Chapter D (2)

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

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

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

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

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

FOEMINA, see _Femina_.

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

FOETUS; FOEDUS, see _Prægnans_.

FORES, see _Ostium_.

FORMA, see _Figura_.

FORMARE, see _Erudire_.

FORMIDO, see _Vereri_.

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

FORS, see _Casus_.

FORTE, FORTUITO, FORTASSE, FORSITAN, see _Casu_.

FORTITUDO, see _Ferocia_.

FORTUNA, see _Casus_.

FORTUNATUS, see _Felix_.

FOVEA, see _Specus_.

FOVERE, see _Calere_.

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

FRAGRARE, see _Olere_.

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

FRAUDARE, see _Fallere_.

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

FREQUENTER, see _Sæpe_.

FRETUS, see _Confisus_.

FRICARE, see _Lævis_.

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

FRUCTUOSUS, see _Foecundus_.

FRUGI, see _Bonus_.

FRUGIFER, see _Foecundus_.

FRUI, FRUNISCI, see _Uti_.

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

FRUSTRARI, see _Fallere_.

FRUTICETUM, see _Rami_.

FUGITIVUS, see _Perfuga_.

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

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

FUNALE, see _Fax_.

FUNDAMENTUM, FUNDUS, see _Solum_.

FUNDUS, see _Villa_.

FUNIS, see _Laqueus_.

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

FURARI, see _Demere_.

FUROR, see _Amens_.

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

G.

GALEA, see _Cassis_.

GANEUM, see _Deversorium_.

GANNIRE, see _Latrare_.

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

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

GAZÆ, see _Divitiæ_.

GELICIDIUM, GELIDUS, GELU, see _Frigere_.

GEMERE, see _Suspirare_.

GEMINUS, see _Duplex_.

GENA, see _Mala_.

GENERARE, see _Creare_.

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

GENS, GENUS, see _Stirps_.

GERERE, see _Ferre_ and _Agere_.

GESTIRE, see _Velle_ and _Gaudere_.

GIGNERE, see _Creare_.

GILVUS, see _Luteus_.

GLABER, see _Lævis_.

GLACIES, see _Frigere_.

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

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

GLOBUS, see _Caterva_.

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

GLORIATIO, see _Jactatio_.

GLUTUS, see _Faux_.

GNAVITAS, see _Opera_.

GRACILIS, see _Exilis_.

GRADATIM, see _Paulatim_.

GRADIRI, see _Ire_.

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

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

GRANDÆVUS, see _Vetus_.

GRANDIS, see _Magnus_.

GRATIA, see _Studium_.

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

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

GRAVIDUS, see _Prægnans_.

GRAVITAS, see _Moles_ and _Severitas_.

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

GRESSUS, see _Gradus_.

GREX, see _Caterva_ and _Pecus_.

GRUMUS, see _Collis_.

GULA, see _Faux_.

GURGES, see _Vorago_.

GURGULIO, see _Faux_.

GUSTUS, GUSTARE, see _Sapor_.

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

GUTTUR, see _Faux_.

GYRUS, see _Orbis_.

H.

HABENA, see _Frenum_.

HABERE, see _Tenere_.

HABITARE, see _Incolere_.

HABITUS, see _Vestis_.

HACTENUS, see _Adhuc_.

HÆDUS, see _Caper_.

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

HÆSITARE, see _Cunctari_.

HARENA, see _Sabulo_.

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

HASTA, see _Missile_.

HAUD SCIO AN, see _Casu_.

HELLUO, see _Prodigus_.

HELVUS, see _Luteus_.

HEROS, see _Numen_.

HILARIS, see _Gaudere_.

HIRCUS, see _Caper_.

HIRSUTUS, HIRTUS, HISPIDUS, see _Horridus_.

HISTORIÆ, see _Annales_.

HISTRIO, see _Actor_.

HOEDUS, see _Caper_.

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

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

HONESTAS, see _Virtus_.

HONESTUS, see _Bonus_.

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

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

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

HORROR, see _Vereri_.

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

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

HOSPES, see _Externus_.

HOSPITIUM, see _Deversorium_.

HOSTIS, see _Adversarius_.

