ABDERE, see _Celare_.
ABESSE; DEESSE; DEFICERE. 1. +Abesse+ denotes absence as a local
relation, 'to be away' from a place; but +deesse+ denotes an absence by
which a thing is rendered incomplete, and means 'to fail,' 'to be
wanting,' in opp. to _esse_ and _superesse_. Cic. Brut. 80. Calidio hoc
unum, si nihil utilitatis habebat, _abfuit_, si opus erat, _defuit_.
2. +Deesse+ denotes a _completed_ (_i.e._ already existing), +deficere+
a commencing state. Cic. Verr. i. 11. Vererer ne oratio _deesset_, ne
vox viresque _deficerent_. (v. 339.)
ABNUERE, see _Negare_.
ABOLERE (#apolesai#) means 'to annul,' to 'annihilate,' and, as far as
possible, to remove from the universe and cast into oblivion; but
+delere+ (#diolesai#, or #dêlein#) 'to destroy,' to bring a thing to
nought, and make it useless.
ABOMINARI; EXSECRARI; DETESTARI. +Abominari+ means to recoil from, as of
evil omen; and to avert a threatening evil by a ceremony, in opp. to
_omen accipere_; +exsecrari+ means to _curse_, when one would exclude a
guilty person from human society as devoted to the infernal gods, in
opp. to blessing; lastly, +detestari+ (#thessasthai#) means to curse,
when one wishes to deprecate evil by an appeal to the gods against a
dreaded person or thing, in opp. to praying in behalf of.
ABSCONDERE, see _Celare_.
ABSOLVERE, see _Finire_.
ABSTINENTIA, see _Modus_.
ABUNDARE; REDUNDARE. +Abundare+ denotes plenteousness in a good sense,
as the symbol of full measure and affluence, like #perieinai#,
+redundare+ is used in a bad sense, as a symbol of over-abundance and
luxury, like #perisseuein#: of that which is _abundans_ there is an
_ample supply_ at hand; that which is _redundans_ is superfluous and
might be dispensed with.
ABUNDE, see _Satis_.
AC, see _Et_.
ACCENDERE; INCENDERE; INFLAMMARE; COMBURERE; CREMARE. +Accendere+,
+incendere+, and +inflammare+, mean 'to set on fire:' +accendere+, from
without, and at a single point, like #anaptein# [hence to _light_ a
torch, etc.]; +incendere+, from within, like #endaiein# [hence to _set
fire_ to _houses_, _villages_]; +inflammare+, 'to set on fire,' either
from without or from within, but with bright flames, like
#anaphlogizein#; +comburere+ and +cremare+ mean 'to burn up, or consume
by fire;' +comburere+, with a glowing heat, as the causative of
_ardere_, like #katakaiein#; +cremare+, with bright flames, as the
causative of _flagrare_ like #pimpranai#. Hence, mortui _cremantur_ on a
bright blazing funeral pile; vivi _comburuntur_, Cic. Fam. x. 32. Verr.
i. 33 and 38, in order to make the torture of that mode of dying felt
the more. (iv. 250.)
ACCEPTUS, see _Gratus_.
ACCERSERE, see _Arcessere_.
ACCIDERE; EVENIRE; CONTIGERE; OBVENIRE; OBTINGERE. +Accidere+ and
+evenire+ denote both favorable and unfavorable occurrences; but the
_accidentia_, unexpected ones, overtaking us by surprise; the
_evenientia_ were expected, foreseen; +contingere+, +obvenire+,
+obtingere+, are generally confined to _fortunate_ occurrences. The
_accidentia_ are fortuitous, the _evenientia_ result from foregoing acts
or circumstances; the _contingentia_ are the favors of Fortune; the
_obtingentia_ and _obvenientia_ are the things that fall to one's _lot_.
Cic. Fam. vi. 21. Timebam, ne _evenirent_, quæ _acciderunt_: the word
_evenirent_ has a _subjective_ reference to his foresight, the word
_acciderunt_ is entirely _objective_; the point of view taken by it
being that of those who _now_ manifest _surprise_. See also Tac. H.
iv. 19, and Sen. Ep. 119. Scies plura mala _contingere_ nobis quam
_accidere_. (v. 339.)
ACCIPERE, see _Sumere_.
ACCIRE, see _Arcessere_.
ACCUSARE, see _Arguere_.
