain unobserved. 2. +Opacus+ denotes shady, with reference to a pleasant and beneficial coolness, in opp. to _apertus_ and _apricus_, like #euskios#; whereas +umbrosus+ (umbra, #amauros#,) implies a depth of shade approaching to darkness, like #skioeis#. (iii. 168.)

OBSECRARE, see _Rogare_.

OBSECUNDARE and OBSEQUI, see _Parere_.

OBSERVARE, see _Vereri_.

OBSTINARE, s. _Destinare_.

OBSTINATIO, s. _Pervicacia_.

OBSTRINGERE, s. _Ligare_.

OBTEMPERARE, see _Parere_.

OBTESTARI, see _Rogare_.

OBTINGERE, see _Accidere_.

OBTRECTATIO, s. _Invidia_.

OBTRUNCARE, s. _Interficere_.

OBTUTUS, see _Invidia_.

OBVENIRE, see _Accidere_.

OCCASIO; OPPORTUNITAS; POTESTAS; COPIA; FACULTAS. +Occasio+ and +opportunitas+ are the opportunities which fortune and chance offer; +occasio+, the opportunity to undertake something in a general sense, like #kairos#; +opportunitas+, the opportunity to undertake something with facility and the probability of success, like #eukairia#; whereas +potestas+ and +copia+ are opportunities offered by men, and through their complaisance; +potestas+ denotes the possibility of doing something with legal authority; +copia+ the possibility of doing something with convenience; lastly, +facultas+, as the most general expression, the possibility to do something in a general sense.

OCCIDERE, see _Interficere_.

OCCULERE, OCCULTARE and OCCULTE, see _Celare_.

OCULI, see _Facies_.

ODIUM; INVIDIA; INIMICITIA; SIMULTAS. 1. +Odium+ and +invidia+ denote the feeling of aversion; +inimicitia+ and +simultas+, the exterior state arising from this feeling. 2. +Invidia+ has a negative character, like disaffection, like #dusnoia#, and is a temporary feeling, in opp. to _gratia_ or _favor_; whereas +odium+ (from #odusasthai#) has a character thoroughly positive, like hatred, #misos#, and is a deep-rooted feeling, in opp. to _amor_. Plin. Pan. 68, 7. Hence, +invidia+ is the beginning of _odium_. +Invidia+ has merely persons; +odium+, persons and things for its objects. Tac. Ann. ii. 56. Armenii . . . sæpius discordes sunt, adversus Romanos _odio_, et in Parthum _invidia_. xiii. 15. Nero intellecta _invidia odium_ intendit. Plin. Pan. 84, 2. Exardescit _invidia_, cujus finis est _odium_. 3. +Inimicitia+ denotes any enmity which has its foundation in antipathy or disagreement, like #dusmeneia#, #echthra#; whereas +simultas+ (#homalotês#) denotes a political enmity, which has its foundation in rivalship, like #philoneikia#. Suet. Vesp. 6. _Simultas_ quam ex æmulatione non obscuræ gerebant. (iii. 73.)

ODORARI, ODORUS, see _Olere_.

OFFENDERE, see _Lædere_.

OFFENSIO, see _Contumelia_.

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

OLERE; OLFACERE; FRAGRARE; ODORARI; OLIDUS; ODORUS; REDOLERE; PEROLERE. 1. +Odor+ and +olere+ (#odôda#) denote, objectively, the smell which a thing has in itself, in opp. to _sapor_, etc., like #osmê#; whereas +olfactus+ and +olfacere+ denote, subjectively, the sensation caused by this smell, or the sense of smell, in opp. to _gustus_, etc., like #osphrêsis#. 2. +Olere+ means to smell, in opp. to being without smell, and especially denotes a rank and bad smell; whereas +fragrare+ (from #brechein#) denotes a good smell. +Redolere+ and +perolere+ are used as frequentatives; +redolere+ denotes a strong smell in an indifferent sense; +perolere+, a penetrating smell, in a bad sense. 3. +Olfactus+ is a smell, as far as it is an involuntary effect of the sense of smell; +odoratus+, as far as it is an intentional exertion of that sense. 4. +Olfacere+, to smell, is of a passive nature, like _audire_, the smell mounting up to the nose of itself; +odorari+, to smell at, to sniff, #rhinêlatein#, is of an active nature, like _auscultare_, the man drawing up the smell into his nose of himself. _Olfaciens_ sentit odorem, _odorans_ captat. 5. +Olidus+ denotes smelling, and particularly with a bad smell; +odorus+, with a good smell. Hence, +bene olidus+ denotes merely the negative of a stench; +odorus+, a positive good smell; and the antiquated word +olor+ denoted a stench, like _oletum_; but +odor+ denotes only a smell. (iii. 131.)

OLETUM, see _Lutum_.

OLFACERE, OLIDUS, see _Olere_.

OMINA, see _Auguria_.

OMITTERE, see _Intermittere_, _Mittere_, and _Relinquere_.

OMNES, see _Quisque_.

OMNINO, see _Plane_.

ONUS, see _Moles_.

OPACUS, see _Obscurum_.

OPEM FERRE, see _Auxilium_.

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

OPERÆ, see _Mercenarii_.

OPES, see _Divitiæ_.

OPIFEX, see _Faber_.

OPIMUS, see _Pinguis_.

OPINARI, see _Censere_.

OPINIO, see _Sententia_.

OPITULARI, see _Auxilium_.

OPORTET, see _Necesse est_.

OPPERIRI, see _Manere_.

OPPETERE, see _Mors_.

OPPORTUNITAS, s. _Occasio_.

OPPRIMERE, s. _Vincere_.

OPPROBRIUM, s. _Ignominia_.

OPTARE, see _Velle_.

OPTIMATES, see _Primores_.

OPULENTIA, see _Divitiæ_.

OPUS EST, see _Necesse est_.

OPUS, see _Agere_.

ORA, see _Margo_ and _Ripa_.

ORARE, see _Rogare_.

ORATIO, see _Sermo_.

ORBIS; CIRCULUS; GYRUS. +Orbis+ (from #rhaibos#) denotes a circular motion, and the periphery described by it; whereas +circulus+ denotes a circular level; lastly, +gyrus+ (from #guros#) a curved, and especially a serpentine line. The phrase _in orbem consistere_ could not be changed into _in circulum_, and a limited social circle, _circulus_, could not be expressed by _orbis_. Tac. G. 6. Equi nec variare _gyros_ nostrum in modum docentur; in rectum aut uno flexu dextros agunt, ita conjuncto _orbe_ ut nemo posterior sit. (v. 182.)

ORDIRI, see _Incipere_.

ORDO, see _Series_.

OREÆ, see _Frenum_.

ORNARE, see _Comere_.

ORNATUS, see _Præditus_.

OS, see _Facies_.

OSCULUM; SUAVIUM; BASIUM. +Osculum+ is a friendly; +suavium+, a tender; +basium+, an ardent kiss. (vi. 251.)

OSTENDERE; MONSTRARE; DECLARARE. +Ostendere+ means to show, as far as one makes something observable, lets it be seen, and does not keep it secret, like #phênai#, #emphanisai#; +monstrare+ (intensive from #manthanein#) means to show, as far as one imparts information thereby; lastly, +declarare+, to make evident, as far as one makes a thing clear, and dispels doubt, like #dêlôsai#.

OSTENTA, see _Auguria_.

OSTENTATIO, see _Jactatio_.

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

OTIARI, see _Vacare_.

OTIUM; PAX; CONCORDIA. +Otium+ (#ausios#, #autôs#,) denotes quiet times in general, as a species of _pax_ (#pêxai#), with reference to foreign relations; +concordia+, with reference to internal relations. (v. 246.)

P.

PÆDOR, see _Lutum_.

PÆNE; PROPE; FERE; FERME. +Pæne+ and +prope+ serve to soften an expression that is much too strong, and as a salvo to an hyperbole; +pæne+, in opp. to _plane_, is translated 'almost;' +prope+, 'nearly;' whereas +fere+ and +ferme+ serve only as a salvo to the accuracy of an expression, like 'about.'

PÆSTUS, see _Strabo_.

PALAM, see _Aperire_.

PALARI, see _Errare_.

PALPARI, see _Mulcere_.

PALUS, see _Lacuna_.

PALUS, see _Stipes_.

PANDUS, see _Curvus_.

PAR, see _Æquus_.

PARATUS, see _Instructus_. [[redirects to _Præditus_]]

PARERE, see _Creare_.

PARERE; OBEDIRE; DICTO AUDIENTEM ESSE; OBSEQUI; OBSECUNDARE; MORIGERARI; OBTEMPERARE. +Parere+, +obedire+ and +dicto audientem esse+, denote obedience as an obligation, and a state of duty and subjection; +parere+, in a lower relation, as that of a servant to his master, a subject to his sovereign, in opp. to _imperare_, Cic. Fam. ix. 25; +obedire+, +oboedire+, in a freer relation, as that of an inferior to his superior, of a citizen to the law and magistrate; +dicto audientem esse+, in a relation of the greatest subordination, as that of a soldier to his general, as to obey orders; whereas +obsequi+, +obsecundare+, +obtemperare+, and +morigerari+, as an act of free will. The _obsequens_ and _obsecundans_ obey from love and complaisance, showing their readiness to obey; the _morigerans_ and _obtemperans_, from persuasion, esteem, or fear, evincing their conformity to another's will. Hirt. B. Afr. 51. Jubæ barbaro potius _obedientem_ fuisse quam nuntio Scipionis _obtemperasse_. Cic. Cæc. 18. Man. 16. Tac. H. ii. 14. Parata non arma modo sed _obsequium_ et _parendi_ amor; that is, readiness to obey, from respect and love to the general, and from taking a pleasure in obedience, from a feeling that without order and subordination their cause could not be upheld. Cic. Orat. 71. Dum tibi roganti voluerim _obsequi_; comp. with Fam. ix. 25. _Obtemperare_ cogito præceptis tuis. (v. 271.)

PARIES, PARIETINÆ, see _Murus_.

PARILIS, see _Æquus_.

PARMA, see _Scutum_.

PARS; PORTIO. +Pars+ (from #peirô#) denotes a part, with reference to a whole; whereas +portio+, a part or share with reference to a possessor. Plin. H. N. xi. 15. Æstiva mellatione decimam _partem_ apibus relinqui placet, si plenæ fuerint alvi; si minus, pro rata _portione_. (iv. 148.)

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

PARTICEPS, see _Socius_.

PARTICIPARE, see _Impertire_.

PARTIRI, see _Dividere_.

PARUMPER; PAULISPER. +Parumper+ means in a short time; +paulisper+, during a short time. Hence acts of the mind are particularly in construction with _parumper_; acts of the body, with _paulisper_; for with the former is necessarily connected the glance at the future, which _lies_ in _parumper_; in _paulisper_, duration of time only is considered; for example, we use the expression _paulisper morari_, but _parumper dubitare_. (i. 145.)

PARVUS; MINUTUS; EXIGUUS; PUSILLUS. +Parvus+ and +minutus+ denote littleness, quite indifferently, and in a purely mathematical sense, without any accessory notion; +parvus+ (#pauros#) a natural and intrinsic littleness, in opp. to _magnus_, like #mikros#; +minutus+ (#minuthô#) an artificial and fabricated littleness; whereas +exiguus+ and +pusillus+ with a contemptuous accessory notion; +exiguus+ from (egere) in a pitiable sense, as paltry and insignificant, in opp. to _amplus_. Planc. ap. Cic. Fam. x. 24; or in opp. to _grandis_, Quintil. xi. 3, 15; but +pusillus+ (#psilos#?) in a ludicrous sense, as petty, nearly in opp. to _ingens_, like #tutthos#. (v. 28.)

PASCERE, see _Alimenta_.

PASSI; PROLIXI; SPARSI. +Passi capilli+ denotes loose hair, in opp. to _cohibiti nodo_; whereas +prolixi capilli+ denotes hair suffered to hang down, in opp. to _religati in verticem_; lastly, +sparsi capilli+ denotes dishevelled hair, in opp. to _pexi_. (vi. 258.)

PASSUS, see _Gradus_.

PATEFACERE, see _Aperire_.

PATERNUS; PATRIUS. +Paternus+ denotes, like #patrôos#, what belongs to a father, and is derived from him, like paternal; whereas +patrius+, what belongs to and is derived from one's ancestors or native country, like #patrios#.

PAULATIM; SENSIM; GRADATIM; PEDETENTIM. +Paulatim+ and +sensim+ represent gradual motion under the image of an imperceptible progress; +paulatim+, by little and little, in opp. to _semel_, at once, Sen. Q. N. ii. 8. Coel. Aurel. Acut. ii. 37; +sensim+, (#anesimôs#) imperceptibly in opp. to _repente_; Cic. Off. i. 33. Suet. Tib. 11;--whereas +gradatim+ and +pedetentim+, under the image of a self-conscious progress; +gradatim+, step by step, like #badên#, in opp. to _cursim_, _saltuatim_, etc.; whereas +pedetentim+ denotes at a foot's pace, in opp. to _curru_, _equo_, _volatu_, _velis_. (iii. 97.)

PAULISPER, see _Parumper_.

PAUPERTAS; INOPIA; EGESTAS; MENDICITAS. +Paupertas+ (redupl. of parum) denotes poverty only as narrowness of means, in consequence of which one must economize, in opp. to _dives_, Cic. Parad. 6. Quintil. v. 10, 26, like #penia#; whereas +inopia+ and +egestas+ denote galling poverty, in consequence of which one suffers want, and has recourse to shifts; +inopia+, like #aporia#, objectively, as utterly without means, so that one cannot help one's self, in opp. to _copia_ or _opulentia_; Cic. Parad. 6. Sen. Vit. B. 15. Tac. Hist. iii. 6; +egestas+, like #endeia#, subjectively, as penury, when a man feels want, in opp. to _abundantia_; lastly, +mendicitas+ (from #madizein#,) as absolute poverty, in consequence of which one must beg, like #ptôcheia#. The _pauper_ possesses little enough; the _inops_ and _egenus_, too little; the _mendicus_, nothing at all. In the kingdom of Plutus, according to the order of rank, the _pauperes_ would occupy the middle station, who must live the life of citizens, and economize; the _inopes_ and _egeni_, if not in a state of overwhelming necessity, would occupy the station of the poor, who live from hand to mouth, and must occasionally starve; the _mendici_, the station of the beggars, who, without property of any sort, or the means of earning it, live on alms. Cic. Parad. 6. Istam _paupertatem_ vel potius _egestatem_ et _mendicitatem_ tuam nunquam obscure tulisti. Sen. Ep. 17. 50. Ovid, Rem. 748. Suet. Gr. 11. Vixit in summa _pauperie_, et pæne _inopia_. Plin. Ep. iv. 18. _Inopia_ vel potius, ut Lucretius ait, _egestas_ patrii sermonis. Cic. Inv. i. 47. Propter _inopiam_ in _egestate_ esse. (iii. 111.)

PAVIRE, see _Verberare_.

PAX, see _Otium_.

PECCATUM, see _Delictum_.

PECULARI, see _Vastare_.

PECULIARIS, see _Privus_.

PECUNIA; NUMMUS; MONETA. +Pecunia+ (from #pachunô#) is money, as a collective expression; +nummus+ (#nomimos#) a piece of money, in reference to its value and currency; +moneta+, a coin in reference to its coinage and appearance. (vi. 240.)

PECUS; JUMENTUM; ARMENTUM; GREX. 1. +Pecus, pecoris+, is the most general expression for domestic beasts; +jumenta+ and +armenta+ denote the larger sort, bullocks, asses, horses; +pecus, pecudis+ (from the Goth. faihu) the smaller sort, swine, goats, and especially sheep. 2. +Jumenta+ denotes beasts used in drawing carriages, bullocks, asses, horses; +armenta+ (#aromata#) beasts used in ploughing, oxen and horses, with the exclusion of cows, pack-asses, riding-horses, etc., which are neither fit for drawing carriages, nor for the plough. 3. As a singular and collective noun, +armentum+ denotes a herd or drove of the larger cattle, like #agelê#; +grex+ (from #ageirô#) a herd or flock of the smaller animals, like #poimnê#, #pôu#. Plin. Ep. ii. 16. Multi _greges_ ovium, multa ibi equorum boumque _armenta_ (iv. 298.)

PECUS, see _Animal_.

PEDETENTIM, see _Paulatim_.

PEDICA, see _Vincula_.

PEJERARE, see _Perlucidus_.

PEJOR, see _Deterior_.

PELAGUS, see _Mare_.

PELLEGERE, PELLICERE, see _Perlucidus_.

PELLEX; CONCUBINA; MERETRIX; SCORTUM. 1. +Pellex+ and the foreign word +pallaca+ (#pallakê#, #paralegesthai#,) mean the bed-fellow of a married man with reference to his wife, and in opp. to her, as her rival; whereas +concubina+ means any bed-fellow, without further limitation than that she does not live in a state of lawful wedlock. Suet. Cæs. 49. _Pellicem_ reginæ Dolabella Cæsarem dixit: comp. with Ner. 44. _Concubinas_, quas secum educeret. 2. +Pellex+ and +concubina+ are bound to one man; +meretrix+, +scortum+, +lupa+, +prostibulum+, are common prostitutes. 3. The +meretrices+ and +scorta+ are not _so low_ as _lupæ_, _prostibula_. They exercise some choice and selection, and support themselves by the work of their own hands, from which _meretrices_ derive their name (from mereri); +meretrices+ are considered with ref. to the _class_ they belong to; +scorta+ (#korê#, #korasion#), with ref. to their moral character, as enticing men to sin, like #hetairai#, filles de joie. The +meretrices+ are common; the +scorta+, lascivious and dissolute. (v. 241.)

PELLIS, see _Tergus_.

PELLUCIDUS, see _Perlucidus_.

PENDERE, see _Hærere_.

PENITUS, see _Plane_.

PENNA, see _Ala_.

PENUS, see _Alimenta_.

PERCONTARI, s. _Rogare_.

PERCUSSOR, see _Homicida_.

PERCUTERE, see _Interficere_.

PERDERE; PESSUNDARE; PERVERTERE; EVERTERE. +Perdere+ and +pessundare+ denote complete destruction; +perdere+, by breaking to pieces, or by any other mode of destroying; +pessundare+ (#pezon theinai#) by sinking, or any other mode of getting rid of; whereas +evertere+, +pervertere+, and +subvertere+ merely denote throwing down; +evertere+, by digging up and tearing up what is fastened in the ground, in opp. to _fundare_, Plin. Pan. 34. Cic. Acad. iv. 10. Fin. ii. 25. Verr. iii. 18. Pis. 35; +pervertere+, by pushing down what stands fast; +subvertere+, by secretly digging under, and withdrawing the basis. Cic. Pis. 24. Provincia tibi ista manupretium fuerit non _eversæ_ per te sed _perditæ_ civitatis. Ad. Att. v. 16.

PERDERE, see _Amittere_.

PEREGRINARI, s. _Proficisci_.

PEREGRINUS, s. _Externus_.

PEREMTOR, see _Homicida_.

PERFERRE, see _Ferre_.

PERFICERE, see _Finire_.

PERFIDIOSUS, PERFIDUS, see _Fidus_.

PERFUGA; TRANSFUGA; PROFUGUS; FUGITIVUS; EXTORRIS; EXUL; PERFUGIUM; SUFFUGIUM; REFUGIUM. 1. +Perfuga+ and +transfuga+ denote the deserter who flees from one party to another, like #automolos#; but the +perfuga+ goes over as a delinquent, who betrays his party; the +transfuga+, as a waverer, who changes and forsakes his party; whereas +profugus+ and +fugitivus+ denote the fugitive, who forsakes his abode, but +profugus+ is the unfortunate man, who is obliged to forsake his home, and, like a banished man, wanders in the wide world, like #phugas#; +fugitivus+, the guilty person, who flees from his duty, his post, his prison, his master, like #drapetês#. The +perfuga+ and +transfuga+ are generally thought of as soldiers; the +profugus+, as a citizen; the +fugitivus+, as a slave. Liv. xxx. 43. De _perfugis_ gravius quam de _fugitivis_ consultum. 2. +Perfugium+ is an open secure place of shelter in serious dangers; +suffugium+, if not a secret, is at least an occasional and temporary place of shelter from inconveniences; +refugium+ is a place of shelter prepared, or at least thought of beforehand in case of a retreat. 3. +Profugus+ denotes a merely physical state, something like fugitive; +extorris+, a political state, like homeless, or without a country; +exul+, a juridical state, like banished. The +extorris+ suffers a misfortune, as not being able to remain in his native land; the +exul+, a punishment, as not being allowed. Appul. Met. v. p. 101. _Extorres_ et . . . velut _exulantes_. (iv. 239.)

PERICLITARI, PERICULUM, see _Tentare_.

PERIMERE, see _Interficere_.

PERIRE, see _Mors_.

PERLUCIDUS; PELLUCIDUS; PERLEGERE; PELLEGERE; PERLICERE; PELLICERE; PERJURARE; PEJERARE. 1. +Perlucidus+ means very bright, whereas +pellucidus+, transparent. Cic. Civ. i. 57. 2. +Perlegere+ means to read through, that is, from beginning to end; whereas +pellegere+, to read over, that is, not to leave unread. Plaut. Pseud. i. 1. 3. +Perlicere+ means completely to inveigle, Liv. iv. 15. Tac. Ann. xiii. 48; whereas +pellicere+, to lead astray. 4. +Perjurare+ means to swear falsely; +pejerare+, to violate an oath. (ii. 82.)

PERMITTERE, see _Concedere_ and _Fidere_.

PERNEGARE, see _Negare_.

PERNICIES, see _Lues_.

PERNIX, see _Citus_.

PERPERAM; FALSO; FALSE; FALLACITER. 1. +Perperam+ (redupl. of #para#) denotes that which is not true, objectively, with reference to the object, as incorrect; whereas +falso+, subjectively, in reference to the person, as mistaken. 2. +Falso agere+ has its foundation in error and self-deceit; whereas +false+ and +fallaciter+ happens against better knowledge and conscience; +false+, through fear and weakness of character; +fallaciter+, like deceitfully, with the wicked intention of deceiving and betraying. Comp. Tac. Ann. i. 1. Tiberii res . . . ob metum _false_ compositæ sunt, according to Wolf's reading; comp. with Germ. 36. Inter impotentes et validos _falso_ quiescas. 3. The adjective +falsus+ combines the notions of _falso_ and of the participle _falsus_, and is distinguished only from _fallax_. Cic. Phil. xii. 2. Spes _falsa_ et _fallax_. Tac. Ann. xvi. 33. Specie bonarum _falsos_ et amicitiæ _fallaces_. (i. 66.)

PERPETI, see _Ferre_.

PERPETUUS, see _Continuus_.

PERQUAM; VALDE; ADMODUM; MAGNOPERE. +Perquam+ means, in an extraordinary degree, with an indication of astonishment on the part of the speaker; whereas +valde+, very, +admodum+, tolerably, and +multum+, are a simple and quiet enhancing of the attributive, or of the verb; +magnopere+, only of the verb. (v. 262.)

PERSEVERANTIA, see _Pervicacia_.

PERSONA, see _Larva_.

PERTINACIA, see _Pervicacia_.

PERVERTERE, see _Vertere_ and _Perdere_.

PERVICACIA; PERSEVERANTIA; PERTINACIA; CONTUMACIA; DESTINATIO; OBSTINATIO. 1. +Pervicacia+ and +perseverantia+ denote adherence to what is once resolved upon as a virtue; +pervicacia+ (from vincere? vigere?) has its foundation in natural energy of disposition; +perseverantia+, in earnestness of character, formed by cultivation; whereas +pertinacia+ and +contumacia+ as a fault; +pertinacia+ has its foundation in a stiff-necked adherence to what is once resolved upon, like obstinacy and stubbornness, in opp. to condescension; +contumacia+ (from temere, contemnere) in a haughty maintenance of one's free-will, even against proper and legitimate superiority,[3] like insolence and refractoriness, in opp. to complaisance, _obsequium_. Tac. Ann. iv. 20. Hist. iv. 74. Accius apud Non. Tu _pertinacem_ esse, Antiloche, hanc prædicas, ego _pervicaciam_ esse aio et a me uti volo, etc. Cic. inv. ii. 54. Unicuique virtuti finitimum vitium reperietur, ut _pertinacia_, quæ finitima _perseverantiæ_ est: comp. with Balb. 27. Marc. 10. 2. +Pervicacia+, etc. denote persisting in a resolution once made; +destinatio+ and +obstinatio+ are more immediately connected with the making of the resolution; +destinatio+, the making of an unalterable resolution, decidedness; +obstinatio+, adhering to it in spite of insurmountable obstacles and reasonable remonstrances, obstinacy. (iv. 176.)

[Footnote 3: [But, adhibere _liberam_ contumaciam. Cic. Tus. 1, 29.]]

PESSULUS, see _Sera_.

PESSUMDARE, see _Perdere_.

PESTILENTIA, PESTIS, see _Lues_.

PETERE; ROGARE; POSTULARE; EXIGERE; POSCERE; FLAGITARE. 1. +Petere+ and +rogare+ are the most general expressions for asking any thing, whether as a request or as a demand, and stand therefore in the middle between +poscere+ and +orare+, yet somewhat nearer to a request; +petere+ (from #pothein#) generally refers to the object which is wished for; whereas +rogare+ to the person who is applied to; hence we say, _petere aliquid ab aliquo_, but _rogare aliquem aliquid_. Cic. Verr. * * Iste _petit_ a rege, et cum pluribus verbis _rogat_, uti ad se mittat. Planc. 10, 25. Phil. ii. 30. Fam. ix. 8. and ii. 6. Ne id quod _petat_, exigere magis quam _rogare_ videatur. Pseudoquintil. Decl. 286. Curt. iv. 1, 8. 2. +Postulare+ and +exigere+ denote simply a demand, without any enhancing accessory notion, as a quiet utterance of the will; +postulare+ (diminutive of #pothos#) more as a wish and will; +exigere+, more as a just claim; whereas +poscere+ and +flagitare+, as an energetic demand; +poscere+ (from #pothos#) with decision, with a feeling of right or power; +flagitare+, with importunity, in consequence of a passionate and impatient eagerness. Tac. Hist. ii. 39. Othone per literas _flagitante_ ut maturarent, militibus ut imperator pugnæ adesset _poscentibus_; plerique copias trans Padum agentes acciri _postulabant_. Cic. Verr. iii. 34. Incipiunt _postulare, poscere_, minari. Planc. 19. _Poscere_ atque etiam flagitare crimen. Legg. i. 5. _Postulatur_ a te jamdiu vel _flagitatur_ potius historia. (v. 230.)

PETRA, see _Saxum_.

PETULANS; PROCAX; PROTERVUS; LASCIVUS. The +petulans+ (#spatalôn#) sins against _modestia_ through wantonness, raillery, and needless attack; the +procax+, through importunity and boisterous forwardness; the +protervus+ (from proterere? or #taraxai#?) from impetuosity and haughty recklessness; the +lascivus+, through unrestrained frolicksomeness and inclination for play. Hence +petulantia+ has its foundation in aversion to rest and quietness, or in the love of mischief; +procacitas+, in assurance or complete impudence; +protervitas+, in a feeling of strength, or in insolence; +lascivia+, in high spirits, or the want of seriousness. (iii. 40.)

PIETAS, see _Diligere_.

PIGET; TÆDET; POENITET. +Piget+ (from #pachus#) means, what one can neither do nor suffer, in general terms; +tædet+ (from tardus?) what one can no longer do or suffer; +poenitet+, what one would fain never have done or suffered. (vi. 269.)

PIGRITIA, see _Ignavia_.

PILUM, see _Missile_.

PILUS, see _Crinis_.

PINGUIS; OPIMUS; OBESUS; CORPULENTUS. 1. +Pinguis+ (#pachus#, #panchu#,) denotes fat, indifferently, or, on its dark side, as that component part of the body that is most without sensation and strength; thence, figuratively, sluggish: whereas +opimus+ (from #pimelês#) on its bright side, as a sign of plenty and good living; thence, figuratively, opulent. 2. +Obesus+ denotes fatness, on its dark side, with reference to the unwieldiness connected with it, in opp. to _gracilis_, Cels. i. 3. ii. 1. Suet. Dom. 18; whereas +corpulentus+, on its bright side, with reference to the portliness connected with it. (v. 222.)

PINNA, see _Ala_.

PIRATA, see _Præda_.

PLACIDUS, see _Mitis_.

PLAGA, see _Locus_, _Rete_, and _Vulnus_.

PLANCÆ, see _Axis_.

PLANE; OMNINO; PRORSUS; PENITUS; UTIQUE. +Plane+ means completely, in opp. to _pæne_, Cic. Brut. 97, 33; or _vix_, Att. xi. 9; +omnino+, altogether and generally, in opp. to partly, in some instances, with some exceptions; in opp. also to _magna ex parte_, Cic. Tusc. i. 1. Fam. ix. 15, or _separatim_, Plin. Ep. viii. 7, #holôs#; +prorsus+, exactly, in opp. to in some measure, or almost; +penitus+, thoroughly, deeply, in opp. to in a certain degree, or superficially, #pantôs#; +utique+ [related to _utcunque_, as _quisque_ to _quicunque_: opp. _neutiquam_], at any rate, in opp. to at all events, or _perhaps_ #hopôsdêpote#. (v. 260.)

PLANUS, see _Æquus_.

PLERIQUE; PLURIMI. +Plerique+ means a great many, in an absolute sense; +plurimi+, most, in a superlative sense. Tac. Ann. xiii. 27. _Plurimis_ equitum, _plerisque_ senatorum non aliunde originem trahi. (vi. 273.)

PLORARE, see _Lacrimare_.

PLUMA, see _Ala_.

PLURIMI, see _Plerique_.

PLUVIA; IMBER; NIMBUS. +Pluvia+ (from #pleusai#) denotes rain as a beneficial natural phenomenon, which, as it falls on the land, the thirsty ground absorbs, like #huetos#; +imber+ and +nimbus+ involve the notion of an unfriendly phenomenon, which, falling in a particular district, disperses the fine weather; +imber+ (#ombros#, from #murô#) so far as the rain is attended by cold and stormy weather; +nimbus+ (from _nivere_, #nipha#, #niptô#) so far as it is attended with cloudy weather. (ii. 88.)