HUCUSQUE, see _Adhuc_.

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

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

HUMARE, see _Sepelire_.

HUMERUS, see _Armus_.

HUMIDUS, see _Udus_.

HUMUS, see _Tellus_.

I & J.

JACERE, see _Cubare_.

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

JACTURA, see _Amittere_ and _Damnum_.

JACULUM, see _Missile_.

JANUA, see _Ostium_.

ICERE, see _Verberare_.

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

IGNARUS, see _Cognitio_.

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

IGNAVIA, see _Vereri_.

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

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

ILIA, see _Caro_.

ILLICO, see _Repente_.

ILLUSTRIS, see _Celeber_ and _Luculentus_.

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

IMBER, see _Pluvia_.

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

IMPAR, see _Æquus_.

IMPENSÆ, see _Sumptus_.

IMPERARE, see _Jubere_.

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

IMPIETAS, see _Delictum_.

IMPIUS, see _Scelestus_.

IMPONERE, see _Fallere_.

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

INAMBULARE, see _Ambulare_.

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

INCASSUM, see _Frustra_.

INCASTUS, see _Inficetus_.

INCEDERE, see _Ire_.

INCENDERE, see _Accendere_.

INCESTUS, see _Inficetus_.

INCHOARE, see _Incipere_.

INCIENS, see _Prægnans_.

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

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

INCLYTUS, see _Celeber_.

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

INCOLUMIS, see _Salvus_.

INCUNABULA, see _Cunæ_.

INCURIOSUS, see _Tutus_.

INCURVUS, see _Curvus_.

INCUSARE, see _Arguere_.

INDAGARE, see _Quærere_.

INDIGERE, see _Carere_.

INDIGNARI, see _Succensere_.

INDOLES, see _Ingenium_.

INDULGERE, see _Concedere_.

INDUSTRIA, see _Opera_.

INEDIA, see _Fames_.

INERTIA, see _Ignavia_.

INFAMIA, see _Ignominia_.

INFANS, see _Puer_.

INFENSUS, INFESTUS, see _Adversarius_.

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

INFIDELIS, INFIDUS, see _Fidus_.

INFIMUS, see _Imus_.

INFITIARI, INFITIAS IRE, see _Negare_.

INFLAMMARE, see _Accendere_.

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

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

INGLUVIES, see _Faux_.

INGREDI, see _Inire_ and _Ire_.

INGRUERE, see _Irruere_.

INIMICITIA, see _Odium_.

INIMICUS, see _Adversarius_.

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

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

INJURIA, see _Contumelia_.

INNOCENTIA, see _Virtus_.

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

INOPIA, see _Paupertas_.

INQUAM, see _Dicere_.

INQUILINUS, see _Incolere_.

INQUINARE, s. _Contaminare_.

INSANUS, see _Amens_.

INSCENDERE, see _Scandere_.

INSCIUS, see _Cognitio_.

INSIGNIS, see _Eminens_.

INSIMULARE, see _Arguere_.

INSOLENTIA, see _Superbia_.

INSOMNIS, see _Vigil_.

INSOMNIUM, see _Somnus_.

INSTIGARE, see _Incitare_.

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

INSTITUERE, see _Erudire_.

INSTRUCTUS, see _Præditus_.

INSUPER, see _Præterea_.

INTEGER, see _Salvus_.

INTEGRARE, see _Iterum_.

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

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

INTERDICERE, see _Vetare_.

INTERDIU, see _Dies_.

INTERDUM, see _Nonnunquam_.

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

INTEREMTOR, see _Homicida_.

INTERESSE, see _Adesse_.

INTERFECTOR, see _Homicida_.

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

[[INTERIM, see _Interea_.]]

INTERITUS, see _Lues_ and _Mors_.

INTERLOCUTIO, see _Intercapedo_.

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

INTERMORI, see _Mors_.

INTERPELLATIO, see _Intercapedo_.

INTERROGARE, see _Rogare_.

INTERRUPTIO, see _Intercapedo_.

INTESTINA, see _Caro_.

INTRARE, INTROIRE, see _Inire_.

INTUERI, see _Videre_.