LATIN SYNONYMES. (continued 3)

Interim, see Interea.

Interitus, see Lues and Mors.

Interlocutio, see Intercapedo.

Intermittere; Omittere. Intermittere means merely to leave off for a time,—in tempus mittere cum spe consilioque resumendi; whereas omittere, to leave out altogether. Varro Fr. Studia tantum intermittantur, ne omittantur. (i. 3.)

Intermori, see Mors.

Interpellatio, see Intercapedo.

Interrogare, see Rogare.

Interruptio, see Intercapedo.

Intestina, see Caro.

Intrare, Introire, see Inire.

Intueri, see Videre.

I nunc, see Agere.

Invadere, see Irruere.

Invaletudo, see Æger.

Invenire; Reperire; Deprehendere; Nancisci; Adipisci; Consequi; Assequi. Invenire denotes, as a general term, to find; reperire and deprehendere suppose a previous concealment of the thing found, and an intention, and pains employed on the part of the finder; but the reperiens (from πεπαρεῖν) merely discovers what was concealed, and now lies before his eyes, like ἀνευρεῖν; the deprehendens, what desired to hide itself, or to escape, and now is in his power. Tac. Ann. i. 74. Perniciem aliis ac postremo sibi invenere: comp. with xiv. 3. Cædes quonam modo occultaretur nemo reperit. 2. Invenire, reperire, deprehendere, imply a concealed object, which is discovered; whereas nancisci, adipisci, assequi, and consequi, only a distant object, which is reached; the nanciscens (from ἐνεγκέσθαι) arrives at his object with or without trouble, sometimes even against his wish, as to light upon; the adipiscens (from potiri) only by exertion, as to achieve; the consequens arrives at the object of his wish with or without assistance; the assequens, at the object of his endeavors, by means of exertion. Suet. Tib. 10. Titus ad primam statim mansionem febrim nactus: comp. with Dom. 15. Nero in adipiscenda morte manu Epaphroditi adjutus est. Cic. Att. x. 12. Nactus Curionem omnia me consecutum putavi. Rosc. Com. 4. Ut neque nihil neque tantum quantum postulavimus consequamur. In Cic. Mil. 11. Nihil dico quid resp. consecuta sit, nihil quod vos, nihil quod omnes boni; namely, by the death of Clodius, to which certainly nobody but Milo had contributed; assecuta sit could not be substituted; and, on the other hand, in Sen. Brev. 17. Operose assequuntur quæ volunt, anxii tenent quæ assecuti sunt; the word consequuntur would be too weak. Cic. Fam. i. 7, 10. Omnia quæ ne per populum quidem sine seditione assequi arbitrabantur, per senatum consecuti sunt. (iii. 142.)

Invertere, see Vertere.

Investigare, s. Quærere.

Invicem, see Vicissim.

Invidia; Livor; Invidentia; Malignitas; Obtrectatio; Detrectatio. Invidia denotes looking askance, as a sign that a man grudges something to another, from moral or immoral motives, not necessarily, though especially, from self-love, like ὑποψία; whereas livor (from χλεύη, or χλοιά), denotes the self-tormenting envy, which poisons the whole soul, and deprives the body itself of its fresh healthy color. 2. Invidia is the usual term for envy, whether active, as that which a man harbors, or passive, as a state in which a man stands; whereas invidentia is a new term of Cicero’s for the envy which a man harbors. 3. Invidia and livor denote envy as a temporary state, whereas malignitas as an habitual quality and disposition, in opp. to goodness of heart. The invidus and lividus grudge particular persons particular advantages, in particular cases; but the malignus wishes well to nobody but himself. 4. Invidia, livor, malignitas, denote a feeling and state of mind, whereas obtrectatio denotes an action, or manner of acting, proceeding from this feeling, inasmuch as it seeks to injure the envied person by dishonorable means, namely, detraction. Obtrectatio can scarcely be conceived as existing without invidia, but invidia may without obtrectatio, if the envious person is too cowardly to enter into conflict with the envied. 5. Obtrectatio supposes a rival, and has its origin in jealousy; whereas detrectatio only an enemy in general, and proceeds principally from antipathy. (iii. 65.)

Invidia, see Odium.

Jocus, see Ludus.

Irasci, see Succensere.

Ire; Meare; Gradiri; Ingredi; Incedere; Vadere. 1. Ire and meare denote to go, in the most general sense, as motion from one place to another; ire especially applies to persons, in consequence of an act of the will, like ἰέναι; but meare (from ἀμεύω) especially to beasts, ships, rivers, stars, as mere mechanical motion, in which reason has no share, like φοιτᾶν; whereas gradiri and ingredi, incedere and vadere, with particular accessory notions in regard to the manner of going; gradiri and ingredi, in a quiet manner, and with a regular measured step, in opp. to serpere, currere, stare; Cic. N. D. ii. 47. Att. ii. 23, like βαδίζειν; incedere, in a proud manner, and with a graceful measured step, as in a procession and march, in opp. to ambulare; Sen. N. Q. vii. 31, like ἐμβαίνειν; and vadere (ἐλθεῖν?) with alacrity and a quick step, as in travelling, and in attacking the enemy, in opp. to repere? like χωρεῖν; Thuc. v. 70. 2. Ingressus means going in general; incessus a manner of going peculiar to the individual, and by which he is known as well as by his physiognomy. Ingressus is purely physical; incessus is moral and characteristic. (iv. 53.)

Irridere, see Ridere.

Irritare, see Incitare and Lacessere.

Irritus, see Frustra.

Irruere; Irrumpere; Ingruere; Invadere. Irruere (εἰσρεῦσαι) means to rush on hastily and inconsiderately; irrumpere, to force one’s way with violence; ingruere (ingravare) to press on with threats and importunity; invadere, to fall upon with boldness, and without regard to consequences. (vi. 180.)

Iter; Via; Trames; Semita; Callis. 1. Iter and meatus denote the progress which a person makes, the going, the journey, in an abstract sense; iter, that which a rational being makes; meatus, that which a being void of reason and of will makes; via, the path on which a person goes, in a concrete sense. Hor. Od. iii. 2, 22. Virtus negata tentat iter via. Cic. Att. v. 14. Iter conficiebamus æstuosa et pulverulenta via. 2. Iter in a concrete sense, denotes a way which leads directly to a particular point, whether beaten and trodden, or not, like κέλευθος; whereas via (from the old word veha, way), a way, which, if not beaten, is the ordinary and usual way, like ὁδός. Cæs. B. G. vi. 27, means by viarum atque itinerum duces, the guides, who partly point out the frequented roads and paths, partly give information as to where they lead out. 3. Via and iter may be narrow or wide; whereas, trames, callis, and semita, denote only a narrow way or path; trames (τρῆμα) a by-road in a plain and town, by which one may arrive, partly in a shorter time, partly without being so much observed as in the open road, to a given point; semita (from secare, segmen), a foot-path, which often runs by the side of the high-road, like οἶμος; callis (from κέλευθος) a path over a mountain or through a wood, which is scarcely passable except for cattle, like ἀτραπός. Plaut. Cas. iii. 5, 42. De via in semitam degredi; and Liv. xliv. 43. Cic. Phil. xiii. 9, 19. Egressus est non viis, sed tramitibus paludatus; and Rull. ii. 35. Virg. Æn. ix. 383. Rara per occultos lucebat semita calles; and Curt. vii. 11, 2. (iv. 64.)

Iter facere, see Proficisci.

Iterum; Rursus; Denuo; De integro; Repetere; Integrare. 1. Iterum (ἕτερον) means, like δεύτερον, a second time; rursum or rursus, (revorsus) like αὖθις and πάλιν, again, once more; denuo (de novo) like νέοθεν, anew; de integro, like αὖθις ἐξ ὑπαρχῆς, quite afresh. Justin. xxi. 4, 6. Hoc consilio præventus iterum servitia concitat, statutaque rursus cædium die, quum denuo se proditum videret. 2. In the same manner pugnam iterare, Liv. vi. 32, means to join battle a second time; pugnam repetere, x. 36, to repeat the battle; pugnam renovare, Cæs. B. G. iii. 20, to renew the battle; and pugnam integrare, Liv. vii. 7, to begin the battle again quite from the beginning. Aut. Herenn. ii. 3, 47. Enumeratio est per quam colligimus et commonemus quibus de rebus verba fecerimus, breviter, ut renovetur, non redintegretur oratio. (i. 184.)

Jubere; Imperare; Præcipere; Mandare. Jubere (from ἰότης) means to bid, merely in consequence of one’s own wish and will, in opp. to vetare, like κελεύειν; imperare, to command, by virtue of a military supreme authority, like ἄρχειν; præcipere to enjoin, by virtue of an authority as a teacher, etc., something like ἐντέλλεσθαι; mandare (from μήδομαι) to charge, in consequence of thorough confidence in a person, like ἐφίεσθαι.

Jucundus, see Gratus.

Judicare, see Censere.

“Judicare” printed immediately before “Jusjurandum”.

Jugulare, see Interficere.

Jugum, see Mons.

Jumentum, see Pecus.

Jurgium, see Disceptatio.

Jusjurandum; Juramentum; Sacramentum. Jusjurandum, and the later word juramentum, denote a civil oath, by which a man confirms or promises something; sacramentum denotes a military oath, by which the soldier solemnly pledges and binds himself not to forsake his standard. Liv. xxii. 38. Milites tunc quod nunquam antea factum erat, jurejurando a tribunis militum adacti jussu consulum conventuros neque injussu abituros; nam ad eam diem nihil præter sacramentum fuerat. And xxxv. 19. (vi. 183.)

Juvare, see Auxilium.

Juvenis, see Puer.

Juventa; Juventus; Juventas; Juvenalis; Juvenilis. 1. Juventa (from ζέω, ζόη), is the season of youth; juventus, a collection of young men; Juventas, the goddess of youth. 2. Juvenalis denotes youthful, either indifferently, as that which belongs to young people, or with praise, in opp. to the weakness of old age; whereas juvenilis denotes youthful, with the accessory moral notion of what is in conformity with the character of young people, mostly with blame, in opp. to the maturity of age. (v. 46.)

L.

Labare; Titubare; Vacillare; Nutare. Labare (the ancient Gothic word, slipan, from λωφᾶν), denotes tottering, with reference to the whole body, which rests on no firm basis; titubare (from ταφεῖν, τυφλός), with reference to the feet, which refuse their service, and stagger; vacillare (ἧκα) with reference to the upper part of the body, which wants its upright, steady, secure position; lastly, nutare (from νεύειν) with reference to the head, which seems ready to fall off. The titubans threatens to sink to the ground; the vacillans, to fall over. Titubatio betrays bodily weakness; vacillatio, want of external dignity, and a steady carriage. (iii. 62.)

