Chapter M: MACELLUM, see Laniena (1)

MACER, see _Exilis_.

MACERIA, see _Murus_.

MACULA, see _Vitium_.

MADIDUS, see _Udus_.

MAGISTER, see _Doctor_.

MAGNOPERE, see _Perquam_.

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

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

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

MALEFACTUM, MALEFICIUM, see _Delictum_.

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

MALIGNITAS, see _Invidia_.

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

MANARE, see _Fluere_.

MANCIPARE, see _Vendere_.

MANCIPIUM, see _Servus_.

MANDARE, see _Jubere_.

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

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

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

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

MANES, see _Spectrum_.

MANICÆ, see _Vincula_.

MANIFESTO, see _Aperire_.

MANNUS, see _Equus_.

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

MANSUETUS, see _Cicur_.

MANUBIÆ, see _Præda_.

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

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

MARITA, see _Femina_.

MAS, see _Homo_.

MATRIMONIUM, see _Conjugium_.

MAXILLA, see _Mala_.

MEARE, see _Ire_.

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

MEDITARI, see _Cogitare_.

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

MEDIUS DIES, see _Meridies_.

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

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

MENDA, MENDUM, see _Vitium_.

MENDICITAS, see _Paupertas_.

MENS, see _Anima_.

MERACUS, see _Purus_.

MERCARI, see _Emere_.

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

MERCES, see _Præmium_.

MERCIMONIUM, see _Merx_.

MERDA, see _Lutum_.

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

MERETRIX, see _Pellex_.

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

MERUS, see _Purus_.

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

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

METUERE, see _Vereri_.

MICARE, see _Lucere_.

MINIME, see _Neutiquam_.

MINISTER, see _Servus_.

MINUTUS, see _Parvus_.

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

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

MISERIA, see _Infortunium_.

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

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

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

MODERATUS, MODESTIA, see _Modus_.

MODICUS, see _Medius_.

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

MODO, see _Nuper_.

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

MOENIA, see _Murus_.

MOESTITIA, see _Dolor_.

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

MOLESTIA, see _Labor_.

MOLIRI, see _Audere_.

MONERE, see _Hortari_.

MONETA, see _Pecunia_.

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

MONSTRA, see _Auguria_.

MONSTRARE, see _Ostendere_.

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

MORBIDUS, MORBUS, see _Æger_.

MORIGERARI, see _Parere_.

MOROSUS, see _Austerus_.

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

MOS, see _Consuetudo_.

MOSTELLUM, see _Spectrum_.

MUCRO, see _Acies_.

MULCARE, see _Verberare_.

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

MULCTA, see _Vindicta_.

MULIER, see _Femina_.

MUNDUS, see _Purus_.

MUNIFICUS, see _Largus_.

MUNIMENTA, see _Murus_.

MUNUS, see _Donum_ and _Officium_.

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

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

MUTUO, see _Vicissim_.

MUTUUM DARE, see _Commodare_.

MYSTERIA, see _Arcana_.

N.

NANCISCI, see _Invenire_.

NARES, see _Nasus_.

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

NATIO, see _Gens_.

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

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

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

NECTERE, see _Ligare_.

NEFANDUS, NEFARIUS, see _Scelestus_.

NEFASTUS, see _Delictum_.

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

NEGLIGERE, see _Spernere_.

NEMUS, see _Silva_.

NEPOS, see _Prodigus_.

NEQUAQUAM, s. _Neutiquam_.

NEQUIDQUAM, see _Frustra_.

NEQUITIA, see _Malitia_.

NESCIUS, see _Cognitio_.

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

NEX, see _Mors_.

NIGER, see _Teter_ and _Ater_.

NIHIL AGERE, see _Vacare_.

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

NITERE, see _Lucere_.

NITI, see _Fulciri_.

NOBILIS, see _Celeber_.

NOCENS, see _Culpa_.

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

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

NOTARE, see _Animadvertere_.

NOTITIA, see _Cognitio_.

NOVISSIMUS, see _Extremus_.

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

NOXIA, NOXIUS, see _Culpa_.

NULLUS SUM, see _Nihil sum_.

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

NUMMUS, see _Pecunia_.

NUNC-NUNC, see _Modo-modo_.

NUNCUPARE, see _Nominare_.

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

NUPTIÆ, see _Conjugium_.

NUTARE, see _Labare_.

NUTRIRE, NUTRICARE, see _Alere_.

O.

OBAMBULARE, see _Ambulare_.

OBEDIRE, see _Parere_.

OBESUS, see _Pinguis_.

OBEX, see _Sera_.

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

OBITUS, see _Mors_.

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

OBLIGARE, see _Ligare_.

OBLIQUUS, see _Transversus_.

OBLITUS, see _Delibutus_.

