Chapter M: MACELLUM, see Laniena (3)

SAXUM; RUPES; CAUTES; PETRA; SCOPULI; LAPIS; CALCULUS; SCRUPULUS. 1. +Saxum+, +rupes+, and +cautes+, are greater; +lapis+, +calx+, and +scrupus+, smaller masses of stone. Plin. H. N. xxxvi. 22. Silex viridis ubi invenitur, _lapis_, non _saxum_ est. 2. +Saxa+ (from #psekas#, #psêchô#) are greater masses of stone, in whatever form, like #petrai#; +rupes+ and +petræ+ (#petrai#, from #pesein#) are steep and high, like rocks, and therefore difficult to climb; +cautes+ and +scopuli+ are rough and pointed, like crags, and therefore threaten danger; the +cautes+ are smaller, and also not visible in the water, and therefore deceitful; the +scopuli+ (from #kopsai#) jutting upwards, threaten and announce danger, like #skopeloi#. 3. +Lapis+ (#alips#) is the most general expression, and denotes the stone only as a material substance, without regard to its form, like #lithos#; +calculus+, is a smooth, generally round pebble; +scrupulus+, a rough, generally angular pebble; but for this meaning of _scrupulus_, the dimin. of _scrupus_, we have only the authority of grammarians; in authors it has only the figurative meaning of scruple. (v. 191.)

SCANDERE; ADSCENDERE; ESCENDERE; CONSCENDERE; INSCENDERE. +Scandere+ means to mount a steep height, which is connected with exertion, and generally brings both hands and feet into requisition, as to climb; whereas +adscendere+, +escendere+, +conscendere+, and +inscendere+, mean to mount a height, in a general sense; +adscendere+, without any accessory notion, merely in opp. to _descendere_; whereas +escendere+ means to mount a height which is fortified, like ramparts, walls, or which confers distinction, as the _rostrum_; +conscendere+, to mount something in company with others, a ship for instance; +inscendere+, to mount an enclosed space, a carriage for instance. (iv. 60.)

SCAPHA, see _Navigium_.

SCELESTUS; SCELERATUS; NEFARIUS; NEFANDUS; IMPIUS. +Scelestus+ (from scelus, #sklêros#) has reference to the mind, like _ad scelera pronus_ and _promptus_; whereas +sceleratus+, to actions, like _sceleribus pollutus atque opertus_. Hence the epithet +sceleratus+ is applied to things, to _porta_, _campus_, _vicus_; and, in general, things can be called _scelesta_ only by personification. In the like manner +nefarius+ and +impius+ as applied to the impiety of the person who acts, only with this distinction, that the _impius_ is impious only in mind, the _nefarius_ in his actions also; whereas +nefandus+ refers to the horrible enormity of an action. (ii. 149.)

SCELUS, see _Delictum_.

SCHOLA, see _Ludus_.

SCIENTIA, see _Cognitio_.

SCINDERE, see _Findere_.

SCIPIO, see _Fustis_.

SCISCITARI, see _Rogare_.

SCITUS, see _Sapiens_.

SCOBINA, see _Lima_.

SCOPULI, see _Saxum_.

SCORTUM, see _Pellex_.

SCROBS, see _Specus_.

SCROPHA, see _Sus_.

SCRUPULUS, see _Saxum_.

SCRUTARI, see _Quærere_.

SCUTUM; CLYPEUS; PARMA. +Scutum+ (#skutos#) is a larger shield, covering the whole body, #sakos#; +clypeus+ and +parma+ smaller shields of a round form, #aspis#; +clypeus+ (#klopios#, #kalupsai#) for foot-soldiers; +parma+ (#palmê#) for horse-soldiers also; lastly, +pelta+ (#peltê#) a small shield in the form of a half-moon; +cetra+, a small leathern shield. Liv. ix. 19. Macedonibus _clupeus_ . . . Romano _scutum_, majus corpori tegumentum. Liv. xxxi. 36. Cetratos, quos _peltastas_ vocant, in insidiis abdiderat.

SCYPHUS, see _Poculum_.

SECESSIO, see _Turbæ_.

SECRETA, see _Arcana_.

SECURIS, see _Ascia_.

SECURUS, see _Tutus_.

SEDES; SEDILE; SELLA. +Sedes+ is simply a place for sitting, like #hedos#; whereas +sedile+ and +sella+ are artificially prepared seats; +sedile+, in any form chosen, as a stool or bench, whether movable or immovable, like #hedra#; +sella+, of a particular form, as a chair or throne, like #thronos#.

SEDITIO, see _Turbæ_.

SEGNITIA, see _Ignavia_.

[[SELLA, see _Sedes_.]]

SEMITA, see _Iter_.

SEMO, see _Numen_.

SEMPER; USQUE. +Semper+ (#amperes#) means 'always' and 'ever,' absolutely, without reference to any definite limit; whereas +usque+ only relatively 'always,' within a definite limit, _in_ usque dum, etc.; but by the poets it is used without any additional clause, as in Horace, for example, Sat. i. 9. _Usque_ sequar te (i. 14.)

SEMPITERNUS, see _Continuus_.

SENECTA, SENECTUS, SENIUM, see _Vetus_.

SENEX, see _Puer_ and _Vetus_.

SENSIM, see _Paulatim_.

SENTENTIA; OPINIO; SUFFRAGIUM. 1. +Sententia+ is the view of a subject, resting upon clear perception and acquired conviction, like #gnômê#; +opinio+, an opinion resting upon mere feeling, like #doxa#. 2. +Sententia+ is the vote of a senator upon any motion, etc., like #gnômê#; whereas +suffragium+, the simple voting, pronouncing yes or no, or a name, like #psêphos#.

SENTES, see _Dumi_.

SENTIRE, see _Intelligere_.

SEORSUM; SEPARATIM. +Seorsum+ means set apart, in order to prevent a thing being common, with the accessory notion of secrecy; whereas +separatim+ means separated, in order to prevent confusion, with the accessory notion of arrangement.

SEPELIRE; CONDERE; HUMARE. +Sepelire+ and +condere+ denote complete burial, the more or less solemn interment of the remains of a dead person, with or without previous burning; +sepelire+ (Goth. filhan, #aspalax#) as a proper and technical expression; +condere+ (#katatheinai#) as a general and softer expression; whereas +humare+ means depositing in the earth, as the last part of burial, in opp. to _cremare_.

SERA; CLAUSTRUM; PESSULUS; REPAGULUM; OBEX. +Seræ+ and +claustra+ are bolts; +sera+ (seruisse, #eirein#) a movable bolt, that is put on the door; +claustrum+, a bolt that is fastened to the door; whereas +pessuli+, +repagula+, and +obices+, are merely bars, which supply the place of bolts; +pessulus+ (#passalos#) a smaller bar for the _fores_, Plaut. Aul. i. 2, 25. Ter. Heaut. ii. 3, 47; whereas +repagulum+ (from #pêxai#), pangere, a greater bar for the _valvæ_, Cic. Verr. iv. 43. Plin. H. N. xvi. 42, and +obex+ (from objicere) for the _portæ_, Tac. H. iii. 30. Ann. xiii. 39. (v. 292.)

