LATIN SYNONYMES. (continued 4)

Polluere, s. Contaminare.

Pompa, see Funus.

Pondo, see Libra.

Pondus, see Moles.

Pontus, see Mare.

Popina, s. Deversorium.

Populari, see Vastare.

Populus, see Gens.

Porca; Sulcus; Lira. Porca (from σπαράξαι) is the ridge between two furrows, the soil thrown up; sulcus (ὁλκός) the furrow itself, the trench made by the plough; lira (λέχριος?) sometimes one, sometimes the other. (vi. 277.)

Porcus, see Sus.

Portare, see Ferre.

Portenta, see Auguria.

Portio, see Pars.

Poscere, see Petere.

Posse; Quire; Valere; Pollere. 1. Posse and quire were originally transitive; posse (from πότνιος) denotes being able, as a consequence of power and strength, like δύνασθαι; quire (κοεῖν) as the consequence of complete qualification, like οἷόν τ’ εἶναι. Cic. Tusc. ii. 27. Barbari ferro decertare acerrime possunt, viriliter ægrotare non queunt; whereas valere and pollere are intransitive. Hence we say, possum or queo vincere, but valeo or polleo ad vincendum. 2. Valere (from ἑλεῖν) means to possess the right measure of strength, and thereby to match another, in opp. to insufficient strength, like σθένειν; whereas pollere (πολλός) means to have very considerable strength and means, and thereby to distinguish one’s self from others, in opp. to an ordinary degree of strength, like ἰσχύειν. iv. (160.)

Possidere, see Tenere.

Posteritas, see Stirps.

Postremus, see Extremus.

Postulare, see Petere.

Potare, see Bibere.

Potentia; Potentatus; Potestas; Vis; Robur.

Potentia

,

potentatus

, and

potestas

(

πότνιος

) denote an exterior power, which acts by means of men, and upon men; whereas

vis

and

robur

denote an interior power and strength, independent of the co-operation and good-will of others.

Potentia

denotes a merely factitious power, which can be exerted at will, like

δύναμις

;

potentatus

, the exterior rank of the ruler, which is acknowledged by those who are subject to him, like

δυναστεία

;

potestas

, a just and lawful power, with which a person is entrusted, like

ἐξουσία

. Tac. Ann. xiii. 19. Nihil tam fluxum est quam fama

potentiæ

non sua

vi

nixæ.

Vis

(

ἴς

) is the strength which shows itself in moving and attacking, as an ability to constrain others, like

κράτος

;

robur

(from

ἐῤῥῶσθαι

) the strength which shows itself in remaining quiet, as an ability to resist attack, and remain firm, like

ῥώμη

. (v. 83.)

Potestas, see Occasio.

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

Præceptor, see Doctor.

Præcipere, see Jubere.

Præclarus, see Eminens.

Præda; Manubiæ; Spolia; Exuviæ; Rapina. 1. Prædia and manubiæ denote booty only as a possession and gain that has been made by conquest; whereas spolia and exuviæ, at the same time, as signs of victory and of honor. 2. Præda denotes any sort of booty; whereas manubiæ only the honorable booty of the soldier, taken in war; and rapina, the dishonorable booty of the prædo, who violates the peace of the country, robbery. (iv. 337.) 3. Prædo is the robber in general, in as far as he commits the robbery with his own hands, like λῃστής, as a species of latro (from ὀλετήρ) the highwayman, who lays wait for travellers, like σίνις, and pirata (πειρατής) the sea-robber; whereas raptor means the robber of some particular person or thing, like ἁρπακτήρ.

Prædicere, see Divinare.

Præditus; Instructus; Exstructus; Ornatus. 1. Præditus (præ-θετός) refers to a distinction which sheds lustre; instructus and exstructus to a qualification which attests usefulness; ornatus refers to both, for ornamentum is not, on the one side, that which is merely of use, like instrumentum, nor, on the other, that which is merely for show, like decus, but that which is of such eminent utility as to be prized even as an ornament. Instructus paints the qualification, etc., as a perfection which protects and secures; ornatus, as an accomplishment of an imposing nature. It is only in a higher point of view, and with reference to ideal claims, that ornatus is considered as a want; but, according to ordinary pretensions, it passes for a distinction of life. Cic. Phil. x. 4. Græcia copiis non instructa solum, sed etiam ornata. Sen. Tranq. 9. Sicut plerisque libri non studiorum instrumenta, sed cœnationum ornamenta sunt. 2. Instructus refers to persons and things, which act either offensively or defensively; exstructus to things which are for the most part only destined to be acted upon; for example, we say, instructæ naves but exstructæ mensæ. The exstructa are absolutely ready; the instructa are only relatively so, only fully prepared to be employed according to their destination. (iii. 260.) 3. Instructus refers to the possession of the means; paratus to the readiness of the possessor to employ them. (vi. 175.)

Prædium, see Villa.

Prægnans; Gravidus; Fœtus; Fordus; Inciens. Prægnans (from γενέσθαι, gnasci) denotes pregnancy quite in a general sense; gravidus, that of human beings; fœtus, fordus, inciens, that of animals, as with young; fœtus (from φύω) that of all animals; fordus or hordus (φοράς) that of cows; inciens (ἔγκυος) that of small animals, and particularly of swine. Varro, R. R. ii. 5. Quæ sterilis est vacca, taura appellatur; Quæ prægnans, horda. Gravida mulier is the physical and medical expression, like ἔγκυος; prægnans, the more select and decorous expression, something like ‘in a family way.’ (v. 226.)

Præmium; Pretium; Merces. Præmium is a prize of honor, that confers distinction on the receiver, as a reward, in opp. to pœna; Tac. Ann. i. 26. Cic. Rep. iii. 16. Rabir perd. 11. Liv. xxxvi. 40, like ἆθλον, γέρας; whereas pretium and merces are only a price, for the discharge of a debt, as a payment; pretium, as a price for an article of merchandise, in opp. to gratia, Cic. Verr. ii. 36. Suet. Galb. 15. Appul. Apol. p. 296, like ὦνος; merces denotes wages for personal services of some duration, or hire for something hired, like μισθός. (iv. 139.)

Præs, see Sponsor.

Præsagire, see Divinare.

Præsentem esse, see Adesse.

Præsentire, see Divinare.

Præstans, s. Eminens.

Præstolari, see Manere.

Præterea; Insuper; Ultro. Præterea intimates something that completes what is gone before, as πρὸς τούτοις; insuper, something in addition to what is gone before, like πρόσετι; lastly, ultro, something that exceeds what has gone before, so striking as to cast it into the back-ground. (iii. 108.)

Prævidere, see Divinare.

Pravitas, see Malitia.

Precari, see Rogare.

Prehendere, s. Sumere.

Pretum, see Præmium.

Pridem; Diu; Dudum; Diuturnus; Diutinus. 1. Pridem (πρὶν δή) denotes a point of time, as long before; diu and dudum, a space of time as long since; diu denotes many days, months, years ago; dudum (δαρόν?) several minutes or hours since. Jam pridem mortuus est means, he died long ago, as an aorist; jam diu mortuus est, he has already long been in his grave as a perfect. Cic. Cat. i. 1. Ad mortem te duci jam pridem oportebat; in te conferri pestem illam quam tu in nos omnes jamdiu machinaris. Tac. Ann. xv. 64. Seneca Annæum diu sibi amicitiæ fide et arte medicinæ probatum orat, proviram pridem venenum promeret. 2. Diutunus denotes long duration indifferently, as something long in a general sense, or with praise, as something lasting and possessing durability, in opp. to that which quickly passes away, like χρόνιος; whereas diutinus, with blame, something protracted and wearisome, like αἰανός. Cic. Senect. 19. Nihil mihi diuturnum videtur, in quo est aliquid extremum: comp. with Fam. xi. 8: Libertatis desiderio et odio diutinæ servitutis.

Primordium, see Initium.

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

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

Principium, see Initium.

Priscus, Pristinus, see Antiquus.

Privus; Proprius; Peculiaris. Privus means one’s own, in opp. to alienus, that which belongs to another, like οἰκεῖος; proprius, that which is exclusively one’s own, in opp. to communis, that which is common, like ἴδιος; lastly, peculiaris, that which is especially one’s own, in opp. to universalis, that to which all are entitled. (iv. 344.)

Probrum, see Ignominia and Maledictum.

Probus, see Bonus.

Procax, see Petulans.

Procella, see Ventus.

Proceres, see Primores.

Procerus, see Altus.

Proclivis, see Pronus.

Procrastinare, see Differre.

Procul; Longe; Eminus; E longinquo. 1. Procul means at a considerable distance, but yet generally within sight, in opp. to juxta, Tac. H. ii. 74, like ἄποθεν; whereas longe, at a great distance, generally out of sight, in opp. to prope, Plin. Ep. vii. 27, like τῆλε. 2. Eminus means at such a distance as to be in reach only of missile weapons, in opp. to cominus, like πόῤῥωθεν; whereas e longinquo, from afar, means from a great distance, in opp. to e propinquo, like τηλόθεν.

Prodigia, see Auguria.

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

Prœlium, see Pugna.

proferre, see Differre.

Proficisci; Iter facere; Peregrinari. 1. Proficisci (from facere, facessere,) denotes only the starting-point of a journey, as to set out, πορεύεσθαι; whereas iter facere and peregrinari, the duration, as to travel, ὁδοιπορεῖν. 2. Iter facere applies to an inland journey, as well as to travelling abroad; but peregrinari, ἐκδημεῖν, supposes that one travels beyond the bounds of one’s own country; in which case the peregrinatio lasts, even when the point of destination is arrived at, and the iter ended. (ii. 133. iv. 69.)

Profiteri, see Fateri.

Profugus, see Perfuga.

Profusus, see Prodigus.

Progenies, see Stirps.

Prohibere, see Arcere.

Proles, see Stirps.

Prolixi, see Passi.

Proloqui, see Eloqui.

Promittere, s. Polliceri.

Pronuntiare, s. Eloqui.

Pronus; Proclivis; Propensus. Pronus (from πρών, πρηνής,) in its moral meaning denotes inclination in general; proclivis, oftener the inclination to something good; propensus, to something bad. (vi. 287.)

Propalam, see Aperire.

Prope, see Pæne.

Propensus, see Pronus.

Properus, see Citus.

Propinquus, s. Necessarius.

Proprius, s. Privus.

Prorogare, see Differre.

Prorsus, see Plane.

Prosapia, see Stirps.

Prosequi, s. Comitari.

Prosper, see Felix.

Protervus, s. Petulans.

Protinus, see Repente.

