Chapter I: Introduction

TO
THE AMERICAN EDITION.

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

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

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

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

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

While the author has "omitted all detail in the treatment of Greek synonymes" in this compend, he has very wisely sought out the nearest corresponding Greek expression, and placed it with the Latin word to be explained. Thus the Greek word, to the more advanced scholar, will often throw light upon the Latin, and the Latin in turn upon the Greek. In this way the work is indirectly valuable in elucidating Greek synonymes.

The present edition of this work is reprinted from the second London edition, which is essentially the same as the first, with a few corrections and improvements.

S. H. T.

ANDOVER, JANUARY, 1858.

THE AUTHOR'S PREFACE.

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

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

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

Thirdly,--I have omitted all critical and exegetical discussions. The more scientific form of my larger work not only afforded me the opportunity, but imposed the obligation of entering upon such discussions; but in the present Abridgment I have thought it best, except in a very few cases, to omit them altogether.

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

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

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

* * *

I here submit a few observations to the notice of schoolmasters. For the purposes of instruction, synonymes may be divided into three classes; the first embraces those which the scholar cannot too quickly learn to distinguish, because their affinity is merely apparent, arising from their being translated by the same word in the mother-tongue; for instance, _liberi_ and _infantes_; _animal_ and _bestia_; _hærere_ and _pendere_; _sumere_ and _adimere_; _hostis_ and _inimicus_. The interchange of such synonymes may be counted a blunder of the same sort as that which is called a solecism. To the second class belong those synonymes which may be distinguished from each other with ease and certainty, but which are, at the same time, so nearly related in meaning, that the ancients themselves use them, without hesitation, as interchangeable; for instance, _lascivus_ and _petulans_; _parere_ and _obedire_; _ater_ and _niger_; _incipere_ and _inchoare_; _mederi_ and _sanare_; _vacuus_ and _inanis_; _spernere_ and _contemnere_; _tranquillus_ and _quietus_. As long as the scholar has to contend with the elements of grammar, the teacher may leave him in the erroneous opinion, that these expressions have exactly the same meaning; but, when further advanced, he must be taught to distinguish them, partly in order to accustom him to that propriety of expression which is necessary in writing Latin; partly, without reference to composition, as a very useful mental exercise. In the third class I rank those words whose differences are not to be ascertained without trouble, and cannot be deduced with full evidence from the old authors, and which, probably, were but dimly discerned even by the ancients themselves; for instance, _lira_ and _sulcus_; _remus_ and _tonsa_; _pæne_ and _prope_; _etiam_ and _quoque_; _recordari_ and _reminisci_; _lævus_ and _sinister_; _velox_ and _pernix_; _vesanus_ and _vecors_; _fatigatus_ and _fessus_; _collis_ and _clivus_. Such distinctions are of little or no consequence in composition, except when it is necessary to use synonymous terms in express opposition to each other; for instance, _mare_ and _amnis_, in opp. to _lacus_ and _fluvius_; _metus_ and _spes_, in opp. to _timor_ and _fiducia_: when such occasions occur, the richness of a language in synonymes is available. A more scrupulous exactness in this respect would appear to me arrant pedantry, and necessarily obstruct the free movement of the mind in writing. As a teacher, I should wish that the synonymes of the first sort should be distinguished by boys in the elementary classes; those of the second, I would introduce into the higher classes, and teach the scholar, when about fourteen, to observe their differences in the choice of expressions in composition; I would also explain them in the interpretation of an author, but with moderation, as a spur to thinking, not as a clog in reading. Those of the third class I would never introduce, except in explaining such passages as render their introduction unavoidable; for instance, when an author combines _flumina et amnes_, I would explain their difference to defend him from the suspicion of tautology.

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

These arrangements, combined with an almost studied precision of expression, have enabled me to reduce the six volumes of my larger work on Synonymes (which fills, including the Supplement, more than one hundred and forty-three sheets) to this Abridgment, of about fifteen. The etymological part of my researches I reserve for a separate volume, of about the same size as the present, which will make its appearance as an Etymological Hand-book of the Latin language.

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

_Erlangen, December, 1839._

HANDBOOK

OF

LATIN SYNONYMES.

A.

