D.

DAMNUM; DETRIMENTUM; JACTURA. +Damnum+ (#dapanê#) is a loss incurred by one's self, in opp. to _lucrum_. Plaut. Cist. i. 1, 52. Capt. ii. 2, 77. Ter. Heaut. iv. 4, 25. Cic. Fin. v. 30. Sen. Ben. iv. 1. Tranq. 15; whereas +detrimentum+ (from detrivisse) means a loss endured, in opp. to _emolumentum_. Cic. Fin. i. 16. iii. 29; lastly, +jactura+ is a voluntary loss, by means of which one hopes to escape a greater loss or evil, a sacrifice. Hence +damnum+ is used for a fine; and in the form, Videant Coss., ne quid resp. _detrimenti_ capiat, the word _damnum_ could never be substituted for _detrimentum_. (v. 251.)

DAPES, see _Epulæ_.

DEAMARE, see _Diligere_.

DEAMBULARE, see _Ambulare_.

DEBERE, see _Necesse est_.

DECERNERE, see _Destinare_.

DECIPERE, see _Fallere_.

DECLARARE, see _Ostendere_.

DECORARE, see _Comere_.

DEDECUS, see _Ignominia_.

DEDICARE, see _Sacrare_.

DEDUCERE, see _Comitari_.

DEESSE, see _Abesse_.

DEFENDERE, see _Tueri_.

DEFERRE, see _Arguere_.

DEFICERE, see _Abesse_ and _Turbæ_.

DEFLERE, see _Lacrimare_.

DEFORMIS, see _Tæter_. [[redirects to _Teter_]]

DEGERE, see _Agere_.

DE INTEGRO, see _Iterum_.

DELECTATIO, see _Oblectatio_.

DELERE, see _Abolere_.

DELIBUTUS; UNCTUS; OBLITUS. +Delibutus+ (from #leibein#, #libazein#), besmeared with something greasy, is the general expression; +unctus+ (from #hugros#? or #nêchein#?) means anointed with a pleasant ointment; and +oblitus+ (from oblino), besmeared with something impure. (vi. 98.)

DELICTUM; PECCATUM; MALEFACTUM; MALEFICIUM; FACINUS; FLAGITIUM; SCELUS; NEFAS; IMPIETAS. 1. +Delictum+ and +peccatum+ denote the lighter sort of offences; +delictum+, more the transgression of positive laws, from levity; +peccatum+ (from #pachus#), rather of the laws of nature and reason, from indiscretion. 2. A synonyme and as it were a circumlocution of the above words is +malefactum+; whereas +maleficium+ and +facinus+ involve a direct moral reference; +maleficium+ is any misdeed which, as springing from evil intention, deserves punishment; but +facinus+, a crime which, in addition to the evil intention, excites astonishment and alarm from the extraordinary degree of daring requisite thereto. 3. There are as many sorts of evil deeds, as there are of duties, against oneself, against others, against the gods; +flagitium+ (from #blagis#) is an offence against oneself, against one's own honor, by gluttony, licentiousness, cowardice; in short, by actions which are not the consequence of unbridled strength, but of moral weakness, as evincing _ignavia_, and incurring shame; whereas +scelus+ (#sklêron#) is an offence against others, against the right of individuals, or the peace of society, by robbery, murder, and particularly by sedition, by the display, in short, of malice; +nefas+ (#aphaton#) is an offence against the gods, or against nature, by blasphemy, sacrilege, murder of kindred, betrayal of one's country; in short, by the display of _impietas_, an impious outrage. Tac. G. 12. (ii. 139.)

DELIGERE; ELIGERE. +Deligere+ means to choose, in the sense of not remaining undecided in one's choice; +eligere+, to choose, in the sense of not taking the first thing that comes. (v. 98.)

DELIRIUM, see _Amens_.

DELUBRUM, see _Templum_.

DEMENS, see _Amens_.

DEMERE; ADIMERE; EXIMERE; AUFERRE; ERIPERE; SURRIPERE; FURARI. 1. +Demere+, +adimere+, and +eximere+, denote a taking away without force or fraud; +demere+ (from de-imere) means to take away a part from a whole, which thereby becomes less, in opp. to _addere_, or _adjicere_. Cic. Orat. ii. 25. Fam. i. 7. Acad. iv. 16. Cels. i. 3. Liv. ii. 60; +adimere+, to take away a possession from its possessor, who thereby becomes _poorer_, in opp. to _dare_ and _reddere_. Cic. Verr. i. 52. Fam. viii. 10. Phil. xi. 8. Suet. Aug. 48. Tac. Ann. xiii. 56; +eximere+, to remove an evil from a person oppressed by it, whereby he feels himself lightened. 2. +Auferre+, +eripere+, +surripere+, and +furari+, involve the notion of an illegal and unjust taking away; +auferre+, as a general expression for taking away anything; +eripere+, by force to snatch away; +surripere+ and +furari+, secretly and by cunning; but +surripere+ may be used for taking away privily, even when just and prudent self-defence may be pleaded as the motive; whereas +furari+ (#phôran#, #pherô#) is only applicable to the mean handicraft of the thief. Sen. Prov. 5. Quid opus fuit _auferre_? accipere potuistis; sed ne nunc quidem _auferetis_, quia nihil _eripitu_ nisi retinenti. Cic. Verr. i. 4, 60. Si quis clam _surripiat_ aut _eripiat_ palam atque _auferat_: and ii. 1, 3. Non _furem_ sed _ereptorem_. (iv. 123.)

DEMOLIRI, see _Destruere_.

DEMORI, see _Mors_.

DENEGARE, see _Negare_.

DENSUS, see _Angustus_.

DENUO, see _Iterum_.

DEPLORARE, see _Lacrimare_.

DEPRAVARE; CORRUMPERE. +Depravare+ denotes to make anything relatively worse, provided it is still susceptible of amendment, as being merely perverted from its proper use; whereas +corrumpere+ denotes to make anything absolutely bad and useless, so that it is not susceptible of amendment, as being completely spoilt. (v. 321.)

DERIDERE, see _Ridere_.

DESCISCERE, see _Turbæ_.

DESERERE, see _Relinquere_.

DESERTUM, see _Solitudo_.

DESIDERARE, see _Requirere_.

DESIDIA, see _Ignavia_.

DESINERE; DESISTERE. +Desinere+ denotes only a condition in reference to persons, things, and actions, as, to cease; whereas +desistere+, an act of the will, of which persons only are capable, as to desist. (iii. 101.)

DESOLATUS, see _Relinquere_.

DESPERANS, see _Exspes_.

DESPICERE, see _Spernere_.

DESTINARE; OBSTINARE; DECERNERE; STATUERE; CONSTITUERE. 1. +Destinare+ and +obstinare+ denote forming a resolution as a psychological, whereas +decernere+ and +statuere+ as a political, act. 2. +Destinare+ means to form a decided resolution, by which a thing is set at rest; +obstinare+, to form an unalterable resolution, whereby a man perseveres with obstinacy and doggedness. 3. +Decernere+ denotes the final result of a formal consultation, or, at least, of a deliberation approaching the nature and seriousness of a collegial discussion; +statuere+, to settle the termination of an uncertain state, and +constituere+ is the word employed, if the subject or object of the transaction is a multitude. Cic. Fr. Tull. Hoc judicium sic expectatur, ut non unæ rei _statui_, sed omnibus _constitui_ putetur. (iv. 178.)

DESTINATIO, see _Pervicacia_.

DESTITUERE, see _Relinquere_.

DESTRUERE; DEMOLIRI. +Destruere+ means to pull down an artificially constructed, +demoliri+, a solid, building. (vi. 2.)

DETERIOR; PEJOR. +Deterior+ (a double comparative from de) means, like #cheirôn#, that which has degenerated from a good state, that which has become less worthy; whereas +pejor+ (from #pezos#), like #kakiôn#, that which has fallen from bad to worse, that which is more evil than it was. Hence Sallust. Or. Phil. 3. Æmilius omnium flagitiorum postremus, qui _pejor_ an ignavior sit deliberari non potest:--in this passage _deterior_ would form no antithesis to _ignavior_. The _deterrimi_ are the objects of contempt, the _pessimi_ of abhorrence; Catullus employs the expression _pessimas puellas_, 'the worst of girls,' in a jocular sense, in a passage where this expression has a peculiar force; whereas _deterrimus_ could, under no circumstances, be employed as a jocular expression, any more than the words _wretched_, _depraved_. (i. 53.)

DETESTARI, see _Abominari_.

DETINERE, see _Manere_.

DETRECTATIO, see _Invidia_.

DETRIMENTUM, see _Damnum_.

DEUS, see _Numen_.

DEVERSORIUM; HOSPITIUM; CAUPONA; TABERNA; POPINA; GANEUM. +Deversorium+ is any house of reception on a journey, whether one's own property, or that of one's friends, or of inn-keepers; +hospitium+, an inn for the reception of strangers; +caupona+ (from #karpousthai#?) a tavern kept by a publican. These establishments afford lodging as well as food; whereas +tabernæ+, +popinæ+, +ganea+, only food, like restaurateurs; +tabernæ+ (from trabes?), for the common people, as eating-houses; +popinæ+ (from popa, #pepsai#), for gentlefolks and gourmands, like ordinaries; +ganea+ (from #aganos#?), for voluptuaries. (vi. 101.)

DEVINCIRE, see _Ligare_.

DICARE, see _Sacrare_.

DICERE; AIO; INQUAM; ASSEVERARE; AFFIRMARE; CONTENDERE; FARI; FABULARI. 1. +Dicere+ denotes to say, as conveying information, in reference to the hearer, in opp. to _tacere_, like the neutral word _loqui_. Cic. Rull. ii. 1. Ver. ii. 1, 71, 86. Plin. Ep. iv. 20. vii. 6, like #legein#; but +aio+ expresses an affirmation, with reference to the speaker, in opp. to _nego_. Cic. Off. iii. 23. Plaut. Rud. ii. 4, 14. Terent. Eun. ii. 2, 21, like #phanai#. 2. +Ait+ is in construction with an indirect form of speech, and therefore generally governs an infinitive; whereas +inquit+ is in construction with a direct form of speech, and therefore admits an indicative, imperative, or conjunctive. 3. +Aio+ denotes the simple affirmation of a proposition by merely expressing it, whereas +asseverare+, +affirmare+, +contendere+, denote an emphatic affirmation; +asseverare+ is to affirm in earnest, in opp. to a jocular, or even light affirmation, _jocari_. Cic. Brut. 85; +affirmare+, to affirm as certain, in opp. to doubts and rumors, _dubitare_, Divin. ii. 3, 8; +contendere+, to affirm against contradiction, and to maintain one's opinion, in opp. to yielding it up, or renouncing it. 4. +Dicere+ (#deixai#) denotes to say, without any accessory notion, whereas +loqui+ (#lakein#), as a transitive verb, with the contemptuous accessory notion that that which is said is mere idle talk. Cic. Att. xiv. 4. Horribile est quæ _loquantur_, quæ minitentur. 5. +Loqui+ denotes speaking in general; +fabulari+, a good-humored, or, at least, pleasant mode of speaking, to pass away the time, in which no heed is taken of the substance and import of what is said, like #lalein#; lastly, +dicere+, as a neuter verb, denotes a speech prepared according to the rules of art, a studied speech, particularly from the rostrum, like #legein#. Liv. xlv. 39. Tu, centurio, miles, quid de imperatore Paulo senatus decreverit potius quam quid Sergio Galba _fabuletur_ audi, et hoc _dicere_ me potius quam illum audi; ille nihil præterquam _loqui_, et id ipsum maledice et maligne _didicit_. Cic. Brut. 58. Scipio sane mihi bene et _loqui_ videtur et _dicere_. Orat. iii. 10. Neque enim conamur docere eum _dicere_ qui _loqui_ nesciat. Orat. 32. Muren. 34, 71. Suet. Cl. 4. Qui tam #asaphôs# _loquatur_, qui possit quum declamat #saphôs# _dicere_ quæ _dicenda_ sunt non video. 6. +Fari+ (#phanai#) denotes speaking, as the mechanical use of the organs of speech to articulate sounds and words, nearly in opp. to _infantem esse_; whereas +loqui+ (#lakein#), as the means of giving utterance to one's thoughts, in opp. to _tacere_. And as +fari+ may be sometimes limited to the utterance of single words, it easily combines with the image of an unusual, imposing, oracular brevity, as in the decrees of fate, _fati_; whereas +loqui+, as a usual mode of speaking, is applicable to excess in speaking, _loquacitas_. (iv. 1.)

DICTERIUM, see _Verbum_.

DICTO AUDIENTEM ESSE, see _Parere_.

DIES; TEMPUS; TEMPESTAS; DIE; INTERDIU. 1. +Dies+ (from #endios#) denotes time in its pure abstract nature, as mere extension and progression; whereas +tempus+ and +tempestas+, with a qualifying and physical reference, as the weather and different states of time; +tempus+ denotes rather a mere point of time, an instant, an epoch; +tempestas+, an entire space of time, a period. Hence +dies docebit+ refers to a long space of time, after the lapse of which information will come, like #chronos#; whereas +tempus docebit+ refers to a particular point of time which shall bring information, like #kairos#. (iv. 267.) 2. +Die+ means by the day, in opp. to by the hour or the year; whereas +interdiu+ and +diu+, by day, in opp. to _noctu_; but +interdiu+ stands in any connection; +diu+ only in direct connection with _noctu_. (iv. 288.)

DIES FESTI, see _Solemnia_.

[[IN SINGULOS DIES, see _Quotidie_.]]

DIFFERRE; PROFERRE; PROCRASTINARE; PROROGARE. 1. +Differre+ denotes delay in a negative sense, whereby a thing is not done at present, but laid aside; whereas +proferre+ and +procrastinare+, delay in a positive sense, as that which is to take place at a future time; +proferre+ refers to some other time in general; +procrastinare+, to the very next opportunity. 2. +Differre+ denotes an action, the beginning of which is put off; +prorogare+, a condition or state, the ending of which is put off, as to protract. (vi. 102.)

DIFFICILIS, see _Arduus_ and _Austerus_.

DIGLADIARI, see _Pugnare_.

DIGNUM ESSE, see _Merere_.

DILIGENTIA, see _Opera_.

DILIGERE; AMARE; DEAMARE; ADAMARE; CARITAS; AMOR; PIETAS. 1. +Diligere+ (from #alegein#) is love arising from esteem, and, as such, a result of reflection on the worth of the beloved object, like #philein#; whereas +amare+ is love arising from inclination, which has its ground in feeling, and is involuntary, or quite irresistible, like #eran#, #erasthai#; +diligere+ denotes a purer love, which, free from sensuality and selfishness, is also more calm; +amare+, a warmer love, which, whether sensual or platonic, is allied to passion. Cic. Att. xiv. 17. Tantum accessit ut mihi nunc denique _amare_ videar, ante _dilexisse_. Fam. xiii. 47. Brut. i. 1. Plin. Ep. iii. 9. 2. +Amare+ means to love in general; +deamare+, as an intensive, to love desperately, like _amore deperire_; and +adamare+, as an inchoative, to fall in love. 3. +Caritas+, in an objective sense, means to be dear to some one; +amor+, to hold some one dear: hence the phrases, _Caritas_ apud aliquem; _amor_ erga aliquem. 4. +Caritas+, in a subjective sense, denotes any tender affection, especially that of parents towards their children, without any mixture of sensuality, and refers merely to persons, like #agapê# or #storgê#; whereas +amor+ denotes ardent passionate love to persons or things, like #erôs#; lastly, +pietas+ (from #psêchô#, #psiês#, the instinctive love to persons and things, which we are bound to love by the holy ties of nature, the gods, those related to us by blood, one's native country, and benefactors. +Caritas+ rejoices in the beloved object and its possession, and shows itself in friendship and voluntary sacrifices; +amor+ wishes evermore to get the beloved object in its power, and loves with a restless unsatisfied feeling; +pietas+ follows a natural impulse and religious feeling. (iv. 97.)

DILUCULUM, see _Mane_.