Prudens, see Sapiens.

Psallere, see Canere.

Pudens; Pudibundus; Pudicus, see Castus.

Puella, see Virgo.

Puer; Infans; Adolescens; Juvenis; Vir; Vetus; Senex. Puer (from parere, πάϊς,) in a wider sense, is the man in his dependent years, so long as he neither can be, nor is, the father of a family, as a young person, in three periods, as infans, νήπιος, παιδίον, from his first years till he is seven; as puer, in a narrower sense, παῖς, from his seventh year till he is sixteen; as commencing adolescens (from ἄλθειν) a youngster, μειράκιον, νεανίας, from his sixteenth year. Juvenis, in a wider sense, is as long as he remains in his years of greatest strength, from about the time of his being of age to the first appearances of advanced age, as the young man νέος, which also may be divided into three periods;—as ceasing to be adolescens, from his eighteenth year; as juvenis (from ζέω) in a narrower sense, νεανίας, from his four-and-twentieth year; as beginning to be vir, ἀνήρ, from his thirtieth year. Maturus is the man in his ripest years, when the wild fire of youth has evaporated, and may be divided into three periods;—as ceasing to be vir, ἀνήρ, from his fortieth year; as vetus, γέρων, from his fiftieth year; as senex, (ἄναξ) πρεσβύτης, from his sixtieth year. (v. 45.)

Pugio, see Gladius.

Pugna; Acies; Prœlium. Pugna (πυκνή, πύξ,) denotes in a general sense, any conflict, from a single combat to the bloodiest pitched battle, like μάχη; acies, the conflict of two contending armies drawn up in battle array with tactical skill, the pitched battle; prœlium (from πρύλεες) the occasional rencounter of separate divisions of the armies, as an engagement, action, skirmish, like συμβολή. (v. 189.) [No: prœlium is frequently used of general engagements: e.g. illustrissimum est prœlium apud Platæas. Nep.]

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

Pulcher, see Formosus.

Pullus, see Ater.

Pulpa, see Caro.

Pulsare, see Verberare.

Pulvinar, Pulvinus, see Culcita.

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

Punire, see Vindicta.

Purgatio; Excusatio; Satisfactio. Purgatio consists, like justification, in clearing one’s self of a suspicion or accusation by proving it groundless; excusatio, like making an excuse, is acknowledging something wrong, but with the assertion of, or reference to, subjective innocence; satisfactio, like atonement, is the satisfaction made to the suffering, or injured party, in case of innocence, by purgatio or excusatio,—in case of guilt, by veniæ petitio or by pœna (vi. 293.)

Purus; Mundus; Merus; Putus; Meracus. 1. Purus (ψωρός) denotes purity, as a synonyme of integer, and in opp. to contaminatus, like καθαρός, Suet. Vesp. 9; whereas mundus, as a synonyme of nitidus, and in opp. to spurcus or sordidus, like κομψός; Senec. Ep. 70. Sall. Jug. 85. Hor. Sat. ii. 1, 65; lastly, merus (from μείρω) as a synonyme of simplex, and in opp. to mixtus, like ἀκήρατος, ἀκέραιος. Colum. iii. 21. 2. Purus is the general and popular, putus, or usually purus putus, purus ac putus, the technical expression for the purity of gold and silver, that are solid and without alloy. 3. Merus denotes anything unmixed, indifferently, or with praise, as a mixture may be an adulteration; whereas meracus refers especially to unmixed wine, and, figuratively, it is transferred to other objects, and means unmixed in a bad sense, as that which is without its proper ingredients, like the old German word, eitel, thin and poor in quality, in opp. to temperatus. Cic. Rep. i. 43. (iii. 204.)

Pus, see Sanies.

Pusillus, see Parvus.

Putare, see Censere.

Putus, see Purus.

Q.

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

Quæstus, see Lucrum.

Quare, see Cur.

Que, see Et.

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

Quies; Tranquillitas; Requies. 1. Quies (from κεῖσθαι?) denotes absolute rest, in opp. to activity in general, like ἡσυχία; tranquillitas, quietness in acting, in opp. to hasty or passionate activity, like ἑκηλία. Sen. Ep. 3. Et quiescenti agendum et agenti quiescendum est; comp. with Cic. Top. 3. Ut aut perturbentur animi aut tranquillentur. Hence is quietus allied in sense with otiosus, segnis, languidus; whereas tranquillus with lenis, placidus, moderatus. 2. Quies is rest in itself; requies, rest after activity and exertion. Curt. ix. 6. § 2. Ne quies corpori invalido adhuc necessaria pulsu remorum impediretur: comp. with § 3. Placuit hic locus ad suam et militum requiem. (i. 80.)

Quire, see Posse.

Quiritatio, see Questus.

Quisque; Quivis; Quilibet; Unusquisque; Omnes; Universi; Cuncti; Totus. 1. Quisque, quivis, and quilibet, denote a totality, which is cut up into several individualities; whereas omnes, universi, and cuncti, denote a combined totality. 2. Quisque means each individual; quivis, any individual you choose, without exception, and with emphasis; quilibet, any individual whatever, without selection, and with indifference, like ὁστισοῦν, synonymously with primus quisque, ὁ τυχών. Propert. ii. 6, 26. Templa pudicitiæ quid opus statuisse puellis, si cuivis nuptæ cuilibet esse licet? apud Lachmann. Cic. Fam. viii. 10. Quidvis quamlibet tenue munusculum. 3. Quisque is an enclitic, that is, throws back the accent on the preceding word, and in prose never stands at the beginning of a sentence, like ἕκαστος; whereas unusquisque is accented and emphatic, like εἷς ἕκαστος. 4. Unusquisque denotes each individual, in opp. to some individuals; whereas singuli, individuals, in opp. to the undivided totality, like ἕκαστοι. 5. Omnes (ἅπαντες) denotes all without exception, merely as a totality, in opp. to nemo, unus, aliquot. Cic. Sext. 12, 27. Off. iii. 6, like πάντες; whereas universi, all taken collectively, in opp. to singuli and unusquisque. Cic. N. D. ii. 17. 65, 66. Off. iii. 6, like σύμπαντες; lastly, cuncti (ξυνεκτοί) all in their combined reality, in opp. to dispersi, like ἅπαντες. Liv. vii. 35. Admonitione paventibus cunctis quum omnium in se vertisset oculos Decius. Nep. Dat. 5. Qui illum unum pluris quam se omnes fieri videbant. Quo facto cuncti ad eum opprimendum consenserunt. 6. Totus, solidus, and integer denote that which is originally a whole, but which is liable to fall to pieces by accident, like ὅλος; whereas omnis, universus, and cunctus, denote original individualities, which form a whole by their association, like πᾶς, σύμπας, ἅπας. (iv. 352.)

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

R.

Rabies, see Amens.

Radiare, see Lucere.

Rami; Ramalia; Virga; Termes; Turio; Surculus; Talea; Sarmentum; Stolo; Virgultum; Fruticetum. 1. Rami and ramalia are the boughs of a tree; rami (from ῥάκος) the living, green boughs, θαλλοί; ramalia, the withered dry boughs. Whereas virga, termes, turio, surculus, talea, sarmentum, and stolo, are only twigs; virga, and the words of rare occurrence, termes olivæ, and turio lauri, without any accessory reference, like κλάδος, κλών, κλῆμα; surculus and talea as members and offspring of the tree, which as scions and shoots should be subservient to the parent-stock, like ὀρσός; sarmentum and stolo, as mere off-shoots of the tree, are set aside, and cast away; sarmentum (from sarpere, ἅρπη,) as a completely useless twig; stolo, as at the same time an injurious sucker. 2. Virgultum is a place grown over with bushes, and not bare; fruticetum (from frutices) a place grown over with shrubs, and not passable. (v. 283.)

Rapina, Raptor, see Præda.

Rationem habere, see Respectum habere.

Recens, see Novus.

Recipere, see Polliceri and Sumere.

Recitari, see Eloqui.

Recludere, see Aperire.

Recondere, see Celare.

Recordari, s. Meminisse.

Recuperare, s. Sumere.

Recurvus, see Curvus.

Recusare, see Negare and Spernere.

Redimere, see Emere.

Redire, see Reverti.

Redolere, see Olere.

Reduncus, see Curvus.

Redundare, s. Abundare.

Refellere, see Refutare.

Refugium, see Perfuga.

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

Regalis, see Regius.

Regio, see Locus.

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

Religio; Fides. Religio (from ἀλέγειν) is conscientiousness, on the ground of an inward obligation, through the conscience; fides (from πιθεῖν) on the ground of an outward obligation, through a promise. (vi. 268.)

Relinquere; Deserere; Omittere; Destituere; Desolatus. 1. Relinquere, to leave behind, has reference to an object, to which one stands in a mere outward and local relation of proximity; whereas deserere and omittere, to an object to which one stands in an inward and moral relation as an owner or friend; desertio, like leaving in the lurch, has its ground in cowardice, or other forgetfulness of duty, in opp. to defensio, tutatio; omissio, like giving up, has its ground in a conviction of being able to dispense with, in opp. to obtinere. Tac. Dial. 16. Partes quas intellexerimus te non tam omisisse quam nobis reliquisse. And 9. Relinquenda conversatio amicorum et jucunditas urbis, deserenda cætera officia. Cic. Verr. i. 4. 11. Desertum exercitum, relictam provinciam. 2. Deserere means to forsake, and expose to a possible and remote danger; destituere to an actual and impending danger. Curt. iv. 2, 32. Desertus, destitutus, hostibus deditus. Liv. vi. 2. Quod defensores suos in ipso discrimine periculi destituat. 3. Desertus and destitutus denote, especially, forgetfulness of duty; whereas desolatus, the unmercifulness of the action. Suet. Cal. 12. Deserta, desolataque reliquis subsidiis aula. (iii. 290.)

Reliqui, see Cæteri.

Remedium, see Mederi.

Reminisci, see Meminisse.

Renidere, see Ridere.

Renuere, see Negare.

Repagulum, see Sera.

Repandus, see Curvus.

