M.

MACELLUM, see _Laniena_.

MACER, see _Exilis_.

MACERIA, see _Murus_.

MACULA, see _Vitium_.

MADIDUS, see _Udus_.

MAGISTER, see _Doctor_.

MAGNOPERE, see _Perquam_.

MAGNUS; GRANDIS; AMPLUS; INGENS; IMMANIS; VASTUS. 1. +Magnus+, +grandis+, and +amplus+, denote a becoming greatness; +ingens+, +immanis+, and +vastus+, an overwhelming greatness. Sen. Ir. i. 16. Nec enim _magnitudo_ ista est, sed _immanitas_. Cic. Læl. 26. 2. +Magnus+ (from #mega#, mactus,) denotes greatness without any accessory notion, in opp. to _parvus_, like #megas#; whereas +grandis+, with the accessory notion of intrinsic strength and grandeur, in opp. to exilis, Sen. Ep. 100; subtilis, Quintil. xii. 10, 58; tumidus, in the same book, § 80; minutus, Cels. ii. 18; exiguus, Quintil. xi. 3, 15; lastly, +amplus+ (adj. from ambi) with the accessory notion of comeliness, and of an imposing impression. 3. +Ingens+ (#agonos#) denotes excessive greatness merely as extraordinary, like #apletos#; +immanis+ (#amêchanos#) as exciting fear, like #pelôrios#; +vastus+ (from vagus?) as wanting regularity of form like #achanês#. (iii. 228.)

MALA; MAXILLA; GENA. 1. +Mala+ (from #memacha#, or from Mandere) denotes the upper, +maxilla+, the under jaw. Cels. Med. viii. 1. 2. +Mala+ denotes the cheek as a usual expression, and in a merely physiological sense; +gena+ (from #genus#) as a more ancient and select expression, and with an _æsthetic_ reference. (vi. 208.)

MALEDICTUM; PROBRUM; CONVICIUM. +Maledictum+ is any utterance of what is injurious to another, whether to bring him ill-luck by cursing, or disgrace by verbal injuries, like #kakêgoria#; +probrum+ (from #propherô#) an invective, like #oneidos#, consisting of attacks and assertions wounding the honor of another; +convicium+ (#kataikia#) the abusive word, like #loidoria#, consisting of single words and appellations wounding the honor of another. For example, _fur!_ is a _convicium_, _fur es_, a _probrum_; each of them a _maledictum_. (iv. 198.)

MALEFACTUM, MALEFICIUM, see _Delictum_.

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

MALIGNITAS, see _Invidia_.

MAMMA; MAMILLA; UBER; PAPILLA. 1. +Mamma+ and +uber+ denote the breast in the female body; +mamma+ (#mammê#) denotes the visible breast as a fleshy part of the body, particularly of a female body; whereas +uber+ (#ouaron#) the nourishing breast as filled with milk, which is only found in the female body, like #outhar#. 2. +Papilla+ and +mamilla+ denote the nipples of the breast, common to the male and female; +papilla+ (redupl. of #palla#) with reference to their spherical shape, without distinction of the sexes, like #mazos#; +mamilla+ (redupl. from #amelgô#) with reference to their adaptation for suckling, and therefore belonging only to the female sex, like #titthê#, and teats. (iv. 133.)

MANARE, see _Fluere_.

MANCIPARE, see _Vendere_.

MANCIPIUM, see _Servus_.

MANDARE, see _Jubere_.

MANE; CREPUSCULO; DILUCULO. +Mane+ (from #mênuein#) denotes in the morning, in the early course of the bright day, in opp. to the night, and the forenoon hours, like #orthrô#; +crepusculo+ (from creperus, #krupsai#) in the twilight, in opp. to the bright day; +diluculo+, in the twilight, in opp. to the dark night, like #lukophôs#.

MANERE; MORARI; TARDARE; DETINERE. 1. +Manere+ (from #menein#) denotes remaining, in opp. to going away; whereas +morari+ (from #bradus#) denotes tarrying, as an interruption of motion, in opp. to going forwards. Cic. Sen. 23. _Commorandi_ natura deversorium nobis, non habitandi dedit. Hence in Tac. H. ii. 48. Irent propere neu _remanendo_ iram victoris asperarent,--the reading _remorando_ deserves the preference. 2. +Morari+ _aliquem_ means, to prevail upon any one to stay of his own free will by proposing conditions, like #diatribein#; +tardare+, to prevent a person's hastening on his way by opposing difficulties, like #bradunein#; +detinere+, to hinder him from going forwards by force, like #katechein#. +Tardare+ has generally an action for its object[2]; +detinere+, a person; +morari+, either. (iii. 298.)

[Footnote 2: [But: _nos_ Etesiæ valde _tardarunt_.]]

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

MANES, see _Spectrum_.

MANICÆ, see _Vincula_.

MANIFESTO, see _Aperire_.

MANNUS, see _Equus_.

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

MANSUETUS, see _Cicur_.

MANUBIÆ, see _Præda_.

MARE; ÆQUOR; PONTUS; PELAGUS. 1. +Mare+ (from #murô#) denotes the sea, as a mass of water, in opp. to _terra_ and _aër_, like #hals#, #thalassa#; +æquor+, +pelagus+, and +pontus+, with reference to its dimensions; +æquor+ and +pelagus+, with reference to its horizontal dimension, the surface of the sea, like #pelagos#, whence #pelagizein#, to float on the sea; +pontus+ (from #pesein#, #pitnein#,) with reference to its perpendicular dimension, the depth of the sea, like #pontos#, whence #pontizein#, to sink into the sea. Colum. viii. 17. Ut in solo piscinæ posita libella septem pedibus sublimius esset _maris æquor_. Ovid, Met. ii. 872. Mediique per _æquora ponti_ fert prædam. 2. +Æquor+ (from æquus) denotes the surface of the sea in a merely physical sense; whereas +pelagus+ (from #plax#) with the accessory notion of its great extent and immensity. (iv. 72.)

MARGO; ORA. +Margo+ (#amergôn#) denotes the brink, the natural boundary of a surface, considered almost as a mere mathematical line, and only improperly as including an exterior portion of the surface; whereas +ora+ (#ôa#, #ouros#, #horos#) denotes the brim, or border, the artificial edging of a surface, generally for the sake of ornament, and therefore necessarily including a certain portion of the surface. Hence we say, _ora togæ_, but not _margo_; and, on the other hand, _margo fluminis_ and _ripæ_, if the mere line of shore is meant, without any portion of the bank. (iii. 212.)

MARITA, see _Femina_.

MAS, see _Homo_.

MATRIMONIUM, see _Conjugium_.

MAXILLA, see _Mala_.

MEARE, see _Ire_.

MEDERI; MEDICARI; SANARE; MEDICAMEN; MEDICINA; REMEDIUM. 1. +Mederi+ and the poetical word +medicari+ (#medein#) denote healing, as the act of the physician, who heals with humane sympathy, judgment, and art, synonymously with _curare_, like #iasthai#; +sanare+, as the effect of the physic, which in a mechanical way makes the sick well again, synonymously with _restituere_, like #akeisthai#. 2. +Medicamentum+ means a remedy, with reference to its material substance, as it is prepared by the apothecary, like #pharmakon#; +medicina+, with reference to its healing virtues, as ordered by the physician; each with reference to an illness; whereas +remedium+ denotes a remedy for any of the evils to which we are subject, like #akos#. Cic. N. D. ii. 53. _Medicamentorum_ salutarium plenissimæ terræ: comp. with Divin. ii. 51. Quam a medico petere _medicinam_. (v. 198.)

MEDITARI, see _Cogitare_.

MEDIUS; MODICUS; MEDIOCRIS. +Medius+ #mesos# is purely local, in the middle, in opp. to the extremes; +modicus+ denotes quantity, with reference to number and magnitude, as moderate, in opp. to over-measure; +mediocris+ denotes quality, with reference to worth, as middling, in opp. to distinction; hence _modicæ facultates_ and _mediocre ingenium_ are identical. Cic. Rep. ii. 31. Haud _mediocris_ vir fuit, qui _modica_ libertate populo data facilius tenuit auctoritatem principum. (v. 202.)

MEDIUS DIES, see _Meridies_.

MEMBRUM; ARTUS. +Membrum+ (redupl. of #meros#) denotes a limb of the body itself, like #melos# and #kôlon#; whereas +artus+ (#rhethos#, #arthron#,) properly only a joint of a limb, like #arthron# and #hapsos#. Senec. Contr. ii. 13. Differebatur distortis _articulis_; nondum in sua _membra artus_ redierant. Virg. Æn. v. 422. Magnos _artus membrorum_. Quintil. Decl. ult. Ut per singulos _artus membra_ laxaret. Further, +membra+ denotes the limbs collectively, including the head and trunk, as parts of the body; whereas +artus+ only the extremities, which _per commissuras_ with the body, properly so called, namely, the head and trunk, hang together. Gell. N. A. i. 14. (iv. 150.)

MEMINISSE; REMINISCI; RECORDARI. +Meminisse+ denotes remembrance as a state of mind, like #memnêsthai#, in as far as one has retained something in memory, without ever having forgotten it, like _memorem esse_; whereas +reminisci+ and +recordari+ denote remembrance as an act of the mind, in as far as one again brings to one's mind what had already been driven out of one's thoughts, like #anamimnêskesthai#. But +reminisci+ denotes this act of the mind as momentary, like _in memoriam revocare_; whereas +recordari+ denotes it as of some duration, like _revocata in memoriam contemplari_. Cic. Lig. 12, 35. Equidem, cum tuis omnibus negotiis interessem, _memoria teneo_, qualis T. Ligarius, quæstor urbanus, fuerit erga te et dignitatem tuam; sed parum est, me hoc _meminisse_; spero etiam te, qui oblivisci nihil soles, nisi injurias, quoniam hoc est animi, quoniam etiam ingenii tui, te aliquid de hujus illo quæstorio officio cogitantem, etiam de aliis quibusdam quæstoribus _reminiscentem recordari_. This passage shows, that _memoria tenere_ is only a circumlocution for _meminisse_: there is another passage where _recordari_ is employed as the consequence of _reminisci_, but there is no instance of the converse; for _reminisci_ and _recordari_ have the same relation to each other as _intueri_ and _conspicere_. Cic. Sen. 21. Pueri . . . . ita celeriter res innumerabiles arripiunt, ut eas non tum primum accipere videantur, sed _reminisci_ et _recordari_: he might have added, Quæ non satis _meminerint_, sed in aliquantum temporis obliti sint. Tusc. i. 24, 58. Animus, quum se collegit atque recreavit, tum agnoscit illa _reminiscendo_; ita nihil aliud est discere, quam _recordari_. Senec. Ep. 100. Magis _reminiscor_ quam teneo. (i. 166.)

MENDA, MENDUM, see _Vitium_.

MENDICITAS, see _Paupertas_.

MENS, see _Anima_.

MERACUS, see _Purus_.

MERCARI, see _Emere_.

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

MERCES, see _Præmium_.

MERCIMONIUM, see _Merx_.

MERDA, see _Lutum_.

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

MERETRIX, see _Pellex_.

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

MERUS, see _Purus_.

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

METIRI; METARI; DIMETIRI; DIMETARI. 1. +Metiri+ means to measure a space in order to know its magnitude; whereas +metari+, to mark the boundaries of the space that has been measured, that they may be known to others. 2. By +dimetiri+ and +dimetari+, the measuring and marking out of sub-divisions is especially meant; wherefore _metari castra_ refers merely to the whole circumference of the entrenchments; when, therefore, Liv. viii. 38. uses the phrase _locum castris dimetari_, it is evident of itself that he expressly means, to mark the boundaries of the _principia_ and of the _prætorium_, etc., that are within the camp. (ii. 169.)

METUERE, see _Vereri_.

MICARE, see _Lucere_.

MINIME, see _Neutiquam_.

MINISTER, see _Servus_.

MINUTUS, see _Parvus_.

[_Mirari_ is indifferent: _admirari_ usually involves praise, _demirari_ blame.]

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

MISERIA, see _Infortunium_.

MISSILE; HASTA; LANCEA; JACULUM; VERUTUM; TRAGULUM; PILUM. +Missile+ is the most general name for a weapon used in fighting at a distance, from the spear to the arrow; +hasta+ and +lancea+ serve both for thrusting and hurling; +hasta+ (from #schastêrion#, #schazô#,) as a genuine Roman weapon, #doru#; +lancea+, as a foreign weapon, supposed to have come originally from the Suevi, #lonchê#; +pilum+, +jaculum+, +verutum+, are more for hurling; +jaculum+, as the most general expression, including the hunting spear, #belos#; +verutum+ (from #oruchê#) and +tragulum+ (#trôglê#) military weapons for hurling, #akôn#; +pilum+ (from #pêlai#) in the singular, as the peculiar weapon for hurling used by the Roman legion. Liv. ix. 19. Romano _pilum_ haud paulo quam _hasta_ vehementius ictu _missu_que telum.

MITIS; LENIS; PLACIDUS. +Mitis+ means mild, in opp. to _acerbus_, like #meilichos#; +lenis+ (from lana? or from the Goth, latjan, lassus?) gentle, in opp. to _vehemens_, like #praos#; +placidus+, composed, in opp. to _turbidus_, like #êpios#.

MITTERE; LEGARE; AMITTERE; DIMITTERE; OMITTERE. 1. +Mittere+ #metheinai# is the general expression, to send; +legare+ (from #legô#) has a special political meaning, to delegate. The _missus_ makes his appearance as a servant or messenger; the _legatus_, as a representative. 2. +Amittere+ and +dimittere+ mean to let go any thing already in one's possession; +amittere+, against one's will, as to lose; +dimittere+, after having used it, as to dismiss; whereas +omittere+ means to let anything pass by, without taking possession of it; to speak with precision, _Amittimus inviti et casu, omittimus volentes et sponte_. Hence _amittere occasionem_ means, to let slip an opportunity, so as not to be able to take advantage of it, from negligence; whereas _omittere occasionem_ means, to renounce an opportunity, so as not to wish to take advantage of it, from attaching little value to it. _Vitam amittere_ means, to lose one's life; _vitam omittere_, to sacrifice it. (iii. 285.)