SERIES; ORDO. +Series+ (from serere, #eirein#) means a row, as an outward, mechanical, accidental association of things, which, according to their nature, are of the like sort; whereas +ordo+ (from #arithmos#, #rhuthmos#) an inward, ideal, necessary association of things, which, according to their destination, belong to one another. +Series+ is a mathematical; +ordo+, a moral notion. (vi. 330.)

SERIUS; SEVERUS. +Severus+ (#auêros#) means, actively, one who cuts no jokes; +serius+, in a neutral sense, what is no subject for joking; and +severe+ means earnestly; +serio+, in earnest; whence +severus+ is an epithet for persons, +serius+ for things; Hor. A. P. 105. Decent vultum _severum seria_ dictu. Senec. Tranq. 15. Nihil magnum, nihil _severum_ nec _serium_ quidem ex tanto apparatu putat. +Severus+ is in opp. to _hilaris_, Cic. Brut. 93, _remissus_, Orat. ii. 17, _luxuriosus_, Quintil. xi. 3, 74; whereas +serius+ is in opp. to _jucundus_, _jocosus_; and +serio+ to _joco_, _per jocum_. Yet +severus+ also supplies the place of _serius_; particularly in _severior_, _severissimus_, and _severitas_, because _serius_ does not possess these forms. (i. 75.)

SERMO; COLLOQUIUM; ORATIO. 1. +Sermo+ (#eiromenos#) denotes a conversation accidentally arising, or at least carried on without any fixed and serious purpose; whereas +colloquium+, generally a conversation agreed upon for a particular purpose, like a conference. 2. +Sermo+ is a natural mode of speaking; +oratio+, a speech premeditated and prepared according to the rules of art. The _sermo_ arises when, in ordinary life, an individual speaks longer than usual, and continues speaking, and is accidentally not interrupted; the _oratio_ has a definite extent with an observable beginning, middle, and end, and in it the speaker calculates upon not being interrupted. In the _sermo_, the language of ordinary life predominates, whether in prose or verse, as in the comic poets, and in the _Sermones_ of Horace; whereas in the _oratio_ the language is select, and in conformity to the rules of rhetoric. Cic. Orat. 16. Mollis est _oratio_ philosophorum et umbratilis . . . Itaque _sermo_ potius quam _oratio_ dicitur. Tac. Hist. i. 19. Apud senatum non comptior Galbæ, non longior . . . _sermo_; Pisonis comis _oratio_. (iv. 23.)

SERMO, see _Lingua_.

SERPENS, SERPERE, see _Repere_.

SERVUS; FAMULUS; MANCIPIUM; MINISTER; ANCILLA; SERVITUS; SERVITIUM. 1. +Servus+, +ancilla+, +famulus+, and +mancipium+, denote a servant who is not free, a slave; +minister+, one who is free, or only in subordination. Plin. Ep. x. 97. _Ancillæ_, quæ _ministræ_ dicebantur; that is, in Christian assemblies. 2. +Servus+ (from #eireros#) means a slave, in a political and juridical sense, as in a state of subjugation, in opp. to _dominus_, Cic. Verr. iv. 50, like #doulos# and #dmôs#; +famulus+ (#chamalos#?) in a patriarchal sense, as belonging to and part of the family, in opp. to _herus_, Cic. Off. ii. 7, like #oiketês#; +mancipium+, in an economical sense, as a possession and marketable commodity, like #andrapodon#. 3. +Serva+ means a female slave, with especial reference to her legal condition; +ancilla+, in ordinary life, as the feminine of servus. +Servitus+ denotes slavery, quite indifferently, as a regular, natural, legal state; whereas +servitium+, either with contempt or compassion, as an irregular, compulsory, ignominious state. Most prose writers, however, use _servitus_ merely as the abstract; _servitium_, and especially _servitia_, as the concrete term for _servi_. (v. 136.)

SEVERITAS; GRAVITAS; STRENUITAS. +Severitas+ (#auêrotês#) means earnestness, so far as it is seated in the mind; +gravitas+ (from #geraios#) so far as it makes an impression on others; +strenuitas+ (from #strênês#, #drainô#) so far as it shows itself in action. (ii. 129.)

SEVERUS, see _Austerus_ and _Serius_.

SICA, see _Gladius_.

SICARIUS, see _Homicida_.

SICCUS, see _Aridus_.

SIDUS, see _Stella_.

SIGNUM, see _Imago_.

SILERE; TACERE; RETICERE; OBTICERE. 1. +Silere+ (from #hellos#) means to be still, #siôpan#, in opp. to _strepere_, Suet. Aug. 94; whereas +tacere+ (from tegere?) means to be silent, #sigan#, in opp. to _loqui_, _dicere_. And the compound word +reticere+, if a man has something to say, and keeps it to himself, in opp. to _eloqui_, _proloqui_; but +obticere+, if a man does not speak to one who asks or expects an explanation, in opp. to _respondere_. Cic. Harusp. 28. Sed tamen facile _tacentibus_ cæteris _reticuissem_. 2. +Tacens+ and +tacitus+ denote being silent merely as a temporary state; +tacens+ means any one who does not speak; +tacitus+, one who, when an opportunity for speaking offers, purposely refrains, and observes a significant silence; whereas +taciturnus+ denotes silence as an habitual quality, like close and reserved. (i. 85.)

SILVA; SALTUS; NEMUS; LUCUS. +Silva+ (#hulê#) denotes a wood, in a general sense, merely with reference to the timber, like #hulê#; whereas +saltus+ (#alsos#) as a wild place, or wood in the midst of mountains, like #napê#; +nemus+ (#nemos#) as a pleasant place, as a grove; +lucus+ (#lochmê#) as a sacred place, as a grove consecrated to the gods, like #alsos#, #altis#. (ii. 93.)

SIMPUVIUM, see _Poculum_.

[[SIMUL, see _Una_.]]

SIMULACRUM, see _Imago_.

SIMULATIO, see _Imitatio_.

SIMULTAS, see _Odium_.

SINERE, see _Ferre_.

SINGULARIS, s. _Eminens_.

SINISTER; LÆVUS. +Sinister+ (old Germ. winistra) denotes the left, as a usual and prosaic expression, like #aristeros#; +lævus+ (#laios#) as a select and poetical expression, like #skaios#. In a figurative sense +sinister+ is the symbol of unpropitiousness and of disaster; +lævus+, of perverseness and of awkwardness. (vi. 336.)

SINUS, see _Gremium_.

SISTERE; INHIBERE; STATUERE. +Sistere+ and +inhibere+ mean, to make any thing stand still; +sistere+ (#histanai#) with reference to a living and running object; +inhibere+, to a lifeless object, that has merely been put in motion; whereas +statuere+ means to make any thing stand fast. (iv. 299.)