Repente; Subito; Extemplo; E vestigio; Illico; Statim; Protinus; Confestim; Continuo. Repente and subito denote suddenly; repens means sudden, in opp. to exspectatus, expected, Cic. Tusc. iii. 22; to sensim, Cic. Off. i. 33. Suet. Tib. 11, like ἐξαπίνης; but subitus, in opp. to foreseen, ante provisus, Cic. Tusc. iii. 22; meditatus, Plin. Ep. i. 16; paratus, Cic. Or. i. 33, like παραχρῆμα. Extemplo and e vestigio, in opp. to delay; extemplo (ex tempore) in a moment, with reference to time; e vestigio, on the spot, sur-le-champ, with reference to place. Illico and ilicet, in opp. to slowness; illico (in loco) is used in prose, like παραυτίκα; ilicet, by writers of comedy and poets. Statim and protinus, in opp. to, at a future time; statim, immediately, in opp. to deinde, Tac. Ann. vi. 3; postea, Suet. Cl. 39. A. 51. N. 34, like εὐθύς; protinus, forthwith, like πρόκα. Confestim and continuo, in opp. to ex intervallo, Cic. Inv. ii. 12. (v. 157.)

Repere; Serpere; Serpens; Anguis; Coluber. 1. Repere means, with small feet and short steps, to move slowly along, to creep; whereas serpere, without feet, by merely twisting the whole body, and without noise to move forward, to creep on the belly. 2. Serpens (ἕρπων) is the general name for whatever creeps like a snake, like ἑρπετόν; anguis (ἔγχος, ἔγχελυς?) is a great formidable snake, ὄφις; coluber (ἀσκάλαφος) a small, spiteful snake, ἔχις, ἔχιδνα. (v. 341.)

Reperire, see Invenire.

Repetere, see Iterum.

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

Repudiare, see Negare.

Repudium; Divortium. Repudium is a one-sided putting away of a betrothed bride, or of a married woman; divortium, a mutual agreement, acquiescing in the dissolution of a marriage, or a formal divorce, by which each party was released. The formula of the repudium was: Conditione tua non utor:—that of the divortium: Res tuas tibi habeto. We say: Repudium mittere, remittere, renunciare, dicere alicui; whereas divortium facere cum aliqua.

Requies, see Quietus.

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

Reri, see Censere.

Reserare, see Aperire.

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

Restare; Superesse. Restare means to remain, in opp. to præteriisse, interiisse; whereas superesse, in opp. to deesse. (vi. 304.)

Restaurare, see Instituere.

Restis, see Laqueus.

Restituere, see Instituere.

Rete; Cassis; Plaga. Retia (from ῥῆχος, ἀράχνη,) is the most general expression for fishing and hunting nets; casses and plagæ are implements used in hunting only; casses (from κοττάνη), nets for catching the smaller wild animals; plagæ (from πλέξαι), nets of a stronger texture to get larger animals into one’s power by entangling them. Hor. Ep. 2, 32. Aut trudit acres apros in obstantes plagas, aut amite levi rara tendit retia. (vi. 304.)

Reticere, see Silere.

Returare, see Aperire.

Revereri, see Vereri.

Reverti; Revenire; Redire. Reverti and revenire denote properly only momentary actions; reverti, in opp. to proficisci, the turning back; revenire, in opp. to advenire, the return; whereas redire denotes a more lasting action, which lies between turning back and the return, in opp. to porro ire, the journey home. Cic. Att. xvi. 7. p. m. Quam valde ille reditu vel potius reversione mea lætatus effudit. (iv. 63.)

Ridere; Cachinnari; Renidere; Subridere; Irridere; Deridere. 1. Ridere and cachinnari denote an audible laugh; ridere, a joyous and temperate laugh, like γελᾶν; cachinnari (from hinnire) an unrestrained and resounding fit of laughter, like καγχάζειν; whereas subridere, and renidere only a visible smile; subridere, as the expression of a waggish or satirical humor; renidere (from nidor, ὄνειδος,) as the expression of a friendly, and also of a dissembling humor, like μειδιᾶν. Cic. Tusc. iv. 31. Si ridere concessum sit, vituperatur tamen cachinnatio. Verr. iii. 25. Herenn. iii. 14, 25. Ovid, Art. iii. 287. 2. Deridere denotes laughing at, as an act of loftiness and contempt, inasmuch as others are laughed down, like καταγελᾶν; irridere, as an act of insolence and malignant pleasure, inasmuch as others are laughed at before their faces, like ἐγγελᾶν. Cic. Orat. iii. 14. Istos omnes deridete atque contemnite; and Verr. v. 92: comp. with N. D. ii. 3. Claudius etiam per jocum deos irridens; and Suet. Aug. 36. (iii. 251.)

Rimari, see Quærere.

Ripa; Litus; Ora; Acta. 1. Ripa (ῥιπή, ἐρείπω,) is the bank of a river, like ὄχθη; whereas litus, ora, acta, the shores of the sea. Mela. lii. 9. Oras ad Eurum sequentibus nihil memorabile occurrit; vasta omnia vastis præcisa montibus ripæ potius sunt quam litora: and iii. 3, 4. i. 2, 2. Vitruv. ii. 9, 14. Circa ripam fluminis Padi et litora maris Adriatici. Colum. i. 5. Ovid, Met. i. 42. 2. Litus denotes the shore only as the line which separates the land from the sea, as the strand, like ἠϊών and ῥηγμίν; whereas ora and acta, as the space and tract of land that borders on the sea, as the coast, like ἀκτή and αἰγιαλός; ora (ὤα, οὖρος,) only in geographical reference to the adjacent land, in opp. to the inland country; but acta (ἀκτή) with the accessory notion of being distinguishable by the senses, inasmuch as the coast affords striking views and a pleasant residence. Liv. xxiv. 8. Classem paravimus ut Africæ oram popularemur, ut tuta nobis Italiæ litora essent. Plin. Ep. v. 6, 2. Gravis et pestilens ora Tuscorum, quæ per litus extenditur. Hence litoris ora, that is, ora per litus extensa, Virg. G. ii. 44. Tac. Ann. ii. 78. Appul. Met. iv. p. 92. Avian. Fab. xx. 10.—And Prudent. adv. Symm. iv. 136. Invenit expositum secreti in litoris acta. Cic. Fam. ix. 6. Ea tractes quorum et usus et delectatio est omnibus illis actis et voluptatibus anteponenda. Acta is a foreign word of Greek extraction, which Tacitus (Hist. iii. 76.) expresses by the circumlocution amœna litorum. (iii. 207.)

Ritus, see Consuetudo.

Rivalitas, see Imitatio.

Rixa, see Disceptatio.

Robur, see Potentia.

Robustus, see Validus.

Rogare; Orare; Obsecrare; Obtestari; Precari; Supplicare. 1. Rogare and orare denote simply a request as the quiet utterance of a wish; but the rogans (ὀργᾶν, ὀρέγεσθαι) feels himself al pari, on a par with the person whom he asks, and asks only a courtesy, like αἰτεῖν; the orans acknowledges the superiority of the other, and asks a benefit, like δεῖσθαι; whereas obsecrare and obtestari denote a passionate asking, as to conjure; but the obsecrans asks urgently, like λιπαρεῖν; the obtestans (from θέσσασθαι) in a suppliant manner. Cic. Att. xvi. 10. Igitur, mi Plance, rogo te atque etiam oro. Pseudocic. p. Red. 16. Pro mea vos salute non rogavit solum, verum etiam obsecravit. 2. Precari denotes the calm act of prayer, in which one raises one’s hand to heaven, like εύχεσθαι; but supplicare denotes the passionate act of supplication, in which one throws one’s self on one’s knees, or on the ground, and wrings one’s hands, like ἱκετεύειν. By hyperbole, however, precor denotes any urgent request; supplicare, any humble request, addressed to a human being. Cic. Parad. v. 3. Noctu venire domum ad eum, precari, denique supplicare. (v. 232.)

Rogare; Interrogare; Percontari; Sciscitari. Rogare, interrogare, and quærere, denote a simple questioning; rogare (ὀργᾶν, ὀρέγεσθαι), as willing to know; interrogare, as wishing to know; whereas percontari and sciscitari denote urgently asking; percontari (from γνῶναι) always from a desire of knowledge, with seriousness and calmness; sciscitari (redupl. of scitari) often from curiosity, with inquisitiveness, eagerness, or also with cunning, like pumping or ferreting out. (v. 125.)

Rogare, see Petere.

Rudis, see Fustis.

Ruina; Strages. Ruina (from ῥεῦσαι is the falling down of things raised one upon another, in consequence of the basis giving way; whereas strages is the throwing down of bodies standing upright, in consequence of a push from without. Liv. iv. 33. Strages ruinæ similis. (vi. 309.)

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

Rumpere, see Frangere.

Rupes, see Saxum.

Rursus, see Iterum.

Rus, see Villa.

Rus; Ager; Rusticus; Agrestis; Rusticanus. 1. Rus (ἄροτον) denotes the country, in opp. to the town or city, the village with what belongs to it; whereas ager (ἀγρός) the country, in opp. to the district in general, the open country or fields. Cels. Med. 1. Sanum oportet . . . modo ruri esse, modo in urbe, sæpiusque in agro. 2. Rusticus denotes, like ἀγροῖκος, merely residing in the country; agrestis, like ἄγριος, growing wild in the fields, like ferus, but as a milder expression, for ferus (φῆρες) denotes wildness as an inward nature; agrestis, merely as a mark of the place of residence, or of extraction. 3. In a spiritual sense, rusticus denotes more an intellectual, agrestis more a moral roughness; rusticus, like countrified, has a reference to bashfulness and uncouthness; in its best sense, it is allied to innocence; in its worst, to awkwardness; whereas agrestis, like boorish, has a reference to shamelessness and vulgarity, is never used in a good sense, but borders on feritas, and answers to the German word Flegelei, ‘churlishness.’ The rusticus, in opp. to urbanus, violates only the conventional laws of decorum; the agrestis, in opp. to humanus, the natural laws of decorum also. 4. When Cicero wishes to give to rusticus a still milder sense, and secure it from ambiguity, he adopts the word rusticanus; so that, according to him, rusticus is one who actually lives in a country-village, rusticanus, one who resembles those who live in country-villages; hence among the rusticani the municipes may be reckoned, as rusticorum similes.

S.

Sabulo; Harena; Sabura. Sabulo (from ψαφαρός, ψῆφος,) and in Pliny sabulum, denote sand, as a sort of light soil; harena, arena (from χεράς), as a dry stony soil, as small or pounded pebbles, in opp. to a fruitful soil; sabura, saburra, with especial reference to its use, as shipsand, ballast. (vi. 311.)

Sacellum, see Templum.

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

Sacramentum, see Jusjurandum.