MODERATUS, MODESTIA, see _Modus_.

MODICUS, see _Medius_.

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

MODO, see _Nuper_.

MODUS; MODESTIA; MODERATIO; TEMPERATIO; CONTINENTIA; ABSTINENTIA. 1. +Modus+, in a moral sense, denotes the #metrion#, or the included notion of the #mêden agan# in objective relation; +modestia+ and +moderatio+, in subjective relation; +Modestia+ is the feeling of preference for this _modus_; +moderatio+, the habit of acting in conformity to this feeling. 2. +Moderatio+ is moderation, as springing from the understanding, from calculation and reflection, akin to _prudentia_; +temperatio+ and +temperantia+ are qualities pervading the whole man, and ennobling his whole being, akin to _sapientia_. +Moderatio+ supposes, like self-government, a conflict between the passions and reason, in which reason comes off conqueror; in +temperatio+, as in tranquillity of mind, the reason is already in possession of superiority, whether through nature or moral worth. 3. +Temperatus+, +temperatio+, denote merely a laudable property, which may belong even to things; whereas +temperans+, +temperantia+, a virtue of which reasonable beings alone are capable. 4. +Moderatio+ denotes moderation in _action_, in opp. to _cupiditas_; whereas +continentia+, moderation in enjoyment, in opp. to _libido_, Cic. Cat. ii. 11, 25. Verr. iv. 52. 5. +Continentia+ denotes command over sensual desires, continence; +abstinentia+, over the desire for that which belongs to another, firm integrity; the translation of _abstinentia_ by 'disinterestedness,' is not precise enough, for this virtue is required by morality only, _abstinentia_, by _law_ also. Quintil. v. 10, 89. Cic. Sext. 16. 6. +Modestia+ shuns overstepping the right measure, out of regard to the morals which the _modus_ prescribes; whereas +verecundia+ and +reverentia+ out of regard to persons, whom the _verecundus_ is afraid of displeasing, and whom the _reverens_ thinks worthy of respect; lastly, +pudor+, out of self-respect, that one may not bring one's self into contempt. Varro, ap. Non. Non te tui saltem _pudet_, si nihil mei _revereare_. Terent. Phorm. i. 5, 3. or ii. 1, 3. Non simultatem meam _revereri_? Saltem _pudere_? (ii. 203.)

MOENIA, see _Murus_.

MOESTITIA, see _Dolor_.

MOLES; ONUS; PONDUS; GRAVITAS. +Moles+ and +onus+ denote the heaviness of an object in its disadvantageous sense; +moles+ (from #môlos# or #mochlos#) absolutely, as unwieldiness, so far as through its greatness it is inconvenient to move, like #onkos#; +onus+, relatively to its pressure, so far as it is irksome to the person carrying it, as a burden, #phortos#; whereas +pondus+ (from pendere) in an advantageous sense, as force and strength, like weight, #achthos#; lastly, +gravitas+ (from #geraos#) unites both senses, and sometimes denotes the irksome heaviness, sometimes the effective weightiness, like #baros#. (iv. 223.)

MOLESTIA, see _Labor_.

MOLIRI, see _Audere_.

MONERE, see _Hortari_.

MONETA, see _Pecunia_.

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

MONSTRA, see _Auguria_.

MONSTRARE, see _Ostendere_.

MORARI, see _Tardare_. [[redirects to _Manere_]]

MORBIDUS, MORBUS, see _Æger_.

MORIGERARI, see _Parere_.

MOROSUS, see _Austerus_.

MORS; LETUM; NEX; OBITUS; INTERITUS; PERIRE; OPPETERE; DEMORI; INTERMORI; EMORI. 1. +Mors+ and +letum+ denote a natural death; +mors+ (#moros#) the usual expression in a merely physical sense, as the way to corruption, like #thanatos#; +letum+ (from #lachein#, #lachesis#,) the select and solemn expression, as the lot of death, like #oitos#; whereas +nex+ (from #nekros#) a violent death, as the passive of _cædes_. 2. +Mors+, +letum+, +nex+, are proper, whereas +obitus+ and +interitus+ only softer, expressions. +Obitus+, decease, denotes, like _exitus_, a natural death; whereas +interitus+, together with +perire+, usually denotes, like _exitium_, a violent death. Plin. Ep. iii. 7. Silius ultimus ex Neronianis consularibus _obiit_, quo consule Nero _periit_. Plaut. Epid. iii. 4, 56. Malo cruciatu _pereas_, atque _obeas_ cito. 3. +Perire+ represents death as destruction and corruption; +interire+ as a vanishing, so that the former applies more to the body, the latter to the soul. Plaut. Capt. iii. 5, 32. Qui per virtutem _periit_, at non _interit_; that is, he who dies a noble death, though his body perishes, still lives in name and posthumous renown. Further, +perire+ denotes a sudden and violent death, particularly by self-murder; +interire+, a gradual and painful, but, it may be, also a peaceful, death. Tac. Ann. xv. 44. Et _pereuntibus_ Christianis addita ludibria, ut ferarum tergis contecti laniatu canum _interirent_. Serv. ap. Cic. Fam. iv. 5. Si quis nostrum _interiit_, aut occisus est. 4. +Obire mortem+ denotes to die, as a physical event, by which one ends all suffering; whereas +oppetere mortem+ denotes to die, as a moral act, in as far as a man, if he does not seek death, at any rate awaits it with firmness and contempt of it. 5. +Demori+ denotes to die off, as one belonging to a society, and thereby to occasion a vacancy; +intermori+, to be apparently dying, to be sick of a lingering disease, like #ekthanein#; +emori+, to die entirely, in opp. to a mere semblance of life in misfortune, slavery, and disgrace, like #pandikôs thanein#. Cic. Pis. 7. Ut _emori_ potius quam servire præstaret. (iii. 182.)

MOS, see _Consuetudo_.

MOSTELLUM, see _Spectrum_.

MUCRO, see _Acies_.

MULCARE, see _Verberare_.

MULCERE; PALPARE. +Mulcere+ (#mullein#, #malakos#) means to stroke any thing in itself rough, as the hair, for instance, in order to make it smooth; thence, figuratively, to pacify an enraged person, like #katapsên#; whereas +palpare+ (#psêlaphan#, #hapalos#,) to stroke any thing already smooth, in order to excite a pleasant sensation; thence, figuratively, to caress and coax, like #psêlaphan#. (v. 109.)

MULCTA, see _Vindicta_.

MULIER, see _Femina_.

MUNDUS, see _Purus_.

MUNIFICUS, see _Largus_.

MUNIMENTA, see _Murus_.

MUNUS, see _Donum_ and _Officium_.

MURUS; PARIES; MOENIA; MACERIA; PARIETINÆ; MUNIMENTA. 1. +Murus+ (#moira#, #meirô#,) denotes any sort of wall, merely with reference to its form, without reference to its use, like #teichos#; +paries+ (#peirô#) especially a wall, as the side of a building, or as a partition to separate the rooms, like #toichos#; +moenia+ (#amunô#) the walls of a city, as a defence against the enemy, like #peribolos#? +maceria+, the wall of an enclosure, to mark the boundaries and to exclude thieves, the garden or vineyard wall, like #thrinkos#. Virg. Æn. vi. 549. _Moenia_ lata videt triplici circumdata _muro_. And Flor. i. 4. Vitruv. viii. 4. Tac. Ann. xv. 43. Nero instituit, ut urbis domus non communione _parietum_, sed propriis quæque _muris_ ambirentur. 2. +Muri+, +moenia+, etc., are walls in a good condition; +parietinæ+, walls that are falling into ruins. 3. +Moenia+ denote walls as a defence of a city against a first assault; +munimenta+, the proper fortifications of fortresses and camps, which are of themselves a bulwark against being taken by storm. (v. 350.)

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

MUTUO, see _Vicissim_.

MUTUUM DARE, see _Commodare_.

MYSTERIA, see _Arcana_.

N.

NANCISCI, see _Invenire_.

NARES, see _Nasus_.

NASUS; NARES. +Nasus+ is the exterior of the nose, as a prominent part of the face, like #rhin#; +nares+ (#naros#) the interior of the nose, as the organ of smell, like #muktêres#. (vi. 231.).

NATIO, see _Gens_.

NAVIGIUM; NAVIS; CELOX; LEMBUS; LIBURNA; SCAPHA; CYMBA; LINTER. +Navigium+ is the most general expression, like vessel; +navis+ (#naus#) an ordinary ship for distant voyages; +celox+, +lembus+, and +liburna+, are boats which may be manned and armed for service in war; +scapha+, +cymba+, and +linter+, are only skiffs and wherries, intended merely for short distances and for crossing over; +scapha+ and +cymba+, of the broader sort, in the form of small barges; +linter+, long and narrow, like a canoe. (vi. 232.)

NECESSARIUS; PROPINQUUS; COGNATUS; CONSANGUINEUS; AFFINIS. 1. +Necessarius+ means any one to whom one is bound by a permanent connection, whether of an official kind, as _collega_, _patronus_, _cliens_, or of a private nature, as _familiaris_, _amicus_, like #prosêkontes#; +propinquus+, any one to whom one is bound by a family connection, a relation, like #anchisteis# and #etai#, as a species of _cognatus_ and _consanguineus_, related by blood; +affinis+, a relation by marriage, or in law, like #kêdestês#. 2. +Cognatio+ is the relationship by blood existing among members of the same family, like #sunaimos#; +consanguinitas+, the relationship of nations by derivation from a common origin, like #sungenês#. Cæs. B. G. vii. 32. Hominem summæ potentiæ et magnæ _cognationis_: comp. with i. 11. Ambarri necessarii et _consanguinei_ Æquorum. Liv. vii. 9. Suet. Cl. 25. Justin, xviii. 5. (v. 179.)

NECESSE EST; OPORTET; OPUS EST; DEBERE. 1. +Necesse est+ (#anankazô#) denotes an obligation of nature and necessity, like #anankê estin#; +oportet+, an obligation of morality and of honor, like #chrê#; +opus est+ (#pothos#, optare?) an obligation of prudence, like #dei#. Cic. Orat. ii. 25. Jure omnia defenduntur quæ sunt ejus generis, ut aut _oportuerit_ aut licuerit aut _necesse fuerit_. Att. iv. 6. Si loquor de republica quod _oportet_, insanus; si, quod _opus est_, servus existimor. And xiii. 25. Cat. ap. Sen. Ep. 94. Emo non quod _opus est_, sed quod _necesse est_; quod non _opus est_, asse carum est. And Cic. Or. ii. 43. 2. +Oportet+ denotes objectively, the moral claim which is made upon any man; +debere+ (#deuesthai#, #dein#? or, dehibere?) subjectively, the moral obligation which any man is under, like #opheilein#. Tac. Hist. iv. 7. Accusatores etiamsi puniri non _oporteat_, ostentari non _debere_. (v. 323.)

NECTERE, see _Ligare_.

NEFANDUS, NEFARIUS, see _Scelestus_.

NEFASTUS, see _Delictum_.

NEGARE; INFITIARI; INFITIAS IRE; DENEGARE; PERNEGARE; RECUSARE; ABNUERE; RENUERE; REPUDIARE. 1. +Negare+ means to deny, from objective motives, when a man has, or professes to have, the truth in view, like #apophanai#, #ou phanai#; whereas +infiteri+, +infitiari+, and +infitias ire+, mean to disown from subjective motives, when personal interest is in some way implicated, like #arneisthai#. 2. +Infiteri+ is an obsolete expression; +infitiari+ (#ana-phatizein#,) the usual and general expression; +infitias+ (#amphasias#) +ire+ is only connected with a negation, and answers to the phrase, not to assent to. 3. +Negatio+ is a denial, merely conveying information to the hearer; +pernegatio+, or +negitatio+, to convince him, when he is incredulous; +denegatio+, to get rid of his importunity, when his request is useless. Martial, Ep. iv. 82. _Negare_ jussi, _pernegare_ non jussi. Cic. Phil. xi. 8, 19. In quo maximum nobis onus imposuit, assensero; ambitionem induxero in curiam; _negaro_; videbor suffragio meo tanquam comitiis honorem amicissimo _denegasse_. 4. +Negare+ supposes a question only, whether actual or possible, which is denied; whereas +recusare+, a request which is refused; hence +negare+ is a more general and mild expression than _recusare_; for the _negans_ merely denies the possibility of granting what he is asked or requested; whereas the _recusans_ also calls in question the justice of the request, which he protests against as a threat, or as an encroachment. Hence +negare+, +denegare+, are more used in private transactions; +recusare+, in public affairs. 5. +Negare+ and +recusare+ take place by means of words and speeches; +abnuere+ and +renuere+, mostly by signs and gestures; +abnuere+, by waving a person from one with the hand, like #aponeuô#; +renuere+, by drawing back the head, like #ananeuô#. 6. +Abnuere+ is a more friendly, +renuere+ a haughtier manner of denying. 7. +Recusare+ refers to an object which is considered as a burden, and claims resignation, in opp. to _suscipere_, Suet. Ner. 3; whereas +repudiare+ (from repedare?) refers to an object which is considered as a good, and promises profit or pleasure, in opp. to _assumere_. Cic. Orat. 62. Cic. Fin. i. 10, 33. Sæpe eveniet ut et voluptates _repudiandæ_ sint, et molestia non _recusanda_. (iv. 40.)

NEGLIGERE, see _Spernere_.

NEMUS, see _Silva_.

NEPOS, see _Prodigus_.

NEQUAQUAM, s. _Neutiquam_.

NEQUIDQUAM, see _Frustra_.

NEQUITIA, see _Malitia_.

NESCIUS, see _Cognitio_.

NEUTIQUAM; NEQUAQUAM; MINIME. +Neutiquam+ means, in no case, in opp. to _utique_; +nequaquam+, by no means; +minime+, not in the least.

NEX, see _Mors_.

NIGER, see _Teter_ and _Ater_.

NIHIL AGERE, see _Vacare_.

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

NITERE, see _Lucere_.

NITI, see _Fulciri_.

NOBILIS, see _Celeber_.

NOCENS, see _Culpa_.

