C.

CABALLUS, see _Equus_.

CACHINNARI, see _Ridere_.

CACUMEN, see _Acies_.

CADAVER; CORPUS. +Cadaver+ denotes the dead body as a mere material substance, like _carcass_: but +corpus+ as the remains of personality, like _corpse_, and is always used when the dead body is spoken of with feeling. (vi. 45.)

CADERE, see _Labi_.

CÆDERE, see _Verberare_.

CÆRIMONIA, see _Consuetudo_.

CÆSAR, see _Primus_.

CÆSARIES, see _Crinis_.

CÆTERI; RELIQUI. +Cæteri+ (comparat. from #ekei#) denotes others, as in direct opposition to those first mentioned, like #hoi alloi#; whereas +reliqui+, the rest, as merely the remainder that complete the whole, like #hoi loipoi#. Cic. Brut. 2, 6. Si viveret Hortensius, _cætera_ fortasse desideraret una cum _reliquis_ bonis civibus; hunc aut præter _cæteros_, aut cum paucis sustineret dolorem. (i. 183.)

CALAMITAS, see _Infortunium_.

CALAMUS, see _Culmus_.

CALCULUS, see _Saxum_.

CALERE; FERVERE; ÆSTUARE; CALEFACERE; FOVERE. 1. +Calere+ and +fervere+ denote, objectively, warmth by itself, and, indeed, +calidus+ (#kêleô puri#), in opp. to _frigidus_, a moderate degree of warmth, but +fervidus+, in opp. to _gelidus_, a degree of warmth on the point of boiling, heat; whereas +æstuare+ (from #aithô#), subjectively, the feeling of heat, in opp. to _algere_. (iii. 89.) 2. +Calefacere+ means to make warm, in a purely physical sense, without any accessory notion; whereas +fovere+ (from #aphauô#), with reference to the genial sensation, or salutary effect of the warmth. (vi. 48.)

CALIGO, see _Obscurum_.

CALIX, see _Poculum_.

CALLIDUS, see _Astutus_ and _Sapiens_.

CALLIS, see _Iter_.

CAMPUS, see _Æquum_ and _Villa_.

CANDELA; LUCERNA. +Candela+ is a candle, which can be carried about like a torch, as #lampas#, whereas +lucerna+ can only be considered as a burning light on a table, like #luchnos#. (vi. 50.)

CANDIDUS, see _Albus_.

CANERE; CANTARE; PSALLERE; CANTICUM; CANTILENA; CARMEN; POEMA; POETA; VATES. 1. +Canere+ (from #kanachein#) means, in the most general sense, to make music, voce, tibiis, fidibus, like #melpein#; +cantare+, with vocal music, like #aeidein#; +psallere+, with instrumental music, and indeed with string-instruments, like #psallein#. 2. +Cantica+ and +cantilenæ+ are only songs adapted for singing, in which, as in popular ballads, the words and melodies are inseparable, and serve to excite mirth and pleasure, in opp. to speech, and that which is spoken; and, indeed, +canticum+ means a favorite piece, still in vogue; +cantilena+, a piece which, being generally known, has lost the charm of novelty, and is classed with old songs; whereas +carmina+ and +poemata+ are poems which may be sung, but the words of which claim value as a work of art, and serve religion or music as an art, in opp. to prose and real truth; +carmina+, indeed, were originally religious hymns, #epôdai#, and, in a wider sense, poems of another sort, mostly, however, minor poems, and of a lyrical sort, like #ôdai#; but +poemata+ are the products of cultivated art, and extensive poems, mostly of the epic or tragic sort, like #poiêmata#. The _carmen_ (#karô#, #krazô#) is the fruit of natural, but the _poema_ of calm and self-conscious inspiration. 3. +Poeta+ is a technical expression, and denotes a poet only as an artist; +vates+ (#êchetês#) is an old Latin and religious expression, and denotes a poet as a sacred person. Tac. Dial. 9. (v. 99.)

CANNA, see _Culmus_.

CANTARE, see _Canere_.

CANTERIUS, see _Equus_.

CANTICUM, CANTILENA, see _Canere_.

CAPER; HIRCUS; HOEDUS. +Caper+ (#kapros#) is the general name for a he-goat, and that which is used in natural history, #tragos#; +hircus+ (from #chêr#) is an old full-grown he-goat, #chimaros#? whereas +hædus+, +hoedus+ (#choiros#), a kid, #eriphos#. (v. 336.)

CAPERE, see _Sumere_.

CAPILLUS, see _Crinis_.

CARCER, see _Custodia_.

CARERE; EGERE; INDIGERE. 1. +Carere+ (from #keirein#) relates to a desirable possession, in opp. to _habere_, Cic. Tusc. i. 36; whereas +egere+ and +indigere+, to a necessary and indispensable possession, in opp. to _abundare_, Lucil. Fr. Sat. viii. Senec. Vit. B. 7. Voluptate virtus sæpe _caret_, nunquam _indiget_. Epist. 9. Sapiens _eget_ nulla re; _egere_ enim necessitatis est. Cic. Ep. ad. Qu. Fr. i. 3, 2. Nunc commisi, ut me vivo _careres_, vivo me aliis _indigeres_. 2. +Egere+ (from #chaô#, #chainô achên#) denotes, objectively, the state of need, in opp. to _uti_, Cato ap. Gell. xiii. 23; +indigere+, subjectively, the galling sense of need, and eager longing to satisfy it. (iii. 113.)

CARITAS, see _Diligere_.

CARMEN, see _Canere_.

CARO; PULPA; VISCERA; EXTA; INTESTINA; ILIA. 1. +Caro+ means flesh in its general sense, as a material substance, in opp. to fat, nerves, muscles, and so forth; +pulpa+, especially, eatable and savory flesh, in opp. to bones; +viscera+, all flesh, and every fleshy substance between the skin and the bones. 2. +Viscera+, in a narrower sense, means generally, the inner parts of the body; whereas +exta+ means the inner parts of the upper part of the body, as the heart, lungs, and so forth; +intestina+, +interanea+, and +ilia+, the inner parts of the lower part of the body, namely, the entrails; and indeed +intestina+, and, in the age after Augustus, +interanea+, meant the guts as digestive organs; +ilia+, all that is contained in the lower part of the body, and particularly those parts that are serviceable. (v. 145.)