POCULUM; CALIX; SCYPHUS; SIMPUVIUM; CYATHUS; CRATER. 1. +Poculum+ and +calix+ denote, as old Latin words, any sort of drinking vessel, merely with reference to its use; +poculum+, a usual cup for meals; +calix+, a rarer chalice, or goblet, for feasts; whereas +scyphus+, +cantharus+, +cymbium+, +culigna+, are foreign words, of Greek origin, denoting particular sorts of cups, with reference to their form. 2. +Poculum+, etc. all serve as drinking cups; whereas the old Roman word +simpuvium+, and the modern +cyathus+, are ladles to fill the _pocula_ from the _crater_, as with the punch-ladle we fill the punch-glasses from the punch-bowl. (v. 318.)

POEMA, see _Canere_.

POENA, see _Vindicta_.

POENITET, see _Piget_.

POETA, see _Canere_.

POLLERE, see _Posse_.

POLLICERI; PROMITTERE; SPONDERE; RECIPERE. +Polliceri+ (from pro and loqui, #lakein#) means to promise, generally from a free impulse, and as an act of obliging courtesy, like #epangellesthai#; +promittere+, to promise, generally, at the request of another, as an act of agreement, and in reference to the fulfilment of the promise, like #hupischneisthai#; +spondere+ and +despondere+ (#meta spondôn#) to promise in a solemn manner, as the consequence of a stipulation with judicially binding strength, as to pledge one's self, #enguan#; +recipere+, to take upon one's self, and pass one's word of honor, as an act of generosity, inasmuch as one sets at ease the mind of a person in trouble, like #anadechesthai#. The _pollicens_ makes agreeable offers, the _promittens_ opens secure prospects; the _spondens_ gives legal security; the _recipiens_ removes anxiety from another. Cic. Att. xiii. 1. Quoniam de æstate _polliceris_ vel potius _recipis_; for the _pollicens_ only engages his good-will, the _recipiens_ undertakes to answer for consequences. Sen. Ep. 19; Jam non _promittunt_ de te, sed _spondent_. Cic. Fam. vii. 5. Neque minus ei prolixe de tua voluntate _promisi_, quam eram solitus de mea _polliceri_; for with regard to Trebatius, Cicero could only express his hope, with regard to himself he could actually promise. (iv. 109.)

POLLUERE, s. _Contaminare_.

POMPA, see _Funus_.

PONDO, see _Libra_.

PONDUS, see _Moles_.

PONTUS, see _Mare_.

POPINA, s. _Deversorium_.

POPULARI, see _Vastare_.

POPULUS, see _Gens_.

PORCA; SULCUS; LIRA. +Porca+ (from #sparaxai#) is the ridge between two furrows, the soil thrown up; +sulcus+ (#holkos#) the furrow itself, the trench made by the plough; +lira+ (#lechrios#?) sometimes one, sometimes the other. (vi. 277.)

PORCUS, see _Sus_.

PORTARE, see _Ferre_.

PORTENTA, see _Auguria_.

PORTIO, see _Pars_.

POSCERE, see _Petere_.

POSSE; QUIRE; VALERE; POLLERE. 1. +Posse+ and +quire+ were originally transitive; +posse+ (from #potnios#) denotes being able, as a consequence of power and strength, like #dunasthai#; +quire+ (#koein#) as the consequence of complete qualification, like #hoion t' einai#. Cic. Tusc. ii. 27. Barbari ferro decertare acerrime _possunt_, viriliter ægrotare non _queunt_; whereas +valere+ and +pollere+ are intransitive. Hence we say, _possum_ or _queo vincere_, but _valeo_ or _polleo ad vincendum_. 2. +Valere+ (from #helein#) means to possess the right measure of strength, and thereby to match another, in opp. to insufficient strength, like #sthenein#; whereas +pollere+ (#pollos#) means to have very considerable strength and means, and thereby to distinguish one's self from others, in opp. to an ordinary degree of strength, like #ischuein#. iv. (160.)

POSSIDERE, see _Tenere_.

POSTERITAS, see _Stirps_.

POSTREMUS, see _Extremus_.

POSTULARE, see _Petere_.

POTARE, see _Bibere_.

POTENTIA; POTENTATUS; POTESTAS; VIS; ROBUR.

+Potentia+, +potentatus+, and +potestas+ (#potnios#) denote an exterior power, which acts by means of men, and upon men; whereas +vis+ and +robur+ denote an interior power and strength, independent of the co-operation and good-will of others. +Potentia+ denotes a merely factitious power, which can be exerted at will, like #dunamis#; +potentatus+, the exterior rank of the ruler, which is acknowledged by those who are subject to him, like #dunasteia#; +potestas+, a just and lawful power, with which a person is entrusted, like #exousia#. Tac. Ann. xiii. 19. Nihil tam fluxum est quam fama _potentiæ_ non sua _vi_ nixæ. +Vis+ (#is#) is the strength which shows itself in moving and attacking, as an ability to constrain others, like #kratos#; +robur+ (from #errhôsthai#) the strength which shows itself in remaining quiet, as an ability to resist attack, and remain firm, like #rhômê#. (v. 83.)

POTESTAS, see _Occasio_.

PRÆBERE; EXHIBERE; PRÆSTARE; REPRESENTARE. +Præbere+ and +exhibere+ denote a voluntary act of the giver, by which a want or wish of the receiver is satisfied; the _præbens_ (præhibens) is considered in relation to the receiver, to whom he gives up what he himself before possessed; the _exhibens_, in relation to the world at large, and generally gives to him who has the best claim, what he himself before possessed; whereas +præstare+ and +repræsentare+ denote an involuntary act of the giver, who only fulfils a duty, as to perform or discharge; the _præstans_ releases himself from an obligation by discharging it, in opp. to being longer in a state of liability; the _repræsentans_ fulfils a promise, in opp. to longer putting off. (iv. 132.)

PRÆCEPTOR, see _Doctor_.

PRÆCIPERE, see _Jubere_.

PRÆCLARUS, see _Eminens_.

PRÆDA; MANUBIÆ; SPOLIA; EXUVIÆ; RAPINA. 1. +Prædia+ and +manubiæ+ denote booty only as a possession and gain that has been made by conquest; whereas +spolia+ and +exuviæ+, at the same time, as signs of victory and of honor. 2. +Præda+ denotes any sort of booty; whereas +manubiæ+ only the honorable booty of the soldier, taken in war; and +rapina+, the dishonorable booty of the _prædo_, who violates the peace of the country, robbery. (iv. 337.) 3. +Prædo+ is the robber in general, in as far as he commits the robbery with his own hands, like #lêstês#, as a species of _latro_ (from #oletêr#) the highwayman, who lays wait for travellers, like #sinis#, and _pirata_ (#peiratês#) the sea-robber; whereas +raptor+ means the robber of some particular person or thing, like #harpaktêr#.

PRÆDICERE, see _Divinare_.

PRÆDITUS; INSTRUCTUS; EXSTRUCTUS; ORNATUS. 1. +Præditus+ (præ-#thetos#) refers to a distinction which sheds lustre; +instructus+ and +exstructus+ to a qualification which attests usefulness; +ornatus+ refers to both, for _ornamentum_ is not, on the one side, that which is merely of use, like _instrumentum_, nor, on the other, that which is merely for show, like _decus_, but that which is of such eminent utility as to be prized even as an ornament. +Instructus+ paints the qualification, etc., as a perfection which protects and secures; +ornatus+, as an accomplishment of an imposing nature. It is only in a higher point of view, and with reference to ideal claims, that _ornatus_ is considered as a want; but, according to ordinary pretensions, it passes for a distinction of life. Cic. Phil. x. 4. Græcia copiis non _instructa_ solum, sed etiam _ornata_. Sen. Tranq. 9. Sicut plerisque libri non studiorum _instrumenta_, sed coenationum _ornamenta_ sunt. 2. +Instructus+ refers to persons and things, which act either offensively or defensively; +exstructus+ to things which are for the most part only destined to be acted upon; for example, we say, _instructæ naves_ but _exstructæ mensæ_. The _exstructa_ are absolutely ready; the _instructa_ are only relatively so, only fully prepared to be employed according to their destination. (iii. 260.) 3. +Instructus+ refers to the possession of the means; +paratus+ to the readiness of the possessor to employ them. (vi. 175.)

PRÆDIUM, see _Villa_.

PRÆGNANS; GRAVIDUS; FOETUS; FORDUS; INCIENS. +Prægnans+ (from #genesthai#, gnasci) denotes pregnancy quite in a general sense; +gravidus+, that of human beings; +foetus+, +fordus+, +inciens+, that of animals, as with young; +foetus+ (from #phuô#) that of all animals; +fordus+ or +hordus+ (#phoras#) that of cows; +inciens+ (#enkuos#) that of small animals, and particularly of swine. Varro, R. R. ii. 5. Quæ sterilis est vacca, taura appellatur; Quæ _prægnans, horda_. _Gravida mulier_ is the physical and medical expression, like #enkuos#; _prægnans_, the more select and decorous expression, something like 'in a family way.' (v. 226.)

PRÆMIUM; PRETIUM; MERCES. +Præmium+ is a prize of honor, that confers distinction on the receiver, as a reward, in opp. to _poena_; Tac. Ann. i. 26. Cic. Rep. iii. 16. Rabir perd. 11. Liv. xxxvi. 40, like #athlon#, #geras#; whereas +pretium+ and +merces+ are only a price, for the discharge of a debt, as a payment; +pretium+, as a price for an article of merchandise, in opp. to _gratia_, Cic. Verr. ii. 36. Suet. Galb. 15. Appul. Apol. p. 296, like #ônos#; +merces+ denotes wages for personal services of some duration, or hire for something hired, like #misthos#. (iv. 139.)

PRÆS, see _Sponsor_.

PRÆSAGIRE, see _Divinare_.

PRÆSENTEM ESSE, see _Adesse_.

PRÆSENTIRE, see _Divinare_.

PRÆSTANS, s. _Eminens_.

PRÆSTOLARI, see _Manere_.

PRÆTEREA; INSUPER; ULTRO. +Præterea+ intimates something that completes what is gone before, as #pros toutois#; +insuper+, something in addition to what is gone before, like #proseti#; lastly, +ultro+, something that exceeds what has gone before, so striking as to cast it into the back-ground. (iii. 108.)

PRÆVIDERE, see _Divinare_.

PRAVITAS, see _Malitia_.

PRECARI, see _Rogare_.

PREHENDERE, s. _Sumere_.

PRETUM, see _Præmium_.

PRIDEM; DIU; DUDUM; DIUTURNUS; DIUTINUS. 1. +Pridem+ (#prin dê#) denotes a point of time, as long before; +diu+ and +dudum+, a space of time as long since; +diu+ denotes many days, months, years ago; +dudum+ (#daron#?) several minutes or hours since. _Jam pridem mortuus est_ means, he died long ago, as an aorist; _jam diu mortuus est_, he has already long been in his grave as a perfect. Cic. Cat. i. 1. Ad mortem te duci _jam pridem_ oportebat; in te conferri pestem illam quam tu in nos omnes _jamdiu_ machinaris. Tac. Ann. xv. 64. Seneca Annæum _diu_ sibi amicitiæ fide et arte medicinæ probatum orat, proviram _pridem_ venenum promeret. 2. +Diutunus+ denotes long duration indifferently, as something long in a general sense, or with praise, as something lasting and possessing durability, in opp. to that which quickly passes away, like #chronios#; whereas +diutinus+, with blame, something protracted and wearisome, like #aianos#. Cic. Senect. 19. Nihil mihi _diuturnum_ videtur, in quo est aliquid extremum: comp. with Fam. xi. 8: Libertatis desiderio et odio _diutinæ_ servitutis.

PRIMORDIUM, see _Initium_.

PRIMORES; PRINCIPES; PROCERES; OPTIMATES. +Primores+ and +principes+ denote the most eminent persons in a state, as a class of the most influential and respectable citizens, in opp. to insignificant persons; +primores+, so far as they are so by their connections, birth, power, and credit; +principes+, so far as they have raised themselves by their intellect, commanding talent, and activity to take the lead in debates, to be at the head of parties, to be the first men even among the _primores_, and in the whole state; whereas +proceres+, as far as they are so from their natural position, as the nobility, in opp. to the commonalty; +optimates+, as a political class, as the aristocracy, in opp. to the democracy. Accius apud Non. _Primores procerum_ provocaret nomine. (v. 346.)

PRIMUS; PRINCEPS; IMPERATOR; CÆSAR. 1. +Primus+ is the first, so far as, in space of time, he makes his appearance first, and others follow him; +princeps+, so far as he acts first, and others follow his example. (v. 344.) 2. +Princeps+ means the Roman emperor, as holder of the highest civil power, which gradually devolved to him as _princeps senatus_; whereas +imperator+, as holder of the highest military power, inasmuch as, except him and the members of his family, no one had any longer a claim to the title of _imperator_; lastly, +Cæsar+ means the Roman emperor, as a member, and from the time of Galba, as a mere successor, of the imperial family and dynasty.

PRINCIPIUM, see _Initium_.

PRISCUS, PRISTINUS, see _Antiquus_.

PRIVUS; PROPRIUS; PECULIARIS. +Privus+ means one's own, in opp. to _alienus_, that which belongs to another, like #oikeios#; +proprius+, that which is exclusively one's own, in opp. to _communis_, that which is common, like #idios#; lastly, +peculiaris+, that which is especially one's own, in opp. to _universalis_, that to which all are entitled. (iv. 344.)

PROBRUM, see _Ignominia_ and _Maledictum_.

PROBUS, see _Bonus_.

PROCAX, see _Petulans_.

PROCELLA, see _Ventus_.

PROCERES, see _Primores_.

PROCERUS, see _Altus_.

PROCLIVIS, see _Pronus_.

PROCRASTINARE, see _Differre_.

PROCUL; LONGE; EMINUS; E LONGINQUO. 1. +Procul+ means at a considerable distance, but yet generally within sight, in opp. to _juxta_, Tac. H. ii. 74, like #apothen#; whereas +longe+, at a great distance, generally out of sight, in opp. to _prope_, Plin. Ep. vii. 27, like #têle#. 2. +Eminus+ means at such a distance as to be in reach only of missile weapons, in opp. to _cominus_, like #porrhôthen#; whereas +e longinquo+, from afar, means from a great distance, in opp. to _e propinquo_, like #têlothen#.

PRODIGIA, see _Auguria_.

PRODIGUS; PROFUSUS; HELLUO; NEPOS. +Prodigus+ and +profusus+ denote prodigality, as a single feature in a man's character; +prodigus+ (from #dechô#?) inasmuch as he regards not the value of money, and neither can nor will carefully put it out to interest, from a genial disposition, as the squanderer; +profusus+, inasmuch as he thinks nothing too dear, that can minister to his pleasures, from levity of character, as the spendthrift; whereas +helluo+ and +nepos+ denote prodigality as pervading the whole character, which shows itself fully in the quality of prodigality; +helluo+ (from #chlidê#) the habitual gourmand and glutton; +nepos+ (#anapotês#) a young and harebrained prodigal, who runs through his own property and that of his parents. (vi. 286.)

PROELIUM, see _Pugna_.

PROFERRE, see _Differre_.

PROFICISCI; ITER FACERE; PEREGRINARI. 1. +Proficisci+ (from facere, facessere,) denotes only the starting-point of a journey, as to set out, #poreuesthai#; whereas +iter facere+ and +peregrinari+, the duration, as to travel, #hodoiporein#. 2. +Iter facere+ applies to an inland journey, as well as to travelling abroad; but +peregrinari+, #ekdêmein#, supposes that one travels beyond the bounds of one's own country; in which case the _peregrinatio_ lasts, even when the point of destination is arrived at, and the _iter_ ended. (ii. 133. iv. 69.)

PROFITERI, see _Fateri_.

PROFUGUS, see _Perfuga_.

PROFUSUS, see _Prodigus_.

PROGENIES, see _Stirps_.

PROHIBERE, see _Arcere_.

PROLES, see _Stirps_.

PROLIXI, see _Passi_.

PROLOQUI, see _Eloqui_.

PROMITTERE, s. _Polliceri_.

PRONUNTIARE, s. _Eloqui_.

PRONUS; PROCLIVIS; PROPENSUS. +Pronus+ (from #prôn#, #prênês#,) in its moral meaning denotes inclination in general; +proclivis+, oftener the inclination to something good; +propensus+, to something bad. (vi. 287.)

PROPALAM, see _Aperire_.

PROPE, see _Pæne_.

PROPENSUS, see _Pronus_.

PROPERUS, see _Citus_.

PROPINQUUS, s. _Necessarius_.

PROPRIUS, s. _Privus_.

PROROGARE, see _Differre_.

PRORSUS, see _Plane_.

PROSAPIA, see _Stirps_.

PROSEQUI, s. _Comitari_.

PROSPER, see _Felix_.

PROTERVUS, s. _Petulans_.

PROTINUS, see _Repente_.

PRUDENS, see _Sapiens_.

PSALLERE, see _Canere_.

PUDENS; PUDIBUNDUS; PUDICUS, see _Castus_.

PUELLA, see _Virgo_.

PUER; INFANS; ADOLESCENS; JUVENIS; VIR; VETUS; SENEX. +Puer+ (from parere, #païs#,) in a wider sense, is the man in his dependent years, so long as he neither can be, nor is, the father of a family, as a young person, in three periods, as +infans+, #nêpios#, #paidion#, from his first years till he is seven; as +puer+, in a narrower sense, #pais#, from his seventh year till he is sixteen; as commencing +adolescens+ (from #althein#) a youngster, #meirakion#, #neanias#, from his sixteenth year. +Juvenis+, in a wider sense, is as long as he remains in his years of greatest strength, from about the time of his being of age to the first appearances of advanced age, as the young man #neos#, which also may be divided into three periods;--as ceasing to be +adolescens+, from his eighteenth year; as +juvenis+ (from #zeô#) in a narrower sense, #neanias#, from his four-and-twentieth year; as beginning to be +vir+, #anêr#, from his thirtieth year. +Maturus+ is the man in his ripest years, when the wild fire of youth has evaporated, and may be divided into three periods;--as ceasing to be +vir+, #anêr#, from his fortieth year; as +vetus+, #gerôn#, from his fiftieth year; as +senex+, (#anax#) #presbutês#, from his sixtieth year. (v. 45.)

PUGIO, see _Gladius_.

PUGNA; ACIES; PROELIUM. +Pugna+ (#puknê#, #pux#,) denotes in a general sense, any conflict, from a single combat to the bloodiest pitched battle, like #machê#; +acies+, the conflict of two contending armies drawn up in battle array with tactical skill, the pitched battle; +proelium+ (from #prulees#) the occasional rencounter of separate divisions of the armies, as an engagement, action, skirmish, like #sumbolê#. (v. 189.) [No: _proelium_ is frequently used of _general_ engagements: e.g. illustrissimum est _proelium_ apud Platæas. _Nep._]

PUGNARE; CONFLIGERE; DIMICARE; DIGLADIARI. 1. +Pugnare+ and +confligere+ mean, to decide a quarrel by force, generally in a mass, in a battle; +dimicare+ and +digladiari+, to decide a quarrel by arms, and generally in a single combat. 2. +Pugnare+ denotes a battle, more with reference to its form, and on its brightest side, as requiring skill and courage; +confligere+, as a mere engagement, in consequence of an occasional collision, on its rough side as aiming at slaughter and carnage. Cic. Balb. 9. Qui cum hoste nostro cominus sæpe in acie _pugnavit_: comp. with Off. i. 23. Tenere in acie versari et manu cum hoste _confligere_, immane quiddam et belluarum simile est. Or, Nep. Eum. 4. and 8. 3. +Dimicare+ denotes a fight with weapons agreed upon by the parties, such as swords, spears, lances, clubs, and gives the harmless image of a man who fights in his own defence; whereas +digladiari+ denotes a fight with sword or poniard, and gives the hateful image of a practised gladiator, whose calling and art consist in nothing but fighting and assassinating. Cic. Tusc. iv. 19. Convenit _dimicare_ pro legibus, pro libertate, pro patria: comp. with Leg. iii. 9. Iis sicis, quas ipse se projecisse dicit in forum, quibus inter se _digladientur_ cives. (v. 187.)

PULCHER, see _Formosus_.

PULLUS, see _Ater_.

PULPA, see _Caro_.

PULSARE, see _Verberare_.

PULVINAR, PULVINUS, see _Culcita_.

PUNGERE; STIMULARE. +Pungere+ means to thrust at with any pointed instrument, in order to inflict a wound or occasion pain; whereas +stimulare+, with a sharp-pointed or penetrating instrument, in order, by inflicting pain, to rouse to watchfulness and activity. (vi. 292.)

PUNIRE, see _Vindicta_.

PURGATIO; EXCUSATIO; SATISFACTIO. +Purgatio+ consists, like justification, in clearing one's self of a suspicion or accusation by proving it groundless; +excusatio+, like making an excuse, is acknowledging something wrong, but with the assertion of, or reference to, subjective innocence; +satisfactio+, like atonement, is the satisfaction made to the suffering, or injured party, in case of innocence, by _purgatio_ or _excusatio_,--in case of guilt, by _veniæ petitio_ or by _poena_ (vi. 293.)

PURUS; MUNDUS; MERUS; PUTUS; MERACUS. 1. +Purus+ (#psôros#) denotes purity, as a synonyme of _integer_, and in opp. to _contaminatus_, like #katharos#, Suet. Vesp. 9; whereas +mundus+, as a synonyme of _nitidus_, and in opp. to _spurcus_ or _sordidus_, like #kompsos#; Senec. Ep. 70. Sall. Jug. 85. Hor. Sat. ii. 1, 65; lastly, +merus+ (from #meirô#) as a synonyme of _simplex_, and in opp. to _mixtus_, like #akêratos#, #akeraios#. Colum. iii. 21. 2. +Purus+ is the general and popular, +putus+, or usually +purus putus+, +purus ac putus+, the technical expression for the purity of gold and silver, that are solid and without alloy. 3. +Merus+ denotes anything unmixed, indifferently, or with praise, as a mixture may be an adulteration; whereas +meracus+ refers especially to unmixed wine, and, figuratively, it is transferred to other objects, and means unmixed in a bad sense, as that which is without its proper ingredients, like the old German word, eitel, thin and poor in quality, in opp. to _temperatus_. Cic. Rep. i. 43. (iii. 204.)

PUS, see _Sanies_.

PUSILLUS, see _Parvus_.

PUTARE, see _Censere_.

PUTUS, see _Purus_.

Q.

QUÆRERE; SCRUTARI; RIMARI; INVESTIGARE; INDAGARE. 1. +Quærere+ denotes seeking, in a general sense, as the wish and want to get at something; whereas +scrutari+, +rimari+, +investigare+, and +indagare+, involve the accessory notion of taking pains. 2. +Scrutari+ and +rimari+ mean to search for something hidden; +scrutari+ (from #grutê#) by rummaging, with evident interest and eagerness; +rimari+, by digging for, with evident exertion and skill on the part of the searcher; whereas +investigare+ and +indagare+ mean to search after something at a distance; +investigare+, like the huntsman, who cautiously follows the visible track of the wild animal; +indagare+ (from #dechesthai#, #dêein#) like the hound who, guided by instinct, follows the scent. Curt. ix. 10. 11. Famem sentire coeperunt, radices palmarum ubique _rimantes_: comp. with ix. 9. 5. _Scrutati_ omnia tuguria tandem latentes reperere. Or, Tac. Ann. vi. 3. _Rimans_ secreta omnium; that is, what were intentionally kept secret; with xii. 52. Quasi finem principis per Chaldæos _scrutaretur_; which was done without opposition. (v. 121.)

QUÆSTUS, see _Lucrum_.

QUARE, see _Cur_.

QUE, see _Et_.

QUESTUS; QUIRITATIO; QUERIMONIA; QUERELA. +Questus+ and +Quiritatio+ are expressions of pain; +questus+, in single, +quiritatio+ in continued tones of lamentation; whereas +querimonia+ and +querela+ are expressions of indignation; +querimonia+ in the just feeling of the injured person, who will not brook an act of injustice; +querela+ in, for the most part, the blamable feeling of the discontented person, who will brook no hardship. The _Querimonia_ is an act of the understanding, and aims at redress or satisfaction; the _querela_ is an act of feeling, and aims, for the most part, only at easing the heart. Cic. Cæcil. 3. In populi Romani quotidiana _querimonia_: comp. with Fam. v. 14. Tu non intelliges te _querelis_ quotidianis nihil proficere. (v. 310.)

QUIES; TRANQUILLITAS; REQUIES. 1. +Quies+ (from #keisthai#?) denotes absolute rest, in opp. to activity in general, like #hêsuchia#; +tranquillitas+, quietness in acting, in opp. to hasty or passionate activity, like #hekêlia#. Sen. Ep. 3. Et _quiescenti_ agendum et agenti _quiescendum_ est; comp. with Cic. Top. 3. Ut aut perturbentur animi aut _tranquillentur_. Hence is +quietus+ allied in sense with _otiosus_, _segnis_, _languidus_; whereas +tranquillus+ with _lenis_, _placidus_, _moderatus_. 2. +Quies+ is rest in itself; +requies+, rest after activity and exertion. Curt. ix. 6. § 2. Ne _quies_ corpori invalido adhuc necessaria pulsu remorum impediretur: comp. with § 3. Placuit hic locus ad suam et militum _requiem_. (i. 80.)

QUIRE, see _Posse_.

QUIRITATIO, see _Questus_.

QUISQUE; QUIVIS; QUILIBET; UNUSQUISQUE; OMNES; UNIVERSI; CUNCTI; TOTUS. 1. +Quisque+, +quivis+, and +quilibet+, denote a totality, which is cut up into several individualities; whereas +omnes+, +universi+, and +cuncti+, denote a combined totality. 2. +Quisque+ means each individual; +quivis+, any individual you choose, without exception, and with emphasis; +quilibet+, any individual whatever, without selection, and with indifference, like #hostisoun#, synonymously with _primus quisque_, #ho tuchôn#. Propert. ii. 6, 26. Templa pudicitiæ quid opus statuisse puellis, si _cuivis_ nuptæ _cuilibet_ esse licet? apud Lachmann. Cic. Fam. viii. 10. _Quidvis quamlibet_ tenue munusculum. 3. +Quisque+ is an enclitic, that is, throws back the accent on the preceding word, and in prose never stands at the beginning of a sentence, like #hekastos#; whereas +unusquisque+ is accented and emphatic, like #heis hekastos#. 4. +Unusquisque+ denotes each individual, in opp. to some individuals; whereas +singuli+, individuals, in opp. to the undivided totality, like #hekastoi#. 5. +Omnes+ (#hapantes#) denotes all without exception, merely as a totality, in opp. to _nemo_, _unus_, _aliquot_. Cic. Sext. 12, 27. Off. iii. 6, like #pantes#; whereas +universi+, all taken collectively, in opp. to _singuli_ and _unusquisque_. Cic. N. D. ii. 17. 65, 66. Off. iii. 6, like #sumpantes#; lastly, +cuncti+ (#xunektoi#) all in their combined reality, in opp. to _dispersi_, like #hapantes#. Liv. vii. 35. Admonitione paventibus _cunctis_ quum omnium in se vertisset oculos Decius. Nep. Dat. 5. Qui illum unum pluris quam se _omnes_ fieri videbant. Quo facto _cuncti_ ad eum opprimendum consenserunt. 6. +Totus+, +solidus+, and +integer+ denote that which is originally a whole, but which is liable to fall to pieces by accident, like #holos#; whereas +omnis+, +universus+, and +cunctus+, denote original individualities, which form a whole by their association, like #pas#, #sumpas#, #hapas#. (iv. 352.)

QUOTIDIE; IN SINGULOS DIES. +Quotidie+ applies to things that are daily repeated; whereas +in singulos dies+, to things that, from day to day, are making an advance. Cic. Att. v. 7. _Quotidie_ vel potius _in singulos dies_ breviores literas ad te mitto. Fam. vi. 4. Catil. i. 2.

R.

RABIES, see _Amens_.

RADIARE, see _Lucere_.

RAMI; RAMALIA; VIRGA; TERMES; TURIO; SURCULUS; TALEA; SARMENTUM; STOLO; VIRGULTUM; FRUTICETUM. 1. +Rami+ and +ramalia+ are the boughs of a tree; +rami+ (from #rhakos#) the living, green boughs, #thalloi#; +ramalia+, the withered dry boughs. Whereas +virga+, +termes+, +turio+, +surculus+, +talea+, +sarmentum+, and +stolo+, are only twigs; +virga+, and the words of rare occurrence, +termes olivæ+, and +turio lauri+, without any accessory reference, like #klados#, #klôn#, #klêma#; +surculus+ and +talea+ as members and offspring of the tree, which as scions and shoots should be subservient to the parent-stock, like #orsos#; +sarmentum+ and +stolo+, as mere off-shoots of the tree, are set aside, and cast away; +sarmentum+ (from sarpere, #harpê#,) as a completely useless twig; +stolo+, as at the same time an injurious sucker. 2. +Virgultum+ is a place grown over with bushes, and not bare; +fruticetum+ (from frutices) a place grown over with shrubs, and not passable. (v. 283.)

RAPINA, RAPTOR, see _Præda_.

[[RATIONEM HABERE, see _Respectum habere_.]]

RECENS, see _Novus_.

RECIPERE, see _Polliceri_ and _Sumere_.

RECITARI, see _Eloqui_.

RECLUDERE, see _Aperire_.

RECONDERE, see _Celare_.

RECORDARI, s. _Meminisse_.

RECUPERARE, s. _Sumere_.

RECURVUS, see _Curvus_.

RECUSARE, see _Negare_ and _Spernere_.

REDIMERE, see _Emere_.

REDIRE, see _Reverti_.

REDOLERE, see _Olere_.

REDUNCUS, see _Curvus_.

REDUNDARE, s. _Abundare_.

REFELLERE, see _Refutare_.

REFUGIUM, see _Perfuga_.

REFUTARE; CONFUTARE; REFELLERE. 1. +Refutare+ and +confutare+ (from sputare? or #phoitan#?) denote a refutation, in whatever manner; +refellere+ (from fallere) on good grounds, and by convincing arguments. 2. The +refutans+ acts on the defensive in refuting the arguments that are opposed to him; the +confutans+, on the offensive, in exposing their nullity, and cutting them up. Cic. Font. 1. Plus laboris consumo in poscendis testibus quam defensores in _refutandis_; comp. with N. D. ii. 17. Cujus opinionis levitas _confutata_ a Cotta non desiderat orationem meam. (iv. 43.)