Labes, see Vitium.

Labi; Cadere. Labi (from λείβω) means to fall, with reference to the point from which, and to the space through which, any one glides or sinks down, like ὀλισθεῖν; whereas cadere means to fall, with reference to the point which a man reaches by his fall, as to come to the ground, like πεσεῖν. Virg. Æn. vi. 310. Lapsa cadunt folia. Cic. Brut. 49. Quibus vitiis labatur aut cadat orator. (i. 128.)

Labor; Molestia; Ærumna. 1. Labor is the toil which requires strength and causes weariness, like πόνος; molestia (from μόλις, μαλερός) the trouble which, by its greatness or unseasonableness, dispirits, like χαλεπότης; ærumna (αἰρομένη) the hardship that almost exceeds human strength, and bows down even the hero, like ταλαιπωρία; an antiquated, half-poetical expression, in Cic. Fin. ii. 35, and Quintil. viii. 3, 26. Cic. Fin. v. 32. Ut ubi virtus sit resque magnæ et summe laudabiles virtute res gestæ, ibi esse miseria et ærumna non possit, tamen labor possit, possit molestia. (iv. 422.) 2. Laborare denotes, as an intransitive verb, to be in a state of trouble and toil; but elaborare, as a transitive verb, to produce something by trouble and toil. (i. 116.)

Labor, see Opera.

Lacerare; Laniare. Lacerare (from λακίς) denotes to tear by mere force, which may be done by the hands, claws, teeth; whereas laniare denotes the effect of a cutting instrument, under which teeth and claws may be included. Appul. Met. iv. p. 84. Morsibus laceratus, ferroque laniatus. Liv. xxii. 51. (v. 176.)

Lacertus, see Ulna.

Lacessere; Irritare; Sollicitare. 1. Lacessere (λακίζειν) means to excite the reason and will of another to resistance; irritare (ἀνερεθίζω) to provoke his feelings or passions to anger. Cic. Mil. 31. Ut vi irritare ferroque lacessere fortissimum virum auderet. 2. Lacessere means to excite, when a man in a coarse manner disturbs the peace of another; sollicitare, when a man disturbs the quiet of another in a refined manner. (v. 176.)

Lacrimare; Plorare; Flere; Lamentari; Ejulare; Deflere; Deplorare. 1. Lacrimare (from δάκρυ) denotes the physical consequence of a certain emotion of the mind, whether joyful or sorrowful, like δακρύειν, to shed tears; whereas plorare (from pluere) denotes a passionate expression of grief, like θρηνεῖν, to wail and cry. Between the two stands flere (φλέω) in opp. to ridere, partaking of the passionless feeling denoted by lacrimare, and of the feeling of grief denoted by plorare, like κλαίειν, to weep. Sen. Ep. 63. Nec sicci sint oculi amisso amico, nec fluant; lacrimandum est, non plorandum. 2. Lamentari and ejulare denote a higher degree of ploratus; but lamentatio (from κλαῦμα?) is, like κωκύειν, a longer continued wailing; ejulare (from εἶα) a wailing interrupted by cries and sobs, like ὀλολύζειν. 3. Plorare and flere are intransitive verbs, as to weep; deplorare and deflere transitive, as to deplore.

Lacuna; Lacus; Stagnum; Palus; Uligo; Lama; Lustrum. Lacuna denotes, in poetical language, any standing water, from a sea to a pool; lacus and stagnum are collections of standing water kept sound and fresh by their own springs, or by ebbing and flowing; lacus (liquere) is large enough to bring to mind the image of the open sea, in opp. to the main sea, like λίμνη; stagnum, like a pond, not so large as to resemble a lake, in opp. to a stream, like τέναγος; whereas palus and uligo are collections of standing water corrupted and grown foul; palus (πλυδᾶν) is, like a marsh, a district covered with a surface of foul water, like ἕλος; uligo (from ὀλός) like a moor, a district soaked through with foul water. The palus appears as a mass of water made thick by mud and bog-earth, in which a person may be drowned; uligo only as ground thoroughly soaked with water, in which a man may sink down. Lastly, lamæ and lustra denote standing waters of small extent; lama, a mere dirty and filthy puddle on a high road; lustra, an ill-smelling and noisome quagmire in woods, etc. (v. 30.)

Lædere; Violare; Offendere. Lædere denotes a physical injury, as to hurt; violare, an injury to a person’s rights, as to offer violence; offendere (from πένθος) an injury to a person’s feelings, as to affront. Lædere refers to whatever object is capable of receiving injury; violare, to one that has a just claim to protection; offendere, to a rational and feeling being. Cic. Off. i. 28, 99. Justitiæ partes sunt non violare homines, verecundiæ non offendere. Fin. iii. 11. Sen. Ir. iii. 18. Pleraque eorum propter quæ irascimur offendunt nos magis quam lædunt. Const. 4. Contumelia tantum delicatis gravis est, qua non læduntur, sed offenduntur. Ovid, Am. iii. 3, 31. Formosa superi metuunt offendere læsi. (iii. 138.)

Lætari, see Gaudere.

Lævis; Glaber; Fricare; Terere. 1. Lævis, levis, (λεῖος) means smooth, in opp. to rough and rugged, and gives a pleasant impression of elegance; whereas glaber (γλαφυρός) in opp. to rough, covered with hair, and grown up, and gives an unpleasant impression of deficiency. 2. Fricare means to rub, and thereby make smooth, like ψήχειν; whereas terere (τείρειν) means to rub, and thereby make less, like τρίβειν.

Lævus, see Sinister.

Lama, see Lacuna.

Lambere; Lingere. Lambere means to lick, inasmuch as one uses the tongue, like the hand, as an instrument to take hold of, or to touch anything, whether eatable, and possessing a taste, or not; lingere (λείχειν) when one uses the tongue as the organ of the sense of taste, in order to ascertain the flavor of any thing. Plin. H. N. xxxv. 7. Canem ex ære vulnus suum lambentem; compare with xxxi. 4. Pecoribus saldatur lingendus. (v. 152.)

Lamentari, see Lacrimare.

Lancea, see Missile.

Laniare, see Lacerare.

Laniena; Macellum. Laniena is the butcher’s stall, where the lanius sells slaughtered and ready-jointed meat; macellum, the market in which the macellarius sells all sorts of meat, including poultry and fish.

Lapis, see Saxum.

Laqueus; Funis; Restis. 1. Laqueus (from ἑλίξαι) is the noose at the end of a rope; whereas funis and restis mean the rope itself; funis, a thicker rope, which is meant more for drawing and pulling, and on that account must have a proper length, like σχοῖνος; restis, a thinner rope, which serves more for fastening and hanging up, and therefore may be short, like σπάρτη. The trace by which the equus funalis is attached; the rope on which the funambulus balances himself; the tow which draws the boat to the ship, are never rendered in prose by restis: whereas the rope with which the self-murderer hangs himself, or the slave is whipped, or the garment girded, is seldom rendered by funis, unless the poet gives the preference to the last word as a more elevated term. (v. 36.) 2. Rudentes are the sail ropes; retinacula, and oræ, the cables or anchor-ropes; retinacula, as a more general and popular term; oræ, oras, solvere, as more technical expressions in nautical language.

Largitio, see Donum.

Largus; Benignus; Liberalis; Munificus. Largus means any one who makes a rich present, to whomever he makes it, and from whatever motive, in opp. to parcus. Ter. Heaut. iii. 1, 31; whereas benignus, liberalis, and munificus, denote virtuous qualities in the giver. The benignus follows a pure impulse of humanity, love towards his fellow men; the liberalis, a noble pride, or feeling of self-respect; the munificus, a princely feeling, or, at any rate, a feeling of laudable ambition. Benignitas gives richly, because it has no wish to possess and enjoy alone, like goodness; liberalitas gives as much as, and not less than, a man of noble sentiment believes suitable to his own rank and to another’s merits, without scrupulous mercantile calculation, like a gentlemanly spirit; munificentia gives rather too much than too little, from the pleasure of making people happy, and causing an agreeable surprise, like generosity. (iv. 146.)

Larva; Persona. Larva (from lar?) is a caricatured, frightful mask; persona (παρισῶν) an ingeniously formed, characteristic mask.

Lascivus, see Petulans.

Lassus, see Fatigatus.

Latebra; Latibulum. Latebra is a retired or obscure place, where a man can conveniently remain concealed; latibulum, a lurking-hole, into which a man must creep like a beast. (vi. 189.)

Latrare; Gannire; Baubari. Latrare means the hostile bark of a great dog, and, figuratively, to wrangle, like ὑλακτεῖν; whereas gannire, the harmless bark of a little dog, and, figuratively, to chatter, like κνυζᾶσθαι; lastly, baubari, the whining and howling of a dog, like βαΰεζειν. Lucret. v. 1064-1070.

Latro, see Præda.

Latus, see Coxa.

Lectus, see Cubile.

Legare, see Mittere.

Lembus, see Navigium.

Lemures, see Spectrum.

Lenis, see Mitis.

Lentus, see Tardus.

Lepidus; Facetus; Festivus; Salsus; Dicax; Cavillator. Lepos, facetiæ, and festivitas, denote the harmless wit, which, like humor, is only opposed to seriousness, and is the attribute of a benevolent mind; lepos (from λέπω, λεπτός,) the lightest wit, in opp. to dull gravity; festivitas (from σπαθᾶν) the more cheerful sort of wit, in opp. to gloomy seriousness; facetiæ, the jocund wit, in opp. to sober seriousness; whereas sales, dicacitas, and cavillatio, denote the more pungent wit, which is a sign of an acute intellect; sales (ἅλες) the piquant wit, in opp. to what is flat and trivial, which aims at a point, whether others may be pleasantly or painfully affected by it; dicacitas (from δακεῖν) the satirical wit, which is exercised at the cost of others, yet so that the jest is still the principal aim,—the pain inflicted, only an accidental adjunct; cavillatio, the scoffing wit, in which the mortification of others is the principal aim, the jest only a means and unimportant form. Cic. Orat. 30. Demosthenes non tam dicax fuit, quam facetus. Est autem illud acrioris ingenii, hoc majoris artis. (v. 21).

Letum, see Mors.

Levis, see Lævis.

Libare, see Sapor.