CASSIS; GALEA; CUDO. +Cassis+, +cassida+ (from #kotta#), is a helmet of metal; +galea+ (#galeê#), a helmet of skin, and properly of the skin of a weasel; +cudo+ (#keuthôn#), a helmet of an indefinite shape. Tac. G. 6. Paucis loricæ; vix uni alterive _cassis_ aut _galea_.

CASSIS, see _Rete_.

CASTIGATIO, see _Vindicta_.

CASTUS; PUDICUS; PUDENS; PUDIBUNDUS. 1. +Castus+ (from #katharos#) denotes chastity as a natural quality of the soul, as pure and innocent; whereas +pudicus+, as a moral sentiment, as bashful and modest. 2. +Pudicus+, +pudicitia+, denote natural shame, aversion to be exposed to the gaze of others, and its fruit, chaste sentiment, merely in its sexual relation, like bashfulness; whereas +pudens+, +pudor+, denote shame in a general sense, or an aversion to be exposed to the observation of others, and to their contempt, as a sense of honor. Cic. Catil. ii. 11, 25. Ex hac parte _pudor_ pugnat, illinc petulantia; hinc _pudicitia_, illinc stuprum. 3. +Pudicus+ and +pudens+ denote shame as an habitual feeling; +pudibundus+ as a temporary state of the sense of shame, when excited. (iii. 199.)

CASU; FORTE; FORTUITO; FORTASSE; FORSITAN; HAUD SCIO AN. +Casu+, +forte+, and +fortuito+, denote a casualty, and indeed, +casu+, in opp. to _consulto_, #sumbebêkotôs#; +forte+, without particular stress on the casualty, #tuchon#; +fortuito+, +fortuitu+, emphatically, by mere chance, in opp. to _causa_, #apo tuchês#; whereas +fortasse+, +forsitan+, and +haud scio an+, denote possibility, and indeed +fortasse+, +fortassis+, with an emphatic perception and affirmation of the possibility, as approaching to probability, and are in construction with the indicative, #isôs#; +forsitan+, +forsan+, with merely an occasional perception of the possibility, and are in construction with a conjunctive, #tach' an#; +haud scio an+, with a modest denial of one's own certainty; consequently, +haud scio an+ is an euphemistic limitation of the assertion. +Fortasse verum est+, and +forsitan verum sit+, mean, perhaps it is true, perhaps not; but +haud scio an verum sit+ means, I think it true, but I will not affirm it as certain. (v. 294.)

CASUS; FORS; FORTUNA; FORS FORTUNA; FATUM. 1. +Casus+ denotes chance as an inanimate natural agent, which is not the consequence of human calculation, or of known causes, like #sumphora#; whereas +fors+ denotes the same chance as a sort of mythological being, which, without aim or butt, to sport as it were with mortals, and baffle their calculations, influences human affairs, like #tuchê#. 2. +Fors+, as a mythological being, is this chance considered as blind fortune; whereas +Fortuna+ is fortune, not considered as blind, and without aim, but as taking a part in the course of human affairs from personal favor or disaffection; lastly, +fors fortuna+ means a lucky chance, #agathê tuchê#. 3. All these beings form an opposition against the +Dii+ and +Fatum+, which do not bring about or prevent events from caprice or arbitrary will, but according to higher laws; and the gods, indeed, according to the intelligible laws of morality, according to merit and worth, right and equity; +fatum+, according to the mysterious laws by which the universe is eternally governed, like #heimarmenê#, #moira#. Tac. Hist. iv. 26. Quod in pace _fors_ seu natura, tunc _fatum_ et ira deorum vocabatur. (295.)

CATENÆ, see _Vincula_.

CATERVA; COHORS; AGMEN; GREX; GLOBUS; TURBA. +Caterva+, +cohors+, and +agmen+, denote an assembled multitude in regular order, and +caterva+, as a limited whole, according to a sort of military arrangement; +cohors+, as respecting and observing the leadership of a commanding officer; +agmen+, as a solemn procession; whereas +turba+, +grex+, and +globus+, denote a multitude assembled in no regular order, +grex+, without form or order; +turba+, with positive disorder and confusion; +globus+, a thronging mass of people, which, from each person pressing towards the centre, assumes a circular form. (v. 361.)

CATUS, see _Sapiens_.

CAUPONA, see _Deversorium_.

CAUSIDICUS, see _Advocatus_.

CAUTES, see _Saxum_.

CAVERNA, see _Specus_.

CAVILLATOR, see _Lepidus_.

CELARE; OCCULERE; OCCULTARE; CLAM; ABDERE; CONDERE; ABSCONDERE; RECONDERE. 1. +Celare+ has an abstract or intellectual reference to its object, like #keuthein#, in opp. to _fateri_, and so forth; synonymously with +reticere+, Liv. xxiv. 5. Curt. vi. 9; whereas +occulere+, +occultare+, have a concrete and material reference to their object, like #kruptein#, in opp. to _aperire_, synonymously with +obtegere+; Cic. Acad. iv. 19. N. D. ii. 20. Fin. i. 9, 30. Att. v. 15: the _celanda_ remain secret, unless they happen to be discovered; but the _occultanda_ would be exposed to sight, unless particular circumspection and precaution were used. 2. In the same manner +clam+ and +clanculum+ denote secretly, in opp. to _palam_, Cic. Rosc. Am. 8; whereas +occulte+, in opp. to _aperte_, Cic. Rull. i. 1. 3. +Occulere+ denotes any concealment; +occultare+, a careful or very anxious concealment, and on this account finds no place in negative propositions, or as seldom, for example, as _redolere_. 4. +Occultare+ means to prevent anything being seen, by keeping it covered; whereas +abdere+, +condere+, and +abscondere+, by removing the thing itself; +abdere+ (#apotheinai#) by laying it aside, and putting it away, like #apokruptein#; +condere+ (#katatheinai#), by depositing it in a proper place of safety, like #katakruptein#; +recondere+, by hiding it carefully and thoroughly; +abscondere+, by putting it away, and preserving it. (iv. 45.)