REGALIS, see _Regius_.

REGIO, see _Locus_.

REGIUS; REGALIS. +Regius+ means, what belongs to a king, and descends from kings; +regalis+, what is suitable to a king, and worthy of him. (iv. 93 v. 48.)

RELIGIO; FIDES. +Religio+ (from #alegein#) is conscientiousness, on the ground of an inward obligation, through the conscience; +fides+ (from #pithein#) on the ground of an outward obligation, through a promise. (vi. 268.)

RELINQUERE; DESERERE; OMITTERE; DESTITUERE; DESOLATUS. 1. +Relinquere+, to leave behind, has reference to an object, to which one stands in a mere outward and local relation of proximity; whereas +deserere+ and +omittere+, to an object to which one stands in an inward and moral relation as an owner or friend; +desertio+, like leaving in the lurch, has its ground in cowardice, or other forgetfulness of duty, in opp. to _defensio_, _tutatio_; +omissio+, like giving up, has its ground in a conviction of being able to dispense with, in opp. to _obtinere_. Tac. Dial. 16. Partes quas intellexerimus te non tam _omisisse_ quam nobis _reliquisse_. And 9. _Relinquenda_ conversatio amicorum et jucunditas urbis, _deserenda_ cætera officia. Cic. Verr. i. 4. 11. _Desertum_ exercitum, _relictam_ provinciam. 2. +Deserere+ means to forsake, and expose to a possible and remote danger; +destituere+ to an actual and impending danger. Curt. iv. 2, 32. _Desertus_, _destitutus_, hostibus deditus. Liv. vi. 2. Quod defensores suos in ipso discrimine periculi _destituat_. 3. +Desertus+ and +destitutus+ denote, especially, forgetfulness of duty; whereas +desolatus+, the unmercifulness of the action. Suet. Cal. 12. Deserta, _desolataque reliquis_ subsidiis aula. (iii. 290.)

RELIQUI, see _Cæteri_.

REMEDIUM, see _Mederi_.

REMINISCI, see _Meminisse_.

RENIDERE, see _Ridere_.

RENUERE, see _Negare_.

REPAGULUM, see _Sera_.

REPANDUS, see _Curvus_.

REPENTE; SUBITO; EXTEMPLO; E VESTIGIO; ILLICO; STATIM; PROTINUS; CONFESTIM; CONTINUO. +Repente+ and +subito+ denote suddenly; +repens+ means sudden, in opp. to _exspectatus_, expected, Cic. Tusc. iii. 22; to sensim, Cic. Off. i. 33. Suet. Tib. 11, like #exapinês#; but +subitus+, in opp. to foreseen, ante provisus, Cic. Tusc. iii. 22; meditatus, Plin. Ep. i. 16; paratus, Cic. Or. i. 33, like #parachrêma#. +Extemplo+ and +e vestigio+, in opp. to delay; +extemplo+ (ex tempore) in a moment, with reference to time; +e vestigio+, on the spot, sur-le-champ, with reference to place. +Illico+ and +ilicet+, in opp. to slowness; +illico+ (in loco) is used in prose, like #parautika#; +ilicet+, by writers of comedy and poets. +Statim+ and +protinus+, in opp. to, at a future time; +statim+, immediately, in opp. to _deinde_, Tac. Ann. vi. 3; _postea_, Suet. Cl. 39. A. 51. N. 34, like #euthus#; +protinus+, forthwith, like #proka#. +Confestim+ and +continuo+, in opp. to ex intervallo, Cic. Inv. ii. 12. (v. 157.)

REPERE; SERPERE; SERPENS; ANGUIS; COLUBER. 1. +Repere+ means, with small feet and short steps, to move slowly along, to creep; whereas +serpere+, without feet, by merely twisting the whole body, and without noise to move forward, to creep on the belly. 2. +Serpens+ (#herpôn#) is the general name for whatever creeps like a snake, like #herpeton#; +anguis+ (#enchos#, #enchelus#?) is a great formidable snake, #ophis#; +coluber+ (#askalaphos#) a small, spiteful snake, #echis#, #echidna#. (v. 341.)

REPERIRE, see _Invenire_.

REPETERE, see _Iterum_.

REPREHENDERE; VITUPERARE. +Reprehendere+ has in view the amendment of a fault, and warning for the future, like showing the right path, and #mempsis#; +vituperare+ (from vitii #peparein#) has in view the acknowledgment of a fault, better judgment, shame and repentance, like a rebuke, and #psogos#. +Reprehensio+ is in opp. to _probatio_; for examples, see Cic. Or. 48, 159. Mur. 20, 142. Senec. Vit. B. 1; whereas +vituperatio+ is in opp. to _laudatio_; for examples, see Cic. Fat. 5. Off. iii. 82. Quintil. iii. 7, 1. (ii. 259, iii. 323.)

REPUDIARE, see _Negare_.

REPUDIUM; DIVORTIUM. +Repudium+ is a one-sided putting away of a betrothed bride, or of a married woman; +divortium+, a mutual agreement, acquiescing in the dissolution of a marriage, or a formal divorce, by which each party was released. The formula of the _repudium_ was: Conditione tua non utor:--that of the _divortium_: Res tuas tibi habeto. We say: _Repudium mittere_, _remittere_, _renunciare_, _dicere alicui_; whereas _divortium facere cum aliqua_.

REQUIES, see _Quietus_.

REQUIRERE; DESIDERARE. +Requirere+ denotes requisition as an act of the understanding, which has in view the usefulness of the object; +desiderare+, as an act of feeling, which surrounds the object with love and sympathy. The _requirens_ claims a right, and expects the fulfilment of his claim from others; the _desiderans_ harbors a wish, and expects its fulfilment from the course of things, from fortune. Cic. Fam. vii. 26. Magis tuum officium _desiderari_, quam abs te _requiri_ putavi meum. (v. 128.)

RERI, see _Censere_.

RESERARE, see _Aperire_.

RESPECTUM; RATIONEM HABERE. +Respectum habere+ means, to have regard in thoughts and intentions; +rationem habere+, in acts and measures. (vi. 304.)

RESTARE; SUPERESSE. +Restare+ means to remain, in opp. to _præteriisse_, _interiisse_; whereas +superesse+, in opp. to _deesse_. (vi. 304.)

RESTAURARE, see _Instituere_.

RESTIS, see _Laqueus_.

RESTITUERE, see _Instituere_.

RETE; CASSIS; PLAGA. +Retia+ (from #rhêchos#, #arachnê#,) is the most general expression for fishing and hunting nets; +casses+ and +plagæ+ are implements used in hunting only; +casses+ (from #kottanê#), nets for catching the smaller wild animals; +plagæ+ (from #plexai#), nets of a stronger texture to get larger animals into one's power by entangling them. Hor. Ep. 2, 32. Aut trudit acres apros in obstantes _plagas_, aut amite levi rara tendit _retia_. (vi. 304.)

RETICERE, see _Silere_.

RETURARE, see _Aperire_.

REVERERI, see _Vereri_.

REVERTI; REVENIRE; REDIRE. +Reverti+ and +revenire+ denote properly only momentary actions; +reverti+, in opp. to _proficisci_, the turning back; +revenire+, in opp. to _advenire_, the return; whereas +redire+ denotes a more lasting action, which lies between turning back and the return, in opp. to _porro ire_, the journey home. Cic. Att. xvi. 7. p. m. Quam valde ille _reditu_ vel potius _reversione_ mea lætatus effudit. (iv. 63.)

RIDERE; CACHINNARI; RENIDERE; SUBRIDERE; IRRIDERE; DERIDERE. 1. +Ridere+ and +cachinnari+ denote an audible laugh; +ridere+, a joyous and temperate laugh, like #gelan#; +cachinnari+ (from hinnire) an unrestrained and resounding fit of laughter, like #kanchazein#; whereas +subridere+, and +renidere+ only a visible smile; +subridere+, as the expression of a waggish or satirical humor; +renidere+ (from nidor, #oneidos#,) as the expression of a friendly, and also of a dissembling humor, like #meidian#. Cic. Tusc. iv. 31. Si _ridere_ concessum sit, vituperatur tamen _cachinnatio_. Verr. iii. 25. Herenn. iii. 14, 25. Ovid, Art. iii. 287. 2. +Deridere+ denotes laughing at, as an act of loftiness and contempt, inasmuch as others are laughed down, like #katagelan#; +irridere+, as an act of insolence and malignant pleasure, inasmuch as others are laughed at before their faces, like #engelan#. Cic. Orat. iii. 14. Istos omnes _deridete_ atque contemnite; and Verr. v. 92: comp. with N. D. ii. 3. Claudius etiam per jocum deos _irridens_; and Suet. Aug. 36. (iii. 251.)

RIMARI, see _Quærere_.

RIPA; LITUS; ORA; ACTA. 1. +Ripa+ (#rhipê#, #ereipô#,) is the bank of a river, like #ochthê#; whereas +litus+, +ora+, +acta+, the shores of the sea. Mela. lii. 9. _Oras_ ad Eurum sequentibus nihil memorabile occurrit; vasta omnia vastis præcisa montibus _ripæ_ potius sunt quam _litora_: and iii. 3, 4. i. 2, 2. Vitruv. ii. 9, 14. Circa _ripam_ fluminis Padi et _litora_ maris Adriatici. Colum. i. 5. Ovid, Met. i. 42. 2. +Litus+ denotes the shore only as the line which separates the land from the sea, as the strand, like #êiôn# and #rhêgmin#; whereas +ora+ and +acta+, as the space and tract of land that borders on the sea, as the coast, like #aktê# and #aigialos#; +ora+ (#ôa#, #ouros#,) only in geographical reference to the adjacent land, in opp. to the inland country; but +acta+ (#aktê#) with the accessory notion of being distinguishable by the senses, inasmuch as the coast affords striking views and a pleasant residence. Liv. xxiv. 8. Classem paravimus ut Africæ _oram_ popularemur, ut tuta nobis Italiæ _litora_ essent. Plin. Ep. v. 6, 2. Gravis et pestilens _ora_ Tuscorum, quæ per _litus_ extenditur. Hence _litoris ora_, that is, _ora per litus extensa_, Virg. G. ii. 44. Tac. Ann. ii. 78. Appul. Met. iv. p. 92. Avian. Fab. xx. 10.--And Prudent. adv. Symm. iv. 136. Invenit expositum secreti in _litoris acta_. Cic. Fam. ix. 6. Ea tractes quorum et usus et delectatio est omnibus illis _actis_ et voluptatibus anteponenda. _Acta_ is a foreign word of Greek extraction, which Tacitus (Hist. iii. 76.) expresses by the circumlocution _amoena litorum_. (iii. 207.)

RITUS, see _Consuetudo_.

RIVALITAS, see _Imitatio_.

RIXA, see _Disceptatio_.

ROBUR, see _Potentia_.

ROBUSTUS, see _Validus_.

ROGARE; ORARE; OBSECRARE; OBTESTARI; PRECARI; SUPPLICARE. 1. +Rogare+ and +orare+ denote simply a request as the quiet utterance of a wish; but the _rogans_ (#organ#, #oregesthai#) feels himself _al pari_, on a par with the person whom he asks, and asks only a courtesy, like #aitein#; the _orans_ acknowledges the superiority of the other, and asks a benefit, like #deisthai#; whereas +obsecrare+ and +obtestari+ denote a passionate asking, as to conjure; but the _obsecrans_ asks urgently, like #liparein#; the _obtestans_ (from #thessasthai#) in a suppliant manner. Cic. Att. xvi. 10. Igitur, mi Plance, _rogo_ te atque etiam _oro_. Pseudocic. p. Red. 16. Pro mea vos salute non _rogavit_ solum, verum etiam _obsecravit_. 2. +Precari+ denotes the calm act of prayer, in which one raises one's hand to heaven, like #euchesthai#; but +supplicare+ denotes the passionate act of supplication, in which one throws one's self on one's knees, or on the ground, and wrings one's hands, like #hiketeuein#. By hyperbole, however, +precor+ denotes any urgent request; +supplicare+, any humble request, addressed to a human being. Cic. Parad. v. 3. Noctu venire domum ad eum, _precari_, denique _supplicare_. (v. 232.)

ROGARE; INTERROGARE; PERCONTARI; SCISCITARI. +Rogare+, +interrogare+, and +quærere+, denote a simple questioning; +rogare+ (#organ#, #oregesthai#), as willing to know; +interrogare+, as wishing to know; whereas +percontari+ and +sciscitari+ denote urgently asking; +percontari+ (from #gnônai#) always from a desire of knowledge, with seriousness and calmness; +sciscitari+ (redupl. of scitari) often from curiosity, with inquisitiveness, eagerness, or also with cunning, like pumping or ferreting out. (v. 125.)

ROGARE, see _Petere_.

RUDIS, see _Fustis_.

RUINA; STRAGES. +Ruina+ (from #rheusai# is the falling down of things raised one upon another, in consequence of the basis giving way; whereas +strages+ is the throwing down of bodies standing upright, in consequence of a push from without. Liv. iv. 33. _Strages ruinæ_ similis. (vi. 309.)

RUMOR; FAMA. +Rumor+ (from #rheuma#), like report, is the uncertain, dark, often clandestine propagation of intelligence, in opp. to authentic assurance; +fama+ (#phêmê#), like information, is the open and public propagation of intelligence, in opp. to ocular demonstration. The _rumor_ interests only by its novelty, is an object of curiosity, and passes away with the generation in which it sprung up; the _fama_ interests through its importance, is an object of research, and as a permanent property descends to posterity. (v. 233.)

RUMPERE, see _Frangere_.

RUPES, see _Saxum_.

RURSUS, see _Iterum_.

RUS, see _Villa_.

RUS; AGER; RUSTICUS; AGRESTIS; RUSTICANUS. 1. +Rus+ (#aroton#) denotes the country, in opp. to the town or city, the village with what belongs to it; whereas +ager+ (#agros#) the country, in opp. to the district in general, the open country or fields. Cels. Med. 1. Sanum oportet . . . modo _ruri_ esse, modo in urbe, sæpiusque in _agro_. 2. +Rusticus+ denotes, like #agroikos#, merely residing in the country; +agrestis+, like #agrios#, growing wild in the fields, like _ferus_, but as a milder expression, for _ferus_ (#phêres#) denotes wildness as an inward nature; +agrestis+, merely as a mark of the place of residence, or of extraction. 3. In a spiritual sense, +rusticus+ denotes more an intellectual, +agrestis+ more a moral roughness; +rusticus+, like countrified, has a reference to bashfulness and uncouthness; in its best sense, it is allied to innocence; in its worst, to awkwardness; whereas +agrestis+, like boorish, has a reference to shamelessness and vulgarity, is never used in a good sense, but borders on _feritas_, and answers to the German word Flegelei, 'churlishness.' The _rusticus_, in opp. to _urbanus_, violates only the conventional laws of decorum; the _agrestis_, in opp. to _humanus_, the natural laws of decorum also. 4. When Cicero wishes to give to _rusticus_ a still milder sense, and secure it from ambiguity, he adopts the word _rusticanus_; so that, according to him, +rusticus+ is one who actually lives in a country-village, +rusticanus+, one who resembles those who live in country-villages; hence among the _rusticani_ the _municipes_ may be reckoned, as _rusticorum similes_.

S.

SABULO; HARENA; SABURA. +Sabulo+ (from #psapharos#, #psêphos#,) and in Pliny +sabulum+, denote sand, as a sort of light soil; +harena+, +arena+ (from #cheras#), as a dry stony soil, as small or pounded pebbles, in opp. to a fruitful soil; +sabura+, +saburra+, with especial reference to its use, as shipsand, ballast. (vi. 311.)

SACELLUM, see _Templum_.

SACER; SANCTUS. +Sacer+ (#agos#) denotes that which is sacred, inasmuch as it belongs to the gods, in opp. to +profanus+, like #hieros#; whereas +sanctus+ (from #hagnos#) inasmuch as it is under the protection of the gods, and, being guarded from profanation, is, in consequence, pure and spotless, in opp. to _pollutus_, like #hosios#. Hence +sanctus homo+ is a pure, pious man; +sacer+, one accursed, devoted to the gods as an expiatory sacrifice. In the same manner +sancire+ means to place under the immediate protection of the gods, as laws and compacts, for example; whereas +sacrare+ means to dedicate to the gods, as temples and altars, for example. (iii. 198.)

SACRAMENTUM, see _Jusjurandum_.

SACRARE; CONSECRARE; DICARE; DEDICARE. +Sacrare+, +consecrare+, mean to hallow, with reference to men, with regard to whom the profane use of a thing is withdrawn and forbidden; +dicare+, +dedicare+ (from #dechesthai#) mean to dedicate with reference to the gods, to whom the thing is set apart as their property. Hence +consecrare+ may be used in an absolute sense, but +dedicare+ has always a reference to the new proprietors.

SÆPE; CREBRO; FREQUENTER; FREQUENTARE; CELEBRARE. 1. +Sæpe+ denotes often, in opp. to _semel_, Suet. Ner. 33; _nonnunquam_, Cic. Or. 66; _semper_, like #pollakis#; whereas +crebro+ and +frequenter+, in opp. to _raro_, Rhet. ad Her. iv. 23. Cic. Or. 66; +crebro+, often, and in quick succession, and rather too often than too seldom, like #thama#; but +frequenter+ (partic. from farcire) often, and not too seldom; for in general +creber+ denotes a multifarious assembly, inasmuch as it is dense and crowded; whereas +frequens+, inasmuch as it is numerously attended. Consequently, +frequens+ rather implies praise, like _largus_; +creber+, blame, like _spissus_. And _frequentes senatores_ denote the senate, when represented as complete; _crebri senatores_, as wanting room on account of their number, and forced to sit close. 2. +Frequentare+ means to visit a place often, and not neglect it: whereas +celebrare+, to visit it often, and thereby to enliven it, and to fill it with festive sounds. (i. 17.)

SÆVITIA; CRUDELITAS. +Sævitia+ (from #ai#, #ainos#) denotes the blood-thirsty cruelty of the tyrant, who acts like a ravenous beast, that kills and tears its prey, in opp. to _mansuetudo_; whereas +crudelitas+ (from #kruos#, crudus) denotes the reckless cruelty of the judge, who enforces the utmost rigor of the law, in opp. to _clementia_. Sen. Clem. 2. Cic. Lig. 3. Att. viii. 9. Plin. Pan. 3.

SÆVUS, see _Atrox_.

SALSUS, see _Lepidus_.

SALTUS, see _Silva_.

SALUBER, see _Salus_.

SALUS; SANITAS; VALENS; SALUBER; SANUS; SALUTARIS. 1. +Salus+ denotes existence in general, in opp. to _interitus_; whereas +sanitas+, the health of the person existing, in opp. to _ægritudo_; first of the body, then, in a higher degree, of the soul. 2. +Sanus+ and +valens+ denote health as a temporary state, and are allied in sense with _integer_; whereas +saluber+ and +validus+ denote habitual qualities, and are allied in sense with _robustus_. Hence _salubris oratio_ means a speech sound in matter, possessing original strength; _sana_, a temperate and discreet speech. Cic. Brut. 13. 51. Tac. Dial. 25. Plin. Ep. ix. 26. 3. +Sanus+ and +saluber+ represent health, merely as finding one's self well; +valens+ and +validus+, as possessing strength to act. 4. +Saluber+ in a transitive sense means, what brings _sanitas_, in opp. to _pestilens_, like #hugieinos#; whereas +salutaris+, what brings _salus_, in opp. to _pestiferus_, like #sôtêrios#. Cato, apud Plin. H. N. xviii. 6. Nihil _salutare_ est nisi quod toto anno _salubre_. (i. 31.)

SALUS, see _Vita_.

SALUTARIS, see _Salus_.

SALVE, see _Ave_.

SALVUS; SOSPES; INCOLUMIS; INTEGER. +Salvus+ and +sospes+ denote, like #sôs#, being safe and sound, in opp. to being killed; +salvus+ is the customary, +sospes+ a select expression; whereas +incolumis+ and +integer+, like #askêthês#, denote being unhurt and untouched; +incolumis+ (from calvere, calamitas, #kolouô#), in opp. to being wounded, etc.; +integer+ (from tangere) in opp. to being attacked. Tac. Hist. i. 84. Mea cum vestra _salus incolumitate_ senatus firmatur; that is, our safety is assured by the senate not having had a hair touched. And, i. 66. Verba Fabii _salutem incolumitatemque_ Viennensium commendantis; _salus_ refers to being killed, _incolumitas_ to being plundered: comp. with Cic. Orat. iii. 45, 178. Dejot. 15. Sunt tuæ clementiæ monumenta . . . eorum _incolumitates_ quibus _salutem_ dedisti. (iii. 306.)

SANARE, see _Mederi_.

SANCTUS, see _Sacer_ and _Bonus_.

SANGUIS; CRUOR; SANGUINEUS; SANGUINOLENTUS; CRUENTUS. 1. +Sanguis+ denotes the blood circulating in the body, living and supporting life, like #haima#; +cruor+ (#kruos#) the blood gushing from the body, like #brotos#. Cic. N. D. ii. 55. _Sanguis_ per venas in omne corpus diffunditur: comp. with Rosc. Am. 7, 19. Ut _cruorem_ inimici quam recentissimum ostenderet. Tac. Ann. xii. 46. Mox ubi _sanguis_ artus extremos suffuderit, levi ictu _cruorem_ eliciunt atque invicem lambunt. +Sanguis+ is the condition of physical life; +cruor+, the symbol of death by slaughter. 2. +Sanguineus+ means, consisting of blood, +sanguinolentus+, smelling after blood, or blood-thirsty; +cruentus+, red with blood. (iv. 258.)

SANIES; PUS. +Sanies+ (from #sisanon#) denotes running, consequently, offensive matter; +pus+ (from #puthô#), corroding, consequently, pernicious matter. Cels. v. 26, 20. (vi. 316.)

SANITAS, SANUS, see _Salus_.

SAPIENS; PRUDENS; CALLIDUS; SCITUS; SOLERS; CORDATUS; CATUS. 1. +Sapiens+ (from #sêpô#) is the person who chooses right objects, from ennobling views, and pursues them with quietness of mind; +prudens+ and +callidus+ denote the person who chooses right means, and regulates them with circumspection; +prudentia+ is a natural judiciousness, pervading a man's whole nature: +calliditas+, an acquired knowledge of the world and of men, gained by experience and practice. Cic. Fr. Scaur. 5. Hominis _prudentis_ natura, _callidi_ usu, doctrina eruditi. 2. +Prudens+ is the person who has accurate practical views, in opp. to _stultus_; +scitus+, who has tact, mother-wit, and the faculty of combination; +solers+, who possesses practical genius and inventive power; +cordatus+, who has his head in the right place, in opp. to _excors_; +catus+, who discovers and knows secret means and ways. (v. 114.)

SAPOR; GUSTUS; GUSTARE; LIBARE. 1. +Sapor+ denotes objectively the flavor which a thing has, or gives out, in opp. to _odor_, etc.; +gustus+ or +gustatus+ (#geusai#) denotes, subjectively, the sensation occasioned by this flavor, or the sense of taste, in opp. to _olfactus_, etc. Sen. Ep. 109. Debet esse optatus ad hujus modi _gustum_, ut ille tali _sapore_ capiatur. 2. The +libans+ puts only a small portion of any thing to, or into, his mouth; whereas the +gustans+ has the sense of the effect of what he tastes, and is conscious of its flavor. Ovid, Amor. i. 4, 34. Si tibi forte dabit, quæ _prægustaverit_ ipse, rejice _libatos_ illius ore dapes. (iii. 125.)

SARMENTUM, see _Rami_.

SATELLES; STIPATOR. +Satelles+ (from #stellô#) denotes an attendant, as a hired servant; +stipator+ (from #stiphos#) as a guard. Cic. Rull. ii. 13. Ex equestri loco ducentos in singulos annos _stipatores_ corporis constituit, eosdem ministros et _satellites_ potestatis. (vi. 318.)

SATIS; AFFATIM; ABUNDE. 1. +Satis+ (from #asê#) denotes, like #hikanôs#, a sufficient measure, without any accessory reference; whereas +affatim+ and +abunde+ with the accessory notion of rather too much than too little; +abunde+, like #halis#, with an objective and absolute reference; whereas +affatim+, like #aphthonôs#, in a subjective and relative sense. A person may have worked _affatim_, according to his own opinion, and yet not _satis_. Cic. Att. ii. 16. Puto enim me Dicæarcho _affatim satis_ fecisse. And, xvi. 1. _Satis_ est et _affatim_ prorsus. Liv. iv. 22. Frumentum non necessitati _satis_, sed copiæ quoque _abunde_ ex ante confecto sufficiebat. 2. +Satiare+ denotes satisfying, as the appeasing of a want generally, of hunger, of a longing, etc.; whereas +saturare+, as the appeasing of an unnatural craving, of an over-eager longing, or a voracious hunger, of hatred, of the thirst for blood. (i. 109.)

SATIS HABERE; CONTENTUM ESSE; BONI CONSULERE; CONTENTUS; ÆQUUS ANIMUS. 1. +Satis habere+, that is, to consider as enough, expresses a judgment, and is only a sign of an unimpassioned judgment of the right measure; whereas +contentum esse+, to be satisfied, expresses a feeling and is a sign of moderation and self-government; lastly, +boni consulere+, to take in good part, an act of the will, by which a person resigns the realizing of his wish, and acquiesces as becomes a man, in what is inevitable. +Satis habere+ is in construction with an infinitive; +contentum esse+, generally with an ablative, or with _quod_. Cic. Orat. iii. 19; comp. with Fr. Clod. 6. 2. +Contentus animus+ denotes a relative contentedness, which puts up with and does not murmur at the want of complete success; +æquus animus+, an absolute contentedness, which feels quite satisfied, and does not wish for a more prosperous state. (v. 343.)

SATISFACTIO, see _Purgatio_.

SATURARE, see _Satis_.

SAUCIUS, see _Vulnus_.

SAXUM; RUPES; CAUTES; PETRA; SCOPULI; LAPIS; CALCULUS; SCRUPULUS. 1. +Saxum+, +rupes+, and +cautes+, are greater; +lapis+, +calx+, and +scrupus+, smaller masses of stone. Plin. H. N. xxxvi. 22. Silex viridis ubi invenitur, _lapis_, non _saxum_ est. 2. +Saxa+ (from #psekas#, #psêchô#) are greater masses of stone, in whatever form, like #petrai#; +rupes+ and +petræ+ (#petrai#, from #pesein#) are steep and high, like rocks, and therefore difficult to climb; +cautes+ and +scopuli+ are rough and pointed, like crags, and therefore threaten danger; the +cautes+ are smaller, and also not visible in the water, and therefore deceitful; the +scopuli+ (from #kopsai#) jutting upwards, threaten and announce danger, like #skopeloi#. 3. +Lapis+ (#alips#) is the most general expression, and denotes the stone only as a material substance, without regard to its form, like #lithos#; +calculus+, is a smooth, generally round pebble; +scrupulus+, a rough, generally angular pebble; but for this meaning of _scrupulus_, the dimin. of _scrupus_, we have only the authority of grammarians; in authors it has only the figurative meaning of scruple. (v. 191.)

SCANDERE; ADSCENDERE; ESCENDERE; CONSCENDERE; INSCENDERE. +Scandere+ means to mount a steep height, which is connected with exertion, and generally brings both hands and feet into requisition, as to climb; whereas +adscendere+, +escendere+, +conscendere+, and +inscendere+, mean to mount a height, in a general sense; +adscendere+, without any accessory notion, merely in opp. to _descendere_; whereas +escendere+ means to mount a height which is fortified, like ramparts, walls, or which confers distinction, as the _rostrum_; +conscendere+, to mount something in company with others, a ship for instance; +inscendere+, to mount an enclosed space, a carriage for instance. (iv. 60.)

SCAPHA, see _Navigium_.

SCELESTUS; SCELERATUS; NEFARIUS; NEFANDUS; IMPIUS. +Scelestus+ (from scelus, #sklêros#) has reference to the mind, like _ad scelera pronus_ and _promptus_; whereas +sceleratus+, to actions, like _sceleribus pollutus atque opertus_. Hence the epithet +sceleratus+ is applied to things, to _porta_, _campus_, _vicus_; and, in general, things can be called _scelesta_ only by personification. In the like manner +nefarius+ and +impius+ as applied to the impiety of the person who acts, only with this distinction, that the _impius_ is impious only in mind, the _nefarius_ in his actions also; whereas +nefandus+ refers to the horrible enormity of an action. (ii. 149.)

SCELUS, see _Delictum_.

SCHOLA, see _Ludus_.

SCIENTIA, see _Cognitio_.

SCINDERE, see _Findere_.

SCIPIO, see _Fustis_.

SCISCITARI, see _Rogare_.

SCITUS, see _Sapiens_.

SCOBINA, see _Lima_.

SCOPULI, see _Saxum_.

SCORTUM, see _Pellex_.

SCROBS, see _Specus_.

SCROPHA, see _Sus_.

SCRUPULUS, see _Saxum_.

SCRUTARI, see _Quærere_.

SCUTUM; CLYPEUS; PARMA. +Scutum+ (#skutos#) is a larger shield, covering the whole body, #sakos#; +clypeus+ and +parma+ smaller shields of a round form, #aspis#; +clypeus+ (#klopios#, #kalupsai#) for foot-soldiers; +parma+ (#palmê#) for horse-soldiers also; lastly, +pelta+ (#peltê#) a small shield in the form of a half-moon; +cetra+, a small leathern shield. Liv. ix. 19. Macedonibus _clupeus_ . . . Romano _scutum_, majus corpori tegumentum. Liv. xxxi. 36. Cetratos, quos _peltastas_ vocant, in insidiis abdiderat.

SCYPHUS, see _Poculum_.

SECESSIO, see _Turbæ_.

SECRETA, see _Arcana_.

SECURIS, see _Ascia_.

SECURUS, see _Tutus_.

SEDES; SEDILE; SELLA. +Sedes+ is simply a place for sitting, like #hedos#; whereas +sedile+ and +sella+ are artificially prepared seats; +sedile+, in any form chosen, as a stool or bench, whether movable or immovable, like #hedra#; +sella+, of a particular form, as a chair or throne, like #thronos#.

SEDITIO, see _Turbæ_.

SEGNITIA, see _Ignavia_.

[[SELLA, see _Sedes_.]]