ABDERE, see _Celare_.

ABESSE; DEESSE; DEFICERE. 1. +Abesse+ denotes absence as a local relation, 'to be away' from a place; but +deesse+ denotes an absence by which a thing is rendered incomplete, and means 'to fail,' 'to be wanting,' in opp. to _esse_ and _superesse_. Cic. Brut. 80. Calidio hoc unum, si nihil utilitatis habebat, _abfuit_, si opus erat, _defuit_. 2. +Deesse+ denotes a _completed_ (_i.e._ already existing), +deficere+ a commencing state. Cic. Verr. i. 11. Vererer ne oratio _deesset_, ne vox viresque _deficerent_. (v. 339.)

ABNUERE, see _Negare_.

ABOLERE (#apolesai#) means 'to annul,' to 'annihilate,' and, as far as possible, to remove from the universe and cast into oblivion; but +delere+ (#diolesai#, or #dêlein#) 'to destroy,' to bring a thing to nought, and make it useless.

ABOMINARI; EXSECRARI; DETESTARI. +Abominari+ means to recoil from, as of evil omen; and to avert a threatening evil by a ceremony, in opp. to _omen accipere_; +exsecrari+ means to _curse_, when one would exclude a guilty person from human society as devoted to the infernal gods, in opp. to blessing; lastly, +detestari+ (#thessasthai#) means to curse, when one wishes to deprecate evil by an appeal to the gods against a dreaded person or thing, in opp. to praying in behalf of.

ABSCONDERE, see _Celare_.

ABSOLVERE, see _Finire_.

ABSTINENTIA, see _Modus_.

ABUNDARE; REDUNDARE. +Abundare+ denotes plenteousness in a good sense, as the symbol of full measure and affluence, like #perieinai#, +redundare+ is used in a bad sense, as a symbol of over-abundance and luxury, like #perisseuein#: of that which is _abundans_ there is an _ample supply_ at hand; that which is _redundans_ is superfluous and might be dispensed with.

ABUNDE, see _Satis_.

AC, see _Et_.

ACCENDERE; INCENDERE; INFLAMMARE; COMBURERE; CREMARE. +Accendere+, +incendere+, and +inflammare+, mean 'to set on fire:' +accendere+, from without, and at a single point, like #anaptein# [hence to _light_ a torch, etc.]; +incendere+, from within, like #endaiein# [hence to _set fire_ to _houses_, _villages_]; +inflammare+, 'to set on fire,' either from without or from within, but with bright flames, like #anaphlogizein#; +comburere+ and +cremare+ mean 'to burn up, or consume by fire;' +comburere+, with a glowing heat, as the causative of _ardere_, like #katakaiein#; +cremare+, with bright flames, as the causative of _flagrare_ like #pimpranai#. Hence, mortui _cremantur_ on a bright blazing funeral pile; vivi _comburuntur_, Cic. Fam. x. 32. Verr. i. 33 and 38, in order to make the torture of that mode of dying felt the more. (iv. 250.)

ACCEPTUS, see _Gratus_.

ACCERSERE, see _Arcessere_.

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

ACCIPERE, see _Sumere_.

ACCIRE, see _Arcessere_.

ACCUSARE, see _Arguere_.

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

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

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

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

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

ACIES, see _Pugna_.

ACTA, see _Ripa_.

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

ACUMEN, see _Acies_.

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

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

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

ADIGERE, see _Cogere_.

ADIMERE, see _Demere_.

ADIPISCI, see _Invenire_.

ADJUVARE, see _Auxilium_.

ADMIRARI, see _Vereri_.

ADMODUM, see _Perquam_.

ADOLERE, see _Accendere_.

ADOLESCENS, see _Puer_.

ADORARE, see _Vereri_.

ADSCENDERE, see _Scandere_.

ADSOLERE, see _Solere_.

ADSPECTUS, ADSPICERE, see _Videre_.

ADULARI, see _Assentiri_.

ADUNCUS, see _Curvus_.

ADVENA, see _Externus_.

ADVENTOR, see _Hospes_.

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

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

ÆDES, see _Templum_.

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

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

ÆGRE, see _Vix_.

ÆGRITUDO, see _Cura_.