CELEBER; INCLYTUS; CLARUS; ILLUSTRIS; NOBILIS. +Celeber+ (from #kleos#) and +inclytus+ (from #klutos#) denote celebrity, as general expressions, chiefly as belonging to things, and seldom as belonging to persons, except in poetry; +clarus+, +illustris+, and +nobilis+, with an especial political reference; +clarus+ (#galêros#) means renowned for eminent services to one's country; +illustris+ (from #analeussô#) renowned for rank and virtue; +nobilis+ (from novisse) belonging to a family whose members have already been invested with the honors of the state.

CELEBRARE, see _Sæpe_.

CELER, see _Citus_.

CELER, see _Navigium_.

CELSUS, see _Altus_.

CENSERE; JUDICARE; ARBITRARI; ÆSTIMARE; OPINARI; PUTARE; RERI; AUTUMARE; EXISTIMARE; CREDERE. 1. +Censere+, +judicare+, +arbitrari+, +æstimare+, denote passing judgment with competent authority, derived from a call to the office of judge; +censere+, as possessing the authority of a censor, or of a senator giving his vote; +judicare+, as possessing that of a judge passing sentence; +arbitrari+, as possessing that of an arbitrator; +æstimare+ (#aisthesthai#), as that of a taxer, making a valuation; whereas, +opinari+, +putare+, +reri+, and +autumare+, denote passing judgment under the form of a private opinion, with a purely subjective signification; +opinari+ (#opis#) as a mere sentiment and conjecture, in opp. to a clear conviction and knowledge. Cic. Orat. i. 23. Mur. 30. Tusc. iv. 7. Rosc. Am. 10; +putare+, as one who casts up an account; +reri+ as a poetical, and +autumare+ as an antiquated term. 2. +Æstimare+ denotes passing judgment under the form of the political function of an actual taxer, to estimate anything exactly, or according to its real value, or price in money; but +existimare+, as a moral function, to estimate anything according to its worth or truth; hence Cicero contrasts _existimatio_, not _æstimatio_, as a private opinion, with competent judgment, _judicio_; Cluent. 29. Verr. v. 68. 3. +Censere+ denotes judgment and belief, as grounded upon one's own reflection and conviction; +credere+, as grounded on the credit which is given to the testimony of others. 4. +Opinor+, parenthetically, implies modesty, like #oimai#; whereas +credo+ implies irony, like #hôs eoiken#, sometimes in propositions that are self-evident, whereby the irony reaches the ears of those to whom the truth could not be plainly spoken or repeated, or who might be inclined to doubt it; sometimes, in absurd propositions which a man thinks fit to put in the mouth of another; sometimes, in propositions so evident as scarcely to admit of controversy. (v. 300.)

CERNERE, see _Videre_.

CERRITUS, see _Amens_.

CERTARE, see _Imitatio_.

CESSARE, see _Vacare_ and _Cunctari_.

CHORDA; FIDES. +Chorda+ (#chordê# is a single string; +fides+ (#sphidê#) in the sing. and plur. means a complete collection of strings, or a string-instrument.

CIBARE, CIBUS, see _Alimenta_.

CICATRIX, see _Vulnus_.

CICUR; MANSUETUS. +Cicur+ (redupl. of #korizomai#) denotes tameness, merely in a physical sense, and as a term in natural history, in opp. to _ferus_; whereas +mansuetus+, in a moral sense also, as implying a mild disposition, in opp. to _sævus_. (iv. 257.)

CINCINNUS, see _Crinis_.

CIRCULUS, see _Orbis_.

CIRCUMIRE, see _Ambire_.

CIRCUMVENIRE, see _Fallere_.

CIRRUS, see _Crinis_.

CITUS; CELER; VELOX; PERNIX; PROPERUS; FESTINUS. 1. +Citus+ and +celer+ denote swiftness, merely as quick motion, in opp. to _tardus_, Cic. Or. iii. 57. Sall. Cat. 15. Cic. Fin. v. 11. N. D. ii. 20. Rosc. Com. 11. Top. 44; +velox+ and +pernix+, nimbleness, as bodily strength and activity, in opp. to _lentus_; +properus+ and +festinus+, haste, as the will to reach a certain point in the shortest time, in opp. to _segnis_ Gell. x. 11. 2. +Citus+ denotes a swift and lively motion, approaching to _vegetus_; +celer+, an eager and impetuous motion, approaching to _rapidus_. 3. +Pernicitas+ is, in general, dexterity and activity in all bodily movements, in hopping, climbing, and vaulting; but +velocitas+, especially in running, flying, and swimming, and so forth. Plaut. Mil. iii. 1, 36. Clare oculis video, _pernix_ sum manibus, pedibus mobilis. Virg. Æn. iv. 180. Curt. vii. 7, 53. Equorum _velocitati_ par est hominum _pernicitas_. 4. +Properus+, +properare+, denote the haste which, from energy, sets out rapidly to reach a certain point, in opp. to _cessare_; whereas +festinus+, +festinare+, denote the haste which springs from impatience, and borders upon precipitation. (ii. 144.)

CIVILITAS, see _Humanitas_.

CIVITAS, see _Gens_.

CLAM, see _Celare_.

CLARITAS, see _Gloria_.

CLARUS, see _Celeber_.

CLAUSTRUM, see _Sera_.

CLEMENTIA, see _Mansuetudo_.

CLIVUS, see _Collis_.

CLANGERE; CLAMARE; VOCIFERARI. +Clangere+ is the cry of animals and the clang of instruments, like #klangein#; +clamare+ and +vociferari+, the cry of men; +clamare+, an utterance of the will, but +vociferari+, of passion, in anger, pain, in intoxication. Rhet. ad. Her. iii. 12. Acuta exclamatio habet quiddam illiberale et ad muliebrem potius _vociferationem_, quam ad virilem dignitatem in dicendo accommodatum. Senec. Ep. 15. Virg. Æn. ii. 310. Exoritur _clamor_que virum _clangor_que tubarum. (v. 103.)

CLYPEUS, see _Scutum_.

CODICILLI, see _Literæ_.

COENUM, see _Lutum_.

COEPISSE, see _Incipere_.

COERCERE; COMPESCERE. +Coercere+ denotes restriction, as an act of power and superior strength; whereas +compescere+ (from pedica, #pedan#) as an act of sovereign authority and wisdom. (iv. 427.)