SEMITA, see _Iter_.

SEMO, see _Numen_.

SEMPER; USQUE. +Semper+ (#amperes#) means 'always' and 'ever,' absolutely, without reference to any definite limit; whereas +usque+ only relatively 'always,' within a definite limit, _in_ usque dum, etc.; but by the poets it is used without any additional clause, as in Horace, for example, Sat. i. 9. _Usque_ sequar te (i. 14.)

SEMPITERNUS, see _Continuus_.

SENECTA, SENECTUS, SENIUM, see _Vetus_.

SENEX, see _Puer_ and _Vetus_.

SENSIM, see _Paulatim_.

SENTENTIA; OPINIO; SUFFRAGIUM. 1. +Sententia+ is the view of a subject, resting upon clear perception and acquired conviction, like #gnômê#; +opinio+, an opinion resting upon mere feeling, like #doxa#. 2. +Sententia+ is the vote of a senator upon any motion, etc., like #gnômê#; whereas +suffragium+, the simple voting, pronouncing yes or no, or a name, like #psêphos#.

SENTES, see _Dumi_.

SENTIRE, see _Intelligere_.

SEORSUM; SEPARATIM. +Seorsum+ means set apart, in order to prevent a thing being common, with the accessory notion of secrecy; whereas +separatim+ means separated, in order to prevent confusion, with the accessory notion of arrangement.

SEPELIRE; CONDERE; HUMARE. +Sepelire+ and +condere+ denote complete burial, the more or less solemn interment of the remains of a dead person, with or without previous burning; +sepelire+ (Goth. filhan, #aspalax#) as a proper and technical expression; +condere+ (#katatheinai#) as a general and softer expression; whereas +humare+ means depositing in the earth, as the last part of burial, in opp. to _cremare_.

SERA; CLAUSTRUM; PESSULUS; REPAGULUM; OBEX. +Seræ+ and +claustra+ are bolts; +sera+ (seruisse, #eirein#) a movable bolt, that is put on the door; +claustrum+, a bolt that is fastened to the door; whereas +pessuli+, +repagula+, and +obices+, are merely bars, which supply the place of bolts; +pessulus+ (#passalos#) a smaller bar for the _fores_, Plaut. Aul. i. 2, 25. Ter. Heaut. ii. 3, 47; whereas +repagulum+ (from #pêxai#), pangere, a greater bar for the _valvæ_, Cic. Verr. iv. 43. Plin. H. N. xvi. 42, and +obex+ (from objicere) for the _portæ_, Tac. H. iii. 30. Ann. xiii. 39. (v. 292.)

SERIES; ORDO. +Series+ (from serere, #eirein#) means a row, as an outward, mechanical, accidental association of things, which, according to their nature, are of the like sort; whereas +ordo+ (from #arithmos#, #rhuthmos#) an inward, ideal, necessary association of things, which, according to their destination, belong to one another. +Series+ is a mathematical; +ordo+, a moral notion. (vi. 330.)

SERIUS; SEVERUS. +Severus+ (#auêros#) means, actively, one who cuts no jokes; +serius+, in a neutral sense, what is no subject for joking; and +severe+ means earnestly; +serio+, in earnest; whence +severus+ is an epithet for persons, +serius+ for things; Hor. A. P. 105. Decent vultum _severum seria_ dictu. Senec. Tranq. 15. Nihil magnum, nihil _severum_ nec _serium_ quidem ex tanto apparatu putat. +Severus+ is in opp. to _hilaris_, Cic. Brut. 93, _remissus_, Orat. ii. 17, _luxuriosus_, Quintil. xi. 3, 74; whereas +serius+ is in opp. to _jucundus_, _jocosus_; and +serio+ to _joco_, _per jocum_. Yet +severus+ also supplies the place of _serius_; particularly in _severior_, _severissimus_, and _severitas_, because _serius_ does not possess these forms. (i. 75.)

SERMO; COLLOQUIUM; ORATIO. 1. +Sermo+ (#eiromenos#) denotes a conversation accidentally arising, or at least carried on without any fixed and serious purpose; whereas +colloquium+, generally a conversation agreed upon for a particular purpose, like a conference. 2. +Sermo+ is a natural mode of speaking; +oratio+, a speech premeditated and prepared according to the rules of art. The _sermo_ arises when, in ordinary life, an individual speaks longer than usual, and continues speaking, and is accidentally not interrupted; the _oratio_ has a definite extent with an observable beginning, middle, and end, and in it the speaker calculates upon not being interrupted. In the _sermo_, the language of ordinary life predominates, whether in prose or verse, as in the comic poets, and in the _Sermones_ of Horace; whereas in the _oratio_ the language is select, and in conformity to the rules of rhetoric. Cic. Orat. 16. Mollis est _oratio_ philosophorum et umbratilis . . . Itaque _sermo_ potius quam _oratio_ dicitur. Tac. Hist. i. 19. Apud senatum non comptior Galbæ, non longior . . . _sermo_; Pisonis comis _oratio_. (iv. 23.)

SERMO, see _Lingua_.

SERPENS, SERPERE, see _Repere_.

SERVUS; FAMULUS; MANCIPIUM; MINISTER; ANCILLA; SERVITUS; SERVITIUM. 1. +Servus+, +ancilla+, +famulus+, and +mancipium+, denote a servant who is not free, a slave; +minister+, one who is free, or only in subordination. Plin. Ep. x. 97. _Ancillæ_, quæ _ministræ_ dicebantur; that is, in Christian assemblies. 2. +Servus+ (from #eireros#) means a slave, in a political and juridical sense, as in a state of subjugation, in opp. to _dominus_, Cic. Verr. iv. 50, like #doulos# and #dmôs#; +famulus+ (#chamalos#?) in a patriarchal sense, as belonging to and part of the family, in opp. to _herus_, Cic. Off. ii. 7, like #oiketês#; +mancipium+, in an economical sense, as a possession and marketable commodity, like #andrapodon#. 3. +Serva+ means a female slave, with especial reference to her legal condition; +ancilla+, in ordinary life, as the feminine of servus. +Servitus+ denotes slavery, quite indifferently, as a regular, natural, legal state; whereas +servitium+, either with contempt or compassion, as an irregular, compulsory, ignominious state. Most prose writers, however, use _servitus_ merely as the abstract; _servitium_, and especially _servitia_, as the concrete term for _servi_. (v. 136.)

SEVERITAS; GRAVITAS; STRENUITAS. +Severitas+ (#auêrotês#) means earnestness, so far as it is seated in the mind; +gravitas+ (from #geraios#) so far as it makes an impression on others; +strenuitas+ (from #strênês#, #drainô#) so far as it shows itself in action. (ii. 129.)

SEVERUS, see _Austerus_ and _Serius_.

SICA, see _Gladius_.

SICARIUS, see _Homicida_.

SICCUS, see _Aridus_.

SIDUS, see _Stella_.

SIGNUM, see _Imago_.

SILERE; TACERE; RETICERE; OBTICERE. 1. +Silere+ (from #hellos#) means to be still, #siôpan#, in opp. to _strepere_, Suet. Aug. 94; whereas +tacere+ (from tegere?) means to be silent, #sigan#, in opp. to _loqui_, _dicere_. And the compound word +reticere+, if a man has something to say, and keeps it to himself, in opp. to _eloqui_, _proloqui_; but +obticere+, if a man does not speak to one who asks or expects an explanation, in opp. to _respondere_. Cic. Harusp. 28. Sed tamen facile _tacentibus_ cæteris _reticuissem_. 2. +Tacens+ and +tacitus+ denote being silent merely as a temporary state; +tacens+ means any one who does not speak; +tacitus+, one who, when an opportunity for speaking offers, purposely refrains, and observes a significant silence; whereas +taciturnus+ denotes silence as an habitual quality, like close and reserved. (i. 85.)

SILVA; SALTUS; NEMUS; LUCUS. +Silva+ (#hulê#) denotes a wood, in a general sense, merely with reference to the timber, like #hulê#; whereas +saltus+ (#alsos#) as a wild place, or wood in the midst of mountains, like #napê#; +nemus+ (#nemos#) as a pleasant place, as a grove; +lucus+ (#lochmê#) as a sacred place, as a grove consecrated to the gods, like #alsos#, #altis#. (ii. 93.)

SIMPUVIUM, see _Poculum_.

[[SIMUL, see _Una_.]]

SIMULACRUM, see _Imago_.

SIMULATIO, see _Imitatio_.

SIMULTAS, see _Odium_.

SINERE, see _Ferre_.

SINGULARIS, s. _Eminens_.

SINISTER; LÆVUS. +Sinister+ (old Germ. winistra) denotes the left, as a usual and prosaic expression, like #aristeros#; +lævus+ (#laios#) as a select and poetical expression, like #skaios#. In a figurative sense +sinister+ is the symbol of unpropitiousness and of disaster; +lævus+, of perverseness and of awkwardness. (vi. 336.)

SINUS, see _Gremium_.

SISTERE; INHIBERE; STATUERE. +Sistere+ and +inhibere+ mean, to make any thing stand still; +sistere+ (#histanai#) with reference to a living and running object; +inhibere+, to a lifeless object, that has merely been put in motion; whereas +statuere+ means to make any thing stand fast. (iv. 299.)

SITUM ESSE, see _Cubare_.

SITUS, see _Lutum_.

SOCIETAS, see _Foedus_.

SOCIUS; SODALIS; AMICUS; FAMILIARIS; PARTICEPS; CONSORS. 1. +Socii+ (from sequi) are bound by common interests to act together, as partners, companions, etc.; +sodales+ and +socienni+, like #hetairoi#, are bound only by being pleased with each to the common enjoyment of life, as comrades and good friends; but +sodalis+ (from #ethos#, #êtheios#) is the more elevated, +sociennus+, a more comic expression. +Socius+ is generally in construction with an objective genitive, which names the purpose of the _sociatio_; whereas +sodalis+ only with a subjective genitive, which names the other _sodalis_; _socius periculi_, _culpæ_, but _sodalis meus_. 2. +Sodalis+ is a good friend, with whom one stands in a sociable, that is to say, a calm state of intercourse; +amicus+, a friend, with whom one exchanges the sacred feeling of love and respect; +familiaris+, a confidant, to whom one is bound, as one heart and soul, in mirth and sorrow. 3. The +socius rei+ is considered in the state of a fellow-laborer or fellow-sufferer; the +particeps+ and +consors+ as sharers in an enjoyment or in a possession; the +particeps+, because he voluntarily takes a part in a thing, in opp. to _expers_, like #metochos#; the +consors+, because, without co-operating, he is entitled to a share, in opp. to _exsors_. Cic. Balb. 28. Fuit hic multorum illi laborum _socius_ aliquando; est fortasse nunc nonnullorum _particeps_ commodorum. Liv. xxi. 41, and Suet. Aug. 25. The co-regent is _socius imperii_, so far as he shares in the business of government; _consors_, so far as the office is merely honorary. (iv. 208.)

SOCORDIA, see _Ignavia_.

SODALIS, see _Socius_.

SOLEMNIA; FERIÆ; DIES FESTI; FESTA. +Solemnia+ means festivals, so far as they are solemn or regularly returning institutions; +feriæ+, so far as they are days of rest and recreation; +festa+, or, in prose, +dies festi+, so far as they are days of rejoicing. (vi. 339.)

SOLERE; CONSUEVISSE; ADSOLERE. 1. +Solere+ (from #helein#) is used of events and of actions, like #philein#, to be used; whereas +consuevisse+ only of an action, with reference to a person, like #eiôthenai#, to be wont. In Liv. xxxviii. 17, Hæc quibus _insolita_ atque _insueta_ sunt Græci timeant!--the word +insolitus+ refers to the frequency of their appearance; +insuetus+, to the connection of their appearance with the individuality of the subject acting or suffering. 2. +Solet+ is used indifferently; +assolet+ involves praise, and may be resolved into _recte_ or _rite solet_. (v. 73.)

SOLERS, see _Sapiens_.

SOLICITARE, see _Lacessere_.

SOLICITUDO, see _Cura_.

SOLITUDO; VASTA; DESERTA; TESCA. +Solitudo+ denotes the solitude of a place, indifferently or with praise; whereas +vasta+, +deserta+, +tesca loca+, with blame; +vasta loca+, as uncultivated wastes, in opp. to _sulta_; whereas +deserta+, as uninhabited deserts, in opp. to _habitata_; and +tesca+, or +tesqua+, (from tacere,) as lonely places, where an awful stillness reigns, in opp. to _celebria_. (iii. 226.)

SOLUM; FUNDUS; VADUM; FUNDAMENTUM. +Solum+, +fundus+, +vadum+, denote the natural ground and bottom of a thing; +solum+, that of the earth, on which one can place a firm foot, in opp. to the movable elements air and water; +fundus+ (from fodere, #buthos#,) that of a vessel, in opp. to the remaining space in the vessel; +vadum+ (#hedos#) that of a river, ocean, or sea, in opp. to the water, which flows into it, or to standing water; whereas +fundamentum+ denotes a foundation artificially laid, on which a building, etc. rests, and which, in addition to the _solum_, it particularly needs. Hence the proverbial phrase, _Omnis res jam in vado est_; like a swimmer who has reached the bottom of the water: and _Largitio fundum non habet_, like the vessel of the Danaides. Cic. Brut. 74. Solum et quasi fundamentum oratoris vides. (v. 35.)

SOLUM, see _Tellus_.

SOMNUS; SOPOR; SOMNIUM; INSOMNIUM. 1. +Somnus+ (#hupnos#) denotes sleep, as a usual prosaic expression; +sopor+ (#hupar#) as a select poetical expression. In prose +sopor+ has only a causative meaning, a means of producing sleep, but not a deep sleep. 2. +Somnium+ denotes a dream, in prose, like #onar#; +insomnium+, in poetry, like #enupnion#. (v. 278.)

SONITUS, see _Fragor_.

SONS, see _Culpa_.

SOPOR, see _Somnus_.

SORDES, see _Lutum_.

SOSPES, see _Salvus_.

SPARSI, see _Passi_.

SPATIARI, see _Ambulare_.

SPECIES, see _Figura_.

SPECTARE, see _Videre_.

SPECTRUM; MOSTELLUM; MANES; LEMURES. +Spectrum+ denotes the apparition of a departed spirit, as a supernatural appearance; +mostellum+ (dimin. from monstrum) as a horrible apparition; +manes+ (from #amenêna karêna#) as the apparition of a good spirit; +lemures+, as that of a hobgoblin. (vi. 344.)

SPECULATOR, see _Explorator_.

SPECUS; CAVERNA; ANTRUM; SPELUNCA; SPELÆUM; FOVEA; SCROBS. 1. +Specus+ and +caverna+ are cavities, whether under-ground, or on a level with the ground,--consequently, a species of _antrum_; +spelunca+ and +spelæum+, cavities with a perpendicular opening, leading up into a mountain; +scrobs+, +fovea+, and +favissa+, pits with an horizontal opening, leading down into the earth. 2. +Specus+ (#speos#) is a gap, with a longish opening; +caverna+ (from #kuar#) a hole, with a round opening. 3. +Spelunca+ (#spêlunx#) is a cavity, in a merely physical relation, with reference to its darkness and dreadfulness; +antrum+ (#antron#) a grotto, as a beautiful object, with reference to its romantic appearance and cooling temperature; lastly, +spelæum+ (#spêlaion#) is used only by the poets, as the abode and lurking-hole of wild beasts. 4. +Fovea+ (from #phuein#) is a pit meant to remain open, or only covered in order to keep in or to catch a wild beast; +scrobs+, a pit meant to be filled up again, and only dug, in order to bury something, the root of a tree, for instance, or a corpse. (v. 140.)

SPERARE, see _Vereri_.

SPERNERE; CONTEMNERE; DESPICERE; ASPERNARI; RECUSARE; FASTIDIRE; NEGLIGERE. 1. _Spernimus_ rejicienda, fugienda ut libidines. _Contemnimus_ magna, metuenda ut pericula, mortem. _Despicimus_ infra nos posita, ut vulgi opiniones; according to Lambinus. Or, +spernere+, +spernari+, +aspernari+ (#ekperainein#) mean, not to care for a thing, in opp. to _appetere_, _concupisse_, Cic. Fin. ii. 10, 51. Plaut. Mil. iv. 2, 59, something like #apoballein#; whereas +contemnere+, poetically +temnere+ (from temere), not to fear a thing, in opp. to _timere_, _metuere_, Cic. Fam. vii. 32. Att. ii. 24. Sen. Prov. 6. Tac. H. ii. 92, like #kataphronein#; lastly, +despicere+, +despectare+, not to value a thing, in opp. to _suspicere_, _revereri_, _admirari_. Cic. Off. ii. 11, 38. Tac. Ann. ii. 43, like #oligôrein#. 2. +Spernere+ denotes despising, as an inward feeling, synonymously with _parvi putare_, _negligere_; +spernari+, and the more usual word, +aspernari+, as an utterance of that feeling, synonymously with _recusare_, _abnuere_, _rejicere_, like waving from one. In +spernere+, the notion of holding cheap predominates; in +aspernari+, that of aversion or rejection. +Spernere+ refers to an object which is at one's command; +aspernari+, to something offered to us, or obtruded upon us. 3. +Aspernari+ is confined to the simple avowal of aversion; whereas +recusare+ includes the decided declaration of unwillingness. Curt. vi. 6, 7. Principes _aspernantes_ quidem, sed recusare non ausos Persicis ornaverat vestibus. 4. The +spernens+ follows a moral and rational aversion, and acts more or less with a consciousness of his grounds for despising anything; whereas the +fastidiens+ follows a physical and instinctive aversion, whether it be an innate or temporary antipathy, which arises either from an actual loathing, or from what appears like it; lastly, the +negligens+ follows the suggestion neither of reason, nor yet of instinct and feeling, but acts without thought or purpose. (ii. 178.)

SPHÆRA, see _Globus_.

SPICA, see _Culmus_.

SPIRITUS, see _Anima_.

SPISSUS, see _Angustus_.

SPLENDERE, see _Lucere_.

SPOLIA, see _Præda_.

SPOLIARE, see _Vastare_.

SPONDERE, see _Polliceri_.

SPONSOR; VAS; PRÆS. +Sponsor+ is a surety in a general sense, who guarantees any thing whatever; whereas +vas+ and +præs+ are sureties in a court of justice; +vas+ (from #aethlos#) one who gives security for the appearance of one or other party in court; +præs+, who gives security for a claim of government. (iv. 113.)

SPONTE; ULTRO; SUA SPONTE; VOLUNTATE; LIBENTER. 1. +Sponte+ (#pothos#) means voluntarily; whereas +ultro+, in an over-ready manner; so that +sponte+ refers to the mind of the agent, +ultro+ to the thing itself. Liv. x. 19. Orare ne collegæ auxilium, quod acciendum _ultro_ fuerit, _sua sponte_ oblatum sperneretur; and Tac. Hist. iv. 79. Suet. Cæs. 6. +Sponte accusare+ means to accuse of one's own accord; whereas +ultro accusare+ means to obtrude one's self into the office of an accuser, when one should be satisfied with not being one's self accused; according to which, +ultro accusavit+ may be resolved into the complete phrase: Haud contentus non accusari ab altero, _ultro_ etiam progressus est, ut ipse accusaret alterum, or, _ultro_ progressus accusavit alterum. 2. +Sponte+, from choice, is in opp. to _casu_, or _necessitate_, Colum. ii. 1, 13. Plin. Ep. v. 14. Tac. Ann. vi. 23; whereas +sua sponte+, quite of one's own accord, like #automatôs#, in opp. to _rogatus_, _provocatus_, or _invitatus_. Cæs. B. G. i. 44. Cic. Fam. i. 7. iv. 3. vii. 5. (iii. 103.) 3. +Sponte+ and +spontaneus+, like #hekôn# and #hekousios#, paint the voluntary action as an act of the understanding; +voluntate+ and +voluntarius+, like #ethelontês#, as an act of the will, in opp. to _invite_; +libenter+ and +libens+, like #asmenos#, as an act of feeling, in opp. to _tædio_. (iv. 277.)

SQUALOR, see _Lutum_.

STAGNUM, see _Lacuna_.

STATIM, see _Repente_.

[[STATIONES, see _Excubiæ_.]]

STATUA, see _Imago_.

STATUERE, see _Destinare_ and _Sistere_.

STATUS, see _Conditio_.

STELLA; ASTRUM; SIDUS. +Stella+ (dimin. of #astêr#) means any one of the innumerable individual stars, like #astêr#; +astrum+ (#astron#), any one of the greater bright heavenly bodies, the sun, moon, and principal stars, with their peculiar names, like #astron#; +sidus+ (#eidos#), a complication of stars, a constellation, and, by affinity of the notion with number and magnitude, a great star, like #teras#, #teirea#. +Astrum+ and +stella+ denote the stars more in a mere physical relation, as bright heavenly bodies; +sidus+, more in an astronomical and astrological relation, as portentous and influencing human affairs. Sen. Helv. 9. Dum ortus _siderum_, occasus intervallaque, et causas investigare velocius meandi vel tardius spectare tot per noctem _stellas_ micantes liceat. (iv. 409.)

STERCUS, see _Lutum_.

STILLA, see _Gutta_.

STIMULARE, see _Pungere_.

STIPATOR, see _Satelles_.

STIPES; VALLUS; PALUS; SUDES. +Stipes+ and +vallus+ mean a larger sort of pale or stake, like a pole or the stem of a tree, which must be driven into the earth with a rammer; +stipes+ serves for various uses, in war and upon other occasions; +vallus+ (the dimin. of #suaros#?) is chiefly used as a palisade; whereas +palus+ and +sudes+ mean a smaller sort of stake, which may be driven into the earth in the ordinary way; +palus+ (from pangere) serves for various uses, as a hedge-stake, etc., and especially for fastening any thing to it; +sudes+ (from #ozos#?) is also used, on account of its spike, for a palisade, a lance, a javelin. (iv. 324.)

STIPULA, see _Culmus_.

STIRIA, see _Gutta_.

STIRPS; GENUS; GENS; PROSAPIA; POSTERITAS; PROGENIES; PROLES; SUBOLES. 1. +Stirps+, +genus+, and +gens+, denote the race usually in an ascending line, as abstract and collective terms, for _majores_; whereas +prosapia+, +progenies+, +propago+, +proles+, +suboles+, in a descending line, as abstract and collective terms for _posteri_. 2. +Prosapia+ is an antiquated solemn expression, and only to be used of ancient noble families, Cic. Univ. 11. Quintil. i. 6, 40; +posteritas+, the usual prosaic, +progenies+, a select, elevated expression, Cic. Rep. ii. 22; +proles+ and +suboles+, poetical expressions, Cic. Or. iii. 38; +proles+ denotes children, as fruits destined, as a younger race, to exist with their parents; +suboles+, as an after-growth, destined to supply the place of the generation that is dying off. 3. +Gens+ (#genetê#) is a political, +genus+ (#genos#), a natural race. +Gens+ consists of families, whom the founder of states has united into a community or complex family; +genus+ consists of species and individuals, that by their common properties belong to one and the same class of beings. (v. 307).

STIRPS; TRUNCUS. +Stirps+ (#steriphos#) denotes the stock as the animating and supporting principal part of a tree, in opp. to the branches and leaves, as growing from it and dependent upon it; +truncus+, the naked, dry part of the tree, in opp. to the branches and leaves, and even to the top itself, as its ornament; in short, so far as it answers to the trunk of the human body. (iv. 322.)

STOLIDUS, see _Stupidus_.

STOLO, see _Rami_.

STOMACHARI, see _Succensere_.

STRABO; PÆTUS. +Strabo+ (#strabos#) means, one who squints from nature, or sickness, or bad habit; whereas +pætus+, one who squints designedly and waggishly. (vi. 350.)

STRAGES, see _Ruina_.

STRENUITAS, see _Severitas_.

STREPIDUS, see _Fragor_.

STRUES, see _Acervus_.

STUDIUM; BENEVOLENTIA; FAVOR; GRATIA. 1. +Studium+ is usually the attachment and dependent feeling of the lower towards the higher, of the soldier towards the general, of the subject towards the ruler, of the scholar towards the teacher, of the individual towards his party; whereas +favor+ is the love and favor of the higher towards the lower, of the public towards the player, of the people towards the candidate, of the judge towards one of the parties, etc.; lastly, +benevolentia+ is love and good-will towards one of equal rank. In Cic. Rosc. Com. 10. Quod _studium_ et quem _favorem_ secum in scenam attulit Panurgus? the public is first considered as an auditor, then as a judge of the player. Orat. i. 21. Ego qui incensus essem _studio_ utriusque vestrûm, Crassi vero etiam amore. 2. +Studium+, +favor+, and +benevolentia+, denote a temporary affection, occasioned by and contracted from external circumstances,--consequently, of a quieter, or entirely latent sort; whereas +amor+ is love deeply rooted in the soul, bordering on passion. Cic. Fam. i. 9. Nihil est quod _studio_ et _benevolentia_ vel potius _amore_ effici non possit. Att. v. 10. _Amores_ hominum in te, et in nos quædam _benevolentia_. 3. +Favor+ is, subjectively, the favor which a person entertains towards another, in opp. almost to _invidentia_; whereas +gratia+ is, objectively, the favor in which a person stands with another, in opp. to _invidia_. (iv. 106.)

[[STUPENS, see _Attonitus_.]]

STUPIDUS; BRUTUS; BARDUS; STULTUS; FATUUS; STOLIDUS. +Stupidus+, +brutus+, and +bardus+, denote a merely negative quality, want of intellect; +stupidus+ (from #tuphô#, #taphein#), that of a human being who comprehends with difficulty, as dull-witted, like #anaisthêtos#; +brutus+ (#maurôtos#), that of beasts, and of men whose organization is like that of beasts, who comprehend nothing, as without reason, like #blax#; +bardus+, who comprehends slowly, as without talent, like #bradus#; whereas +stultus+, +fatuus+, and +stolidus+, denote a positive quality of the mind, which has false notions and a perverse judgment; +stultus+ (from #tellô#, #atallô#, #atalophrôn#), a want of practical wisdom, as folly, like #môros#, in opp. to _prudens_; +fatuus+, a want of æsthetical judgment, as silliness; +stolidus+, a want of reasonable moderation, as brutality. Liv. xxv. 19. Id non promissum magis _stolide_ quam _stulte_ creditum. (iv. 229.)

SUAVIS; DULCIS. +Suavis+ (#êus#) denotes, like #hêdus#, a pleasant odor, and, figuratively that which gives a calm pleasure; +dulcis+, like #glukus#, a pleasant flavor, and, figuratively, that which gives a lively pleasure; hence +dulcis+ is a stronger expression than _suavis_, in Plin. Ep. v. 8, 10. Hæc vel maxima vi, amaritudine, instantia; illa tractu et _suavitate_, atque etiam _dulcedine_ placet. Plin. H. N. xv. 27. _Dulce_, et pingue, et _suave_. (iii. 256.)

SUAVIUM, see _Osculum_.

SUBITO, see _Repente_.

SUBLIMIS, see _Altus_.

SUBOLES, see _Stirps_.

SUCCENSERE; IRASCI; INDIGNARI; STOMACHARI. +Succensere+ and +ægre+, +graviter+, +moleste+, +difficiliter ferre+, to take any thing ill, denote a silent, +irasci+, +indignari+, and +stomachari+, a loud displeasure; +ira+, anger, has the character of a passion, inasmuch as it thirsts after vengeance; +indignatio+, indignation, that of an awakened or excited moral feeling, inasmuch as it expresses with energy its disapprobation or contempt; +stomachatio+, a fit of passion, that of a choleric temperament, inasmuch as it suffers the bile to overflow, and gives vent to its irritability by blustering and brawling. The +iratus+ makes his appearance as an enemy, and excites fear; the +indignabundus+, as a judge, and inspires awe; the +stomachans+, as a hypochondriac, and is a subject for comedy. (v. 119.)

SUDES, see _Fustis_ and _Stipes_.

SUFFRAGIUM, see _Sententia_.

SUFFUGIUM, see _Perfuga_.

SULCUS, see _Porca_.

SUMERE; CAPERE; PREHENDERE; ACCIPERE; EXCIPERE; RECIPERE; SUSCIPERE; RECUPERARE. 1. +Sumere+ (sub-imere) means to take up any thing, in order to use it, like #hairein#; +capere+ (from #kaptein#) to lay hold on any thing, in order to possess it, like #labein#; lastly +prehendere+, +præhendere+ (from #chandanein#) to lay hold on any thing, in order, in a mere physical sense, to have it in one's hand. Cic. Phil. xii. 7. Saga _sumpsimus_, arma _cepimus_. 2. +Accipere+ means to take any thing offered, with willingness, #dechesthai#; +excipere+, to intercept, or catch any thing that is escaping, #hupodechesthai#; +recipere+, to take any thing that wants protection, with a generous feeling; +suscipere+, to undertake, or take upon one's self any thing burdensome, with self-denial. The +accipiens+ usually takes in his hand; the +excipiens+, in his arms; the +recipiens+, in his bosom; the +suscipiens+, on his arm or back. 3. +Recipere+ means to receive again, without taking pains; whereas +recuperare+, to regain by one's own exertion. Liv. xiii. 53, urbem _recipit_, by merely taking possession; comp. with xxvi. 39, urbe _recuperata_, by conquest. (iv. 131.)

SUMMUS; SUPREMUS. +Summus+ (superl. of sub) denotes the uppermost, indifferently, and with mere local reference, like #akros#, in opp. to _imus_. Rhet. ad Her. iii. 18. Cic. Rosc. Com. 7. Vell. P. ii. 2. Tac. H. iv. 47; whereas +supremus+ is a poetical and solemn expression, with the accessory notion of elevation, like #hupatos#, almost in opp. to _infimus_. (iv. 357.)

SUMPTUS; IMPENSÆ. +Sumptus+ means expense, so far as it diminishes wealth and capital, allied to prodigality; +impensæ+, so far as it serves to the attainment of an object, allied to sacrifice. (vi. 357.)

SUPERARE, see _Vincere_.