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

Sæpe; Crebro; Frequenter; Frequentare; Celebrare. 1. Sæpe denotes often, in opp. to semel, Suet. Ner. 33; nonnunquam, Cic. Or. 66; semper, like πολλάκις; whereas crebro and frequenter, in opp. to raro, Rhet. ad Her. iv. 23. Cic. Or. 66; crebro, often, and in quick succession, and rather too often than too seldom, like θαμά; but frequenter (partic. from farcire) often, and not too seldom; for in general creber denotes a multifarious assembly, inasmuch as it is dense and crowded; whereas frequens, inasmuch as it is numerously attended. Consequently, frequens rather implies praise, like largus; creber, blame, like spissus. And frequentes senatores denote the senate, when represented as complete; crebri senatores, as wanting room on account of their number, and forced to sit close. 2. Frequentare means to visit a place often, and not neglect it: whereas celebrare, to visit it often, and thereby to enliven it, and to fill it with festive sounds. (i. 17.)

Sævitia; Crudelitas. Sævitia (from αἶ, αἰνός) denotes the blood-thirsty cruelty of the tyrant, who acts like a ravenous beast, that kills and tears its prey, in opp. to mansuetudo; whereas crudelitas (from κρύος, crudus) denotes the reckless cruelty of the judge, who enforces the utmost rigor of the law, in opp. to clementia. Sen. Clem. 2. Cic. Lig. 3. Att. viii. 9. Plin. Pan. 3.

Sævus, see Atrox.

Salsus, see Lepidus.

Saltus, see Silva.

Saluber, see Salus.

Salus; Sanitas; Valens; Saluber; Sanus; Salutaris. 1. Salus denotes existence in general, in opp. to interitus; whereas sanitas, the health of the person existing, in opp. to ægritudo; first of the body, then, in a higher degree, of the soul. 2. Sanus and valens denote health as a temporary state, and are allied in sense with integer; whereas saluber and validus denote habitual qualities, and are allied in sense with robustus. Hence salubris oratio means a speech sound in matter, possessing original strength; sana, a temperate and discreet speech. Cic. Brut. 13. 51. Tac. Dial. 25. Plin. Ep. ix. 26. 3. Sanus and saluber represent health, merely as finding one’s self well; valens and validus, as possessing strength to act. 4. Saluber in a transitive sense means, what brings sanitas, in opp. to pestilens, like ὑγιεινός; whereas salutaris, what brings salus, in opp. to pestiferus, like σωτήριος. Cato, apud Plin. H. N. xviii. 6. Nihil salutare est nisi quod toto anno salubre. (i. 31.)

Salus, see Vita.

Salutaris, see Salus.

Salve, see Ave.

Salvus; Sospes; Incolumis; Integer. Salvus and sospes denote, like σῶς, being safe and sound, in opp. to being killed; salvus is the customary, sospes a select expression; whereas incolumis and integer, like ἀσκηθής, denote being unhurt and untouched; incolumis (from calvere, calamitas, κολούω), in opp. to being wounded, etc.; integer (from tangere) in opp. to being attacked. Tac. Hist. i. 84. Mea cum vestra salus incolumitate senatus firmatur; that is, our safety is assured by the senate not having had a hair touched. And, i. 66. Verba Fabii salutem incolumitatemque Viennensium commendantis; salus refers to being killed, incolumitas to being plundered: comp. with Cic. Orat. iii. 45, 178. Dejot. 15. Sunt tuæ clementiæ monumenta . . . eorum incolumitates quibus salutem dedisti. (iii. 306.)

Sanare, see Mederi.

Sanctus, see Sacer and Bonus.

Sanguis; Cruor; Sanguineus; Sanguinolentus; Cruentus. 1. Sanguis denotes the blood circulating in the body, living and supporting life, like αἷμα; cruor (κρύος) the blood gushing from the body, like βρότος. Cic. N. D. ii. 55. Sanguis per venas in omne corpus diffunditur: comp. with Rosc. Am. 7, 19. Ut cruorem inimici quam recentissimum ostenderet. Tac. Ann. xii. 46. Mox ubi sanguis artus extremos suffuderit, levi ictu cruorem eliciunt atque invicem lambunt. Sanguis is the condition of physical life; cruor, the symbol of death by slaughter. 2. Sanguineus means, consisting of blood, sanguinolentus, smelling after blood, or blood-thirsty; cruentus, red with blood. (iv. 258.)

Sanies; Pus. Sanies (from σίσανον) denotes running, consequently, offensive matter; pus (from πύθω), corroding, consequently, pernicious matter. Cels. v. 26, 20. (vi. 316.)

Sanitas, Sanus, see Salus.

Sapiens; Prudens; Callidus; Scitus; Solers; Cordatus; Catus. 1. Sapiens (from σήπω) is the person who chooses right objects, from ennobling views, and pursues them with quietness of mind; prudens and callidus denote the person who chooses right means, and regulates them with circumspection; prudentia is a natural judiciousness, pervading a man’s whole nature: calliditas, an acquired knowledge of the world and of men, gained by experience and practice. Cic. Fr. Scaur. 5. Hominis prudentis natura, callidi usu, doctrina eruditi. 2. Prudens is the person who has accurate practical views, in opp. to stultus; scitus, who has tact, mother-wit, and the faculty of combination; solers, who possesses practical genius and inventive power; cordatus, who has his head in the right place, in opp. to excors; catus, who discovers and knows secret means and ways. (v. 114.)

Sapor; Gustus; Gustare; Libare. 1. Sapor denotes objectively the flavor which a thing has, or gives out, in opp. to odor, etc.; gustus or gustatus (γεῦσαι) denotes, subjectively, the sensation occasioned by this flavor, or the sense of taste, in opp. to olfactus, etc. Sen. Ep. 109. Debet esse optatus ad hujus modi gustum, ut ille tali sapore capiatur. 2. The libans puts only a small portion of any thing to, or into, his mouth; whereas the gustans has the sense of the effect of what he tastes, and is conscious of its flavor. Ovid, Amor. i. 4, 34. Si tibi forte dabit, quæ prægustaverit ipse, rejice libatos illius ore dapes. (iii. 125.)

Sarmentum, see Rami.

Satelles; Stipator. Satelles (from στέλλω) denotes an attendant, as a hired servant; stipator (from στῖφος) as a guard. Cic. Rull. ii. 13. Ex equestri loco ducentos in singulos annos stipatores corporis constituit, eosdem ministros et satellites potestatis. (vi. 318.)

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

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

Satisfactio, see Purgatio.

Saturare, see Satis.

Saucius, see Vulnus.

Saxum; Rupes; Cautes; Petra; Scopuli; Lapis; Calculus; Scrupulus. 1. Saxum, rupes, and cautes, are greater; lapis, calx, and scrupus, smaller masses of stone. Plin. H. N. xxxvi. 22. Silex viridis ubi invenitur, lapis, non saxum est. 2. Saxa (from ψεκάς, ψήχω) are greater masses of stone, in whatever form, like πέτραι; rupes and petræ (πέτραι, from πεσεῖν) are steep and high, like rocks, and therefore difficult to climb; cautes and scopuli are rough and pointed, like crags, and therefore threaten danger; the cautes are smaller, and also not visible in the water, and therefore deceitful; the scopuli (from κόψαι) jutting upwards, threaten and announce danger, like σκόπελοι. 3. Lapis (ἄλιψ) is the most general expression, and denotes the stone only as a material substance, without regard to its form, like λίθος; calculus, is a smooth, generally round pebble; scrupulus, a rough, generally angular pebble; but for this meaning of scrupulus, the dimin. of scrupus, we have only the authority of grammarians; in authors it has only the figurative meaning of scruple. (v. 191.)

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

Scapha, see Navigium.

Scelestus; Sceleratus; Nefarius; Nefandus; Impius. Scelestus (from scelus, σκληρός) has reference to the mind, like ad scelera pronus and promptus; whereas sceleratus, to actions, like sceleribus pollutus atque opertus. Hence the epithet sceleratus is applied to things, to porta, campus, vicus; and, in general, things can be called scelesta only by personification. In the like manner nefarius and impius as applied to the impiety of the person who acts, only with this distinction, that the impius is impious only in mind, the nefarius in his actions also; whereas nefandus refers to the horrible enormity of an action. (ii. 149.)

Scelus, see Delictum.

Schola, see Ludus.

Scientia, see Cognitio.

Scindere, see Findere.

Scipio, see Fustis.

Sciscitari, see Rogare.

Scitus, see Sapiens.

Scobina, see Lima.

Scopuli, see Saxum.

Scortum, see Pellex.

Scrobs, see Specus.

Scropha, see Sus.

Scrupulus, see Saxum.

Scrutari, see Quærere.

Scutum; Clypeus; Parma. Scutum (σκύτος) is a larger shield, covering the whole body, σάκος; clypeus and parma smaller shields of a round form, ἀσπίς; clypeus (κλοπιός, καλύψαι) for foot-soldiers; parma (πάλμη) for horse-soldiers also; lastly, pelta (πέλτη) a small shield in the form of a half-moon; cetra, a small leathern shield. Liv. ix. 19. Macedonibus clupeus . . . Romano scutum, majus corpori tegumentum. Liv. xxxi. 36. Cetratos, quos peltastas vocant, in insidiis abdiderat.

Scyphus, see Poculum.

Secessio, see Turbæ.

Secreta, see Arcana.

Securis, see Ascia.

Securus, see Tutus.

Sedes; Sedile; Sella. Sedes is simply a place for sitting, like ἕδος; whereas sedile and sella are artificially prepared seats; sedile, in any form chosen, as a stool or bench, whether movable or immovable, like ἕδρα; sella, of a particular form, as a chair or throne, like θρόνος.

Seditio, see Turbæ.

Segnitia, see Ignavia.

Sella, see Sedes.

Semita, see Iter.

Semo, see Numen.

Semper; Usque. Semper (ἀμπερές) means ‘always’ and ‘ever,’ absolutely, without reference to any definite limit; whereas usque only relatively ‘always,’ within a definite limit, in usque dum, etc.; but by the poets it is used without any additional clause, as in Horace, for example, Sat. i. 9. Usque sequar te (i. 14.)

Sempiternus, see Continuus.

Senecta, Senectus, Senium, see Vetus.

Senex, see Puer and Vetus.

Sensim, see Paulatim.

Sententia; Opinio; Suffragium. 1. Sententia is the view of a subject, resting upon clear perception and acquired conviction, like γνώμη; opinio, an opinion resting upon mere feeling, like δόξα. 2. Sententia is the vote of a senator upon any motion, etc., like γνώμη; whereas suffragium, the simple voting, pronouncing yes or no, or a name, like ψῆφος.

Sentes, see Dumi.

Sentire, see Intelligere.

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

Sepelire; Condere; Humare. Sepelire and condere denote complete burial, the more or less solemn interment of the remains of a dead person, with or without previous burning; sepelire (Goth. filhan, ἀσπάλαξ) as a proper and technical expression; condere (καταθεῖναι) as a general and softer expression; whereas humare means depositing in the earth, as the last part of burial, in opp. to cremare.