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

NONNUNQUAM; INTERDUM; ALIQUANDO. +Nonnunquam+, sometimes in opp. to _nunquam_ and _semper_, approximates to the meaning of _sæpius_, like #esth' hote#; +interdum+, at times, is in opp. to _crebro_, and approximates to the meaning of _rarius_, like #eniote#; lastly, +aliquando+, now and then, is in opp. to _semel_, and approximates to the meaning of _prope nunquam_, like #pote#. The _interdum facta_ denotes actions repeated at considerable intervals of time; the _nonnunquam facta_, actions repeated at shorter intervals; the _aliquando facta_, actions repeated at very distant intervals of time. Cic. Sext. 54. Comitiorum et concionum significationes _interdum_ veræ sunt, _nonnunquam_ vitiatæ et corruptæ. And Acad. i. 7. Off. ii. 18. Brut. 67. Mur. 30. (iv. 273.)

NOTARE, see _Animadvertere_.

NOTITIA, see _Cognitio_.

NOVISSIMUS, see _Extremus_.

NOVUS; RECENS; NOVICIUS. 1. +Novus+ means new, as that which did not exist in former times, in opp. to _antiquus_, like #neos#; whereas +recens+ (from candere) new, as one that has not long been in existence, in opp. to _vetus_. Cic. Verr. ii. 2. Mur. 7. 16. Tusc. iv. 17. Tac. Ann. ii. 88. iv. 12. Colum. vi. 12; like #kainos#. 2. +Novus+ denotes new, indifferently; +novicius+ (from #neax#) with the accessory notion of being a novice, who must accustom himself, or be instructed by others, before he is qualified for something, in opp. to _vetustus_? (iv. 95.)

NOXIA, NOXIUS, see _Culpa_.

NULLUS SUM, see _Nihil sum_.

NUMEN; DEUS; DIVUS; SEMO; HEROS. +Numen+ (#pneuma#) in a wider sense is any divine being, like #daimôn#; in a narrower sense it is used as a species of _Deus_, or ancient _Divus_, #theos#; and for _semideus_, a half-god; or _semo_, a half-man; for which last, besides the foreign word _heros_, _numen_ also is used. Plin. Pan. 2, 3. Nusquam ut _deo_, nusquam ut _numini_ blandimur. (vi. 239.)

NUMMUS, see _Pecunia_.

NUNC-NUNC, see _Modo-modo_.

NUNCUPARE, see _Nominare_.

NUPER; MODO. +Nuper+ (#neon#, #peri#) means several days, months, also, years since, lately, like #neôsti#; whereas +modo+, a few moments since, just now, like #arti#. Cic. Verr. iv. 3, 6. _Nuper_ homines nobiles ejusmodi; sed quid dico _nuper_? imo vero _modo_ ac plane paulo ante vidimus. Tusc. i. 24. Quanta memoria fuit _nuper_ Charmadas! quanta qui _modo_ fuit Scepsius Metrodorus!

NUPTIÆ, see _Conjugium_.

NUTARE, see _Labare_.

NUTRIRE, NUTRICARE, see _Alere_.

O.

OBAMBULARE, see _Ambulare_.

OBEDIRE, see _Parere_.

OBESUS, see _Pinguis_.

OBEX, see _Sera_.

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

OBITUS, see _Mors_.

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

OBLIGARE, see _Ligare_.

OBLIQUUS, see _Transversus_.

OBLITUS, see _Delibutus_.

OBSCURUM; TENEBRÆ; CALIGO; TENEBRICOSUS; OPACUS; UMBROSUS. 1. +Obscurum+ (#skoteron#) denotes darkness as an obstruction of light, like #skotos# in opp. to _illustre_. Auct. ad Her. iii. 19, 32. Plin. Pan. 69; whereas +tenebræ+ (#dnopherai#) as the absence of light,) like #zophos#, #knephas#,) in opp. to _lux_. Cic. Ep. ad Q. Fr. i. 2; lastly, +caligo+ (from celare) as the positive opposite to light and brightness, like #achlus#. +Caligo+ denotes a greater degree of darkness than _tenebræ_; +tenebræ+ than _obscuritas_; +obscuritas+ than _opacum_ and _umbrosum_. Cic. Acad. iv. 23, 72. Sensus quidem non _obscuros_ facit sed _tenebricosos_. Plin. Ep. vii. 21. Cubicula obductis velis _opaca_, nec tamen _obscura_ facio. Tac. H. ii. 32. Senatum et populum nunquam _obscurari_ nomina, etsi aliquando _obumbrentur_. Hence, figuratively, +obscurus+ denotes only an insignificant person, of whom nobody takes notice; whereas +tenebricosus+ something positively bad, which seeks darkness that it may remain unobserved. 2. +Opacus+ denotes shady, with reference to a pleasant and beneficial coolness, in opp. to _apertus_ and _apricus_, like #euskios#; whereas +umbrosus+ (umbra, #amauros#,) implies a depth of shade approaching to darkness, like #skioeis#. (iii. 168.)

OBSECRARE, see _Rogare_.

OBSECUNDARE and OBSEQUI, see _Parere_.

OBSERVARE, see _Vereri_.

OBSTINARE, s. _Destinare_.

OBSTINATIO, s. _Pervicacia_.

OBSTRINGERE, s. _Ligare_.

OBTEMPERARE, see _Parere_.

OBTESTARI, see _Rogare_.

OBTINGERE, see _Accidere_.

OBTRECTATIO, s. _Invidia_.

OBTRUNCARE, s. _Interficere_.

OBTUTUS, see _Invidia_.

OBVENIRE, see _Accidere_.

OCCASIO; OPPORTUNITAS; POTESTAS; COPIA; FACULTAS. +Occasio+ and +opportunitas+ are the opportunities which fortune and chance offer; +occasio+, the opportunity to undertake something in a general sense, like #kairos#; +opportunitas+, the opportunity to undertake something with facility and the probability of success, like #eukairia#; whereas +potestas+ and +copia+ are opportunities offered by men, and through their complaisance; +potestas+ denotes the possibility of doing something with legal authority; +copia+ the possibility of doing something with convenience; lastly, +facultas+, as the most general expression, the possibility to do something in a general sense.

OCCIDERE, see _Interficere_.

OCCULERE, OCCULTARE and OCCULTE, see _Celare_.

OCULI, see _Facies_.

ODIUM; INVIDIA; INIMICITIA; SIMULTAS. 1. +Odium+ and +invidia+ denote the feeling of aversion; +inimicitia+ and +simultas+, the exterior state arising from this feeling. 2. +Invidia+ has a negative character, like disaffection, like #dusnoia#, and is a temporary feeling, in opp. to _gratia_ or _favor_; whereas +odium+ (from #odusasthai#) has a character thoroughly positive, like hatred, #misos#, and is a deep-rooted feeling, in opp. to _amor_. Plin. Pan. 68, 7. Hence, +invidia+ is the beginning of _odium_. +Invidia+ has merely persons; +odium+, persons and things for its objects. Tac. Ann. ii. 56. Armenii . . . sæpius discordes sunt, adversus Romanos _odio_, et in Parthum _invidia_. xiii. 15. Nero intellecta _invidia odium_ intendit. Plin. Pan. 84, 2. Exardescit _invidia_, cujus finis est _odium_. 3. +Inimicitia+ denotes any enmity which has its foundation in antipathy or disagreement, like #dusmeneia#, #echthra#; whereas +simultas+ (#homalotês#) denotes a political enmity, which has its foundation in rivalship, like #philoneikia#. Suet. Vesp. 6. _Simultas_ quam ex æmulatione non obscuræ gerebant. (iii. 73.)

ODORARI, ODORUS, see _Olere_.

OFFENDERE, see _Lædere_.

OFFENSIO, see _Contumelia_.

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

OLERE; OLFACERE; FRAGRARE; ODORARI; OLIDUS; ODORUS; REDOLERE; PEROLERE. 1. +Odor+ and +olere+ (#odôda#) denote, objectively, the smell which a thing has in itself, in opp. to _sapor_, etc., like #osmê#; whereas +olfactus+ and +olfacere+ denote, subjectively, the sensation caused by this smell, or the sense of smell, in opp. to _gustus_, etc., like #osphrêsis#. 2. +Olere+ means to smell, in opp. to being without smell, and especially denotes a rank and bad smell; whereas +fragrare+ (from #brechein#) denotes a good smell. +Redolere+ and +perolere+ are used as frequentatives; +redolere+ denotes a strong smell in an indifferent sense; +perolere+, a penetrating smell, in a bad sense. 3. +Olfactus+ is a smell, as far as it is an involuntary effect of the sense of smell; +odoratus+, as far as it is an intentional exertion of that sense. 4. +Olfacere+, to smell, is of a passive nature, like _audire_, the smell mounting up to the nose of itself; +odorari+, to smell at, to sniff, #rhinêlatein#, is of an active nature, like _auscultare_, the man drawing up the smell into his nose of himself. _Olfaciens_ sentit odorem, _odorans_ captat. 5. +Olidus+ denotes smelling, and particularly with a bad smell; +odorus+, with a good smell. Hence, +bene olidus+ denotes merely the negative of a stench; +odorus+, a positive good smell; and the antiquated word +olor+ denoted a stench, like _oletum_; but +odor+ denotes only a smell. (iii. 131.)

OLETUM, see _Lutum_.

OLFACERE, OLIDUS, see _Olere_.

OMINA, see _Auguria_.

OMITTERE, see _Intermittere_, _Mittere_, and _Relinquere_.

OMNES, see _Quisque_.

OMNINO, see _Plane_.

ONUS, see _Moles_.

OPACUS, see _Obscurum_.

OPEM FERRE, see _Auxilium_.

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

OPERÆ, see _Mercenarii_.

OPES, see _Divitiæ_.

OPIFEX, see _Faber_.

OPIMUS, see _Pinguis_.

OPINARI, see _Censere_.

OPINIO, see _Sententia_.

OPITULARI, see _Auxilium_.

OPORTET, see _Necesse est_.

OPPERIRI, see _Manere_.

OPPETERE, see _Mors_.

OPPORTUNITAS, s. _Occasio_.

OPPRIMERE, s. _Vincere_.

OPPROBRIUM, s. _Ignominia_.

OPTARE, see _Velle_.

OPTIMATES, see _Primores_.

OPULENTIA, see _Divitiæ_.

OPUS EST, see _Necesse est_.

OPUS, see _Agere_.

ORA, see _Margo_ and _Ripa_.

ORARE, see _Rogare_.

ORATIO, see _Sermo_.

ORBIS; CIRCULUS; GYRUS. +Orbis+ (from #rhaibos#) denotes a circular motion, and the periphery described by it; whereas +circulus+ denotes a circular level; lastly, +gyrus+ (from #guros#) a curved, and especially a serpentine line. The phrase _in orbem consistere_ could not be changed into _in circulum_, and a limited social circle, _circulus_, could not be expressed by _orbis_. Tac. G. 6. Equi nec variare _gyros_ nostrum in modum docentur; in rectum aut uno flexu dextros agunt, ita conjuncto _orbe_ ut nemo posterior sit. (v. 182.)

ORDIRI, see _Incipere_.

ORDO, see _Series_.

OREÆ, see _Frenum_.

ORNARE, see _Comere_.

ORNATUS, see _Præditus_.

OS, see _Facies_.

OSCULUM; SUAVIUM; BASIUM. +Osculum+ is a friendly; +suavium+, a tender; +basium+, an ardent kiss. (vi. 251.)

OSTENDERE; MONSTRARE; DECLARARE. +Ostendere+ means to show, as far as one makes something observable, lets it be seen, and does not keep it secret, like #phênai#, #emphanisai#; +monstrare+ (intensive from #manthanein#) means to show, as far as one imparts information thereby; lastly, +declarare+, to make evident, as far as one makes a thing clear, and dispels doubt, like #dêlôsai#.

OSTENTA, see _Auguria_.

OSTENTATIO, see _Jactatio_.

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

OTIARI, see _Vacare_.

OTIUM; PAX; CONCORDIA. +Otium+ (#ausios#, #autôs#,) denotes quiet times in general, as a species of _pax_ (#pêxai#), with reference to foreign relations; +concordia+, with reference to internal relations. (v. 246.)

P.

PÆDOR, see _Lutum_.

PÆNE; PROPE; FERE; FERME. +Pæne+ and +prope+ serve to soften an expression that is much too strong, and as a salvo to an hyperbole; +pæne+, in opp. to _plane_, is translated 'almost;' +prope+, 'nearly;' whereas +fere+ and +ferme+ serve only as a salvo to the accuracy of an expression, like 'about.'

PÆSTUS, see _Strabo_.

PALAM, see _Aperire_.

PALARI, see _Errare_.

PALPARI, see _Mulcere_.

PALUS, see _Lacuna_.

PALUS, see _Stipes_.

PANDUS, see _Curvus_.

PAR, see _Æquus_.

PARATUS, see _Instructus_. [[redirects to _Præditus_]]

PARERE, see _Creare_.

PARERE; OBEDIRE; DICTO AUDIENTEM ESSE; OBSEQUI; OBSECUNDARE; MORIGERARI; OBTEMPERARE. +Parere+, +obedire+ and +dicto audientem esse+, denote obedience as an obligation, and a state of duty and subjection; +parere+, in a lower relation, as that of a servant to his master, a subject to his sovereign, in opp. to _imperare_, Cic. Fam. ix. 25; +obedire+, +oboedire+, in a freer relation, as that of an inferior to his superior, of a citizen to the law and magistrate; +dicto audientem esse+, in a relation of the greatest subordination, as that of a soldier to his general, as to obey orders; whereas +obsequi+, +obsecundare+, +obtemperare+, and +morigerari+, as an act of free will. The _obsequens_ and _obsecundans_ obey from love and complaisance, showing their readiness to obey; the _morigerans_ and _obtemperans_, from persuasion, esteem, or fear, evincing their conformity to another's will. Hirt. B. Afr. 51. Jubæ barbaro potius _obedientem_ fuisse quam nuntio Scipionis _obtemperasse_. Cic. Cæc. 18. Man. 16. Tac. H. ii. 14. Parata non arma modo sed _obsequium_ et _parendi_ amor; that is, readiness to obey, from respect and love to the general, and from taking a pleasure in obedience, from a feeling that without order and subordination their cause could not be upheld. Cic. Orat. 71. Dum tibi roganti voluerim _obsequi_; comp. with Fam. ix. 25. _Obtemperare_ cogito præceptis tuis. (v. 271.)