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

OBSECRARE, see _Rogare_.

OBSECUNDARE and OBSEQUI, see _Parere_.

OBSERVARE, see _Vereri_.

OBSTINARE, s. _Destinare_.

OBSTINATIO, s. _Pervicacia_.

OBSTRINGERE, s. _Ligare_.

OBTEMPERARE, see _Parere_.

OBTESTARI, see _Rogare_.

OBTINGERE, see _Accidere_.

OBTRECTATIO, s. _Invidia_.

OBTRUNCARE, s. _Interficere_.

OBTUTUS, see _Invidia_.

OBVENIRE, see _Accidere_.

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

OCCIDERE, see _Interficere_.

OCCULERE, OCCULTARE and OCCULTE, see _Celare_.

OCULI, see _Facies_.

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

ODORARI, ODORUS, see _Olere_.

OFFENDERE, see _Lædere_.

OFFENSIO, see _Contumelia_.

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

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

OLETUM, see _Lutum_.

OLFACERE, OLIDUS, see _Olere_.

OMINA, see _Auguria_.

OMITTERE, see _Intermittere_, _Mittere_, and _Relinquere_.

OMNES, see _Quisque_.

OMNINO, see _Plane_.

ONUS, see _Moles_.

OPACUS, see _Obscurum_.

OPEM FERRE, see _Auxilium_.

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

OPERÆ, see _Mercenarii_.

OPES, see _Divitiæ_.

OPIFEX, see _Faber_.

OPIMUS, see _Pinguis_.

OPINARI, see _Censere_.

OPINIO, see _Sententia_.

OPITULARI, see _Auxilium_.

OPORTET, see _Necesse est_.

OPPERIRI, see _Manere_.

OPPETERE, see _Mors_.

OPPORTUNITAS, s. _Occasio_.

OPPRIMERE, s. _Vincere_.

OPPROBRIUM, s. _Ignominia_.

OPTARE, see _Velle_.

OPTIMATES, see _Primores_.

OPULENTIA, see _Divitiæ_.

OPUS EST, see _Necesse est_.

OPUS, see _Agere_.

ORA, see _Margo_ and _Ripa_.

ORARE, see _Rogare_.

ORATIO, see _Sermo_.

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

ORDIRI, see _Incipere_.

ORDO, see _Series_.

OREÆ, see _Frenum_.

ORNARE, see _Comere_.

ORNATUS, see _Præditus_.

OS, see _Facies_.

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

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

OSTENTA, see _Auguria_.

OSTENTATIO, see _Jactatio_.

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

OTIARI, see _Vacare_.

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

P.

PÆDOR, see _Lutum_.

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

PÆSTUS, see _Strabo_.

PALAM, see _Aperire_.

PALARI, see _Errare_.

PALPARI, see _Mulcere_.

PALUS, see _Lacuna_.

PALUS, see _Stipes_.

PANDUS, see _Curvus_.

PAR, see _Æquus_.

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

PARERE, see _Creare_.

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

PARIES, PARIETINÆ, see _Murus_.

PARILIS, see _Æquus_.

PARMA, see _Scutum_.

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

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

PARTICEPS, see _Socius_.

PARTICIPARE, see _Impertire_.

PARTIRI, see _Dividere_.

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

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

PASCERE, see _Alimenta_.

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

PASSUS, see _Gradus_.

PATEFACERE, see _Aperire_.

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

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

PAULISPER, see _Parumper_.

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

PAVIRE, see _Verberare_.

PAX, see _Otium_.

PECCATUM, see _Delictum_.

PECULARI, see _Vastare_.

PECULIARIS, see _Privus_.

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

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

PECUS, see _Animal_.

PEDETENTIM, see _Paulatim_.

PEDICA, see _Vincula_.

PEJERARE, see _Perlucidus_.

PEJOR, see _Deterior_.

PELAGUS, see _Mare_.

PELLEGERE, PELLICERE, see _Perlucidus_.

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

PELLIS, see _Tergus_.

PELLUCIDUS, see _Perlucidus_.

PENDERE, see _Hærere_.

PENITUS, see _Plane_.

PENNA, see _Ala_.

PENUS, see _Alimenta_.

PERCONTARI, s. _Rogare_.

PERCUSSOR, see _Homicida_.

PERCUTERE, see _Interficere_.

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

PERDERE, see _Amittere_.

PEREGRINARI, s. _Proficisci_.

PEREGRINUS, s. _Externus_.

PEREMTOR, see _Homicida_.

PERFERRE, see _Ferre_.

PERFICERE, see _Finire_.

PERFIDIOSUS, PERFIDUS, see _Fidus_.

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

PERICLITARI, PERICULUM, see _Tentare_.

PERIMERE, see _Interficere_.

PERIRE, see _Mors_.

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