DIMETARI, DIMETIRI, see _Metiri_.

DIMICARE, see _Pugnare_.

DIMITTERE, see _Mittere_.

DIRIMERE, see _Dividere_.

DIRIPERE, see _Vastare_.

DIRUS, see _Atrox_.

DISCEPTATIO; LITIGATIO; CONTROVERSIA; CONTENTIO; ALTERCATIO; JURGIUM; RIXA. 1. +Disceptatio+, +litigatio+, and +controversia+, are dissensions, the settling of which is attempted quietly, and in an orderly way; +contentio+, +altercatio+, and +jurgium+, such as are conducted with passion and vehemence, but which are still confined to words; +rixæ+ (#orektês#) such as, like frays and broils come to blows, or at least threaten to come to blows, and are mid-way between _jurgium_ and _pugna_. Liv. xxxv. 17. Ex _disceptatione altercationem_ fecerunt. Tac. Hist. i. 64. _Jurgia_ primum, mox _rixa_ inter Batavos et legionarios. Dial. 26. Cassius Severus non pugnat, sed _rixatur_. 2. +Controversia+ takes place between two parties the moment they place themselves in array on opposite sides; +disceptatio+, when they commence disputing with each other, in order to arrive at the path of truth, or to discover what is right, but without a hostile feeling; +litigatio+, when a hostile feeling and a personal interest are at the bottom of the dispute. 3. +Contentio+ would maintain the right against all opponents, and effect its purpose, whatever it may be, by the strenuous exertion of all its faculties; +altercatio+ would not be in debt to its opponent a single word, but have the last word itself; +jurgium+ (from #orgê#) will, without hearkening to another, give vent to its ill-humor by harsh words. +Contentio+ presents the serious image of strenuous exertion; +altercatio+, the comic image of excessive heat, as in women's quarrels; +jurgium+, the hateful image of rude anger. (v. 274.)

DISCERNERE; DISTINGUERE. +Discernere+ (#diakrinein#) means to distinguish by discrimination and judgment; +distinguere+ (#diastixai#, or #diatengein#), by signs and marks. (vi. 103.)

DISCIPLINÆ, see _Literæ_.

DISCRIMEN, see _Tentare_.

DISERTUS; FACUNDUS; ELOQUENS. +Disertus+ and +facundus+ denote a natural gift or talent for speaking, whereas +eloquens+, an acquired and cultivated art. +Disertus+ is he who speaks with clearness and precision; +facundus+, he who speaks with elegance and beauty; +eloquens+, he who combines clearness and precision with elegance and beauty. The _disertus_ makes a good teacher, who may nevertheless be confined to a one-sided formation of intellect; the _facundus_ is a good companion, whose excellence may nevertheless be confined to a superficial adroitness in speaking, without acuteness or depth, whereas the _eloquens_, whether he speaks as a statesman or as an author, must, by talent and discipline in all that relates to his art, possess a complete mastery over language, and the resources of eloquence. Cic. Orat. 5, 19. Antonius . . . . _disertos_ ait se vidisse multos, _eloquentem_ omnino neminem. Quintil. viii. pr. 13. _Diserto_ satis dicere quæ oporteat; ornate autem dicere proprium est _eloquentissimi_. Suet. Cat. 53. _Eloquentiæ_ quam plurimum adtendit, quantumvis _facundus_ et promptus. (iv. 14.)

DISPAR, see _Æquus_.

DISPERTIRE, see _Dividere_.

DISPUTARE, see _Disserere_.

DISSERERE; DISPUTARE. +Disserere+ (#dierein#) means to express an opinion in a didactic form, and at the same time to explain the grounds of that opinion; but +disputare+ (#diaputhesthai#) in a polemical form, and to take into consideration the arguments against it, and with one's opponent, whether an imaginary person or actually present, to weigh argument against argument, and ascertain on which side the balance of truth lies. The _disserens_ takes only a subjective view of the question; but the _disputans_ would come at a result of objective validity. +Disserere+, moreover, denotes a freer, +disputare+ a more methodical discussion of the subject. Cic. Rep. iii. 16 i. 24. Fin. i. 9, 31. Orat. ii. 3, 13. (iv. 19.)

DISTINGUERE, see _Discernere_.

DISTRIBUERE, see _Dividere_.

DIU, DIUTIUS, DIUTINUS, see _Pridem_.

DIVELLERE, see _Frangere_.

DIVERSUS, see _Varius_.

DIVIDERE; PARTIRI; DIRIMERE; DISPERTIRE; DISTRIBUERE. 1. +Dividere+ and +dirimere+ mean to divide something, merely in order to break the unity of the whole, and separate it into parts, whereas +partiri+ means to divide, in order to get the parts of the whole, and to be able to dispose of them. Hence the phrases _divide et impera_, and _dividere sententias_, but _partiri prædam_. 2. +Divisio+ denotes, theoretically, the separation of a genus into its species, whereas +partitio+, the separation of the whole into its parts. Quintil. v. 10, 63. Cic. Top. 5. 3. +Dividere+ refers to a whole, of which the parts are merely locally and mechanically joined, and therefore severs only an exterior connection; but +dirimere+ refers to a whole, of which the parts organically cohere, and destroys an interior connection. Liv. xxii. 15. Casilinum urbs . . . Volturno flumine _dirempta_ Falernum ac Campanum agrum _dividit_: for the separation of a city into two halves by a river, is an interior separation, whereas the separation of two neighboring districts by a city, is an exterior separation. 4. +Dividere+ means also to separate into parts, without any accessory notion, whereas +dispertire+, with reference to future possessors, and +distribuere+, with reference to the right owners, or to proper and suitable places. (iv. 156.)

DIVINARE; PRÆSAGIRE; PRÆSENTIRE; PRÆVIDERE; VATICINARI; PRÆDICERE. 1. +Divinare+ denotes foreseeing by divine inspiration and supernatural aid, like #manteuesthai#; +præsagire+ (præ and #hêgeisthai#), in a natural way, by means of a peculiar organization of mind bordering on the supernatural; +præsentire+ and +prævidere+, by an unusual measure of natural talent; +præsentire+, by immediate presentiment; +prævidere+, by foresight, by an acute and happy combination. 2. +Divinare+, etc., are merely acts of perception, whereas +vaticinatio+ and +prædictio+, the open expression of what is foreseen; +vaticinatio+, that of the _divinans_ and _præsagiens_, like #prophêteia#, prophecy; but +prædictio+, that of the _præsentiens_ and _prævidens_, prediction. (vi. 105.)

DIVITIÆ; OPES; GAZÆ; LOCUPLES; OPULENTUS; COPIOSUS. 1. +Divitiæ+ and +gazæ+ denote riches quite generally, as possessions and the means of satisfying one's wishes of any sort, whereas +opes+, as the means of attaining higher ends, of aggrandizing one's self, and of acquiring and maintaining influence. +Divitiæ+ (from #deuein#) denotes the riches of a private person, like #ploutos#; +opes+ (opulentus, #polus#), the instrument of the statesman, or of the ambitious in political life; +gazæ+, the treasure of a king or prince, like #thêsauroi#. 2. +Dives+ means rich in opp. to poor, Quintil. v. 10, 26, like #plousios#; +locuples+ (loculos #plêthôn#), well-off, in opp. to _egens_, _egenus_, Cic. Planc. 35. Ros. Com. 8, like #aphneios#; +opulentus+ and +copiosus+, opulent, in opp. to _inops_, Cic. Parad. 6. Tac. H. iii. 6, like #euporos#. (v. 81.)

DIVORTIUM, see _Repudium_.

DIVUS, see _Numen_.

DOCTOR; PRÆCEPTOR; MAGISTER. +Doctor+ means the teacher, as far as he imparts theory, with reference to the student, in opp. to the mere hearer; +præceptor+, as far as he leads to practice, in reference to the pupil, in opp. to the mere scholar; +magister+, in a general sense, with reference to his superiority and ascendency in knowledge, in opp. to the laity. Cic. Orat. iii. 15. Vetus illa doctrina eadem videtur et recte faciendi et bene dicendi magistra, neque disjuncti _doctores_, sed iidem erant vivendi _præceptores_ atque dicendi. And. Mur. 31. (vi. 105).

DOCTRINA; ERUDITIO. +Doctrina+ denotes learning as a particular species of intellectual cultivation, whereas +eruditio+ the learned result, as the crown of intellectual cultivation. +Doctrina+ evinces a superiority in particular branches of knowledge, and stands as a co-ordinate notion with +exercitatio+, which is distinguished from it by involving a superiority in the ready use of learning, and can therefore, even as a mere theory, be of more evident service in practice than that which is indirectly important; +eruditio+ stands in still closer relation to practice, and involves the co-operation of the different branches of knowledge and different studies to the ennobling of the human race; it denotes genuine zeal for the welfare of mankind in an intellectual, as _humanitas_ does in a moral, point of view. (v. 268.)

DOCTRINÆ, see _Literæ_.

DOLOR; TRISTITIA; MOESTITIA; LUCTUS. 1. +Dolor+ (from #thlan#, #athlios#?) denotes an inward feeling of grief, opp. to _gaudium_, Cic. Phil. xiii. 20. Suet. Cæs. 22, like #algos#; whereas +tristitia+, +moeror+, +luctus+, denote an utterance or external manifestation of this inward feeling. +Tristitia+ and +moestitia+ are the natural and involuntary manifestation of it in the gestures of the body and in the countenance; +luctus+ (#aluktos#), its artificial manifestation, designedly, and through the conventional signs of mourning, as cutting off the hair, mourning clothes, etc., at an appointed time, like #penthos#. +Moeror+ also serves for a _heightened_ expression of _dolor_, and +luctus+ of _moeror_ and _tristitia_, as far as the manifestation _is added_ to distinguish the feeling from it. Cic. Att. xii. 28. _Mærorem_ minui; _dolorem_ nec potui, nec si possem vellem. Phil. xi. 1. Magno in _dolore_ sum, vel in _moerore_ potius, quem ex miserabili morte C. Trebonii accepimus. Plin. Ep. v. 9. Illud non _triste_ solum, verum etiam _luctuosum_, quod Julius avitus decessit. Tac. Agr. 43. Finis vitæ ejus nobis _luctuosus_, amicis _tristis_; for relations only put on mourning. Tac. Ann. ii. 82. Quanquam nec insignibus lugentium abstinebant, altius animis _moerebant_. Cic. Sext. 29, 39. _Luctum_ nos hausimus majorem _dolorem_ ille animi non minorem. 2. +Tristitia+ (from #taraktos#?) denotes the expression of grief in a bad sense, as gloom, fretfulness, and ill-humor, opp. to _hilaratus_, Cic. Att. xii. 40. Fin. v. 30. Cæcil. ap. Gell. xv. 9. Quintil. xi. 3, 67, 72, 79, 151; whereas +moestitia+ (from #murô#) denotes grief, as deserving of commiseration, as affliction, when a most just grief gives a tone of sadness, in opp. to _lætus_, Sall. Cat. f. Tac. Ann. i. 28. +Tristitia+ is more an affair of reflection; +moestitia+, of feeling. The _tristis_, like the _truculentus_, is known by his forbidding look, his wrinkled forehead, the contraction of his eyebrows; the _moestus_, like the _afflictus_, by his lack-lustre eyes and dejected look. Tac. Hist. i. 82. Rarus per vias populus _moesta_ plebs; dejecti in terram militum vultus, ac plus _tristitæ_ quam poenitentiæ. Cic. Mur. 24, 49. _Tristem_ ipsum, _moestos_ amicos: and Orat. 22, 74. (iii. 234.)

DOLOR, see _Cura_.

DOMUS, see _Ædificium_.

DONUM; MUNUS; LARGITIO; DONARIUM; DONATIVUM; LIBERALITAS. 1. +Donum+ (#dôtinê#) means a present, as a gratuitous gift, by which the giver wishes to confer pleasure, like #dôron#; whereas +munus+, as a reward for services, whereby the giver shows his love or favor, like #geras#; lastly, +largitio+, as a gift from self-interested motives, which under the show of beneficence would win over and bribe, generally for political ends. Suet. Cæs. 28. Aliis captivorum millia _dono_ afferens; that is, not merely as a loan: compare with Ner. 46. Auspicanti Sporus annulum _muneri_ obtulit; that is, as a handsome return. Tac. H. ii. 30. Id comitatem bonitatemque faventes vocabant, quod sine modo (Vitellius) _donaret_ sua _largiretur_ aliena. 2. +Donarium+ denotes particularly a gift to a temple; +donativum+, a military gift, or earnest-money, which the new emperor at his accession to the throne distributes among the soldiers; +liberalitas+, a gift which the emperor bestowed, generally on a poor nobleman, for his support. (iv. 142.)

DORSUM; TERGUM. +Dorsum+ (from #deras#) denotes the back, in an horizontal direction, consequently the back of an animal, in opp. to the belly, like #nôton#; +tergum+ (from #trachêlos#), the back, in a perpendicular direction, consequently the part between the shoulders in a man, in opp. to the breast, like #metaphrenon#. Hence +dorsum montis+ denotes the uppermost surface; +tergum montis+, the hinder part of a mountain. (v. 15.)

DUBIUS; AMBIGUUS; ANCEPS. +Dubius+ (#doios#) and +ambiguus+ (#amphis echôn#) denote doubt, with reference to success or failure, fortune or misfortune; +anceps+, with reference to existence itself, to the being or not being. Vell. Pat. ii. 79. Ea patrando bello mora fuit, quod postea _dubia_ et interdum _ancipiti_ fortuna gestum est. Tac. Ann. iv. 73. (v. 282.)

DUDUM, see _Pridem_.

DULCIS, see _Suavis_.

DUMI; SENTES; VEPRES. +Dumi+ denotes bushes growing thickly together, which present the appearance of a wilderness; +sentes+, prickly and wounding bushes, thorn-bushes; +vepres+ combines both meanings; thorn-bushes which make the ground a wilderness. (vi. 108.)

DUPLEX; DUPLUM; GEMINUS; DUPLICITER; BIFARIAM. 1. +Duplex+ (#diplax#) denotes double, as distinct magnitudes to be counted: +duplum+ (#diploun#) as continuous magnitudes to be weighed or measured. +Duplex+ is used as an adjective, +duplum+ as a substantive. Quintil. viii. 6, 42. In quo et numerus est _duplex_ et _duplum_ virium. 2. In +duplex+ (as in #diplous#), _doubleness_ is the _primary_, _similarity_ and _equality_ the _secondary_ notion; in +geminus+ (as in #didumos#), the notion of _similarity_ and _equality_ is the _primary_, that of _doubleness_ the _secondary_ one. In Cic. Part. 6. Verba _geminata_ et _duplicata_ vel etiam sæpius iterata; the word _geminata_ refers to the repetition of the same notion by synonymes; _duplicata_ to the repetition of the same word. 3. +Dupliciter+ is always modal; in two different manners, with double purpose; +bifariam+ is local, in two places, or two parts. Cic. Fam. ix. 20. _Dupliciter_ delectatus sum literis tuis; compare with Tusc. iii. 11. _Bifariam_ quatuor perturbationes æqualiter distributæ sunt. (v. 281.)

E.

EBRIUS; VINOLENTUS; TREMULENTUS; CRAPULA; EBRIOSUS. 1. +Ebrietas+ places the consequences of the immoderate use of wine in its most favorable point of view, as the exaltation and elevation of the animal spirits, and in its connection with inspiration, like #methê#; whereas +vinolentia+, and the old word +temulentia+, in its disgusting point of view, as brutal excess, and in its connection with the loss of recollection, like #oinôsis#; lastly, +crapula+, the objective cause of this condition, like #kraipalê#. 2. +Ebrius+, and the word of rare occurrence, +madusa+, denote a person who is drunk, with reference to the condition; +ebriosus+, a drunkard, with reference to the habit. (v. 330.)

ECCE, see _En_.

EDITUS, see _Altus_.

EDULIA, see _Alimenta_.

EGERE, see _Carere_.

EGESTAS, see _Paupertas_.

EJULARE, see _Lacrimare_.