ÆGROTUS, see _Æger_.

ÆMULATIO, see _Imitatio_.

ÆQUALIS, see _Æquus_.

ÆQUOR, see _Mare_.

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

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

ÆQUUS ANIMUS, see _Satis habere_.

AER, see _Anima_.

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

ÆRUMNA, see _Labor_.

ÆSTIMARE, see _Censere_.

ÆSTUARE, see _Calere_.

ÆTERNUS, see _Continuus_.

AFFARI, see _Alloqui_.

AFFATIM, see _Satis_.

AFFINIS, see _Necessarius_.

AFFIRMARE, see _Dicere_.

AGER, see _Rus_ and _Villa_.

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

AGERE FERRE, see _Vastare_.

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

AGMEN, see _Caterva_.

AGRESTIS, see _Rus_.

AIO, see _Dicere_.

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

ALACER, see _Gaudere_.

ALA, see _Armus_.

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

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

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

ALGERE, ALGIDUS, see _Frigere_.

ALIENIGENA, see _Externus_.

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

ALIQUANDO, see _Nonnunquam_.

ALITES, see _Volucres_.

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

ALSUS, see _Frigere_.

ALTERCATIO, see _Disceptatio_.

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

AMANS, AMATOR, see _Amicus_.

AMARE, see _Diligere_.

AMARUS, see _Acerbus_.

AMBIGUUS, see _Dubius_.

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

AMBO, see _Uterque_.

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

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

AMICTUS, AMICULUM, see _Vestis_.

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

AMICUS, see _Socius_.

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

AMITTERE, see _Mittere_.

AMNIS, see _Fluvius_.

AMOR, see _Diligere_.

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

AMPLUS, see _Magnus_.

ANCILLA, see _Servus_.

ANCEPS, see _Dubius_.

ANGUIS, see _Repere_.

ANGOR, see _Cura_.

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

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

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

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

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

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

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

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

ANTRUM, see _Specus_.

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

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

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

APPARET, see _Constat_.

APPELLARE, see _Alloqui_ and _Nominare_.

APTUS, see _Idoneus_.

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

AQUOSUS, see _Udus_.

ARBITRARI, see _Censere_.

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

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

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

ARCTUS, see _Angustus_.

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

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

ARDUUS, see _Altus_.

ARENA, see _Sabulo_.

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

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

ARISTA, see _Culmus_.

ARMENTUM, see _Pecus_.

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

ARROGANTIA, see _Superbia_.

ARTES, see _Literæ_.

ARTIFEX, see _Faber_.

ARTUS, see _Membrum_.

ARUNDO, see _Culmus_.

ARVUM, see _Villa_.

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

ASPER, see _Horridus_.

ASPERNARI, see _Spernere_.

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

ASSEVERARE, see _Dicere_.

ASSES, see _Axes_.

ASSIDUITAS, see _Opera_.

ASSEQUI, see _Invenire_.

ASTRUM, see _Sidus_.

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

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

ATQUE, see _Et_.

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

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

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

AUDENTIA, AUDACIA, see _Fides_.

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

AUFERRE, see _Demere_.

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

AURA, see _Anima_.

AUSCULTARE, see _Audire_.

AUSPICIA, see _Auguria_.

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

AUTUMARE, see _Censere_.

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

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

AVES, see _Volucres_.

AVIDUS, see _Velle_.

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

AXILLA, see _Armus_.

B.

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

BACULUS, see _Fustis_.

BAJULARE, see _Ferre_.

BARDUS, see _Stupidus_.

BASIUM, see _Osculum_.

BAUBARI, see _Latrare_.

BEATUS, see _Felix_.

BELLUA, see _Animal_.

BENE MORATUS, see _Bonus_.

BENEVOLENTIA, see _Studium_.

BENIGNUS, see _Largus_.

BESTIA, see _Animal_.

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

BIFARIAM, see _Duplex_.

BILIS, see _Fel_.

BLÆSUS, see _Balbus_.

BLANDIRI, see _Assentiri_.

BLATIRE, BLATERARE, see _Garrire_.

BONI CONSULERE, see _Satis habere_.

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

BRACHIUM, see _Ulna_.

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

BRUTUS, see _Stupidus_.