SUPERBIA; ARROGANTIA; FASTUS; INSOLENTIA. +Superbia+, from self-sufficiency, thinks others beneath itself, and considers them only as to the inferiority of their endowments; pride, in opp. to humility, +arrogantia+ would make others, who owe it no homage, sensible of its endowments or privileges, in opp. to modesty; +fastus+ (from #spathan#?) pushes men from itself, as unworthy to stand in connection with it, as a presumptuous, in opp. to a sober, unassuming disposition; +insolentia+ (from salire, insilire,) misemploys its superiority, in a rude manner, to the humiliation of the weaker, as insolence, in opp. to humanity and magnanimity. The +superbus+ would outshine others, the +arrogans+ would encroach upon them; the +fastosus+ despises them; the +insolens+ insults them. (iv. 187.)

SUPERESSE, see _Restare_.

SUPPLEMENTUM, see _Complementum_.

SUPPLICARE, see _Rogare_.

SUPREMUS, see _Summus_.

SURCULUS, see _Rami_.

SURRIPERE, see _Demere_.

SUS; VERRES; SCROFA; PORCUS. +Sus+ (#hus#, #sus#,) is the most general name for swine, and that which is used by natural historians, like #hus#; +verres+, +scrofa+, +porcus+, are economical names; +verres+ (from #ersês#), a boar-pig; +scrofa+ (#gromphas#), a sow kept for breeding; +porcus+ (#porkos#), a young pig, like #choiros#. With +sus+ is associated the accessory notion of filthiness; with +porcus+, that of fatness. (v. 335.)

SUSCIPERE, see _Sumere_.

SUSPICERE, see _Vereri_.

SUSPIRARE; GEMERE. +Suspirare+, to sigh, is a deep drawing of the breath and then forcible emission of it, as the immediate consequence of an afflicted heart; whereas +gemere+ (#gemein#), to groan, is more of a voluntary act, in order to give vent to the afflicted heart; hence +suspirium+ is more an expression of uneasiness and distress, +gemitus+ of actual pain. Cic. Att. ii. 21. Cum diu occulte _suspirassent_; postea jam _gemere_, ad extremum vero loqui omnes et clamare coeperunt. (v. 244.)

SUSTINERE, SUSTENTARE, see _Ferre_.

T.

TABERNA, see _Deversorium_.

TABULÆ, see _Axes_.

TACERE, TACITURNUS, see _Silere_.

TÆDA, see _Fax_.

TÆDET, see _Piget_.

TÆTER, see _Teter_.

TALEA, see _Rami_.

TALIO, see _Vindicta_.

TARDARE, see _Manere_.

TARDUS; LENTUS. +Tardus+ denotes slowness, with reference to the great length of time spent, in opp. to _citus_, Sall. Cat. 5; whereas +lentus+, with reference to quietness of motion, in opp. to _acer_, etc. Quintil. ix. 4. (iv. 218.)

TELLUS; TERRA; SOLUM; HUMUS. +Tellus+ denotes the earth as a whole, as the centre of the universe, as a goddess, in opp. to other bodies in the universe, or other divinities, like #Gaia#, #Gê#; whereas +terra+ (#tersô#, torreo,) as matter and one of the elements in opp. to the other elements, like #gaia#, #gê#); _solum_ (#holon#) as a solid element, in opp. especially to water, like #pedon#; lastly, +humus+ (#chthôn#, #chamai#), as the lowest part of the visible world, in opp. to the sky, like #chthôn#. Hence the derivative +terrenus+ is in opp. to _igneus_; +solidus+ is in opp. to _fluidus_; lastly, +humilis+, in opp. to _sublimis_. (i. 173.)

TEMETUM, see _Vinum_.

TEMPERATIO, see _Modus_.

TEMPESTAS, see _Ventus_.

TEMPLUM; FANUM; DELUBRUM; ÆDES; SACELLUM. 1. +Templum+, +fanum+, and +delubrum+, denote properly the temple, together with the consecrated environs, like #hieron#; whereas +ædes+, the building only, like #naos#; lastly, +sacellum+, a consecrated place without the building, with merely an altar. 2. In a narrower sense, +templum+ denotes a great temple of one of the principal gods; whereas +fanum+ and +delubrum+, a smaller temple of an inferior god, or of a hero, etc.

TEMPUS, see _Dies_.

TEMULENTUS, see _Ebrietas_.

TENEBRÆ, see _Obscurum_.

TENERE; HABERE; POSSIDERE. +Tenere+ (from #teinein#) means, to have anything fast in one's hand, and in physical possession; +habere+ (from #scheô#) to have in one's power, and in effective possession; +possidere+ (from #poti# and sedere) to have, as one's own property, and in legal possession, Plin. Ep. i. 16. Tenet, habet, possidet. (vi. 366.)

TENTARE; EXPERIRI; PERICLITARI; PERICULUM; DISCRIMEN. 1. +Tentare+ means, to make an experiment, in order to form a judgment of something, from a desire of knowledge, and with activity; +periclitari+, with courage and contempt of the danger associated with the experiment; +experiri+, merely to learn something by actual experiment. 2. +Periculum+ denotes danger, as occupying duration, of time; +discrimen+, as a point of time, as the critical moment and the culminating point of _periculum_. Liv. vi. 17. In ipso _discrimine periculi_ destituat. (v. 263.)

TENUIS, see _Exilis_.

TERERE, see _Lævis_.

TERGUM, see _Dorsum_.

TERGUS; CUTIS; PELLIS; VELLUS. +Tergus+ and +cutis+ denote the outermost covering of the flesh, as merely bare skin; +tergus+ (from #storchazein#, to enclose), the coarse skin of an animal, which covers the soft and eatable flesh, like #derma#; +cutis+ (#kutos#), the finer skin of human beings, which protects the sensitive flesh like #chrôs#; whereas +pellis+ and +vellus+ denote the flesh together with a covering; +pellis+ (from palla) more bristly, consisting of _pili_, like #dora#; +vellus+ (from #eilar#? or villus?), more woolly, consisting of _villi_, like #mallos#. Men have _cutis_; elephants, snakes, etc. _tergora_; lions, goats, dogs, etc., _pelles_; sheep, _vellera_. Juven. x. 192. Deformem pro _cute pellem_. (v. 17.)

TERMES, see _Rami_.

TERMINARE, TERMINUS, see _Finire_, _Finis_.

TETER; FOEDUS; TURPIS; DEFORMIS. +Teter+, +tæter+ (#atartêros#) is the ugliness which disturbs the feeling of security, and excites fear or shuddering, like hideous, shocking, #blosuros#; +foedus+ (#psoithos#), that which offends natural feelings, and excites loathing and aversion, like #miaros#; +turpis+ (from torpere) that which offends the moral feeling, or sense of decency, and excites disapprobation or contempt, in opp. to _honestus_, _gloriosus_, like #aischros#; +deformis+, that which offends the finer sensations, and excites dislike, in opp. to _formosus_, like #duseidês#. Cic. Off. i. 34. Luxuria cum omni ætate _turpis_, tum senectuti _foedissima_ est. Rep. ii. 26. Tyrannus quo neque _tetrius_ neque _foedius_ . . . animal ullum cogitari potest. Vatin. 3. Quanquam sis omni diritate _teterrimus_. Vell. Pat. ii. 69. In Vatinio _deformitas_ corporis cum _turpitudine_ certabat ingenii. (v. 111.)

TESCA, see _Solitudo_.

TETRICUS, see _Austerus_.

TIGNUM, see _Trabes_.

TIMERE, TIMOR, see _Vereri_.

TITUBARE, see _Labare_.

TOLERARE, see _Ferre_.

TORMENTUM, s. _Cruciatus_.

TORQUERE, see _Vertere_.

TORRIDUS, see _Aridus_.

TORVUS, see _Atrox_.

TOTUS, see _Quisque_.

TOXICUM; VENENUM; VIRUS. +Toxicum+ (from taxus) denotes poison, as a mere term in natural history, without accessory reference; +venenum+, as an artificial poison, of a sweet and tempting flavor; +virus+ (#eiar#, #ios#), as a noxious and distasteful juice or drink. Liv. ii. 52. Tribuni plebem agitare suo _veneno_, agraria lege; comp. with Cic. Læl. 23. Evomat _virus_ acerbitatis suæ. (v. 355.)

TRABES; TIGNUM. +Trabes+, +trabs+ (#traphêx#) denotes a longer and narrower beam, like a pole; +tignum+, a shorter and thicker beam, like a block. A raft consists of _trabes_, not of _tigna_; whereas the wood-work of a building, which, as a pillar, is destined to support something, is composed of _tigna_, not of _trabes_, by which the cross-beams only are denoted. Cæs. B. Civ. ii. 9. Supra eum locum duo _tigna_ transversa injecerunt, quibus suspenderent eam contignationem supraque ea _tigna_ directo transversas _trabes_ injecerunt easque axibus religaverunt. (v. 290.)

TRACTUS, see _Locus_.

TRAGULUM, see _Missile_.

TRAMES, see _Iter_.

TRANQUILLUS, see _Quietus_.

TRANS; ULS; ULTRA. +Trans+ and +uls+, like #peran#, in opp. to _cis_, denote, on the other side, with the character of unaccented prepositions, as a mere geometrical designation of place, like _super_; +trans+ (#tranes#) is the usual, +uls+ the antiquated and obsolete expression; whereas +ultra+ (comparative from ollus, ille), like #pera#, in opp. to _citra_, with emphasis and distinction of the relative distance of that which lies on the other side, like _supra_. The separation denoted by +ultra+ is merely that of a boundary; the separation denoted by +trans+, that of an obstruction. Tac. Germ. 29. Protulit magnitudo populi Romani _ultra_ Rhenum _ultraque_ veteres terminos imperil reverentiam . . . Non numeraverim inter Germaniæ populos, quanquam _trans_ Rhenum Danubiumque considerint, eos, qui decumates agros exercent. Eutrop. vii. 9. Liv. xxii. 43. Tac. Ann. xvi. 17. (iii. 109.)

TRANSFUGA, see _Perfuga_.

TRANSVERSUS; OBLIQUUS. +Transversum+ means, that which crosses a straight line at right angles, like across; +obliquum+, that which is not perpendicular to a straight line, but forms with it unequal angles, the one acute, the other obtuse, like awry or slanting. (vi. 375.)

TRIBUERE, see _Impertire_.

TRISTITIA, see _Dolor_.

TROICUS, TROIUS, see _Achivi_.

TRUCIDARE, s. _Interficere_.

TRUCULENTUS, s. _Atrox_.

TRUDIS, see _Fustis_.

TRUNCARE, see _Mutilare_.

TRUNCUS, see _Stirps_.

TRUX, see _Atrox_.

TUERI; DEFENDERE. +Tueri+ (from #stochazesthai#) supposes only possible danger, as to protect, in opp. to _negligere_, Cic. Fin. iv. 14; +defendere+, an actual attack, as to defend, in opp. to _deserere_. Hence those that are under age have _tutores_; those that are accused, _defensores_. The _tuens_ shows more of carefulness and love, as seeking to prevent danger; the _defendens_, more of spirit and strength, as resisting danger. (iv. 307.)

TUMERE, see _Turgere_.

TUMULUS, see _Collis_.

TURBA, see _Caterva_.

TURBÆ; TUMULTUS; SEDITIO; SECESSIO; DEFICERE; DESCISCERE. +Turbæ+ and +tumultus+ denote the civil broils of public life; +turbæ+ (#turbê#) interruptions of public order; +tumultus+ (from tumere) of the public peace; whereas +seditio+ and +secessio+ are political commotions, in consequence of decided, evident differences of opinion, and of conflicting principles; +seditio+ (from se and ire) when concord is first disturbed, and the parties as yet contend with words only; +secessio+, when the prospect of reconciliation is already given up, and the parties either stand opposite each other, ready to come to blows, or, at least, have broken off all connection with each other. 2. The +seditiosi+ and +secedentes+ are citizens and members of a free community, and only suspend public concord; whereas the +deficientes+ and +desciscentes+ break a compact, because, either as subjected states they rebel, or as allies fall off; +deficere+, as the most general expression, represents the falling off, in a moral point of view, as a treacherous, fickle, cowardly desertion; +desciscere+ (from scindere) in a political point of view, as an alteration in the constitution and political system. (v. 363.)

TURBO, see _Ventus_.

TURGERE; TUMERE. +Turgere+ (#tragan#) denotes being swoln, with reference to actual corpulency and fulness, like #spargan#, #sphrigan#; whereas +tumere+ (from #stomphos#) with reference to concealed nothingness and emptiness, like #oidan#. Hence sails are called _turgida_, inasmuch as the wind, which swells them out, is something, and actually fills them; and _tumida_, inasmuch as it is merely air, consequently nothing, and only seems to fill them. (iv. 191.)

TURIO, see _Rami_.

TURPIS, see _Teter_.

TUTUS; SECURUS; INCURIOSUS. 1. +Tutus+ denotes safety objectively, he who actually is safe, like #asphalês#; +securus+ (sine cura) subjectively, he who thinks himself safe; hence +tutus+ is used for provident, with reference to foresight; +securus+ is used as a softer expression, for improvident, with reference to the want of foresight. Sen. Ep. 97. _Tuta_ scelera esse possunt, _secura_ non possunt: and 105. The substantive _securitas_, however, must be used to supply the want of a similar substantive from _tutus_. 2. +Securus+, +securitas+, denote freedom from care and anxiety merely as a state of mind, like #amerimnos#, in opp. to _sollicitus_, Tac. Hist. iv. 58; whereas +incuriosus+, +incuria+, denote the want of carefulness and attention, with a practical reference, like heedless, #oligôros#, in opp. to _cura_. Sen. Ep. 100. Fabianus non erat negligens in oratione, sed _securus_. (iii. 120.)

U.

UBER, see _Foecundus_ and _Mamma_.

UDUS; UVIDUS; HUMIDUS; AQUOSUS; MADIDUS. 1. +Uvidum+ and +udum+ (#huas#, vadum, from #huô#, uveo) denote, like #hugron#, the wetness which consists entirely of water or other fluid particles, whether actually, apparently, or only by hyperbole, _humore constans_; whereas +humidum+ and +humectum+ (from #chumos#) is the wetness which is caused by water soaking through, _humore mixtum_. Senec. N. Q. ii. 25. Dicis nubes attritas edere ignem cum sint _humidæ_, imo _udæ_. Hence is +udus+ (in opp. to _sudus_ and _solidus_) used by Tertullian as synonymous with _aquanus_; whereas _humidus_ (in opp. to _aridus_) is synonymous with _aquosus_, only that by _aquosus_ is meant a separation and juxta-position of wet and dry; by _humidus_, a mixture and association of wet and dry; hence _pratum aquosum_ means a meadow with ponds and puddles; _pratum humidum_, a meadow soaked with water. 2. +Udus+ is only a contracted form of _uvidus_; +humectus+ is distinguished from _humidus_ only as a sort of participle. Pacuv. ap. Varr. Terra exhalabat auroram _humidam, humectam_. 3. +Humidus+, +humens+, refer, like moist, to the inward quality of a body; whereas +madidus+, +madens+, like #mudaleos# and dripping, only to the exterior and surface of a body, in opp. to _siccus_. Cic. Phil. xiv. 3. Imbuti sanguine gladii legionum exercituumque nostrorum, vel _madefacti_ potius duobus consulum, tertio Cæsaris proelio; for +imbuere+, as the causative of _imbibere_, refers to a _humectatio_, a moisture of the inner part; +madefieri+, to a _redundatio_, the cause of which lies in this, that the inner part is so over-full, that nothing further can be forced into it. (ii. 12.)

ULCUS, see _Vulnus_.

ULIGO, see _Lacuna_.

ULNA; LACERTUS; BRACHIUM; CUBITUS. +Ulna+ (#ôlenê#) is the whole arm, from the shoulder to the hand, which serves as a measure, an ell; +lacertus+ (#alkê#) the upper arm; +brachium+ (#branchion#, #brachiôn#), the under-arm; +cubitus+, the bending between the two, the elbow. (vi. 383.)

ULS, ULTRA, see _Trans_.

ULTIMUS, see _Extremus_.

ULTIO, s. _Vindicta_.

ULTRO, s. _Præterea_ and _Sponte_.

UMBROSUS, see _Obscurus_.

UNA; SIMUL. +Una+ means together, at the same place, like #homou#; whereas +simul+ (#homalôs#) at once, at the same time or moment, like #hama#.

UNCTUS, see _Delibutus_.

UNCUS, see _Curvus_.

UNDA, see _Aqua_.

UNICUS, see _Eminens_.

UNIVERSUS, UNUSQUISQUE, see _Quisque_.

USQUE, see _Semper_.

USURA, see _Fænus_. [[main entry spelled "Foenus"]]

USURPARE, see _Uti_.

UTERQUE; AMBO; UTERVIS; UTERLIBET. 1. +Uterque+ denotes 'both,' as two unities, like #hekateros#; +ambo+, as the halves of a pair, like #amphô#. Cic. Fin. ii. 7. Hic, qui _utramque_ probat, _ambobus_ debuit uti. Orat. 6, 21. Terent. Ad. i. 2, 50. Curemus æquam _uterque_ partem; tu alterum, ego alterum; nam _ambos_ curare propemodum reposcere illum est quem dedisti. Plin. Pan. 90, 4. Vell. P. ii. 66. This difference is palpable from Cic. Mur. 18, 37. Duæ res vehementer in prætura desideratæ sunt, quæ _ambæ_ in consulatu Murenæ profuerunt . . . . Horum _utrumque_ ei fortuna ad consulatus petitionem reservavit. And Orat. iii. 26. A quibus _utrisque_ submittitur aliquid. 2. +Uterque+ and +ambo+ are copulative, and may be resolved into _unus et alter_, and have their predicate actually in common; whereas +utervis+ and +uterlibet+ are disjunctive, and may be resolved into _unus vel alter_, and have their predicate in common only by possibility. Ter. Andr. prol. 10. Qui _utramvis_ recte norit, _ambos_ noverit. (iv. 349.)

UTI; USURPARE; FRUI; FRUNISCI. +Uti+ and +usurpare+ denote the mere act of using, by which a person turns a thing to his advantage; but +uti+ (from #oiô#) a permanent use; +usurpare+ (usui rapere) a single act of using; whereas +frui+ and the antiquated word +frunisci+ (from #phronein#), the pleasant feeling of this use, as to enjoy; +frui+ is the primitive, +frunisci+ the inchoative of the verb. Sen. Vit. B. 10. Tu voluptate _frueris_, ego _utor_. Flor. ii. 6. Hannibal cum victoria posset _uti_, _frui_ maluit. Cic. Rosc. Am. 45, 131. Commoda, quibus _utimur_, lucem, qua _fruimur_, spiritumque, quem ducimus, a Deo nobis dari. Cic. Cat. iii. 2, 5. Quorum opera . . . assidue _utor_; comp. with Fin. ii. 35, 118. In ea, quam sæpe _usurpabas_, tranquillitate degere omnem vitam. Cic. Orat. 51, 169. Post inventa conclusio est, qua credo _usuros_ veteres illos fuisse, si jam nota et _usurpata_ res esset. (iii. 134.)

UTIQUE, see _Plane_.

UVIDUS, see _Udus_.

UXOR, see _Foemina_. [[redirects to _Femina_]]

V.

VACARE; OTIARI; FERIARI; CESSARE; NIHIL AGERE. +Vacare+ (from #hêka#?) means to have one's time free, in opp. to _occupatio_, which compels one to work; +otiari+ (from #ausios#, #autôs#), to be at leisure, in opp. to _negotia_, which oblige one to work; +feriari+, to enjoy a holiday, in opp. to working all day; +cessare+ (from cedere? or from #kathizein#?), to make a half-holiday, and enjoy a short cessation, in opp. to previous activity; +nihil agere+, to do nothing, in opp. to activity in general. (vi. 388.)

VACILLARE, see _Labare_.

VACUUS, see _Inanis_.

VADERE, see _Ire_.

VADUM, see _Solum_.

VAFER, see _Astutus_.

VAGARI, see _Errare_.

VALDE, see _Perquam_.

VALE, see _Ave_.

VALENS, see _Salus_.

VALERE, see _Posse_.

VALETUDO, see _Æger_.

VALIDUS; FIRMUS; ROBUSTUS. 1. +Validus+ (from #holos#, #oulos#), means strong, in an active sense, as able to perform something, in opp. to _imbecillis_, Cic. Fam. vii. 1. Plin. H. N. xiv. 21, like #sthenaros#; whereas +firmus+ and +robustus+, in a passive sense, as able to endure; +firmum+ (from #phraxai#, #phargnumi#), strong from an immovable position, and, consequently, stedfast, in opp. to _labans_, _vacillans_, and, for want of a corresponding adjective, to _imbecillus_, Cic. Fam. ix. 16. Sall. Jug. 10. Quintil. v. 10, 49, like #bebaios#; +robustum+ (from #errhôsthai#) through its compact nature, and its impenetrable and, consequently, durable materials, nearly in opp. to _tenerum_, like #rhômaleos# and #ischuros#. 2. +Imbecillitas+ denotes generally a mental, +infirmitas+, a bodily weakness, according to Cic. Fin. v. 45. In _infirma_ ætate, _imbecillaque_ mente: both are sometimes used in a mental sense, in which case +imbecillitas+ denotes a natural weakness of the head or heart, a want of talent or of spirit; whereas +infirmitas+, a moral weakness of character, fickleness and uncertainty, for example: Cæs. B. G. vii. 77. Nolite stultitia ac temeritate vestra aut _imbecillitate_ animi omnem Galliam prosternere; comp. with iv. 5. Cæsar _infirmitatem_ Gallorum veritus, quod sunt in consiliis capiendis mobiles et rebus plerumque novis student. Or, Cic. Divin. ii. 60, with Fam. xv. 1. Or, Tac. Ann. iv. 8, with Hist. i. 9. (iv. 164.)

VALLUM, see _Agger_.

VALLUS, see _Stipes_.

VALVÆ, see _Ostium_.

VARIUS; DIVERSUS; CONTRARIUS; VERSICOLOR; VARIEGARE. 1. +Varium+ (from #aiolos#) means, possessing differences in its own texture, varied; whereas +diversum+, differing from something else, distinct. Catull. 47, 10. Quos longe simul a domo profectos _diverse variæ_ viæ reportant; that is, whom various ways, in an entirely different direction, bring home. Tac. Hist. i. 25. Otho postquam _vario_ sermone callidos et audaces cognovit pretio et promissis onerat . . . Suspensos cæterorum animos _diversis_ artibus (namely, spe et metu) stimulant. 2. The +diversa+ will have nothing in common, and go different or even opposite ways from each other; whereas the +contraria+ confront and stand directly opposite to each other. Hence the following climax in Cic. Divin. ii. 26, 55. _Diversas_ aut etiam _contrarias_. Vell. Pat. ii. 75. _Diversa_ præsentibus et _contraria_ exspectatis sperare. Quintil. v. 10, 26. 3. +Varium+ denotes variegated, as exhibiting different colors at the same time, like #poikilon#; whereas +versicolor+, that which changes its color, according to the light in which it is held, like #aiolon#. Propert. iii. 13, 32. Aut _variam_ plumæ _versicoloris_ avem. Pliny is describing two different properties, xxxvii. 10, when he describes the stone Mithrax, as at the same time _multicolor_ and _contra solem varie refulgens_. 4. +Variare+ means to give a varied appearance in general; +variegare+, to give a varied appearance, especially by different colors. (iii. 269.)

VAS, see _Sponsor_.

VASTA, see _Solitudo_.

VASTARE; POPULARI; DIRIPERE; AGERE FERRE; EXPILARE; SPOLIARE; PECULARI. 1. +Vastare+ (from ustus?) means to lay waste, from rage or from policy to destroy the property of an enemy, like #perthein#, #porthein#; whereas +populari+, +diripere+, and +agere ferre+, to plunder for one's own use; +populari+, on a great scale, for example, to lay waste all the crops, and drive off the herds; +diripere+, on a small scale, to break into the houses, and break open the closets; +agere ferre+ includes both meanings, like #agein kai pherein#. 2. +Spoliare+ and +populari+ mean to plunder, in a state of open warfare; whereas +expilare+ and +peculari+, +depeculari+, in a state of peace; +expilare+ (#psiloô#) by open force; +peculari+ (dimin. of #pekô#) by fraud, and by secretly purloining the property of the state. Cic. Parad. vi. 1. Si socios _spolias_, ærarium _expilas_. (iv. 339.)

VATES, see _Canere_.

VATICINARI, see _Divinare_ and _Hariolari_.

VECORS, see _Amens_.

VEGETUS, see _Vigens_.

VEHEMENS, see _Acer_.

VELLE; OPTARE; EXPETERE; CUPERE; AVERE; GESTIRE. 1. +Velle+, +optare+, and +expetere+, are acts of calm reason and self-determination; whereas +cupere+, +avere+, and +gestire+, acts of excited feeling and of passion. Senec. Ep. 116. Cum tibi _cupere_ interdixero, _velle_ permittam. 2. +Velle+ (#helein#) means to wish, and co-operate towards the realization of one's wish, like #thelein# and #boulesthai#; +optare+ (from #pothein#) to wish, and leave the realization of one's wish to others, or to fate, like #pothein#; +expetere+, to wish, and apply to others for the realization of one's wish, like #oregesthai#. Sen. Ep. 95. Sæpe aliud _volumus_, aliud _optamus_. Cic. Off. i. 20. Nihil nisi quod honestum sit homines aut admirari aut _optare_ aut _expetere_ oportet. 3. +Cupere+ (#kaptein#) denotes a vehement, passionate desire; +gestire+ (#gêthein#), a lively desire, showing itself by gestures; +avere+ (from #chainein#, #chaos#), an impatient, hasty desire. +Cupidus+ means, being eagerly desirous of something, like #epithumôn#; +gestiens+, rejoicing in anticipation of something, like #chrêzôn#; +avidus+, being greedy after something. Cic. Sen. 8. Græcas literas sic _avide_ arripui, quasi diuturnam sitim explere _cupiens_; comp. with Att. ii. 18. Intellexi quam suspenso animo et sollicito scire _averes_, quid esset novi. And, iv. 11. Perge reliqua; _gestio_ scire ista omnia. (v. 57.)

VELLUS, see _Tergus_.

VELOX, see _Citus_.

VENDERE; VENUNDARE; MANCIPARE. +Vendere+ and +venundare+ denote the selling of any thing as a mercantile act; but in +vendere+ (#anadounai#) the disposing of the thing is the principal notion, the price merely secondary, in opp. to emere, like #apodosthai#; in +venundare+, the previous having for sale, or offering for sale, is the principal notion, as in #pipraskein#, #pôlein#, #apempolan#; whereas +mancipare+ denotes a juridical act, in consequence of which a thing is alienated, and, with all that belongs to it, transferred to another, in a legal form, as his property. (iv. 118.)

VENDITATIO, s. _Jactatio_.

VENENUM, see _Toxicum_.

VENERARI, see _Vereri_.

VENIAM DARE, s. _Ignoscere_.

VENTUS; PROCELLA; TEMPESTAS; VORTEX; TURBO. +Ventus+ (#aeis#, or #antê#, Hesiod) is the generic term for wind; +procella+ and +tempestas+ denote a violent wind; +procella+ (#kelados#), a mere squall or gust of wind; +tempestas+, a complete storm, or stress of weather, generally accompanied by thunder and lightning, rain or hail; whereas +vortex+ and +turbo+ denote a whirlwind; +vortex+ (vertere), a weaker sort, that merely raises the dust; +turbo+ (#strephô#, #strophalinx#), a strong whirlwind that causes destruction. (v. 287.)

VENUDARE, see _Vendere_.

VENUSTUS, see _Formosus_.

VEPRES, see _Dumi_.

VERBERARE; ICERE; FERIRE; CÆDERE; PULSARE; MULCARE; PAVIRE; CUDERE. 1. +Verberare+, +ferire+, and +icere+, mean, in a general sense, to strike, whether by throwing, hitting, or pushing; but the _verberans_ makes his blow rebound; the _iciens_ and _feriens_ penetrate and wound, or break to pieces; the _iciens_ (resembling in form jaciens) chiefly by throwing, for instance, _fulmine ictus_; the _feriens_, by pushing, for instance, _murum ariete_; whereas +cædere+, +pulsare+, and +mulcare+, denote especially striking, generally with a weapon; +cædere+, with a weapon that cuts and wounds, a hatchet, sword, whip, rod, strap; +pulsare+ and +mulcare+, with a hard weapon, stick or fist. +Pulsare+ has any object whatever, man, a door, the ground; +mulcare+, like to cudgel, only an object that can feel pain, especially man. 2. +Verberare+, in a narrower sense, denotes a quiet chastisement by the blows of a stick, which is generally appointed, as a formal punishment, by the competent authorities; whereas +pulsare+ and +mulcare+, a misusage by blows or thrusts, which is administered as mere vengeance by unauthorized persons; +pulsare+ (from pellere) as a slighter misusage with hand or stick, which principally hurts the honor and dignity of the person misused; +mulcare+ (#malaxai#, malaxare), a rougher misusage, with fists or clubs, which aims principally at physical pain, like a sound drubbing. 3. +Pavire+ (#paiein#) means to beat, in order to make a soft mass solid; +cudere+, in order to widen or extend a solid mass. +Fulgere+, +battuere+, and +cajare+ are antiquated or vulgar expressions for beating. (v. 67.)

VERBOSUS, see _Garrire_.

VERBUM; VOCABULUM; VOX; DICTUM; DICTERIUM. 1. +Verbum+ (#arabos#) is a word, as a part of speech; whereas +vocabulum+, as a part of language. The _verba_ are verbs, the _vocabula_ words in general. 2. +Verba+ denote words in general, with reference to their meaning; +voces+, with reference to their form and their sound. 3. As a grammatical term, +vox+ comprehends all the eight parts of speech; +vocabulum+, all legitimate words, consequently with the exclusion of interjections or natural sounds; +nomen+, only the nouns, adjectives, substantives, and pronouns; and +verbum+, only the verbs. 4. +Verbum+, in a collective sense, denotes a general notion, that which is said; whereas +vox+, +dictum+, and +dicterium+, are particular expressions; +vox+ (#êchê#), an expression of feeling or passion, like an exclamation; +dictum+, an expression of wit or intellect, like a _bon mot_. Tac. Hist. iii. 39. Audita est sævissima Vitellii _vox_, qua se pavisse oculos spectata inimici morte jactavit; comp. with Ann. vi. 20. Scitum Passieni _dictum_ percrebuit, neque meliorem unquam servum neque deteriorem dominum fuisse. 5. +Dictum+ is the general and popular expression for any pointed saying; +dicterium+, a select term of later times for a particularly smart _dictum_, which is not merely the product of natural wit, but also of cultivation refined by literature and intercourse with polished society. (iv. 29.)