ELABORARE, see _Labor_.

[[ELEMENTUM, see _Litera_.]]

ELIGERE, see _Deligere_.

E LONGINQUO, see _Procul_.

ELOQUENS, see _Disertus_.

ELOQUI; ENUNCIARE; PROLOQUI; PRONUNCIARE; RECITARE. 1. +Eloqui+ and +enunciare+ denote an act of the intellect, in conformity to which one utters a thought that was resting in the mind; but the _eloquens_ regards therein both substance and form, and would express his thought in the most perfect language; whereas the _enuncians_ regards merely the substance, and would only make his thought _publici juris_, or communicate it; hence +elocutio+ belongs to rhetoric, +enuntiatio+ to logic. 2. On the other hand, +proloqui+ denotes a moral act, in conformity to which one resolves to give utterance to a secret thought, in opp. to _reticere_, like _profiteri_; lastly, +pronuntiare+, a physical act, by which one utters any thing, whether thought of, or written mechanically by the organs of speech, and makes it heard, like _recitare_. +Pronuntiare+, however, is a simple act of the organs of speech, and aims merely at being fully heard; +recitare+ is an act of refined art, and aims by just modulation, according to the laws of declamation, to make a pleasing impression. +Pronuntiatio+ relates only to single letters, syllables, and words, as the elements and body of speech, whereas +recitatio+ relates both to the words and to their import, as the spirit of speech. (iv. 4.)

ELUCET, see _Constat_.

EMENDARE, see _Corrigere_.

EMERE; MERCARI; REDIMERE. 1. +Emere+ means to buy, where furnishing one's self with the article is the main point, the price the next point, like #priasthai#; whereas +mercari+ (from #amergein#) means to buy, as a more formal transaction, generally as the mercantile conclusion of a bargain, like #empolan#. 2. +Emere+ refers to the proper objects of trade; +redimere+ to things which, according to the laws of justice and morality, do not constitute articles of trade, and which the buyer might either claim as his due, or ought to receive freely and gratuitously, such as peace, justice, love, and so forth. Cic. Sext. 30, 36. Quis autem rex qui illo anno non aut _emendum_ sibi quod non habebat, aut _redimendum_ quod habebat, arbitrabatur? (iv. 116.)

EMINENS; EXCELLENS; PRÆCLARUS; PRÆSTANS; INSIGNIS; SINGULARIS; UNICUS. 1. +Eminens+, +excellens+, +præclarus+, and +præstans+, involve a quiet acknowledgment of superiority; whereas +egregius+, with an expression of enthusiasm, like glorious; +eximius+, with an expression of admiration, like excellent. 2. +Eximius+, &c. relate altogether to good qualities, like superior, and can be connected with vices and faults only in irony; whereas +insignis+, +singularis+, and +unicus+, are indifferent, and serve as well to heighten blame as praise, like distinguished, matchless. (vi. 111.)

EMINET, see _Apparet_.

EMINUS, see _Procul_.

EMISSARIUS, see _Explorator_.

EMOLUMENTUM, see _Lucrum_.

EMORI, see _Mors_.

EN; ECCE. +En+ (#êni#) means, see here what was before hidden from thee! like #ên#, #êni#, #ênide#; whereas +ecce+ (#eche#? or the reduplication of the imperative of Eco, to see, oculus?) means, see there what thou hast not before observed! like #idou#. (vi. 112.)

ENSIS, see _Gladius_.

ENUNCIARE, see _Eloqui_.

EPISTOLA, see _Literæ_.

EPULÆ; CONVIVIUM; DAPES; EPULUM; COMISSATIO. +Epulæ+ is the general expression, the meal, whether frugal or sumptuous, whether en famille or with guests, at home or in public; +convivium+ is a social meal, a convivial meal; +dapes+ (from #dapsai#, #deipnon#), a religious meal, a meal of offerings; +epulum+, a solemn meal, mostly political, a meal in honor of something, a festival; +comissatio+ (from #komazein#), a gormandizing meal, a feast. (v. 195.)

EQUUS; CABALLUS; MANNUS; CANTERIUS. +Equus+ (from the antiquated word, ehu) denotes a horse, as a general expression, a term in natural history; +caballus+ (from #kaphazô#), a horse for ordinary services; +mannus+, a smaller kind of horse, like palfrey, for luxury; +canterius+, a castrated horse, a gelding. Sen. Ep. 85. Cato censorius _canterio_ vehebatur et hippoperis quidem impositis. Oh quantum decus sæculi! Catonem uno _caballo_ esse contentum, et ne toto quidem! Ita non omnibus obesis _mannis_ et asturconibus et tolutariis præferres unum illum _equum_ ab ipso Catone defrictum. (iv. 287.)

ERGASTULUM, see _Custodia_.

ERIPERE, see _Demere_.

ERRARE; VAGARI; PALARI. +Errare+ (#errhein#) is to go astray, #planasthai#, an involuntary wandering about, when one knows not the right way; +vagari+ and +palari+, on the other hand, mean a voluntary wandering; +vagari+, like #alasthai#, when one disdains a settled residence, or straight path, and wanders about unsteadily; +palari+ (from pandere?) when one separates from one's company, and wanders about alone. +Erramus+ _ignari_, +vagamur+ _soluti_, +palamur+ _dispersi_. Tac. H. i. 68. Undique populatio et cædes; ipsi in medio +vagi+; abjectis armis magna pars, saucii aut _palantes_ in montem Vocetiam perfugiunt. (i. 89.)

ERUDIRE; FORMARE; INSTITUERE. +Erudire+ and +formare+ denote education as an ideal good, and as a part of human improvement; +erudire+, generally, and as far as it frees from ignorance; +formare+, specially, and as far as it prepares one in a particular sphere, and for a particular purpose, and gives the mind a bent thereto; whereas +instituere+ denotes education as a real good, in order to qualify for a particular employment. (vi. 113.)

ERUDITIO, see _Literæ_. [[printed as shown, but correct cross-reference is _Doctrina_]

ESCA, see _Alimenta_.

ESCENDERE, see _Scandere_.

ESURIES, see _Fames_.

ET; QUE; AC; ATQUE. +Et+ (#eti#) is the most general copulative particle; +que+ and +et--et+ connect opposites; +que+ (#kai#), simply because they are opposites, as _terra marique_; but +et--et+, in order to point them out emphatically as opposites [and closely connected notions of _the same kind_], as _et terra et mari_; whereas +ac+ and +atque+ connect synonymes, _atque_ before vowels and gutturals; +ac+ before the other consonants; as, for example, vir fortis _ac_ strenuus. (vi. 114.)

EVENIRE, see _Accidere_.

EVERTERE, see _Perdere_.

EVESTIGIO, see _Repente_.

EVOCARE, see _Arcessere_.

EXCELLENS, see _Eminens_.

EXCELSUS, see _Altus_.

EXCIPERE, see _Sumere_.

EXCORS, see _Amens_.

EXCUBIÆ; STATIONES; VIGILIÆ. +Excubiæ+ are the sentinels before the palace, as guards of honor and safeguards; +stationes+, guards stationed at the gate as an outpost; +vigiliæ+, guards in the streets during the night as a patrol.

EXCUSATIO, see _Purgatio_.

EXEMPLUM; EXEMPLAR. +Exemplum+ means an example out of many, chosen on account of its relative aptness for a certain end; whereas +exemplar+ means an example before others, chosen on account of its absolute aptness to represent the idea of a whole species, a model. Cic. Mur. 31. Vell. P. ii. 100. Antonius singulare _exemplum_ clementiæ Cæsaris; compare with Tac. Ann. xii. 37. Si incolumem servaveris, æternum _exemplar_ clementiæ ero; not merely tuæ _clementiæ_, but of clemency in general. (v. 359.)

EXERCITUS; COPIÆ. +Exercitus+ is an army that consists of several legions; but +copiæ+ mean troops, which consist of several cohorts.

EXHIBERE, see _Præbere_.

EXIGERE, see _Petere_.

EXIGUUS, see _Parvus_.

EXILIS; MACER; GRACILIS; TENUIS. +Exilis+ and +macer+ denote leanness, with reference to the interior substance and with absolute blame, as a consequence of want of sap, and of shrivelling; +exilis+ (from egere, exiguus,) generally as applicable to any material body, and as poverty and weakness, in opp. to _uber_, Cic. Or. i. 12; +macer+ (#makros#, meagre,) especially to animal bodies, as dryness, in opp. to _pinguis_, Virg. Ecl. iii. 100; whereas +gracilis+ and +tenuis+, with reference to the exterior form, indifferently or with praise; +tenuis+ (#tanus#, thin), as approaching to the notion of _delicate_, and as a _general_ term, applicable to all bodies, in opp. to _crassus_, Cic. Fat. 4. Vitruv. iv. 4; but +gracilis+ as approaching to the notion of _tall_, _procerus_, and especially as applicable to animal bodies, like slender, in opp. to _opimus_, Cic. Brut. 91; _obesus_, Cels. i. 3, 30. ii. 1. Suet. Dom. 18. (v. 25.)

EXIMERE, see _Demere_.

EXISTIMARE, see _Censere_.

EXITIUM, EXITUS, see _Lues_.

EXPERIRI, see _Tentare_.

EXPETERE, see _Velle_.

EXPILARE, see _Vastare_.

EXPLORATOR; SPECULATOR; EMISSARIUS. +Exploratores+ are scouts, publicly ordered to explore the state of the country or the enemy; +speculatores+, spies, secretly sent out to observe the condition and plans of the enemy; +emissarii+, secret agents, commissioned with reference to eventual measures and negotiations. (vi. 117.)

EXPROBRARE, see _Objicere_.

EXSECRARI, see _Abominari_.

EXSEQUIÆ, see _Funus_.

EXSOMNIS, see _Vigil_.

EXSPECTARE, see _Manere_.

EXSPES; DESPERANS. +Exspes+ denotes hopelessness, as a state; but +desperans+, despondency, as the painful feeling of hopelessness.

EXSTRUCTUS, see _Præditus_.

EXSUL, see _Perfuga_.

EXSULTARE, see _Gaudere_.

EXTA, see _Caro_.

EXTEMPLO, see _Repente_.

EXTERUS; EXTERNUS; PEREGRINUS; ALIENIGENA; EXTRARIUS; EXTRANEUS; ADVENA; HOSPES. 1. +Exterus+ and +externus+ denote a foreigner, as one dwelling in a foreign country; whereas +peregrinus+, +alienigena+, +advena+, and +hospes+, as one who sojourns for a time in a country not his own. 2. +Externus+ denotes a merely local relation, and is applicable to things as well as to persons; but +exterus+, an intrinsic relation, and is an epithet for persons only. _Externæ nationes_ is a merely geographical expression for nations that are situated without; _exteræ nationes_, a political expression for foreign nations. 3. +Extraneus+ means, that which is without us, in opp. to relatives, family, native country; whereas +extrarius+, in opp. to one's self. Cic. ap. Colum. xii. Comparata est opera mulieris ad domesticam diligentiam; viri autem ad exercitationem forensem et _extraneam_: comp. with Juv. ii. 56. Utilitas aut in corpore posita est aut in _extrariis_ rebus: or Quintil. vii. 2, 9, with vii. 4, 9. 4. +Peregrinus+ is one who does not possess the right of citizenship, in opp. to _civis_, Sen. Helv. 6; +alienigena+, one born in another country, in opp. to _patrius_ and _indigena_; +advena+, the emigrant, in opp. to _indigena_, Liv. xxi. 30; +hospes+, the foreigner, in opp. to _popularis_. 5. +Peregrinus+ is the political name of a foreigner, as far as he is without the rights of a citizen and native inhabitant, with disrespect; +hospes+, the name given to him from a feeling of kindness, as possessing the rights of hospitality. Cic. Rull. ii. 34. Nos autem hinc Romæ, qui veneramus, jam non _hospites_ sed _peregrini_ atque _advenæ_ nominabamur. (iv. 386.)

EXTORRIS, see _Perfuga_.

EXTRANEUS, EXTRARIUS, see _Exterus_.

EXTREMUS; ULTIMUS; POSTREMUS; NOVISSIMUS. +Extremus+ and +ultimus+ denote the last in a continuous magnitude, in a space; +extremus+, the outermost part of a space, or of a surface, in opp. to _intimus_ and _medius_, Cic. N. D. ii. 27, 54. Cluent. 65, like #eschatos#; +ultimus+ (superl. from ollus), the outermost point of a line, in opp. to _citimus_ and _proximus_. Cic. Somn. 3. Prov. cons. 18. Liv. v. 38, 41, like #loisthos#. Whereas +postremus+ and +novissimus+ denote the last in a discrete quantity, or magnitude consisting of separate parts, in a row of progressive numbers; +postremus+, the last in a row that is completed, in which it occupies the last place, in opp. to those that precede it, _primus_, _princeps_, _tertius_, like #hustatos#; whereas +novissimus+ denotes the last in a row that is not complete, in which, as the last comer, it occupies the last place, in opp. to that which has none to follow it, but is last of all, like #neatos#.

EXUVIÆ, see _Præda_.

F.

FABER; OPIFEX; ARTIFEX. +Fabri+ (from favere, fovere,) are such workmen as labor with exertion of bodily strength, carpenters and smiths, #cheirônaktes#; +opifices+ such as need mechanical skill and industry, #banausoi#; +artifices+ such as employ mind and invention in their mechanical functions, #technitai#. (v. 329.)

FABULARI, see _Loqui_, _Garrire_, and _Dicere_. [["Loqui" redirects to "Dicere"]]

FACERE, see _Agere_.

FACETIÆ, see _Lepidus_.

FACIES; OS; VULTUS; OCULI. +Facies+ (from species) and +oculi+ (from #okkos#) denote the face and eyes only in a physical point of view, as the natural physiognomy and the organs of sight; but +os+ and +vultus+ with a moral reference, as making known the temporary, and even the habitual state of the mind by the looks and eyes; +os+ (from #othomai#), by the glance of the eye, and the corresponding expression of the mouth; +vultus+ (from #heliktos#), by the motion of the eye, and the simultaneous expression of the parts nearest to it, the serene and the darkened brow. Tac. Agr. 44. Nihil metus in _vultu_; gratia _oris_ supererat. (iv. 318.)

FACILITAS, see _Humanitas_.

FACINUS, see _Delictum_.

FACULTAS, see _Occasio_.

FACTUM, see _Agere_.

FACUNDUS, see _Disertus_.

FACTIO, see _Partes_.

FALLACITER, see _Perperam_.

FALLERE; FRUSTRARI; DECIPERE; CIRCUMVENIRE; FRAUDARE; IMPONERE. +Fallere+, +frustrari+, and +imponere+, mean to deceive, and effect an exchange of truth for falsehood, #sphallein#; the _fallens_ (#sphallôn#) deceives by erroneous views; the _frustrans_ (from #psuthos#), by false hopes; the _imponens_, by practising on the credulity of another. +Decipere+ and +circumvenire+ mean to outwit, and obtain an unfair advantage, #apatan#; the _decipiens_, by a suddenly executed; the _circumveniens_, by an artfully laid plot. +Fraudare+ (#pseudein#) means to cheat, or injure and rob anybody by an abuse of his confidence. (v. 357.)

FALSE, FALSO, see _Perperam_.

FAMA, see _Rumor_.

FAMES; ESURIES; INEDIA. +Fames+ is hunger from want of food, like #limos#, in opp. to _satietas_; whereas +esuries+ is hunger from an empty and craving stomach, in opp. to _sitis_; lastly, +inedia+ is not eating, in a general sense, without reference to the cause, though for the most part from a voluntary resolution, like #asitia#. Hence _fame_ and _esurie perire_ mean to die of hunger, whereas _inedia perire_ means to starve one's self to death. (iii. 119.)

FAMILIA, see _Ædificium_.

FAMILIARIS, see _Socius_.

FAMULUS, see _Servus_.

FANUM, see _Templum_.

FARI, see _Dicere_.

FAS EST, see _Concessum est_.

FASTIDIUM, see _Spernere_.

FASTIGIUM, see _Culmen_.