PARIES, PARIETINÆ, see _Murus_.

PARILIS, see _Æquus_.

PARMA, see _Scutum_.

PARS; PORTIO. +Pars+ (from #peirô#) denotes a part, with reference to a whole; whereas +portio+, a part or share with reference to a possessor. Plin. H. N. xi. 15. Æstiva mellatione decimam _partem_ apibus relinqui placet, si plenæ fuerint alvi; si minus, pro rata _portione_. (iv. 148.)

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

PARTICEPS, see _Socius_.

PARTICIPARE, see _Impertire_.

PARTIRI, see _Dividere_.

PARUMPER; PAULISPER. +Parumper+ means in a short time; +paulisper+, during a short time. Hence acts of the mind are particularly in construction with _parumper_; acts of the body, with _paulisper_; for with the former is necessarily connected the glance at the future, which _lies_ in _parumper_; in _paulisper_, duration of time only is considered; for example, we use the expression _paulisper morari_, but _parumper dubitare_. (i. 145.)

PARVUS; MINUTUS; EXIGUUS; PUSILLUS. +Parvus+ and +minutus+ denote littleness, quite indifferently, and in a purely mathematical sense, without any accessory notion; +parvus+ (#pauros#) a natural and intrinsic littleness, in opp. to _magnus_, like #mikros#; +minutus+ (#minuthô#) an artificial and fabricated littleness; whereas +exiguus+ and +pusillus+ with a contemptuous accessory notion; +exiguus+ from (egere) in a pitiable sense, as paltry and insignificant, in opp. to _amplus_. Planc. ap. Cic. Fam. x. 24; or in opp. to _grandis_, Quintil. xi. 3, 15; but +pusillus+ (#psilos#?) in a ludicrous sense, as petty, nearly in opp. to _ingens_, like #tutthos#. (v. 28.)

PASCERE, see _Alimenta_.

PASSI; PROLIXI; SPARSI. +Passi capilli+ denotes loose hair, in opp. to _cohibiti nodo_; whereas +prolixi capilli+ denotes hair suffered to hang down, in opp. to _religati in verticem_; lastly, +sparsi capilli+ denotes dishevelled hair, in opp. to _pexi_. (vi. 258.)

PASSUS, see _Gradus_.

PATEFACERE, see _Aperire_.

PATERNUS; PATRIUS. +Paternus+ denotes, like #patrôos#, what belongs to a father, and is derived from him, like paternal; whereas +patrius+, what belongs to and is derived from one's ancestors or native country, like #patrios#.

PAULATIM; SENSIM; GRADATIM; PEDETENTIM. +Paulatim+ and +sensim+ represent gradual motion under the image of an imperceptible progress; +paulatim+, by little and little, in opp. to _semel_, at once, Sen. Q. N. ii. 8. Coel. Aurel. Acut. ii. 37; +sensim+, (#anesimôs#) imperceptibly in opp. to _repente_; Cic. Off. i. 33. Suet. Tib. 11;--whereas +gradatim+ and +pedetentim+, under the image of a self-conscious progress; +gradatim+, step by step, like #badên#, in opp. to _cursim_, _saltuatim_, etc.; whereas +pedetentim+ denotes at a foot's pace, in opp. to _curru_, _equo_, _volatu_, _velis_. (iii. 97.)

PAULISPER, see _Parumper_.

PAUPERTAS; INOPIA; EGESTAS; MENDICITAS. +Paupertas+ (redupl. of parum) denotes poverty only as narrowness of means, in consequence of which one must economize, in opp. to _dives_, Cic. Parad. 6. Quintil. v. 10, 26, like #penia#; whereas +inopia+ and +egestas+ denote galling poverty, in consequence of which one suffers want, and has recourse to shifts; +inopia+, like #aporia#, objectively, as utterly without means, so that one cannot help one's self, in opp. to _copia_ or _opulentia_; Cic. Parad. 6. Sen. Vit. B. 15. Tac. Hist. iii. 6; +egestas+, like #endeia#, subjectively, as penury, when a man feels want, in opp. to _abundantia_; lastly, +mendicitas+ (from #madizein#,) as absolute poverty, in consequence of which one must beg, like #ptôcheia#. The _pauper_ possesses little enough; the _inops_ and _egenus_, too little; the _mendicus_, nothing at all. In the kingdom of Plutus, according to the order of rank, the _pauperes_ would occupy the middle station, who must live the life of citizens, and economize; the _inopes_ and _egeni_, if not in a state of overwhelming necessity, would occupy the station of the poor, who live from hand to mouth, and must occasionally starve; the _mendici_, the station of the beggars, who, without property of any sort, or the means of earning it, live on alms. Cic. Parad. 6. Istam _paupertatem_ vel potius _egestatem_ et _mendicitatem_ tuam nunquam obscure tulisti. Sen. Ep. 17. 50. Ovid, Rem. 748. Suet. Gr. 11. Vixit in summa _pauperie_, et pæne _inopia_. Plin. Ep. iv. 18. _Inopia_ vel potius, ut Lucretius ait, _egestas_ patrii sermonis. Cic. Inv. i. 47. Propter _inopiam_ in _egestate_ esse. (iii. 111.)

PAVIRE, see _Verberare_.

PAX, see _Otium_.

PECCATUM, see _Delictum_.

PECULARI, see _Vastare_.

PECULIARIS, see _Privus_.

PECUNIA; NUMMUS; MONETA. +Pecunia+ (from #pachunô#) is money, as a collective expression; +nummus+ (#nomimos#) a piece of money, in reference to its value and currency; +moneta+, a coin in reference to its coinage and appearance. (vi. 240.)

PECUS; JUMENTUM; ARMENTUM; GREX. 1. +Pecus, pecoris+, is the most general expression for domestic beasts; +jumenta+ and +armenta+ denote the larger sort, bullocks, asses, horses; +pecus, pecudis+ (from the Goth. faihu) the smaller sort, swine, goats, and especially sheep. 2. +Jumenta+ denotes beasts used in drawing carriages, bullocks, asses, horses; +armenta+ (#aromata#) beasts used in ploughing, oxen and horses, with the exclusion of cows, pack-asses, riding-horses, etc., which are neither fit for drawing carriages, nor for the plough. 3. As a singular and collective noun, +armentum+ denotes a herd or drove of the larger cattle, like #agelê#; +grex+ (from #ageirô#) a herd or flock of the smaller animals, like #poimnê#, #pôu#. Plin. Ep. ii. 16. Multi _greges_ ovium, multa ibi equorum boumque _armenta_ (iv. 298.)

PECUS, see _Animal_.

PEDETENTIM, see _Paulatim_.

PEDICA, see _Vincula_.

PEJERARE, see _Perlucidus_.

PEJOR, see _Deterior_.

PELAGUS, see _Mare_.

PELLEGERE, PELLICERE, see _Perlucidus_.

PELLEX; CONCUBINA; MERETRIX; SCORTUM. 1. +Pellex+ and the foreign word +pallaca+ (#pallakê#, #paralegesthai#,) mean the bed-fellow of a married man with reference to his wife, and in opp. to her, as her rival; whereas +concubina+ means any bed-fellow, without further limitation than that she does not live in a state of lawful wedlock. Suet. Cæs. 49. _Pellicem_ reginæ Dolabella Cæsarem dixit: comp. with Ner. 44. _Concubinas_, quas secum educeret. 2. +Pellex+ and +concubina+ are bound to one man; +meretrix+, +scortum+, +lupa+, +prostibulum+, are common prostitutes. 3. The +meretrices+ and +scorta+ are not _so low_ as _lupæ_, _prostibula_. They exercise some choice and selection, and support themselves by the work of their own hands, from which _meretrices_ derive their name (from mereri); +meretrices+ are considered with ref. to the _class_ they belong to; +scorta+ (#korê#, #korasion#), with ref. to their moral character, as enticing men to sin, like #hetairai#, filles de joie. The +meretrices+ are common; the +scorta+, lascivious and dissolute. (v. 241.)

PELLIS, see _Tergus_.

PELLUCIDUS, see _Perlucidus_.

PENDERE, see _Hærere_.

PENITUS, see _Plane_.

PENNA, see _Ala_.

PENUS, see _Alimenta_.

PERCONTARI, s. _Rogare_.

PERCUSSOR, see _Homicida_.

PERCUTERE, see _Interficere_.

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

PERDERE, see _Amittere_.

PEREGRINARI, s. _Proficisci_.

PEREGRINUS, s. _Externus_.

PEREMTOR, see _Homicida_.

PERFERRE, see _Ferre_.

PERFICERE, see _Finire_.

PERFIDIOSUS, PERFIDUS, see _Fidus_.

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

PERICLITARI, PERICULUM, see _Tentare_.

PERIMERE, see _Interficere_.

PERIRE, see _Mors_.

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

PERMITTERE, see _Concedere_ and _Fidere_.

PERNEGARE, see _Negare_.

PERNICIES, see _Lues_.

PERNIX, see _Citus_.

PERPERAM; FALSO; FALSE; FALLACITER. 1. +Perperam+ (redupl. of #para#) denotes that which is not true, objectively, with reference to the object, as incorrect; whereas +falso+, subjectively, in reference to the person, as mistaken. 2. +Falso agere+ has its foundation in error and self-deceit; whereas +false+ and +fallaciter+ happens against better knowledge and conscience; +false+, through fear and weakness of character; +fallaciter+, like deceitfully, with the wicked intention of deceiving and betraying. Comp. Tac. Ann. i. 1. Tiberii res . . . ob metum _false_ compositæ sunt, according to Wolf's reading; comp. with Germ. 36. Inter impotentes et validos _falso_ quiescas. 3. The adjective +falsus+ combines the notions of _falso_ and of the participle _falsus_, and is distinguished only from _fallax_. Cic. Phil. xii. 2. Spes _falsa_ et _fallax_. Tac. Ann. xvi. 33. Specie bonarum _falsos_ et amicitiæ _fallaces_. (i. 66.)

PERPETI, see _Ferre_.

PERPETUUS, see _Continuus_.

PERQUAM; VALDE; ADMODUM; MAGNOPERE. +Perquam+ means, in an extraordinary degree, with an indication of astonishment on the part of the speaker; whereas +valde+, very, +admodum+, tolerably, and +multum+, are a simple and quiet enhancing of the attributive, or of the verb; +magnopere+, only of the verb. (v. 262.)

PERSEVERANTIA, see _Pervicacia_.

PERSONA, see _Larva_.

PERTINACIA, see _Pervicacia_.

PERVERTERE, see _Vertere_ and _Perdere_.

PERVICACIA; PERSEVERANTIA; PERTINACIA; CONTUMACIA; DESTINATIO; OBSTINATIO. 1. +Pervicacia+ and +perseverantia+ denote adherence to what is once resolved upon as a virtue; +pervicacia+ (from vincere? vigere?) has its foundation in natural energy of disposition; +perseverantia+, in earnestness of character, formed by cultivation; whereas +pertinacia+ and +contumacia+ as a fault; +pertinacia+ has its foundation in a stiff-necked adherence to what is once resolved upon, like obstinacy and stubbornness, in opp. to condescension; +contumacia+ (from temere, contemnere) in a haughty maintenance of one's free-will, even against proper and legitimate superiority,[3] like insolence and refractoriness, in opp. to complaisance, _obsequium_. Tac. Ann. iv. 20. Hist. iv. 74. Accius apud Non. Tu _pertinacem_ esse, Antiloche, hanc prædicas, ego _pervicaciam_ esse aio et a me uti volo, etc. Cic. inv. ii. 54. Unicuique virtuti finitimum vitium reperietur, ut _pertinacia_, quæ finitima _perseverantiæ_ est: comp. with Balb. 27. Marc. 10. 2. +Pervicacia+, etc. denote persisting in a resolution once made; +destinatio+ and +obstinatio+ are more immediately connected with the making of the resolution; +destinatio+, the making of an unalterable resolution, decidedness; +obstinatio+, adhering to it in spite of insurmountable obstacles and reasonable remonstrances, obstinacy. (iv. 176.)

[Footnote 3: [But, adhibere _liberam_ contumaciam. Cic. Tus. 1, 29.]]

PESSULUS, see _Sera_.

PESSUMDARE, see _Perdere_.

PESTILENTIA, PESTIS, see _Lues_.

PETERE; ROGARE; POSTULARE; EXIGERE; POSCERE; FLAGITARE. 1. +Petere+ and +rogare+ are the most general expressions for asking any thing, whether as a request or as a demand, and stand therefore in the middle between +poscere+ and +orare+, yet somewhat nearer to a request; +petere+ (from #pothein#) generally refers to the object which is wished for; whereas +rogare+ to the person who is applied to; hence we say, _petere aliquid ab aliquo_, but _rogare aliquem aliquid_. Cic. Verr. * * Iste _petit_ a rege, et cum pluribus verbis _rogat_, uti ad se mittat. Planc. 10, 25. Phil. ii. 30. Fam. ix. 8. and ii. 6. Ne id quod _petat_, exigere magis quam _rogare_ videatur. Pseudoquintil. Decl. 286. Curt. iv. 1, 8. 2. +Postulare+ and +exigere+ denote simply a demand, without any enhancing accessory notion, as a quiet utterance of the will; +postulare+ (diminutive of #pothos#) more as a wish and will; +exigere+, more as a just claim; whereas +poscere+ and +flagitare+, as an energetic demand; +poscere+ (from #pothos#) with decision, with a feeling of right or power; +flagitare+, with importunity, in consequence of a passionate and impatient eagerness. Tac. Hist. ii. 39. Othone per literas _flagitante_ ut maturarent, militibus ut imperator pugnæ adesset _poscentibus_; plerique copias trans Padum agentes acciri _postulabant_. Cic. Verr. iii. 34. Incipiunt _postulare, poscere_, minari. Planc. 19. _Poscere_ atque etiam flagitare crimen. Legg. i. 5. _Postulatur_ a te jamdiu vel _flagitatur_ potius historia. (v. 230.)