Libenter, see Sponte.

Liberalis, see Largus.

Liberalitas, see Donum.

Libertus; Libertinus. Libertus means the freed-man, with reference to his master, in opp. to servus; Cic. Mil. 33. Sext. 35. Tac. G. 25. Suet. Cæs. 75; libertinus, with reference to his rank, in opp. to civis and ingenuus. Liv. x. 21. xli. 8. Suet. Cl. 54. Senec. Contr. iii. 21. Quærendus mihi gener erat aliquis libertinus; quid ergo? alieno potius liberto? Cic. Verr. i. 47. Trebonius fecit heredem libertum suum . . . Equiti Romano libertinus homo fit heres. Suet. Cl. 25. Tac. H. iii. 58. (vi. 194.)

Libido, see Cupido.

Libra; Pondo. Libra pondo is the full expression, literally a balance in weight, that is, a scale, filled so as to balance a pound; libra (λεῖος) is a less definite expression, inasmuch as leaving out the pondo, makes it doubtful whether the balance itself be not understood; pondo is an elliptical expression, in which the principal notion, weight, is expressed, and the accessory notion left out; the scale that is filled must balance the definite weight. In a similar manner operæ pretium est, is distinguished from operæ est, and from pretium est. (vi. 195.)

Librare; Vibrare. Librare hastam (from λεῖος) means to raise the spear in a horizontal direction, in order to hurl it with greater force, and with a surer aim; vibrare (ὑφή) to brandish it backwards and forwards, or up and down, that is, either in a horizontal or perpendicular direction, in order to testify an eager desire for the combat. (v. 196.)

Liburna, see Navigium.

Licet, see Concessum est.

Ligare; Viere; Vincire; Nectere; Obligare; Obstringere; Devincire. 1. Ligare and viere denote to bind, in order to prevent things falling asunder, synonymously with copulare, like δέειν; whereas vincire and nectere mean to fetter, in order to hinder free movement, synonymously with coercere, like δεσμεύειν. 2. Ligare is the general, viere (ὀχεῖν) the technical expression for binding fast, etc. 3. Obligare means to oblige by acts of kindness; obstringere, to oblige by benefits; devincire, to rivet to one’s self by a lasting intimate connection. The obligatus feels himself bound by the conventional duties of social life; the obstrictus, by the duties of morality or religion; the devinctus, by the duties of piety. (iv. 282.)

Lima; Scobina. Lima is a tool for filing smooth; scobina, for filing off. (vi. 197.)

Limes, see Finis.

Limus, see Lutum.

Lingere, see Lambere.

Lingua; Sermo. Lingua denotes the speech of any, even the most uncultivated people, gens or natio, in as far as they possess proper words to express their notions; whereas sermo, only the speech of a cultivated people, populus, in as far as it is adapted for the expression of connected thoughts. Lingua is, like the tongue, born with us, and refers more to the mere gift of speech; sermo requires voluntary activity, and involves the rules of grammar and of style. Cic. Fin. i. 3, 10. Sæpe disserui Latinam linguam non modo non inopem, sed locupletiorem etiam esse quam Græcam: comp. with Off. i. 31. Sermone debemus uti eo, qui notus est nobis. (iv. 22.)

Linter, see Navigium.

Liquere, see Fluere and Constat.

Lira, see Porca.

Litera; Elementum. Litera is a letter, as the most indivisible part of writing, like γράμμα; elementum (ἄλημα) as the most indivisible part of language or of knowledge in general, like στοιχεῖον. (iii. 210.)

Literæ; Epistola; Codicilli. Literæ is the most general expression for a letter; epistola is one directed to a distant friend, and sent by a messenger; codicilli, an address to one within the same walls, as a note. Sen. Ep. 55. Adeo tecum sum ut dubitem an incipiam non epistolas sed codicillos tibi scribere. Cic. Fam. vi. 18. Simul accepi a Seleuco tuo literas; statim quæsivi e Balbo per codicillos quid esset in lege. (vi. 198.)

Literæ; Artes; Doctrinæ; Disciplinæ. Literæ and artes denote the sciences as the general objects of scientific education; literæ, in a narrower sense, only as literature, or the sciences so far as they are laid down in books, and, together with other branches of knowledge, enrich the mind, and are the means of sharpening the understanding and forming the taste, artes (ἀρεταί?) in the widest sense, so far as the knowledge of them immediately attests intellectual cultivation, and readiness in the practical application of the sciences; whereas doctrinæ and disciplinæ denote particular parts of the general objects of knowledge formed into systems; doctrinæ, more the speculative and abstract parts of philosophical and learned education; disciplinæ, more the practical parts, that are conducive to the purposes of life. (v. 269.)

Litigatio, see Disceptatio.

Litus, see Ripa.

Livor, see Invidia.

Locuples, see Divitiæ.

Locus; Tractus; Regio; Plaga. Locus (λόχος) denotes a space, as a single point, like τόπος; tractus (from trahere) as a line, with the notion of extension to a distance, as a tract of country, something like κλίμα; regio (from ῥῆχος, ὄρχος,) as a circle, with the included notion of the environs, like the surrounding country, χῶρος; plaga (πλάξ) principally as a surface or plain.

Longævus, see Vetus.

Longe, see Procul.

Loquax, see Garrire.

Loqui, see Fari, Dicere.

Lucere; Fulgere; Splendere; Nitere; Renidere; Coruscare; Micare; Radiare. 1. Lucere, fulgere, splendere, nitere, denote a steady and continued brightness; fulgere (φλογεῖν) through a glaring light, or a dazzling fiery color, like φλέγω, lucere (from λευκός) through a beneficial light, and a soft fiery color, like φαίνω, φέγγω; splendere (from φάλανθος) as the consequence of a clear and pure light, in opp. to sordere; Cic. Sext. 28. Sen. Ep. 5. Martial, Ep. ii. 36. Tac. A. i. 84. Suet. Aug. 35; like λάμπω; nitere (from νίζω) as the consequence of humidity, oiling or washing, to glisten, in opp. to squalere. Cic. Fin. iv. 3. Orat. 32. Sen. Q. N. i. 17. Quintil. ii. 5, 23; like στίλβω. 2. Whereas coruscare, micare, radiare, mean an unsteady, tremulous light; coruscare (from κορύσσω) to shine like forked lightning; micare, to sparkle, like metal placed in the sun; radiare, to beam, like the shooting rays of the sun. Cic. Cat. ii. 3. qui nitent unguentis, qui fulgent purpura. Auct. ad Herenn. iv. 33. Tantus erat in armis splendor, ut solis fulgor obscurior videretur. Plin. H. N. xxxvii. 2. Splendor murrhinis sine viribus: nitorque verius quam splendor; for splendor denotes brightness, with regard to its intensity; nitor, with regard to its beauty. Auct. ad Herenn. iv. 50. Gemmæ nitore et auri splendore: hence, figuratively, splendor denotes pomp; nitor, only neatness. (ii. 76.)

Lucerna, see Candela.

Lucrum; Emolumentum; Quæstus; Compendium. Lucrum and emolumentum denote gain, in any condition of life; lucrum (from lucar, locare,) gain deserved and earned by one’s self, in opp. to damnum; Cic. Fin. v. 30, etc.; like κέρδος; emolumentum (from molere) gain falling to one’s share without any exertion of one’s own, in opp. to detrimentum; Cic. Fin. i. 16, like ὠφέλημα; whereas quæstus and compendium denote gain in the course of trade; quæstus, rather the steadily continued gains of a regular occupation, earnings, in opp. to sumptus; Cic. Parad. vi. 3. Hor. Sat. i. 2. 19, like χρηματισμός; compendium, more a single gain of considerable amount, in opp. to dispendium. (v. 257.)

Luctus, see Dolor.

Luculentus; Illustris. Luculentus means, what may be seen, and need not shun the light, synonymously with probabilis; whereas illustris (from λεύσσω) what makes itself seen, attracts the eye, and spreads its rays, synonymously with excellens. Hence luculentus never implies emphatic praise. Cic. Off. iii. 14, 60. Hoc quidem satis luculente, that is, it is probable enough. And Fin. ii. 5, 15. Cum Græce ut videor luculenter sciam, without presumption; just like, sic satis. (ii. 84.)

Lucus, see Silva.

Ludio, see Actor.

Ludus; Schola. Ludus is a lower school for boys, who are compelled to learn; schola, a higher school for youths and men, who wish to learn. Ludus supposes discipulos, ludi-magistrum, and school-discipline; schola supposes auditores, doctorem, and academical regulations. (vi. 203.)

Ludus; Lusus; Ludicrum; Jocus. 1. Ludus (from λοίδορος) denotes play in an objective sense, inasmuch as it is at hand for a man’s entertainment; whereas lusus, in a subjective sense, inasmuch as a man carries it on and produces it himself; further, ludus denotes play, as a means of recreation, in opp. to exertion; lusus, as a childish, useless pastime, in opp. to real business. Plin. Ep. ix. 33. 3. Pueri quos otium ludusque sollicitat: comp. with ix. 25. Lusus et ineptias nostras legis. Or, Cic. Flacc. 5, 12. Græci quibus jusjurandum jocus est, testimonium ludus; that is, to whom it is a mere trifle to bear false witness; compare with Sen. Contr. i. 2. Piratas . . . quibus omne fas nefasque lusus est; that is, to whom the distinction between right and wrong is a mere sporting with words. 2. The plur. ludi assumes the special meaning of public spectacles, and in this sense has a singular peculiar to itself in the word ludicrum. 3. Ludus and lusus have more a negative character, as mere pastimes and amusements, as a guard against ennui; whereas jocus more a positive character, as an utterance of humor and wit. The ludens wishes merely to be free from exertion, to do nothing serious, and to amuse himself; the jocans will be as active at the command of mirth, as others at the command of seriousness. (ii. 33.)