SITUM ESSE, see _Cubare_.

SITUS, see _Lutum_.

SOCIETAS, see _Foedus_.

SOCIUS; SODALIS; AMICUS; FAMILIARIS; PARTICEPS; CONSORS. 1. +Socii+ (from sequi) are bound by common interests to act together, as partners, companions, etc.; +sodales+ and +socienni+, like #hetairoi#, are bound only by being pleased with each to the common enjoyment of life, as comrades and good friends; but +sodalis+ (from #ethos#, #êtheios#) is the more elevated, +sociennus+, a more comic expression. +Socius+ is generally in construction with an objective genitive, which names the purpose of the _sociatio_; whereas +sodalis+ only with a subjective genitive, which names the other _sodalis_; _socius periculi_, _culpæ_, but _sodalis meus_. 2. +Sodalis+ is a good friend, with whom one stands in a sociable, that is to say, a calm state of intercourse; +amicus+, a friend, with whom one exchanges the sacred feeling of love and respect; +familiaris+, a confidant, to whom one is bound, as one heart and soul, in mirth and sorrow. 3. The +socius rei+ is considered in the state of a fellow-laborer or fellow-sufferer; the +particeps+ and +consors+ as sharers in an enjoyment or in a possession; the +particeps+, because he voluntarily takes a part in a thing, in opp. to _expers_, like #metochos#; the +consors+, because, without co-operating, he is entitled to a share, in opp. to _exsors_. Cic. Balb. 28. Fuit hic multorum illi laborum _socius_ aliquando; est fortasse nunc nonnullorum _particeps_ commodorum. Liv. xxi. 41, and Suet. Aug. 25. The co-regent is _socius imperii_, so far as he shares in the business of government; _consors_, so far as the office is merely honorary. (iv. 208.)

SOCORDIA, see _Ignavia_.

SODALIS, see _Socius_.

SOLEMNIA; FERIÆ; DIES FESTI; FESTA. +Solemnia+ means festivals, so far as they are solemn or regularly returning institutions; +feriæ+, so far as they are days of rest and recreation; +festa+, or, in prose, +dies festi+, so far as they are days of rejoicing. (vi. 339.)

SOLERE; CONSUEVISSE; ADSOLERE. 1. +Solere+ (from #helein#) is used of events and of actions, like #philein#, to be used; whereas +consuevisse+ only of an action, with reference to a person, like #eiôthenai#, to be wont. In Liv. xxxviii. 17, Hæc quibus _insolita_ atque _insueta_ sunt Græci timeant!--the word +insolitus+ refers to the frequency of their appearance; +insuetus+, to the connection of their appearance with the individuality of the subject acting or suffering. 2. +Solet+ is used indifferently; +assolet+ involves praise, and may be resolved into _recte_ or _rite solet_. (v. 73.)

SOLERS, see _Sapiens_.

SOLICITARE, see _Lacessere_.

SOLICITUDO, see _Cura_.

SOLITUDO; VASTA; DESERTA; TESCA. +Solitudo+ denotes the solitude of a place, indifferently or with praise; whereas +vasta+, +deserta+, +tesca loca+, with blame; +vasta loca+, as uncultivated wastes, in opp. to _sulta_; whereas +deserta+, as uninhabited deserts, in opp. to _habitata_; and +tesca+, or +tesqua+, (from tacere,) as lonely places, where an awful stillness reigns, in opp. to _celebria_. (iii. 226.)

SOLUM; FUNDUS; VADUM; FUNDAMENTUM. +Solum+, +fundus+, +vadum+, denote the natural ground and bottom of a thing; +solum+, that of the earth, on which one can place a firm foot, in opp. to the movable elements air and water; +fundus+ (from fodere, #buthos#,) that of a vessel, in opp. to the remaining space in the vessel; +vadum+ (#hedos#) that of a river, ocean, or sea, in opp. to the water, which flows into it, or to standing water; whereas +fundamentum+ denotes a foundation artificially laid, on which a building, etc. rests, and which, in addition to the _solum_, it particularly needs. Hence the proverbial phrase, _Omnis res jam in vado est_; like a swimmer who has reached the bottom of the water: and _Largitio fundum non habet_, like the vessel of the Danaides. Cic. Brut. 74. Solum et quasi fundamentum oratoris vides. (v. 35.)

SOLUM, see _Tellus_.

SOMNUS; SOPOR; SOMNIUM; INSOMNIUM. 1. +Somnus+ (#hupnos#) denotes sleep, as a usual prosaic expression; +sopor+ (#hupar#) as a select poetical expression. In prose +sopor+ has only a causative meaning, a means of producing sleep, but not a deep sleep. 2. +Somnium+ denotes a dream, in prose, like #onar#; +insomnium+, in poetry, like #enupnion#. (v. 278.)

SONITUS, see _Fragor_.

SONS, see _Culpa_.

SOPOR, see _Somnus_.

SORDES, see _Lutum_.

SOSPES, see _Salvus_.

SPARSI, see _Passi_.

SPATIARI, see _Ambulare_.

SPECIES, see _Figura_.

SPECTARE, see _Videre_.

SPECTRUM; MOSTELLUM; MANES; LEMURES. +Spectrum+ denotes the apparition of a departed spirit, as a supernatural appearance; +mostellum+ (dimin. from monstrum) as a horrible apparition; +manes+ (from #amenêna karêna#) as the apparition of a good spirit; +lemures+, as that of a hobgoblin. (vi. 344.)

SPECULATOR, see _Explorator_.

SPECUS; CAVERNA; ANTRUM; SPELUNCA; SPELÆUM; FOVEA; SCROBS. 1. +Specus+ and +caverna+ are cavities, whether under-ground, or on a level with the ground,--consequently, a species of _antrum_; +spelunca+ and +spelæum+, cavities with a perpendicular opening, leading up into a mountain; +scrobs+, +fovea+, and +favissa+, pits with an horizontal opening, leading down into the earth. 2. +Specus+ (#speos#) is a gap, with a longish opening; +caverna+ (from #kuar#) a hole, with a round opening. 3. +Spelunca+ (#spêlunx#) is a cavity, in a merely physical relation, with reference to its darkness and dreadfulness; +antrum+ (#antron#) a grotto, as a beautiful object, with reference to its romantic appearance and cooling temperature; lastly, +spelæum+ (#spêlaion#) is used only by the poets, as the abode and lurking-hole of wild beasts. 4. +Fovea+ (from #phuein#) is a pit meant to remain open, or only covered in order to keep in or to catch a wild beast; +scrobs+, a pit meant to be filled up again, and only dug, in order to bury something, the root of a tree, for instance, or a corpse. (v. 140.)

SPERARE, see _Vereri_.