COETUS, see _Concilium_.

COGERE; ADIGERE. +Cogere+ (from co-igere) means by force and power to compel to something; +adigere+, by reflection and the suggestion of motives to persuade to something. Tac. Ann. vi. 27. Se ea necessitate ad preces _cogi_, per quas consularium aliqui capessere provincias _adigerentur_. (vi. 70.)

COGITARE; MEDITARI; COMMENTARI. 1. +Cogitare+ (from the Goth. hugjan) denotes the usual activity of the mind, which cannot exist without thinking, or employing itself about something; +meditari+ (from #medesthai#), the continued and intense activity of the mind, which aims at a definite result. Ter. Heaut. iii. 3, 46. Quid nunc facere _cogitas_? Compare this with Adelph. v. 6, 8. _Meditor_ esse affabilis. Cic. Cat. i. 9, 22. In Tusc. iii. 6, +cogitatio+ means little more than consciousness; whereas +meditatio+ means speculative reflection. 2. +Meditari+ has an intensive meaning, with earnestness, exertion, and vivacity; +commentari+ (only in Cicero) means to reflect leisurely, quietly, and profoundly. (v. 198.)

COGNATUS, see _Necessarius_.

COGNITIO; NOTITIA; SCIENTIA; IGNARUS; INSCIUS; NESCIUS. 1. +Cognitio+ is an act of the mind by which knowledge is acquired, whereas +notitia+ and +scientia+ denote a state of the mind; +notitia+, together with +nosse+, denotes a state of the merely receptive faculties of the mind, which brings an external appearance to consciousness, and retains it there; whereas +scientia+, together with +scire+, involves spontaneous activity, and a perception of truth; +notitia+ may be the result of casual perception; +scientia+ implies a thorough knowledge of its object, the result of mental activity. Cic. Sen. 4, 12. Quanta _notitia_ antiquitatis! quanta _scientia_ juris Romani! 2. The _ignarus_ is without _notitia_, the _inscius_ without _scientia_. Tac. H. i. 11. Ægyptum provinciam _insciam_ legum, _ignaram_ magistratuum; for legislation is a science, and must be studied; government an art, and may be learnt by practice. 3. +Inscius+ denotes a person who has not learnt something, with blame; +nescius+, who has accidentally not heard of, or experienced something, indifferently. Cic. Brut. 83. _Inscium_ omnium rerum et rudem. Compare this with Plin. Ep. viii. 23, Absens et impendentis mali _nescius_. (v. 266.)

COGNOSCERE, see _Intelligere_.

COHORS, see _Caterva_.

COLAPHUS, see _Alapa_.

COLERE, see _Vereri_.

COLLIS; CLIVUS; TUMULUS; GRUMUS; +Collis+ and +clivus+ denote a greater hill or little mountain; +collis+ (from _celsus_) like #kolônos#, as an eminence, in opp. to the plain beneath, and therefore somewhat steep; +clivus+, like #klitus#, as a sloping plain, in opp. to an horizontal plain, and therefore only gradually ascending; whereas +tumulus+ and +grumus+ mean only a hillock, or great mound; +tumulus+, like #ochthos#, means either a natural or artificial elevation; +grumus+, only an artificial elevation, like #chôma#. Colum. Arbor. a. f. _Collem_ autem et _clivum_, modum jugeri continentem repastinabis operis sexaginta. Liv. xxi. 32. Erigentibus in primos agmen _clivos_, apparuerunt imminentes _tumulos_ insidentes montani. Hirt. B. Hisp. 24. Ex _grumo_ excelsum _tumulum_ capiebat. (ii. 121.)

COLLOQUIUM, see _Sermo_.

COLONUS, see _Incolere_.

COLUBER, see _Anguis_. [[redirects to _Repere_]]

COMA, see _Crinis_.

COMBURERE, see _Accendere_.

COMERE; DECORARE; ORNARE. 1. +Comere+ and +decorare+ denote ornament, merely as an object of sense, as pleasing the eye; +ornare+, in a practical sense, as at the same time combining utility. 2. +Comere+ (#kosmein#) denotes ornament as something little and effeminate, often with blame, like _nitere_, in opp. to nature, noble simplicity, or graceful negligence, like #kommoun#, whereas +decorare+ and +ornare+, always with praise, like _splendere_, as denoting affluence and riches; +decorare+ (from #dikê#) in opp. to that which is ordinary and unseemly, like #kosmein#; +ornare+ (from #orinô#?) in opp. to that which is paltry and incomplete, like #askein#. 3. +Comere+ implies only a change in form, which by arranging and polishing gives to the whole a smart appearance, as in combing and braiding the hair; but +decorare+ and +ornare+ effect a material change, inasmuch as by external addition new beauty is conferred, as by a diadem, and so forth. Quintil. xii. 10, 47. _Comere_ caput in gradus et annulos; compare with Tibull. iii. 2, 6. Sertis _decorare_ comas; and Virg. Ecl. vi. 69. Apio crines _ornatus_ amaro. (iii. 261.)

COMMISSATIO, see _Epulæ_.

COMITARI; DEDUCERE; PROSEQUI. +Comitari+ means to accompany for one's own interest, #akolouthein#; +deducere+, from friendship, with officiousness; +prosequi+, from esteem, with respect, #propempein#. (vi. 73.)

COMITAS, see _Humanitas_.

COMITIA, see _Concilium_.

COMMENTARI, see _Cogitare_.

COMMITTERE, see _Fidere_.

COMMODARE; MUTUUM DARE. +Commodare+ means to lend without formality and stipulation, on the supposition of receiving the thing lent again when it is done with. +Mutuum dare+ is to grant a loan on the supposition of receiving an equivalent when the time of the loan expires. +Commodatio+ is an act of kindness; +mutuum datio+ is a matter of business. (iv. 137.)

COMMUNICARE, see _Impertire_.

COMOEDUS, see _Actor_.

COMPAR, see _Æquus_.

COMPEDES, see _Vincula_.

COMPENDIUM, see _Lucrum_.

COMPESCERE, see _Coercere_.

COMPLECTI, see _Amplecti_.

