Chapter M: MACELLUM, see Laniena (2)

PERMITTERE, see _Concedere_ and _Fidere_.

PERNEGARE, see _Negare_.

PERNICIES, see _Lues_.

PERNIX, see _Citus_.

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

PERPETI, see _Ferre_.

PERPETUUS, see _Continuus_.

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

PERSEVERANTIA, see _Pervicacia_.

PERSONA, see _Larva_.

PERTINACIA, see _Pervicacia_.

PERVERTERE, see _Vertere_ and _Perdere_.

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

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

PESSULUS, see _Sera_.

PESSUMDARE, see _Perdere_.

PESTILENTIA, PESTIS, see _Lues_.

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

PETRA, see _Saxum_.

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

PIETAS, see _Diligere_.

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

PIGRITIA, see _Ignavia_.

PILUM, see _Missile_.

PILUS, see _Crinis_.

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

PINNA, see _Ala_.

PIRATA, see _Præda_.

PLACIDUS, see _Mitis_.

PLAGA, see _Locus_, _Rete_, and _Vulnus_.

PLANCÆ, see _Axis_.

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

PLANUS, see _Æquus_.

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

PLORARE, see _Lacrimare_.

PLUMA, see _Ala_.

PLURIMI, see _Plerique_.

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

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

POEMA, see _Canere_.

POENA, see _Vindicta_.

POENITET, see _Piget_.

POETA, see _Canere_.

POLLERE, see _Posse_.

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

POLLUERE, s. _Contaminare_.

POMPA, see _Funus_.

PONDO, see _Libra_.

PONDUS, see _Moles_.

PONTUS, see _Mare_.

POPINA, s. _Deversorium_.

POPULARI, see _Vastare_.

POPULUS, see _Gens_.

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

PORCUS, see _Sus_.

PORTARE, see _Ferre_.

PORTENTA, see _Auguria_.

PORTIO, see _Pars_.

POSCERE, see _Petere_.

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

POSSIDERE, see _Tenere_.

POSTERITAS, see _Stirps_.

POSTREMUS, see _Extremus_.

POSTULARE, see _Petere_.

POTARE, see _Bibere_.

POTENTIA; POTENTATUS; POTESTAS; VIS; ROBUR.

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

POTESTAS, see _Occasio_.

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

PRÆCEPTOR, see _Doctor_.

PRÆCIPERE, see _Jubere_.

PRÆCLARUS, see _Eminens_.

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

PRÆDICERE, see _Divinare_.

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

PRÆDIUM, see _Villa_.

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

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

PRÆS, see _Sponsor_.

PRÆSAGIRE, see _Divinare_.

PRÆSENTEM ESSE, see _Adesse_.

PRÆSENTIRE, see _Divinare_.

PRÆSTANS, s. _Eminens_.

PRÆSTOLARI, see _Manere_.

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

PRÆVIDERE, see _Divinare_.

PRAVITAS, see _Malitia_.

PRECARI, see _Rogare_.

PREHENDERE, s. _Sumere_.

PRETUM, see _Præmium_.

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

PRIMORDIUM, see _Initium_.

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

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

PRINCIPIUM, see _Initium_.

PRISCUS, PRISTINUS, see _Antiquus_.

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

PROBRUM, see _Ignominia_ and _Maledictum_.

PROBUS, see _Bonus_.

PROCAX, see _Petulans_.

PROCELLA, see _Ventus_.

PROCERES, see _Primores_.

PROCERUS, see _Altus_.

PROCLIVIS, see _Pronus_.

PROCRASTINARE, see _Differre_.

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

PRODIGIA, see _Auguria_.

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

PROELIUM, see _Pugna_.

PROFERRE, see _Differre_.

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

PROFITERI, see _Fateri_.

PROFUGUS, see _Perfuga_.

PROFUSUS, see _Prodigus_.

PROGENIES, see _Stirps_.

PROHIBERE, see _Arcere_.

PROLES, see _Stirps_.

PROLIXI, see _Passi_.

PROLOQUI, see _Eloqui_.

PROMITTERE, s. _Polliceri_.

PRONUNTIARE, s. _Eloqui_.

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

PROPALAM, see _Aperire_.

PROPE, see _Pæne_.

PROPENSUS, see _Pronus_.

PROPERUS, see _Citus_.