Lues; Contagium; Pestilentia; Pestis; Pernicies; Exitium; Interitus; Exitus. 1. Lues (from λοιμός) denotes epidemic disease, as proceeding from an impure morbid matter; contagium (from contingere? or κατατήκειν?) as contagious; pestilentia, as a disease reigning in the land, and especially as a pestilence. Sall. Cat. 10. Post ubi contagia quasi pestilentia invasit. Plin. H. N. xxiii. 28. Laurus folia pestilentiæ contagia prohibent. Lucan. vi. 86. Fluidæ contagia pestis. 2. Pestis is used for pestilence itself only by the poets; otherwise it denotes, like exitium and pernicies (from necare), that which destroys in general, without reference to disease; but pestis is, according to rule, used as a concrete, exitium and pernicies as abstract terms. Sen. N. Q. iii. pr. Philippi aut Alexandri . . . . qui exitio gentium clari non minores fuere pestes mortalium quam inundatio. 3. Pernicies has an active meaning, and denotes the destruction of a living being by murder; whereas exitium has a passive meaning, and denotes the destruction even of lifeless objects by annihilation; lastly, interitus has, like exitus, a neutral meaning, the destruction of living or lifeless objects by decay. Tac. Ann. xiv. 65. Poppæa non nisi in perniciem uxoris nupta; postremo crimen omni exitio gravius: and ii. 68. Cic. Cat. iv. 3. Cum de pernicie populi Romani, exitio hujus urbis cogitarit. Rull. ii. 4, 10. Extremi exitiorum exitus. 4. Exitium is a violent, exitus a natural end. Cic. Rull. ii. 4, 10. Qui civitatum afflictarum perditis jam rebus extremi exitiorum solent esse exitus, is, as it were, the last breath of a state that is being destroyed; like Verr. v. 6, 12 Exitus exitiales. (ii. 62. iii. 176.)

Lumen; Lux. Lumen (λευσσόμενον) is a luminous body, like φέγγος; lux (λευκή) a streaming mass of light, like φάος. Cic. Fin. iii. 14, 45. Ut obscuratur et offunditur luce solis lumen lucernæ. Curt. viii. 2, 21. Sed aditus specus accipit lucem; interiora nisi allato lumine obscura sunt. Cic. Acad. iv. 8, 28. Si ista vera sunt, ratio omnis tollitur quasi quædam lux lumenque vitæ; that is, reason alone is in itself bright and light, and at the same time spreads brightness and light over life. Also, in a figurative sense, lumen denotes distinction, lux only clearness. Cicero (Man. 5.) calls Corinth, Græciæ totius lumen, but Rome (Catil. iv. 6.) Lucem orbis terrarum; Corinth is compared to a glimmering point of light; Rome is distinguished as that city in comparison with which all other cities lie in darkness. (ii. 66.)

Luridus, see Luteus.

Lustrum, see Lacuna.

Lusus, see Ludus.

Luteus; Gilvus; Helvus; Flavus; Luridus. Luteus (from λωτός) denotes a decided yellow, as the yolk of an egg; gilvus, (ἀγλαός) and helvus, a fainter reddish yellow, like that of honey; flavus and luridus, a lighter whitish yellow; flavus (from φλεύω) a glossy beautiful yellow, like that of light auburn hair; luridus (from χλωρός) a wan unpleasant yellowishness, like that of pale death.

Lutum; Limus; Cœnum; Sordes; Squalor; Pædor; Situs; Stercus; Fimus; Oletum; Merda. 1. Lutum, limus, cœnum, all denote impurity, as a substance, and as of a wet sort; lutum (from λύθρον) is the dirt of the streets or roads, like πηλός; limus (λειβόμενος) the mud of a river, like ἰλύς; cœnum (from cunire) the mire of a moor or morass, like βόρβορος. Tac. Ann. i. 63. Cætera limosa, tenacia gravi cœno aut rivis incerta erant; whereas sordes, squalor, pœdor, situs, denote impurities as a form, and of a dry sort; sodes (from ἄρδα) in opp. to splendor, through indigence, or niggardliness and vulgarity, for example, clothes dirty from long wear, like ῥύπος; squalor (from σκέλλω) in opp. to nitor, through want of civilized habits, and of delicacy in the senses, for example uncombed hair, like αὐχμός; pædor (from ψοῖθος) in opp. to munditiæ, through neglect of the person, for example, through pædiculos, vermin, itch, etc., like πίνος; situs (ἄσις) in opp. to usus, in consequence of long disuse, for example, through mould, rust, etc., like ἄζη. Hence the different forms of the adjectives lutosus, limosus, cœnosus, that is, full of lutum, etc.; and of sordidus, squalidus, pædidus, that is, resembling sordes, etc., and in circumlocution, oblitus luto, limo, cœno, but obsitus, sordibus, squalore, pædore. 2. Stercus (from τάργανον) denotes in dung its disgusting sense, as filth, like κόπρος; whereas fimus (opimus?) in its useful sense, as manure. 3. For offensive excrements cœnum is the most general; oletum denotes human; merda (μίνθος) animal excrements.

Lux, see Lumen.

Luxus; Luxuria. Luxus denotes luxury as an act or as a condition, and sometimes even objectively, as an object of luxury; whereas luxuria, always subjectively, as a propensity and disposition, as the desiderative of luxus. Sen. Ir. i. 11. Animis delicias, luxus, opes ignorantibus: and further on; Opinionem luxuriæ segnitiæque. Sall. Cat. 13. Romani famem aut sitim . . . . luxu antecapere; that is, by the arts of luxury: compare with Jug. 90. Luxuria atque ignavia pessimæ artes: that is, as proceeding from voluptuousness. (ii. 23.)

Lymphatus, see Amens.

M.

Macellum, see Laniena.

Macer, see Exilis.

Maceria, see Murus.

Macula, see Vitium.

Madidus, see Udus.

Magister, see Doctor.

Magnopere, see Perquam.

Magnus; Grandis; Amplus; Ingens; Immanis; Vastus. 1. Magnus, grandis, and amplus, denote a becoming greatness; ingens, immanis, and vastus, an overwhelming greatness. Sen. Ir. i. 16. Nec enim magnitudo ista est, sed immanitas. Cic. Læl. 26. 2. Magnus (from μέγα, mactus,) denotes greatness without any accessory notion, in opp. to parvus, like μέγας; whereas grandis, with the accessory notion of intrinsic strength and grandeur, in opp. to exilis, Sen. Ep. 100; subtilis, Quintil. xii. 10, 58; tumidus, in the same book, § 80; minutus, Cels. ii. 18; exiguus, Quintil. xi. 3, 15; lastly, amplus (adj. from ambi) with the accessory notion of comeliness, and of an imposing impression. 3. Ingens (ἄγονος) denotes excessive greatness merely as extraordinary, like ἄπλετος; immanis (ἀμήχανος) as exciting fear, like πελώριος; vastus (from vagus?) as wanting regularity of form like ἀχανής. (iii. 228.)

Mala; Maxilla; Gena. 1. Mala (from μέμαχα, or from Mandere) denotes the upper, maxilla, the under jaw. Cels. Med. viii. 1. 2. Mala denotes the cheek as a usual expression, and in a merely physiological sense; gena (from γένυς) as a more ancient and select expression, and with an æsthetic reference. (vi. 208.)

Maledictum; Probrum; Convicium. Maledictum is any utterance of what is injurious to another, whether to bring him ill-luck by cursing, or disgrace by verbal injuries, like κακηγορία; probrum (from προφέρω) an invective, like ὄνειδος, consisting of attacks and assertions wounding the honor of another; convicium (καταικία) the abusive word, like λοιδορία, consisting of single words and appellations wounding the honor of another. For example, fur! is a convicium, fur es, a probrum; each of them a maledictum. (iv. 198.)

Malefactum, Maleficium, see Delictum.

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

Malignitas, see Invidia.

Mamma; Mamilla; Uber; Papilla. 1. Mamma and uber denote the breast in the female body; mamma (μάμμη) denotes the visible breast as a fleshy part of the body, particularly of a female body; whereas uber (οὐαρόν) the nourishing breast as filled with milk, which is only found in the female body, like οὖθαρ. 2. Papilla and mamilla denote the nipples of the breast, common to the male and female; papilla (redupl. of πάλλα) with reference to their spherical shape, without distinction of the sexes, like μαζός; mamilla (redupl. from ἀμέλγω) with reference to their adaptation for suckling, and therefore belonging only to the female sex, like τίτθη, and teats. (iv. 133.)

Manare, see Fluere.

Mancipare, see Vendere.

Mancipium, see Servus.

Mandare, see Jubere.

Mane; Crepusculo; Diluculo. Mane (from μηνύειν) denotes in the morning, in the early course of the bright day, in opp. to the night, and the forenoon hours, like ὄρθρῳ; crepusculo (from creperus, κρύψαι) in the twilight, in opp. to the bright day; diluculo, in the twilight, in opp. to the dark night, like λυκόφως.

Manere; Morari; Tardare; Detinere. 1. Manere (from μένειν) denotes remaining, in opp. to going away; whereas morari (from βραδύς) denotes tarrying, as an interruption of motion, in opp. to going forwards. Cic. Sen. 23. Commorandi natura deversorium nobis, non habitandi dedit. Hence in Tac. H. ii. 48. Irent propere neu remanendo iram victoris asperarent,—the reading remorando deserves the preference. 2. Morari aliquem means, to prevail upon any one to stay of his own free will by proposing conditions, like διατρίβειν; tardare, to prevent a person’s hastening on his way by opposing difficulties, like βραδύνειν; detinere, to hinder him from going forwards by force, like κατέχειν. Tardare has generally an action for its object2; detinere, a person; morari, either. (iii. 298.)

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

Manes, see Spectrum.

Manicæ, see Vincula.

Manifesto, see Aperire.

Mannus, see Equus.

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

Mansuetus, see Cicur.

Manubiæ, see Præda.

Mare; Æquor; Pontus; Pelagus. 1. Mare (from μύρω) denotes the sea, as a mass of water, in opp. to terra and aër, like ἅλς, θάλασσα; æquor, pelagus, and pontus, with reference to its dimensions; æquor and pelagus, with reference to its horizontal dimension, the surface of the sea, like πέλαγος, whence πελαγίζειν, to float on the sea; pontus (from πεσεῖν, πίτνειν,) with reference to its perpendicular dimension, the depth of the sea, like πόντος, whence ποντίζειν, to sink into the sea. Colum. viii. 17. Ut in solo piscinæ posita libella septem pedibus sublimius esset maris æquor. Ovid, Met. ii. 872. Mediique per æquora ponti fert prædam. 2. Æquor (from æquus) denotes the surface of the sea in a merely physical sense; whereas pelagus (from πλάξ) with the accessory notion of its great extent and immensity. (iv. 72.)

Margo; Ora. Margo (ἀμέργων) denotes the brink, the natural boundary of a surface, considered almost as a mere mathematical line, and only improperly as including an exterior portion of the surface; whereas ora (ὤα, οὖρος, ὅρος) denotes the brim, or border, the artificial edging of a surface, generally for the sake of ornament, and therefore necessarily including a certain portion of the surface. Hence we say, ora togæ, but not margo; and, on the other hand, margo fluminis and ripæ, if the mere line of shore is meant, without any portion of the bank. (iii. 212.)

