ADESSE; INTERESSE; PRÆSENTEM ESSE. 1. +Adesse+ means to be near a person
or thing; but +interesse+, to assist in a transaction, to _take a part_
in it. Cic. Verr. i. 40. Crimina ea, quæ notiora sunt his qui _adsunt_,
quam nobis . . . . De illo nihil dixit, in quo _interfuit_. 2. +Adesse+
denotes generally the presence in a circle to which we belong;
+præsentem esse+, absolute, audible and visible presence. When an
expected guest is within our walls, _adest_; he who is in the same room
with us, _præsens est_. (v. 337.)
ADHUC; HACTENUS; HUCUSQUE. +Adhuc+ refers to time, up to this moment;
+hactenus+ and +hucusque+ have a local reference, up to this place, or
this point.
ADIGERE, see _Cogere_.
ADIMERE, see _Demere_.
ADIPISCI, see _Invenire_.
ADJUVARE, see _Auxilium_.
ADMIRARI, see _Vereri_.
ADMODUM, see _Perquam_.
ADOLERE, see _Accendere_.
ADOLESCENS, see _Puer_.
ADORARE, see _Vereri_.
ADSCENDERE, see _Scandere_.
ADSOLERE, see _Solere_.
ADSPECTUS, ADSPICERE, see _Videre_.
ADULARI, see _Assentiri_.
ADUNCUS, see _Curvus_.
ADVENA, see _Externus_.
ADVENTOR, see _Hospes_.
ADVERSARIUS; HOSTIS; INIMICUS. 1. +Adversarius+ is the generic term for
every opposer, in the field, in politics, in a court of judicature, like
#antistatês#. +Hostis+ (from #echthô#) is 'the enemy' in the field, and
war, opp. to _pacatus_. Cic. Rep. ii. 3. Sen. Q. N. vi. 7. like
#polemios#; +inimicus+, 'an enemy' in heart, opp. to _amicus_, like
#echthros#. Cic. Man. 10. Pompeius sæpius cum _hoste_ conflixit, quam
quisquam cum _inimico_ concertavit. Phil. xi. 1. Verr. i. 15. Curt.
vii. 10. Liv. xxii. 39. Nescio an infestior hic _adversarius_, quam ille
_hostis_ maneat. 2. +Hostilis+ and +inimicus+ denote states of hatred
become habitual qualities; +infestus+ and +infensus+ only as temporary
states; +infestus+ (#anaspastos#?) applies to a quiescent state of
aversion, like disaffected, unkind, and thus it is applied to inanimate
things that threaten hostility; +infensus+ (from #penthos#) denotes a
passionate state of mind, like enraged, and is therefore applicable to
persons only. Tac. Ann. xv. 28. Non _infensum_, nedum _hostili_ odio
Corbulonis nomen habebatur. Cic. Verr. iii. 24. Sall. Cat. 19. Sen.
N. Q. iii. pr. Animus luxuriæ non _adversus_ tantum, sed et _infestus_.
Liv. ii. 20. Tarquinium _infesto_ spiculo petit; Tarquinius _infenso_
cessit _hosti_. (iv. 393.)
ADVOCATUS; CAUSIDICUS. +Advocatus+ means in the writers of the silver
age 'a counsel' in relation to his services and to his client, as his
friend and assistant; +causidicus+, in relation to his station and
profession, often with the contemptuous accessory notion of his being a
hireling. (vi. 8.)
ÆDES, see _Templum_.
ÆDIFICIUM; DOMUS; ÆDES; FAMILIA. 1. +Ædificium+ is the generic term for
buildings of all sorts, like #oikodomêma#; +domus+, and +ædes+, +ædium+,
mean 'a dwelling-house;' +domus+, as the residence and home of a family;
+ædes+ (#aithô#, #aithousa#), as composed of several apartments, like
#domoi#, #dômata#. Virg. G. ii. 461. Ingentem foribus _domus_ alta
superbis mane salutantum totis vomit _ædibus_ undam. (vi. 8.) 2. +Domus+
denotes 'a family' in the patriarchal sense, as a separate society, of
which the individuals are mutually connected; +familia+, in a political
sense, as part of a gens, civitas, or populus. (v. 301.)
ÆGER; ÆGROTUS; MORBIDUS; MORBUS; VALETUDO; INVALETUDO. 1. +Æger+ is the
generic term for every sort of illness and uneasiness, whether mental or
physical; +ægrotus+ and +morbidus+ indicate bodily illness: +ægrotus+ is
applied particularly to men; +morbidus+, to brutes: the _æger_ feels
himself ill; the _ægrotus_ and _morbidus_ actually are so. 2. +Morbus+
and +valetudo+ denote an actual illness; +morbus+, objectively, that
which attacks men; +valetudo+, subjectively, the state of the sick,
though this distinction was introduced by writers of the silver age;
+invaletudo+ means only an _indisposition_. (iv. 172.)