PROPINQUUS, s. _Necessarius_.

PROPRIUS, s. _Privus_.

PROROGARE, see _Differre_.

PRORSUS, see _Plane_.

PROSAPIA, see _Stirps_.

PROSEQUI, s. _Comitari_.

PROSPER, see _Felix_.

PROTERVUS, s. _Petulans_.

PROTINUS, see _Repente_.

PRUDENS, see _Sapiens_.

PSALLERE, see _Canere_.

PUDENS; PUDIBUNDUS; PUDICUS, see _Castus_.

PUELLA, see _Virgo_.

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

PUGIO, see _Gladius_.

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

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

PULCHER, see _Formosus_.

PULLUS, see _Ater_.

PULPA, see _Caro_.

PULSARE, see _Verberare_.

PULVINAR, PULVINUS, see _Culcita_.

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

PUNIRE, see _Vindicta_.

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

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

PUS, see _Sanies_.

PUSILLUS, see _Parvus_.

PUTARE, see _Censere_.

PUTUS, see _Purus_.

Q.

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

QUÆSTUS, see _Lucrum_.

QUARE, see _Cur_.

QUE, see _Et_.

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

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

QUIRE, see _Posse_.

QUIRITATIO, see _Questus_.

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

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

R.

RABIES, see _Amens_.

RADIARE, see _Lucere_.

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

RAPINA, RAPTOR, see _Præda_.

[[RATIONEM HABERE, see _Respectum habere_.]]

RECENS, see _Novus_.

RECIPERE, see _Polliceri_ and _Sumere_.

RECITARI, see _Eloqui_.

RECLUDERE, see _Aperire_.

RECONDERE, see _Celare_.

RECORDARI, s. _Meminisse_.

RECUPERARE, s. _Sumere_.

RECURVUS, see _Curvus_.

RECUSARE, see _Negare_ and _Spernere_.

REDIMERE, see _Emere_.

REDIRE, see _Reverti_.

REDOLERE, see _Olere_.

REDUNCUS, see _Curvus_.

REDUNDARE, s. _Abundare_.

REFELLERE, see _Refutare_.

REFUGIUM, see _Perfuga_.

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

REGALIS, see _Regius_.

REGIO, see _Locus_.

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

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

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

RELIQUI, see _Cæteri_.

REMEDIUM, see _Mederi_.

REMINISCI, see _Meminisse_.

RENIDERE, see _Ridere_.

RENUERE, see _Negare_.

REPAGULUM, see _Sera_.

REPANDUS, see _Curvus_.

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

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

REPERIRE, see _Invenire_.

REPETERE, see _Iterum_.

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

REPUDIARE, see _Negare_.

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

REQUIES, see _Quietus_.

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

RERI, see _Censere_.

RESERARE, see _Aperire_.

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

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

RESTAURARE, see _Instituere_.

RESTIS, see _Laqueus_.

RESTITUERE, see _Instituere_.

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

RETICERE, see _Silere_.

RETURARE, see _Aperire_.

REVERERI, see _Vereri_.

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

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

RIMARI, see _Quærere_.

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

RITUS, see _Consuetudo_.

RIVALITAS, see _Imitatio_.

RIXA, see _Disceptatio_.

ROBUR, see _Potentia_.

ROBUSTUS, see _Validus_.

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

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

ROGARE, see _Petere_.

RUDIS, see _Fustis_.

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

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

RUMPERE, see _Frangere_.

RUPES, see _Saxum_.

RURSUS, see _Iterum_.

RUS, see _Villa_.

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

S.

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

SACELLUM, see _Templum_.

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

SACRAMENTUM, see _Jusjurandum_.

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

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

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

SÆVUS, see _Atrox_.

SALSUS, see _Lepidus_.

SALTUS, see _Silva_.

SALUBER, see _Salus_.

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

SALUS, see _Vita_.

SALUTARIS, see _Salus_.

SALVE, see _Ave_.

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

SANARE, see _Mederi_.

SANCTUS, see _Sacer_ and _Bonus_.

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

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

SANITAS, SANUS, see _Salus_.

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

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

SARMENTUM, see _Rami_.

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

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

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

SATISFACTIO, see _Purgatio_.

SATURARE, see _Satis_.

SAUCIUS, see _Vulnus_.