PETRA, see _Saxum_.

PETULANS; PROCAX; PROTERVUS; LASCIVUS. The +petulans+ (#spatalôn#) sins against _modestia_ through wantonness, raillery, and needless attack; the +procax+, through importunity and boisterous forwardness; the +protervus+ (from proterere? or #taraxai#?) from impetuosity and haughty recklessness; the +lascivus+, through unrestrained frolicksomeness and inclination for play. Hence +petulantia+ has its foundation in aversion to rest and quietness, or in the love of mischief; +procacitas+, in assurance or complete impudence; +protervitas+, in a feeling of strength, or in insolence; +lascivia+, in high spirits, or the want of seriousness. (iii. 40.)

PIETAS, see _Diligere_.

PIGET; TÆDET; POENITET. +Piget+ (from #pachus#) means, what one can neither do nor suffer, in general terms; +tædet+ (from tardus?) what one can no longer do or suffer; +poenitet+, what one would fain never have done or suffered. (vi. 269.)

PIGRITIA, see _Ignavia_.

PILUM, see _Missile_.

PILUS, see _Crinis_.

PINGUIS; OPIMUS; OBESUS; CORPULENTUS. 1. +Pinguis+ (#pachus#, #panchu#,) denotes fat, indifferently, or, on its dark side, as that component part of the body that is most without sensation and strength; thence, figuratively, sluggish: whereas +opimus+ (from #pimelês#) on its bright side, as a sign of plenty and good living; thence, figuratively, opulent. 2. +Obesus+ denotes fatness, on its dark side, with reference to the unwieldiness connected with it, in opp. to _gracilis_, Cels. i. 3. ii. 1. Suet. Dom. 18; whereas +corpulentus+, on its bright side, with reference to the portliness connected with it. (v. 222.)

PINNA, see _Ala_.

PIRATA, see _Præda_.

PLACIDUS, see _Mitis_.

PLAGA, see _Locus_, _Rete_, and _Vulnus_.

PLANCÆ, see _Axis_.

PLANE; OMNINO; PRORSUS; PENITUS; UTIQUE. +Plane+ means completely, in opp. to _pæne_, Cic. Brut. 97, 33; or _vix_, Att. xi. 9; +omnino+, altogether and generally, in opp. to partly, in some instances, with some exceptions; in opp. also to _magna ex parte_, Cic. Tusc. i. 1. Fam. ix. 15, or _separatim_, Plin. Ep. viii. 7, #holôs#; +prorsus+, exactly, in opp. to in some measure, or almost; +penitus+, thoroughly, deeply, in opp. to in a certain degree, or superficially, #pantôs#; +utique+ [related to _utcunque_, as _quisque_ to _quicunque_: opp. _neutiquam_], at any rate, in opp. to at all events, or _perhaps_ #hopôsdêpote#. (v. 260.)

PLANUS, see _Æquus_.

PLERIQUE; PLURIMI. +Plerique+ means a great many, in an absolute sense; +plurimi+, most, in a superlative sense. Tac. Ann. xiii. 27. _Plurimis_ equitum, _plerisque_ senatorum non aliunde originem trahi. (vi. 273.)

PLORARE, see _Lacrimare_.

PLUMA, see _Ala_.

PLURIMI, see _Plerique_.

PLUVIA; IMBER; NIMBUS. +Pluvia+ (from #pleusai#) denotes rain as a beneficial natural phenomenon, which, as it falls on the land, the thirsty ground absorbs, like #huetos#; +imber+ and +nimbus+ involve the notion of an unfriendly phenomenon, which, falling in a particular district, disperses the fine weather; +imber+ (#ombros#, from #murô#) so far as the rain is attended by cold and stormy weather; +nimbus+ (from _nivere_, #nipha#, #niptô#) so far as it is attended with cloudy weather. (ii. 88.)

POCULUM; CALIX; SCYPHUS; SIMPUVIUM; CYATHUS; CRATER. 1. +Poculum+ and +calix+ denote, as old Latin words, any sort of drinking vessel, merely with reference to its use; +poculum+, a usual cup for meals; +calix+, a rarer chalice, or goblet, for feasts; whereas +scyphus+, +cantharus+, +cymbium+, +culigna+, are foreign words, of Greek origin, denoting particular sorts of cups, with reference to their form. 2. +Poculum+, etc. all serve as drinking cups; whereas the old Roman word +simpuvium+, and the modern +cyathus+, are ladles to fill the _pocula_ from the _crater_, as with the punch-ladle we fill the punch-glasses from the punch-bowl. (v. 318.)

POEMA, see _Canere_.

POENA, see _Vindicta_.

POENITET, see _Piget_.

POETA, see _Canere_.

POLLERE, see _Posse_.

POLLICERI; PROMITTERE; SPONDERE; RECIPERE. +Polliceri+ (from pro and loqui, #lakein#) means to promise, generally from a free impulse, and as an act of obliging courtesy, like #epangellesthai#; +promittere+, to promise, generally, at the request of another, as an act of agreement, and in reference to the fulfilment of the promise, like #hupischneisthai#; +spondere+ and +despondere+ (#meta spondôn#) to promise in a solemn manner, as the consequence of a stipulation with judicially binding strength, as to pledge one's self, #enguan#; +recipere+, to take upon one's self, and pass one's word of honor, as an act of generosity, inasmuch as one sets at ease the mind of a person in trouble, like #anadechesthai#. The _pollicens_ makes agreeable offers, the _promittens_ opens secure prospects; the _spondens_ gives legal security; the _recipiens_ removes anxiety from another. Cic. Att. xiii. 1. Quoniam de æstate _polliceris_ vel potius _recipis_; for the _pollicens_ only engages his good-will, the _recipiens_ undertakes to answer for consequences. Sen. Ep. 19; Jam non _promittunt_ de te, sed _spondent_. Cic. Fam. vii. 5. Neque minus ei prolixe de tua voluntate _promisi_, quam eram solitus de mea _polliceri_; for with regard to Trebatius, Cicero could only express his hope, with regard to himself he could actually promise. (iv. 109.)

POLLUERE, s. _Contaminare_.

POMPA, see _Funus_.

PONDO, see _Libra_.

PONDUS, see _Moles_.

PONTUS, see _Mare_.

POPINA, s. _Deversorium_.

POPULARI, see _Vastare_.

POPULUS, see _Gens_.

PORCA; SULCUS; LIRA. +Porca+ (from #sparaxai#) is the ridge between two furrows, the soil thrown up; +sulcus+ (#holkos#) the furrow itself, the trench made by the plough; +lira+ (#lechrios#?) sometimes one, sometimes the other. (vi. 277.)

PORCUS, see _Sus_.

PORTARE, see _Ferre_.

PORTENTA, see _Auguria_.

PORTIO, see _Pars_.

POSCERE, see _Petere_.

POSSE; QUIRE; VALERE; POLLERE. 1. +Posse+ and +quire+ were originally transitive; +posse+ (from #potnios#) denotes being able, as a consequence of power and strength, like #dunasthai#; +quire+ (#koein#) as the consequence of complete qualification, like #hoion t' einai#. Cic. Tusc. ii. 27. Barbari ferro decertare acerrime _possunt_, viriliter ægrotare non _queunt_; whereas +valere+ and +pollere+ are intransitive. Hence we say, _possum_ or _queo vincere_, but _valeo_ or _polleo ad vincendum_. 2. +Valere+ (from #helein#) means to possess the right measure of strength, and thereby to match another, in opp. to insufficient strength, like #sthenein#; whereas +pollere+ (#pollos#) means to have very considerable strength and means, and thereby to distinguish one's self from others, in opp. to an ordinary degree of strength, like #ischuein#. iv. (160.)

POSSIDERE, see _Tenere_.

POSTERITAS, see _Stirps_.

POSTREMUS, see _Extremus_.

POSTULARE, see _Petere_.

POTARE, see _Bibere_.

POTENTIA; POTENTATUS; POTESTAS; VIS; ROBUR.

+Potentia+, +potentatus+, and +potestas+ (#potnios#) denote an exterior power, which acts by means of men, and upon men; whereas +vis+ and +robur+ denote an interior power and strength, independent of the co-operation and good-will of others. +Potentia+ denotes a merely factitious power, which can be exerted at will, like #dunamis#; +potentatus+, the exterior rank of the ruler, which is acknowledged by those who are subject to him, like #dunasteia#; +potestas+, a just and lawful power, with which a person is entrusted, like #exousia#. Tac. Ann. xiii. 19. Nihil tam fluxum est quam fama _potentiæ_ non sua _vi_ nixæ. +Vis+ (#is#) is the strength which shows itself in moving and attacking, as an ability to constrain others, like #kratos#; +robur+ (from #errhôsthai#) the strength which shows itself in remaining quiet, as an ability to resist attack, and remain firm, like #rhômê#. (v. 83.)

POTESTAS, see _Occasio_.

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

PRÆCEPTOR, see _Doctor_.

PRÆCIPERE, see _Jubere_.

PRÆCLARUS, see _Eminens_.

PRÆDA; MANUBIÆ; SPOLIA; EXUVIÆ; RAPINA. 1. +Prædia+ and +manubiæ+ denote booty only as a possession and gain that has been made by conquest; whereas +spolia+ and +exuviæ+, at the same time, as signs of victory and of honor. 2. +Præda+ denotes any sort of booty; whereas +manubiæ+ only the honorable booty of the soldier, taken in war; and +rapina+, the dishonorable booty of the _prædo_, who violates the peace of the country, robbery. (iv. 337.) 3. +Prædo+ is the robber in general, in as far as he commits the robbery with his own hands, like #lêstês#, as a species of _latro_ (from #oletêr#) the highwayman, who lays wait for travellers, like #sinis#, and _pirata_ (#peiratês#) the sea-robber; whereas +raptor+ means the robber of some particular person or thing, like #harpaktêr#.

PRÆDICERE, see _Divinare_.

PRÆDITUS; INSTRUCTUS; EXSTRUCTUS; ORNATUS. 1. +Præditus+ (præ-#thetos#) refers to a distinction which sheds lustre; +instructus+ and +exstructus+ to a qualification which attests usefulness; +ornatus+ refers to both, for _ornamentum_ is not, on the one side, that which is merely of use, like _instrumentum_, nor, on the other, that which is merely for show, like _decus_, but that which is of such eminent utility as to be prized even as an ornament. +Instructus+ paints the qualification, etc., as a perfection which protects and secures; +ornatus+, as an accomplishment of an imposing nature. It is only in a higher point of view, and with reference to ideal claims, that _ornatus_ is considered as a want; but, according to ordinary pretensions, it passes for a distinction of life. Cic. Phil. x. 4. Græcia copiis non _instructa_ solum, sed etiam _ornata_. Sen. Tranq. 9. Sicut plerisque libri non studiorum _instrumenta_, sed coenationum _ornamenta_ sunt. 2. +Instructus+ refers to persons and things, which act either offensively or defensively; +exstructus+ to things which are for the most part only destined to be acted upon; for example, we say, _instructæ naves_ but _exstructæ mensæ_. The _exstructa_ are absolutely ready; the _instructa_ are only relatively so, only fully prepared to be employed according to their destination. (iii. 260.) 3. +Instructus+ refers to the possession of the means; +paratus+ to the readiness of the possessor to employ them. (vi. 175.)

PRÆDIUM, see _Villa_.

PRÆGNANS; GRAVIDUS; FOETUS; FORDUS; INCIENS. +Prægnans+ (from #genesthai#, gnasci) denotes pregnancy quite in a general sense; +gravidus+, that of human beings; +foetus+, +fordus+, +inciens+, that of animals, as with young; +foetus+ (from #phuô#) that of all animals; +fordus+ or +hordus+ (#phoras#) that of cows; +inciens+ (#enkuos#) that of small animals, and particularly of swine. Varro, R. R. ii. 5. Quæ sterilis est vacca, taura appellatur; Quæ _prægnans, horda_. _Gravida mulier_ is the physical and medical expression, like #enkuos#; _prægnans_, the more select and decorous expression, something like 'in a family way.' (v. 226.)

PRÆMIUM; PRETIUM; MERCES. +Præmium+ is a prize of honor, that confers distinction on the receiver, as a reward, in opp. to _poena_; Tac. Ann. i. 26. Cic. Rep. iii. 16. Rabir perd. 11. Liv. xxxvi. 40, like #athlon#, #geras#; whereas +pretium+ and +merces+ are only a price, for the discharge of a debt, as a payment; +pretium+, as a price for an article of merchandise, in opp. to _gratia_, Cic. Verr. ii. 36. Suet. Galb. 15. Appul. Apol. p. 296, like #ônos#; +merces+ denotes wages for personal services of some duration, or hire for something hired, like #misthos#. (iv. 139.)

PRÆS, see _Sponsor_.

PRÆSAGIRE, see _Divinare_.

PRÆSENTEM ESSE, see _Adesse_.

PRÆSENTIRE, see _Divinare_.

PRÆSTANS, s. _Eminens_.

PRÆSTOLARI, see _Manere_.

PRÆTEREA; INSUPER; ULTRO. +Præterea+ intimates something that completes what is gone before, as #pros toutois#; +insuper+, something in addition to what is gone before, like #proseti#; lastly, +ultro+, something that exceeds what has gone before, so striking as to cast it into the back-ground. (iii. 108.)

PRÆVIDERE, see _Divinare_.

PRAVITAS, see _Malitia_.

PRECARI, see _Rogare_.

PREHENDERE, s. _Sumere_.

PRETUM, see _Præmium_.