ÆGRE, see _Vix_.
ÆGRITUDO, see _Cura_.
ÆGROTUS, see _Æger_.
ÆMULATIO, see _Imitatio_.
ÆQUALIS, see _Æquus_.
ÆQUOR, see _Mare_.
ÆQUUS; PAR; ÆQUALIS; PARILIS; COMPAR; IMPAR; DISPAR. 1. +Æquum+ (from
#eikelos#) is that of which _its own_ component parts are alike, in opp.
to _varius_, Cic. Verr. v. 49; +par+ (from #peirô#) is that which is
like to some other person or thing, and stands _in the same rank_ (on
the _same level_) with it or him, in opp. to _superior_ and _inferior_.
Cic. Brut. 59, 215. Orat. ii. 52, 209. 39, 166. In _æquo marte_ the
battle between two parties is considered as a whole; in _pari marte_ the
fortune of one party is set against that of the other, and declared to
be equal to it. 2. +Par+ denotes similarity with respect to greatness,
power, and value, or equality and proportion with regard to number, like
#isos#; +æqualis+ refers to interior qualities, like #homoios#. The
_par_ is considered as in a state of activity, or, at least, as
determined and prepared to measure himself with his match in contest;
the _æqualis_, in a state of rest, and claiming merely comparison and
equality as to rank. The _paria_ are placed in opposition to each other,
as _rivals_ in the contest for pre-eminence; the _æqualia_ are
considered in a _friendly_ relation to each other, in consequence of
their common qualities and sympathies. Hence +pariter+ means, in the
same degree, #isa#; +æqualiter+, in the same manner, #homoiôs#, #homôs#.
Vell. Pat. ii. 124. 3. +Par+ denotes _quite_ like, +parilis+, _nearly_
like, as a middle step between _par_ and _similis_. 4. +Par+ expresses
equal to _another_, and hence may relate to only _one side_; +compar+,
_mutually_ equal, like _finitimi_ and _confines_, #engus# and
#sunengus#. 5. +Impar+ denotes inequality as to _quantity_, either
arithmetical inequality with regard to number [= odd], or a _relative
inferiority_ as to strength; +dispar+ refers to _quality_, without
distinguishing on which side of the comparison the advantage lies.
(iv. 77.)
ÆQUUS; PLANUS; CAMPUS. 1. +Æquum+ (from #eikelos#) denotes that which is
flat, a horizontal flatness, in opposition to that which rises or sinks,
to _superior_, _inferior_, and _acclivis_. Cic. Fam. iii. 8. Orat.
iii. 6. Tac. Agr. 35. Hist. iv. 23; +planum+ (from #plax#) denotes
'evenness,' in opp. to unevenness, to _montosus_, _saxosus_. Cic. Part.
10. Quintil. v. 10, 37. 21. Hence, figuratively, +æquum+ denotes
'justice,' as injustice may be considered as beginning when one part is
raised above another; in the same way +planum+ denotes clearness and
distinctness, where nothing rises to interrupt the view. 2. +Æquor+ and
+planities+ denote a flat surface with regard to its form; +campus+,
with regard to its position, as low-lands in opp. to high-lands.
(iv. 71.)
ÆQUUS ANIMUS, see _Satis habere_.
AER, see _Anima_.
ÆRARIUM; FISCUS. +Ærarium+ is 'the public treasury;' +fiscus+ (from
#pithos#, #pithaknê#), 'the imperial treasury.' Tac. Ann. vi. 2. Bona
Sejani ablata _ærario_, ut in _fiscum_ cogerentur; tanquam referret!
(vi. 10.)
ÆRUMNA, see _Labor_.
ÆSTIMARE, see _Censere_.
ÆSTUARE, see _Calere_.
ÆTERNUS, see _Continuus_.
AFFARI, see _Alloqui_.
AFFATIM, see _Satis_.
AFFINIS, see _Necessarius_.
AFFIRMARE, see _Dicere_.
AGER, see _Rus_ and _Villa_.
AGERE; FACERE; GERERE; OPUS; FACTUM; AGE; I NUNC; DEGERE. 1. +Agere+
(#agein#) has an effect that exists in time only, like to do; +facere+,
an effect that exists in space also, as to make. The _acta_ are past as
soon as the _agens_ ceases, and remain invisible in the memory; the
_facta_ cannot properly be said to exist till the _faciens_ ceases.
Quintil. ii. 18. The _agens_ is supposed to be in a state of activity of
some kind; the _faciens_ in a state of _productive_ activity. 2. +Agere+
means 'to do' something for one's own interest; +gerere+ (#ageirein#),
for the interest of another, to execute a commission. Cic. Verr. i. 38.
Quæ etiamsi voluntate Dolabellæ _fiebant_, per istum tamen omnia
_gerebantur_. 3. +Opus+ is the result of facere, as the work, #ergon#;
+factum+ is the result of agere, as the transaction; +res gestæ+ are
deeds [_e.g._ in war], #praxeis#; +acta+ are only political enactments.