FASTUS, see _Superbia_.

FATERI; PROFITERI; CONFITERI. +Fateri+ means to disclose, without any accessory notion, in opp. to _celare_, Liv. xxiv. 5. Curt. vi. 9; +profiteri+ means to avow, freely and openly, without fear and reserve, whether questioned or not; +confiteri+, to confess in consequence of questions, menaces, compulsion. The _professio_ has its origin in a noble consciousness, when a man disdains concealment, and is not ashamed of that which he has kept secret; the _confessio_, in an ignoble consciousness, when a man gives up his secret out of weakness, and is ashamed of that which he confesses. Cic. Cæc. 9, 24. Ita libenter _confitetur_, ut non solum _fateri_, sed etiam _profiteri_ videatur. Planc. 25, 62. Rabir. perd. 5. (iv. 30.)

FATIGATUS; FESSUS; LASSUS. +Fatigatus+ and +fessus+ express the condition in which a man after exertion longs for rest, from subjective weariness; whereas +lassus+ and +lassatus+, the condition in which a man after active employment has need of rest, from objective weakness. Cels. i. 2, 15. Exercitationis finis esse debet sudor aut certe _lassitudo_, quæ citra _fatigationem_ sit. Sall. Jug. 57. Opere castrorum et proeliorum _fessi lassique_ erant. (i. 105.)

FATUM, see _Casus_.

FATUUS, see _Stupidus_.

FAUSTUS, see _Felix_.

FAUX; GLUTUS; INGLUVIES; GUTTUR; GURGULIO; GULA. +Faux+, +glutus+, and +ingluvies+, denote the space within the throat; +glutus+ (#glôtta#), in men; +ingluvies+, in animals; +faux+ (#pharunx#), the upper part, the entrance into the throat; whereas +guttur+, +gurgulio+, and +gula+, denote that part of the body which encloses the space within the throat; +gurgulio+ (redupl. of gula), in animals; +gula+, in men; +guttur+, in either. (v. 149.)

FAX; TÆDA; FUNALE. +Fax+ is the general expression for any sort of torch; +tæda+ is a natural pine torch; +funale+, an artificial wax-torch.

FEL; BILIS. +Fel+ (from #phlegô#, #phlegma#) is the gall of animals, and, figuratively, the symbol of bitterness to the taste; whereas +bilis+ is the gall of human beings, and, figuratively, the symbol of exasperation of mind. (v. 120.)

FELIX; PROSPER; FAUSTUS; FORTUNATUS; BEATUS. +Felix+, +foelix+, (#phulon echôn#) is the most general expression for happiness, and has a transitive and intransitive meaning, making happy and being happy; +prosper+ and +faustus+ have only a transitive sense, making happy, or announcing happiness; +prosperum+ (#prosphoros#) as far as men's hopes and wishes are fulfilled; +faustum+ (from #aphauô#, #phaustêrios#) as an effect of divine favor, conferring blessings; whereas +fortunatus+ and +beatus+ have only an intransitive or passive meaning, being happy; +fortunatus+, as a favorite of fortune, like #eutuchês#; +beatus+ (#psiês#) as conscious of happiness, and contented, resembling the #theoi rheia zaôntes#, like #makarios#. (vi. 125.)

FEMINA; MULIER; UXOR; CONJUX; MARITA. 1. +Femina+ (#phuomenê#) denotes woman with regard to her physical nature and sex, as bringing forth, in opp. to _mas_; whereas +mulier+ (from mollis), woman, in a physical point of view, as the weaker and more tender sex, in opp. to _vir_; whence +femina+ only can be used for the female of an animal. 2. +Mulier+ denotes also the married woman, in opp. to _virgo_, Cic. Verr. ii. 1; whereas +uxor+ and +conjux+, the wife, in opp. to the husband; +uxor+, merely in relation to the man who has married her, in opp. to _maritus_, Tac. G. 18; +conjux+ (from conjungere), in mutual relation to the husband, as half of a pair, and in opp. to _liberi_, Cic. Att. viii. 2. Catil. iii. 1. Liv. v. 39, 40. Tac. Ann. iv. 62. H. iii. 18. 67. Suet. Cal. 17. Accordingly, +uxor+ belongs to the man; +conjux+ is on a par with the man; +uxor+ refers to an every-day marriage, like wife; +conjux+, to a marriage between people of rank, like consort. Vell. Pat. ii. 100. Claudius, Gracchus, Scipio, quasi cujuslibet _uxore_ violata poenas perpendere, quum Cæsaris filiam et Nerones violassent _conjugem_. 3. +Uxor+ is the ordinary, +marita+ a poetical, expression for a wife. (iv. 327.)

FEMUR, see _Coxa_.

FERA, see _Animal_.

FERAX, see _Foecundus_.

FERE, see _Pæne_.

FERIÆ, see _Solemnia_.

FERIARI, see _Vacare_.

FERIRE, see _Verberare_.

FERME, see _Pæne_.

FEROCIA; FEROCITAS; VIRTUS; FORTITUDO. +Ferocia+ and +ferocitas+ (from #phraxai#) denote natural and wild courage, of which even the barbarian and wild beast are capable; +ferocia+, as a feeling, +ferocitas+, as it shows itself in action; whereas +virtus+ and +fortitudo+ denote a moral courage, of which men only of a higher mould are capable; +virtus+, that which shows itself in energetic action, and acts on the offensive; +fortitudo+ (from the old word forctitudo, from farcire,) that which shows itself in energetic resistance, and acts on the defensive, like _constantia_. Pacuv. Nisi insita _ferocitate_ atque _ferocia_. Tac. Ann. xi. 19. Nos _virtutem_ auximus, barbari _ferociam_ infregere: and ii. 25. (i. 44.)

FERRE; PORTARE; BAJULARE; GERERE. 1. +Ferre+ means, like #pherein#, to carry any thing portable from one place to another; +portare+ and +bajulare+, like #bastazein#, to carry a load; +portare+ (from #porizein#), for one's self, or for others; +bajulare+, as a porter. In Cæs. B. G. i. 16. Ædui frumentum . . . . _conferri_, _comportari_, adesse dicere; +conferre+ refers to the delivery and the contribution from several subjects to the authorities of the place; +comportare+, the delivery of these contributions by the authorities of the place to Cæsar. 2. +Ferre+, +portare+, and +bajulare+, express only an exterior relation, that of the carrier to his load, whereas +gerere+ (#ageirein#) +gestare+, like #phorein#, an interior relation, that of the possessor to his property. As, then, +bellum ferre+ means only either _inferre bellum_ or _tolerare_, so +bellum gerere+ has a synonymous meaning with _habere_, and is applicable only to the whole people, or to their sovereign, who resolved upon the war, and is in a state of war; but not to the army fighting, nor to the commander who is commissioned to conduct the war. _Bellum geret_ populus Romanus, administrat consul, capessit miles. (i. 150.)

FERRE; TOLERARE; PERFERRE; PERPETI; SUSTINERE; SINERE; SUSTENTARE. 1. +Ferre+ (#pherein#) represents the bearing, only with reference to the burden which is borne, altogether objectively, like #pherein#; whereas +tolerare+, +perferre+, and +pati+, +perpeti+, with subjective reference to the state of mind of the person bearing; the _tolerans_ and _perferens_ bear their burden without sinking under it, with strength and self-control, synonymously with _sustinens_, sustaining, like #tolmôn#; the _patiens_ and _perpetiens_ (#pathein#) without striving to get rid of it, with willingness or resignation, enduring it, synonymously with _sinens_. +Ferre+ and +tolerare+ have only a noun for their object, but +pati+ also an infinitive. 2. +Perferre+ is of higher import than _tolerare_, as +perpeti+ is of higher import than _pati_, to endure heroically and patiently. Poet. ap. Cic. Tusc. iv. 29. Nec est malum, quod non natura humana patiendo _ferat_: compare with Tac. Ann. i. 74. Sen. Thyest. 307. Leve est miserias _ferre_; _perferre_ est grave. Plin. H. N. xxvi. 21. Qui _perpeti_ medicinam non _toleraverant_. Tac. Ann. iii. 3. Magnitudinem mali _perferre_ visu non _toleravit_. 3. +Tolerare+ (from #tlênai#) means to keep up under a burden, and not sink down; but +sustinere+ means to keep up the burden, and not let it sink. 4. +Pati+ denotes an intellectual permission, no opposition being made, like to let happen; whereas +sinere+ (#aneinai#) denotes a material permission, not to hold any thing fast nor otherwise hinder, to leave free. +Pati+ has, in construction, the action itself for its object, and governs an infinitive; +sinere+, the person acting, and is in construction with _ut_. (iv. 259.) 5. +Sustinere+ means to hold up, in a general sense, whereas +sustentare+, to hold up with trouble and difficulty. Curt. viii. 4, 15. Forte Macedo gregarius miles seque et arma _sustentans_ tandem in castra venit; compare with v. 1, 11. Tandem Laconum acies languescere, lubrica arma sudore vix _sustinens_. Also, Liv. xxiii. 45. Senec. Prov. 4. a. f. (iii. 293.)

FERTILIS, see _Foecundus_.

FERULA, see _Fustis_.

FERVERE, see _Calere_.

FESSUS, see _Fatigatus_.

FESTA, see _Solemnia_.

FESTINUS, see _Citus_.

FESTIVUS, see _Lepidus_.

FIDELIS, see _Fidus_.

FIDELITAS, see _Fides_.

FIDERE; CONFIDERE; FIDEM HABERE; CREDERE; COMMITTERE; PERMITTERE. 1. +Fidere+ (#peithein#) means to trust; +confidere+, to trust firmly, both with reference to strength and assistance; whereas +fidem habere+, to give credit, and +credere+, to place belief, namely, with reference to the good intentions of another. Liv. ii. 45. Consules magis non _confidere_ quam non _credere_ suis militibus; the former with reference to their valor, the latter with reference to their fidelity. 2. +Fidere+, etc., denote trust as a feeling; +committere+, +permittere+, as an action; the _committens_ acts in good trust in the power and will of another, whereby he imposes upon him a moral responsibility; to intrust; the _permittens_ acts to get rid of the business himself, whereby he imposes at most only a political or legal responsibility, as to leave (or, give up) to. Cic. Font. 14. Ita ut _commissus_ sit fidei, _permissus_ potestati. Verr. i. 32. v. 14. (v. 259.)

FIDES; FIDELITAS; FIDUCIA; CONFIDENTIA; AUDACIA; AUDENTIA. 1. +Fides+ and +fidelitas+ mean the fidelity which a man himself observes towards others; +fides+, in a more general sense, like #pistis#, the keeping of one's word and assurance from conscientiousness, together with the reliance of others upon us as springing from this quality, the credit we possess; +fidelitas+ denotes, in a more special sense, like #pistotês#, the faithful adherence to persons to whom we have once devoted ourselves; whereas +fiducia+ and +confidentia+ denote the trust we place in others; +fiducia+, the laudable trust in things, in which we actually can trust, which is allied to the courage of trusting in ourselves, in opp. to _timor_; Cic. Div. ii. 31. Plin. Ep. v. 17, like #tharsos#; but +confidentia+ denotes a blamable blind trust, particularly in one's own strength, in opp. to foresight and discretion, and which converts spirit into presumption, like #thrasos#. 5. +Fiducia+ and +confidentia+ have their foundation in trusting to the prosperous issue of anything; +audacia+ and +audentia+, in the contempt of danger; +audacia+ sometimes means a laudable boldness, as a word of higher import than _fiducia_; sometimes a blamable boldness, as a civil term for _temeritas_, like #tolma#; but +audentia+ is always a laudable spirit of enterprise. Juven. xiii. 108. Quum magna malæ superest _audacia_ causæ, creditur a multis _fiducia_. Sen. Ep. 87. Quæ bona sunt, _fiduciam_ faciunt, divitiæ _audaciam_. (v. 256.)

FIDES, see _Religio_.

FIDES, see _Chorda_.

FIDUCIA, see _Fides_.

FIDUS; FIDELIS; INFIDUS; INFIDELIS; PERFIDUS; PERFIDIOSUS. 1. +Fidus+ denotes a natural quality, like trustworthy, with relative praise; whereas +fidelis+ denotes a moral characteristic, as faithful, with absolute praise. Liv. xxii. 22. Eo vinculo Hispaniam vir unus solerti magis quam _fideli_ consilio exsolvit. Abellex erat Sagunti, nobilis Hispanus, _fidus_ ante Poenis. 2. +Infidus+ means unworthy of trust; +infidelis+, unfaithful; +perfidus+, treacherous, in particular actions; +perfidiosus+, full of treachery, with reference to the whole character. (v. 255.)

FIGURA; FORMA; SPECIES. +Figura+ (from fingere, #phengein#,) denotes shape altogether indifferently, in its mathematical relation, as far as it possesses a definite outline, like #schêma#; whereas +forma+ (#phorimos#, #phorêma#,) denotes it in an _æsthetical_ relation, as far as it is a visible stamp and copy of an interior substance, to which it corresponds, like #morphê#; lastly, +species+, in its physical relation, as far as it stands opposed to the inner invisible substance, which it covers as a mere outside, like #eidos#. Hence +figurare+ means to shape, that is, to give a definite outline to a formless mass; whereas +formare+ means to form, that is, to give the right shape to an unwrought mass; and lastly, +speciem addere+ means to bedeck any thing, in the old sense of the word, that is, to give to a mass already formed an exterior that shall attract the eye. According to this explanation +figura+ refers exclusively to the outline or lineaments, whilst +forma+, or at least +species+, involves color, size, and the like. (iii. 25.)

FIMUS, see _Lutum_.

FINDERE; SCINDERE. +Findere+ means to separate a body according to its natural joints, consequently to divide it, as it were, into its component parts, to cleave; but +scindere+ (#skedasai#) to divide it by force, without regard to its joints, and so separate it into fragments, to chop or tear to pieces. Hence +findere lignum+ means to cleave a log of wood, with the assistance of nature herself, lengthways; +scindere+, to chop it by mere force breadthways. The _findens æquor nave_ considers the sea as a conflux of its component waters; the _scindens_, merely as a whole. (iv. 154.)

FINIRE; TERMINARE; CONSUMMARE; ABSOLVERE; PERFICERE. +Finire+ and +terminare+ denote the mere ending of anything, without regard to how far the object of the undertaking is advanced; +finire+ (#phthinein#?) to end, in opp. to _incipere_, Cic. Orat. iii. 59; but +terminare+, to make an end, in opp. to _continuare_; whereas +consummare+, +absolvere+, and +perficere+ denote the completion of a work; +consummare+, as the most general term in opp. to doing a thing by halves; +absolvere+ refers to a duty fulfilled, and a difficult work which is now done, and leaves the workman free, in opp. to _inchoare_; +perficere+ refers to an end attained, and a self-chosen task, which is now done, and may be called complete, in opp. to _conari_. Cic. Orat. 29, 30. Verr. i. 27. +Absolutus+ also has an extensive signification, and refers to the completeness of the work, like #entelês#; +perfectus+, an intensive signification, and refers to the excellence of the work, like #teleios#. (iv. 366.)

FINIS; TERMINUS; LIMES. +Finis+ (from #phthinô#) denotes a boundary, as a mathematical line, like #telos#; +terminus+ and +limes+, a mark, as the material sign of a boundary; +terminus+ (#teiromenos#, #terma#,) a stone set up, as the sign of a bounding point, like #terma#; +limes+, a ridge, as the sign of a bounding line, like #horos#. Cic. Læl. 16. Constituendi sunt qui sint in amicitia _fines_ et quasi _termini_ diligendi. Hor. Carm. ii. 18, 24. Revellis agri _terminos_ et ultra _limites_ clientium salis avarus. (iv. 359.)

FINITIMUS, see _Vicinus_.

FIRMUS, see _Validus_.

FISCUS, see _Ærarium_.

FLAGITARE, see _Petere_.

FLAGITIUM, see _Delictum_.

FLAGRARE, see _Ardere_.

FLAVUS, see _Luteus_.

FLERE, see _Lacrimare_.

FLUCTUS, see _Aqua_.