PRIDEM; DIU; DUDUM; DIUTURNUS; DIUTINUS. 1. +Pridem+ (#prin dê#) denotes a point of time, as long before; +diu+ and +dudum+, a space of time as long since; +diu+ denotes many days, months, years ago; +dudum+ (#daron#?) several minutes or hours since. _Jam pridem mortuus est_ means, he died long ago, as an aorist; _jam diu mortuus est_, he has already long been in his grave as a perfect. Cic. Cat. i. 1. Ad mortem te duci _jam pridem_ oportebat; in te conferri pestem illam quam tu in nos omnes _jamdiu_ machinaris. Tac. Ann. xv. 64. Seneca Annæum _diu_ sibi amicitiæ fide et arte medicinæ probatum orat, proviram _pridem_ venenum promeret. 2. +Diutunus+ denotes long duration indifferently, as something long in a general sense, or with praise, as something lasting and possessing durability, in opp. to that which quickly passes away, like #chronios#; whereas +diutinus+, with blame, something protracted and wearisome, like #aianos#. Cic. Senect. 19. Nihil mihi _diuturnum_ videtur, in quo est aliquid extremum: comp. with Fam. xi. 8: Libertatis desiderio et odio _diutinæ_ servitutis.

PRIMORDIUM, see _Initium_.

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

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

PRINCIPIUM, see _Initium_.

PRISCUS, PRISTINUS, see _Antiquus_.

PRIVUS; PROPRIUS; PECULIARIS. +Privus+ means one's own, in opp. to _alienus_, that which belongs to another, like #oikeios#; +proprius+, that which is exclusively one's own, in opp. to _communis_, that which is common, like #idios#; lastly, +peculiaris+, that which is especially one's own, in opp. to _universalis_, that to which all are entitled. (iv. 344.)

PROBRUM, see _Ignominia_ and _Maledictum_.

PROBUS, see _Bonus_.

PROCAX, see _Petulans_.

PROCELLA, see _Ventus_.

PROCERES, see _Primores_.

PROCERUS, see _Altus_.

PROCLIVIS, see _Pronus_.

PROCRASTINARE, see _Differre_.

PROCUL; LONGE; EMINUS; E LONGINQUO. 1. +Procul+ means at a considerable distance, but yet generally within sight, in opp. to _juxta_, Tac. H. ii. 74, like #apothen#; whereas +longe+, at a great distance, generally out of sight, in opp. to _prope_, Plin. Ep. vii. 27, like #têle#. 2. +Eminus+ means at such a distance as to be in reach only of missile weapons, in opp. to _cominus_, like #porrhôthen#; whereas +e longinquo+, from afar, means from a great distance, in opp. to _e propinquo_, like #têlothen#.

PRODIGIA, see _Auguria_.

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

PROELIUM, see _Pugna_.

PROFERRE, see _Differre_.

PROFICISCI; ITER FACERE; PEREGRINARI. 1. +Proficisci+ (from facere, facessere,) denotes only the starting-point of a journey, as to set out, #poreuesthai#; whereas +iter facere+ and +peregrinari+, the duration, as to travel, #hodoiporein#. 2. +Iter facere+ applies to an inland journey, as well as to travelling abroad; but +peregrinari+, #ekdêmein#, supposes that one travels beyond the bounds of one's own country; in which case the _peregrinatio_ lasts, even when the point of destination is arrived at, and the _iter_ ended. (ii. 133. iv. 69.)

PROFITERI, see _Fateri_.

PROFUGUS, see _Perfuga_.

PROFUSUS, see _Prodigus_.

PROGENIES, see _Stirps_.

PROHIBERE, see _Arcere_.

PROLES, see _Stirps_.

PROLIXI, see _Passi_.

PROLOQUI, see _Eloqui_.

PROMITTERE, s. _Polliceri_.

PRONUNTIARE, s. _Eloqui_.

PRONUS; PROCLIVIS; PROPENSUS. +Pronus+ (from #prôn#, #prênês#,) in its moral meaning denotes inclination in general; +proclivis+, oftener the inclination to something good; +propensus+, to something bad. (vi. 287.)

PROPALAM, see _Aperire_.

PROPE, see _Pæne_.

PROPENSUS, see _Pronus_.

PROPERUS, see _Citus_.

PROPINQUUS, s. _Necessarius_.

PROPRIUS, s. _Privus_.

PROROGARE, see _Differre_.

PRORSUS, see _Plane_.

PROSAPIA, see _Stirps_.

PROSEQUI, s. _Comitari_.

PROSPER, see _Felix_.

PROTERVUS, s. _Petulans_.

PROTINUS, see _Repente_.

PRUDENS, see _Sapiens_.

PSALLERE, see _Canere_.

PUDENS; PUDIBUNDUS; PUDICUS, see _Castus_.

PUELLA, see _Virgo_.

PUER; INFANS; ADOLESCENS; JUVENIS; VIR; VETUS; SENEX. +Puer+ (from parere, #païs#,) in a wider sense, is the man in his dependent years, so long as he neither can be, nor is, the father of a family, as a young person, in three periods, as +infans+, #nêpios#, #paidion#, from his first years till he is seven; as +puer+, in a narrower sense, #pais#, from his seventh year till he is sixteen; as commencing +adolescens+ (from #althein#) a youngster, #meirakion#, #neanias#, from his sixteenth year. +Juvenis+, in a wider sense, is as long as he remains in his years of greatest strength, from about the time of his being of age to the first appearances of advanced age, as the young man #neos#, which also may be divided into three periods;--as ceasing to be +adolescens+, from his eighteenth year; as +juvenis+ (from #zeô#) in a narrower sense, #neanias#, from his four-and-twentieth year; as beginning to be +vir+, #anêr#, from his thirtieth year. +Maturus+ is the man in his ripest years, when the wild fire of youth has evaporated, and may be divided into three periods;--as ceasing to be +vir+, #anêr#, from his fortieth year; as +vetus+, #gerôn#, from his fiftieth year; as +senex+, (#anax#) #presbutês#, from his sixtieth year. (v. 45.)

PUGIO, see _Gladius_.

PUGNA; ACIES; PROELIUM. +Pugna+ (#puknê#, #pux#,) denotes in a general sense, any conflict, from a single combat to the bloodiest pitched battle, like #machê#; +acies+, the conflict of two contending armies drawn up in battle array with tactical skill, the pitched battle; +proelium+ (from #prulees#) the occasional rencounter of separate divisions of the armies, as an engagement, action, skirmish, like #sumbolê#. (v. 189.) [No: _proelium_ is frequently used of _general_ engagements: e.g. illustrissimum est _proelium_ apud Platæas. _Nep._]

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

PULCHER, see _Formosus_.

PULLUS, see _Ater_.

PULPA, see _Caro_.

PULSARE, see _Verberare_.

PULVINAR, PULVINUS, see _Culcita_.

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

PUNIRE, see _Vindicta_.

PURGATIO; EXCUSATIO; SATISFACTIO. +Purgatio+ consists, like justification, in clearing one's self of a suspicion or accusation by proving it groundless; +excusatio+, like making an excuse, is acknowledging something wrong, but with the assertion of, or reference to, subjective innocence; +satisfactio+, like atonement, is the satisfaction made to the suffering, or injured party, in case of innocence, by _purgatio_ or _excusatio_,--in case of guilt, by _veniæ petitio_ or by _poena_ (vi. 293.)

PURUS; MUNDUS; MERUS; PUTUS; MERACUS. 1. +Purus+ (#psôros#) denotes purity, as a synonyme of _integer_, and in opp. to _contaminatus_, like #katharos#, Suet. Vesp. 9; whereas +mundus+, as a synonyme of _nitidus_, and in opp. to _spurcus_ or _sordidus_, like #kompsos#; Senec. Ep. 70. Sall. Jug. 85. Hor. Sat. ii. 1, 65; lastly, +merus+ (from #meirô#) as a synonyme of _simplex_, and in opp. to _mixtus_, like #akêratos#, #akeraios#. Colum. iii. 21. 2. +Purus+ is the general and popular, +putus+, or usually +purus putus+, +purus ac putus+, the technical expression for the purity of gold and silver, that are solid and without alloy. 3. +Merus+ denotes anything unmixed, indifferently, or with praise, as a mixture may be an adulteration; whereas +meracus+ refers especially to unmixed wine, and, figuratively, it is transferred to other objects, and means unmixed in a bad sense, as that which is without its proper ingredients, like the old German word, eitel, thin and poor in quality, in opp. to _temperatus_. Cic. Rep. i. 43. (iii. 204.)

PUS, see _Sanies_.

PUSILLUS, see _Parvus_.

PUTARE, see _Censere_.

PUTUS, see _Purus_.

Q.

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

QUÆSTUS, see _Lucrum_.

QUARE, see _Cur_.

QUE, see _Et_.

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

QUIES; TRANQUILLITAS; REQUIES. 1. +Quies+ (from #keisthai#?) denotes absolute rest, in opp. to activity in general, like #hêsuchia#; +tranquillitas+, quietness in acting, in opp. to hasty or passionate activity, like #hekêlia#. Sen. Ep. 3. Et _quiescenti_ agendum et agenti _quiescendum_ est; comp. with Cic. Top. 3. Ut aut perturbentur animi aut _tranquillentur_. Hence is +quietus+ allied in sense with _otiosus_, _segnis_, _languidus_; whereas +tranquillus+ with _lenis_, _placidus_, _moderatus_. 2. +Quies+ is rest in itself; +requies+, rest after activity and exertion. Curt. ix. 6. § 2. Ne _quies_ corpori invalido adhuc necessaria pulsu remorum impediretur: comp. with § 3. Placuit hic locus ad suam et militum _requiem_. (i. 80.)

QUIRE, see _Posse_.

QUIRITATIO, see _Questus_.

QUISQUE; QUIVIS; QUILIBET; UNUSQUISQUE; OMNES; UNIVERSI; CUNCTI; TOTUS. 1. +Quisque+, +quivis+, and +quilibet+, denote a totality, which is cut up into several individualities; whereas +omnes+, +universi+, and +cuncti+, denote a combined totality. 2. +Quisque+ means each individual; +quivis+, any individual you choose, without exception, and with emphasis; +quilibet+, any individual whatever, without selection, and with indifference, like #hostisoun#, synonymously with _primus quisque_, #ho tuchôn#. Propert. ii. 6, 26. Templa pudicitiæ quid opus statuisse puellis, si _cuivis_ nuptæ _cuilibet_ esse licet? apud Lachmann. Cic. Fam. viii. 10. _Quidvis quamlibet_ tenue munusculum. 3. +Quisque+ is an enclitic, that is, throws back the accent on the preceding word, and in prose never stands at the beginning of a sentence, like #hekastos#; whereas +unusquisque+ is accented and emphatic, like #heis hekastos#. 4. +Unusquisque+ denotes each individual, in opp. to some individuals; whereas +singuli+, individuals, in opp. to the undivided totality, like #hekastoi#. 5. +Omnes+ (#hapantes#) denotes all without exception, merely as a totality, in opp. to _nemo_, _unus_, _aliquot_. Cic. Sext. 12, 27. Off. iii. 6, like #pantes#; whereas +universi+, all taken collectively, in opp. to _singuli_ and _unusquisque_. Cic. N. D. ii. 17. 65, 66. Off. iii. 6, like #sumpantes#; lastly, +cuncti+ (#xunektoi#) all in their combined reality, in opp. to _dispersi_, like #hapantes#. Liv. vii. 35. Admonitione paventibus _cunctis_ quum omnium in se vertisset oculos Decius. Nep. Dat. 5. Qui illum unum pluris quam se _omnes_ fieri videbant. Quo facto _cuncti_ ad eum opprimendum consenserunt. 6. +Totus+, +solidus+, and +integer+ denote that which is originally a whole, but which is liable to fall to pieces by accident, like #holos#; whereas +omnis+, +universus+, and +cunctus+, denote original individualities, which form a whole by their association, like #pas#, #sumpas#, #hapas#. (iv. 352.)

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

R.

RABIES, see _Amens_.

RADIARE, see _Lucere_.

RAMI; RAMALIA; VIRGA; TERMES; TURIO; SURCULUS; TALEA; SARMENTUM; STOLO; VIRGULTUM; FRUTICETUM. 1. +Rami+ and +ramalia+ are the boughs of a tree; +rami+ (from #rhakos#) the living, green boughs, #thalloi#; +ramalia+, the withered dry boughs. Whereas +virga+, +termes+, +turio+, +surculus+, +talea+, +sarmentum+, and +stolo+, are only twigs; +virga+, and the words of rare occurrence, +termes olivæ+, and +turio lauri+, without any accessory reference, like #klados#, #klôn#, #klêma#; +surculus+ and +talea+ as members and offspring of the tree, which as scions and shoots should be subservient to the parent-stock, like #orsos#; +sarmentum+ and +stolo+, as mere off-shoots of the tree, are set aside, and cast away; +sarmentum+ (from sarpere, #harpê#,) as a completely useless twig; +stolo+, as at the same time an injurious sucker. 2. +Virgultum+ is a place grown over with bushes, and not bare; +fruticetum+ (from frutices) a place grown over with shrubs, and not passable. (v. 283.)

RAPINA, RAPTOR, see _Præda_.

[[RATIONEM HABERE, see _Respectum habere_.]]

RECENS, see _Novus_.

RECIPERE, see _Polliceri_ and _Sumere_.

RECITARI, see _Eloqui_.

RECLUDERE, see _Aperire_.

RECONDERE, see _Celare_.

RECORDARI, s. _Meminisse_.

RECUPERARE, s. _Sumere_.

RECURVUS, see _Curvus_.

RECUSARE, see _Negare_ and _Spernere_.

REDIMERE, see _Emere_.

REDIRE, see _Reverti_.

REDOLERE, see _Olere_.

REDUNCUS, see _Curvus_.

REDUNDARE, s. _Abundare_.

REFELLERE, see _Refutare_.

REFUGIUM, see _Perfuga_.

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

REGALIS, see _Regius_.

REGIO, see _Locus_.

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

RELIGIO; FIDES. +Religio+ (from #alegein#) is conscientiousness, on the ground of an inward obligation, through the conscience; +fides+ (from #pithein#) on the ground of an outward obligation, through a promise. (vi. 268.)