VERERI; TIMERE; METUERE; SPES; FIDUCIA; TIMOR; TIMIDITAS; IGNAVIA; FORMIDO; HORROR. 1. +Vereri+ (#horan#?) like #aideisthai#, has its foundation in what is strikingly venerable; +metuere+ and +timere+, like #deisai#; and #phobeisthai#, in the threatening danger of an object. The _timens_ and _metuens_ fear the danger; the _verens_, the disgrace and shame. Cic. Phil. xii. 12. Quid? veteranos non _veremur_? nam _timeri_ ne ipsi quidem volunt. Sen. 11, 37. _Metuebant_ eum servi, _verebantur_ liberi, carum omnes habebant. Liv. xxxix. 37. _Veremur_ quidem vos Romani et si ita vultis etiam _timemus_. Afran. ap. Gell. xv. 13. Ubi malunt _metui_, quam _vereri_ se ab suis. Senec. Ir. iii. 32. Quibusdam _timeamus_ irasci, quibusdam _vereamur_. 2. +Metus+ (#matan#) is fear, only as the anticipation of an impending evil, and reflection upon it, the apprehension that proceeds from foresight and prudence, like #deos#, synonymously with _cautio_; whereas +timor+ (from #tremô#), the fear that proceeds from cowardice and weakness. Or, +metus+ is an intellectual notion; fear, as from reflection, in opp. to _spes_; for instances, see Cic. Verr. ii. 54. Off. ii. 6. Liv. xxx. 9. Suet. Aug. 25. Tac. H. i. 18. Ann. ii. 12, 38. Sen. Ep. 5. Suet. Aug. 5. Cels. ii. 6. Curt. viii. 6:--whereas +timor+ is a moral notion, fear as a feeling, in opp. to _fiducia_, _animus_. Cic. Divin. ii. 31. Att. v. 20. Rull. i. 8. Sallust. Jug. ii. 3. Tac. Hist. ii. 80. Plin. Ep. v. 17. 3. In the like manner are +spes+, hope, and +fiducia+, confidence, distinguished. Sen. Ep. 16. Jam de te _spem_ habeo, nondum _fiduciam_. Tac. Agr. 2. Nec _spem_ modo ac votum securitas publica, sed ipsius voti _fiduciam_ ac robur assumpserit. Suet. Cl. 10. Aliquanto minore _spe_ quam _fiducia_. Liv. x. 25. Curt. ix. 4, 25. 4. +Timor+ denotes fear, as a temporary state; +timiditas+, fearfulness, as an habitual quality, which is connected with _ignavia_, as a more precise expression for the more general feeling. Lactant. iii. 17. Epicurus . . . _ignavum_ prohibet accedere ad rem publicam, pigrum exercere, _timidum_ militare. +Ignavia+ is inaptitude for any noble action, and particularly for deeds of valor; +timiditas+ is, under certain circumstances, excusable; +ignavia+ is absolutely blamable. 5. +Metus+ and +timor+ have their foundation in reflection, whereby a person is made clearly aware of the object and ground of his apprehension; whereas +horror+ and +formido+ is an immediate feeling, which overpowers the understanding by the dreadful image of the nearness of some horrid object, and can give no account of the ground of its fear; +formido+ (fremere) expresses this state immediately as a state of mind, like #orrhôdia#; whereas +horror+ (#chersos#) as the bodily expression of this state, by the hair standing on end, the eyes wildly staring, etc., like #phrikê#. Tac. H. iv. 45. _Metus_ per omnes ac præcipua Germanici militis _formido_. (ii. 190.)

VERERI; REVERERI; VENERARI; COLERE; OBSERVARE; ADORARE; ADMIRARI; SUSPICERE. 1. +Vereri+ and +revereri+ mean, to feel reverence; whereas +venerari+, to show reverence. Tac. Ann. xiv. 13; comp. _venerationem_ sui with matris _reverentia_. 2. +Vereri+ (#horan#?) denotes respect bordering on fear and bashfulness; whereas +revereri+, fear and bashfulness arising from respect. In _vereri_, fear, in _revereri_, respect is the principal notion: hence +verecundia+ is the dread of exposing one's self before the person respected; whereas +reverentia+, the calm consciousness that some one is worthy of this reverential feeling. 3. +Venerari+ (#antesthai#?) is used (at least in Cicero) only for demonstrations of reverence towards the gods and sacred things; +observare+, only for such demonstrations towards men; +colere+, towards either. Cic. Rep. i. 12. Ut . . . Africanum ut deum _coleret_ Lælius, domi vicissim Lælium _observaret_ in parentis loco Scipio. And, N. D. i. 42. ii. 28. The +venerans+ seeks only to express due reverence, and by self-humiliation to avert the anger of the gods; the +colens+ (from #kolax#) seeks by acts of courtesy, of service, and of respect, to win the affection of some one, and the fruits of it, as from a cultivated field. +Veneratio+ shows itself more in prayer; +cultus+, more in sacrifice: +veneratio+ is more a single, transient act; +cultus+ more a permanent expression of respect. Tac. H. i. 10. Vespasianus . . . Titum filium ad _venerationem cultumque_ (ejus) miserat; that is, that he might do homage to the new emperor, and then also remain in his circle of courtiers. 4. +Observare+ (from #eruesthai#) involves a mere negative notion, and denotes having regard for, in opp. to slighting; yet is not, on this account, _colere_ a stronger, _observare_ a weaker term. +Colere+, indeed, involves more palpable activity, _operam_; whereas +observare+, more tender regard, _pietatem_; hence sometimes the one, sometimes the other, is the stronger expression. 5. +Adorare+ is the most general expression for any sort of worship; whereas +veneratio+ consists more in gestures, +precatio+ in words. 6. _Reveremur validas auctoritates; admiramur raras virtutes; suspicimus excellentia dignitate._ At the same time it appears to me, that the _reverens_ is in a state of silent awe; the _admirans_ with the expression of loud, or at least visible enthusiasm; the _suspiciens_, under the image of one looking up to another with an humble feeling of his own inferiority. +Revereri+ refers especially to moral; +admirari+, to intellectual and moral; +suspicere+, to any, even adventitious, pre-eminences. (ii. 185.)

VERRES, see _Sus_.

VERSICOLOR, see _Varius_.

VERSUTUS, see _Astutus_.

VERTERE; TORQUERE; CONVERTERE; INVERTERE; PERVERTERE. +Vertere+ means to turn, that is, to move anything in order to give it another position or situation, like #trepein#; +torquere+ (from #trekô#), #atrekês#), to twist, that is, in order to move a fixed point, like #strephein#. 2. +Convertere+ means, either to turn in a body, with reference to those acting, as, for instance, Ut pæne terga _convertant_; or, with reference to the action, to turn completely; whereas +invertere+ means, to turn only half round, so that the reverse side of the thing turned is exposed; lastly, +pervertere+ means to turn upside down, so that the thing turned becomes useless, or falls to the ground. (v. 289.)

VERUTUM, see _Missile_.

VESANUS, see _Amens_.

VESTIS; VESTITUS; VESTIMENTUM; AMICTUS; AMICULUM; CULTUS; HABITUS. 1. +Vestis+ (from vas, Goth. wastjan) is the most general expression, and denotes sometimes the whole clothes; +vestitus+, sometimes only a single article of dress, _vestimentum_. +Vestem mutare+ denotes, to go into mourning; +vestimenta mutare+, to shift one's clothes. 2. +Vestis+ and +vestimentum+ denote the clothes which cover the body, as necessary or decent; +amictus+ and +amiculum+ (from ambi and jacere) the cloak or mantle which covers the under-clothing, for the sake of warmth or of ornament; +amictus+, the whole of the over-clothing; +amiculum+, a single article, as a mantle. Tac. G. 17. Feminæ sæpius lineis _amictibus_ velantur, partemque _vestitus_ superioris in manicas non extendunt. Curt. v. 1, 38. Sil. It. vii. 447. 3. +Cultus+ and +habitus+ have a wider meaning than _vestis_; +cultus+ (occulere) whatever belongs to dress, girdle, hat, ornaments, arms, etc.; +habitus+, whatever belongs to the exterior in general, cleanliness, mode of dressing the hair, carriage of the body, etc. Suet. Cæs. 44. Dicam ea, quæ ad formam et _habitum_ et _cultum_ et mores pertinebant. Cal. 52. _Vestitu_ calceatuque cæteroque _habitu_. (v. 209.)

VETARE; INTERDICERE. +Vetare+ means to forbid by virtue of the law, in opp. to _jubere_; whereas +interdicere+, to forbid, by virtue of official authority, in opp. to _addicere_, _permittere_.

VETERNUS, see _Antiquus_.

VETULA, see _Anus_.

VETUS; SENEX; GRANDÆVUS; LONGÆVUS; SENECTA; SENECTUS; SENIUM. 1. +Vetus homo+ (#etos#) denotes an old man, from the fiftieth year of his life, in opp. to _juvenis_, a young man, like #gerôn#; whereas +senex+ (#anax#? or #henous echôn#?), an old man from his sixtieth year, with the accessory notion of his being worthy of respect, like #presbutês#; lastly, +grandævus+ and +longævus+ denote a very aged man, who has already exceeded the usual duration of life, and who is, consequently, somewhere about eighty or upwards. 2. +Senecta+ denotes old age indifferently, merely as a period of life; +senectus+, as a venerable and experienced age, that commands respect and indulgence; +senium+, the infirm and burdensome age, which is to be looked upon as a disease. (iv. 89.)

VETUS, VETUSTUS, see _Antiquus_ and _Puer_.

VIA, see _Iter_.

VIBRARE, see _Librare_.

VICINUS; FINITIMUS; CONFINIS. +Vicini+ (#oikeioi#) are neighbors, in reference to house and yard; whereas +finitimi+ and +confines+, with reference to the boundaries of the land; +finitimi+, in a one-sided relationship, as the neighbors of others, who dwell near their boundaries, in a mere geographical sense; +confines+, in a mutual relationship, as opposite neighbors, who have boundaries in common, with the moral accessory notion of friendship associated with neighborhood. The _finitimi_ are _finibus diremti_; whereas the _confines_ are _confinio conjuncti_. (v. 181.)

VICISSIM; INVICEM; MUTUO. +Vicissim+ (from #eikazô#) denotes, like on the other hand, and in hand, and in turn, a successive; +invicem+ and +mutuo+, like reciprocally and in return, a mutual acting and suffering between two persons or things; +invicem+, more with reference to reciprocal actions; +mutuo+, to reciprocal or mutual states. (vi. 402.)

VICTUS, see _Vita_.

VIDERE; CERNERE; SPECTARE; INTUERI; CONSPICERE; ADSPICERE; ADSPECTUS; CONSPECTUS; OBTUTUS. 1. +Videre+ and +cernere+ denote seeing, as perceiving by the organ of sight; +videre+ (#idein#) as perception in general, in opp. to an obstruction of the view, like #horan#; +cernere+ (#krinein#) especially as a clear perception, in opp. to a transient or dim view; whereas +spectare+, +intueri+, +tueri+, and +contueri+, denote looking, as the dwelling of the eyes upon an object; +spectare+ means, quietly to fix the eye upon an object that interests the understanding, and dwell upon it as upon a theatrical representation, like #theasthai#; whereas +intueri+ (from #stochazomai#), to fix the eye upon something that strikes the fancy or soul, as to contemplate, #theôrein#. Cic. Fam. vii. 1. Neque nos qui hæc _spectavimus_, quidquam novi _vidimus_. 2. +Intueri+ denotes merely to contemplate attentively; +contueri+, to gaze upon fixedly, keenly, and with eyes widely opened. 3. +Conspicere+ means to descry, that is, to get sight of an object of one's self, and generally of an unexpected object; whereas +adspicere+ means to look at, that is, to cast one's eye upon an object, whether consciously or not. 4. +Adspectus+ has an active meaning, as the looking at; +conspectus+, a passive meaning, as the sight of, that is, the appearance, often also the _field of view_, _sight_ [as in _to be_ or _come in sight_]; +obtutus+ has a neutral sense, as the look. Suet. Tib. 43. Ut _adspectu_ deficientes libidines excitaret; comp. with Cal. 9. Tumultuantes _conspectu_ suo flexit; and with Cic. Orat. iii. 5. Qui vultum ejus cum ei dicendum esset, _obtutumque_ oculorum in cogitando probe nosset. (iv. 305.)

VIERE, see _Ligare_.

VIGENS; VEGETUS; VIVIDUS; VIVUS; ANIMANS; VITALIS; VIVAX. 1. +Vigens+ (#aixai#) denotes a man, both in body and mind, fresh and in full strength; +vegetus+, one, in a mental sense, on the alert and animated; +vividus+ (from #êus#? or from vis?), one, in a moral sense, full of life and energy. Liv. vi. 22. Exactæ jam ætatis Camillus erat . . . sed _vegetum_ ingenium in _vivido_ pectore _vigebat_, virebatque integris sensibus. 2. +Vivus+ (Goth. quiws) means living, in opp. to dead; +animans+, possessing life, in opp. to inanimate. 3. +Vitalis+ means long-lived; +vivax+, tenacious of life. (iv. 445.)

VIGIL; INSOMNIS; EXSOMNIS. +Vigil+ denotes the state of being awake as positive, and involves consciousness and will, and the application of vital energy, like #agrupnos#; whereas +insomnis+ and +exsomnis+, only negatively, as sleepless, #aupnos#; but the +insomnis+ cannot sleep; the +exsomnis+ will not sleep. Tac. Ann. i. 65. Cum oberrarent tentoriis _insomnes_ magis quam _pervigiles_. Vell. P. ii. 88. Mæcenas ubi rem _vigiliam_ exigeret, sane _exsomnis_. Hor. Od. iii. 7, 6. Frigidas noctes non sine multis _insomnis_ lacrimis agit; comp. with 25, 7. Non secus in jugis _exsomnis_ stupet Evias; or Virg. Æn. ix. 167, with vi. 556. (iv. 444.)

[[VIGILIÆ, see _Excubiæ_.]]

VILLA; FUNDUS; PRÆDIUM; AGER; CAMPUS; RUS; ARVUM. 1. +Villa+ (dimin. of #hedos#) denotes a country-house, usually with a real estate; +fundus+, a real estate, usually with a country-house; +prædium+, sometimes a country-house, sometimes a real estate, like landed property. At the same time +villa+ is an architectural term; +fundus+, an economical term; +prædium+, a juridical term. Cato, R. R. 3. Ita ædifices, ne _villa fundum_ quærat, neve _fundus villam_. 2. +Villa+, +fundus+, and +prædium+, suppose a proprietor, like _portio_; whereas +ager+, +arvum+, +rus+, and +campus+, are thought of without reference to a proprietor, like _pars_. 3. +Ager+ and +campus+ denote the field, whether cultivated or not; +ager+ (#agros#), the open field, in opp. to ground that is built upon, or planted with trees, consequently in opp. to _urbs_, _oppidum_, _vicus_, _hortus_, _silva_, like #agros#; whereas +campus+ (#kêpos#) denotes the low-lands and plains, like #pedion#, consequently in opp. to the high-lands, _mons_ and _collis_; Cic. Div. i. 42. N. D. ii. 60. Colum. i. 2. Herenn. iv. 18. 25. Curt. viii. 1, 4. 4. +Rus+ and +arvum+ denote the corn-field; +rus+ (#arotos#) in opp. to the village or the town, like #aroura#; +arvum+, in opp. to pasture-lands and plantations, consequently in opp. to _pabulum_, _pascuum_, _pratum_, _olivetum_, Sall. Jug. 95. Cic. N. D. i. 45. Plaut. Truc. i. 2, 47. Hor. Ep. i. 16, 2. like #arotos#. Cic. Fr. ap. Quintil. iv. 2. _Fundum_ habet in _agro_ Tiburino Tullius paternum. Orat. iii. 33. De _fundo_ emendo, de _agro_ colendo. Tac. G. 26. _Arva_ per annos mutant, et superest _ager_. (iii. 5.)

VINCERE; SUPERARE; OPPRIMERE. 1. +Vincere+ (#eikein#? or #ankas anankazein#?) means, to drive an adversary from his place, like #nikan#; +superare+ to win a place from an adversary, like #huperballesthai#. The +vincens+ has more to do with living objects, with enemies; the +superans+ with inanimate objects, with difficulties. Tac. Ann. i. 25. _Invictos_ et nullis casibus _superabiles_ Romanos. 2. +Evincere+ denotes especially the exertion and duration of the conflict; +devincere+, its consequence, and the completeness of the victory. 3. +Vincere+ means to conquer by fighting; +opprimere+, without fighting, by merely appearing, in consequence of a surprisal, or of a decided superiority of forces. Cic. Mil. 11. Vi _victa_ vis, vel potius _oppressa_ virtute audacia est: and to the same purport, Muren. 15. Mithridatem L. Murena repressum magna ex parte, non _oppressum_ reliquit. (iv. 278.)

VINCIRE, see _Ligare_.

VINCULA; CATENÆ; COMPEDES; PEDICÆ; MANICÆ. +Vincula+ (#ankalê#, from nectere) are bands of any sort, as a generic term for _catenæ_, etc., like #desmoi#; +catenæ+ are chains, whether for fettering or for other uses, like #haluseis#; +compedes+ (from #pedê#), for fettering in general, the hands or the feet; +pedicæ+, irons for fettering the feet; +manicæ+, irons for fettering the hands. Tac. Ann. vi. 14. Celsus in _vinculis_ laxatam _catenam_, et circumdatam in diversum tendens suam ipse cervicem perfregit. (iv. 284.)

VINDICTA; ULTIO; TALIO; POENA; MULCTA; CASTIGATIO; PUNIRI. 1. +Vindicta+ (#anadektês#) is an act of justice, like avenging: +ultio+ (#alalkein#, #alexein#), an act of anger, like revenge; +talio+ (#tlênai#), an act of retaliation. 2. +Ultio+, +vindicatio+, and +talio+, take place in consequence of the supreme authority of an individual; +punitio+, +mulctatio+, and +castigatio+, in consequence of the demand of others; +poena+ (#poinê#, #peina#, #penomai#), as a punishment which the violated and offended law demands, by any mode of suffering; +mulcta+ (#malaxai#) as an amercement, which justice and equity demand, as a compensation for injuries done, especially a fine; +castigatio+, as a chastisement, which may serve to improve the individual, especially a rebuke. +Poena+ is for the general good; +mulcta+, for the good of the injured party; +castigatio+, for that of the guilty party. (v. 249.) 3. +Poenire+ means to punish, according to the principles of justice; whereas +puniri+, in Cicero, to take vengeance into one's own hands.

VINOLENTUS, see _Ebrietas_.

VINUM; TEMETUM. +Vinum+ (#oinos#) is the general and usual; +temetum+ (from taminia), the antiquated and poetical name for wine.

VIOLARE, see _Lædere_.

VIR, see _Homo_ and _Puer_.

VIRGA, VIRGULTUM, see _Rami_.

VIRGO; PUELLA; VIRAGO. +Virgo+ is an unmarried woman, whether young or old, in opp. to _mulier_, like #parthenos#; whereas +puella+, a young woman, whether married or not; for instance, Nero's wife, Octavia, twenty years old, in Tac. Ann. xiv. 64, like #korê#; +virago+, a masculine, strong, heroic, young woman; for instance, the Amazones, #antianeirai#.

VIRTUS; INNOCENTIA; HONESTAS. +Virtus+ (#artutê#) means virtue, as far as it shows itself in becoming and meritorious actions; +innocentia+, as far as it shows itself in blameless, especially disinterested conduct; +honestas+ (#chnoastos#) as far it shows itself in virtuous and noble sentiments. (vi. 406.)

VIRTUS, see _Ferocia_.

VIS, see _Potentia_.

VISCERA, see _Caro_.

VITA; SALUS; VICTUS. 1. +Vita+ (#oitos#) denotes the duration of life, in opp. to _mors_; whereas +salus+ (from #holos#?), the safety of life, in opp. to _interitus_, _exitium_. 2. +Vita+ denotes the public; +victus+ the private life of a man. Nep. Alc. 1. Splendidus non minus in _vita_ quam in _victu_. (iv. 448.)

VITALIS, see _Vigens_.

VITIUM; MENDA; MENDUM; LABES; MACULA. +Vitium+ (from #auatê#, #atê#), denotes any fault; +menda+ (#matê#), a natural fault, especially of the body, a blemish, like #blabê#; +mendum+, a fault committed, especially in writing, a blunder or mistake, like #hamartêma#; +labes+ (#lôbê#), a degrading fault, a stain of ignominy, like #lumê#; +macula+ (dimin. from #môkos#), a disfiguring fault, a blot, like #kêlis#. (v. 319.)

VITUPERARE, see _Reprehendere_.

VIVAX, VIVIDUS, see _Vivens_.

VIRUS, see _Toxicum_.

VIVUS, see _Vigens_.

VIX; ÆGRE. +Vix+ (#hêka#) means scarcely, and refers, like #scholê#, only to a thing that was near not taking place, in opp. to _omnino non_, Cic. Att. iii. 23; whereas +ægre+ means with much ado, like #molis# and #logis#, and refers to the agent, who is in a state of anxiety as to whether he shall succeed or fail, in opp. to _facile_, Cic. Sen. 20. (iii. 94.)

VOCABULUM, see _Verbum_.

VOCARE, see _Nominare_.

VOCIFERARI, see _Clangere_.

VOLUCRES; AVES; ALITES. +Volucres+ (from #helixai#) means whatever flies, including winged insects, like #ptênos#; whereas +aves+ and +alites+ mean only birds; +avis+ (#aetos#) as a general term in natural history for any bird, like #ornis#; +ales+ (from ala) as a select expression only for a larger bird, like #oiônos#, especially the eagle, and +alites+ is used in the language of the augurs as a technical term for those birds whose _flight_ must be observed and interpreted, in opp. to _oscines_, or those birds whose _song_ and _cry_ must be interpreted. Ovid, Art. Am. iii. 410. Jovis in multis devolat _ales aves_. Hor. Od. iv. 2, 2. 4. Virg. Æn. xii. 247. Cic. N. D. ii. 64. (v. 207.)

VOLUNTATE, see _Sponte_.

VOLUPTAS, see _Cupido_.

VORAGO; VORTEX; GURGES. +Vorago+ (#orêchos#) and the poetical word, of foreign origin, +barathrum+, denote an abyss in water, which may be either in a pool, pond, or sea; whereas +vortex+ and +gurges+ suppose water in motion; +vortex+ moves in a horizontal direction, so that its water turns in a circle, and hinders whatever swims therein from escaping; +gurges+ (from #gorgos#? or #gurgathos#?), in a perpendicular direction, so that it drags down whatever comes into its eddy, into the depth below. Liv. xxviii. 30. Navis retro _vortice_ intorta; compare with xxii. 6. Deficientibus animis hauriebantur _gurgitibus_. (v. 155.)

VOX, see _Verbum_.

VULNUS; PLAGA; ULCUS; CICATRIX; SAUCIUS. 1. +Vulnus+ and +plaga+ denote a wound from without; +vulnus+ (from lanius?) by means of a weapon, or other cutting instrument; +plaga+, by means of any instrument carried with intention to injure; whereas +ulcus+ (#alox#, #ôlx#) means any open or sore place in the body, that has begun to fester, etc.; +cicatrix+, the scar that is left when a wound is healed. Suet. Vit. 10. Verbera et _plagas_, sæpe _vulnera_, nonnunquam necem repræsentantes adversantibus. Plin. H. N. xvi. 12. Cels. viii. 4. 2. +Vulneratus+ means wounded in general; +saucius+, so wounded as to be unfit for fighting, and is the proper expression for those that are wounded in battle. Cic. Verr. i. 27. Servi nonnulli _vulnerantur_; ipse Rubrius _sauciatur_. (iv. 255.)

VULTUS, see _Facies_.

INDEX OF GREEK WORDS.

This Index embraces all the Greek words contained in the Latin Synonyms, and will afford valuable aid in elucidating many Greek synonyms.

The figures refer to the pages of the book.

#agathê tuchê#, 35 #agathos#, 30 #agalma#, 103 #aganos#, 58 #agapê#, 61 #agein#, 9 #agein kai pherein#, 221 #ageirein, 9, 80 #ageirô#, 3, 160 #agelê#, 160 #ankalê#, 232 #ankas anankazein#, 231 #aglaos#, 129 #hagnos#, 188 #agonos#, 131 #agos#, 188 #agrios#, 187 #agroikos#, 187 #agros#, 231 bis #agrupnos#, 230 #anchisteis#, 145 #anchô#, 53 #adinos#, 16 #adoleschia#, 91 #aethlos#, 204 #aeidein#, 32 #aeirai#, 16 #aeirô#, 16 #aeis#, 222 #aesai#, 16 #aetos#, 234 #azê#, 130 #aêr#, 16 bis #athlios#, 66 #athlon#, 171 #ai#, 26, 189 #aianos#, 172 #aigialos#, 185 #aideisthai#, 224 #aidios#, 46 #aithein#, 22 #aithos#, 25 #aithousa#, 6 #aithô#, 6, 31 #haima#, 191 #ainos#, 26, 189 #aixai#, 230 #aiolon#, 220 #aiolos#, 220 #hairein#, 209 #airomenê#, 117 #aisthesthai#, 37 #aisimos#, 103 #aischros#, 213 #aitein#, 186 #aichmê#, 4 #aiônion#, 46 #akalos#, 134 #akeisthai#, 135 #akeraios#, 177 #akê#, 24 #akêratos#, 177 #akmê#, 4 #akolouthein#, 42 #akos#, 135 #akouein#, 26 #akroasthai#, 27 #akros#, 209 #aktê#, 185 bis #akôn#, 139 #alalkein#, 232 #alasthai#, 71 #algein#, 88 #algos#, 53, 66 #alegein#, 61, 150, 154, 181 #alexein#, 232 #hales#, 122 #alêma#, 124 #althein#, 175 #althô#, 11 #halia#, 43 #halis#, 192 #alips#, 194 #alkê#, 9, 91, 217 #alloi#, 31 #alox#, 235 #hals#, 134 #alsos#, 199 bis #altis#, 199 #aluktos#, 66 #haluseis#, 232 #alphos#, 10 #hama#, 217 #hamartêma#, 233 #amauros#, 151 #amelgô#, 133 #amenas#, 85 #amenêna karêna#, 202 #amergein#, 70 #amergôn#, 135 #amerimnos#, 216 #ameuô#, 114 #amêchanos#, 131 #amperes#, 195 #amunô#, 144 #amphasias#, 146 #amphis echôn#, 68 #amphô#, 218 #anagignôskein#, 102 #anankazô#, 146 #anankê estin#, 146 #anadektês#, 232 #anadechesthai#, 167 #anadounai#, 222 #anairein#, 111 #anaisthêtos#, 207 #analeussô#, 37 #anamimnêskesthai#, 136 #ananeuô#, 147 #anax#, 175, 228 #anaptein#, 2 #anapotês#, 174 #anarithmêtos#, 109 #anaspastos#, 6 #anaphandon#, 20 #ana-phatizein#, 146 #anaphlogizein#, 2 #andrapodon#, 198 #andrias#, 103 #androphronos#, 97 #aneinai#, 81 #anemos#, 16 bis #anerethizô#, 106, 118 #anesimôs#, 158 #anesin dounai#, 102 #aneurein#, 112 #anêr#, 97, 175 bis #anêrithmos#, 109 #anthropinôs#, 99 #anthrôpeiôs#, 99 #anthrôpos#, 97 #ania#, 53 #anian#, 102 #antesthai#, 226 #antê#, 222 #antianeirai#, 233 #antistatês#, 6 #anticharizesthai#, 94 #antron#, 202 #hapalos#, 144 #hapantes#, 179 bis #hapas#, 180 #apatan#, 76 #apempolan#, 222 #apletos#, 131 #apobalein#, 14 #apoballein#, 203 #apodosthai#, 222 #apotheinai#, 36 #apothen#, 173 #apokruptein#, 36 #apolesai#, 1 #aponeuô#, 147 #aporia#, 158 #apo tuchês#, 34 #apophanai#, 146 #arabos#, 14, 223 #aroton#, 187 #apachnê#, 184 #argon#, 10 #argos#, 23, 187 #arda#, 129 #areskeuein#, 24 #aretai#, 125 #arthron#, 136 bis #arithmos#, 45, 197 #aristeros#, 199 #arkein#, 21 #arneisthai#, 146 #aromata#, 159 #arotos#, 231 bis #aroura#, 231 #harpaktêr#, 170 #harpê#, 180 #arsên#, 97 #arti#, 149 #artutê#, 233 #artutos#, 25 #archaios#, 19 #archein#, 116 #asaphôs#, 59 #asê#, 192 #asis#, 130 #asitia#, 76 #askalaphos#, 183 #askein#, 41 #askêthês#, 190 #asmenos#, 205 #aspalax#, 196 #aspis#, 195 #astêr#, 205 bis #astrapê#, 89 #astron#, 205 bis #asphalês#, 216 #atallô#, 208 #atalophrôn#, 208 #atartêros#, 213 #atê#, 51, 233 #atimia#, 101 #atrapos#, 115 #atrekês#, 227 #auatê#, 51, 233 #augazein#, 27 #auêros#, 27, 197 #auêrotês#, 198 #authis ex huparchês#, 115 #auos#, 23 #aupnos#, 230 #aura#, 16 #ausios#, 155, 219 #austêros#, 27 #automatôs#, 204 #automolos#, 161 #autôs#, 155, 219 #auchmos#, 130 #auô#, 27 #aphaton#, 55 #aphauô#, 31, 78 #aphthonôs#, 192 #aphneios#, 65 #aphrôn#, 13 #Achaioi#, 4 #achanês#, 131 #achên#, 33 #achthos#, 142 #achlus#, 150 #hapsos#, 136

#badên#, 158 #badizein#, 114 #baktron#, 90 #banausoi#, 75 #baros#, 142 #bastazein#, 79 #bauezein#, 122 #bebaios#, 219 #belos#, 139 #blaberos#, 52 #blabê#, 233 #blagis#, 55 #blax#, 17, 207 #blepein#, 26 #blosuros#, 213 #borboros#, 129 #boulesthai#, 221 #branchion#, 217 #bradunein#, 133 #bradus#, 133, 208 #brachiôn#, 217 #brachus#, 30 #brechein#, 152 #brotos#, 191 #buthos#, 201