ACER; VEHEMENS. +Acer+ (#ôkus#) denotes eagerness in a good sense, as
fire and energy, in opp. to _frigidus_, like #oxus#: but +vehemens+
(#echomenos#) in a bad sense, as heat and passion, in opp. to _lenis_;
Cic. Or. ii. 49, 53, like #sphodros#. (iv. 450.)
ACERBUS; AMARUS. +Acerbus+ (from #karphô#) means a biting bitterness, in
opp. to _mitis_, like #oxus#; +amarus+, a nauseous bitterness, in opp.
to _dulcis_, like #pikros#. Quintil. xi. 3. 169. Cic. Rep. iii. 8. Plin.
H. N. xxvii. 9. Sen. Ir. i. 4. (vi. 4.)
ACERVUS; CONGERIES; STRUES; CUMULUS. 1. +Acervus+ and +congeries+ mean
'heaps' of homogeneous things collected and piled up in layers;
+acervus+ [from #ageirô#], like #sôros#, with arrangement, and mostly in
a conical shape, but +congeries+, negligently, and altogether without
regard to shape; +strues+ denotes that something new is produced, and a
determinate form given, serving a particular purpose; like #thêmôn#.
Curt. viii. 7. 11. Passim _acervos strues_que accendebant; meaning by
_acervos_ '_heaps_' or '_piles_,' by _strues_ '_stacks_' of wood.
2. +Cumulus+ (from #akmê#) means strictly, not the heap itself, but the
top, by which the heap is completed as a whole, like the key-stone, by
which any thing first reaches its proper and complete height, almost
like #koruphê#; and it has this meaning particularly in +cumulare+,
which is like #koruphoun#. Compare Liv. xxii. 59. Superstantes _cumulis_
cæsorum corporum, with Cannenses campos _acervi_ Romanorum corporum
tegunt: and xxiii. 5. Molibus ex humanorum corporum _strue_ faciendis.
(ii. 118.)
ACHIVI; ACHÆI; ACHAIUS; ACHAICUS; TROIUS; TROICUS. 1. +Achivi+ are the
Homeric Greeks, or #Achaioi#; +Achæi+ are either the inhabitants of
Achaia, or, in the poets, the Greeks at large, as contemporaries of the
Romans. Cic. Divin. i. 16. Cum +Achivi+ coepissent inter se strepere.
Compare this with Cæcil. 20. Quod cum sibi _Achæi_ patronum adoptarant.
2. +Achaius+ is the adj. of Achivus. Hor. Od. i. 15. 37. Virg. Æn.
ii. 462; but +Achaicus+ is the adj. of Achæus. Cic. Att. i. 13.
3. +Troius+ is the more _select_ term, as adj. of the old heroic and
Homeric Troja; +Troicus+, the usual adj. of the country Troas, without
reference to the Trojan war. (v. 306.)
ACIES; ACUMEN; CACUMEN; MUCRO; CUSPIS. 1. +Acies+ is the sharpness of a
line adapted for cutting; +acumen+, of a tip or point adapted for
sticking. Figuratively, the _acies mentis_ is shown in the keen sifting
of what is confused, in clear perception; the _acumen mentis_ is the
fathoming of that which is deeply hidden, in subtle discovery.
2. +Acumen+ and +cacumen+ mean a natural head or top; +acumen+, of a
cone, beak, and so forth; +cacumen+, particularly that of a mountain:
+mucro+ and +cuspis+ mean an artificial head, for the purpose of
piercing and wounding; +mucro+, that of a sword, dagger, and so forth;
+cuspis+, that of a spear, arrow, etc., like #aichmê#. (vi. 5.)
ACIES, see _Pugna_.
ACTA, see _Ripa_.
ACTOR; COMOEDUS; LUDIO; HISTRIO. The generic term +actor+, and the
specific terms +comoedus+ and +tragoedus+, denote the player, as a
respectable artist; but +ludio+, +ludius+, the _comedian_, the player,
who makes acting his _trade_, with the accessory notion of commonness;
lastly, +histrio+, sometimes the actor, sometimes the _comedian_, but
mostly with the accessory notion of buffoonery and boasting. Cic. Sext.
54. Ipse ille maxime _ludius_, non solum spectator, sed _actor_ et
acroama. Rosc. Com. 10. Nemo ex pessimo _histrione_ bonum _comoedum_
fieri posse existimaret. Ep. ad Qu. Fr. i. a. E. Hortor ut tanquam poetæ
boni et _actores_ industrii solent, in extrema parte diligentissimus
sis. Suet. Aug. 74. (v. 334.)
ACUMEN, see _Acies_.