Sera; Claustrum; Pessulus; Repagulum; Obex. Seræ and claustra are bolts; sera (seruisse, εἴρειν) a movable bolt, that is put on the door; claustrum, a bolt that is fastened to the door; whereas pessuli, repagula, and obices, are merely bars, which supply the place of bolts; pessulus (πάσσαλος) a smaller bar for the fores, Plaut. Aul. i. 2, 25. Ter. Heaut. ii. 3, 47; whereas repagulum (from πῆξαι), pangere, a greater bar for the valvæ, Cic. Verr. iv. 43. Plin. H. N. xvi. 42, and obex (from objicere) for the portæ, Tac. H. iii. 30. Ann. xiii. 39. (v. 292.)

Series; Ordo. Series (from serere, εἴρειν) means a row, as an outward, mechanical, accidental association of things, which, according to their nature, are of the like sort; whereas ordo (from ἀριθμός, ῥυθμός) an inward, ideal, necessary association of things, which, according to their destination, belong to one another. Series is a mathematical; ordo, a moral notion. (vi. 330.)

Serius; Severus. Severus (αὐηρός) means, actively, one who cuts no jokes; serius, in a neutral sense, what is no subject for joking; and severe means earnestly; serio, in earnest; whence severus is an epithet for persons, serius for things; Hor. A. P. 105. Decent vultum severum seria dictu. Senec. Tranq. 15. Nihil magnum, nihil severum nec serium quidem ex tanto apparatu putat. Severus is in opp. to hilaris, Cic. Brut. 93, remissus, Orat. ii. 17, luxuriosus, Quintil. xi. 3, 74; whereas serius is in opp. to jucundus, jocosus; and serio to joco, per jocum. Yet severus also supplies the place of serius; particularly in severior, severissimus, and severitas, because serius does not possess these forms. (i. 75.)

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

Sermo, see Lingua.

Serpens, Serpere, see Repere.

Servus; Famulus; Mancipium; Minister; Ancilla; Servitus; Servitium. 1. Servus, ancilla, famulus, and mancipium, denote a servant who is not free, a slave; minister, one who is free, or only in subordination. Plin. Ep. x. 97. Ancillæ, quæ ministræ dicebantur; that is, in Christian assemblies. 2. Servus (from εἴρερος) means a slave, in a political and juridical sense, as in a state of subjugation, in opp. to dominus, Cic. Verr. iv. 50, like δοῦλος and δμώς; famulus (χαμαλός?) in a patriarchal sense, as belonging to and part of the family, in opp. to herus, Cic. Off. ii. 7, like οἰκέτης; mancipium, in an economical sense, as a possession and marketable commodity, like ἀνδράποδον. 3. Serva means a female slave, with especial reference to her legal condition; ancilla, in ordinary life, as the feminine of servus. Servitus denotes slavery, quite indifferently, as a regular, natural, legal state; whereas servitium, either with contempt or compassion, as an irregular, compulsory, ignominious state. Most prose writers, however, use servitus merely as the abstract; servitium, and especially servitia, as the concrete term for servi. (v. 136.)

Severitas; Gravitas; Strenuitas. Severitas (αὐηρότης) means earnestness, so far as it is seated in the mind; gravitas (from γεραιός) so far as it makes an impression on others; strenuitas (from στρηνής, δραίνω) so far as it shows itself in action. (ii. 129.)

Severus, see Austerus and Serius.

Sica, see Gladius.

Sicarius, see Homicida.

Siccus, see Aridus.

Sidus, see Stella.

Signum, see Imago.

Silere; Tacere; Reticere; Obticere. 1. Silere (from ἑλλός) means to be still, σιωπᾶν, in opp. to strepere, Suet. Aug. 94; whereas tacere (from tegere?) means to be silent, σιγᾶν, in opp. to loqui, dicere. And the compound word reticere, if a man has something to say, and keeps it to himself, in opp. to eloqui, proloqui; but obticere, if a man does not speak to one who asks or expects an explanation, in opp. to respondere. Cic. Harusp. 28. Sed tamen facile tacentibus cæteris reticuissem. 2. Tacens and tacitus denote being silent merely as a temporary state; tacens means any one who does not speak; tacitus, one who, when an opportunity for speaking offers, purposely refrains, and observes a significant silence; whereas taciturnus denotes silence as an habitual quality, like close and reserved. (i. 85.)

Silva; Saltus; Nemus; Lucus. Silva (ὕλη) denotes a wood, in a general sense, merely with reference to the timber, like ὕλη; whereas saltus (ἄλσος) as a wild place, or wood in the midst of mountains, like νάπη; nemus (νέμος) as a pleasant place, as a grove; lucus (λόχμη) as a sacred place, as a grove consecrated to the gods, like ἄλσος, ἆλτις. (ii. 93.)

Simpuvium, see Poculum.

Simul, see Una.

Simulacrum, see Imago.

Simulatio, see Imitatio.

Simultas, see Odium.

Sinere, see Ferre.

Singularis, s. Eminens.

Sinister; Lævus. Sinister (old Germ. winistra) denotes the left, as a usual and prosaic expression, like ἀριστερός; lævus (λαιός) as a select and poetical expression, like σκαιός. In a figurative sense sinister is the symbol of unpropitiousness and of disaster; lævus, of perverseness and of awkwardness. (vi. 336.)

Sinus, see Gremium.

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

Situm esse, see Cubare.

Situs, see Lutum.

Societas, see Fœdus.

Socius; Sodalis; Amicus; Familiaris; Particeps; Consors. 1. Socii (from sequi) are bound by common interests to act together, as partners, companions, etc.; sodales and socienni, like ἑταῖροι, are bound only by being pleased with each to the common enjoyment of life, as comrades and good friends; but sodalis (from ἔθος, ἠθεῖος) is the more elevated, sociennus, a more comic expression. Socius is generally in construction with an objective genitive, which names the purpose of the sociatio; whereas sodalis only with a subjective genitive, which names the other sodalis; socius periculi, culpæ, but sodalis meus. 2. Sodalis is a good friend, with whom one stands in a sociable, that is to say, a calm state of intercourse; amicus, a friend, with whom one exchanges the sacred feeling of love and respect; familiaris, a confidant, to whom one is bound, as one heart and soul, in mirth and sorrow. 3. The socius rei is considered in the state of a fellow-laborer or fellow-sufferer; the particeps and consors as sharers in an enjoyment or in a possession; the particeps, because he voluntarily takes a part in a thing, in opp. to expers, like μέτοχος; the consors, because, without co-operating, he is entitled to a share, in opp. to exsors. Cic. Balb. 28. Fuit hic multorum illi laborum socius aliquando; est fortasse nunc nonnullorum particeps commodorum. Liv. xxi. 41, and Suet. Aug. 25. The co-regent is socius imperii, so far as he shares in the business of government; consors, so far as the office is merely honorary. (iv. 208.)

Socordia, see Ignavia.

Sodalis, see Socius.

Solemnia; Feriæ; Dies festi; Festa. Solemnia means festivals, so far as they are solemn or regularly returning institutions; feriæ, so far as they are days of rest and recreation; festa, or, in prose, dies festi, so far as they are days of rejoicing. (vi. 339.)

Solere; Consuevisse; Adsolere. 1. Solere (from ἑλεῖν) is used of events and of actions, like φιλεῖν, to be used; whereas consuevisse only of an action, with reference to a person, like εἰωθέναι, to be wont. In Liv. xxxviii. 17, Hæc quibus insolita atque insueta sunt Græci timeant!—the word insolitus refers to the frequency of their appearance; insuetus, to the connection of their appearance with the individuality of the subject acting or suffering. 2. Solet is used indifferently; assolet involves praise, and may be resolved into recte or rite solet. (v. 73.)

Solers, see Sapiens.

Solicitare, see Lacessere.

Solicitudo, see Cura.

Solitudo; Vasta; Deserta; Tesca. Solitudo denotes the solitude of a place, indifferently or with praise; whereas vasta, deserta, tesca loca, with blame; vasta loca, as uncultivated wastes, in opp. to sulta; whereas deserta, as uninhabited deserts, in opp. to habitata; and tesca, or tesqua, (from tacere,) as lonely places, where an awful stillness reigns, in opp. to celebria. (iii. 226.)

Solum; Fundus; Vadum; Fundamentum. Solum, fundus, vadum, denote the natural ground and bottom of a thing; solum, that of the earth, on which one can place a firm foot, in opp. to the movable elements air and water; fundus (from fodere, βυθός,) that of a vessel, in opp. to the remaining space in the vessel; vadum (ἕδος) that of a river, ocean, or sea, in opp. to the water, which flows into it, or to standing water; whereas fundamentum denotes a foundation artificially laid, on which a building, etc. rests, and which, in addition to the solum, it particularly needs. Hence the proverbial phrase, Omnis res jam in vado est; like a swimmer who has reached the bottom of the water: and Largitio fundum non habet, like the vessel of the Danaides. Cic. Brut. 74. Solum et quasi fundamentum oratoris vides. (v. 35.)

Solum, see Tellus.

Somnus; Sopor; Somnium; Insomnium. 1. Somnus (ὕπνος) denotes sleep, as a usual prosaic expression; sopor (ὕπαρ) as a select poetical expression. In prose sopor has only a causative meaning, a means of producing sleep, but not a deep sleep. 2. Somnium denotes a dream, in prose, like ὄναρ; insomnium, in poetry, like ἐνύπνιον. (v. 278.)

Sonitus, see Fragor.

Sons, see Culpa.

Sopor, see Somnus.

Sordes, see Lutum.

Sospes, see Salvus.

Sparsi, see Passi.

Spatiari, see Ambulare.

Species, see Figura.

Spectare, see Videre.

Spectrum; Mostellum; Manes; Lemures. Spectrum denotes the apparition of a departed spirit, as a supernatural appearance; mostellum (dimin. from monstrum) as a horrible apparition; manes (from ἀμενηνὰ κάρηνα) as the apparition of a good spirit; lemures, as that of a hobgoblin. (vi. 344.)

Speculator, see Explorator.