RELINQUERE; DESERERE; OMITTERE; DESTITUERE; DESOLATUS. 1. +Relinquere+, to leave behind, has reference to an object, to which one stands in a mere outward and local relation of proximity; whereas +deserere+ and +omittere+, to an object to which one stands in an inward and moral relation as an owner or friend; +desertio+, like leaving in the lurch, has its ground in cowardice, or other forgetfulness of duty, in opp. to _defensio_, _tutatio_; +omissio+, like giving up, has its ground in a conviction of being able to dispense with, in opp. to _obtinere_. Tac. Dial. 16. Partes quas intellexerimus te non tam _omisisse_ quam nobis _reliquisse_. And 9. _Relinquenda_ conversatio amicorum et jucunditas urbis, _deserenda_ cætera officia. Cic. Verr. i. 4. 11. _Desertum_ exercitum, _relictam_ provinciam. 2. +Deserere+ means to forsake, and expose to a possible and remote danger; +destituere+ to an actual and impending danger. Curt. iv. 2, 32. _Desertus_, _destitutus_, hostibus deditus. Liv. vi. 2. Quod defensores suos in ipso discrimine periculi _destituat_. 3. +Desertus+ and +destitutus+ denote, especially, forgetfulness of duty; whereas +desolatus+, the unmercifulness of the action. Suet. Cal. 12. Deserta, _desolataque reliquis_ subsidiis aula. (iii. 290.)

RELIQUI, see _Cæteri_.

REMEDIUM, see _Mederi_.

REMINISCI, see _Meminisse_.

RENIDERE, see _Ridere_.

RENUERE, see _Negare_.

REPAGULUM, see _Sera_.

REPANDUS, see _Curvus_.

REPENTE; SUBITO; EXTEMPLO; E VESTIGIO; ILLICO; STATIM; PROTINUS; CONFESTIM; CONTINUO. +Repente+ and +subito+ denote suddenly; +repens+ means sudden, in opp. to _exspectatus_, expected, Cic. Tusc. iii. 22; to sensim, Cic. Off. i. 33. Suet. Tib. 11, like #exapinês#; but +subitus+, in opp. to foreseen, ante provisus, Cic. Tusc. iii. 22; meditatus, Plin. Ep. i. 16; paratus, Cic. Or. i. 33, like #parachrêma#. +Extemplo+ and +e vestigio+, in opp. to delay; +extemplo+ (ex tempore) in a moment, with reference to time; +e vestigio+, on the spot, sur-le-champ, with reference to place. +Illico+ and +ilicet+, in opp. to slowness; +illico+ (in loco) is used in prose, like #parautika#; +ilicet+, by writers of comedy and poets. +Statim+ and +protinus+, in opp. to, at a future time; +statim+, immediately, in opp. to _deinde_, Tac. Ann. vi. 3; _postea_, Suet. Cl. 39. A. 51. N. 34, like #euthus#; +protinus+, forthwith, like #proka#. +Confestim+ and +continuo+, in opp. to ex intervallo, Cic. Inv. ii. 12. (v. 157.)

REPERE; SERPERE; SERPENS; ANGUIS; COLUBER. 1. +Repere+ means, with small feet and short steps, to move slowly along, to creep; whereas +serpere+, without feet, by merely twisting the whole body, and without noise to move forward, to creep on the belly. 2. +Serpens+ (#herpôn#) is the general name for whatever creeps like a snake, like #herpeton#; +anguis+ (#enchos#, #enchelus#?) is a great formidable snake, #ophis#; +coluber+ (#askalaphos#) a small, spiteful snake, #echis#, #echidna#. (v. 341.)

REPERIRE, see _Invenire_.

REPETERE, see _Iterum_.

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

REPUDIARE, see _Negare_.

REPUDIUM; DIVORTIUM. +Repudium+ is a one-sided putting away of a betrothed bride, or of a married woman; +divortium+, a mutual agreement, acquiescing in the dissolution of a marriage, or a formal divorce, by which each party was released. The formula of the _repudium_ was: Conditione tua non utor:--that of the _divortium_: Res tuas tibi habeto. We say: _Repudium mittere_, _remittere_, _renunciare_, _dicere alicui_; whereas _divortium facere cum aliqua_.

REQUIES, see _Quietus_.

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

RERI, see _Censere_.

RESERARE, see _Aperire_.

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

RESTARE; SUPERESSE. +Restare+ means to remain, in opp. to _præteriisse_, _interiisse_; whereas +superesse+, in opp. to _deesse_. (vi. 304.)

RESTAURARE, see _Instituere_.

RESTIS, see _Laqueus_.

RESTITUERE, see _Instituere_.

RETE; CASSIS; PLAGA. +Retia+ (from #rhêchos#, #arachnê#,) is the most general expression for fishing and hunting nets; +casses+ and +plagæ+ are implements used in hunting only; +casses+ (from #kottanê#), nets for catching the smaller wild animals; +plagæ+ (from #plexai#), nets of a stronger texture to get larger animals into one's power by entangling them. Hor. Ep. 2, 32. Aut trudit acres apros in obstantes _plagas_, aut amite levi rara tendit _retia_. (vi. 304.)

RETICERE, see _Silere_.

RETURARE, see _Aperire_.

REVERERI, see _Vereri_.

REVERTI; REVENIRE; REDIRE. +Reverti+ and +revenire+ denote properly only momentary actions; +reverti+, in opp. to _proficisci_, the turning back; +revenire+, in opp. to _advenire_, the return; whereas +redire+ denotes a more lasting action, which lies between turning back and the return, in opp. to _porro ire_, the journey home. Cic. Att. xvi. 7. p. m. Quam valde ille _reditu_ vel potius _reversione_ mea lætatus effudit. (iv. 63.)

RIDERE; CACHINNARI; RENIDERE; SUBRIDERE; IRRIDERE; DERIDERE. 1. +Ridere+ and +cachinnari+ denote an audible laugh; +ridere+, a joyous and temperate laugh, like #gelan#; +cachinnari+ (from hinnire) an unrestrained and resounding fit of laughter, like #kanchazein#; whereas +subridere+, and +renidere+ only a visible smile; +subridere+, as the expression of a waggish or satirical humor; +renidere+ (from nidor, #oneidos#,) as the expression of a friendly, and also of a dissembling humor, like #meidian#. Cic. Tusc. iv. 31. Si _ridere_ concessum sit, vituperatur tamen _cachinnatio_. Verr. iii. 25. Herenn. iii. 14, 25. Ovid, Art. iii. 287. 2. +Deridere+ denotes laughing at, as an act of loftiness and contempt, inasmuch as others are laughed down, like #katagelan#; +irridere+, as an act of insolence and malignant pleasure, inasmuch as others are laughed at before their faces, like #engelan#. Cic. Orat. iii. 14. Istos omnes _deridete_ atque contemnite; and Verr. v. 92: comp. with N. D. ii. 3. Claudius etiam per jocum deos _irridens_; and Suet. Aug. 36. (iii. 251.)

RIMARI, see _Quærere_.

RIPA; LITUS; ORA; ACTA. 1. +Ripa+ (#rhipê#, #ereipô#,) is the bank of a river, like #ochthê#; whereas +litus+, +ora+, +acta+, the shores of the sea. Mela. lii. 9. _Oras_ ad Eurum sequentibus nihil memorabile occurrit; vasta omnia vastis præcisa montibus _ripæ_ potius sunt quam _litora_: and iii. 3, 4. i. 2, 2. Vitruv. ii. 9, 14. Circa _ripam_ fluminis Padi et _litora_ maris Adriatici. Colum. i. 5. Ovid, Met. i. 42. 2. +Litus+ denotes the shore only as the line which separates the land from the sea, as the strand, like #êiôn# and #rhêgmin#; whereas +ora+ and +acta+, as the space and tract of land that borders on the sea, as the coast, like #aktê# and #aigialos#; +ora+ (#ôa#, #ouros#,) only in geographical reference to the adjacent land, in opp. to the inland country; but +acta+ (#aktê#) with the accessory notion of being distinguishable by the senses, inasmuch as the coast affords striking views and a pleasant residence. Liv. xxiv. 8. Classem paravimus ut Africæ _oram_ popularemur, ut tuta nobis Italiæ _litora_ essent. Plin. Ep. v. 6, 2. Gravis et pestilens _ora_ Tuscorum, quæ per _litus_ extenditur. Hence _litoris ora_, that is, _ora per litus extensa_, Virg. G. ii. 44. Tac. Ann. ii. 78. Appul. Met. iv. p. 92. Avian. Fab. xx. 10.--And Prudent. adv. Symm. iv. 136. Invenit expositum secreti in _litoris acta_. Cic. Fam. ix. 6. Ea tractes quorum et usus et delectatio est omnibus illis _actis_ et voluptatibus anteponenda. _Acta_ is a foreign word of Greek extraction, which Tacitus (Hist. iii. 76.) expresses by the circumlocution _amoena litorum_. (iii. 207.)

RITUS, see _Consuetudo_.

RIVALITAS, see _Imitatio_.

RIXA, see _Disceptatio_.

ROBUR, see _Potentia_.

ROBUSTUS, see _Validus_.

ROGARE; ORARE; OBSECRARE; OBTESTARI; PRECARI; SUPPLICARE. 1. +Rogare+ and +orare+ denote simply a request as the quiet utterance of a wish; but the _rogans_ (#organ#, #oregesthai#) feels himself _al pari_, on a par with the person whom he asks, and asks only a courtesy, like #aitein#; the _orans_ acknowledges the superiority of the other, and asks a benefit, like #deisthai#; whereas +obsecrare+ and +obtestari+ denote a passionate asking, as to conjure; but the _obsecrans_ asks urgently, like #liparein#; the _obtestans_ (from #thessasthai#) in a suppliant manner. Cic. Att. xvi. 10. Igitur, mi Plance, _rogo_ te atque etiam _oro_. Pseudocic. p. Red. 16. Pro mea vos salute non _rogavit_ solum, verum etiam _obsecravit_. 2. +Precari+ denotes the calm act of prayer, in which one raises one's hand to heaven, like #euchesthai#; but +supplicare+ denotes the passionate act of supplication, in which one throws one's self on one's knees, or on the ground, and wrings one's hands, like #hiketeuein#. By hyperbole, however, +precor+ denotes any urgent request; +supplicare+, any humble request, addressed to a human being. Cic. Parad. v. 3. Noctu venire domum ad eum, _precari_, denique _supplicare_. (v. 232.)

ROGARE; INTERROGARE; PERCONTARI; SCISCITARI. +Rogare+, +interrogare+, and +quærere+, denote a simple questioning; +rogare+ (#organ#, #oregesthai#), as willing to know; +interrogare+, as wishing to know; whereas +percontari+ and +sciscitari+ denote urgently asking; +percontari+ (from #gnônai#) always from a desire of knowledge, with seriousness and calmness; +sciscitari+ (redupl. of scitari) often from curiosity, with inquisitiveness, eagerness, or also with cunning, like pumping or ferreting out. (v. 125.)

ROGARE, see _Petere_.

RUDIS, see _Fustis_.

RUINA; STRAGES. +Ruina+ (from #rheusai# is the falling down of things raised one upon another, in consequence of the basis giving way; whereas +strages+ is the throwing down of bodies standing upright, in consequence of a push from without. Liv. iv. 33. _Strages ruinæ_ similis. (vi. 309.)

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

RUMPERE, see _Frangere_.

RUPES, see _Saxum_.

RURSUS, see _Iterum_.

RUS, see _Villa_.

RUS; AGER; RUSTICUS; AGRESTIS; RUSTICANUS. 1. +Rus+ (#aroton#) denotes the country, in opp. to the town or city, the village with what belongs to it; whereas +ager+ (#agros#) the country, in opp. to the district in general, the open country or fields. Cels. Med. 1. Sanum oportet . . . modo _ruri_ esse, modo in urbe, sæpiusque in _agro_. 2. +Rusticus+ denotes, like #agroikos#, merely residing in the country; +agrestis+, like #agrios#, growing wild in the fields, like _ferus_, but as a milder expression, for _ferus_ (#phêres#) denotes wildness as an inward nature; +agrestis+, merely as a mark of the place of residence, or of extraction. 3. In a spiritual sense, +rusticus+ denotes more an intellectual, +agrestis+ more a moral roughness; +rusticus+, like countrified, has a reference to bashfulness and uncouthness; in its best sense, it is allied to innocence; in its worst, to awkwardness; whereas +agrestis+, like boorish, has a reference to shamelessness and vulgarity, is never used in a good sense, but borders on _feritas_, and answers to the German word Flegelei, 'churlishness.' The _rusticus_, in opp. to _urbanus_, violates only the conventional laws of decorum; the _agrestis_, in opp. to _humanus_, the natural laws of decorum also. 4. When Cicero wishes to give to _rusticus_ a still milder sense, and secure it from ambiguity, he adopts the word _rusticanus_; so that, according to him, +rusticus+ is one who actually lives in a country-village, +rusticanus+, one who resembles those who live in country-villages; hence among the _rusticani_ the _municipes_ may be reckoned, as _rusticorum similes_.

S.

SABULO; HARENA; SABURA. +Sabulo+ (from #psapharos#, #psêphos#,) and in Pliny +sabulum+, denote sand, as a sort of light soil; +harena+, +arena+ (from #cheras#), as a dry stony soil, as small or pounded pebbles, in opp. to a fruitful soil; +sabura+, +saburra+, with especial reference to its use, as shipsand, ballast. (vi. 311.)

SACELLUM, see _Templum_.

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

SACRAMENTUM, see _Jusjurandum_.

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

SÆPE; CREBRO; FREQUENTER; FREQUENTARE; CELEBRARE. 1. +Sæpe+ denotes often, in opp. to _semel_, Suet. Ner. 33; _nonnunquam_, Cic. Or. 66; _semper_, like #pollakis#; whereas +crebro+ and +frequenter+, in opp. to _raro_, Rhet. ad Her. iv. 23. Cic. Or. 66; +crebro+, often, and in quick succession, and rather too often than too seldom, like #thama#; but +frequenter+ (partic. from farcire) often, and not too seldom; for in general +creber+ denotes a multifarious assembly, inasmuch as it is dense and crowded; whereas +frequens+, inasmuch as it is numerously attended. Consequently, +frequens+ rather implies praise, like _largus_; +creber+, blame, like _spissus_. And _frequentes senatores_ denote the senate, when represented as complete; _crebri senatores_, as wanting room on account of their number, and forced to sit close. 2. +Frequentare+ means to visit a place often, and not neglect it: whereas +celebrare+, to visit it often, and thereby to enliven it, and to fill it with festive sounds. (i. 17.)