SPERNERE; CONTEMNERE; DESPICERE; ASPERNARI; RECUSARE; FASTIDIRE; NEGLIGERE. 1. _Spernimus_ rejicienda, fugienda ut libidines. _Contemnimus_ magna, metuenda ut pericula, mortem. _Despicimus_ infra nos posita, ut vulgi opiniones; according to Lambinus. Or, +spernere+, +spernari+, +aspernari+ (#ekperainein#) mean, not to care for a thing, in opp. to _appetere_, _concupisse_, Cic. Fin. ii. 10, 51. Plaut. Mil. iv. 2, 59, something like #apoballein#; whereas +contemnere+, poetically +temnere+ (from temere), not to fear a thing, in opp. to _timere_, _metuere_, Cic. Fam. vii. 32. Att. ii. 24. Sen. Prov. 6. Tac. H. ii. 92, like #kataphronein#; lastly, +despicere+, +despectare+, not to value a thing, in opp. to _suspicere_, _revereri_, _admirari_. Cic. Off. ii. 11, 38. Tac. Ann. ii. 43, like #oligôrein#. 2. +Spernere+ denotes despising, as an inward feeling, synonymously with _parvi putare_, _negligere_; +spernari+, and the more usual word, +aspernari+, as an utterance of that feeling, synonymously with _recusare_, _abnuere_, _rejicere_, like waving from one. In +spernere+, the notion of holding cheap predominates; in +aspernari+, that of aversion or rejection. +Spernere+ refers to an object which is at one's command; +aspernari+, to something offered to us, or obtruded upon us. 3. +Aspernari+ is confined to the simple avowal of aversion; whereas +recusare+ includes the decided declaration of unwillingness. Curt. vi. 6, 7. Principes _aspernantes_ quidem, sed recusare non ausos Persicis ornaverat vestibus. 4. The +spernens+ follows a moral and rational aversion, and acts more or less with a consciousness of his grounds for despising anything; whereas the +fastidiens+ follows a physical and instinctive aversion, whether it be an innate or temporary antipathy, which arises either from an actual loathing, or from what appears like it; lastly, the +negligens+ follows the suggestion neither of reason, nor yet of instinct and feeling, but acts without thought or purpose. (ii. 178.)

SPHÆRA, see _Globus_.

SPICA, see _Culmus_.

SPIRITUS, see _Anima_.

SPISSUS, see _Angustus_.

SPLENDERE, see _Lucere_.

SPOLIA, see _Præda_.

SPOLIARE, see _Vastare_.

SPONDERE, see _Polliceri_.

SPONSOR; VAS; PRÆS. +Sponsor+ is a surety in a general sense, who guarantees any thing whatever; whereas +vas+ and +præs+ are sureties in a court of justice; +vas+ (from #aethlos#) one who gives security for the appearance of one or other party in court; +præs+, who gives security for a claim of government. (iv. 113.)

SPONTE; ULTRO; SUA SPONTE; VOLUNTATE; LIBENTER. 1. +Sponte+ (#pothos#) means voluntarily; whereas +ultro+, in an over-ready manner; so that +sponte+ refers to the mind of the agent, +ultro+ to the thing itself. Liv. x. 19. Orare ne collegæ auxilium, quod acciendum _ultro_ fuerit, _sua sponte_ oblatum sperneretur; and Tac. Hist. iv. 79. Suet. Cæs. 6. +Sponte accusare+ means to accuse of one's own accord; whereas +ultro accusare+ means to obtrude one's self into the office of an accuser, when one should be satisfied with not being one's self accused; according to which, +ultro accusavit+ may be resolved into the complete phrase: Haud contentus non accusari ab altero, _ultro_ etiam progressus est, ut ipse accusaret alterum, or, _ultro_ progressus accusavit alterum. 2. +Sponte+, from choice, is in opp. to _casu_, or _necessitate_, Colum. ii. 1, 13. Plin. Ep. v. 14. Tac. Ann. vi. 23; whereas +sua sponte+, quite of one's own accord, like #automatôs#, in opp. to _rogatus_, _provocatus_, or _invitatus_. Cæs. B. G. i. 44. Cic. Fam. i. 7. iv. 3. vii. 5. (iii. 103.) 3. +Sponte+ and +spontaneus+, like #hekôn# and #hekousios#, paint the voluntary action as an act of the understanding; +voluntate+ and +voluntarius+, like #ethelontês#, as an act of the will, in opp. to _invite_; +libenter+ and +libens+, like #asmenos#, as an act of feeling, in opp. to _tædio_. (iv. 277.)

SQUALOR, see _Lutum_.

STAGNUM, see _Lacuna_.

STATIM, see _Repente_.

[[STATIONES, see _Excubiæ_.]]

STATUA, see _Imago_.

STATUERE, see _Destinare_ and _Sistere_.

STATUS, see _Conditio_.

STELLA; ASTRUM; SIDUS. +Stella+ (dimin. of #astêr#) means any one of the innumerable individual stars, like #astêr#; +astrum+ (#astron#), any one of the greater bright heavenly bodies, the sun, moon, and principal stars, with their peculiar names, like #astron#; +sidus+ (#eidos#), a complication of stars, a constellation, and, by affinity of the notion with number and magnitude, a great star, like #teras#, #teirea#. +Astrum+ and +stella+ denote the stars more in a mere physical relation, as bright heavenly bodies; +sidus+, more in an astronomical and astrological relation, as portentous and influencing human affairs. Sen. Helv. 9. Dum ortus _siderum_, occasus intervallaque, et causas investigare velocius meandi vel tardius spectare tot per noctem _stellas_ micantes liceat. (iv. 409.)

STERCUS, see _Lutum_.

STILLA, see _Gutta_.

STIMULARE, see _Pungere_.

STIPATOR, see _Satelles_.

STIPES; VALLUS; PALUS; SUDES. +Stipes+ and +vallus+ mean a larger sort of pale or stake, like a pole or the stem of a tree, which must be driven into the earth with a rammer; +stipes+ serves for various uses, in war and upon other occasions; +vallus+ (the dimin. of #suaros#?) is chiefly used as a palisade; whereas +palus+ and +sudes+ mean a smaller sort of stake, which may be driven into the earth in the ordinary way; +palus+ (from pangere) serves for various uses, as a hedge-stake, etc., and especially for fastening any thing to it; +sudes+ (from #ozos#?) is also used, on account of its spike, for a palisade, a lance, a javelin. (iv. 324.)

STIPULA, see _Culmus_.

STIRIA, see _Gutta_.