Specus; Caverna; Antrum; Spelunca; Spelæum; Fovea; Scrobs. 1. Specus and caverna are cavities, whether under-ground, or on a level with the ground,—consequently, a species of antrum; spelunca and spelæum, cavities with a perpendicular opening, leading up into a mountain; scrobs, fovea, and favissa, pits with an horizontal opening, leading down into the earth. 2. Specus (σπέος) is a gap, with a longish opening; caverna (from κύαρ) a hole, with a round opening. 3. Spelunca (σπήλυγξ) is a cavity, in a merely physical relation, with reference to its darkness and dreadfulness; antrum (ἄντρον) a grotto, as a beautiful object, with reference to its romantic appearance and cooling temperature; lastly, spelæum (σπήλαιον) is used only by the poets, as the abode and lurking-hole of wild beasts. 4. Fovea (from φύειν) is a pit meant to remain open, or only covered in order to keep in or to catch a wild beast; scrobs, a pit meant to be filled up again, and only dug, in order to bury something, the root of a tree, for instance, or a corpse. (v. 140.)

Sperare, see Vereri.

Spernere; Contemnere; Despicere; Aspernari; Recusare; Fastidire; Negligere. 1. Spernimus rejicienda, fugienda ut libidines. Contemnimus magna, metuenda ut pericula, mortem. Despicimus infra nos posita, ut vulgi opiniones; according to Lambinus. Or, spernere, spernari, aspernari (ἐκπέραίνειν) mean, not to care for a thing, in opp. to appetere, concupisse, Cic. Fin. ii. 10, 51. Plaut. Mil. iv. 2, 59, something like ἀποβάλλειν; whereas contemnere, poetically temnere (from temere), not to fear a thing, in opp. to timere, metuere, Cic. Fam. vii. 32. Att. ii. 24. Sen. Prov. 6. Tac. H. ii. 92, like καταφρονεῖν; lastly, despicere, despectare, not to value a thing, in opp. to suspicere, revereri, admirari. Cic. Off. ii. 11, 38. Tac. Ann. ii. 43, like ὀλιγωρεῖν. 2. Spernere denotes despising, as an inward feeling, synonymously with parvi putare, negligere; spernari, and the more usual word, aspernari, as an utterance of that feeling, synonymously with recusare, abnuere, rejicere, like waving from one. In spernere, the notion of holding cheap predominates; in aspernari, that of aversion or rejection. Spernere refers to an object which is at one’s command; aspernari, to something offered to us, or obtruded upon us. 3. Aspernari is confined to the simple avowal of aversion; whereas recusare includes the decided declaration of unwillingness. Curt. vi. 6, 7. Principes aspernantes quidem, sed recusare non ausos Persicis ornaverat vestibus. 4. The spernens follows a moral and rational aversion, and acts more or less with a consciousness of his grounds for despising anything; whereas the fastidiens follows a physical and instinctive aversion, whether it be an innate or temporary antipathy, which arises either from an actual loathing, or from what appears like it; lastly, the negligens follows the suggestion neither of reason, nor yet of instinct and feeling, but acts without thought or purpose. (ii. 178.)

Sphæra, see Globus.

Spica, see Culmus.

Spiritus, see Anima.

Spissus, see Angustus.

Splendere, see Lucere.

Spolia, see Præda.

Spoliare, see Vastare.

Spondere, see Polliceri.

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

Sponte; Ultro; Sua sponte; Voluntate; Libenter. 1. Sponte (πόθος) means voluntarily; whereas ultro, in an over-ready manner; so that sponte refers to the mind of the agent, ultro to the thing itself. Liv. x. 19. Orare ne collegæ auxilium, quod acciendum ultro fuerit, sua sponte oblatum sperneretur; and Tac. Hist. iv. 79. Suet. Cæs. 6. Sponte accusare means to accuse of one’s own accord; whereas ultro accusare means to obtrude one’s self into the office of an accuser, when one should be satisfied with not being one’s self accused; according to which, ultro accusavit may be resolved into the complete phrase: Haud contentus non accusari ab altero, ultro etiam progressus est, ut ipse accusaret alterum, or, ultro progressus accusavit alterum. 2. Sponte, from choice, is in opp. to casu, or necessitate, Colum. ii. 1, 13. Plin. Ep. v. 14. Tac. Ann. vi. 23; whereas sua sponte, quite of one’s own accord, like αὐτομάτως, in opp. to rogatus, provocatus, or invitatus. Cæs. B. G. i. 44. Cic. Fam. i. 7. iv. 3. vii. 5. (iii. 103.) 3. Sponte and spontaneus, like ἑκών and ἑκούσιος, paint the voluntary action as an act of the understanding; voluntate and voluntarius, like ἐθελοντής, as an act of the will, in opp. to invite; libenter and libens, like ἄσμενος, as an act of feeling, in opp. to tædio. (iv. 277.)

Squalor, see Lutum.

Stagnum, see Lacuna.

Statim, see Repente.

Stationes, see Excubiæ.

Statua, see Imago.

Statuere, see Destinare and Sistere.

Status, see Conditio.

Stella; Astrum; Sidus. Stella (dimin. of ἀστήρ) means any one of the innumerable individual stars, like ἀστήρ; astrum (ἄστρον), any one of the greater bright heavenly bodies, the sun, moon, and principal stars, with their peculiar names, like ἄστρον; sidus (εἶδος), a complication of stars, a constellation, and, by affinity of the notion with number and magnitude, a great star, like τέρας, τείρεα. Astrum and stella denote the stars more in a mere physical relation, as bright heavenly bodies; sidus, more in an astronomical and astrological relation, as portentous and influencing human affairs. Sen. Helv. 9. Dum ortus siderum, occasus intervallaque, et causas investigare velocius meandi vel tardius spectare tot per noctem stellas micantes liceat. (iv. 409.)

Stercus, see Lutum.

Stilla, see Gutta.

Stimulare, see Pungere.

Stipator, see Satelles.

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

Stipula, see Culmus.

Stiria, see Gutta.

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

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

Stolidus, see Stupidus.

Stolo, see Rami.

Stomachari, see Succensere.

Strabo; Pætus. Strabo (στραβός) means, one who squints from nature, or sickness, or bad habit; whereas pætus, one who squints designedly and waggishly. (vi. 350.)

Strages, see Ruina.

Strenuitas, see Severitas.

Strepidus, see Fragor.

Strues, see Acervus.

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

Stupens, see Attonitus.

Stupidus; Brutus; Bardus; Stultus; Fatuus; Stolidus. Stupidus, brutus, and bardus, denote a merely negative quality, want of intellect; stupidus (from τύφω, ταφεῖν), that of a human being who comprehends with difficulty, as dull-witted, like ἀναίσθητος; brutus (μαυρωτός), that of beasts, and of men whose organization is like that of beasts, who comprehend nothing, as without reason, like βλάξ; bardus, who comprehends slowly, as without talent, like βραδύς; whereas stultus, fatuus, and stolidus, denote a positive quality of the mind, which has false notions and a perverse judgment; stultus (from τέλλω, ἀτάλλω, ἀταλόφρων), a want of practical wisdom, as folly, like μωρός, in opp. to prudens; fatuus, a want of æsthetical judgment, as silliness; stolidus, a want of reasonable moderation, as brutality. Liv. xxv. 19. Id non promissum magis stolide quam stulte creditum. (iv. 229.)

Suavis; Dulcis. Suavis (ἠΰς) denotes, like ἡδύς, a pleasant odor, and, figuratively that which gives a calm pleasure; dulcis, like γλυκύς, a pleasant flavor, and, figuratively, that which gives a lively pleasure; hence dulcis is a stronger expression than suavis, in Plin. Ep. v. 8, 10. Hæc vel maxima vi, amaritudine, instantia; illa tractu et suavitate, atque etiam dulcedine placet. Plin. H. N. xv. 27. Dulce, et pingue, et suave. (iii. 256.)

Suavium, see Osculum.

Subito, see Repente.

Sublimis, see Altus.

Suboles, see Stirps.

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

Sudes, see Fustis and Stipes.

Suffragium, see Sententia.

Suffugium, see Perfuga.

Sulcus, see Porca.

Sumere; Capere; Prehendere; Accipere; Excipere; Recipere; Suscipere; Recuperare. 1. Sumere (sub-imere) means to take up any thing, in order to use it, like αἱρεῖν; capere (from κάπτειν) to lay hold on any thing, in order to possess it, like λαβεῖν; lastly prehendere, præhendere (from χανδάνειν) to lay hold on any thing, in order, in a mere physical sense, to have it in one’s hand. Cic. Phil. xii. 7. Saga sumpsimus, arma cepimus. 2. Accipere means to take any thing offered, with willingness, δέχεσθαι; excipere, to intercept, or catch any thing that is escaping, ὑποδέχεσθαι; recipere, to take any thing that wants protection, with a generous feeling; suscipere, to undertake, or take upon one’s self any thing burdensome, with self-denial. The accipiens usually takes in his hand; the excipiens, in his arms; the recipiens, in his bosom; the suscipiens, on his arm or back. 3. Recipere means to receive again, without taking pains; whereas recuperare, to regain by one’s own exertion. Liv. xiii. 53, urbem recipit, by merely taking possession; comp. with xxvi. 39, urbe recuperata, by conquest. (iv. 131.)

Summus; Supremus. Summus (superl. of sub) denotes the uppermost, indifferently, and with mere local reference, like ἄκρος, in opp. to imus. Rhet. ad Her. iii. 18. Cic. Rosc. Com. 7. Vell. P. ii. 2. Tac. H. iv. 47; whereas supremus is a poetical and solemn expression, with the accessory notion of elevation, like ὕπατος, almost in opp. to infimus. (iv. 357.)

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

Superare, see Vincere.

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

Superesse, see Restare.

Supplementum, see Complementum.

Supplicare, see Rogare.

Supremus, see Summus.

Surculus, see Rami.

Surripere, see Demere.

Sus; Verres; Scrofa; Porcus. Sus (ὗς, σῦς,) is the most general name for swine, and that which is used by natural historians, like ὗς; verres, scrofa, porcus, are economical names; verres (from ἔρσης), a boar-pig; scrofa (γρομφάς), a sow kept for breeding; porcus (πόρκος), a young pig, like χοῖρος. With sus is associated the accessory notion of filthiness; with porcus, that of fatness. (v. 335.)

Suscipere, see Sumere.

Suspicere, see Vereri.

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

Sustinere, Sustentare, see Ferre.

T.

Taberna, see Deversorium.

Tabulæ, see Axes.

Tacere, Taciturnus, see Silere.

Tæda, see Fax.

Tædet, see Piget.

Tæter, see Teter.

Talea, see Rami.

Talio, see Vindicta.

Tardare, see Manere.