COMPLEMENTUM; SUPPLEMENTUM. +Complementum+ serves, like a keystone, to make anything complete, to crown the whole, whereas +supplementum+ serves to fill up chasms, to supply omissions.

CONARI, see _Audere_.

CONCEDERE; PERMITTERE; CONNIVERE. +Concedere+ and +permittere+ mean, to grant something which a man has full right to dispose of; +concedere+, in consequence of a request or demand, in opp. to refusing, like #sunchôrêsai#; +permittere+, from confidence in a person, and liberality, in opp. to forbidding, like #epheinai#; whereas +indulgere+ and +connivere+ mean to grant something, which may properly be forbidden; +indulgere+ (#endelechein#?), from evident forbearance; +connivere+ (#kataneuein#), from seeming oversight.

CONCESSUM EST; LICET; FAS EST. +Concessum est+ means, what is generally allowed, like #exesti#, and has a kindred signification with +licet+, +licitum est+, which mean what is allowed by human laws, whether positive, or sanctioned by custom and usage, like #themis esti#; +fas est+ means what is allowed by divine laws, whether the precepts of religion, or the clear dictates of the moral sense, like #hosion esti#. (v. 167.)

CONCILIUM; CONCIO; COMITIA; COETUS; CONVENTUS. 1. +Concilium+, +concio+, and +comitia+ are meetings summoned for fixed purposes; +concilium+ (#xunkalein#), an assembly of noblemen and persons of distinction, of a committee, of the senate, the individual members of which are summoned to deliberate, like #sunedrion#; whereas +concio+ and +comitia+ mean a meeting of the community, appointed by public proclamation, for passing resolutions or hearing them proposed; +concio+ (ciere, #kiôn#) means any orderly meeting of the community, whether of the people or of the soldiery, in any state or camp, like #sullogos#; +comitia+ (from coire) is an historical term, confined to a Roman meeting of the people, as #ekklêsia# to an Athenian, and #halia# to a Spartan. 2. +Coetus+ and +conventus+ are voluntary assemblies; +coetus+ (from coire) for any purpose, for merely social purposes, for a conspiracy, and so forth, like #sunodos#; whereas +conventus+, for a serious purpose, such as the celebration of a festival, the hearing of a discourse, and so forth, like #homêguris#, #panêguris#. (v. 108.)

CONCLAVE, CUBICULUM. +Conclave+ is the most general term for any closed room, and especially a room of state; +cubiculum+ is a particular expression for a dwelling-room. (vi. 75.)

CONCORDIA, see _Otium_.

CONCUBINA, see _Pellex_.

CONDERE, see _Celare_ and _Sepelire_.

CONDITIO; STATUS. +Conditio+ (#xunthesis#, #sunthesia#) is a state regulated by the will; +status+ is a state arising from connection. Cic. Fam. xii. 23. Omnem _conditionem_ imperii tui, _statum_que provinciæ demonstravit mihi Tratorius. (vi. 76.)

CONFESTIM, see _Repente_.

CONFIDENTIA, see _Fides_.

CONFIDERE, see _Fidere_.

CONFINIS, see _Vicinus_.

CONFISUS; FRETUS. +Confisus+ means, subjectively, like _securus_, depending on something, and making one's self easy, #pepoithôs#; whereas +fretus+ (#phraktos#, ferox) means, objectively, like _tutus_, protected by something, #errhômenos#. (i. 20.)

CONFITERI, see _Fateri_.

CONFLIGERE, see _Pugnare_.

CONFUTARE, see _Refutare_.

CONGERIES, see _Acervus_.

CONJUX, see _Femina_.

CONNIVERE, see _Concedere_.

CONSANGUINEUS, see _Necessarius_.

CONSCENDERE, see _Scandere_.

CONSECRARE, see _Sacrare_.

CONSEQUI, see _Invenire_.

CONJUGIUM; MATRIMONIUM; CONTUBERNIUM; NUPTIÆ. +Conjugium+ and +matrimonium+ denote the lasting connection between man and wife, for the purpose of living together and bringing up their offspring; +conjugium+ is a very general term for a mere natural regulation, which also takes place among animals; +contubernium+ means the marriage connection between slaves; +matrimonium+, the legal marriage between freemen and citizens, as a respectable and a political regulation; whereas +nuptiæ+ means only the commencement of _matrimonium_, the wedding, or marriage-festival.

CONSIDERARE; CONTEMPLARI. +Considerare+ (from #katidein#) denotes consideration as an act of the understanding, endeavoring to form a judgment; +contemplari+ (from #katathambein#) an act of feeling, which is absorbed in its object, and surrenders itself entirely to the pleasant or unpleasant feeling which its object excites. (v. 130.)

CONSORS, see _Socius_.

CONSPECTUS, CONSPICERE, see _Videre_.

CONSTAT; APPARET; ELUCET; LIQUET. +Constat+ means a truth made out and fixed, in opp. to a wavering and unsteady fancy or rumor; whereas +apparet+, +elucet+, and +liquet+ denote what is clear and evident; +apparet+, under the image of something stepping out of the back-ground into sight; +elucet+, under the image of a light shining out of darkness; +liquet+, under the image of frozen water melted. (vi. 78.)

CONSTITUERE, see _Destinare_.

CONSUETUDO; MOS; RITUS; CÆRIMONIA. +Consuetudo+ denotes the uniform observance of anything as a custom, arising from itself, and having its foundation in the inclination or convenience of an individual or people, #ethos#; whereas +mos+ (modus) is the habitual observance of anything, as a product of reason, and of the self-conscious will, and has its foundation in moral views, or the clear dictates of right, virtue, and decorum, #êthos#; lastly, +ritus+ denotes the hallowed observance of anything, either implanted by nature as an instinct, or introduced by the gods as a ceremony, or which, at any rate, cannot be traced to any human origin. +Consuetudines+ are merely factitious, and have no moral worth; +mores+ are morally sanctioned by silent consent, as +jura+ and +leges+ by formal decree; +ritus+ (from #arithmos#, #rhuthmos#), are natural, and are hallowed by their primæval origin, and are peculiar to the animal. (v. 75.) 2. +Ritus+ is a hallowed observance, as directed and taught by the gods or by nature; whereas +cærimonia+ (#kêdemonia#) is that which is employed in the worship of the gods.

