Chapter D (1)

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

DAPES, see _Epulæ_.

DEAMARE, see _Diligere_.

DEAMBULARE, see _Ambulare_.

DEBERE, see _Necesse est_.

DECERNERE, see _Destinare_.

DECIPERE, see _Fallere_.

DECLARARE, see _Ostendere_.

DECORARE, see _Comere_.

DEDECUS, see _Ignominia_.

DEDICARE, see _Sacrare_.

DEDUCERE, see _Comitari_.

DEESSE, see _Abesse_.

DEFENDERE, see _Tueri_.

DEFERRE, see _Arguere_.

DEFICERE, see _Abesse_ and _Turbæ_.

DEFLERE, see _Lacrimare_.

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

DEGERE, see _Agere_.

DE INTEGRO, see _Iterum_.

DELECTATIO, see _Oblectatio_.

DELERE, see _Abolere_.

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

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

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

DELIRIUM, see _Amens_.

DELUBRUM, see _Templum_.

DEMENS, see _Amens_.

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

DEMOLIRI, see _Destruere_.

DEMORI, see _Mors_.

DENEGARE, see _Negare_.

DENSUS, see _Angustus_.

DENUO, see _Iterum_.

DEPLORARE, see _Lacrimare_.

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

DERIDERE, see _Ridere_.

DESCISCERE, see _Turbæ_.

DESERERE, see _Relinquere_.

DESERTUM, see _Solitudo_.

DESIDERARE, see _Requirere_.

DESIDIA, see _Ignavia_.

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

DESOLATUS, see _Relinquere_.

DESPERANS, see _Exspes_.

DESPICERE, see _Spernere_.

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

DESTINATIO, see _Pervicacia_.

DESTITUERE, see _Relinquere_.

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

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

DETESTARI, see _Abominari_.

DETINERE, see _Manere_.

DETRECTATIO, see _Invidia_.

DETRIMENTUM, see _Damnum_.

DEUS, see _Numen_.

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

DEVINCIRE, see _Ligare_.

DICARE, see _Sacrare_.

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

DICTERIUM, see _Verbum_.

DICTO AUDIENTEM ESSE, see _Parere_.

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

DIES FESTI, see _Solemnia_.

[[IN SINGULOS DIES, see _Quotidie_.]]

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

DIFFICILIS, see _Arduus_ and _Austerus_.

DIGLADIARI, see _Pugnare_.

DIGNUM ESSE, see _Merere_.

DILIGENTIA, see _Opera_.

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

DILUCULUM, see _Mane_.

DIMETARI, DIMETIRI, see _Metiri_.

DIMICARE, see _Pugnare_.

DIMITTERE, see _Mittere_.

DIRIMERE, see _Dividere_.

DIRIPERE, see _Vastare_.

DIRUS, see _Atrox_.

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

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

DISCIPLINÆ, see _Literæ_.

DISCRIMEN, see _Tentare_.

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

DISPAR, see _Æquus_.

DISPERTIRE, see _Dividere_.

DISPUTARE, see _Disserere_.

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

DISTINGUERE, see _Discernere_.

DISTRIBUERE, see _Dividere_.

DIU, DIUTIUS, DIUTINUS, see _Pridem_.

DIVELLERE, see _Frangere_.

DIVERSUS, see _Varius_.

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

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

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

DIVORTIUM, see _Repudium_.

DIVUS, see _Numen_.

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

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

DOCTRINÆ, see _Literæ_.

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

DOLOR, see _Cura_.

DOMUS, see _Ædificium_.

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

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

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

DUDUM, see _Pridem_.

DULCIS, see _Suavis_.

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

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

E.

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

ECCE, see _En_.

EDITUS, see _Altus_.

EDULIA, see _Alimenta_.

EGERE, see _Carere_.

EGESTAS, see _Paupertas_.

EJULARE, see _Lacrimare_.

ELABORARE, see _Labor_.

[[ELEMENTUM, see _Litera_.]]

ELIGERE, see _Deligere_.

E LONGINQUO, see _Procul_.

ELOQUENS, see _Disertus_.

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

ELUCET, see _Constat_.

EMENDARE, see _Corrigere_.

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

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

EMINET, see _Apparet_.

EMINUS, see _Procul_.

EMISSARIUS, see _Explorator_.

EMOLUMENTUM, see _Lucrum_.

EMORI, see _Mors_.

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

ENSIS, see _Gladius_.

ENUNCIARE, see _Eloqui_.

EPISTOLA, see _Literæ_.

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

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

ERGASTULUM, see _Custodia_.

ERIPERE, see _Demere_.

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

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

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

ESCA, see _Alimenta_.

ESCENDERE, see _Scandere_.

ESURIES, see _Fames_.

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

EVENIRE, see _Accidere_.

EVERTERE, see _Perdere_.

EVESTIGIO, see _Repente_.

EVOCARE, see _Arcessere_.

EXCELLENS, see _Eminens_.

EXCELSUS, see _Altus_.

EXCIPERE, see _Sumere_.

EXCORS, see _Amens_.

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

EXCUSATIO, see _Purgatio_.

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

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

EXHIBERE, see _Præbere_.

EXIGERE, see _Petere_.

EXIGUUS, see _Parvus_.

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

EXIMERE, see _Demere_.

EXISTIMARE, see _Censere_.

EXITIUM, EXITUS, see _Lues_.

EXPERIRI, see _Tentare_.

EXPETERE, see _Velle_.

EXPILARE, see _Vastare_.

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

EXPROBRARE, see _Objicere_.

EXSECRARI, see _Abominari_.

EXSEQUIÆ, see _Funus_.

EXSOMNIS, see _Vigil_.

EXSPECTARE, see _Manere_.

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

EXSTRUCTUS, see _Præditus_.

EXSUL, see _Perfuga_.

EXSULTARE, see _Gaudere_.

EXTA, see _Caro_.

EXTEMPLO, see _Repente_.

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