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

Tellus; Terra; Solum; Humus. Tellus denotes the earth as a whole, as the centre of the universe, as a goddess, in opp. to other bodies in the universe, or other divinities, like Γαῖα, Γῆ; whereas terra (τέρσω, torreo,) as matter and one of the elements in opp. to the other elements, like γαῖα, γῆ); solum (ὅλον) as a solid element, in opp. especially to water, like πέδον; lastly, humus (χθών, χαμαί), as the lowest part of the visible world, in opp. to the sky, like χθών. Hence the derivative terrenus is in opp. to igneus; solidus is in opp. to fluidus; lastly, humilis, in opp. to sublimis. (i. 173.)

Temetum, see Vinum.

Temperatio, see Modus.

Tempestas, see Ventus.

Templum; Fanum; Delubrum; Ædes; Sacellum. 1. Templum, fanum, and delubrum, denote properly the temple, together with the consecrated environs, like ἱερόν; whereas ædes, the building only, like ναός; lastly, sacellum, a consecrated place without the building, with merely an altar. 2. In a narrower sense, templum denotes a great temple of one of the principal gods; whereas fanum and delubrum, a smaller temple of an inferior god, or of a hero, etc.

Tempus, see Dies.

Temulentus, see Ebrietas.

Tenebræ, see Obscurum.

Tenere; Habere; Possidere. Tenere (from τείνειν) means, to have anything fast in one’s hand, and in physical possession; habere (from σχέω) to have in one’s power, and in effective possession; possidere (from ποτί and sedere) to have, as one’s own property, and in legal possession, Plin. Ep. i. 16. Tenet, habet, possidet. (vi. 366.)

Tentare; Experiri; Periclitari; Periculum; Discrimen. 1. Tentare means, to make an experiment, in order to form a judgment of something, from a desire of knowledge, and with activity; periclitari, with courage and contempt of the danger associated with the experiment; experiri, merely to learn something by actual experiment. 2. Periculum denotes danger, as occupying duration, of time; discrimen, as a point of time, as the critical moment and the culminating point of periculum. Liv. vi. 17. In ipso discrimine periculi destituat. (v. 263.)

Tenuis, see Exilis.

Terere, see Lævis.

Tergum, see Dorsum.

Tergus; Cutis; Pellis; Vellus. Tergus and cutis denote the outermost covering of the flesh, as merely bare skin; tergus (from στορχάζειν, to enclose), the coarse skin of an animal, which covers the soft and eatable flesh, like δέρμα; cutis (κύτος), the finer skin of human beings, which protects the sensitive flesh like χρώς; whereas pellis and vellus denote the flesh together with a covering; pellis (from palla) more bristly, consisting of pili, like δορά; vellus (from εἶλαρ? or villus?), more woolly, consisting of villi, like μαλλός. Men have cutis; elephants, snakes, etc. tergora; lions, goats, dogs, etc., pelles; sheep, vellera. Juven. x. 192. Deformem pro cute pellem. (v. 17.)

Termes, see Rami.

Terminare, Terminus, see Finire, Finis.

Teter; Fœdus; Turpis; Deformis. Teter, tæter (ἀταρτηρός) is the ugliness which disturbs the feeling of security, and excites fear or shuddering, like hideous, shocking, βλοσυρός; fœdus (ψοῖθος), that which offends natural feelings, and excites loathing and aversion, like μιαρός; turpis (from torpere) that which offends the moral feeling, or sense of decency, and excites disapprobation or contempt, in opp. to honestus, gloriosus, like αἰσχρός; deformis, that which offends the finer sensations, and excites dislike, in opp. to formosus, like δυσειδής. Cic. Off. i. 34. Luxuria cum omni ætate turpis, tum senectuti fœdissima est. Rep. ii. 26. Tyrannus quo neque tetrius neque fœdius . . . animal ullum cogitari potest. Vatin. 3. Quanquam sis omni diritate teterrimus. Vell. Pat. ii. 69. In Vatinio deformitas corporis cum turpitudine certabat ingenii. (v. 111.)

Tesca, see Solitudo.

Tetricus, see Austerus.

Tignum, see Trabes.

Timere, Timor, see Vereri.

Titubare, see Labare.

Tolerare, see Ferre.

Tormentum, s. Cruciatus.

Torquere, see Vertere.

Torridus, see Aridus.

Torvus, see Atrox.

Totus, see Quisque.

Toxicum; Venenum; Virus. Toxicum (from taxus) denotes poison, as a mere term in natural history, without accessory reference; venenum, as an artificial poison, of a sweet and tempting flavor; virus (εἶαρ, ἰός), as a noxious and distasteful juice or drink. Liv. ii. 52. Tribuni plebem agitare suo veneno, agraria lege; comp. with Cic. Læl. 23. Evomat virus acerbitatis suæ. (v. 355.)

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

Tractus, see Locus.

Tragulum, see Missile.

Trames, see Iter.

Tranquillus, see Quietus.

Trans; Uls; Ultra. Trans and uls, like περᾶν, in opp. to cis, denote, on the other side, with the character of unaccented prepositions, as a mere geometrical designation of place, like super; trans (τρανές) is the usual, uls the antiquated and obsolete expression; whereas ultra (comparative from ollus, ille), like πέρα, in opp. to citra, with emphasis and distinction of the relative distance of that which lies on the other side, like supra. The separation denoted by ultra is merely that of a boundary; the separation denoted by trans, that of an obstruction. Tac. Germ. 29. Protulit magnitudo populi Romani ultra Rhenum ultraque veteres terminos imperil reverentiam . . . Non numeraverim inter Germaniæ populos, quanquam trans Rhenum Danubiumque considerint, eos, qui decumates agros exercent. Eutrop. vii. 9. Liv. xxii. 43. Tac. Ann. xvi. 17. (iii. 109.)

Transfuga, see Perfuga.

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

Tribuere, see Impertire.

Tristitia, see Dolor.

Troicus, Troius, see Achivi.

Trucidare, s. Interficere.

Truculentus, s. Atrox.

Trudis, see Fustis.

Truncare, see Mutilare.

Truncus, see Stirps.

Trux, see Atrox.

Tueri; Defendere. Tueri (from στοχάζεσθαι) supposes only possible danger, as to protect, in opp. to negligere, Cic. Fin. iv. 14; defendere, an actual attack, as to defend, in opp. to deserere. Hence those that are under age have tutores; those that are accused, defensores. The tuens shows more of carefulness and love, as seeking to prevent danger; the defendens, more of spirit and strength, as resisting danger. (iv. 307.)

Tumere, see Turgere.

Tumulus, see Collis.

Turba, see Caterva.

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

Turbo, see Ventus.

Turgere; Tumere. Turgere (τραγᾷν) denotes being swoln, with reference to actual corpulency and fulness, like σπαργᾶν, σφριγᾶν; whereas tumere (from στόμφος) with reference to concealed nothingness and emptiness, like οἰδᾶν. Hence sails are called turgida, inasmuch as the wind, which swells them out, is something, and actually fills them; and tumida, inasmuch as it is merely air, consequently nothing, and only seems to fill them. (iv. 191.)

Turio, see Rami.

Turpis, see Teter.

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

U.

Uber, see Fœcundus and Mamma.

Udus; Uvidus; Humidus; Aquosus; Madidus. 1. Uvidum and udum (ὑάς, vadum, from ὕω, uveo) denote, like ὑγρόν, the wetness which consists entirely of water or other fluid particles, whether actually, apparently, or only by hyperbole, humore constans; whereas humidum and humectum (from χυμός) is the wetness which is caused by water soaking through, humore mixtum. Senec. N. Q. ii. 25. Dicis nubes attritas edere ignem cum sint humidæ, imo udæ. Hence is udus (in opp. to sudus and solidus) used by Tertullian as synonymous with aquanus; whereas humidus (in opp. to aridus) is synonymous with aquosus, only that by aquosus is meant a separation and juxta-position of wet and dry; by humidus, a mixture and association of wet and dry; hence pratum aquosum means a meadow with ponds and puddles; pratum humidum, a meadow soaked with water. 2. Udus is only a contracted form of uvidus; humectus is distinguished from humidus only as a sort of participle. Pacuv. ap. Varr. Terra exhalabat auroram humidam, humectam. 3. Humidus, humens, refer, like moist, to the inward quality of a body; whereas madidus, madens, like μυδαλέος and dripping, only to the exterior and surface of a body, in opp. to siccus. Cic. Phil. xiv. 3. Imbuti sanguine gladii legionum exercituumque nostrorum, vel madefacti potius duobus consulum, tertio Cæsaris prœlio; for imbuere, as the causative of imbibere, refers to a humectatio, a moisture of the inner part; madefieri, to a redundatio, the cause of which lies in this, that the inner part is so over-full, that nothing further can be forced into it. (ii. 12.)

Ulcus, see Vulnus.

Uligo, see Lacuna.

Ulna; Lacertus; Brachium; Cubitus. Ulna (ὠλένη) is the whole arm, from the shoulder to the hand, which serves as a measure, an ell; lacertus (ἀλκή) the upper arm; brachium (βράγχιον, βραχίων), the under-arm; cubitus, the bending between the two, the elbow. (vi. 383.)

Uls, Ultra, see Trans.

Ultimus, see Extremus.

Ultio, s. Vindicta.

Ultro, s. Præterea and Sponte.

Umbrosus, see Obscurus.

Una; Simul. Una means together, at the same place, like ὁμοῦ; whereas simul (ὁμαλῶς) at once, at the same time or moment, like ἅμα.

Unctus, see Delibutus.

Uncus, see Curvus.

Unda, see Aqua.

Unicus, see Eminens.

Universus, Unusquisque, see Quisque.

Usque, see Semper.

Usura, see Fænus.

Usurpare, see Uti.

Uterque; Ambo; Utervis; Uterlibet. 1. Uterque denotes ‘both,’ as two unities, like ἑκάτερος; ambo, as the halves of a pair, like ἄμφω. Cic. Fin. ii. 7. Hic, qui utramque probat, ambobus debuit uti. Orat. 6, 21. Terent. Ad. i. 2, 50. Curemus æquam uterque partem; tu alterum, ego alterum; nam ambos curare propemodum reposcere illum est quem dedisti. Plin. Pan. 90, 4. Vell. P. ii. 66. This difference is palpable from Cic. Mur. 18, 37. Duæ res vehementer in prætura desideratæ sunt, quæ ambæ in consulatu Murenæ profuerunt . . . . Horum utrumque ei fortuna ad consulatus petitionem reservavit. And Orat. iii. 26. A quibus utrisque submittitur aliquid. 2. Uterque and ambo are copulative, and may be resolved into unus et alter, and have their predicate actually in common; whereas utervis and uterlibet are disjunctive, and may be resolved into unus vel alter, and have their predicate in common only by possibility. Ter. Andr. prol. 10. Qui utramvis recte norit, ambos noverit. (iv. 349.)