CONSUEVISSE, see _Solere_.

CONSUMMARE, see _Finire_.

CONTAGIUM, see _Lues_.

CONTAMINARE; INQUINARE; POLLUERE. +Contaminare+ (from contingo, contagio) means defilement in its pernicious effect, as the corruption of what is sound and useful; +inquinare+ (from cunire, or from #pinos#), in its loathsome effect, as marring what is beautiful, like #morussein#; +polluere+ (from pullus, #pellos#), in its moral effect, as the desecration of what is holy and pure, like #miainein#. Cic. Cæcil. 21, 70. Judiciis corruptis et _contaminatis_; compare with Coel. 6. Libidinibus _inquinari_; and Rosc. Am. 26, 71. Noluerunt in mare deferri, ne ipsum _pollueret_, quo cætera quæ violata sunt, expiari putantur. (ii. 56.)

CONTEMNERE, see _Spernere_.

CONTEMPLARI, see _Considerare_.

CONTENDERE, see _Dicere_.

CONTENTIO, see _Disceptatio_.

CONTENTUM ESSE, see _Satis habere_.

CONTINENTIA, see _Modus_.

CONTINGERE, see _Accidere_.

CONTINUO, see _Repente_.

CONTINUUS; PERPETUUS; SEMPITERNUS; ÆTERNUS. 1. +Continuum+ means that which hangs together without break or chasm; +perpetuum+, that which arrives at an end, without breaking off before. Suet Cæs. 76. _Continuos_ consulatus, _perpetuam_ dictaturam. 2. +Perpetuus+, +sempiternus+, and +æternus+, denote continued duration; but +perpetuus+, relatively, with reference to a definite end, that of life for example; +sempiternus+ and +æternus+, absolutely, with reference to the end of time in general; +sempiternus+ means, like #aidios#, the everlasting, what lasts as long as time itself, and keeps pace with time; +æternum+ (from ætas) like #aiônion#, the eternal, that which outlasts all time, and will be measured by ages, for Tempus est pars quædam _æternitatis_. The sublime thought of that which is without beginning and end, lies only in +æternus+, not in +sempiternus+, for the latter word rather suggests the long duration between beginning and end, without noting that eternity _has_ neither beginning nor end. +Sempiternus+ involves the mathematical, +æternus+ the metaphysical notion of eternity. Cic. Orat. ii. 40, 169. Barbarorum est in diem vivere; nostra consilia _sempiternum_ tempus spectare debent; compare with Fin. i. 6, 17. Motum atomorum nullo a principio, sed _æterno_ tempore intelligi convenire. (i. 1.)

CONTRARIUS, see _Varius_.

CONTROVERSIA, see _Disceptatio_.

CONTUBERNIUM, see _Conjugium_.

CONTUMACIA, see _Pervicacia_.

CONTUMELIA; INJURIA; OFFENSIO. 1. +Contumelia+ (from contemnere) denotes a wrong done to the honor of another; +injuria+, a violation of another's right. A blow is an _injuria_, so far as it is the infliction of bodily harm; and a _contumelia_, so far as it brings on the person who receives it, the imputation of a cowardly or servile spirit. Senec. Clem. i. 10. _Contumelias_, quæ acerbiores principibus solent esse quam _injuriæ_. Pacuv. Non. Patior facile _injuriam_, si vacua est _contumelia_. Phædr. Fab. v. 3, 5. Cic. Quint. 30, 96. Verr. iii. 44. 2. +Contumelia+ and +injuria+ are actions, whereas +offensio+ denotes a state, namely, the mortified feeling of the offended person, resentment, in opp. to _gratia_. Plin. H. N. xix. 1. Quintil. iv. 2. Plin. Pan. 18. (iv. 194.)

CONVENTUS, see _Concilium_.

CONVERTERE, see _Vertere_.

CONVIVIUM, see _Epulæ_.

CONVICIUM, see _Maledictum_.

COPIA, see _Occasio_.

COPIÆ, see _Exercitus_.

COPIOSUS, see _Divitiæ_.

CORDATUS, see _Sapiens_.

CORPULENTUS, see _Pinguis_.

CORPUS, see _Cadaver_.

CORRIGERE; EMENDARE. +Corrigere+ means to amend, after the manner of a rigid schoolmaster or disciplinarian, who would make the crooked straight, and set the wrong right; whereas +emendare+, after the manner of an experienced teacher, and sympathizing friend, who would make what is defective complete. Plin. Pan. 6, 2. Corrupta est disciplina castrorum, ut tu _corrector emendator_que contingeres; the former by strictness, the latter by wisdom. Cic. Mur. 29. Verissime dixerim, nulla in re te (Catonem) esse hujusmodi ut _corrigendus_ potius quam leviter inflectendus viderere; comp. with Plin. Ep. i. 10. Non castigat errantes, sed _emendat_. (v. 319.)

CORRUMPERE, see _Depravare_.

CORUSCARE, see _Lucere_.

COXA; LATUS; FEMUR. +Coxa+ and +coxendix+ (#kochônê#) mean the hip; +latus+, the part between the hip and shoulder; +femur+ and +femen+, the part under the hip, the thigh. (vi. 84.)

CRAPULA, see _Ebrietas_.

CRATER, see _Poculum_.

CREARE; GIGNERE; PARERE; GENERARE. 1. +Creare+ (from #kurô#) means, by one's own will and creative power to call something out of nothing; +gignere+ (#gignesthai#, #genesthai#) by procreation or parturition; +gignere+ is allied to +generare+ only by procreation, and to +parere+ (#peparein#, #peirein#, only by parturition. 2. +Gignere+ is a usual expression, which represents procreation as a physical and purely animal act, and supposes copulation, conception, and parturition; whereas +generare+ is a select expression, which represents procreation as a sublime godlike act, and supposes only creative power; hence, for the most part, homines et belluæ _gignunt_, natura et dii _generant_. And, Corpora _gignuntur_, poemata _generantur_. Cic. N. D. iii. 16. Herculem Jupiter _genuit_, is a mythological notice; but Legg. i. 9. Deus hominem _generavit_, is a metaphysical axiom. (v. 201.)

CREBRO, see _Sæpe_.

CREDERE, see _Censere_ and _Fidere_.