STIRPS; GENUS; GENS; PROSAPIA; POSTERITAS; PROGENIES; PROLES; SUBOLES. 1. +Stirps+, +genus+, and +gens+, denote the race usually in an ascending line, as abstract and collective terms, for _majores_; whereas +prosapia+, +progenies+, +propago+, +proles+, +suboles+, in a descending line, as abstract and collective terms for _posteri_. 2. +Prosapia+ is an antiquated solemn expression, and only to be used of ancient noble families, Cic. Univ. 11. Quintil. i. 6, 40; +posteritas+, the usual prosaic, +progenies+, a select, elevated expression, Cic. Rep. ii. 22; +proles+ and +suboles+, poetical expressions, Cic. Or. iii. 38; +proles+ denotes children, as fruits destined, as a younger race, to exist with their parents; +suboles+, as an after-growth, destined to supply the place of the generation that is dying off. 3. +Gens+ (#genetê#) is a political, +genus+ (#genos#), a natural race. +Gens+ consists of families, whom the founder of states has united into a community or complex family; +genus+ consists of species and individuals, that by their common properties belong to one and the same class of beings. (v. 307).

STIRPS; TRUNCUS. +Stirps+ (#steriphos#) denotes the stock as the animating and supporting principal part of a tree, in opp. to the branches and leaves, as growing from it and dependent upon it; +truncus+, the naked, dry part of the tree, in opp. to the branches and leaves, and even to the top itself, as its ornament; in short, so far as it answers to the trunk of the human body. (iv. 322.)

STOLIDUS, see _Stupidus_.

STOLO, see _Rami_.

STOMACHARI, see _Succensere_.

STRABO; PÆTUS. +Strabo+ (#strabos#) means, one who squints from nature, or sickness, or bad habit; whereas +pætus+, one who squints designedly and waggishly. (vi. 350.)

STRAGES, see _Ruina_.

STRENUITAS, see _Severitas_.

STREPIDUS, see _Fragor_.

STRUES, see _Acervus_.

STUDIUM; BENEVOLENTIA; FAVOR; GRATIA. 1. +Studium+ is usually the attachment and dependent feeling of the lower towards the higher, of the soldier towards the general, of the subject towards the ruler, of the scholar towards the teacher, of the individual towards his party; whereas +favor+ is the love and favor of the higher towards the lower, of the public towards the player, of the people towards the candidate, of the judge towards one of the parties, etc.; lastly, +benevolentia+ is love and good-will towards one of equal rank. In Cic. Rosc. Com. 10. Quod _studium_ et quem _favorem_ secum in scenam attulit Panurgus? the public is first considered as an auditor, then as a judge of the player. Orat. i. 21. Ego qui incensus essem _studio_ utriusque vestrûm, Crassi vero etiam amore. 2. +Studium+, +favor+, and +benevolentia+, denote a temporary affection, occasioned by and contracted from external circumstances,--consequently, of a quieter, or entirely latent sort; whereas +amor+ is love deeply rooted in the soul, bordering on passion. Cic. Fam. i. 9. Nihil est quod _studio_ et _benevolentia_ vel potius _amore_ effici non possit. Att. v. 10. _Amores_ hominum in te, et in nos quædam _benevolentia_. 3. +Favor+ is, subjectively, the favor which a person entertains towards another, in opp. almost to _invidentia_; whereas +gratia+ is, objectively, the favor in which a person stands with another, in opp. to _invidia_. (iv. 106.)

[[STUPENS, see _Attonitus_.]]

STUPIDUS; BRUTUS; BARDUS; STULTUS; FATUUS; STOLIDUS. +Stupidus+, +brutus+, and +bardus+, denote a merely negative quality, want of intellect; +stupidus+ (from #tuphô#, #taphein#), that of a human being who comprehends with difficulty, as dull-witted, like #anaisthêtos#; +brutus+ (#maurôtos#), that of beasts, and of men whose organization is like that of beasts, who comprehend nothing, as without reason, like #blax#; +bardus+, who comprehends slowly, as without talent, like #bradus#; whereas +stultus+, +fatuus+, and +stolidus+, denote a positive quality of the mind, which has false notions and a perverse judgment; +stultus+ (from #tellô#, #atallô#, #atalophrôn#), a want of practical wisdom, as folly, like #môros#, in opp. to _prudens_; +fatuus+, a want of æsthetical judgment, as silliness; +stolidus+, a want of reasonable moderation, as brutality. Liv. xxv. 19. Id non promissum magis _stolide_ quam _stulte_ creditum. (iv. 229.)

SUAVIS; DULCIS. +Suavis+ (#êus#) denotes, like #hêdus#, a pleasant odor, and, figuratively that which gives a calm pleasure; +dulcis+, like #glukus#, a pleasant flavor, and, figuratively, that which gives a lively pleasure; hence +dulcis+ is a stronger expression than _suavis_, in Plin. Ep. v. 8, 10. Hæc vel maxima vi, amaritudine, instantia; illa tractu et _suavitate_, atque etiam _dulcedine_ placet. Plin. H. N. xv. 27. _Dulce_, et pingue, et _suave_. (iii. 256.)

SUAVIUM, see _Osculum_.

SUBITO, see _Repente_.

SUBLIMIS, see _Altus_.

SUBOLES, see _Stirps_.

SUCCENSERE; IRASCI; INDIGNARI; STOMACHARI. +Succensere+ and +ægre+, +graviter+, +moleste+, +difficiliter ferre+, to take any thing ill, denote a silent, +irasci+, +indignari+, and +stomachari+, a loud displeasure; +ira+, anger, has the character of a passion, inasmuch as it thirsts after vengeance; +indignatio+, indignation, that of an awakened or excited moral feeling, inasmuch as it expresses with energy its disapprobation or contempt; +stomachatio+, a fit of passion, that of a choleric temperament, inasmuch as it suffers the bile to overflow, and gives vent to its irritability by blustering and brawling. The +iratus+ makes his appearance as an enemy, and excites fear; the +indignabundus+, as a judge, and inspires awe; the +stomachans+, as a hypochondriac, and is a subject for comedy. (v. 119.)

SUDES, see _Fustis_ and _Stipes_.

SUFFRAGIUM, see _Sententia_.

SUFFUGIUM, see _Perfuga_.

SULCUS, see _Porca_.

SUMERE; CAPERE; PREHENDERE; ACCIPERE; EXCIPERE; RECIPERE; SUSCIPERE; RECUPERARE. 1. +Sumere+ (sub-imere) means to take up any thing, in order to use it, like #hairein#; +capere+ (from #kaptein#) to lay hold on any thing, in order to possess it, like #labein#; lastly +prehendere+, +præhendere+ (from #chandanein#) to lay hold on any thing, in order, in a mere physical sense, to have it in one's hand. Cic. Phil. xii. 7. Saga _sumpsimus_, arma _cepimus_. 2. +Accipere+ means to take any thing offered, with willingness, #dechesthai#; +excipere+, to intercept, or catch any thing that is escaping, #hupodechesthai#; +recipere+, to take any thing that wants protection, with a generous feeling; +suscipere+, to undertake, or take upon one's self any thing burdensome, with self-denial. The +accipiens+ usually takes in his hand; the +excipiens+, in his arms; the +recipiens+, in his bosom; the +suscipiens+, on his arm or back. 3. +Recipere+ means to receive again, without taking pains; whereas +recuperare+, to regain by one's own exertion. Liv. xiii. 53, urbem _recipit_, by merely taking possession; comp. with xxvi. 39, urbe _recuperata_, by conquest. (iv. 131.)