Marita, see Femina.

Mas, see Homo.

Matrimonium, see Conjugium.

Maxilla, see Mala.

Meare, see Ire.

Mederi; Medicari; Sanare; Medicamen; Medicina; Remedium. 1. Mederi and the poetical word medicari (μέδειν) denote healing, as the act of the physician, who heals with humane sympathy, judgment, and art, synonymously with curare, like ἰᾶσθαι; sanare, as the effect of the physic, which in a mechanical way makes the sick well again, synonymously with restituere, like ἀκεῖσθαι. 2. Medicamentum means a remedy, with reference to its material substance, as it is prepared by the apothecary, like φάρμακον; medicina, with reference to its healing virtues, as ordered by the physician; each with reference to an illness; whereas remedium denotes a remedy for any of the evils to which we are subject, like ἄκος. Cic. N. D. ii. 53. Medicamentorum salutarium plenissimæ terræ: comp. with Divin. ii. 51. Quam a medico petere medicinam. (v. 198.)

Meditari, see Cogitare.

Medius; Modicus; Mediocris. Medius μέσος is purely local, in the middle, in opp. to the extremes; modicus denotes quantity, with reference to number and magnitude, as moderate, in opp. to over-measure; mediocris denotes quality, with reference to worth, as middling, in opp. to distinction; hence modicæ facultates and mediocre ingenium are identical. Cic. Rep. ii. 31. Haud mediocris vir fuit, qui modica libertate populo data facilius tenuit auctoritatem principum. (v. 202.)

Medius dies, see Meridies.

Membrum; Artus. Membrum (redupl. of μέρος) denotes a limb of the body itself, like μέλος and κῶλον; whereas artus (ῥέθος, ἄρθρον,) properly only a joint of a limb, like ἄρθρον and ἅψος. Senec. Contr. ii. 13. Differebatur distortis articulis; nondum in sua membra artus redierant. Virg. Æn. v. 422. Magnos artus membrorum. Quintil. Decl. ult. Ut per singulos artus membra laxaret. Further, membra denotes the limbs collectively, including the head and trunk, as parts of the body; whereas artus only the extremities, which per commissuras with the body, properly so called, namely, the head and trunk, hang together. Gell. N. A. i. 14. (iv. 150.)

Meminisse; Reminisci; Recordari. Meminisse denotes remembrance as a state of mind, like μεμνῆσθαι, in as far as one has retained something in memory, without ever having forgotten it, like memorem esse; whereas reminisci and recordari denote remembrance as an act of the mind, in as far as one again brings to one’s mind what had already been driven out of one’s thoughts, like ἀναμιμνήσκεσθαι. But reminisci denotes this act of the mind as momentary, like in memoriam revocare; whereas recordari denotes it as of some duration, like revocata in memoriam contemplari. Cic. Lig. 12, 35. Equidem, cum tuis omnibus negotiis interessem, memoria teneo, qualis T. Ligarius, quæstor urbanus, fuerit erga te et dignitatem tuam; sed parum est, me hoc meminisse; spero etiam te, qui oblivisci nihil soles, nisi injurias, quoniam hoc est animi, quoniam etiam ingenii tui, te aliquid de hujus illo quæstorio officio cogitantem, etiam de aliis quibusdam quæstoribus reminiscentem recordari. This passage shows, that memoria tenere is only a circumlocution for meminisse: there is another passage where recordari is employed as the consequence of reminisci, but there is no instance of the converse; for reminisci and recordari have the same relation to each other as intueri and conspicere. Cic. Sen. 21. Pueri . . . . ita celeriter res innumerabiles arripiunt, ut eas non tum primum accipere videantur, sed reminisci et recordari: he might have added, Quæ non satis meminerint, sed in aliquantum temporis obliti sint. Tusc. i. 24, 58. Animus, quum se collegit atque recreavit, tum agnoscit illa reminiscendo; ita nihil aliud est discere, quam recordari. Senec. Ep. 100. Magis reminiscor quam teneo. (i. 166.)

Menda, Mendum, see Vitium.

Mendicitas, see Paupertas.

Mens, see Anima.

Meracus, see Purus.

Mercari, see Emere.

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

Merces, see Præmium.

Mercimonium, see Merx.

Merda, see Lutum.

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

Meretrix, see Pellex.

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

Merus, see Purus.

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

Metiri; Metari; Dimetiri; Dimetari. 1. Metiri means to measure a space in order to know its magnitude; whereas metari, to mark the boundaries of the space that has been measured, that they may be known to others. 2. By dimetiri and dimetari, the measuring and marking out of sub-divisions is especially meant; wherefore metari castra refers merely to the whole circumference of the entrenchments; when, therefore, Liv. viii. 38. uses the phrase locum castris dimetari, it is evident of itself that he expressly means, to mark the boundaries of the principia and of the prætorium, etc., that are within the camp. (ii. 169.)

Metuere, see Vereri.

Micare, see Lucere.

Minime, see Neutiquam.

Minister, see Servus.

Minutus, see Parvus.

[Mirari is indifferent: admirari usually involves praise, demirari blame.]

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

Miseria, see Infortunium.

Missile; Hasta; Lancea; Jaculum; Verutum; Tragulum; Pilum. Missile is the most general name for a weapon used in fighting at a distance, from the spear to the arrow; hasta and lancea serve both for thrusting and hurling; hasta (from σχαστήριον, σχάζω,) as a genuine Roman weapon, δορύ; lancea, as a foreign weapon, supposed to have come originally from the Suevi, λόγχη; pilum, jaculum, verutum, are more for hurling; jaculum, as the most general expression, including the hunting spear, βέλος; verutum (from ὀρυχή) and tragulum (τρώγλη) military weapons for hurling, ἄκων; pilum (from πῆλαι) in the singular, as the peculiar weapon for hurling used by the Roman legion. Liv. ix. 19. Romano pilum haud paulo quam hasta vehementius ictu missuque telum.

Mitis; Lenis; Placidus. Mitis means mild, in opp. to acerbus, like μείλιχος; lenis (from lana? or from the Goth, latjan, lassus?) gentle, in opp. to vehemens, like πρᾶος; placidus, composed, in opp. to turbidus, like ἤπιος.

Mittere; Legare; Amittere; Dimittere; Omittere. 1. Mittere μεθεῖναι is the general expression, to send; legare (from λέγω) has a special political meaning, to delegate. The missus makes his appearance as a servant or messenger; the legatus, as a representative. 2. Amittere and dimittere mean to let go any thing already in one’s possession; amittere, against one’s will, as to lose; dimittere, after having used it, as to dismiss; whereas omittere means to let anything pass by, without taking possession of it; to speak with precision, Amittimus inviti et casu, omittimus volentes et sponte. Hence amittere occasionem means, to let slip an opportunity, so as not to be able to take advantage of it, from negligence; whereas omittere occasionem means, to renounce an opportunity, so as not to wish to take advantage of it, from attaching little value to it. Vitam amittere means, to lose one’s life; vitam omittere, to sacrifice it. (iii. 285.)

Moderatus, Modestia, see Modus.

Modicus, see Medius.

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

Modo, see Nuper.

Modus; Modestia; Moderatio; Temperatio; Continentia; Abstinentia. 1. Modus, in a moral sense, denotes the μέτριον, or the included notion of the μηδὲν ἄγαν in objective relation; modestia and moderatio, in subjective relation; Modestia is the feeling of preference for this modus; moderatio, the habit of acting in conformity to this feeling. 2. Moderatio is moderation, as springing from the understanding, from calculation and reflection, akin to prudentia; temperatio and temperantia are qualities pervading the whole man, and ennobling his whole being, akin to sapientia. Moderatio supposes, like self-government, a conflict between the passions and reason, in which reason comes off conqueror; in temperatio, as in tranquillity of mind, the reason is already in possession of superiority, whether through nature or moral worth. 3. Temperatus, temperatio, denote merely a laudable property, which may belong even to things; whereas temperans, temperantia, a virtue of which reasonable beings alone are capable. 4. Moderatio denotes moderation in action, in opp. to cupiditas; whereas continentia, moderation in enjoyment, in opp. to libido, Cic. Cat. ii. 11, 25. Verr. iv. 52. 5. Continentia denotes command over sensual desires, continence; abstinentia, over the desire for that which belongs to another, firm integrity; the translation of abstinentia by ‘disinterestedness,’ is not precise enough, for this virtue is required by morality only, abstinentia, by law also. Quintil. v. 10, 89. Cic. Sext. 16. 6. Modestia shuns overstepping the right measure, out of regard to the morals which the modus prescribes; whereas verecundia and reverentia out of regard to persons, whom the verecundus is afraid of displeasing, and whom the reverens thinks worthy of respect; lastly, pudor, out of self-respect, that one may not bring one’s self into contempt. Varro, ap. Non. Non te tui saltem pudet, si nihil mei revereare. Terent. Phorm. i. 5, 3. or ii. 1, 3. Non simultatem meam revereri? Saltem pudere? (ii. 203.)

Mœnia, see Murus.

Mœstitia, see Dolor.

Moles; Onus; Pondus; Gravitas. Moles and onus denote the heaviness of an object in its disadvantageous sense; moles (from μῶλος or μόχλος) absolutely, as unwieldiness, so far as through its greatness it is inconvenient to move, like ὄγκος; onus, relatively to its pressure, so far as it is irksome to the person carrying it, as a burden, φόρτος; whereas pondus (from pendere) in an advantageous sense, as force and strength, like weight, ἄχθος; lastly, gravitas (from γεραός) unites both senses, and sometimes denotes the irksome heaviness, sometimes the effective weightiness, like βάρος. (iv. 223.)

Molestia, see Labor.

Moliri, see Audere.

Monere, see Hortari.

Moneta, see Pecunia.

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

Monstra, see Auguria.

Monstrare, see Ostendere.

Morari, see Tardare.

Morbidus, Morbus, see Æger.

Morigerari, see Parere.

Morosus, see Austerus.