CREMARE, see _Accendere_.

CREPITUS, see _Fragor_.

CREPUSCULUM, see _Mane_.

CRIMINARI, see _Arguere_.

CRINIS; CAPILLUS; COMA; CÆSARIES; PILUS; CIRRUS; CINCINNUS. 1. +Crinis+ and +capillus+ denote the natural hair merely in a physical sense, like #thrix#; +crinis+ (from #karênon#), any growth of hair, in opposition to the parts on which hair does not grow; +capillus+ (from caput), only the hair of the head, in opp. to the beard, etc. Liv. vi. 16. Suet. Aug. 23. Cels. vi. 2. Cic. Tusc. v. 20. Rull. ii. 5; whereas in +coma+ and +cæsaries+ the accessory notion of beauty, as an object of sense, is involved, inasmuch as hair is a natural ornament of the body, or itself the object of ornament; +coma+ (#komê#) is especially applicable to the hair of females; +cæsaries+, to that of males, like #etheira#. Hence +crinitus+ means nothing more than covered with hair; +capillatus+ is used in opp. to bald-headed, Petron. 26, and the Galli are styled _comati_, as wearing long hair, like #karêkomoôntes#. 2. +Crinis+, +capillus+, +coma+, +cæsaries+, denote the hair in a collective sense, the whole growth of hair; whereas +pilus+ means a single hair, and especially the short and bristly hair of animals. Hence +pilosus+ is in opp. to the beautiful smoothness of the skin, as Cic. Pis. I; whereas +crinitus+ and +capillatus+ are in opp. to ugly nakedness and baldness. (iii. 14.) 3. +Cirrus+ and +cincinnus+ denote curled hair; +cirrus+ (#korrhê#) is a natural, +cincinnus+ (#kikinnos#) an artificial curl. (iii. 23.)

CRUCIATUS; TORMENTUM. +Cruciatus+, +crucimenta+ (#kroka#, #krekô#), denote in general any pangs, natural and artificial; +tormenta+ (from torquere), especially pangs caused by an instrument of torture, like the rack. Cic. Phil. xi. 4. Nec vero graviora sunt carnificum _tormenta_ quam interdum _cruciamenta_ morborum. (vi. 87.)

CRUDELITAS, see _Sævitia_.

CRUENTUS, CRUOR, see _Sanguis_.

CUBARE; JACERE; SITUM ESSE. +Cubare+ (from #keiô#) denotes the lying down of living beings; +situm esse+ (#heton#, #heisai#) of lifeless things; +jacere+, of both. +Cubare+ and +jacere+ are neuter; +situm esse+, always passive. Further, +cubare+ gives the image of one who is tired, who wishes to recruit his strength, in opp. to standing, as requiring exertion, whereas +jacere+ gives the image of one who is weak, without any accessory notion, in opp. to standing, as a sign of strength. (i. 138.)

CUBICULUM, see _Conclave_.

CUBILE; LECTUS. +Cubile+ is a natural couch for men and animals, a place of rest, like #koitê#, #eunê#; +lectus+, an artificial couch, merely for men, a bed, like #lektron#. (v. 279.)

CUBITUS, see _Ulna_.

CUDERE, see _Verberare_.

CUDO, see _Cassis_.

CULCITA; PULVINUS; PULVINAR. +Culcita+ (from calcare?) is a hard-stuffed pillow; +pulvinus+ and +pulvinar+, a soft elastic pillow; +pulvinus+, such as is used on ordinary civil occasions; +pulvinar+, such as is used on solemn religious occasions. (vi. 89.)

CULMEN; FASTIGIUM. +Culmen+ means the top, the uppermost line of the roof; +fastigium+, the summit, the highest point of this top, where the spars of the roof by sloping and meeting form an angle; therefore +fastigium+ is a part of +culmen+. Virg. Æn. ii. 458. Evado ad summi _fastigia culminis_. Liv. xl. 2. Vitruv. iv. 2. Arnob. ii. 12. And figuratively +culmen+ denotes the top only, with a local reference, as the uppermost and highest point, something like #kolophôn#; but +fastigium+ with reference to rank, as the principal and most imposing point of position, something like #koruphê#; therefore +culmen tecti+ is only that which closes the building, but +fastigium+ that which crowns it; and +fastigium+ also denotes a throne, whence _culmina montium_ is a much more usual term than _fastigia_. (ii. 111.)

CULMUS; CALAMUS; STIPULA; SPICA; ARISTA; ARUNDO; CANNA. 1. +Culmus+ means the stalk, with reference to its slender height, especially of corn; +calamus+ (#kalamos#) with reference to its hollowness, especially of reeds. 2. +Culmus+ means the stalk of corn, as bearing the ear, as the body the head, as an integral part of the whole; +stipula+, as being compared with the ear, a worthless and useless part of the whole, as stubble. 3. +Spica+ is the full ear, the fruit of the corn-stalk, without respect to its shape, +arista+, the prickly ear, the tip or uppermost part of the stalk, without respect to its substance, sometimes merely the prickles. Quintil. i. 3, 5. Imitatæ _spicas_ herbulæ inanibus _aristis_ ante messem flavescunt. 4. +Calamus+, as a reed, is the general term; +arundo+ (from #rhodanos#) is a longer and stronger reed; +canna+ (from #kanôn#?) a smaller and thinner reed. Colum. iv. 32. Ea est _arundineti_ senectus, cum ita densatum est, ut gracilis et _cannæ_ similis _arundo_ prodeat. (v. 219.)