SUMMUS; SUPREMUS. +Summus+ (superl. of sub) denotes the uppermost, indifferently, and with mere local reference, like #akros#, in opp. to _imus_. Rhet. ad Her. iii. 18. Cic. Rosc. Com. 7. Vell. P. ii. 2. Tac. H. iv. 47; whereas +supremus+ is a poetical and solemn expression, with the accessory notion of elevation, like #hupatos#, almost in opp. to _infimus_. (iv. 357.)

SUMPTUS; IMPENSÆ. +Sumptus+ means expense, so far as it diminishes wealth and capital, allied to prodigality; +impensæ+, so far as it serves to the attainment of an object, allied to sacrifice. (vi. 357.)

SUPERARE, see _Vincere_.

SUPERBIA; ARROGANTIA; FASTUS; INSOLENTIA. +Superbia+, from self-sufficiency, thinks others beneath itself, and considers them only as to the inferiority of their endowments; pride, in opp. to humility, +arrogantia+ would make others, who owe it no homage, sensible of its endowments or privileges, in opp. to modesty; +fastus+ (from #spathan#?) pushes men from itself, as unworthy to stand in connection with it, as a presumptuous, in opp. to a sober, unassuming disposition; +insolentia+ (from salire, insilire,) misemploys its superiority, in a rude manner, to the humiliation of the weaker, as insolence, in opp. to humanity and magnanimity. The +superbus+ would outshine others, the +arrogans+ would encroach upon them; the +fastosus+ despises them; the +insolens+ insults them. (iv. 187.)

SUPERESSE, see _Restare_.

SUPPLEMENTUM, see _Complementum_.

SUPPLICARE, see _Rogare_.

SUPREMUS, see _Summus_.

SURCULUS, see _Rami_.

SURRIPERE, see _Demere_.

SUS; VERRES; SCROFA; PORCUS. +Sus+ (#hus#, #sus#,) is the most general name for swine, and that which is used by natural historians, like #hus#; +verres+, +scrofa+, +porcus+, are economical names; +verres+ (from #ersês#), a boar-pig; +scrofa+ (#gromphas#), a sow kept for breeding; +porcus+ (#porkos#), a young pig, like #choiros#. With +sus+ is associated the accessory notion of filthiness; with +porcus+, that of fatness. (v. 335.)

SUSCIPERE, see _Sumere_.

SUSPICERE, see _Vereri_.

SUSPIRARE; GEMERE. +Suspirare+, to sigh, is a deep drawing of the breath and then forcible emission of it, as the immediate consequence of an afflicted heart; whereas +gemere+ (#gemein#), to groan, is more of a voluntary act, in order to give vent to the afflicted heart; hence +suspirium+ is more an expression of uneasiness and distress, +gemitus+ of actual pain. Cic. Att. ii. 21. Cum diu occulte _suspirassent_; postea jam _gemere_, ad extremum vero loqui omnes et clamare coeperunt. (v. 244.)

SUSTINERE, SUSTENTARE, see _Ferre_.

T.

TABERNA, see _Deversorium_.

TABULÆ, see _Axes_.

TACERE, TACITURNUS, see _Silere_.

TÆDA, see _Fax_.

TÆDET, see _Piget_.

TÆTER, see _Teter_.

TALEA, see _Rami_.

TALIO, see _Vindicta_.

TARDARE, see _Manere_.

TARDUS; LENTUS. +Tardus+ denotes slowness, with reference to the great length of time spent, in opp. to _citus_, Sall. Cat. 5; whereas +lentus+, with reference to quietness of motion, in opp. to _acer_, etc. Quintil. ix. 4. (iv. 218.)

TELLUS; TERRA; SOLUM; HUMUS. +Tellus+ denotes the earth as a whole, as the centre of the universe, as a goddess, in opp. to other bodies in the universe, or other divinities, like #Gaia#, #Gê#; whereas +terra+ (#tersô#, torreo,) as matter and one of the elements in opp. to the other elements, like #gaia#, #gê#); _solum_ (#holon#) as a solid element, in opp. especially to water, like #pedon#; lastly, +humus+ (#chthôn#, #chamai#), as the lowest part of the visible world, in opp. to the sky, like #chthôn#. Hence the derivative +terrenus+ is in opp. to _igneus_; +solidus+ is in opp. to _fluidus_; lastly, +humilis+, in opp. to _sublimis_. (i. 173.)

TEMETUM, see _Vinum_.

TEMPERATIO, see _Modus_.

TEMPESTAS, see _Ventus_.

TEMPLUM; FANUM; DELUBRUM; ÆDES; SACELLUM. 1. +Templum+, +fanum+, and +delubrum+, denote properly the temple, together with the consecrated environs, like #hieron#; whereas +ædes+, the building only, like #naos#; lastly, +sacellum+, a consecrated place without the building, with merely an altar. 2. In a narrower sense, +templum+ denotes a great temple of one of the principal gods; whereas +fanum+ and +delubrum+, a smaller temple of an inferior god, or of a hero, etc.

TEMPUS, see _Dies_.

TEMULENTUS, see _Ebrietas_.

TENEBRÆ, see _Obscurum_.

TENERE; HABERE; POSSIDERE. +Tenere+ (from #teinein#) means, to have anything fast in one's hand, and in physical possession; +habere+ (from #scheô#) to have in one's power, and in effective possession; +possidere+ (from #poti# and sedere) to have, as one's own property, and in legal possession, Plin. Ep. i. 16. Tenet, habet, possidet. (vi. 366.)

TENTARE; EXPERIRI; PERICLITARI; PERICULUM; DISCRIMEN. 1. +Tentare+ means, to make an experiment, in order to form a judgment of something, from a desire of knowledge, and with activity; +periclitari+, with courage and contempt of the danger associated with the experiment; +experiri+, merely to learn something by actual experiment. 2. +Periculum+ denotes danger, as occupying duration, of time; +discrimen+, as a point of time, as the critical moment and the culminating point of _periculum_. Liv. vi. 17. In ipso _discrimine periculi_ destituat. (v. 263.)

TENUIS, see _Exilis_.

TERERE, see _Lævis_.

TERGUM, see _Dorsum_.

TERGUS; CUTIS; PELLIS; VELLUS. +Tergus+ and +cutis+ denote the outermost covering of the flesh, as merely bare skin; +tergus+ (from #storchazein#, to enclose), the coarse skin of an animal, which covers the soft and eatable flesh, like #derma#; +cutis+ (#kutos#), the finer skin of human beings, which protects the sensitive flesh like #chrôs#; whereas +pellis+ and +vellus+ denote the flesh together with a covering; +pellis+ (from palla) more bristly, consisting of _pili_, like #dora#; +vellus+ (from #eilar#? or villus?), more woolly, consisting of _villi_, like #mallos#. Men have _cutis_; elephants, snakes, etc. _tergora_; lions, goats, dogs, etc., _pelles_; sheep, _vellera_. Juven. x. 192. Deformem pro _cute pellem_. (v. 17.)