FLUENTUM, see _Aqua_.

FLUERE; MANARE; LIQUERE. +Fluere+ (#phluô#) denotes flowing, with reference to the motion of the fluid; +manare+ (from #manos#, or _madere_,) with reference to the imparting of the fluid; and +liquere+, with reference to the nature of the fluid. The cause of the _fluendi_ is, that the fluid has no dam, and according to the law of gravity flows on; whereas the cause of the _manandi_ is the over-fulness of the spring; lastly, +liquere+, to be fluid, is the negative state of _fluere_ and _manare_. Hence +fluere+, with its synonyme +labi+, is more opposed to _hærere_ and _stare_; and moreover +labari+, with its synonyme +effundi+, more opposed to _contineri_, _claudi_; lastly, +liquere+, with its synonyme +dissolvi+, more opposed to _concrevisse_, _rigere_. Gell. xvii. 11. Plato potum dixit _defluere_ ad pulmonem, eoque satis humectato, demanare per eum, quia sit rimosior, et _confluere_ inde in vesicam. (ii. 1.)

FLUVIUS; FLUMEN; AMNIS. +Fluvius+, +flumen+, (from #phluô#) denote, like #rhoos#, #rheuma#, an ordinary stream, in opp. to a pond and lake; whereas +amnis+ (#amenas#, _manare_,) like #potamos#, a great and mighty river, in opp. to the sea. Cic. Div. i. 50. and Divin. i. 35, 78. Ut _flumina_ in contrarias partes fluxerint, atque in _amnes_ mare influxerit. Tac. Ann. xv. 58. Senec. N. Q. iii. 19. Habet ergo non tantum venas aquarum terra, ex quibus corrivatis _flumina_ effici possunt, sed et _amnes_ magnitudinis vastæ. Then: Hanc magnis _amnibus_ æternam esse materiam, cujus non tangantur extrema sicut _fluminum_ et fontium. Tac. Hist. v. 23. Quo Mosæ _fluminis_ os _amnem_ Rhenum oceano affundit. Curt. ix. 4, 5. (ii. 7.)

FOECUNDUS; FERTILIS; FERAX; UBER; FRUGIFER; FRUCTUOSUS. 1. +Foecundus+ (from #phuô#, foetus,) denotes the fruitfulness of a living and breeding being, in opp. to _effatus_, like #eutokos#; whereas +fertilis+ and +ferax+ (from (#pherô#) the fruitfulness of inanimate and productive nature, and of the elements, opposed to _sterilis_, like #euphoros#. Tac. Ann. xii. 63. Byzantium _fertili_ solo _foecundoque_ mari, quia vis piscium hos ad portus adfertur. Germ. 5. Terra satis _ferax, frugiferarum_ arborum impatiens, pecorum _foecunda_, sed plerumque improcera. Mela. i. 9, 1. Terra mire _fertilis_ et animalium _perfoecunda_ genetrix. And ii. 7. 2. +Fertilis+ denotes the actual fruitfulness which has been produced by cultivation; +ferax+, the mere capability which arises from the nature of the soil. Cicero uses _fertilis_ in a proper, _ferax_, in a figurative sense. 3. +Fertilis+ and +ferax+ denote fruitfulness under the image of creative and productive power, as of the father and mother; +uber+, under the image of fostering and sustaining, as of the nurse, like #euthênês#; +frugifer+, under the image of a corn-field; +fructuosus+, under that of a tree rich in fruit, like #enkarpos#. (iv. 831.)

FOEDUS; SOCIETAS. +Foedus+ (#pepoithos#) is an engagement for mutual security, on the ground of a sacred contract; whereas +societas+, an engagement to some undertaking in common on the ground of a mere agreement. Liv. xxiv. 6. Hieronymus legatos Carthaginem mittit ad _foedus_ ex _societate_ faciendum. Sall. Jug. 14. Cic. Phil. ii. 35. Neque ullam _societatem . . . . foedere_ ullo confirmari posse credidi. (vi. 132.)

FOEDUS, see _Tæter_. [[redirects to _Teter_]]

FOEMINA, see _Femina_.

FOENUS; USURA. +Foenus+ (from #phuô#, foetus,) denotes interest as the produce of capital, like #tokos#; +usura+ denotes what is paid by the debtor for the use of capital, like #danos#. (vi. 133.)

FOETUS; FOEDUS, see _Prægnans_.

FORES, see _Ostium_.

FORMA, see _Figura_.

FORMARE, see _Erudire_.

FORMIDO, see _Vereri_.

FORMOSUS; PULCHER; VENUSTUS. 1. +Formosus+ means beauty, as far as it excites pleasure and delight by fineness of form; +pulchrum+, as far as it excites admiration, is imposing, and satisfies the taste by its perfectness; +venustum+, as far as by its charms it excites desire, and captivates. +Formositas+ works on the natural sense of beauty; +pulchritudo+, on the cultivated taste; +venustas+, on the more refined sensuality. Suet. Ner. 51. Fuit vultu _pulchro_ magis quam _venusto_; that is, it had perfect and regular beauty rather than pleasing features, and possessed a cold, heartless sort of beauty, by which no one felt attracted. Comp. Catull. lxxxvi. Hor. A. P. 99. Cic. Off. i. 36. 2. +Venustas+, loveliness, is of higher import than _gratia_, grace; the former transports, the latter only attracts. (iii. 29.)

FORS, see _Casus_.

FORTE, FORTUITO, FORTASSE, FORSITAN, see _Casu_.

FORTITUDO, see _Ferocia_.

FORTUNA, see _Casus_.

FORTUNATUS, see _Felix_.

FOVEA, see _Specus_.

FOVERE, see _Calere_.

FRAGOR; STREPITUS; CREPITUS; SONITUS. +Fragor+ (#spharagos#) is a hollow, discordant sound, as crashing, like #doupos#; +strepitus+ (#threô#, #thorubê#?) a loud noisy sound, as roaring, bawling, shrieking, like #ktupos#; +crepitus+ (from #krembalon#?) a single sound, or the frequent repeating of the same sound, as clapping, like #krousis#, #krotos#; +sonitus+ (#enosis#, #Enuô#) a sound consisting of the vibrations of elastic bodies, as ringing, clinking, like #êchê#. Cic. Top. 12. Quæruntur pedum _crepitus, strepitus_ hominum. (v. 117.)

FRAGRARE, see _Olere_.

FRANGERE; RUMPERE; DIVELLERE. 1. +Frangere+ (#rhêxai#? or #spharaxai#) denotes to break to pieces what is hard; +rumpere+ (from #rhepô#, #rhopalon#,) to rend to pieces what is flexible. Cato ap. Prisc. Si quis membrum _rupit_, aut os _fregit_: for by breaking a limb, not the invisible bones, but the visible flesh, is rent asunder. When, however, +rumpere+ is applied to any thing hard, it involves the notion of exertion employed, and of danger; the _frangens_ breaks to pieces what is entire; the _rumpens_ rends to pieces what is obstructive. 2. +Disrumpere+ and +diffringere+ mean to rend to pieces, and break to pieces, what was originally entire; whereas +divellere+ (#dielkein#) to tear asunder what was at first joined together. (v. 321.)

FRAUDARE, see _Fallere_.

FRENUM; HABENA; OREÆ. 1. +Frenum+ (from #phraxai#?) is the bridle with which the rider breaks the wild horse, like #chalinos#; whereas +habena+ (from hebes, #chabos#, #kampsai#,) the rein with which he turns the obedient horse, like #hênion#. Hor. Ep. i. 15, 13. Læva stomachosus _habena_ dicet eques; sed equi _frenato_ est auris in ore; that is, he minds not the reins, and must feel the bit. Cic. Orat. i. 53. Senatum servire populo, cui populus ipse moderandi et regendi sui potestatem quasi quasdam _habenas_ tradidisset: comp. with Tac. Dial. 38. Pompeius adstrinxit, imposuitque quasi _frenos_ eloquentiæ. 2. +Oreæ+, +aureæ+, now only to be found in +auriga+, were, perhaps, the generic term of _frenum_ and _habena_, like harness. (v. 137.)

FREQUENTER, see _Sæpe_.

FRETUS, see _Confisus_.

FRICARE, see _Lævis_.

FRIGERE; ALGERE; ALGIDUS; ALSUS; GELIDUS; FRIGUS; GELU; GLACIES. +Frigere+ (#phrixai#) means to be cold, in opp. to _calere_, Cic. Fam. viii. 8. Auct. Her. iv. 15. Sen. Ir. ii. 18; whereas +algere+ (#algein#) means to feel cold, in opp. to _æstuare_. Cic. Tusc. ii. 14, 34. Sen. Ir. iii. 12. Plin. H. N. xvii. 26. 2. +Algidus+ denotes cold, as an unpleasant chill; +alsus+, as a refreshing coolness. 3. +Frigidus+ denotes a moderate degree of coldness, in opp. to _calidus_; whereas +gelidus+ means on the point of freezing, in opp. to _fervidus_. 4. +Frigus+ denotes, objectively, cold in itself, which attacks a man, and leaves him; whereas +frigedo+ denotes cold, subjectively, as the state of a man attacked by cold, which begins and ends; it is an antiquated word which has become obsolete by the general use of _frigus_. 5. +Gelu+, +gelus+, +gelum+, (#gloia#) denote, like #kruos#, cold that produces ice; +gelicidium+, like #krumos#, a single attack of frost, a frosty night; and +glacies+, like #krustallos#, its effect, ice. (iii. 89.)

FRUCTUOSUS, see _Foecundus_.

FRUGI, see _Bonus_.

FRUGIFER, see _Foecundus_.

FRUI, FRUNISCI, see _Uti_.

FRUSTRA; NEQUIDQUAM; INCASSUM; IRRITUS. 1. +Frustra+ (from #psuthos#) means in vain, with reference to the subject, whose expectation and calculations have been disappointed; whereas +nequidquam+ (that is, in nequidquam, in nihil), to no purpose, refers to the nullity in which the thing has ended. 2. Hence +frustra+, used adjectively, refers to the person; whereas +irritus+, the actual adjective, refers to the thing. 3. +Frustra+ and +nequidquam+ denote merely a failure, without imputing a fault, like #matên#; whereas +incassum+ involves the accessory notion of a want of consideration, by which the failure might have been calculated upon, and foreseen, as in attempting any thing manifestly or proverbially impossible, #eis kenon#. (iii. 100.)

FRUSTRARI, see _Fallere_.

FRUTICETUM, see _Rami_.

FUGITIVUS, see _Perfuga_.

FULCIRI; NITI. +Fulciri+, +fultus+ (#phulaxai#) means to prop one's self up in order to be secure against falling, generally by leaning against a pillar, etc.; whereas +niti+, +nixus+, in order to climb a height, or to get forward, generally by standing on a basis. (ii. 127.)

FULGUR; FULGURATIO; FULMEN. +Fulgur+, +fulgetrum+, and +fulguratio+, denote the shining of the lightning in the horizon, like #astrapê#; +fulgur+, as momentary and single flashes; +fulguratio+, as continued and repeated; whereas +fulmen+ means the lightning that strikes the earth, like #keraunos#. Liv. xl. 59. _Fulguribus_ præstringentibus aciem oculorum, sed _fulmina_ etiam sic undique micabant, ut petit viderentur corpora. Curt. viii. 4, 3. Ovid, Met. iii. 300. Cic. Divin. ii. 19. Plin. H. N. ii. 43. Si in nube erumpat ardens, _fulmina_; si longiore tractu nitatur _fulgetra_; his findi nubem, illis perrumpi. Sen. Q. N. i. 1. (iii. 318.)

FUNALE, see _Fax_.

FUNDAMENTUM, FUNDUS, see _Solum_.

FUNDUS, see _Villa_.

FUNIS, see _Laqueus_.

FUNUS; EXSEQUIÆ; POMPA. +Funus+ (from #phoinos#, #pephnein#,) denotes the mere carrying out of the corpse, like #ekphora#; whereas +exsequiæ+ and +pompa+ (#pompê#) denote the solemn procession; +exsequiæ+, of the living, as relations and friends; +pompa+, of the inanimate, as the images of ancestors, and other pageants. Cic. Quint. 15. _Funus_, quo amici conveniunt ad _exsequias_ cohonestandas. And Plin. H. N. x. 43. Flor. iii. 20. Nep. Att. 22. Elatus est in lecticula, sine ulla _funeris pompa_, comitantibus omnibus bonis, maxima vulgi frequentia. And Cic. Mil. 13. Tac. Ann. iii. 5. (iv. 408.)

FURARI, see _Demere_.

FUROR, see _Amens_.

FUSTIS; FERULA; SUDES; TRUDES; RUDIS; SCIPIO; BACULUS. 1. +Fustis+ and +ferula+ denote sticks for striking; +sudes+, +trudes+, and +rudis+, for thrusting; +scipio+ and +baculus+, for walking. 2. +Fustus+ (#ptorthos#?) is a cudgel or club, large enough to strike a man dead; but +ferula+, a little stick, or rod for the chastisement of school-boys; +sudes+ (#ozos#) and +trudes+ (#storthê#, the root of Trüssel, a weapon called the Morning-star) [a sort of truncheon with a spiked head], are used in battle; +rudis+ (#orsos#) only as a foil in the fencing-school; +scipio+ (#skêpiôn#, #skêpsai#), serves especially for ornament and state, as a symbol of superior power, or of the honor due to age; +baculus+, +bacillum+ (#baktron#), serve more for use and convenience to lean upon, and at the same time, when necessary, as a weapon. (iii. 265.)

G.

GALEA, see _Cassis_.

GANEUM, see _Deversorium_.

GANNIRE, see _Latrare_.

GARRIRE; FABULARI; BLATIRE; BLATERARE; LOQUAX; VERBOSUS. 1. +Garrire+ (#gêruô#) denotes talking, with reference to excessive fondness for speaking; +fabulari+, to the nullity; +blatire+, and the intensive +blaterare+, to the foolishness of what is said. 2. The _garrulus_ is tiresome from the quality, the _loquax_ from the quantity, of what he says. For +garrulitas+ expresses childish or idle talkativeness, from the mere pleasure of talking and hearing one's self talk, without regard to the value and substance of what is said, and has its origin in a degeneracy of youthful vivacity, and even in the abuse of superior talents, like #lalia#; whereas +loquacitas+ (#lakazein#) expresses a quaint talkativeness, from inability to stop short, which has its origin in the diminished energy of old age, like #adoleschia#. The _garrulus_, in his efforts to please and entertain by light conversation, is silly and imbecile; the _loquax_, in his efforts to instruct, and make himself clearly understood, is often tedious. 3. +Garrulus+ and +loquax+ denote qualities of persons, speakers; +verbosus+, of things, speeches, and writings. (iii. 81.)

GAUDERE; LÆTARI; HILARIS; ALACER; GESTIRE; EXSULTARE. 1. +Gaudere+ (from #gauros#) denotes joy as an inward state of mind, in opp. to _dolor_, like #hêdesthai#; whereas +lætari+ and +hilarem esse+, the utterance of joy. Tac. Hist. ii. 29. Ut valens processit, _gaudium_, miseratio, favor; versi in _lætitiam_ . . . . laudantes gratantesque. 2. The _lætus_ (from #lilaiomoi#) shows his joy in a calm cheerfulness, which attests perfect satisfaction with the present, in opp. to _moestus_, Tac. Ann. xv. 23; the _hilaris_ (#hilaros#) in awakened mirth, disposing to jest and laughter, in opp. to _tristis_; the _alacer_ (#alkê#) in energetic vivacity, evincing spirit and activity, in opp. to _territus_. Cic. Coel. 28. The _gaudens_, the _lætus_, the _hilaris_, derive joy from a piece of good fortune; the _alacer_ at the same time from employment and action. Cic. Divin. i. 33, 73. Equum _alacrem lætus_ adspexit. +Lætitia+ shows itself chiefly in an unwrinkled forehead, and a mouth curled for smiling; +hilaritas+, in eyes quickly moving, shining, and radiant with joy; +alacritas+, in eyes that roll, sparkle, and announce spirit. Sen. Ep. 116. Quantam serenitatem _lætitia_ dat. Tac. Agr. 39. Fronte _lætus_, pectore anxius. Cic. Pis. 5. Te _hilarioribus_ oculis quam solitus es intuente. 3. +Gaudere+ and +lætari+ denote a moderate; +exsultare+ and +gestire+, and perhaps the antiquated word +vitulari+, a passionate, uncontrolled joy, as to exult and triumph; the _gestiens_ (#gêthein#) discovers this by an involuntary elevation of the whole being, sparkling eyes, inability to keep quiet, etc.; the _exsultans_, by a voluntary, full resignation of himself to joy, which displays itself, if not by skipping and jumping, at least by an indiscreet outbreak of joy, bordering on extravagance. 4. +Jucundus+ denotes, like juvat me, a momentary excitement of joy; +lætus+, a more lasting state of joy; hence _lætus_ is used as the stronger expression, in Plin. Ep. v. 12. Quam mihi a quocunque excoli _jucundum_, a te vero _lætissimum_ est. (iii. 242.)