Mors; Letum; Nex; Obitus; Interitus; Perire; Oppetere; Demori; Intermori; Emori. 1. Mors and letum denote a natural death; mors (μόρος) the usual expression in a merely physical sense, as the way to corruption, like θάνατος; letum (from λαχεῖν, λάχεσις,) the select and solemn expression, as the lot of death, like οἶτος; whereas nex (from νεκρός) a violent death, as the passive of cædes. 2. Mors, letum, nex, are proper, whereas obitus and interitus only softer, expressions. Obitus, decease, denotes, like exitus, a natural death; whereas interitus, together with perire, usually denotes, like exitium, a violent death. Plin. Ep. iii. 7. Silius ultimus ex Neronianis consularibus obiit, quo consule Nero periit. Plaut. Epid. iii. 4, 56. Malo cruciatu pereas, atque obeas cito. 3. Perire represents death as destruction and corruption; interire as a vanishing, so that the former applies more to the body, the latter to the soul. Plaut. Capt. iii. 5, 32. Qui per virtutem periit, at non interit; that is, he who dies a noble death, though his body perishes, still lives in name and posthumous renown. Further, perire denotes a sudden and violent death, particularly by self-murder; interire, a gradual and painful, but, it may be, also a peaceful, death. Tac. Ann. xv. 44. Et pereuntibus Christianis addita ludibria, ut ferarum tergis contecti laniatu canum interirent. Serv. ap. Cic. Fam. iv. 5. Si quis nostrum interiit, aut occisus est. 4. Obire mortem denotes to die, as a physical event, by which one ends all suffering; whereas oppetere mortem denotes to die, as a moral act, in as far as a man, if he does not seek death, at any rate awaits it with firmness and contempt of it. 5. Demori denotes to die off, as one belonging to a society, and thereby to occasion a vacancy; intermori, to be apparently dying, to be sick of a lingering disease, like ἐκθανεῖν; emori, to die entirely, in opp. to a mere semblance of life in misfortune, slavery, and disgrace, like πανδίκως θανεῖν. Cic. Pis. 7. Ut emori potius quam servire præstaret. (iii. 182.)

Mos, see Consuetudo.

Mostellum, see Spectrum.

Mucro, see Acies.

Mulcare, see Verberare.

Mulcere; Palpare. Mulcere (μύλλειν, μαλακός) means to stroke any thing in itself rough, as the hair, for instance, in order to make it smooth; thence, figuratively, to pacify an enraged person, like καταψῆν; whereas palpare (ψηλαφᾶν, ἁπαλός,) to stroke any thing already smooth, in order to excite a pleasant sensation; thence, figuratively, to caress and coax, like ψηλαφᾶν. (v. 109.)

Mulcta, see Vindicta.

Mulier, see Femina.

Mundus, see Purus.

Munificus, see Largus.

Munimenta, see Murus.

Munus, see Donum and Officium.

Murus; Paries; Mœnia; Maceria; Parietinæ; Munimenta. 1. Murus (μοῖρα, μείρω,) denotes any sort of wall, merely with reference to its form, without reference to its use, like τεῖχος; paries (πείρω) especially a wall, as the side of a building, or as a partition to separate the rooms, like τοῖχος; mœnia (ἀμύνω) the walls of a city, as a defence against the enemy, like περίβολος? maceria, the wall of an enclosure, to mark the boundaries and to exclude thieves, the garden or vineyard wall, like θριγκός. Virg. Æn. vi. 549. Mœnia lata videt triplici circumdata muro. And Flor. i. 4. Vitruv. viii. 4. Tac. Ann. xv. 43. Nero instituit, ut urbis domus non communione parietum, sed propriis quæque muris ambirentur. 2. Muri, mœnia, etc., are walls in a good condition; parietinæ, walls that are falling into ruins. 3. Mœnia denote walls as a defence of a city against a first assault; munimenta, the proper fortifications of fortresses and camps, which are of themselves a bulwark against being taken by storm. (v. 350.)

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

Mutuo, see Vicissim.

Mutuum dare, see Commodare.

Mysteria, see Arcana.

N.

Nancisci, see Invenire.

Nares, see Nasus.

Nasus; Nares. Nasus is the exterior of the nose, as a prominent part of the face, like ῥίν; nares (ναρός) the interior of the nose, as the organ of smell, like μυκτῆρες. (vi. 231.).

Natio, see Gens.

Navigium; Navis; Celox; Lembus; Liburna; Scapha; Cymba; Linter. Navigium is the most general expression, like vessel; navis (ναῦς) an ordinary ship for distant voyages; celox, lembus, and liburna, are boats which may be manned and armed for service in war; scapha, cymba, and linter, are only skiffs and wherries, intended merely for short distances and for crossing over; scapha and cymba, of the broader sort, in the form of small barges; linter, long and narrow, like a canoe. (vi. 232.)

Necessarius; Propinquus; Cognatus; Consanguineus; Affinis. 1. Necessarius means any one to whom one is bound by a permanent connection, whether of an official kind, as collega, patronus, cliens, or of a private nature, as familiaris, amicus, like προσήκοντες; propinquus, any one to whom one is bound by a family connection, a relation, like ἀγχιστεῖς and ἔται, as a species of cognatus and consanguineus, related by blood; affinis, a relation by marriage, or in law, like κηδεστής. 2. Cognatio is the relationship by blood existing among members of the same family, like σύναιμος; consanguinitas, the relationship of nations by derivation from a common origin, like συγγενής. Cæs. B. G. vii. 32. Hominem summæ potentiæ et magnæ cognationis: comp. with i. 11. Ambarri necessarii et consanguinei Æquorum. Liv. vii. 9. Suet. Cl. 25. Justin, xviii. 5. (v. 179.)

Necesse est; Oportet; Opus est; Debere. 1. Necesse est (ἀναγκάζω) denotes an obligation of nature and necessity, like ἀνάγκη ἐστίν; oportet, an obligation of morality and of honor, like χρή; opus est (πόθος, optare?) an obligation of prudence, like δεῖ. Cic. Orat. ii. 25. Jure omnia defenduntur quæ sunt ejus generis, ut aut oportuerit aut licuerit aut necesse fuerit. Att. iv. 6. Si loquor de republica quod oportet, insanus; si, quod opus est, servus existimor. And xiii. 25. Cat. ap. Sen. Ep. 94. Emo non quod opus est, sed quod necesse est; quod non opus est, asse carum est. And Cic. Or. ii. 43. 2. Oportet denotes objectively, the moral claim which is made upon any man; debere (δεύεσθαι, δεῖν? or, dehibere?) subjectively, the moral obligation which any man is under, like ὀφείλειν. Tac. Hist. iv. 7. Accusatores etiamsi puniri non oporteat, ostentari non debere. (v. 323.)

Nectere, see Ligare.

Nefandus, Nefarius, see Scelestus.

Nefastus, see Delictum.

Negare; Infitiari; Infitias ire; Denegare; Pernegare; Recusare; Abnuere; Renuere; Repudiare. 1. Negare means to deny, from objective motives, when a man has, or professes to have, the truth in view, like ἀποφάναι, οὐ φάναι; whereas infiteri, infitiari, and infitias ire, mean to disown from subjective motives, when personal interest is in some way implicated, like ἀρνεῖσθαι. 2. Infiteri is an obsolete expression; infitiari (ἀνα-φατίζειν,) the usual and general expression; infitias (ἀμφασίας) ire is only connected with a negation, and answers to the phrase, not to assent to. 3. Negatio is a denial, merely conveying information to the hearer; pernegatio, or negitatio, to convince him, when he is incredulous; denegatio, to get rid of his importunity, when his request is useless. Martial, Ep. iv. 82. Negare jussi, pernegare non jussi. Cic. Phil. xi. 8, 19. In quo maximum nobis onus imposuit, assensero; ambitionem induxero in curiam; negaro; videbor suffragio meo tanquam comitiis honorem amicissimo denegasse. 4. Negare supposes a question only, whether actual or possible, which is denied; whereas recusare, a request which is refused; hence negare is a more general and mild expression than recusare; for the negans merely denies the possibility of granting what he is asked or requested; whereas the recusans also calls in question the justice of the request, which he protests against as a threat, or as an encroachment. Hence negare, denegare, are more used in private transactions; recusare, in public affairs. 5. Negare and recusare take place by means of words and speeches; abnuere and renuere, mostly by signs and gestures; abnuere, by waving a person from one with the hand, like ἀπονεύω; renuere, by drawing back the head, like ἀνανεύω. 6. Abnuere is a more friendly, renuere a haughtier manner of denying. 7. Recusare refers to an object which is considered as a burden, and claims resignation, in opp. to suscipere, Suet. Ner. 3; whereas repudiare (from repedare?) refers to an object which is considered as a good, and promises profit or pleasure, in opp. to assumere. Cic. Orat. 62. Cic. Fin. i. 10, 33. Sæpe eveniet ut et voluptates repudiandæ sint, et molestia non recusanda. (iv. 40.)

Negligere, see Spernere.

Nemus, see Silva.

Nepos, see Prodigus.

Nequaquam, s. Neutiquam.

Nequidquam, see Frustra.

Nequitia, see Malitia.

Nescius, see Cognitio.

Neutiquam; Nequaquam; Minime. Neutiquam means, in no case, in opp. to utique; nequaquam, by no means; minime, not in the least.

Nex, see Mors.

Niger, see Teter and Ater.

Nihil agere, see Vacare.

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

Nitere, see Lucere.

Niti, see Fulciri.

Nobilis, see Celeber.

Nocens, see Culpa.

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

Nonnunquam; Interdum; Aliquando. Nonnunquam, sometimes in opp. to nunquam and semper, approximates to the meaning of sæpius, like ἔσθ’ ὅτε; interdum, at times, is in opp. to crebro, and approximates to the meaning of rarius, like ἐνίοτε; lastly, aliquando, now and then, is in opp. to semel, and approximates to the meaning of prope nunquam, like ποτέ. The interdum facta denotes actions repeated at considerable intervals of time; the nonnunquam facta, actions repeated at shorter intervals; the aliquando facta, actions repeated at very distant intervals of time. Cic. Sext. 54. Comitiorum et concionum significationes interdum veræ sunt, nonnunquam vitiatæ et corruptæ. And Acad. i. 7. Off. ii. 18. Brut. 67. Mur. 30. (iv. 273.)

Notare, see Animadvertere.

Notitia, see Cognitio.

Novissimus, see Extremus.

Novus; Recens; Novicius. 1. Novus means new, as that which did not exist in former times, in opp. to antiquus, like νέος; whereas recens (from candere) new, as one that has not long been in existence, in opp. to vetus. Cic. Verr. ii. 2. Mur. 7. 16. Tusc. iv. 17. Tac. Ann. ii. 88. iv. 12. Colum. vi. 12; like καινός. 2. Novus denotes new, indifferently; novicius (from νέαξ) with the accessory notion of being a novice, who must accustom himself, or be instructed by others, before he is qualified for something, in opp. to vetustus? (iv. 95.)