#Gaia#, 211 bis #galeê#, 34 #galêros#, 37, 94 #gauros#, 91 #gelan#, 185 #gelôs#, 93 #gemein#, 210 #genesthai#, 48, 170 #genetê#, 92, 206 #gennaiotês#, 154 #genos#, 92, 206 #genus#, 131 #geraios#, 18, 198 #geraos#, 142 #geras#, 67, 171 #gerousios#, 18 #gerôn#, 18, 175, 228 #geusai#, 192 #geuô#, 11 #Gê#, 211 bis #gêthein#, 92, 222 #gêruô#, 90 #gignesthai#, 48 #glaphuros#, 120 #gloia#, 88 #glukus#, 208 #glôtta#, 77 #gnêsios#, 92 #gnômê#, 196 bis #gnônai#, 187 #gorgos#, 234 #gramma#, 124 #gromphas#, 210 #grutê#, 177 #gurgathos#, 234 #guros#, 154

#daimôn#, 149 #dakein#, 122 #dakru#, 118 #dakruein#, 118 #danos#, 86 #dapanê#, 54 #daron#, 171 #dasus#, 16 #dapsai#, 71 #deein#, 123 #dei#, 146 #dein#, 146 #deinos#, 26 #deixai#, 59 #deipnon#, 71 #deisai#, 224 #deisthai#, 186 #deos#, 26, 225 #deras#, 67 #derma#, 212 #desmeuein#, 124 #desmoi#, 232 #deuein#, 65 #deuesthai#, 146 #deuteron#, 115 #dechesthai#, 178, 189, 209 #dechô#, 173 #dêein#, 178 #dêlein#, 1 #dêlon#, 20 #dêlôsai#, 155 #dêmos#, 93 #diakrinein#, 62 #diaputhesthai#, 63 #diastixai#, 62 #diatengein#, 62 #diatribein#, 133 #didumos#, 68 #dielkein#, 87 #dierein#, 63 #dikê#, 41, 137 #diolesai#, 1, 15 #diplax#, 68 #diploun#, 68 #diplous#, 68 #dmôs#, 198 #dnopherai#, 150 #doios#, 68 #domoi#, 6 #doxa#, 94, 196 #dora#, 212 #doru#, 139 #doulos#, 24, 198 #drainô#, 198 #drapetês#, 161 #dunamai#, 30 #dunamis#, 168 #dunasthai#, 168 #dunasteia#, 168 #duseidês#, 213 #dusmeneia#, 152 #dusnoia#, 151 #dusphêmia#, 101 #dômata#, 6 #dôron#, 67 #dôtinê#, 67

#engelan#, 185 #enguan#, 167 #engus#, 8 #engustos#, 15 #enkarpos#, 86 #enkuos#, 170, 171 #enchelus#, 183 #enchos#, 183 #hedos#, 195, 201, 231 #hedra#, 195 #hedô#, 11 #etheira#, 49 #ethelontês#, 205 #ethnos#, 92 #ethos#, 45, 200 #eia#, 119 #eiar#, 213 #eidos#, 83, 205 #eidôlon#, 102 #eikazô#, 229 #eikein#, 231 #eikelos#, 5, 8 #eikôn#, 102 #eilar#, 212 #heimarmenê#, 35 #eirgô#, 54 #eirgôn#, 15 #eirein#, 196 bis #eireros#, 198 #eiromenos#, 197 #heisai#, 49 #heis hekastos#, 179 #eis kenon#, 89 #eisreusai#, 114 #eiôthenai#, 201 #hekateros#, 218 #hekastoi#, 179 #hekastos#, 179 #ekdêmein#, 174 #ekei#, 31 #hekêlia#, 178 #ekthanein#, 143 #ekklêsia#, 43 #hekousios#, 204 #ekperainein#, 203 #ekphora#, 90 #ekôn#, 204 #eleein#, 139 #helein#, 168, 201, 221 #elthein#, 114 #heliktos#, 76 #elixai#, 120 #helixai#, 234 #hellos#, 199 #helos#, 119 #embainvein#, 114 #empolan#, 70 #emphanisai#, 155 #endaiein#, 2 #endeia#, 159 #endelechein#, 43 #endios#, 60 #enenkesthai#, 112 #eniote#, 148 #enosis Enuô#, 87 #henous#, 228 #entelês#, 84 #entellesthai#, 116 #enupnion#, 202 #exapinês#, 182 #exesti#, 43 #exousia#, 168 #epangellesthai#, 167 #epieikôs#, 99 #epithumôn#, 222 #epikampês#, 54 #epitêdeios#, 100 #epichthonios#, 97 #epôdai#, 32 #epômis#, 23 #eran#, 61 #erasthai#, 61 #erastês#, 14 #ergazomai#, 54 #ergasia#, 153 #ergon#, 9 #erdein#, 105 #erethô#, 98 #ereipô#, 185 #ereuthein#, 22 #eriphos#, 33 #herpeton#, 183 #herpôn#, 183 #errhein#, 71 #errhômenos#, 44 #errhôsthai#, 169, 219 #errhôso#, 29 #ersês#, 210 #eruesthai#, 226 #erukein#, 21 #erôs#, 61 #esageirô#, 9 #esth' hote#, 148 #eschatos#, 75 #etai#, 145 #hetairai#, 160 #hetairos#, 200 #heteron#, 115 #eti#, 72 #heton#, 49 #etos#, 18, 228 #eu#, 29 #euthênês#, 86 #euthus#, 182 #eukairia#, 151 #eunê#, 50 #euporos#, 65 #euskios#, 151 #eutokos#, 85 #eutropos#, 30 #eutuchês#, 78 #euphoros#, 85 #eucharistein#, 94 #euchesthai#, 186 #epheinai#, 43 #ephiesthai#, 116 #eche#, 71 #echthra#, 152 #echthros#, 6 #echthô#, 6 #echidna#, 183 #echis#, 183 #echomenos#, 3 #echô#, 10 #echôn#, 228

#zeô#, 116, 175 #zoê#, 116 #zophos#, 150 #zôon#, 17

#hêgeisthai#, 64 #hêdesthai#, 91 #hêdus#, 208 #êtheios#, 200 #êthos#, 45 #êiôn#, 185 #hêka#, 117, 219, 234 #ên#, 71 #êni#, 71 bis #ênide#, 71 #hênion#, 88 #êpios#, 140 #hêsuchia#, 178 #êus#, 208, 230 #êchetês#, 32, 96 #êchê#, 87, 224

#thalassa#, 134 #thalloi#, 180 #thama#, 16, 189 #thameios#, 16 #thanatos#, 142 #tharsos#, 82 #theasthai#, 229 #thelein#, 221 #themis esti#, 43 #theoi rheia zaôntes#, 78 #theos#, 149 #thessasthai#, 2, 186 #thetos#, 170 #theôrein#, 229 #thêmôn#, 3 #thêrion#, 18 #thês#, 106 #thêsauroi#, 65 #thlan#, 53, 66 #thorubê#, 87 #thrasos#, 82 #threô#, 87 #thrênein#, 118 #thrinkos#, 144 #thrix#, 49 #thronos#, 195 #thumos#, 16 #thura#, 155 #thurides#, 155 #thôos#, 52 #thôpeuein#, 24

#iasthai#, 28, 135 #idein#, 229 #idios#, 173 #idou#, 71 #ienai#, 114 #hieron#, 211 #hieros#, 188 #hikanos#, 100 #hikanôs#, 192 #hiketeuein#, 186 #hilaros#, 91 #ilus#, 129 #inaô#, 105 #ios#, 213 #iotês#, 116 #irênes#, 97 #is#, 169 #isa#, 8 #isos#, 5 #histanai#, 199 #ischuein#, 168 #ischuros#, 219 #isôs#, 34

#kanchazein#, 185 #katharos#, 177 #kathizein#, 52, 219 #kai#, 72 #kainos#, 149 #kairos#, 60, 151 #kakêgoria#, 131 #kakiôn#, 58 #kalamos#, 50 #kallos#, 25 #kalupsai#, 195 #kampsai#, 88 #kanachein#, 32 #kanôn#, 51 #kapros#, 33 #kaptein#, 209, 222 #karêkomoôntes#, 49 #karênon#, 49 #karis#, 54 #karkaron#, 54 #karpousthai#, 58 #kartos#, 30 #karphô#, 3 #karô#, 32 #katagelan#, 185 #katathambein#, 44 #katatheinai#, 36, 196 #kataikia#, 131 #katakaiein#, 2 #katakruptein#, 36 #kataneuein#, 43 #katatêkein#, 128 #kataphronein#, 203 #katapsên#, 143 #kateidein#, 44 #katechein#, 52, 133 #kaphazô#, 71 #keirein#, 33 #keirô#, 30 #keisthai#, 178 #keiô#, 49, 93 #kelados#, 222 #kekeuein#, 116 #keleuthos#, 115 bis #keraunos#, 89 #kerdaleos#, 25 #kerdos#, 126 #keuthein#, 36 #keuthô#, 54 #keuthôn#, 34 #kecharêsthai#, 95 #kêdemonia#, 45 #kêdestês#, 145 #kêlein#, 134 #kêleô puri#, 31 #kêlis#, 234 #kêpos#, 231 #kikinnos#, 49 #kiôn#, 43 #klangein#, 39 #klados#, 93, 180 #klaiein#, 118 #klauma#, 119 #kleos#, 37, 94 #klêma#, 180 #klima#, 125 #klitus#, 41 #klopios#, 195 #klutos#, 37 #klôn#, 180 #knephas#, 150 #knuzasthai#, 122 #koein#, 168 #koiranos#, 53 #koitai#, 52 #koitê#, 50 #kolakeia#, 24 #kolakeuein#, 24 #kolax#, 226 #kolaphos#, 10 #kolapsai#, 51 #kolouô#, 107, 190 #kolophôn#, 50 #kolônos#, 41 #komazein#, 71 #komê#, 49 #kommoun#, 41 #kompsos#, 177 #kopros#, 130 #korasion#, 160 #korê#, 160, 233 #korizomai#, 38 #korrhê#, 49 #koruza#, 14 #korussô#, 126 #koruphê#, 4, 50 #koruphoun#, 4 #kosmein#, 41 bis #kosmos#, 99 #kotta#, 34 #kottanê#, 184 #kochônê#, 48 #kopsai#, 194 #krazô#, 32 #kraipalê#, 69 #kratos#, 169 #krekô#, 49 #krembalon#, 87 #krinein#, 229 #kroka#, 49 #krotos#, 87 #krousis#, 87 #krumos#, 88 #kruos#, 88, 190, 191 #kruptein#, 36 #krustallos#, 88 #krupsai#, 133 #kteinein#, 110 #ktupos#, 87 #kuar#, 202 #kupô#, 48 #kutos#, 212 #kôkuein#, 119 #kôlon#, 136 #kôs#, 53

#labein#, 209 #laios#, 199 #lakazein#, 91 #lakein#, 59, 60, 167 #lakizein#, 118 #lakis#, 118 #lalein#, 59, 60 #lalia#, 91 #lampas#, 32 #lampô#, 126 #lachein#, 142 #lachesis#, 142 #legein#, 59 #legô#, 140 #leibein#, 55 #leibomenos#, 129 #leibô#, 117 #leios#, 120, 123 bis #leichein#, 120 #lektron#, 50 #lemphos#, 14, 20 #leptos#, 122 #lepô#, 122 #leukê#, 129 #leukon#, 10 #leukos#, 126 #leussomenon#, 128 #leussô#, 127 #lechrios#, 168 #lêrein#, 14 #lêstês#, 169 #libazein#, 55 #lithos#, 194 #lilaiomoi#, 91 #limnê#, 119 #limos#, 76 #liparein#, 186 #lips#, 52 #logis#, 234 #lonchê#, 139 #loidoria#, 131 #loidoros#, 127 #loimos#, 128 #loisthos#, 75 #lochmê#, 199 #lochos#, 125 #luthron#, 129 #lukophôs#, 133 #lumê#, 234 #lussa#, 14 #luchnos#, 32 #lôbê#, 234 #lôtos#, 129 #lôphan#, 117

#madizein#, 159 #mazos#, 132 #makarios#, 78 #makros#, 73 #malaxai#, 223, 232 #malakos#, 143 #maleros#, 117 #mallos#, 212 #mammê#, 132 #manthanein#, 155 #manthanô#, 17 #manikos#, 14 #manos#, 84 #manteuesthai#, 64, 96 #maschalê#, 23 #matan#, 224 #matê#, 233 #matên#, 89 #maurôtos#, 207 #machê#, 175 #mega#, 131 #megas#, 131 #medein#, 145 #medesthai#, 40 #metheinai#, 140 #methê#, 69 #methienai#, 102 #meidian#, 185 #meilichos#, 139 #meirakion#, 175 #meiresthai#, 137 #meirô#, 144, 177 #meldein#, 24 #mellein#, 52 #melos#, 136 #melpein#, 32 #memacha#, 131 #memnêsthai#, 136 #mempsis#, 183 #menein#, 133 bis #menos#, 17 #merimna#, 53 #meros#, 136 #mesos#, 136 #meta spondôn#, 167 #metarsion#, 16 #metaphrenon#, 68 #meteôron#, 16 #meteôros#, 12 #metoikos#, 106 #metochos#, 200 #metrion#, 140 #mêden agan#, 140 #mêdomai#, 116 #mênuein#, 133 #mêchanê#, 102 #miainein#, 46 #miaros#, 213 #mikros#, 157 #minthos#, 130 #minuthô#, 157 #misthos#, 171 #misos#, 152 #moira#, 35, 144 #molis#, 117, 234 #moros#, 142 #morussein#, 46 #morphê#, 83 #mochlos#, 141 #mudaleos#, 217 #muktêres#, 145 #mullein#, 143 #murô#, 67, 134, 166 #musaros#, 107 #môkos#, 234 #môlos#, 141 #môros#, 208

#naos#, 211 #napê#, 199 #naros#, 145 #naus#, 145 #neanias#, 175 bis #neax#, 149 #neatos#, 75 #nedê#, 20 #nekros#, 142 #nemos#, 199 #neothen#, 115 #neon#, 149 #neos#, 148, 175 #neuein#, 117 #neôsti#, 149 #nêpios#, 175 #nêchein#, 55 #nizô#, 126 #nikan#, 231 #niptô#, 166 #nipha#, 166 #nomimos#, 159 #nôton#, 68

#xanthos#, 10 #xêros#, 23 #xunkalein#, 43 #xunekein#, 52 #xunektoi#, 179 #xunthesis#, 44

#onkos#, 142 #hodoiporein#, 174 #hodos#, 115 #odusasthai#, 152 #odôda#, 152 #ozos#, 90, 205 #othmata#, 27 #othomai#, 76 #hoi alloi#, 31 #oidan#, 215 #oiketoi#, 229 #oikeios#, 173 #oiketês#, 198 #oikodomêma#, 4 #oikteirein#, 139 #oiktizein#, 139 #hoi loipoi#, 31 #oimai#, 38 #oimos#, 115 #oinos#, 233 #oinôsis#, 69 #hoion t' einai#, 168 #oitos#, 142, 233 #oiô#, 218 #oiônos#, 234 #okkos#, 76 #oknein#, 52 #oknos#, 101 #oletêr#, 169 #oligôrein#, 203 #oligôros#, 216 #olisthein#, 117 #holkos#, 168 #ololuzein#, 119 #holon#, 211 #olos#, 119 #holos#, 180, 219, 233 #holôs#, 166 #homalotês#, 152 #homalôs#, 217 #ombros#, 166 #homêguris#, 43 #homoios#, 5 #homoiôs#, 8 #homou#, 217 #homôs#, 8 #onar#, 202 #oneidos#, 185 #ontos#, 52 #oxus#, 3 bis #opis#, 37 #hopôsdêpote#, 166 #horan#, 224, 226, 229 #organ#, 186, 187 #orgê#, 62 #oregesthai#, 186, 187, 221 #orektês#, 62 #orêchos#, 234 #orthos#, 22 #orthrô#, 133 #orthôsis#, 98 #orinô#, 41 #ornis#, 234 #horos#, 84, 135 #orrhôdia#, 225 #orsos#, 90, 180 #oruchê#, 139 #orchos#, 125 #hosion esti#, 43 #hosios#, 188 #osmê#, 152 #ossai#, 27 #hostisoun#, 179 #osphrêsis#, 152 #ho tuchôn#, 179 #ouaron#, 132 #ouas#, 26 #outhar#, 132 #oulos#, 219 #ouros#, 135, 185 #ou phanai#, 146 #opheilein#, 146 #ophis#, 183 #ochein#, 124 #ochthê#, 185 #ochthos#, 41

#pathein#, 80 #paidion#, 175 #paiein#, 223 #païs#, 175 #pais#, 175 #palaios#, 18 #palin#, 115 #palla#, 132 #pallakê#, 160 #palmê#, 195 #pandikôs thanein#, 143 #panêguris#, 43 #panourgos#, 25 #pantes#, 179 #pantôs#, 166 #panchu#, 165 #para#, 162 #paralegesthai#, 160 #parastellesthai#, 134 #parautika#, 182 #paraphrôn#, 13 #parachrêma#, 182 #parthenos#, 233 #parisôn#, 121 #paros#, 19 #pas#, 180 #pasasthai#, 11 #passalos#, 196 #patrios#, 158 #patrôos#, 158 #pauros#, 157 #pachunô#, 159 #pachus#, 55, 165 bis #pedan#, 39 #pedê#, 232 #pedion#, 231 #pedon#, 211 #pezon theinai#, 161 #pezos#, 58 #peithein#, 81 #peina#, 232 #peiratês#, 169 #peirein#, 48 #peirô#, 5, 144, 157 #pekô#, 221 #pelagizein#, 134 #pelagos#, 134 #pellos#, 46 #peltê#, 195 #pelôrios#, 131 #penthos#, 4, 66, 119 #penia#, 158 #penomai#, 232 #peparein#, 19, 48, 112, 183 #pepoithos#, 86 #pepoithôs#, 44 #pera#, 214 #peraios#, 132 #péran#, 214 #perãn#, 153 #perthein#, 221 #peri#, 149 #peribolos#, 144 #perieinai#, 2 #perisseuein#, 2 #pesein#, 117, 134, 193 #petesthai#, 10, 96 #petrai#, 193 bis #pephnein#, 90 #pepsai#, 58 #pêlai#, 139 #pêlos#, 129 #pêxai#, 155, 196 #pithaknê#, 8 #pithein#, 181 #pithos#, 8 #pikros#, 3 #pimelês#, 165 #pimpranai#, 2 #pinein#, 29 #pinos#, 46, 130 #pipraskein#, 222 #pistis#, 82 #pistotês#, 82 #pitnein#, 134 #planasthai#, 71 #plax#, 8, 125, 135 #plexai#, 184 #pleusai#, 166 #plêthôn#, 65 #plousios#, 65 #ploutos#, 65 #pludan#, 119 #pneuma#, 16, 149 #pnigoeis#, 25 #pothein#, 164, 221 bis #pothos#, 146, 164 bis, 204 #poiêmata#, 32 #poikilon#, 220 #poimnê#, 160 #poinê#, 232 #polemios#, 6 #polis#, 93 bis #pollakis#, 189 #pollos#, 168 #polus#, 65 #pompê#, 90 #ponos#, 117, 153 #pontizein#, 134 #pontos#, 134 #poreuesthai#, 174 #porthein#, 221 bis #porizein#, 79 #porkos#, 210 #porrhôthen#, 173 #potamos#, 85 #pote#, 148 #poti#, 212 #potnios#, 168 #potos#, 29 #praxeis#, 9 #praos#, 140 #prassein#, 153 #praus#, 30 #presbutês#, 175, 228 #prênês#, 174 #priasthai#, 70 #prin dê#, 171 #proka#, 183 #proseti#, 171 #prosêkontes#, 145 #pros toutois#, 171 #prosphoros#, 78 #proteros#, 19 #propempein#, 42 #propherô#, 102, 131 #prophêteia#, 65 #prulees#, 175 #prôn#, 174 #pteron#, 10 #pterux#, 10 #ptênos#, 234 #ptilon#, 10 #ptorthos#, 90 #ptôcheia#, 159 #puthô#, 191 #puknê#, 175 #puknos#, 16 #pux#, 175 #pôlein#, 222 #pôu#, 160

#rhabassein#, 14 #rhaibos#, 154 #rhachos#, 180 #rhethos#, 136 #rhepô#, 87 #rheuma#, 85, 187 #rheusai#, 187 #rhêgmin#, 185 #rhêxai#, 87 #rhêchos#, 125, 184 #rhin#, 145 #rhinêlatein#, 153 #rhipê#, 185 #rhodanos#, 51 #rhoos#, 85 #rhopalon#, 87 #rhuthmos#, 45, 197 #rhupos#, 130 #rhômaleos#, 219 #rhômê#, 169

#sakos#, 195 #saphôs#, 59 #sêpô#, 191 #sthenaros#, 219 #sthenein#, 168 #sigan#, 199 #sisanon#, 191 #siôpan#, 199 #skaios#, 199 #skairô#, 22 #skedasai#, 83 #skellô#, 130 #skêpiôn#, 90 #skêpsai#, 90 #skioeis#, 151 #sklêron#, 55 #sklêros#, 23, 194 #skopeloi#, 194 #skoteron#, 150 #skotos#, 150 #skutos#, 195 #spathan#, 122, 210 #span#, 29 #sparaxai#, 167 #spargan#, 215 #spartê#, 121 #spatalôn#, 165 #speos#, 202 #spêlaion#, 202 #spêlunx#, 202 #stalaxai#, 96 #stellô#, 192 #stenos#, 15 #stenôpos#, 15 #sterea#, 96 #steriphos#, 206 #stephô#, 19 #stilbô#, 126 #stilê#, 96 #stixai#, 106 #stiphos#, 192 #stoicheion#, 124 #stomphos#, 215 #storgê#, 61 #storthê#, 90 #storchazein#, 212 #stochazesthai#, 214 #stochazomai#, 229 #strabos#, 206 #strephein#, 227 #strephô#, 19, 222 #strênês#, 198 #strophaios#, 25 #strophalinx#, 222 #suaros#, 205 #sungenês#, 145 #sungignôskein#, 102 #sunchôrêsai#, 42 #sullogos#, 43 #sumbebêkotôs#, 34 #sumbolê#, 175 #sumpantes#, 179 #sumpas#, 180 #sumphora#, 35 #sunaimos#, 145 #sunengus#, 8 #sunedrion#, 43 #sunecheia#, 154 #sunthesia#, 44 #sunodos#, 43 #sunoikos#, 106 #sus#, 210 #suchnos#, 16 #sphallein#, 76 #sphallôn#, 76 #sphaxai#, 111 #spharagos#, 87 #spharaxai#, 87 #sphêkoô#, 157 #sphidê#, 38 #sphodros#, 3 #sphrigan#, 215 #schazô#, 139 #schastêrion#, 139 #scheô#, 212 #schêma#, 83 #schoinos#, 121 #scholê#, 234 #sôros#, 3 #sôs#, 190 #sôtêrios#, 190

#talaipôria#, 117 #tanus#, 73 #taraktos#, 67 #taraxai#, 25, 165 #targanon#, 130 #taurêdon blepein#, 26 #taphein#, 26, 117, 207 #tach' an#, 35 #teinein#, 212 #teirea#, 205 #teirein#, 120 #teiromenos#, 84 #teichos#, 144 #teleios#, 84 #tellô#, 208 #telos#, 84 #tenagos#, 119 #teras#, 205 #terma#, 84 bis #tersô#, 23, 211 #technitai#, 75 #têle#, 173 #têlothen#, 173 #titthê#, 133 #tlênai#, 80, 232 #toichos#, 144 #tokos#, 86 #tolma#, 82 #tolmôn#, 80 #topos#, 125 #toron#, 26 #tragan#, 215 #tragos#, 33 #tranes#, 214 #traphêx#, 213 #trachêlos#, 68 #trachus#, 26, 28 #trekô#, 227 #tremô#, 225 #trepein#, 227 #trêma#, 115 #trêchus#, 25 #tribein#, 120 #trôglê#, 139 #turbê#, 215 #tutthos#, 158 #tuphlos#, 117 #tuphô#, 207 #tuchê#, 35 #tuchon#, 34

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* * * * * * * * *

WARREN F. DRAPER, PUBLISHER AND BOOKSELLER,

+ANDOVER, MASS.,+

Publishes and offers for Sale the following Works, which will be sent, post-paid, on receipt of the sums affixed.

+GARDINER'S GREEK HARMONY.+ A Harmony of the Four Gospels in Greek, according to the Text of Tischendorf, with a Collation of the Textus Receptus, and of the Texts of Griesbach, Lachmann, and Tregelles. By Frederic Gardiner, D.D., Professor in the Berkeley Divinity School. 8vo. $2.50.

"A very important matter in the preparation of the Harmony is, of course, the choice of a text. The one chosen by Professor Gardiner is that of Tischendorf's eighth edition of the New Testament. This text was chosen because 'it embodied the latest results of criticism, having had the advantage throughout of the Codex Sinaiticus and of a more close collation of the Codex Vaticanus.' Professor Gardiner would, indeed, have published his Harmony more than a year ago, but waited till opportunity could be given for consulting this last edition of Tischendorf. It is an obvious merit in this Harmony, that the student can see at a glance whether or not the text of Tischendorf agrees or conflicts with that of Griesbach, Lachmann, and Tregelles in places where there is a difference of opinion. It is another excellence of the work that the Greek text is so accurate, evincing the most scrupulous care and thorough scholarship on the part of the editor." --_Bibliotheca Sacra._

"The notes of the author are marked by scholarship and good sense. The student will find it a convenient manual for the study of the Gospels, because he sees upon one and the same page the readings of the principal editions and manuscripts, together with the quotations made by the evangelists from the Old Testament." --_Princeton Review._

"Dr. Gardiner's work has been well done, and he has given us a Harmony of great value." --_Quarterly Review Evang. Luth. Church._

"By this scholarly work Dr. Gardiner has rendered all diligent students of the Gospel narrative an invaluable service. In a single volume, and by the most satisfactory arrangement of the several and inspired accounts of the life and doings of our Lord, the book furnishes the best results of the ablest and most laborious investigation of all known sources of knowledge regarding the original sacred text." --_Reformed Church Monthly._

"It is a superior work of its kind." --_National Baptist._

"This book, the result of great research and utmost painstaking, is well worthy the consideration of all Bible scholars." --_Watchman and Reflector._

+GARDINER'S ENGLISH HARMONY.+ A Harmony of the Four Gospels in English, according to the Authorized Version; corrected by the best Critical Editions of the Original. By Frederic Gardiner, D.D., Professor in the Berkeley Divinity School. 8vo. Cloth, $2.00.

"The Harmony in English, the title of which is given above, is a reproduction of the Harmony in Greek; no other changes being made than such as were required to fit the work for the use of the English reader who desires to learn some of the improvements which modern criticism has made in the authorized English text." --_Bibliotheca Sacra._

"We gladly commend this Harmony to every intelligent reader of the Scriptures. The need of such a guide is felt by every thoughtful Churchman at least once a year--in Holy Week--when he desires to read the events of each day in the order in which they happened so many years ago. We do not think that our laymen know how much they will be helped to the understanding of the Gospels by a simple Harmony, perhaps read as we suggested above, in connection with some standard Life of our Lord." --_The Churchman._

+LIFE OF CHRIST.+ The Life of our Lord in the Words of the Gospels. By Frederic Gardiner, D.D., Professor in the Berkeley Divinity School. 16mo. pp. 256. $1.00

"It is well adapted to the convenience of pastors, to the needs of teachers in the Bible-class and Sabbath-school, to the religious instruction of families. It bids fair to introduce improvements into the style of teaching the Bible to the young." --_Bibliotheca Sacra._

"This little volume will not only answer as a Harmony of the Gospels for the use of those who only care to have results, but it will be an excellent book to read at family prayers, or to study with a Bible-class." --_Christian Union._

+ELLICOTT'S COMMENTARY, CRITICAL AND GRAMMATICAL+, on St. Paul's Epistle to the Galatians. With an Introductory Notice by C. E. STOWE, Professor in Andover Theological Seminary. 8vo. pp. 183. $1.50.

The Commentaries of Prof. Ellicott supply an urgent want in their sphere of criticism. Prof. Stowe says of them, in his Notice: "It is the crowning excellence of these Commentaries that they are exactly what they profess to be, _critical_ and _grammatical_, and therefore, in the best sense of the term, _exegetical_. . . . . . His results are worthy of all confidence. He is more careful than Tischendorf, slower and more steadily deliberate than Alford, and more patiently laborious than any other living New Testament critic, with the exception, perhaps, of Tregelles."

"They [Ellicott's Commentaries] have set the first example, in this country, [England] of a thorough and fearless examination of the grammatical and philological requirements of every word of the sacred text. I do not know of anything superior to them, in their own particular line, in Germany; and they add, what, alas! is so seldom found in that country, profound reverence for the matter and subjects on which the author is laboring; nor is their value lessened by Mr. Ellicott's having confined himself for the most part to one department of a commentator's work--the grammatical and philological." --_Dean Alford._

"The _critical_ part is devoted to the settling of the text, and this is admirably done, with a labor, skill, and conscientiousness unsurpassed." --_Bib. Sacra._

"We have never met with a learned commentary on any book of the New Testament so nearly perfect in every respect as the 'Commentary on the Epistle to the Galatians,' by Prof. Ellicott, of King's College, London,--learned, devout, and orthodox." --_Independent._

"We would recommend all scholars of the original Scriptures who seek directness, luminous brevity, the absence of everything irrelevant to strict grammatical inquiry, with a concise and yet very complete view of the opinions of others, to possess themselves of Ellicott's Commentaries." --_American Presbyterian._

+COMMENTARY ON EPHESIANS.+ 8vo. pp. 190. $1.50.

+COMMENTARY ON THESSALONIANS.+ 8vo. pp. 171. $1.50.

+COMMENTARY ON THE PASTORAL EPISTLES.+ 8vo. $2.00.

+COMMENTARY ON PHILIPPIANS, COLOSSIANS, AND PHILEMON.+ $2.00.

THE SET in five vols., on fine paper, extra cloth, bevelled, gilt tops. $10.00. THE SET in two vols., black cloth $8.00.