GAZÆ, see _Divitiæ_.

GELICIDIUM, GELIDUS, GELU, see _Frigere_.

GEMERE, see _Suspirare_.

GEMINUS, see _Duplex_.

GENA, see _Mala_.

GENERARE, see _Creare_.

GENS; NATIO; POPULUS; CIVITAS. 1. +Gens+ and +natio+ denote a people, in a physical sense, in the description of nations, as a society originating in common descent and relationship, without any apparent reference to civilization; whereas +populus+ and +civitas+ denote a people in a political sense, as a society formed by civilization and compact. Sall. Cat. 10, 1. _Nationes_ feræ et _populi_ ingentes subacti. Cic. Rep. i. 25. 2. +Gens+ (#genetê#) includes all people of the same descent, like #phulon#; +natio+ (from #gnêsios#) a single colony of the same, like #ethnos#. Vell. P. ii. 98. Omnibus ejus _gentis nationibus_ in arma accensis. Tac. G. 2, 38. But as _gens_, in this physical sense, as the complex term for several colonies, has a more comprehensive meaning than _natio_, so has it, at the same time, in its political accessory meaning, as a clan, #genos#, or as the complex term for several families, a narrower meaning than _populus_; hence sometimes _populus_ forms, as a civilized _natio_, a part of the natural _gens_. Liv. iv. 49. Bolanis suæ _gentis populo_, and Virg. A. x. 202; sometimes +gens+, as a political society, forms a part of _populus_: Justin. vii. 1. Adunatis _gentibus_ variorum _populorum_. 3. +Civitas+ (from #keiô#) denotes the citizens of a town collectively, #polis#, merely with regard to their interior connection, as including the inhabitants who are in the enjoyment of the full rights of citizenship, and the lawful possessors of the land; +populus+ (redupl. of #polis#) means the people, #dêmos#, more commonly in reference to their social relations, interior and exterior, and with the included notion of belonging to the state. A people can determine upon war as a _civitas_; but can carry it on only as a _populus_. A _civitas_ is necessarily stationary; but a _populus_ may consist of _Nomades_, or wanderers from one pasture to another.

GENS, GENUS, see _Stirps_.

GERERE, see _Ferre_ and _Agere_.

GESTIRE, see _Velle_ and _Gaudere_.

GIGNERE, see _Creare_.

GILVUS, see _Luteus_.

GLABER, see _Lævis_.

GLACIES, see _Frigere_.

GLADIUS; ENSIS; PUGIO; SICA. 1. +Gladius+ (from #klados#) is the usual, +ensis+ (from ansa?) the select and poetical name for a sword. Quintil. x. 1, 11. (v. 188.) 2. +Pugio+ (from pungere) is a dagger, as a fair and openly used soldier's weapon, on a level with the sword; whereas +sica+ (from secare) is the unfair and secret weapon of the bandit, on a level with poison. (vi. 291.)

GLOBUS; SPHÆRA. +Globus+ is the popular term for any body that is round like a ball; whereas +sphæra+ is the scientific term, derived from the Greek for a mathematical globe. (vi. 147.)

GLOBUS, see _Caterva_.

GLORIA; CLARITAS. +Gloria+ (from #gelôs#) denotes renown, under the image of something said, like #kleos#; _claritas_ (from #galêros#) under that of some thing bright, and that is seen, like #doxa#. (v. 235.)

GLORIATIO, see _Jactatio_.

GLUTUS, see _Faux_.

GNAVITAS, see _Opera_.

GRACILIS, see _Exilis_.

GRADATIM, see _Paulatim_.

GRADIRI, see _Ire_.

GRADUS; GRESSUS; PASSUS. 1. +Gressus+ denotes a step subjectively, whereas +gradus+ objectively. +Gressus+ is a step that is being taken; +gradus+ that is taken. 2. +Gressus+ is a product of going, but +passus+, of standing also, if the feet are at the same distance from each other as in walking. +Gressus+ denotes any separation of the feet, whether longer or shorter, quicker or slower, whether deserving the name of step or not; whereas +passus+ means a regular measured step, which at the same time serves as a measure of length. Virg. Æn. i. 414. Tendere _gressus_ ad moenia: comp. with ii. 723. Iulus sequitur patrem non _passibus_ æquis. (iv. 58.)

GRÆCI; GRAII; GRÆCULI; GRÆCANICUS. 1. +Græci+ denotes the Greeks merely as a term in the description of different nations, and a historical name, without any accessory moral reference; whereas +Graii+, with praise, as the classical name for a nation of heroes in days of yore: +Græculi+, with blame, as the degenerate people, false and unworthy of trust, that existed in the times of the Roman writers. 2. +Græcum+ means what is really Grecian, whether in or out of Greece; but +Græcanicus+, what is made after the Grecian manner, what is merely à la Grecque. (v. 304.)

GRANDÆVUS, see _Vetus_.

GRANDIS, see _Magnus_.

GRATIA, see _Studium_.

GRATIAS AGERE, HABERE, REFERRE; GRATES; GRATARI; GRATULARI. 1. +Gratiam+ or +gratias habere+ means to feel thankful, like #charin eidenai#; whereas +gratias agere+, to return thanks in words, like #eucharistein#; lastly, +gratiam referre+, to show one's self thankful by deeds, like #charin pherein#, #anticharizesthai#. Cic. Marc. ii. 33. Maximas tibi omnes _gratias agimus_; majores etiam _habemus_. Off. ii. 20. Inops etiamsi _referre gratiam_ non potest, _habere_ tamen potest. And Fam. v. 11. x. 11. Planc. 28. Balb. 1. Phil. iii. 2. 2. +Gratias agere+ is the usual; +grates agere+, a select and solemn form of speech. Cic. Somn. _Grates_ tibi _ago_, summe Sol, vobisque reliqui coelites. 3. In the same manner +gratulari+ denotes an occasional expression of thanks without oblation, and a congratulation without formality, whereas +gratari+, a solemn thanksgiving, or congratulation. Liv. vii. 3. Jovis templum _gratantes_ ovantesque adire: comp. with Ter. Heaut. v. 1, 6. Desine deos _gratulando_ obtundere. (ii. 213.)

GRATUS; JUCUNDUS; ACCEPTUS; GRATIOSUS. 1. +Gratum+ (from #kecharêsthai#) means that which is acceptable only in reference to its value with us, as precious, interesting, and worthy of thanks; but +jucundum+ (from juvare) in reference to the joy which it brings us, as delightful. Cic. Att. iii. 24. Ista veritas etiam si _jucunda_ non est, mihi tamen _grata_ est. Fam. v. 18. Cujus officia _jucundiora_ scilicet sæpe mihi fuerunt, nunquam _gratiora_. And v. 15. xiii. 18. 2. +Gratus+ refers to the feeling, as wished for; +acceptus+, to its expression, as welcome. 3. The _gratus alicui_ meets with no antipathy, but is liked; the _gratiosus apud aliquem_ is the object of distinguished favor, and enthusiastic attachment, as the favorite or darling. (iii. 254.)

GRAVIDUS, see _Prægnans_.

GRAVITAS, see _Moles_ and _Severitas_.

GREMIUM; SINUS. +Gremium+ is the lap, or surface formed by the knees in a sitting posture, and figuratively the symbol of the fostering care of a mother; whereas +sinus+, the bosom, between the two breasts, especially in the female sex, and figuratively the symbol of protection and refuge. Cic. Pis. 37. Ætolia procul a barbaris disjuncta gentibus in _sinu_ pacis posita medio fere Græciæ _gremio_ continetur. (vi. 150.)

GRESSUS, see _Gradus_.

GREX, see _Caterva_ and _Pecus_.

GRUMUS, see _Collis_.

GULA, see _Faux_.

GURGES, see _Vorago_.

GURGULIO, see _Faux_.

GUSTUS, GUSTARE, see _Sapor_.

GUTTA; STILLA; STIRIA. +Gutta+ is a natural, +stilla+ (#stilê#, #stalaxai#), an artificial measured drop. Further, the principal notion in +gutta+ is that of smallness, hence +guttatim+ means drop by drop; whereas in +stilla+ the principal notion is that of humidity, hence +stillatim+ means trickling or dripping. +Stilla+ means a liquid; +stiria+ (#sterea#) a frozen drop. (iii. 4.)

GUTTUR, see _Faux_.

GYRUS, see _Orbis_.

H.

HABENA, see _Frenum_.

HABERE, see _Tenere_.

HABITARE, see _Incolere_.

HABITUS, see _Vestis_.

HACTENUS, see _Adhuc_.

HÆDUS, see _Caper_.

HÆRERE; PENDERE. +Hærere+ (#cheiroô#?) means to stick, and not to be loose, or able to get forwards; +pendere+ (#petesthai#), to be suspended, and prevented from falling to the ground. Cic. Acad. ii. 39. Ut videamus terra penitusne defixa sit et radicibus suis _hæreat_, an media _pendeat_. (vi. 154.)

HÆSITARE, see _Cunctari_.

HARENA, see _Sabulo_.

HARIOLARI; VATICINARI. +Hariolari+ (from #chran#) means to foretell, with the accessory notion of charlatanism, like #chrêsmologein#; whereas +vaticinari+ (from vates, #êchetês#,) to foretell, with the accessory notion of inspiration, like #manteuesthai#. In Cic. Divin. i. 2, _Hariolorum_ et _vatum_ furibundæ prædictiones, it is only the _harioli_, who from their position and in public estimation already pass for charlatans; whereas the _vates_ are charlatans only, as Cicero himself views them from his philosophical elevation. (iii. 76.)

HASTA, see _Missile_.

HAUD SCIO AN, see _Casu_.

HELLUO, see _Prodigus_.

HELVUS, see _Luteus_.

HEROS, see _Numen_.

HILARIS, see _Gaudere_.

HIRCUS, see _Caper_.

HIRSUTUS, HIRTUS, HISPIDUS, see _Horridus_.

HISTORIÆ, see _Annales_.

HISTRIO, see _Actor_.

HOEDUS, see _Caper_.

HOMICIDA; INTERFECTOR; PEREMTOR; INTEREMTOR; PERCUSSOR; SICARIUS. +Homicida+ denotes the manslayer in a general sense, as far as manslaughter is a crime, like #androphonos#; whereas +interfector+, +peremtor+, and +interemtor+, only the slayer of a particular person, whether the deed be a crime or not, like #phoneus#; +percussor+ and +sicarius+ denote the instruments of another's will, and mere mechanical executioners of another's decree; but the _percussor_ executes a public sentence of condemnation, as the headsman, while the _sicarius_ lends and hires out his hand to a secret assassination, like the bandit. Cic. Rosc. Am. 33, 93. Erat tum multitudo sicariorum . . . et homines impune occidebantur. . . Si eos putas . . . quos qui leviore nomine appellant, _percussores_ vocant, quæro in cujus fide sint et tutela. (iii. 191.)

HOMO; MAS; VIR; HOMUNCULUS; HOMUNCIO; HOMULLUS. 1. +Homo+ (Goth. guma, from humus, #chthôn#, #epichthonios#), means a human being, man or woman, in opp. to _deus_ and _bellua_, like #anthrôpos#; +mas+ and +vir+ mean only the man; +mas+ in a physical sense, in opp. to _femina_, like #arsên#; +vir+ (Goth. wair, from #irênes#), in a physical sense, in opp. to _mulier_, like #anêr#. Sen. Polyb. 36. Non sentire mala sua non est _hominis_, at non ferre non est _viri_. Ep. 103. Cic. Tusc. ii. 22. Fam. v. 17. Justin, xi. 13. 2. +Homunculus+ denotes the weak and powerless being called man, with reference to the whole race, in opp. to the Deity, to nature in general, to the universe, etc.; +homuncio+ and +homullus+ denote the weak and insignificant man, as an individual, in opp. to other men; +homuncio+, with a feeling of pity; +homullus+, with a feeling of scorn. (v. 133.)

HONESTAS, see _Virtus_.

HONESTUS, see _Bonus_.

HONORARE; HONESTARE. +Honorare+ means to honor any body, by paying him singular respect, and yielding him honor; but +honestare+ means to dignify, or confer a permanent mark of honor upon any body.

HORNUS; HORNOTINUS. +Hornus+ (#chthesinos#) that which is of this year, as a poetical, +hornotinus+, as a prosaic word.

HORRIDUS; HIRTUS; HIRSUTUS; HISPIDUS; ASPER. +Horridus+ (from #chersos#, #chortaios#), is the most general expression for whatever is rough and rugged, from want of formation; +hirtus+ and +hirsutus+ refer particularly to what is covered with rough hair, in opp. to what is soft and smooth; +hispidus+ and +asper+, to rough elevations, in opp. to what is level; +hispidus+, to the roughness that offends the eye; +asper+, to the roughness that causes pain. Vell. P. ii. 4. describes Marius as _hirtus et horridus_; _hirtus_ referring to his neglected exterior, _horridus_, to his rough nature. (vi. 161.)

HORROR, see _Vereri_.

HORTARI; MONERE. The +hortatio+ (#orthôsis#, #erethô#), addresses itself immediately to the will and resolution; whereas the +monitio+, almost entirely to the consciousness and judgment. The +hortatio+ has always an action for its object; the +monitio+, only a representation, and by the medium of that representation, an action for its object. Sall. Jug. 60. _Monere_ alii, alii _hortari_. Cat. 60. Nequidquam _hortere_ . . . Sed ego vos quo pauca _monerem_, convocavi. Sen. Ep. 13. Nimium diu te _cohortor_, cum tibi _admonitione_ magis quam _exhortatione_ opus sit. Cic. Fam. x. 40. Si aut aliter sentirem, certe _admonitio_ tua me reprimere, aut si dubitarem, _hortatio_ impellere posset. (i. 164.)

HOSPES; ADVENTOR. +Hospes+ is the guest who visits his friend; +adventor+, the person who puts up at his host's. Sen. Benef. i. 14. Nemo se stabularii aut cauponis _hospitem_ judicat. (iv. 392.)

HOSPES, see _Externus_.

HOSPITIUM, see _Deversorium_.

HOSTIS, see _Adversarius_.

HUCUSQUE, see _Adhuc_.

HUMANITAS; COMITAS; FACILITAS; CIVILITAS. +Humanitas+ is a virtue of universal extent, which, like the mental cultivation, proceeding from intelligence, ennobles the whole man in mind and heart, and gives to his nature mildness and philanthropy, as a principle; in opp. to _feritas_; +comitas+ (from #kosmos#) is a moral virtue, which, like affability, without respect to higher rank in society, treats every man as a man; +facilitas+, a social virtue, which, like complaisance, by forbearance and meeting the views of others, facilitates mutual intercourse in life, and makes it pleasant; +civilitas+, a political virtue, which, like the republican feeling of a prince, makes the specific difference between a ruler and his people unfelt, and treats his subjects as fellow-citizens. Nep. Milt. 8. In Miltiade erat quum summa _humanitas_, tum mira _comitas_, ut nemo tam humilis esset cui non ad eum aditus pateret. (v. 6.)