SÆVITIA; CRUDELITAS. +Sævitia+ (from #ai#, #ainos#) denotes the blood-thirsty cruelty of the tyrant, who acts like a ravenous beast, that kills and tears its prey, in opp. to _mansuetudo_; whereas +crudelitas+ (from #kruos#, crudus) denotes the reckless cruelty of the judge, who enforces the utmost rigor of the law, in opp. to _clementia_. Sen. Clem. 2. Cic. Lig. 3. Att. viii. 9. Plin. Pan. 3.

SÆVUS, see _Atrox_.

SALSUS, see _Lepidus_.

SALTUS, see _Silva_.

SALUBER, see _Salus_.

SALUS; SANITAS; VALENS; SALUBER; SANUS; SALUTARIS. 1. +Salus+ denotes existence in general, in opp. to _interitus_; whereas +sanitas+, the health of the person existing, in opp. to _ægritudo_; first of the body, then, in a higher degree, of the soul. 2. +Sanus+ and +valens+ denote health as a temporary state, and are allied in sense with _integer_; whereas +saluber+ and +validus+ denote habitual qualities, and are allied in sense with _robustus_. Hence _salubris oratio_ means a speech sound in matter, possessing original strength; _sana_, a temperate and discreet speech. Cic. Brut. 13. 51. Tac. Dial. 25. Plin. Ep. ix. 26. 3. +Sanus+ and +saluber+ represent health, merely as finding one's self well; +valens+ and +validus+, as possessing strength to act. 4. +Saluber+ in a transitive sense means, what brings _sanitas_, in opp. to _pestilens_, like #hugieinos#; whereas +salutaris+, what brings _salus_, in opp. to _pestiferus_, like #sôtêrios#. Cato, apud Plin. H. N. xviii. 6. Nihil _salutare_ est nisi quod toto anno _salubre_. (i. 31.)

SALUS, see _Vita_.

SALUTARIS, see _Salus_.

SALVE, see _Ave_.

SALVUS; SOSPES; INCOLUMIS; INTEGER. +Salvus+ and +sospes+ denote, like #sôs#, being safe and sound, in opp. to being killed; +salvus+ is the customary, +sospes+ a select expression; whereas +incolumis+ and +integer+, like #askêthês#, denote being unhurt and untouched; +incolumis+ (from calvere, calamitas, #kolouô#), in opp. to being wounded, etc.; +integer+ (from tangere) in opp. to being attacked. Tac. Hist. i. 84. Mea cum vestra _salus incolumitate_ senatus firmatur; that is, our safety is assured by the senate not having had a hair touched. And, i. 66. Verba Fabii _salutem incolumitatemque_ Viennensium commendantis; _salus_ refers to being killed, _incolumitas_ to being plundered: comp. with Cic. Orat. iii. 45, 178. Dejot. 15. Sunt tuæ clementiæ monumenta . . . eorum _incolumitates_ quibus _salutem_ dedisti. (iii. 306.)

SANARE, see _Mederi_.

SANCTUS, see _Sacer_ and _Bonus_.

SANGUIS; CRUOR; SANGUINEUS; SANGUINOLENTUS; CRUENTUS. 1. +Sanguis+ denotes the blood circulating in the body, living and supporting life, like #haima#; +cruor+ (#kruos#) the blood gushing from the body, like #brotos#. Cic. N. D. ii. 55. _Sanguis_ per venas in omne corpus diffunditur: comp. with Rosc. Am. 7, 19. Ut _cruorem_ inimici quam recentissimum ostenderet. Tac. Ann. xii. 46. Mox ubi _sanguis_ artus extremos suffuderit, levi ictu _cruorem_ eliciunt atque invicem lambunt. +Sanguis+ is the condition of physical life; +cruor+, the symbol of death by slaughter. 2. +Sanguineus+ means, consisting of blood, +sanguinolentus+, smelling after blood, or blood-thirsty; +cruentus+, red with blood. (iv. 258.)

SANIES; PUS. +Sanies+ (from #sisanon#) denotes running, consequently, offensive matter; +pus+ (from #puthô#), corroding, consequently, pernicious matter. Cels. v. 26, 20. (vi. 316.)

SANITAS, SANUS, see _Salus_.

SAPIENS; PRUDENS; CALLIDUS; SCITUS; SOLERS; CORDATUS; CATUS. 1. +Sapiens+ (from #sêpô#) is the person who chooses right objects, from ennobling views, and pursues them with quietness of mind; +prudens+ and +callidus+ denote the person who chooses right means, and regulates them with circumspection; +prudentia+ is a natural judiciousness, pervading a man's whole nature: +calliditas+, an acquired knowledge of the world and of men, gained by experience and practice. Cic. Fr. Scaur. 5. Hominis _prudentis_ natura, _callidi_ usu, doctrina eruditi. 2. +Prudens+ is the person who has accurate practical views, in opp. to _stultus_; +scitus+, who has tact, mother-wit, and the faculty of combination; +solers+, who possesses practical genius and inventive power; +cordatus+, who has his head in the right place, in opp. to _excors_; +catus+, who discovers and knows secret means and ways. (v. 114.)

SAPOR; GUSTUS; GUSTARE; LIBARE. 1. +Sapor+ denotes objectively the flavor which a thing has, or gives out, in opp. to _odor_, etc.; +gustus+ or +gustatus+ (#geusai#) denotes, subjectively, the sensation occasioned by this flavor, or the sense of taste, in opp. to _olfactus_, etc. Sen. Ep. 109. Debet esse optatus ad hujus modi _gustum_, ut ille tali _sapore_ capiatur. 2. The +libans+ puts only a small portion of any thing to, or into, his mouth; whereas the +gustans+ has the sense of the effect of what he tastes, and is conscious of its flavor. Ovid, Amor. i. 4, 34. Si tibi forte dabit, quæ _prægustaverit_ ipse, rejice _libatos_ illius ore dapes. (iii. 125.)

SARMENTUM, see _Rami_.

SATELLES; STIPATOR. +Satelles+ (from #stellô#) denotes an attendant, as a hired servant; +stipator+ (from #stiphos#) as a guard. Cic. Rull. ii. 13. Ex equestri loco ducentos in singulos annos _stipatores_ corporis constituit, eosdem ministros et _satellites_ potestatis. (vi. 318.)

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

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

SATISFACTIO, see _Purgatio_.

SATURARE, see _Satis_.

SAUCIUS, see _Vulnus_.

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

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

SCAPHA, see _Navigium_.

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

SCELUS, see _Delictum_.

SCHOLA, see _Ludus_.

SCIENTIA, see _Cognitio_.

SCINDERE, see _Findere_.

SCIPIO, see _Fustis_.

SCISCITARI, see _Rogare_.

SCITUS, see _Sapiens_.

SCOBINA, see _Lima_.

SCOPULI, see _Saxum_.

SCORTUM, see _Pellex_.

SCROBS, see _Specus_.

SCROPHA, see _Sus_.

SCRUPULUS, see _Saxum_.

SCRUTARI, see _Quærere_.

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

SCYPHUS, see _Poculum_.

SECESSIO, see _Turbæ_.

SECRETA, see _Arcana_.

SECURIS, see _Ascia_.

SECURUS, see _Tutus_.

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

SEDITIO, see _Turbæ_.

SEGNITIA, see _Ignavia_.

[[SELLA, see _Sedes_.]]

SEMITA, see _Iter_.

SEMO, see _Numen_.

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

SEMPITERNUS, see _Continuus_.

SENECTA, SENECTUS, SENIUM, see _Vetus_.

SENEX, see _Puer_ and _Vetus_.

SENSIM, see _Paulatim_.

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

SENTES, see _Dumi_.

SENTIRE, see _Intelligere_.

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

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

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

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

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

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

SERMO, see _Lingua_.

SERPENS, SERPERE, see _Repere_.

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

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

SEVERUS, see _Austerus_ and _Serius_.

SICA, see _Gladius_.

SICARIUS, see _Homicida_.

SICCUS, see _Aridus_.

SIDUS, see _Stella_.

SIGNUM, see _Imago_.

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

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

SIMPUVIUM, see _Poculum_.

[[SIMUL, see _Una_.]]

SIMULACRUM, see _Imago_.

SIMULATIO, see _Imitatio_.

SIMULTAS, see _Odium_.

SINERE, see _Ferre_.

SINGULARIS, s. _Eminens_.

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

SINUS, see _Gremium_.

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

SITUM ESSE, see _Cubare_.

SITUS, see _Lutum_.

SOCIETAS, see _Foedus_.

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

SOCORDIA, see _Ignavia_.

SODALIS, see _Socius_.

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

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

SOLERS, see _Sapiens_.

SOLICITARE, see _Lacessere_.

SOLICITUDO, see _Cura_.

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

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

SOLUM, see _Tellus_.

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

SONITUS, see _Fragor_.

SONS, see _Culpa_.

SOPOR, see _Somnus_.

SORDES, see _Lutum_.

SOSPES, see _Salvus_.

SPARSI, see _Passi_.

SPATIARI, see _Ambulare_.

SPECIES, see _Figura_.

SPECTARE, see _Videre_.

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

SPECULATOR, see _Explorator_.

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

SPERARE, see _Vereri_.

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

SPHÆRA, see _Globus_.

SPICA, see _Culmus_.

SPIRITUS, see _Anima_.

SPISSUS, see _Angustus_.

SPLENDERE, see _Lucere_.

SPOLIA, see _Præda_.

SPOLIARE, see _Vastare_.

SPONDERE, see _Polliceri_.

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

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

SQUALOR, see _Lutum_.

STAGNUM, see _Lacuna_.

STATIM, see _Repente_.

[[STATIONES, see _Excubiæ_.]]

STATUA, see _Imago_.

STATUERE, see _Destinare_ and _Sistere_.

STATUS, see _Conditio_.

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

STERCUS, see _Lutum_.

STILLA, see _Gutta_.

STIMULARE, see _Pungere_.

STIPATOR, see _Satelles_.

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

STIPULA, see _Culmus_.

STIRIA, see _Gutta_.

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

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

STOLIDUS, see _Stupidus_.

STOLO, see _Rami_.

STOMACHARI, see _Succensere_.

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

STRAGES, see _Ruina_.

STRENUITAS, see _Severitas_.

STREPIDUS, see _Fragor_.

STRUES, see _Acervus_.

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

[[STUPENS, see _Attonitus_.]]

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

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

SUAVIUM, see _Osculum_.

SUBITO, see _Repente_.

SUBLIMIS, see _Altus_.

SUBOLES, see _Stirps_.

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

SUDES, see _Fustis_ and _Stipes_.

SUFFRAGIUM, see _Sententia_.

SUFFUGIUM, see _Perfuga_.

SULCUS, see _Porca_.

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

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

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

SUPERARE, see _Vincere_.

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

SUPERESSE, see _Restare_.

SUPPLEMENTUM, see _Complementum_.

SUPPLICARE, see _Rogare_.

SUPREMUS, see _Summus_.

SURCULUS, see _Rami_.

SURRIPERE, see _Demere_.

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

SUSCIPERE, see _Sumere_.

SUSPICERE, see _Vereri_.

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

SUSTINERE, SUSTENTARE, see _Ferre_.

T.

TABERNA, see _Deversorium_.

TABULÆ, see _Axes_.

TACERE, TACITURNUS, see _Silere_.

TÆDA, see _Fax_.

TÆDET, see _Piget_.

TÆTER, see _Teter_.

TALEA, see _Rami_.

TALIO, see _Vindicta_.

TARDARE, see _Manere_.

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

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

TEMETUM, see _Vinum_.

TEMPERATIO, see _Modus_.

TEMPESTAS, see _Ventus_.

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

TEMPUS, see _Dies_.

TEMULENTUS, see _Ebrietas_.

TENEBRÆ, see _Obscurum_.

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

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

TENUIS, see _Exilis_.

TERERE, see _Lævis_.

TERGUM, see _Dorsum_.

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

TERMES, see _Rami_.

TERMINARE, TERMINUS, see _Finire_, _Finis_.

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

TESCA, see _Solitudo_.

TETRICUS, see _Austerus_.

TIGNUM, see _Trabes_.

TIMERE, TIMOR, see _Vereri_.

TITUBARE, see _Labare_.

TOLERARE, see _Ferre_.

TORMENTUM, s. _Cruciatus_.

TORQUERE, see _Vertere_.

TORRIDUS, see _Aridus_.

TORVUS, see _Atrox_.

TOTUS, see _Quisque_.

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

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

TRACTUS, see _Locus_.

TRAGULUM, see _Missile_.

TRAMES, see _Iter_.

TRANQUILLUS, see _Quietus_.

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

TRANSFUGA, see _Perfuga_.

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

TRIBUERE, see _Impertire_.

TRISTITIA, see _Dolor_.

TROICUS, TROIUS, see _Achivi_.

TRUCIDARE, s. _Interficere_.

TRUCULENTUS, s. _Atrox_.

TRUDIS, see _Fustis_.

TRUNCARE, see _Mutilare_.

TRUNCUS, see _Stirps_.

TRUX, see _Atrox_.

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

TUMERE, see _Turgere_.

TUMULUS, see _Collis_.

TURBA, see _Caterva_.

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

TURBO, see _Ventus_.

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

TURIO, see _Rami_.

TURPIS, see _Teter_.

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

U.

UBER, see _Foecundus_ and _Mamma_.

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

ULCUS, see _Vulnus_.

ULIGO, see _Lacuna_.

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

ULS, ULTRA, see _Trans_.

ULTIMUS, see _Extremus_.

ULTIO, s. _Vindicta_.

ULTRO, s. _Præterea_ and _Sponte_.

UMBROSUS, see _Obscurus_.

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

UNCTUS, see _Delibutus_.

UNCUS, see _Curvus_.

UNDA, see _Aqua_.

UNICUS, see _Eminens_.

UNIVERSUS, UNUSQUISQUE, see _Quisque_.

USQUE, see _Semper_.

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

USURPARE, see _Uti_.

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

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

UTIQUE, see _Plane_.

UVIDUS, see _Udus_.

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