Uti; Usurpare; Frui; Frunisci. Uti and usurpare denote the mere act of using, by which a person turns a thing to his advantage; but uti (from οἴω) a permanent use; usurpare (usui rapere) a single act of using; whereas frui and the antiquated word frunisci (from φρονεῖν), the pleasant feeling of this use, as to enjoy; frui is the primitive, frunisci the inchoative of the verb. Sen. Vit. B. 10. Tu voluptate frueris, ego utor. Flor. ii. 6. Hannibal cum victoria posset uti, frui maluit. Cic. Rosc. Am. 45, 131. Commoda, quibus utimur, lucem, qua fruimur, spiritumque, quem ducimus, a Deo nobis dari. Cic. Cat. iii. 2, 5. Quorum opera . . . assidue utor; comp. with Fin. ii. 35, 118. In ea, quam sæpe usurpabas, tranquillitate degere omnem vitam. Cic. Orat. 51, 169. Post inventa conclusio est, qua credo usuros veteres illos fuisse, si jam nota et usurpata res esset. (iii. 134.)

Utique, see Plane.

Uvidus, see Udus.

Uxor, see Fœmina.

V.

Vacare; Otiari; Feriari; Cessare; Nihil agere. Vacare (from ἧκα?) means to have one’s time free, in opp. to occupatio, which compels one to work; otiari (from αὔσιος, αὔτως), to be at leisure, in opp. to negotia, which oblige one to work; feriari, to enjoy a holiday, in opp. to working all day; cessare (from cedere? or from καθίζειν?), to make a half-holiday, and enjoy a short cessation, in opp. to previous activity; nihil agere, to do nothing, in opp. to activity in general. (vi. 388.)

Vacillare, see Labare.

Vacuus, see Inanis.

Vadere, see Ire.

Vadum, see Solum.

Vafer, see Astutus.

Vagari, see Errare.

Valde, see Perquam.

Vale, see Ave.

Valens, see Salus.

Valere, see Posse.

Valetudo, see Æger.

Validus; Firmus; Robustus. 1. Validus (from ὅλος, οὖλος), means strong, in an active sense, as able to perform something, in opp. to imbecillis, Cic. Fam. vii. 1. Plin. H. N. xiv. 21, like σθεναρός; whereas firmus and robustus, in a passive sense, as able to endure; firmum (from φράξαι, φάργνυμι), strong from an immovable position, and, consequently, stedfast, in opp. to labans, vacillans, and, for want of a corresponding adjective, to imbecillus, Cic. Fam. ix. 16. Sall. Jug. 10. Quintil. v. 10, 49, like βέβαιος; robustum (from ἐῤῥῶσθαι) through its compact nature, and its impenetrable and, consequently, durable materials, nearly in opp. to tenerum, like ῥωμαλέος and ἰσχυρός. 2. Imbecillitas denotes generally a mental, infirmitas, a bodily weakness, according to Cic. Fin. v. 45. In infirma ætate, imbecillaque mente: both are sometimes used in a mental sense, in which case imbecillitas denotes a natural weakness of the head or heart, a want of talent or of spirit; whereas infirmitas, a moral weakness of character, fickleness and uncertainty, for example: Cæs. B. G. vii. 77. Nolite stultitia ac temeritate vestra aut imbecillitate animi omnem Galliam prosternere; comp. with iv. 5. Cæsar infirmitatem Gallorum veritus, quod sunt in consiliis capiendis mobiles et rebus plerumque novis student. Or, Cic. Divin. ii. 60, with Fam. xv. 1. Or, Tac. Ann. iv. 8, with Hist. i. 9. (iv. 164.)

Vallum, see Agger.

Vallus, see Stipes.

Valvæ, see Ostium.

Varius; Diversus; Contrarius; Versicolor; Variegare. 1. Varium (from αἰόλος) means, possessing differences in its own texture, varied; whereas diversum, differing from something else, distinct. Catull. 47, 10. Quos longe simul a domo profectos diverse variæ viæ reportant; that is, whom various ways, in an entirely different direction, bring home. Tac. Hist. i. 25. Otho postquam vario sermone callidos et audaces cognovit pretio et promissis onerat . . . Suspensos cæterorum animos diversis artibus (namely, spe et metu) stimulant. 2. The diversa will have nothing in common, and go different or even opposite ways from each other; whereas the contraria confront and stand directly opposite to each other. Hence the following climax in Cic. Divin. ii. 26, 55. Diversas aut etiam contrarias. Vell. Pat. ii. 75. Diversa præsentibus et contraria exspectatis sperare. Quintil. v. 10, 26. 3. Varium denotes variegated, as exhibiting different colors at the same time, like ποικίλον; whereas versicolor, that which changes its color, according to the light in which it is held, like αἰόλον. Propert. iii. 13, 32. Aut variam plumæ versicoloris avem. Pliny is describing two different properties, xxxvii. 10, when he describes the stone Mithrax, as at the same time multicolor and contra solem varie refulgens. 4. Variare means to give a varied appearance in general; variegare, to give a varied appearance, especially by different colors. (iii. 269.)

Vas, see Sponsor.

Vasta, see Solitudo.

Vastare; Populari; Diripere; Agere ferre; Expilare; Spoliare; Peculari. 1. Vastare (from ustus?) means to lay waste, from rage or from policy to destroy the property of an enemy, like πέρθειν, πορθεῖν; whereas populari, diripere, and agere ferre, to plunder for one’s own use; populari, on a great scale, for example, to lay waste all the crops, and drive off the herds; diripere, on a small scale, to break into the houses, and break open the closets; agere ferre includes both meanings, like ἄγειν καὶ φέρειν. 2. Spoliare and populari mean to plunder, in a state of open warfare; whereas expilare and peculari, depeculari, in a state of peace; expilare (ψιλόω) by open force; peculari (dimin. of πέκω) by fraud, and by secretly purloining the property of the state. Cic. Parad. vi. 1. Si socios spolias, ærarium expilas. (iv. 339.)

Vates, see Canere.

Vaticinari, see Divinare and Hariolari.

Vecors, see Amens.

Vegetus, see Vigens.

Vehemens, see Acer.

Velle; Optare; Expetere; Cupere; Avere; Gestire. 1. Velle, optare, and expetere, are acts of calm reason and self-determination; whereas cupere, avere, and gestire, acts of excited feeling and of passion. Senec. Ep. 116. Cum tibi cupere interdixero, velle permittam. 2. Velle (ἑλεῖν) means to wish, and co-operate towards the realization of one’s wish, like θέλειν and βούλεσθαι; optare (from ποθεῖν) to wish, and leave the realization of one’s wish to others, or to fate, like ποθεῖν; expetere, to wish, and apply to others for the realization of one’s wish, like ὀρέγεσθαι. Sen. Ep. 95. Sæpe aliud volumus, aliud optamus. Cic. Off. i. 20. Nihil nisi quod honestum sit homines aut admirari aut optare aut expetere oportet. 3. Cupere (κάπτειν) denotes a vehement, passionate desire; gestire (γηθεῖν), a lively desire, showing itself by gestures; avere (from χαίνειν, χάος), an impatient, hasty desire. Cupidus means, being eagerly desirous of something, like ἐπιθυμῶν; gestiens, rejoicing in anticipation of something, like χρῄζων; avidus, being greedy after something. Cic. Sen. 8. Græcas literas sic avide arripui, quasi diuturnam sitim explere cupiens; comp. with Att. ii. 18. Intellexi quam suspenso animo et sollicito scire averes, quid esset novi. And, iv. 11. Perge reliqua; gestio scire ista omnia. (v. 57.)

Vellus, see Tergus.

Velox, see Citus.

Vendere; Venundare; Mancipare. Vendere and venundare denote the selling of any thing as a mercantile act; but in vendere (ἀναδοῦναι) the disposing of the thing is the principal notion, the price merely secondary, in opp. to emere, like ἀποδόσθαι; in venundare, the previous having for sale, or offering for sale, is the principal notion, as in πιπράσκειν, πωλεῖν, ἀπεμπολᾶν; whereas mancipare denotes a juridical act, in consequence of which a thing is alienated, and, with all that belongs to it, transferred to another, in a legal form, as his property. (iv. 118.)

Venditatio, s. Jactatio.

Venenum, see Toxicum.

Venerari, see Vereri.

Veniam dare, s. Ignoscere.

Ventus; Procella; Tempestas; Vortex; Turbo. Ventus (ἀείς, or ἄντη, Hesiod) is the generic term for wind; procella and tempestas denote a violent wind; procella (κέλαδος), a mere squall or gust of wind; tempestas, a complete storm, or stress of weather, generally accompanied by thunder and lightning, rain or hail; whereas vortex and turbo denote a whirlwind; vortex (vertere), a weaker sort, that merely raises the dust; turbo (στρέφω, στροφάλιγξ), a strong whirlwind that causes destruction. (v. 287.)

Venudare, see Vendere.

Venustus, see Formosus.

Vepres, see Dumi.

Verberare; Icere; Ferire; Cædere; Pulsare; Mulcare; Pavire; Cudere. 1. Verberare, ferire, and icere, mean, in a general sense, to strike, whether by throwing, hitting, or pushing; but the verberans makes his blow rebound; the iciens and feriens penetrate and wound, or break to pieces; the iciens (resembling in form jaciens) chiefly by throwing, for instance, fulmine ictus; the feriens, by pushing, for instance, murum ariete; whereas cædere, pulsare, and mulcare, denote especially striking, generally with a weapon; cædere, with a weapon that cuts and wounds, a hatchet, sword, whip, rod, strap; pulsare and mulcare, with a hard weapon, stick or fist. Pulsare has any object whatever, man, a door, the ground; mulcare, like to cudgel, only an object that can feel pain, especially man. 2. Verberare, in a narrower sense, denotes a quiet chastisement by the blows of a stick, which is generally appointed, as a formal punishment, by the competent authorities; whereas pulsare and mulcare, a misusage by blows or thrusts, which is administered as mere vengeance by unauthorized persons; pulsare (from pellere) as a slighter misusage with hand or stick, which principally hurts the honor and dignity of the person misused; mulcare (μαλάξαι, malaxare), a rougher misusage, with fists or clubs, which aims principally at physical pain, like a sound drubbing. 3. Pavire (παίειν) means to beat, in order to make a soft mass solid; cudere, in order to widen or extend a solid mass. Fulgere, battuere, and cajare are antiquated or vulgar expressions for beating. (v. 67.)