HUMANITUS; HUMANE; HUMANITER. +Humanitus+ means in a human manner, in objective reference to the exterior condition of man, namely, that of weakness and mortality, like #anthrôpeiôs#, #anthrôpinôs#; whereas +humane+ and +humaniter+, in subjective reference to man's capacity for and propensity towards cultivation; _humane facere_ is the result of moral cultivation, like #philanthrôpôs#; _humaniter facere_ is the result of social cultivation, like #epieikôs#. (v. 8.)

HUMARE, see _Sepelire_.

HUMERUS, see _Armus_.

HUMIDUS, see _Udus_.

HUMUS, see _Tellus_.

I & J.

JACERE, see _Cubare_.

JACTATIO; GLORIATIO; OSTENTATIO; VENDITATIO. +Jactatio+ and +gloriatio+ have their foundation in vanity and self-complacency; +jactatio+ is making much ado of one's excellencies and merits, and shows itself in words and actions, with the accessory notion of folly; +gloriatio+ is talking big, proclaiming one's excellencies and merits, with the accessory notion of insolence; whereas +ostentatio+ and +venditatio+ have their foundation in a crafty calculation of the effect to be produced, and a disregard to truth; +ostentatio+ would conceal real emptiness under a false show; +venditatio+ would, by exaggerating one's excellencies, pass them off for greater than they are.

JACTURA, see _Amittere_ and _Damnum_.

JACULUM, see _Missile_.

JANUA, see _Ostium_.

ICERE, see _Verberare_.

IDONEUS; APTUS. +Idoneus+ denotes a passive, +aptus+ an active fitness for any thing. F. A. Wolf. Or, the _idoneus_ is fitted by his qualifications, and, through outward circumstances, for any particular destination, like the #epitêdeios#; the aptus (from potis, potens), by his worth and adequacy, like #hikanos#. The _idoneus_ is in himself inactive, and suffers himself to be employed for a particular purpose, for which he is qualified; the _aptus_ himself engages in the business, because he is adequate to it. (iii. 276.)

IGNARUS, see _Cognitio_.

IGNAVIA; INERTIA; SEGNITIA; DESIDIA; SOCORDIA; PIGRITIA. 1. +Ignavia+ denotes the love of idleness, in an +ideal+ sense, inasmuch as the impulse to action distinguishes the more noble from the ordinary man, and gives him an +absolute+ value; in opp. to _industria_, Tac. Ann. xii. 12. xvi. 18; whereas +inertia+ denotes the love of idleness in a _real tangible_ sense, inasmuch as activity makes a man a useful member of society, and gives him a relative value. +Ignavia+ is inherent in the temperament, and has no inclination for action; +inertia+ lies in the character and habits, and has no desire to work. A lazy slave is called _inors_; a person of rank, that passes his time in doing nothing, is _ignavus_. 2. +Segnitia+, +desidia+, +socordia+, and +pigritia+, are the faults of a too easy temperament. +Segnitia+ (from sequi, #oknos#,) wants rousing, or compulsion, and must be conquered, before it resigns its ease, in opp. to _promptus_. Tac. Agr. 21. +Desidia+ (from sedere) lays its hands on its lap, and expects that things will happen of themselves; +socordia+ is susceptible of no lively interest, and neglects its duties from want of thought, like phlegm; +pigritia+ has an antipathy to all motion, and always feels best in a state of absolute bodily rest, like slothfulness. (iv. 212.)

IGNAVIA, see _Vereri_.

IGNOMINIA; INFAMIA; DEDECUS; PROBRUM; OPPROBRIUM. 1. +Ignominia+ deprives one of political honor, which is independent of the reports circulated concerning a man, and is the consequence of an official denunciation, the justice of which is supposed; that of the censor, for example, like #atimia#; whereas +infamia+ deprives one of moral honor, of one's good name, has a reference to public scorn, and is the consequence of shameless and dishonorable conduct, like #dusphêmia#. 2. +Ignominia+ and +infamia+ are abstract, and denote subjective states; +dedecus+ and +probrum+ are concrete, and denote, objectively, disgrace itself; +dedecus+ is a deviation from the conduct that becomes a man of honor, from whom noble actions are expected; +probrum+ is a stain on the morality of a man, from whom, at least, irreproachable conduct is expected. +Dedecus+ is incurred generally in our public relations, by abjectness of spirit, etc.; +probrum+, in our private relations, by licentiousness, etc. 3. +Probrum+ (from #propherô# is reproach, as far as it can justly be made; +opprobrium+, reproach, as far as it actually is made. In _probrum_ the disgrace itself is more considered; in _opprobrium_, the open proclamation of it.

IGNOSCERE; VENIAM DARE. +Ignoscere+ (#anagignôskein#) is a moral act; as, to forgive from one's heart; to forgive and forget, in opp. to retaining anger, #sungignôskein#; whereas +veniam dare+ (#anian# or #anesin dounai#) is a political act, to allow clemency to take place of justice, in opp. to punishment, like #methienai#. The friend _ignoscit_ a person of his own rank; one who is of higher rank and greater power _veniam dat_. Cic. Man. 3. Illis imperatoribus laus est tribuenda quod egerunt; _venia danda_ quod reliquerunt; comp. with Att. xvi. 16. _Ignosce_ mihi quod eadem de re sæpius scribam. (v. 170.)

ILIA, see _Caro_.

ILLICO, see _Repente_.

ILLUSTRIS, see _Celeber_ and _Luculentus_.

IMAGO; SIMULACRUM; STATUA; SIGNUM. 1. +Imago+ and +simulacrum+ denote, as the most general terms, any representation, whether a work of statuary or of painting; +imago+ (#mêchanê#) is allied to the original, as to a pattern, by a striking likeness of form, like #eikôn#; +simulacrum+ is opposed to the original, as a real being, by a deceptive imitation of its form, like #eidôlon#; whereas +statua+, +signum+, and +effigies+, are merely plastic works; +tabula+ and +pictura+, merely pictures. 2. +Simulacrum+ and +statua+ denote the copying of the whole figure, consequently, in the plastic art, standing figures; +effigies+ and +imago+, principally the copying of the characteristic parts, namely, the features; +effigies+, in statuary, as busts; +imago+, in painting, as half-length portraits. Tac. Ann. i. 74. Alia in _statua_ amputato capite Augusti _effigiem_ Tiberii inditam. Hist. ii. 3. _Simulacrum_ deæ _effigie_ humana. Cic. Tusc. iii. 2, 3. Optimus quisque consectatur nullam eminentem _effigiem_ (virtutis) sed adumbratam _imaginem_ gloriæ. +Signum+ (from sequo, to proclaim,) means any plastic work, in opp. to _tabulæ_ and _picturæ_. Sal. Cat. 11. Cic. Orat. i. 35. Man. 14. Suet. Cæs. 47. Quintil. ix. 2. Cic. Verr. iv. 1; +simulacrum+ means the sacred statue of a god, like #agalma#; +statua+, the profane statue of a man, like #andrias#. Cic. Cat. iii. 8. _Simulacra_ deorum immortalium depulsa sunt et _statuæ_ veterum hominum dejectæ. Tac. Ann. i. 73. Suet. Tib. 26. Cic. Verr. i. 22. Legati deorum _simulacra_ venerabantur, itemque cætera _signa_ et ornamenta lacrimantes intuebantur. (v. 237.)

IMBER, see _Pluvia_.

IMITATIO; ÆMULATIO; CERTATIO; RIVALITAS; SIMULATIO. 1. +Imitari+ means merely the effort to produce something like some other thing, without any accessory moral notion; +æmulari+ (from #aisimos#) means, at the same time, to do something which shall gain equal or superior consideration, honor, and approbation, when compared with the thing imitated. +Imitatio+ has in view only the thing itself, and is generally moderate and laudable; +æmulatio+ has in view chiefly the person, who is already in possession of the quality worthy of imitation, and always seems more or less a passion, which deserves praise or blame, according as it has its foundation in the lover of honor, or in immoderate ambition. Plin. Ep. vii. 30. Demosthenis orationem habui in manibus, non ut _æmularer_ (improbum enim ac pæne furiosum) at tamen _imitarer_ ac sequerer tantum. Comp. i. 2, 2. viii. 5, 13. Quintil. i. 2, 26. Cic. Tusc. iv. 8, 17. 2. The +æmulus+ is at first behind his opponent, and strives for a time only to come up to him, and be like him; whereas the +certator+ and +concertator+ are already on a par with their opponent, and strive to outdo him, and conquer him. 3. +Æmulatio+ contends for superiority in any art; +rivalitas+, only for preference in estimation. Cic. Tusc. iv. 26, 56. Illa vitiosa _æmulatione_, quæ _rivalitati_ similis est, quid habet utilitatis? 4. +Imitatio+ is an effort to become something which a man at present is not, but fain would be, and really can become; whereas +simulatio+, an effort to pass for something which a man properly and naturally is not, nor ever can be. +Imitatio+ is the means of attaining to an actual or presumptive ideal; whereas +simulatio+ remains for ever a mere counterfeit. (iii. 64.)

IMPAR, see _Æquus_.

IMPENSÆ, see _Sumptus_.

IMPERARE, see _Jubere_.

IMPERTIRE; TRIBUERE; PARTICIPARE; COMMUNICARE. +Impertire+ and +tribuere+ denote giving a portion, without reference to any share, which the giver is to retain for himself; +impertire+ means giving, as an act of free will and of goodness; +tribuere+, as an act of justice, or of judiciousness; whereas +participare+ and +communicare+, the giving a share of something of which one also retains a share one's self; +participare+ has generally the receiver for its object, who is to share a possession; but +communicare+, generally the thing shared, in the use of which the receiver is to have a share. (iv. 158.)

IMPIETAS, see _Delictum_.

IMPIUS, see _Scelestus_.

IMPONERE, see _Fallere_.

IMUS; INFIMUS. +Imum+ (superl. from in) denotes the lowest part of a whole; +infimum+ (superl. from inferus) either the lowest part of all the parts, that is, the basis, or the lowest in a discrete magnitude, that is, a magnitude consisting of distinct parts. The _imum_ is the lowest extremity of a part; then the _infimum_, the lowest part, with reference to the other parts. Cic. Rosc. Com. 7. Ab _imis_ unguibus usque ad summum verticem: compare with Divin. i. 33. Ut ab _infima_ ara subito anguis emergeret; and with N. D. ii. 20. Luna _infima_ est quinque errantium. Further, +imus+ denotes the lowest in a purely local relation; +infimus+, with the accessory notion of the lowest rank. (iv. 377.)

INAMBULARE, see _Ambulare_.

INANIS; VACUUS. +Inanis+ (from #inaô#) means the emptiness of that which has been full, but is now without its contents, in opp. to _plenus_, Cic. Orat. i. 9, 37. Parad. 6, 1. Brut. 8, 34; whereas +vacuus+ denotes the emptiness of that which may be filled, but is at present vacant, in opp. to _occupatus_, Tac. Hist. iv. 17; or to _obsessus_, Cic. N. T. i. 24. Tac. Ann. vi. 34. Jason post avectam Medeam genitosque ex ea liberos _inanem_ mox regiam Æetæ _vacuosque_ Colchos repetivit; that is, the palace deserted and desolate, and the people without a governor. Figuratively, +inane+ means a nullity; +vacuum+, a vacancy. (i. 100.)

INCASSUM, see _Frustra_.

INCASTUS, see _Inficetus_.

INCEDERE, see _Ire_.

INCENDERE, see _Accendere_.

INCESTUS, see _Inficetus_.

INCHOARE, see _Incipere_.

INCIENS, see _Prægnans_.

INCIPERE; ORDIRI; INCHOARE; COEPISSE. 1. +Incipere+ denotes the beginning, in opp. to the state of rest, which precedes and follows, consequently it is in opp. to _cessare_ and _desinere_, _desistere_, _finire_; whereas +ordiri+ (from #erdein#, radix,) in opp. to an advancement; consequently in opp. to _continuare_, and its intransitive _pergere_; lastly, +inchoare+ (from conari) in opp. to ending and accomplishing, consequently in opp. to _perficere_, _consummare_, _peragere_, _absolvere_, etc. Cic. Off. i. 37. Ut _incipiendi_ ratio fuerit, ita sit _desinendi_ modus. Tusc. i. 49. Sen. Ep. 116. Plin. H. N. xi. 51. Plin. Pan. 54, 6. 57, 2. Ep. ix. 4. Quintil. xi. 3, 34. Tac. Agr. 32. Varro R. R. iii. 16. Apes cum evolaturæ sunt, aut etiam _inciperunt_, consonant vehementer. Cic. Fin. iv. 6. Hoc _inchoati_ cujusdam officii est, non _perfecti_. Brut. 33. Liv. xl. 9. Plin. Ep. iii. 8, 7. Plin. H. N. x. 63. Tac. Dial. 33. Suet. Claud. 3. Cic. Fr. ap. Non. _Perge_, quæso, nec enim imperite exorsus es. 2. +Coepi+ has nearly the same words in opp. to it as _incipere_ has; Sen. Cons. Polyb. 20. Quicquid _coepit_, et desinit. Cic. Rab. Post. 2. Ovid, Ep. ix. 23; +coepi+ refers more to the action which is begun; +incepi+, more to the beginning which has been made. +Coepi+ is a sort of auxiliary verb; +incepi+ is emphatic; hence +coepi+ has an infinitive, +incipere+ a substantive, for its object. Cic. Verr. v. 10. Quum ver esse _coeperat_ (sed cum rosam viderat, tum ver _incipere_ arbitrabatur), dabat se labori. (iii. 157.)

INCITARE; INSTIGARE; IRRITARE; INSTINCTUS. 1. +Incitare+ (from ciere) denotes to urge an inactive person by merely bidding, speaking to, and calling upon him, to an action, generally of a laudable kind, synonymously with _hortari_; +instigare+ (from #stixai#) to spur on a reluctant person by more vehement exhortations, promises, threatenings, to an adventurous act, synonymously with _stimulare_; +irritare+ (#anerethizô#) to incite a quiet person by rousing his passions, ambition, revenge, to a violent action, synonymously with _exarcerbare_. Ter. And. iv. 2, 9. Age, si hic non insanit satis sua sponte, _instiga_. Lucr. iv. 1075. Et stimuli subsunt qui _instigant_ lædere id upsum. 2. +Instigatus+ means spurred on by an exterior and profane power, by words, commands, etc.; +instinctus+ means impelled by an interior and higher power, by inspiration, love, the voice of the gods. (iii. 314.)

INCLYTUS, see _Celeber_.

INCOLERE; HABITARE; INCOLA; INQUILINUS; COLONUS. 1. +Incolere+ is transitive, as to inhabit; +habitare+, intransitive, as to dwell. At the same time +incolere+ has reference to the country, to which a man, as a citizen or inhabitant, belongs; whereas +habitare+ has reference to the house, in which a man, as owner or tenant, has his stationary residence. 2. +Incola+ is the inhabitant, in opp. to the citizen, Cic. Off. i. 34, like #metoikos#; +inquilinus+, the tenant, in opp. to the owner of the house, _dominus_, Cic. Phil. ii. 41, like #sunoikos#; +colonus+, the farmer, in opp. to the landowner, Cic. Cæc. 32; something like #thês#.

INCOLUMIS, see _Salvus_.

INCUNABULA, see _Cunæ_.

INCURIOSUS, see _Tutus_.

INCURVUS, see _Curvus_.

INCUSARE, see _Arguere_.

INDAGARE, see _Quærere_.

INDIGERE, see _Carere_.

INDIGNARI, see _Succensere_.

INDOLES, see _Ingenium_.

INDULGERE, see _Concedere_.

INDUSTRIA, see _Opera_.

INEDIA, see _Fames_.

INERTIA, see _Ignavia_.

INFAMIA, see _Ignominia_.

INFANS, see _Puer_.

INFENSUS, INFESTUS, see _Adversarius_.