+HENDERSON ON THE MINOR PROPHETS.+ THE BOOK OF THE TWELVE MINOR PROPHETS. Translated from the Original Hebrew. With a Commentary, Critical, Philological, and Exegetical. By E. HENDERSON, D.D. With a Biographical Sketch of the Author, by E. P. BARROWS, Hitchcock Professor in Andover Theological Seminary. 8vo. pp. 490. $3.50.

"This Commentary on the Minor Prophets, like that on the Prophecy of Isaiah, has been highly and deservedly esteemed by professional scholars, and has been of great service to the working ministry. We are happy to welcome it in an American edition, very neatly printed." --_Bib. Sacra._

"Clergymen and other students of the Bible will be glad to see this handsome American edition of a work which has a standard reputation in its department, and which fills a place that is filled, so far as we know, by no other single volume in the English language. Dr. Henderson was a good Hebrew and Biblical scholar, and in his Commentaries he is intelligent, brief, and to the point." --_Boston Recorder._

"The American publisher issues this valuable work with the consent and approbation of the author, obtained from himself before his death. It is published in substantial and elegant style, clear white paper and beautiful type. The work is invaluable for its philological research and critical acumen. The notes are learned, reliable, and practical, and the volume deserves a place in every theological student's library." --_American Presbyterian, etc._

"Of all his Commentaries none are more popular than his Book of the Minor Prophets." --_Christian Observer._

"This is probably the best Commentary extant on the Minor Prophets. The work is worthy of a place in the library of every scholar and every diligent and earnest reader of the Bible." --_Christian Chronicle._

+COMMENTARY ON THE EPISTLE TO THE ROMANS.+ By MOSES STUART, late Professor of Sacred Literature in the Theological Seminary at Andover. Third Edition. Edited and revised by PROF. R. D. C. ROBBINS. 12mo. pp. 544. $2.25.

"His Commentary on the Romans is the most elaborate of all his works. It has elicited more discussion than any of his other exegetical volumes. It is the result of long continued, patient thought. It expresses, in clear style, his maturest conclusions. It has the animating influence of an original treatise, written on a novel plan, and under a sense of personal responsibility. Regarding it in all its relations, its antecedents and consequents, we pronounce it the most important Commentary which has appeared in this country on this Epistle." --_Bib. Sacra._

"We heartily commend this work to all students of the Bible. The production of one of the first Biblical scholars of our age, on the most important of all the doctrinal books of the New Testament, it deserves the careful study, not only of those who agree with Prof. Stuart in his theological and exegetical principles, but of those who earnestly dissent from some of his views in both respects." --_Watchman and Reflector._

"This contribution by Prof. Stuart has justly taken a high place among the Commentaries on the Epistle to the Romans, and, with his other works, will always be held in high estimation by the student of the Sacred Scriptures." --_New York Observer._

+COMMENTARY ON THE EPISTLE TO THE HEBREWS.+ By PROF. M. STUART. Third Edition. Edited and revised by PROF. R. D. C. ROBBINS. 12mo. pp. 575. $2.25.

"It is a rich treasure for the student of the original. As a commentator, Prof. Stuart was especially arduous and faithful in following up the thought and displaying the connection of a passage, and his work as a scholar will bear comparison with any that have since appeared on either side of the Atlantic." --_American Presbyterian._

"This Commentary is classical, both as to its literary and its theological merits. The edition before us is very skilfully edited, by Professor Robbins, and gives in full Dr. Stuart's text, with additions bringing it down to the present day." --_Episcopal Recorder._

"We have always regarded this excellent Commentary as the happiest effort of the late Andover Professor. It seems to us well-nigh to exhaust the subjects which the author comprehended in his plan." --_Boston Recorder._

"It is from the mind and heart of an eminent Biblical scholar, whose labors in the cause of sacred learning will not soon be forgotten." --_Christian Observer._

+COMMENTARY ON THE BOOK OF PROVERBS.+ By PROF. M. STUART. 12mo. pp. 432. $1.75.

"This is the last work from the pen of Prof. Stuart. Both this Commentary and the one preceding it, on Ecclesiastes, exhibit a mellowness of spirit which savors of the good man ripening for heaven; and the style is more condensed, and, in that respect, more agreeable, than in some of the works which were written in the unabated freshness and exuberant vigor of his mind. In learning and critical acumen they are equal to his former works. No English reader, we venture to say, can elsewhere find so complete a philological exposition of these two important books of the Old Testament." --_Bib. Sacra._

+COMMENTARY ON ECCLESIASTES.+ By MOSES STUART, late Professor of Sacred Literature in the Theological Seminary at Andover. Second Edition. Edited and revised by R. D. C. ROBBINS, Professor in Middlebury College. 12mo. $1.50

The Introduction discusses the general nature of the book; its special design and method, diction, authority, credit, and general history; ancient and modern versions, and commentaries. The Commentary is strictly and minutely exegetical.

+STUART'S MISCELLANIES.+ pp. 369. 12mo. $1.00.

CONTENTS.--I. Letters to Dr. Channing on the Trinity.--II. Two Sermons on the Atonement.--III. Sacramental Sermon on the Lamb of God.--IV. Dedication Sermon.--Real Christianity.--V. Letter to Dr. Channing on Religious Liberty.--VI. Supplementary Notes and Postscripts.

+COMMENTARY ON THE APOCALYPSE.+ 2 vols. 8vo. pp. 564, 504. $5.00.

+CRITICAL HISTORY AND DEFENCE OF THE OLD TESTAMENT CANON.+ 12mo. pp. 450. $1.75.

+Angel over the Right Shoulder, The;+ or the Beginning of a New Year. By the Author of "Sunnyside." 40 cents.

"It is as provokingly short as it is exquisitely beautiful." --_Boston Recorder._

"What a blessed thing is a sunny spirit, ever cheerful and happy, and ever diffusing joy over all around it. Such a spirit is the Author of "Sunny Side." She comes to us again as a living angel--in good omen over the _right_ shoulder. We commend it to all mothers, and especially to all Mrs. Jellabys." --_Independent._

+Carlyle, Thomas. Latter-Day Pamphlets.+ 12mo. $1.00

CONTENTS.--The Present Time.--Model Prisons.--Downing Street.--The New Downing Street.--Stump Orator.--Parliaments.--Hudson's Statue.--Jesuitism.

+A Collection of the Proverbs of all Nations.+ Compared, Explained, and Illustrated. By WALTER B. KELLY. 12mo. $1.25

"This is one of those books, like Roget's Thesaurus, Haydn's Dictionary of Dates, and Lippincott's Pronouncing Gazetteer, which contains a vast amount of information in a very small space--books that a writer cannot afford to be without, for they contain information that by days of research in libraries one would hardly be able to obtain. This collection contains all the proverbs which are familiar in all nations. They are classified under various heads, such as Women, Love, Marriage, Home, Self-conceit, Ingratitude, and so on. There is also a full index, which enables one at once to find any particular proverb. Another excellent feature is, that when a proverb is taken from another language, not only the English, but the original is given. The book is replete with good things. It supplies a want that many a one has felt--a want that no dictionary, gazetteer, or book of quotations now supplies." --_College Courant._

"It is not possible, perhaps, to collect the proverbial wisdom of the world in any more attractive form than this of Mr. Kelly's. . . . . . As a book for the library, an armory where a writer or a speaker may be armed and equipped in a single line; as a book for the centre-table, something that you can read a page or twenty pages of, have your reading cut short anywhere, and still be complete and intensely interesting besides,--as a book for either of these purposes, the "Proverbs of all Nations" will be found very acceptable. Certain it is, at least, that "you may go farther and fare worse."" --_Christian Freeman._

+Value of the Study of Church History in Ministerial Education.+ A Lecture delivered to the Senior Class of Andover Theological Seminary. By EGBERT C. SMYTH. 8vo. Paper, 25 cents.

+God's Ownership of the Sea.+ By LEONARD SWAIN, D.D. Reprinted from the Bibliotheca Sacra. Paper, 25 cents.

A remarkably interesting Essay on the office and uses of the sea.

+Political Economy.+ Designed as a Text-Book for Colleges. By JOHN BASCOM, A. M., Professor in Williams College. 12mo. pp. 366. $1.50

"It goes over the whole ground in a logical order. The matter is perspicuously arranged under distinct chapters and sections; it is a compendious exhibition of the principles of the science without prolonged disquisitions on particular points." --_Princeton Review._

"This is a valuable work upon a subject of much interest. Professor Bascom writes well, and his book makes an excellent manual." --_Boston Recorder._

"The book is worthy a careful study, both for the views it contains and as a mental training." --_Evening Express._

+Questions on Kühner's Elementary Greek Grammar.+ By CHARLES W. BATEMAN, LL.D.; with Modifications and Notes by SAMUEL H. TAYLOR, LL.D., Principal of Phillips Academy. 12mo. pp. 57. Paper covers. 40 cts.

These "Questions" are a valuable aid to the pupil in making his knowledge of the principles of the Grammar more definite, and in fixing them more permanently in his mind. They will also greatly aid the teacher to systematize his work, and lighten the labor of teaching. These "Questions," though prepared with special reference to Kühner's Grammar, are equally applicable to any elementary Greek Grammar. They are a valuable aid.

+Döderlein's Hand-Book of Latin Synonymes.+ Translated by REV. H. H. ARNOLD, B.A., with an Introduction by S. H. TAYLOR, LL.D. New Edition, with an Index of Greek words. 16mo. pp. 267. $1.25

"The present hand-book of Döderlein is remarkable for the brevity, distinctness, perspicuity, and appositeness of its definitions. It will richly reward not merely the classical, but the general student for the labor he may devote to it. It is difficult to open the volume, even at random, without discovering some hint which may be useful to a theologian. . . . . . From the preceding extracts it will be seen that this hand-book is useful in elucidating many Greek, as well as Latin synonymes." --_Bib. Sacra._

"The little volume mentioned above, introduced to the American public by an eminent scholar and teacher, Samuel H. Taylor, LL.D., is one of the best helps to the thorough appreciation of the nice shades of meaning in Latin words that have met my eye. It deserves the attention of teachers and learners, and will amply reward patient study." --_Prof. E. D. Sanborn._

"We have been acquainted for some years with the merits of this work, and cordially commend it as one of the best manuals on Latin synonymes, and admirably adapted to the wants of the student." --_Evangelical Review._

"It is well adapted to school purposes, and embraces all that is necessary on this subject. He has often introduced also the nearest corresponding expression both in the Greek and German languages, and placed them side by side with the Latin synonyme." --_Evening Express._

"We have no hesitation in saying that this is the best work on Latin synonymes that has yet been published." --_Universalist Quarterly._

+Classical Study:+ Its Usefulness illustrated by Selections from the Writings of Eminent Scholars. Edited, with an Introduction, by SAMUEL H. TAYLOR, LL.D., Principal of Phillips Academy. 12mo. $2.00

Professor _J. R. Boise, of the University of Chicago_, thus writes in the March number of the _Illinois Teacher_: "The selection of essays made by Dr. Taylor is eminently judicious, and presents the views of many leading writers, both in Europe and in this country. The Introduction, containing about thirty pages, gives, first, a concise and clear sketch of the history of the controversy on the value of classical studies; and then, several reasons why the highest benefits of classical study are seldom reached in this country. On this latter point, we know of no one better qualified by education and long experience as a teacher to speak wisely . . . . . To all who desire the best collection of essays in our language on classical study, the work of Dr. Taylor will be very welcome. It should have a conspicuous place in every school-library, and in the private library of every educator in our land . . . . . Not the least valuable part of the volume is the Introduction, in which Dr. Taylor so ably, clearly, and fairly balances the arguments on the two sides."

"We commend the book as a valuable collection of essays on the higher methods of mental training." --_American Presbyterian._

+The Theology of the Greek Poets.+ By W. S. TYLER, Williston Professor of Greek in Amherst College. 12mo. Cloth. $1.75

"Professor Tyler has here produced a work which is an honor to American literature. It is well fitted to be a classic in our Colleges and Theological Seminaries. It furnishes admirable illustrations of the truth of both natural and revealed theology, and suggests original methods for the defence of these truths." --_Bibliotheca Sacra._

"The book is an important contribution to natural theology. It traces the relation of the theology of the Greek poets to that of Christ. Prof. Tyler does his work with the mind of a master." --_Zion's Herald._

+The Kingdom of Christ on Earth:+ Twelve Lectures delivered before the Students of the Theological Seminary, Andover. By SAMUEL HARRIS, Dwight Professor of Systematic Theology in Yale College. 8vo. $1.75

"These lectures are characterized by a firm grasp of the subject, by profound and thorough comprehension of the facts and principles which it involves, by a lucid and connected method, and a perspicuous and popular style. The subject is of the very essence of the Christian system. The specific views presented are judicious and sound. The student in theology will find that a careful study of these lectures, pursued so far as to bring the whole presentation into living and shaping relation to his religious thought, will be of inestimable advantage to him in clearing away mists and difficulties, in harmonizing and systematizing his religious knowledge, in opening views into remoter fields of truth, in guiding and quickening his mind generally in its contemplation of religious truth." --_The College Courant._

+_Works of William G. T. Shedd, recently Professor of Ecclesiastical History in Andover Theol. Sem._+

+Discourses and Essays.+ 12mo. pp. 324. $1.50

"These elaborate articles are written in a lucid and racy style, and invest with a rare interest the themes of which they treat." --_Bibliotheca Sacra._

"These Discourses are all marked by profound thought and perspicuity of sentiment." --_Princeton Review._

"These Essays are, every one of them, a rich treat for the thinkers, the lovers of deep thought; of thought clothed in a strong, terse, stern, clear expression." --_Methodist Quarterly Review._

"Papers like these are worthy the deepest study and the warmest admiration of the best minds; the entire volume is a storehouse from which thoughts rich and truthful may be drawn." --_Presbyterian Quarterly._

+Lectures upon the Philosophy of History.+ 12mo. 75 cts.

"This volume consists of four Lectures, of which the following are the titles: The Abstract Idea of History; The Nature and Definition of Secular History; The Nature and Definition of Church History; The Verifying Test in Church History. It is written in a lucid style, and will interest the students of theology and of history." --_Bibliotheca Sacra._

"The style of these Lectures has striking merits. The author chooses his words with rare skill and taste, from an ample vocabulary; and writes with strength and refreshing simplicity." --_New Englander._

+Outlines of a Systematic Rhetoric.+ From the German of DR. FRANCIS THEREMIN, by W. G. T. SHEDD. $1.00

"The Introductory Essay which Professor Shedd has prefixed to this valuable Treatise, is elaborate, vigorous, impressive. It excites the mind not only to thought, but also to the expression of thought--to inward and outward activity. The whole volume is characterized by freshness and originality of remark, a purity and earnestness of moral feeling." --_Bibliotheca Sacra._

"The subject is ably unfolded in this compact yet thorough treatise. What, however, is exhibited by Theremin in a dry light, in the form of naked philosophic statement, is displayed by Professor Shedd in his Introductory Essay, with that glow of life, beauty, and force which distinguishes his writings." --_Princeton Review._

+Guericke's Church History+ (Ancient Church; including the First Six Centuries). 8vo. $3.00

"Characterized by research, devoutness, firm grasp of evangelical truth, and careful exhibition of the practical as well as the intellectual aspects of Christianity." --_North British Review._

"We regard Professor Shedd's version as a happy specimen of the _transfusion_, rather than a _translation_, which many of the German treatises should receive. The style of his version is far superior to that of the original." --_Bibliotheca Sacra._

+Guericke's Church History--Mediæval Church.+ $1.50

"This portion of Guericke's Church History continues the account down to A.D. 1073, when Hildebrand ascended the Papal chair as Gregory VII. With the previous volume, this addition comprises the History of the Church during the first ten centuries."

+Remarks on the Internal Evidence for the Truth of Revealed Religion.+ By THOMAS ERSKINE, Esq., Advocate. Third American, from Fifth Edinburgh Ed. 16mo. 75 cts.

"The entire treatise cannot fail to commend the positions which it advocates to intelligent and considerate minds. It is one of the best, perhaps the best, of all the discussions of this momentous subject." --_Congregationalist._

"This argument of Erskine for the Internal Evidence of the Truth of Revealed Religion, is the most compact, natural, and convincing we have ever read from any author." --_Christian Chronicle._

"No man ought to consider himself as having studied theology unless he has read and pondered and read again 'Erskine on the Internal Evidence.'" --_Independent._

+_Writings of Archbishop Whately._+ Published under the sanction of the author, from the latest revised editions; viz.

+Essays on some of the Difficulties in the Writings of St. Paul.+ 12mo. Cloth extra, gilt tops. $1.50

"Dr. Whately's writings are characterized by sound thought and solid judgment. Clear and solid sense is his peculiar characteristic. He is often ingenious, generally candid, almost always plain and transparent." --_Bibliotheca Sacra._

"An excellent work." --_New York Evangelist._

"The Archbishop's writings are a part of the sterling theological letters of the age, and ought to be possessed by all the studious and thoughtful." --_Journal and Messenger._

"This book had passed through at least eight editions in England before its publication in this country. Dr. Whately is always entitled to a hearing. Never profound, he is always clear; never very original, he is always instructive; never disgustingly dogmatic, he always seems to feel a serene assurance that he has exhausted the whole subject, and that his verdict is final; always positive and didactic, he is yet never extreme, but always takes the middle and moderate view." --_Watchman and Reflector._

+Essays on some of the Pecularities of the Christian Religion, and Historic Doubts concerning Napoleon.+ 12mo. pp. 264 and 48. Bound in 1 vol. Cloth extra, gilt tops. $1.50

+Historic Doubts concerning Napoleon.+ 12mo. Paper covers, 25 cents; cloth, 50 cents.

About the year 1821 Whately published this Essay anonymously. It was designed as an answer to Hume's objections to the credibility of the Christian miracles. Following Hume's method, Whately gravely argued the improbability of the existence of the first Napoleon, and demonstrated that, on Hume's principles, the testimony in relation thereto could not be credited.

* * * * * * * * * * * * * *

_Errors and Inconsistencies_ (noted by transcriber)

The brackets around footnotes 2 and 3 are in the original. Some short entries--generally cross-references--were printed two to a line; they have been separated for this e-text.

In English, the spelling "Synonymes" is used consistently _except_ in the paragraph introducing the Greek word list. In Latin, variation between "æ" (ae) and "oe" (oe) is unchanged except in cases of unambiguous error such as plural endings.

Missing punctuation at line-end--that is, adjacent to the right margin--has been silently supplied. Other errors are listed below. Unless otherwise noted, the number and spacing of ellipses ... is as in the original. Errors in Greek diacritics are omitted from this version of the file.

_Preface_

I have evinced, I hope, sufficient liberality [evinced. I hope] _etiam_ and _quoque_; [_etiam_ and _quoque_,] _fatigatus_ and _fessus_; [_fatigatus_ and _fessus_,]

_Body Text_

ACTOR ... Rosc. Com. ... Suet. Aug. 74. (v. 334.) [Rosc. Com: ... Suet. Aug. 74,] ADJUVARE, see _Auxilium_. [_entry printed at bottom of page, in line with signature, following "Adventor"_] ÆQUUS ... the _æqualia_ are considered in a _friendly_ relation [oequalia] AGER, see _Rus_ and _Villa_. [_word "and" printed in italics_] ANTIQUUS; PRISCUS; VETUS; VETUSTUS [PRISCUS: VETUS;] ASTRUM, see _Sidus_. [_printed before "Assequi"_] BENIGNUS, see _Largus_. [_word "Largus" printed in small capitals instead of italics_] CATERVA; COHORS; AGMEN; GREX; GLOBUS; TURBA. [GLOBUS, TURBA.] CIRCUMVENIRE, see _Fallere_. [_final . missing_] CITUS; CELER; VELOX [CITUS: CELER;] CLYPEUS, see _Scutum_. CODICILLI, see _Literæ_. [_entries printed before "Clangere"_] CONCESSUM EST; LICET; FAS EST [LICET: FAS EST] CONSTAT ... whereas +apparet+, +elucet+, and +liquet+ [whereas +apparet+ +elucet+] CONTAMINARE; INQUINARE; POLLUERE. +Contaminare+ [Contamnare] CONTUMELIA; INJURIA; OFFENSIO. 1. +Contumelia+ [I. +Contumelia+] CRINIS ... #karêkomoôntes#. [#karekomoôntes#] CURTUS, see _Brevis_. [_printed as if part of preceding entry_] DELIBUTUS ... and +oblitus+ (from oblino) [_open parenthesis mising_] DICERE ... Terent. Eun. [Terent Eun.] DIES ... in opp. to _noctu_ [in opp to] DOCTOR; PRÆCEPTOR; MAGISTER. [DOCTOR, PRÆCEPTOR] DOCTRINÆ, see _Literæ_. [DOCTRINA] DOLOR ... Cic. Att. xii. 28. _Mærorem_ minui; [_anomalous spelling unchanged_] DOMUS, see _Ædificium_. [Aedificium_] DORSUM ... the part between the shoulders [_text has "should-/ders" at line break_] DUMI ... thorn-bushes which make [_first h in "which" invisible_] ELIGERE, see _Deligere_. [Diligere] EPULÆ; CONVIVIUM; DAPES; EPULUM; COMISSATIO. [COMMISSATIO] EVENIRE, see _Accidere_. [_word "see" missing_] EXSECRARI, see _Abominari_. [Abominare] EXTERUS; EXTERNUS; PEREGRINUS; ALIENIGENA; EXTRARIUS [ALIENIGENA. EXTRARIUS] FALLERE ... +Fraudare+ (#pseudein#) [_word "Fraudare" printed in italics_] FARI see _Dicere_. [_entry printed FANUM, but alphabetized immediately before FATERI_] FRAGOR ... +sonitus+ (#enosis#, #Enuô#) [(#enosis# #Enuô#)] GARRIRE ... in his efforts to instruct [efferts] GLABER, see _Lævis_. [Lævus] GURGES, see _Vorago_. [Virago] HOMICIDA ... Erat tum multitudo sicariorum . . . [_printed . . with two dots_] IMAGO ... +effigies+, in statuary, as busts [staturary] INCUNABULA, see _Cunæ_. [Cunae] INFIMUS, see _Imus_. [_"Imus" printed in small capitals instead of italics_] INTELLIGERE ... Cic. N. D. iii. 24. [_final . missing_] INVENIRE ... per senatum _consecuti_ sunt. (iii. 142.) [_missing . after "sunt"_] IRASCI, see _Succensere_. [_final . missing_] IRE ... +incessus+ is moral and characteristic. [incesus] IRRUERE ... consequences. (vi. 180.) [vi., 180.] ITERUM ... +de integro+, like [+de integro+. like] JUDICARE, see _Censere_. [_entry printed after "Jurgium"_] JUVENTA ... whereas +juvenilis+ denotes youthful [donotes] LABARE ... +titubare+ (from #taphein#, #tuphlos#) [#taphein# #tuphlos#] LAMENTARI, see _Lacrimare_. [Lacrima] LANIENA; MACELLUM. [_"Macellum" printed in plain type instead of small capitals_] LEPIDUS ... +Lepos+, +facetiæ+, and +festivitas+ [+Lepos+ +facetiæ+] LIBERTUS ... Suet. Cæs. 75 [Suet Cæs. 75] LITUS, see _Ripa_. [Rpia] LUMEN .... Si ista vera sunt [Si. ista] LUTUM ... but _obsitus_, _sordibus_ [_obsitus sordibus_] MATRIMONIUM, see _Conjugium_. [_final . missing_] MEDIUS ... as moderate, in opp. to over-measure ... Haud _mediocris_ vir fuit [in opp, to ... medioeris] MERERE ... (v. 213.) [(v. 213.).] MUTILARE ... +truncare+ denotes greater mutilations [donotes] NECESSE EST ... aut licuerit aut _necesse fuerit_. [_final . missing_] NEGLIGERE, see _Spernere_. [see _Spernere_,] NEUTIQUAM; NEQUAQUAM; MINIME. [NEQUAQUAM,; MINIME.] OBLITUS, see _Delibutus_. [Delibatus] OBSCURUM ... like #skotos# in opp. to _illustre_. [#skotos#. in opp.] OLERE ... +perolere+, a penetrating smell, in a bad sense. [sence] OPERA ... 2. +Industria+ [Idustria] ORBIS ... could not be expressed by _orbis_. [_word "orbis" not italicized_] ORNATUS, see _Præditus_. [Proeditus] PÆNE; PROPE; FERE; FERME. [PÆNE: PROPE;] PARERE; OBEDIRE ... [_text has paragraph break after headwords_] PEREGRINUS, s. _Externus_. [s. _Externus_,] PERLUCIDUS ... 4. +Perjurare+ means to swear falsely [faslely] PETERE ... Cic. Verr. * * Iste _petit_ a rege, et cum pluribus verbis _rogat_ [_printed as shown: modern citation is 2,4,65, sometimes read "eum" instead of "cum"_] PETULANS ... the +lascivus+, through unrestrained frolicksomeness and inclination for play. Hence +petulantia+ [unrestrined ... peutlantia] POLLICERI; PROMITTERE; SPONDERE; RECIPERE. +Polliceri+ ... Jam non _promittunt_ de te [_text has paragraph break after headwords_] [Jam. non] PORCA ... sometimes the other. (vi. 277.) [the other, (vi. 277.)] PORTIO, see _Pars_. [_final . missing_] PRÆDA; MANUBIÆ; SPOLIA; EXUVIÆ; RAPINA. [EXUVIAE] PRÆDITUS ... 3. +Instructus+ [Istructus] PRIDEM ... odio _diutinæ_ servitutis. [diutinoe] PRISCUS, PRISTINUS, see _Antiquus_. [PRISCUS; PRISTINUS; see] PROCUL ... in opp. to _prope_ [in opp, to] PROFERRE, see _Differre_. [PRFERRE] PUER ... #païs#,) [_printed with dieresis on alpha_] PULVINAR, PULVINUS, see _Culcita_. [PULVINUS see] QUISQUE ... in opp. to _dispersi_ [in opp, to] REFUTARE ... non desiderat orationem meam. [_final . missing_] RESPECTUM HABERE; RATIONEM HABERE. [_first "habere" added by transcriber for consistency_] RIPA ... Ovid, Met. i. 42. 2. [Ovid. Met. i. 42. 2.] ROGARE ... +percontari+ and +sciscitari+ denote urgently asking [suscitari] SACER ... Hence _sanctus_ +homo+ is a pure, pious man [_printed "_sanctus_ +homo+" with italics for gesperrt_] SANGUIS ... red with blood. (iv. 258.) [(iv. 258.).] SCROPHA, see _Sus_. [SCROPHA. see _Sus_.] SOLEMNIA ... days of rejoicing. (vi. 339.) [rejoicing,] SUPPLICARE, see _Rogare_. [_final . missing_] TRANS; ULS; ULTRA. +Trans+ and +uls+ [+Uls+] UBER, see _Foecundus_ and _Mamma_. UDUS ... imo _udæ_. [udoe] UNA; SIMUL. +Una+ means together, at the same place, like #homou#; whereas +simul+ [_the words "Una" and "simul" are printed in italic instead of gesperrt_] UXOR, see _Foemina_. [_entry "Foemina" redirects to "Femina"_] VACARE ... +Vacare+ (from #hêka#?) ... +cessare+ (from cedere? or from #kathizein#?) [_close parenthesis misprinted after "cedere?" instead of after "#hêka#?"_] VALETUDO, see _Æger_. [VALETUDO see] VELLE ... like #chrêzôn#; +avidus+ [_semicolon after #chrêzôn# misprinted as question mark: apparent confusion with Greek question mark_] VENTUS ... that causes destruction. (v. 287.) [destruction, (v. 287.)] VERBUM ... +vocabulum+, as a part of language. [_final . missing_] VESANUS, see _Amens_. [Amans] VESTIS; VESTITUS; VESTIMENTUM [VESTIS: VESTITUS;] VIGIL ... with vi. 556. (iv. 444.) [_close parenthesis missing_] VILLA ... +villa+ is an architectural term [villla] VINCERE ... +opprimere+, without fighting [apprimere] VITIUM ... like #kêlis#. (v. 319.) [_superfluous close parenthesis after "#kêlis#."_] VIVAX, VIVIDUS, see _Vigens_. [Vivens]

_Index of Greek Words_

#anesin dounai#, 102 [dourai] #anticharizesthai#, 94 [anticharezesthai] #apophanai#, 146 [apopharai] #astêr#, 205 bis [astês] #astron#, 205 bis [205, bis] #Gaia#, 211 bis [_second occurrence "gaia"_] #Gê#, 211 bis [_second occurrence "gê"_] #dêlôsai#, 155 [dêlôsai 155] #eirein#, 196 bis [196, bis] #enenkesthai#, 112 [enechkesthai] #eniote#, 148 [enoite] #errhôsthai#, 169, 219 [errhôsthai 169] #hetairos#, 200 [_body text has plural "hetairoi"_] #eukairia#, 151 [eukaraia] #karêkomoôntes#, 49 [_misprinted "karekomoôntes" as in body text_] #kerdos#, 126 [_printed and alphabetized as "kedros"_] #krustallos#, 88 [kpustallos] #malaxai#, 223, 232 [malazai] #môros#, 208 [_missing entry_] #oregesthai#, 186, 187, 221 [122] #pepoithôs#, 44 [pepoithô] #polemios#, 6 [4] #ptênos#, 234 [324] #taraxai#, 25, 165 [_printed as two entries: taraxai 165, traxai 25_] #phrixai#, 88 [_missing entry_] #chthôn#, 97, 211 bis [211, bis] #chran#, 96 [_printed and alphabetized as "charan"_]

_Advertising_

Inconsistent format of nested quotation marks (single or double) is as printed.

GARDINER'S ENGLISH HARMONY ... perhaps read as we suggested above [perhaps reads] COMMENTARY ON THE EPISTLE TO THE HEBREWS. By PROF. M. STUART. [PROF. M STUART.] +Angel over the Right Shoulder, The;+ or the Beginning of a New Year. By the Author of "Sunnyside." 40 cents. [_missing close quote_] +A Collection of the Proverbs of all Nations.+ "This ... hardly be able to obtain. This ... "you may go farther and fare worse."" [_missing . after "obtain"; missing outer close quote_] +Discourses and Essays.+ ... of which they treat." [_missing close quote_] +Lectures upon the Philosophy of History.+ ... students of theology and of history." [_missing close quote_] +Guericke's Church History+ ... that of the original." [orignal] +Guericke's Church History--Mediæval Church.+ ... during the first ten centuries." [_missing close quote_]