TERMES, see _Rami_.

TERMINARE, TERMINUS, see _Finire_, _Finis_.

TETER; FOEDUS; TURPIS; DEFORMIS. +Teter+, +tæter+ (#atartêros#) is the ugliness which disturbs the feeling of security, and excites fear or shuddering, like hideous, shocking, #blosuros#; +foedus+ (#psoithos#), that which offends natural feelings, and excites loathing and aversion, like #miaros#; +turpis+ (from torpere) that which offends the moral feeling, or sense of decency, and excites disapprobation or contempt, in opp. to _honestus_, _gloriosus_, like #aischros#; +deformis+, that which offends the finer sensations, and excites dislike, in opp. to _formosus_, like #duseidês#. Cic. Off. i. 34. Luxuria cum omni ætate _turpis_, tum senectuti _foedissima_ est. Rep. ii. 26. Tyrannus quo neque _tetrius_ neque _foedius_ . . . animal ullum cogitari potest. Vatin. 3. Quanquam sis omni diritate _teterrimus_. Vell. Pat. ii. 69. In Vatinio _deformitas_ corporis cum _turpitudine_ certabat ingenii. (v. 111.)

TESCA, see _Solitudo_.

TETRICUS, see _Austerus_.

TIGNUM, see _Trabes_.

TIMERE, TIMOR, see _Vereri_.

TITUBARE, see _Labare_.

TOLERARE, see _Ferre_.

TORMENTUM, s. _Cruciatus_.

TORQUERE, see _Vertere_.

TORRIDUS, see _Aridus_.

TORVUS, see _Atrox_.

TOTUS, see _Quisque_.

TOXICUM; VENENUM; VIRUS. +Toxicum+ (from taxus) denotes poison, as a mere term in natural history, without accessory reference; +venenum+, as an artificial poison, of a sweet and tempting flavor; +virus+ (#eiar#, #ios#), as a noxious and distasteful juice or drink. Liv. ii. 52. Tribuni plebem agitare suo _veneno_, agraria lege; comp. with Cic. Læl. 23. Evomat _virus_ acerbitatis suæ. (v. 355.)

TRABES; TIGNUM. +Trabes+, +trabs+ (#traphêx#) denotes a longer and narrower beam, like a pole; +tignum+, a shorter and thicker beam, like a block. A raft consists of _trabes_, not of _tigna_; whereas the wood-work of a building, which, as a pillar, is destined to support something, is composed of _tigna_, not of _trabes_, by which the cross-beams only are denoted. Cæs. B. Civ. ii. 9. Supra eum locum duo _tigna_ transversa injecerunt, quibus suspenderent eam contignationem supraque ea _tigna_ directo transversas _trabes_ injecerunt easque axibus religaverunt. (v. 290.)

TRACTUS, see _Locus_.

TRAGULUM, see _Missile_.

TRAMES, see _Iter_.

TRANQUILLUS, see _Quietus_.

TRANS; ULS; ULTRA. +Trans+ and +uls+, like #peran#, in opp. to _cis_, denote, on the other side, with the character of unaccented prepositions, as a mere geometrical designation of place, like _super_; +trans+ (#tranes#) is the usual, +uls+ the antiquated and obsolete expression; whereas +ultra+ (comparative from ollus, ille), like #pera#, in opp. to _citra_, with emphasis and distinction of the relative distance of that which lies on the other side, like _supra_. The separation denoted by +ultra+ is merely that of a boundary; the separation denoted by +trans+, that of an obstruction. Tac. Germ. 29. Protulit magnitudo populi Romani _ultra_ Rhenum _ultraque_ veteres terminos imperil reverentiam . . . Non numeraverim inter Germaniæ populos, quanquam _trans_ Rhenum Danubiumque considerint, eos, qui decumates agros exercent. Eutrop. vii. 9. Liv. xxii. 43. Tac. Ann. xvi. 17. (iii. 109.)

TRANSFUGA, see _Perfuga_.

TRANSVERSUS; OBLIQUUS. +Transversum+ means, that which crosses a straight line at right angles, like across; +obliquum+, that which is not perpendicular to a straight line, but forms with it unequal angles, the one acute, the other obtuse, like awry or slanting. (vi. 375.)

TRIBUERE, see _Impertire_.

TRISTITIA, see _Dolor_.

TROICUS, TROIUS, see _Achivi_.

TRUCIDARE, s. _Interficere_.

TRUCULENTUS, s. _Atrox_.

TRUDIS, see _Fustis_.

TRUNCARE, see _Mutilare_.

TRUNCUS, see _Stirps_.

TRUX, see _Atrox_.

TUERI; DEFENDERE. +Tueri+ (from #stochazesthai#) supposes only possible danger, as to protect, in opp. to _negligere_, Cic. Fin. iv. 14; +defendere+, an actual attack, as to defend, in opp. to _deserere_. Hence those that are under age have _tutores_; those that are accused, _defensores_. The _tuens_ shows more of carefulness and love, as seeking to prevent danger; the _defendens_, more of spirit and strength, as resisting danger. (iv. 307.)

TUMERE, see _Turgere_.

TUMULUS, see _Collis_.

TURBA, see _Caterva_.

TURBÆ; TUMULTUS; SEDITIO; SECESSIO; DEFICERE; DESCISCERE. +Turbæ+ and +tumultus+ denote the civil broils of public life; +turbæ+ (#turbê#) interruptions of public order; +tumultus+ (from tumere) of the public peace; whereas +seditio+ and +secessio+ are political commotions, in consequence of decided, evident differences of opinion, and of conflicting principles; +seditio+ (from se and ire) when concord is first disturbed, and the parties as yet contend with words only; +secessio+, when the prospect of reconciliation is already given up, and the parties either stand opposite each other, ready to come to blows, or, at least, have broken off all connection with each other. 2. The +seditiosi+ and +secedentes+ are citizens and members of a free community, and only suspend public concord; whereas the +deficientes+ and +desciscentes+ break a compact, because, either as subjected states they rebel, or as allies fall off; +deficere+, as the most general expression, represents the falling off, in a moral point of view, as a treacherous, fickle, cowardly desertion; +desciscere+ (from scindere) in a political point of view, as an alteration in the constitution and political system. (v. 363.)

TURBO, see _Ventus_.

TURGERE; TUMERE. +Turgere+ (#tragan#) denotes being swoln, with reference to actual corpulency and fulness, like #spargan#, #sphrigan#; whereas +tumere+ (from #stomphos#) with reference to concealed nothingness and emptiness, like #oidan#. Hence sails are called _turgida_, inasmuch as the wind, which swells them out, is something, and actually fills them; and _tumida_, inasmuch as it is merely air, consequently nothing, and only seems to fill them. (iv. 191.)