CULPA; NOXIA; NOXIUS; NOCENS; SONS. 1. +Culpa+ (#kolapsai#) denotes guilt as the state of one who has to answer for an injury, peccatum, delictum, maleficium, scelus, flagitium, or nefas; hence a responsibility, and, consequently, a rational being is supposed, in opp. to _casus_, Cic. Att. xi. 9. Vell. P. ii. 118, or to _necessitas_, Suet. Cl. 15; whereas +noxia+, as the state of one who has caused an injury, and can therefore be applied to any that is capable of producing an effect, in opp. to _innocentia_. Liv. iii. 42, 2. Illa modo in ducibus _culpa_, quod ut odio essent civibus fecerant; alia omnis penes milites _noxia_ erat. Cic. Marc. 13. Etsi aliqua _culpa_ tenemur erroris humani, a scelere certe liberati sumus; and Ovid, Trist. iv. 1, 23. Et _culpam_ in facto, non scelus esse meo, coll. 4, 37; hence +culpa+ is used as a general expression for every kind of fault, and especially for a fault of the lighter sort, as delictum. 2. +Culpa+ and +noxia+ suppose an injurious action; but +vitium+ (from #auatê#, #atê#) merely an action or quality deserving censure, and also an undeserved natural defect. 3. +Nocens+, +innocens+, denote guilt, or absence of guilt, in a specified case, with regard to a single action; but +noxius+, +innoxius+, together with the poetical words +nocuus+, +innocuus+, relate to the nature and character in general. Plaut. Capt. iii. 5, 7. Decet _innocentem_ servum atque _innoxium_ confidentem esse; that is, a servant who knows himself guiltless of some particular action, and who, in general, does nothing wrong. 4. +Noxius+ denotes a guilty person only physically, as the author and cause of an injury, like #blaberos#; but +sons+ (#onotos#) morally and juridically, as one condemned, or worthy of condemnation, like #thôos#. (ii. 152.)

[**error for ontos?]

CULPARE, see _Arguere_.

CULTUS, see _Vestis_.

CUMULUS, see _Acervus_.

CUNÆ; CUNABULA. +Cunæ+ (#koitai#) is the cradle itself; +incunabula+, the bed, etc., that are in the cradle. Plaut. Truc. v. 13. Fasciis opus est, pulvinis, _cunis_, _incunabulis_. (vi. 69.)

CUNCTARI; HÆSITARE; CESSARE. +Cunctari+ (from #xunekein#, or #katechein#), means to delay from consideration, like #mellein#; +hæsitare+, from want of resolution; +cessare+ (#kathizein#?) from want of strength and energy, like #oknein#. The _cunctans_ delays to begin an action; the _cessans_, to go on with an action already begun. (iii. 300.)

CUNCTI, see _Quisque_.

CUPERE, see _Velle_.

CUPIDO; CUPIDITAS; LIBIDO; VOLUPTAS. 1. +Cupido+ is the desire after something, considered actively, and as in action, in opp. to aversion; whereas +cupiditas+ is the passion of desire, considered neutrally, as a state of mind, in opp. to tranquillity of mind. +Cupido+ must necessarily, +cupiditas+ may be, in construction with a genitive, expressed or understood; in this case, +cupido+ relates especially to possession and money, +cupiditas+, to goods of every kind. Vell. P. ii. 33. Pecuniæ _cupidine_: and further on, Interminatam imperii _cupiditatem_. 2. +Cupido+ and +cupiditas+ stand in opp. to temperate wishes; +libido+ (from #lips#) the intemperate desire and capricious longing after something, in opp. to rational will, _ratio_, Suet. Aug. 69, or _voluntas_, Cic. Fam. ix. 16. +Libidines+ are lusts, with reference to the want of self-government; +voluptates+, pleasures, in opp. to serious employments, or to pains. Tac. H. ii. 31. Minus Vitellii ignavæ _voluptates_ quam Othonis flagrantissimæ _libidines_ timebantur. (v. 60.)

CUR; QUARE. +Cur+ (from quare? or #kôs?#) serves both for actual questions, and for interrogative forms of speech; whereas +quare+ serves for those questions only, to which we expect an answer. (vi. 93.)

CURA; SOLLICITUDO; ANGOR; DOLOR; ÆGRITUDO. +Cura+, +sollicitudo+, and +angor+, mean the disturbance of the mind with reference to a future evil and danger; +cura+ (from the antiquated word _coera_, from #koiranos#) as thoughtfulness, uneasiness, apprehension, in opp. to _incuria_, like #phrontis#; +sollicitudo+, as sensitiveness, discomposure, anxiety, in opp. to _securitas_, Tac. H. iv. 58, like #merimna#; +angor+ (from #anchô#) as a passion, anguish, fear, in opp. to _solutus animus_; whereas +dolor+ and +ægritudo+ relate to a present evil; +dolor+ (from #thlan#?) as a hardship or pain, in opp. to _gaudium_, #algos#; +ægritudo+, as a sickness of the soul, like #ania#, in opp. to _alacritas_. Cic. Tusc. v. 16. Cic. Fin. i. 22. Nec præterea res ulla est, quæ sua natura aut _sollicitare_ possit aut _angere_. Accius apud Non. Ubi _cura_ est, ibi _anxitudo_. Plin. Ep. ii. 11. Cæsar mihi tantum studium, tantam etiam _curam_--nimium est enim dicere _sollicitudinem_--præstitit, ut, etc. Quintil. viii. pr. 20. _Curam_ ego verborum, rerum volo esse _sollicitudinem_. (iv. 419.)

CURTUS, see _Brevis_.

CURVUS; UNCUS; PANDUS; INCURVUS; RECURVUS; REDUNCUS; REPANDUS; ADUNCUS. 1. +Curvus+, or in prose mostly +curvatus+, denotes, as a general expression, all crookedness, from a slight degree of crookedness to a complete circle; +uncus+ supposes a great degree of crookedness, approaching to a semi-circle, like the form of a hook; +pandus+, a slight crookedness, deviating but a little from a straight line, like that which slopes. 2. The +curva+ form a continued crooked line; the +incurva+ suppose a straight line ending in a curve, like #epikampês#, the augur's staff, for example, or the form of a man who stoops, etc. 3. +Recurvus+, +reduncus+, and +repandus+, denote that which is bent outwards; +aduncus+, that which is bent inwards. Plin. H. N. xi. 37. Cornua aliis _adunca_, aliis _redunca_. (v. 184.)

CUSPIS, see _Acies_.

CUSTODIA; CARCER; ERGASTULUM. +Custodia+ (from #keuthô#) is the place where prisoners are confined, or the prison; +carcer+ (#karkaron#, redupl. of #karis#, circus), that part of the prison that is meant for citizens; +ergastulum+ (from #ergazomai#, or #eirgô#), the house of correction for slaves.

CUTIS, see _Tergus_.

CYATHUS, see _Poculum_.

CYMBA, see _Navigium_.