INFICETUS; INFACETUS; INCESTUS; INCASTUS. 1. +Inficetus+ involves positive blame, a tasteless and heavy fellow; whereas +infacetus+ only negative, a man not remarkable for wit. 2. In the same manner +incestus+ denotes an incestuous person; whereas +incastus+ only an unchaste person. Sen. Contr. ii. 13. (ii. 83.)

INFIDELIS, INFIDUS, see _Fidus_.

INFIMUS, see _Imus_.

INFITIARI, INFITIAS IRE, see _Negare_.

INFLAMMARE, see _Accendere_.

INFORTUNIUM; CALAMITAS; INFELICITAS; MISERIA. +Infortunium+ and +calamitas+ denote a single misfortune; +infortunium+, more as a vexatious accident, like malheur, for example, the loss of a purse, receiving blows, etc.; +calamitas+ (from #kolouô#) a tragic accident, as the loss of a beloved person, of power, etc.; whereas +infelicitas+ and +miseria+ denote an unfortunate state of considerable duration; +infelicitas+, merely as the absence of success; +miseria+ (from #musaros#?) as an actual, pressing state of affliction.

INGENIUM; NATURA; INDOLES. +Ingenium+ and +natura+ denote the disposition, as far as it constitutes the immovable ground of human individuality, and is susceptible of no change; +ingenium+, more with reference to the faculties of the mind, +natura+ to the feelings of the heart; whereas +indoles+ denotes the disposition, as far as it constitutes only the beginning of individuality, and is susceptible of improvement. (vi. 172.)

INGLUVIES, see _Faux_.

INGREDI, see _Inire_ and _Ire_.

INGRUERE, see _Irruere_.

INIMICITIA, see _Odium_.

INIMICUS, see _Adversarius_.

INIRE; INTRARE; INTROIRE; INGREDI. 1. +Inire+ denotes almost always only a figurative entering, as to engage in any thing, for example, _inire pugnam_, _numerum_, etc.; whereas +intrare+, +introire+, +ingredi+, a literal entering; +intrare+ is usually transitive, as to enter, and has an emphasis on the verbal part of the word; whereas +introire+ is intransitive, as to step in, and has an emphasis on the adverbial part of the word. In the phrase _intrare curiam_ one thinks more of the mere threshold, which is to be stepped over; in the phrase _introire_ one thinks more of the four walls by which one is to be enclosed. 2. +Intrare+ and +introire+ suppose a space distinctly limited by walls, boundaries, marks; whereas +ingredi+ supposes, generally, any limited space, for example, _viam_, _pontem_, etc. (iv. 521.)

INITIUM; PRINCIPIUM; PRIMORDIUM. 1. +Initium+ denotes the beginning in an abstract sense, as the mere point from which a thing begins, in opp. to _exitus_. Cic. Rosc. Com. 13, 39. Tusc. i. 38. Brut. 34. Sen. Ep. 9. N. Q. iii. 29; whereas +principium+ denotes the beginning as a concrete notion, as that part of the whole which stands before the other parts in things, and goes before them in actions, in opp. to _extremum_. Cic. Cleunt. 4. Orat. 61, 204. Cæc. 15, 44. In _initium_ the beginning is made only with reference to time; in _principium_ the foundation also is laid with reference to space. The _initium_ is pushed out of the way by that which follows; the _principium_ serves as a basis for that which follows. The _initia philosophiæ_ are the rudiments over which the scholar goes, and which are superseded by further studies; the _principia_ are the fundamental principles, to which he must always recur. +Initio+ usually means "at the beginning, but differently (or, not at all) afterwards;" whereas +principio+ means from the very beginning, and so onwards. 2. +Primordium+ is a more solemn and comprehensive term than _principium_, and supposes a whole of great extent, the beginning of which is so far removed that one can distinguish a merely apparent beginning from the actual and primeval source and origin. (iii. 163.)

INJURIA, see _Contumelia_.

INNOCENTIA, see _Virtus_.

INNUMERUS; INNUMERABILIS. +Innumerus+ is a poetical and choice expression, like numberless, #anêrithmos#; +innumerabilis+, a prosaic and usual expression, like innumerable, #anarithmêtos#. (vi. 173.)

INOPIA, see _Paupertas_.

INQUAM, see _Dicere_.

INQUILINUS, see _Incolere_.

INQUINARE, s. _Contaminare_.

INSANUS, see _Amens_.

INSCENDERE, see _Scandere_.

INSCIUS, see _Cognitio_.

INSIGNIS, see _Eminens_.

INSIMULARE, see _Arguere_.

INSOLENTIA, see _Superbia_.

INSOMNIS, see _Vigil_.

INSOMNIUM, see _Somnus_.

INSTIGARE, see _Incitare_.

INSTITUERE; INSTAURARE; RESTITUERE; RESTAURARE. +Instituere+ means to establish a profane, +instaurare+, a sacred, or honorable, or generally important institution, such as sacrifices, sacred games, wars and battles. Hence is _instituere_ itself a usual, _instaurare_, a solemn, select expression. In the same manner _restituere_ is distinguished from _restaurare_. (iv. 300.)

INSTITUERE, see _Erudire_.

INSTRUCTUS, see _Præditus_.

INSUPER, see _Præterea_.

INTEGER, see _Salvus_.

INTEGRARE, see _Iterum_.

INTELLIGERE; SENTIRE; COGNOSCERE. +Intelligere+ denotes a rational discernment, by means of reflection and combination; +sentire+, a natural discernment, by means of the feelings, immediate images, or perceptions, whether of the senses or of the mind; lastly, +cognoscere+ denotes an historical discernment, by means of the senses and of tradition. Sen. Ir. iii. 13. Quidni gauderet, quod iram suam multi _intelligerent_, nemo _sentiret_? Cic. N. D. iii. 24. Quare autem in his vis deorum insit, tum _intelligam_ quum _cognovero_. (vi. 175.)

INTERCAPEDO; INTERRUPTIO; INTERPELLATIO; INTERLOCUTIO. +Intercapedo+ and +interruptio+ are any interruption of another person's business; +intercapedo+, a quiet, often even a benevolent interruption; +interruptio+, a violent and turbulent interruption; whereas +interpellatio+ and +interlocutio+ are only the interruption of a speech by speaking between; the _interpellator_ will nearly prevent the speaker from going on; the _interlocutor_ will make himself also heard in the midst of another's speech. (vi. 176.)

INTERDICERE, see _Vetare_.

INTERDIU, see _Dies_.

INTERDUM, see _Nonnunquam_.

INTEREA; INTERIM. +Interea+ refers to a business of some duration, which takes place in a space of time, as in the mean time; +interim+, to a momentary business, as in the midst of this. They have the same relation to each other, as a point of time to a space of time. Cic. Quint. 6. Hæc dum Romæ geruntur . . . Quintius _interea_ de agro detruditur; that is, gradually; comp. with Fam. x. 12. _Interim_ ad me venit Manutius noster. Tac. Ann. xi. 32. Non rumor _interea_, sed undique nuntii incedunt . . . Atque _interim_ Ostiensem viam intrat. (iv. 271.)

INTEREMTOR, see _Homicida_.

INTERESSE, see _Adesse_.

INTERFECTOR, see _Homicida_.

INTERFICERE; PERIMERE; INTERIMERE; NECARE; OCCIDERE; JUGULARE; OBTRUNCARE; TRUCIDARE; PERCUTERE. +Interficere+ and +perimere+ are the most general expressions for putting to death, in whatever manner, and from whatever motive, _fame_, _veneno_, _suspendio_, _ferro_, _suppliciis_, _dolo_, like #kteinein#; but +interficere+ as a usual, +perimere+ as an old, forcible, poetical expression. +Interimere+ involves the accessory notion of privacy, as to remove out of the way; #anairein#; +necare+, that of injustice, or, at least, cruelty, to murder, #phoneuein#. Cic. Tusc. v. 20. Dionysius alterum jussit _interfici_, quia viam demonstravisset _interimendi_ sui. Curt. ix. 7, 8. Boxum protinus placuit _interfici_; Biconem etiam per cruciatus _necari_. 2. +Occidere+, +jugulare+, +trucidare+, +obtruncare+, +percutere+, denote a sanguinary death-blow; +occidere+ means by cutting down, especially the business of the soldier in honorable open battle; +jugulare+, by cutting the throat or neck, or rather by a skilfully-directed thrust into the collar-bone, especially the business of the bandit, after the pattern of the gladiator, like #sphaxai#; +obtruncare+ means to butcher, massacre, and cut to pieces, after the manner of the awkward murderer; +trucidare+, to slaughter as one would a steer, after the manner of the blood-thirsty miscreant, who, without meeting with resistance, plays the hero on the defenceless; +percutere+, to execute, as a mere mechanical act, after the manner of the headsman, or other executioner of a sentence of condemnation, or, at least, of a death-warrant. Senec. Contr. iii. 21. Nec dominum _occidit_, nec domino venenum dedit. Hor. Ep. i. 2. Ut _jugulent_ hominem, surgunt de nocte latrones. Sallust. Fr. Cæteri vice pecorum _obtruncantur_; so that you may see a mangled mass of limbs, as in the heap of slain in a battle. Tac. Hist. . . . Juberet _interfici_; offerre se corpora iræ; _trucidaret_. Cic. Cat. iv. 6. and Rosc. Am. 34. Cujus consilio _occisus_ sit invenio; cujus manu _percussus_ sit non invenio. (iii. 181.)

[[INTERIM, see _Interea_.]]

INTERITUS, see _Lues_ and _Mors_.

INTERLOCUTIO, see _Intercapedo_.

INTERMITTERE; OMITTERE. +Intermittere+ means merely to leave off for a time,--in tempus mittere cum spe consilioque resumendi; whereas +omittere+, to leave out altogether. Varro Fr. Studia tantum _intermittantur_, ne _omittantur_. (i. 3.)

INTERMORI, see _Mors_.

INTERPELLATIO, see _Intercapedo_.

INTERROGARE, see _Rogare_.

INTERRUPTIO, see _Intercapedo_.

INTESTINA, see _Caro_.

INTRARE, INTROIRE, see _Inire_.

INTUERI, see _Videre_.

I NUNC, see _Agere_.

INVADERE, see _Irruere_.

INVALETUDO, see _Æger_.

INVENIRE; REPERIRE; DEPREHENDERE; NANCISCI; ADIPISCI; CONSEQUI; ASSEQUI. +Invenire+ denotes, as a general term, to find; +reperire+ and +deprehendere+ suppose a previous concealment of the thing found, and an intention, and pains employed on the part of the finder; but the _reperiens_ (from #peparein#) merely discovers what was concealed, and now lies before his eyes, like #aneurein#; the _deprehendens_, what desired to hide itself, or to escape, and now is in his power. Tac. Ann. i. 74. Perniciem aliis ac postremo sibi _invenere_: comp. with xiv. 3. Cædes quonam modo occultaretur nemo _reperit_. 2. +Invenire+, +reperire+, +deprehendere+, imply a concealed object, which is discovered; whereas +nancisci+, +adipisci+, +assequi+, and +consequi+, only a distant object, which is reached; the _nanciscens_ (from #enenkesthai#) arrives at his object with or without trouble, sometimes even against his wish, as to light upon; the _adipiscens_ (from potiri) only by exertion, as to achieve; the _consequens_ arrives at the object of his wish with or without assistance; the _assequens_, at the object of his endeavors, by means of exertion. Suet. Tib. 10. Titus ad primam statim mansionem febrim _nactus_: comp. with Dom. 15. Nero in _adipiscenda_ morte manu Epaphroditi adjutus est. Cic. Att. x. 12. _Nactus_ Curionem omnia me _consecutum_ putavi. Rosc. Com. 4. Ut neque nihil neque tantum quantum postulavimus _consequamur_. In Cic. Mil. 11. Nihil dico quid resp. _consecuta_ sit, nihil quod vos, nihil quod omnes boni; namely, by the death of Clodius, to which certainly nobody but Milo had contributed; _assecuta sit_ could not be substituted; and, on the other hand, in Sen. Brev. 17. Operose _assequuntur_ quæ volunt, anxii tenent quæ _assecuti_ sunt; the word _consequuntur_ would be too weak. Cic. Fam. i. 7, 10. Omnia quæ ne per populum quidem sine seditione _assequi_ arbitrabantur, per senatum _consecuti_ sunt. (iii. 142.)

INVERTERE, see _Vertere_.

INVESTIGARE, s. _Quærere_.

INVICEM, see _Vicissim_.

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

INVIDIA, see _Odium_.

JOCUS, see _Ludus_.

IRASCI, see _Succensere_.

IRE; MEARE; GRADIRI; INGREDI; INCEDERE; VADERE. 1. +Ire+ and +meare+ denote to go, in the most general sense, as motion from one place to another; +ire+ especially applies to persons, in consequence of an act of the will, like #ienai#; but +meare+ (from #ameuô#) especially to beasts, ships, rivers, stars, as mere mechanical motion, in which reason has no share, like #phoitan#; whereas +gradiri+ and +ingredi+, +incedere+ and +vadere+, with particular accessory notions in regard to the manner of going; +gradiri+ and +ingredi+, in a quiet manner, and with a regular measured step, in opp. to _serpere_, _currere_, _stare_; Cic. N. D. ii. 47. Att. ii. 23, like #badizein#; +incedere+, in a proud manner, and with a graceful measured step, as in a procession and march, in opp. to _ambulare_; Sen. N. Q. vii. 31, like #embainein#; and +vadere+ (#elthein#?) with alacrity and a quick step, as in travelling, and in attacking the enemy, in opp. to repere? like #chôrein#; Thuc. v. 70. 2. +Ingressus+ means going in general; +incessus+ a manner of going peculiar to the individual, and by which he is known as well as by his physiognomy. +Ingressus+ is purely physical; +incessus+ is moral and characteristic. (iv. 53.)

IRRIDERE, see _Ridere_.

IRRITARE, see _Incitare_ and _Lacessere_.

IRRITUS, see _Frustra_.

IRRUERE; IRRUMPERE; INGRUERE; INVADERE. +Irruere+ (#eisreusai#) means to rush on hastily and inconsiderately; +irrumpere+, to force one's way with violence; +ingruere+ (ingravare) to press on with threats and importunity; +invadere+, to fall upon with boldness, and without regard to consequences. (vi. 180.)

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

ITER FACERE, see _Proficisci_.

ITERUM; RURSUS; DENUO; DE INTEGRO; REPETERE; INTEGRARE. 1. +Iterum+ (#heteron#) means, like #deuteron#, a second time; +rursum+ or +rursus+, (revorsus) like #authis# and #palin#, again, once more; +denuo+ (de novo) like #neothen#, anew; +de integro+, like #authis ex huparchês#, quite afresh. Justin. xxi. 4, 6. Hoc consilio præventus _iterum_ servitia concitat, statutaque _rursus_ cædium die, quum _denuo_ se proditum videret. 2. In the same manner +pugnam iterare+, Liv. vi. 32, means to join battle a second time; +pugnam repetere+, x. 36, to repeat the battle; +pugnam renovare+, Cæs. B. G. iii. 20, to renew the battle; and +pugnam integrare+, Liv. vii. 7, to begin the battle again quite from the beginning. Aut. Herenn. ii. 3, 47. Enumeratio est per quam colligimus et commonemus quibus de rebus verba fecerimus, breviter, ut _renovetur_, non _redintegretur_ oratio. (i. 184.)

JUBERE; IMPERARE; PRÆCIPERE; MANDARE. +Jubere+ (from #iotês#) means to bid, merely in consequence of one's own wish and will, in opp. to _vetare_, like #keleuein#; +imperare+, to command, by virtue of a military supreme authority, like #archein#; +præcipere+ to enjoin, by virtue of an authority as a teacher, etc., something like #entellesthai#; +mandare+ (from #mêdomai#) to charge, in consequence of thorough confidence in a person, like #ephiesthai#.

JUCUNDUS, see _Gratus_.

JUDICARE, see _Censere_.

JUGULARE, see _Interficere_.

JUGUM, see _Mons_.

JUMENTUM, see _Pecus_.

JURGIUM, see _Disceptatio_.

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

JUVARE, see _Auxilium_.

JUVENIS, see _Puer_.

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