TURIO, see _Rami_.

TURPIS, see _Teter_.

TUTUS; SECURUS; INCURIOSUS. 1. +Tutus+ denotes safety objectively, he who actually is safe, like #asphalês#; +securus+ (sine cura) subjectively, he who thinks himself safe; hence +tutus+ is used for provident, with reference to foresight; +securus+ is used as a softer expression, for improvident, with reference to the want of foresight. Sen. Ep. 97. _Tuta_ scelera esse possunt, _secura_ non possunt: and 105. The substantive _securitas_, however, must be used to supply the want of a similar substantive from _tutus_. 2. +Securus+, +securitas+, denote freedom from care and anxiety merely as a state of mind, like #amerimnos#, in opp. to _sollicitus_, Tac. Hist. iv. 58; whereas +incuriosus+, +incuria+, denote the want of carefulness and attention, with a practical reference, like heedless, #oligôros#, in opp. to _cura_. Sen. Ep. 100. Fabianus non erat negligens in oratione, sed _securus_. (iii. 120.)

U.

UBER, see _Foecundus_ and _Mamma_.

UDUS; UVIDUS; HUMIDUS; AQUOSUS; MADIDUS. 1. +Uvidum+ and +udum+ (#huas#, vadum, from #huô#, uveo) denote, like #hugron#, the wetness which consists entirely of water or other fluid particles, whether actually, apparently, or only by hyperbole, _humore constans_; whereas +humidum+ and +humectum+ (from #chumos#) is the wetness which is caused by water soaking through, _humore mixtum_. Senec. N. Q. ii. 25. Dicis nubes attritas edere ignem cum sint _humidæ_, imo _udæ_. Hence is +udus+ (in opp. to _sudus_ and _solidus_) used by Tertullian as synonymous with _aquanus_; whereas _humidus_ (in opp. to _aridus_) is synonymous with _aquosus_, only that by _aquosus_ is meant a separation and juxta-position of wet and dry; by _humidus_, a mixture and association of wet and dry; hence _pratum aquosum_ means a meadow with ponds and puddles; _pratum humidum_, a meadow soaked with water. 2. +Udus+ is only a contracted form of _uvidus_; +humectus+ is distinguished from _humidus_ only as a sort of participle. Pacuv. ap. Varr. Terra exhalabat auroram _humidam, humectam_. 3. +Humidus+, +humens+, refer, like moist, to the inward quality of a body; whereas +madidus+, +madens+, like #mudaleos# and dripping, only to the exterior and surface of a body, in opp. to _siccus_. Cic. Phil. xiv. 3. Imbuti sanguine gladii legionum exercituumque nostrorum, vel _madefacti_ potius duobus consulum, tertio Cæsaris proelio; for +imbuere+, as the causative of _imbibere_, refers to a _humectatio_, a moisture of the inner part; +madefieri+, to a _redundatio_, the cause of which lies in this, that the inner part is so over-full, that nothing further can be forced into it. (ii. 12.)

ULCUS, see _Vulnus_.

ULIGO, see _Lacuna_.

ULNA; LACERTUS; BRACHIUM; CUBITUS. +Ulna+ (#ôlenê#) is the whole arm, from the shoulder to the hand, which serves as a measure, an ell; +lacertus+ (#alkê#) the upper arm; +brachium+ (#branchion#, #brachiôn#), the under-arm; +cubitus+, the bending between the two, the elbow. (vi. 383.)

ULS, ULTRA, see _Trans_.

ULTIMUS, see _Extremus_.

ULTIO, s. _Vindicta_.

ULTRO, s. _Præterea_ and _Sponte_.

UMBROSUS, see _Obscurus_.

UNA; SIMUL. +Una+ means together, at the same place, like #homou#; whereas +simul+ (#homalôs#) at once, at the same time or moment, like #hama#.

UNCTUS, see _Delibutus_.

UNCUS, see _Curvus_.

UNDA, see _Aqua_.

UNICUS, see _Eminens_.

UNIVERSUS, UNUSQUISQUE, see _Quisque_.

USQUE, see _Semper_.

USURA, see _Fænus_. [[main entry spelled "Foenus"]]

USURPARE, see _Uti_.

UTERQUE; AMBO; UTERVIS; UTERLIBET. 1. +Uterque+ denotes 'both,' as two unities, like #hekateros#; +ambo+, as the halves of a pair, like #amphô#. Cic. Fin. ii. 7. Hic, qui _utramque_ probat, _ambobus_ debuit uti. Orat. 6, 21. Terent. Ad. i. 2, 50. Curemus æquam _uterque_ partem; tu alterum, ego alterum; nam _ambos_ curare propemodum reposcere illum est quem dedisti. Plin. Pan. 90, 4. Vell. P. ii. 66. This difference is palpable from Cic. Mur. 18, 37. Duæ res vehementer in prætura desideratæ sunt, quæ _ambæ_ in consulatu Murenæ profuerunt . . . . Horum _utrumque_ ei fortuna ad consulatus petitionem reservavit. And Orat. iii. 26. A quibus _utrisque_ submittitur aliquid. 2. +Uterque+ and +ambo+ are copulative, and may be resolved into _unus et alter_, and have their predicate actually in common; whereas +utervis+ and +uterlibet+ are disjunctive, and may be resolved into _unus vel alter_, and have their predicate in common only by possibility. Ter. Andr. prol. 10. Qui _utramvis_ recte norit, _ambos_ noverit. (iv. 349.)

UTI; USURPARE; FRUI; FRUNISCI. +Uti+ and +usurpare+ denote the mere act of using, by which a person turns a thing to his advantage; but +uti+ (from #oiô#) a permanent use; +usurpare+ (usui rapere) a single act of using; whereas +frui+ and the antiquated word +frunisci+ (from #phronein#), the pleasant feeling of this use, as to enjoy; +frui+ is the primitive, +frunisci+ the inchoative of the verb. Sen. Vit. B. 10. Tu voluptate _frueris_, ego _utor_. Flor. ii. 6. Hannibal cum victoria posset _uti_, _frui_ maluit. Cic. Rosc. Am. 45, 131. Commoda, quibus _utimur_, lucem, qua _fruimur_, spiritumque, quem ducimus, a Deo nobis dari. Cic. Cat. iii. 2, 5. Quorum opera . . . assidue _utor_; comp. with Fin. ii. 35, 118. In ea, quam sæpe _usurpabas_, tranquillitate degere omnem vitam. Cic. Orat. 51, 169. Post inventa conclusio est, qua credo _usuros_ veteres illos fuisse, si jam nota et _usurpata_ res esset. (iii. 134.)

UTIQUE, see _Plane_.

UVIDUS, see _Udus_.

UXOR, see _Foemina_. [[redirects to _Femina_]]