Noxia, Noxius, see Culpa.

Nullus sum, see Nihil sum.

Numen; Deus; Divus; Semo; Heros. Numen (πνεῦμα) in a wider sense is any divine being, like δαίμων; in a narrower sense it is used as a species of Deus, or ancient Divus, θεός; and for semideus, a half-god; or semo, a half-man; for which last, besides the foreign word heros, numen also is used. Plin. Pan. 2, 3. Nusquam ut deo, nusquam ut numini blandimur. (vi. 239.)

Nummus, see Pecunia.

Nunc-nunc, see Modo-modo.

Nuncupare, see Nominare.

Nuper; Modo. Nuper (νέον, πέρι) means several days, months, also, years since, lately, like νεωστί; whereas modo, a few moments since, just now, like ἄρτι. Cic. Verr. iv. 3, 6. Nuper homines nobiles ejusmodi; sed quid dico nuper? imo vero modo ac plane paulo ante vidimus. Tusc. i. 24. Quanta memoria fuit nuper Charmadas! quanta qui modo fuit Scepsius Metrodorus!

Nuptiæ, see Conjugium.

Nutare, see Labare.

Nutrire, Nutricare, see Alere.

O.

Obambulare, see Ambulare.

Obedire, see Parere.

Obesus, see Pinguis.

Obex, see Sera.

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

Obitus, see Mors.

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

Obligare, see Ligare.

Obliquus, see Transversus.

Oblitus, see Delibutus.

Obscurum; Tenebræ; Caligo; Tenebricosus; Opacus; Umbrosus. 1. Obscurum (σκοτερόν) denotes darkness as an obstruction of light, like σκότος in opp. to illustre. Auct. ad Her. iii. 19, 32. Plin. Pan. 69; whereas tenebræ (δνοφεραί) as the absence of light,) like ζόφος, κνέφας,) in opp. to lux. Cic. Ep. ad Q. Fr. i. 2; lastly, caligo (from celare) as the positive opposite to light and brightness, like ἀχλύς. Caligo denotes a greater degree of darkness than tenebræ; tenebræ than obscuritas; obscuritas than opacum and umbrosum. Cic. Acad. iv. 23, 72. Sensus quidem non obscuros facit sed tenebricosos. Plin. Ep. vii. 21. Cubicula obductis velis opaca, nec tamen obscura facio. Tac. H. ii. 32. Senatum et populum nunquam obscurari nomina, etsi aliquando obumbrentur. Hence, figuratively, obscurus denotes only an insignificant person, of whom nobody takes notice; whereas tenebricosus something positively bad, which seeks darkness that it may remain unobserved. 2. Opacus denotes shady, with reference to a pleasant and beneficial coolness, in opp. to apertus and apricus, like εὔσκιος; whereas umbrosus (umbra, ἀμαυρός,) implies a depth of shade approaching to darkness, like σκιόεις. (iii. 168.)

Obsecrare, see Rogare.

Obsecundare and Obsequi, see Parere.

Observare, see Vereri.

Obstinare, s. Destinare.

Obstinatio, s. Pervicacia.

Obstringere, s. Ligare.

Obtemperare, see Parere.

Obtestari, see Rogare.

Obtingere, see Accidere.

Obtrectatio, s. Invidia.

Obtruncare, s. Interficere.

Obtutus, see Invidia.

Obvenire, see Accidere.

Occasio; Opportunitas; Potestas; Copia; Facultas. Occasio and opportunitas are the opportunities which fortune and chance offer; occasio, the opportunity to undertake something in a general sense, like καιρός; opportunitas, the opportunity to undertake something with facility and the probability of success, like εὐκαιρία; whereas potestas and copia are opportunities offered by men, and through their complaisance; potestas denotes the possibility of doing something with legal authority; copia the possibility of doing something with convenience; lastly, facultas, as the most general expression, the possibility to do something in a general sense.

Occidere, see Interficere.

Occulere, Occultare and Occulte, see Celare.

Oculi, see Facies.

Odium; Invidia; Inimicitia; Simultas. 1. Odium and invidia denote the feeling of aversion; inimicitia and simultas, the exterior state arising from this feeling. 2. Invidia has a negative character, like disaffection, like δύσνοια, and is a temporary feeling, in opp. to gratia or favor; whereas odium (from ὀδύσασθαι) has a character thoroughly positive, like hatred, μῖσος, and is a deep-rooted feeling, in opp. to amor. Plin. Pan. 68, 7. Hence, invidia is the beginning of odium. Invidia has merely persons; odium, persons and things for its objects. Tac. Ann. ii. 56. Armenii . . . sæpius discordes sunt, adversus Romanos odio, et in Parthum invidia. xiii. 15. Nero intellecta invidia odium intendit. Plin. Pan. 84, 2. Exardescit invidia, cujus finis est odium. 3. Inimicitia denotes any enmity which has its foundation in antipathy or disagreement, like δυσμένεια, ἔχθρα; whereas simultas (ὁμαλότης) denotes a political enmity, which has its foundation in rivalship, like φιλονεικία. Suet. Vesp. 6. Simultas quam ex æmulatione non obscuræ gerebant. (iii. 73.)

Odorari, Odorus, see Olere.

Offendere, see Lædere.

Offensio, see Contumelia.

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

Olere; Olfacere; Fragrare; Odorari; Olidus; Odorus; Redolere; Perolere. 1. Odor and olere (ὄδωδα) denote, objectively, the smell which a thing has in itself, in opp. to sapor, etc., like ὀσμή; whereas olfactus and olfacere denote, subjectively, the sensation caused by this smell, or the sense of smell, in opp. to gustus, etc., like ὄσφρησις. 2. Olere means to smell, in opp. to being without smell, and especially denotes a rank and bad smell; whereas fragrare (from βρέχειν) denotes a good smell. Redolere and perolere are used as frequentatives; redolere denotes a strong smell in an indifferent sense; perolere, a penetrating smell, in a bad sense. 3. Olfactus is a smell, as far as it is an involuntary effect of the sense of smell; odoratus, as far as it is an intentional exertion of that sense. 4. Olfacere, to smell, is of a passive nature, like audire, the smell mounting up to the nose of itself; odorari, to smell at, to sniff, ῥίνηλατεῖν, is of an active nature, like auscultare, the man drawing up the smell into his nose of himself. Olfaciens sentit odorem, odorans captat. 5. Olidus denotes smelling, and particularly with a bad smell; odorus, with a good smell. Hence, bene olidus denotes merely the negative of a stench; odorus, a positive good smell; and the antiquated word olor denoted a stench, like oletum; but odor denotes only a smell. (iii. 131.)

Oletum, see Lutum.

Olfacere, Olidus, see Olere.

Omina, see Auguria.

Omittere, see Intermittere, Mittere, and Relinquere.

Omnes, see Quisque.

Omnino, see Plane.

Onus, see Moles.

Opacus, see Obscurum.

Opem ferre, see Auxilium.

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

Operæ, see Mercenarii.

Opes, see Divitiæ.

Opifex, see Faber.

Opimus, see Pinguis.

Opinari, see Censere.

Opinio, see Sententia.

Opitulari, see Auxilium.

Oportet, see Necesse est.

Opperiri, see Manere.

Oppetere, see Mors.

Opportunitas, s. Occasio.

Opprimere, s. Vincere.

Opprobrium, s. Ignominia.

Optare, see Velle.

Optimates, see Primores.

Opulentia, see Divitiæ.

Opus est, see Necesse est.

Opus, see Agere.

Ora, see Margo and Ripa.

Orare, see Rogare.

Oratio, see Sermo.

Orbis; Circulus; Gyrus. Orbis (from ῥαιβός) denotes a circular motion, and the periphery described by it; whereas circulus denotes a circular level; lastly, gyrus (from γυρός) a curved, and especially a serpentine line. The phrase in orbem consistere could not be changed into in circulum, and a limited social circle, circulus, could not be expressed by orbis. Tac. G. 6. Equi nec variare gyros nostrum in modum docentur; in rectum aut uno flexu dextros agunt, ita conjuncto orbe ut nemo posterior sit. (v. 182.)

Ordiri, see Incipere.

Ordo, see Series.

Oreæ, see Frenum.

Ornare, see Comere.

Ornatus, see Præditus.

Os, see Facies.

Osculum; Suavium; Basium. Osculum is a friendly; suavium, a tender; basium, an ardent kiss. (vi. 251.)

Ostendere; Monstrare; Declarare. Ostendere means to show, as far as one makes something observable, lets it be seen, and does not keep it secret, like φῆναι, ἐμφανίσαι; monstrare (intensive from μανθάνειν) means to show, as far as one imparts information thereby; lastly, declarare, to make evident, as far as one makes a thing clear, and dispels doubt, like δηλῶσαι.

Ostenta, see Auguria.

Ostentatio, see Jactatio.

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

Otiari, see Vacare.

Otium; Pax; Concordia. Otium (αὔσιος, αὔτως,) denotes quiet times in general, as a species of pax (πῆξαι), with reference to foreign relations; concordia, with reference to internal relations. (v. 246.)

P.

Pædor, see Lutum.

Pæne; Prope; Fere; Ferme. Pæne and prope serve to soften an expression that is much too strong, and as a salvo to an hyperbole; pæne, in opp. to plane, is translated ‘almost;’ prope, ‘nearly;’ whereas fere and ferme serve only as a salvo to the accuracy of an expression, like ‘about.’

Pæstus, see Strabo.

Palam, see Aperire.

Palari, see Errare.

Palpari, see Mulcere.

Palus, see Lacuna.

Palus, see Stipes.

Pandus, see Curvus.

Par, see Æquus.

Paratus, see Instructus.

Parere, see Creare.

Parere; Obedire; Dicto audientem esse; Obsequi; Obsecundare; Morigerari; Obtemperare. Parere, obedire and dicto audientem esse, denote obedience as an obligation, and a state of duty and subjection; parere, in a lower relation, as that of a servant to his master, a subject to his sovereign, in opp. to imperare, Cic. Fam. ix. 25; obedire, obœdire, in a freer relation, as that of an inferior to his superior, of a citizen to the law and magistrate; dicto audientem esse, in a relation of the greatest subordination, as that of a soldier to his general, as to obey orders; whereas obsequi, obsecundare, obtemperare, and morigerari, as an act of free will. The obsequens and obsecundans obey from love and complaisance, showing their readiness to obey; the morigerans and obtemperans, from persuasion, esteem, or fear, evincing their conformity to another’s will. Hirt. B. Afr. 51. Jubæ barbaro potius obedientem fuisse quam nuntio Scipionis obtemperasse. Cic. Cæc. 18. Man. 16. Tac. H. ii. 14. Parata non arma modo sed obsequium et parendi amor; that is, readiness to obey, from respect and love to the general, and from taking a pleasure in obedience, from a feeling that without order and subordination their cause could not be upheld. Cic. Orat. 71. Dum tibi roganti voluerim obsequi; comp. with Fam. ix. 25. Obtemperare cogito præceptis tuis. (v. 271.)

Paries, Parietinæ, see Murus.

Parilis, see Æquus.

Parma, see Scutum.

Pars; Portio. Pars (from πείρω) denotes a part, with reference to a whole; whereas portio, a part or share with reference to a possessor. Plin. H. N. xi. 15. Æstiva mellatione decimam partem apibus relinqui placet, si plenæ fuerint alvi; si minus, pro rata portione. (iv. 148.)

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

Particeps, see Socius.

Participare, see Impertire.

Partiri, see Dividere.

Parumper; Paulisper. Parumper means in a short time; paulisper, during a short time. Hence acts of the mind are particularly in construction with parumper; acts of the body, with paulisper; for with the former is necessarily connected the glance at the future, which lies in parumper; in paulisper, duration of time only is considered; for example, we use the expression paulisper morari, but parumper dubitare. (i. 145.)

Parvus; Minutus; Exiguus; Pusillus. Parvus and minutus denote littleness, quite indifferently, and in a purely mathematical sense, without any accessory notion; parvus (παῦρος) a natural and intrinsic littleness, in opp. to magnus, like μικρός; minutus (μινύθω) an artificial and fabricated littleness; whereas exiguus and pusillus with a contemptuous accessory notion; exiguus from (egere) in a pitiable sense, as paltry and insignificant, in opp. to amplus. Planc. ap. Cic. Fam. x. 24; or in opp. to grandis, Quintil. xi. 3, 15; but pusillus (ψιλός?) in a ludicrous sense, as petty, nearly in opp. to ingens, like τυτθός. (v. 28.)

Pascere, see Alimenta.

Passi; Prolixi; Sparsi. Passi capilli denotes loose hair, in opp. to cohibiti nodo; whereas prolixi capilli denotes hair suffered to hang down, in opp. to religati in verticem; lastly, sparsi capilli denotes dishevelled hair, in opp. to pexi. (vi. 258.)

Passus, see Gradus.

Patefacere, see Aperire.

Paternus; Patrius. Paternus denotes, like πατρῷος, what belongs to a father, and is derived from him, like paternal; whereas patrius, what belongs to and is derived from one’s ancestors or native country, like πάτριος.

Paulatim; Sensim; Gradatim; Pedetentim. Paulatim and sensim represent gradual motion under the image of an imperceptible progress; paulatim, by little and little, in opp. to semel, at once, Sen. Q. N. ii. 8. Cœl. Aurel. Acut. ii. 37; sensim, (ἀνεσίμως) imperceptibly in opp. to repente; Cic. Off. i. 33. Suet. Tib. 11;—whereas gradatim and pedetentim, under the image of a self-conscious progress; gradatim, step by step, like βάδην, in opp. to cursim, saltuatim, etc.; whereas pedetentim denotes at a foot’s pace, in opp. to curru, equo, volatu, velis. (iii. 97.)

Paulisper, see Parumper.

Paupertas; Inopia; Egestas; Mendicitas. Paupertas (redupl. of parum) denotes poverty only as narrowness of means, in consequence of which one must economize, in opp. to dives, Cic. Parad. 6. Quintil. v. 10, 26, like πενία; whereas inopia and egestas denote galling poverty, in consequence of which one suffers want, and has recourse to shifts; inopia, like ἀπορία, objectively, as utterly without means, so that one cannot help one’s self, in opp. to copia or opulentia; Cic. Parad. 6. Sen. Vit. B. 15. Tac. Hist. iii. 6; egestas, like ἔνδεια, subjectively, as penury, when a man feels want, in opp. to abundantia; lastly, mendicitas (from μαδίζειν,) as absolute poverty, in consequence of which one must beg, like πτωχεία. The pauper possesses little enough; the inops and egenus, too little; the mendicus, nothing at all. In the kingdom of Plutus, according to the order of rank, the pauperes would occupy the middle station, who must live the life of citizens, and economize; the inopes and egeni, if not in a state of overwhelming necessity, would occupy the station of the poor, who live from hand to mouth, and must occasionally starve; the mendici, the station of the beggars, who, without property of any sort, or the means of earning it, live on alms. Cic. Parad. 6. Istam paupertatem vel potius egestatem et mendicitatem tuam nunquam obscure tulisti. Sen. Ep. 17. 50. Ovid, Rem. 748. Suet. Gr. 11. Vixit in summa pauperie, et pæne inopia. Plin. Ep. iv. 18. Inopia vel potius, ut Lucretius ait, egestas patrii sermonis. Cic. Inv. i. 47. Propter inopiam in egestate esse. (iii. 111.)

Pavire, see Verberare.

Pax, see Otium.

Peccatum, see Delictum.

Peculari, see Vastare.

Peculiaris, see Privus.

Pecunia; Nummus; Moneta. Pecunia (from παχύνω) is money, as a collective expression; nummus (νόμιμος) a piece of money, in reference to its value and currency; moneta, a coin in reference to its coinage and appearance. (vi. 240.)

Pecus; Jumentum; Armentum; Grex. 1. Pecus, pecoris, is the most general expression for domestic beasts; jumenta and armenta denote the larger sort, bullocks, asses, horses; pecus, pecudis (from the Goth. faihu) the smaller sort, swine, goats, and especially sheep. 2. Jumenta denotes beasts used in drawing carriages, bullocks, asses, horses; armenta (ἀρόματα) beasts used in ploughing, oxen and horses, with the exclusion of cows, pack-asses, riding-horses, etc., which are neither fit for drawing carriages, nor for the plough. 3. As a singular and collective noun, armentum denotes a herd or drove of the larger cattle, like ἀγέλη; grex (from ἀγείρω) a herd or flock of the smaller animals, like ποίμνη, πῶϋ. Plin. Ep. ii. 16. Multi greges ovium, multa ibi equorum boumque armenta (iv. 298.)

Pecus, see Animal.

Pedetentim, see Paulatim.

Pedica, see Vincula.

Pejerare, see Perlucidus.

Pejor, see Deterior.

Pelagus, see Mare.

Pellegere, Pellicere, see Perlucidus.

Pellex; Concubina; Meretrix; Scortum. 1. Pellex and the foreign word pallaca (παλλακή, παραλέγεσθαι,) mean the bed-fellow of a married man with reference to his wife, and in opp. to her, as her rival; whereas concubina means any bed-fellow, without further limitation than that she does not live in a state of lawful wedlock. Suet. Cæs. 49. Pellicem reginæ Dolabella Cæsarem dixit: comp. with Ner. 44. Concubinas, quas secum educeret. 2. Pellex and concubina are bound to one man; meretrix, scortum, lupa, prostibulum, are common prostitutes. 3. The meretrices and scorta are not so low as lupæ, prostibula. They exercise some choice and selection, and support themselves by the work of their own hands, from which meretrices derive their name (from mereri); meretrices are considered with ref. to the class they belong to; scorta (κόρη, κοράσιον), with ref. to their moral character, as enticing men to sin, like ἑταῖραι, filles de joie. The meretrices are common; the scorta, lascivious and dissolute. (v. 241.)

Pellis, see Tergus.

Pellucidus, see Perlucidus.

Pendere, see Hærere.

Penitus, see Plane.

Penna, see Ala.

Penus, see Alimenta.

Percontari, s. Rogare.

Percussor, see Homicida.

Percutere, see Interficere.

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

Perdere, see Amittere.

Peregrinari, s. Proficisci.

Peregrinus, s. Externus.

Peremtor, see Homicida.

Perferre, see Ferre.

Perficere, see Finire.

Perfidiosus, Perfidus, see Fidus.

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

Periclitari, Periculum, see Tentare.

Perimere, see Interficere.

Perire, see Mors.

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

Permittere, see Concedere and Fidere.

Pernegare, see Negare.

Pernicies, see Lues.

Pernix, see Citus.

Perperam; Falso; False; Fallaciter. 1. Perperam (redupl. of παρά) 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.)

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 ποθεῖν) 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 πόθος) more as a wish and will; exigere, more as a just claim; whereas poscere and flagitare, as an energetic demand; poscere (from πόθος) 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 (σπαταλῶν) sins against modestia through wantonness, raillery, and needless attack; the procax, through importunity and boisterous forwardness; the protervus (from proterere? or ταράξαι?) 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; Pœnitet. Piget (from παχύς) means, what one can neither do nor suffer, in general terms; tædet (from tardus?) what one can no longer do or suffer; pœnitet, 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 (παχύς, πάγχυ,) 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 πιμελής) 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, ὁλῶς; prorsus, exactly, in opp. to in some measure, or almost; penitus, thoroughly, deeply, in opp. to in a certain degree, or superficially, πάντως; utique [related to utcunque, as quisque to quicunque: opp. neutiquam], at any rate, in opp. to at all events, or perhaps ὁπωσδήποτε. (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 πλεῦσαι) denotes rain as a beneficial natural phenomenon, which, as it falls on the land, the thirsty ground absorbs, like ὑετός; imber and nimbus involve the notion of an unfriendly phenomenon, which, falling in a particular district, disperses the fine weather; imber (ὄμβρος, from μύρω) so far as the rain is attended by cold and stormy weather; nimbus (from nivere, νίφα, νίπτω) 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.

Pœna, see Vindicta.

Pœnitet, see Piget.

Poeta, see Canere.

Pollere, see Posse.

Polliceri; Promittere; Spondere; Recipere. Polliceri (from pro and loqui, λακεῖν) means to promise, generally from a free impulse, and as an act of obliging courtesy, like ἐπαγγέλλεσθαι; promittere, to promise, generally, at the request of another, as an act of agreement, and in reference to the fulfilment of the promise, like ὑπισχνεῖσθαι; spondere and despondere (μετὰ σπονδῶν) to promise in a solemn manner, as the consequence of a stipulation with judicially binding strength, as to pledge one’s self, ἐγγυᾶν; 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 ἀναδέχεσθαι. 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.)