Cic. Att. xiv. 17. Multa de _facto_ ac de _re gesta_; the former by the
exertions of Amatius, the latter by his own wise and spirited
animadversions through Dolabella. 4. +Age, agedum+, is an earnest
exhortation, as 'On, on!' +I nunc+ is an ironical exhortation, as 'Go
to!' 5. +Agere+ means to be active, and in the midst of business;
+degere+, to live somewhere in a state of rest, in voluntary or
involuntary inactivity. Tac. Ann. xv. 74. Deum honor principi non ante
habetur, quam _agere_ inter homines desierit, compared with iv. 54.
Certus procul urbe _degere_. (v. 327.)
AGERE FERRE, see _Vastare_.
AGGER; VALLUM. +Agger+ (from #esageirô#) is a single line, like a dam;
+vallum+ or _mound_ (#alkê#) is a line which helps to enclose a space.
+Agger+ may serve in a warfare as the outwork of a _redoubt_ [which is
protected by a _single line_ in front]; +vallum+ [_rampart_] always
belongs to a fortress, camp, or entrenched place.
AGMEN, see _Caterva_.
AGRESTIS, see _Rus_.
AIO, see _Dicere_.
ALA; PENNA; PLUMA; PINNA. 1. +Ala+ (from #echô#, _vehere_) denotes 'the
wing,' as a joint, like #pterux#; +penna+ (#petesthai#), with reference
to its feathers, like #pteron#. Plaut. Poen. iv. 2. 48. Meæ _alæ pennas_
non habent. 2. +Penna+ denotes the larger and harder feathers; +pluma+,
the smaller and softer feathers, which serve as a clothing to the body
of the bird, like #ptilon#. Sen. Ep. 42. Meministi, cum quendam
affirmares esse in tua potestate, dixisse me volaticum esse ac levem, et
te non pedem ejus tenere, sed _pennam_. Mentitus sum; _pluma_ tenebatur,
quam remisit et fugit. Cic. N. D. ii. 47. 121. 3. +Penna+ denotes the
whole, consisting of quill and feathers; +pinna+, the feather only, in
opposition to the quill. (v. 204.)
ALACER, see _Gaudere_.
ALA, see _Armus_.
ALAPA; COLAPHUS. +Alapa+ (Goth. _lofa_, 'the flat hand,') denotes a blow
with the flat hand on the face, as a gentle punishment, like a slap on
the cheek, or box on the ear; +colaphus+ (#kolaphos#), a blow on the
head with the clenched fist, betokening anger and rage, like a cuff,
a thump. (vi. 14.)
ALBUS; CANDIDUS; ALBIDUS. 1. +Albus+ (#alphos#) denotes 'white,' as far
as it is in general a negation of all color, as that which is colorless;
+candidus+ (from #xanthos#), as being itself a positive color, and, as
such, the purest and brightest, near which all other colors have a shade
of darkness and duskiness, as a fine brilliant white. +Albus+, opposed
to _ater_, approaches, like #leukon#, to yellowish; +candidus+, opposed
to _niger_, approaches, like #argon#, to bluish. +Alba cutis+ is the
skin of the sick and dropsical; +candida+, that of the fair girl.
Figuratively, +albor+ is the symbol of good fortune and joy; +candor+,
of purity of mind and innocence. 2. +Albus+ denotes 'white;' +albidus+,
only 'whitish.' (iii. 193.)
ALERE; NUTRIRE; NUTRICARE. +Alere+ (from #althô#) denotes nourishment,
as conducive to development and growth; +nutrire+ and +nutricare+, only
as it prolongs and secures existence. Or, +alimenta+ adjuvant,
+nutrimenta+ sustentant. Cic. N. D. ii. 63. Neque _ali_ neque
sustentari. +Nutrire+ involves a general notion; +nutricare+ is usually
applied more particularly to brutes. (ii. 99.)
ALGERE, ALGIDUS, see _Frigere_.
ALIENIGENA, see _Externus_.
ALIMENTA; PENUS; CIBUS; ESCA; EDULIA; CIBARE; PASCERE. 1. +Alimenta+ and
+penus+ are victuals in general, meat and drink; +alimenta+, mostly with
reference to the wants of an individual; +penus+, to the wants of a
whole family. +Cibus+ and +esca+ denote 'food,' in opposition to drink.
Cic. Fin. i. 11, and ii. 28. +Cibus+ (from #geuô#, to chew), natural
food, as a means of nourishment; +esca+ (from #edô#), 'the food' that is
artificially prepared as a dish. Hence +cibus+ denotes the food of
brutes also; but +esca+, only a bait, prepared as it were like a dish,
and set before them. Cic. N. D. ii. 47. Animalia _cibum_ partim dentibus
capessunt: compare this with ii. 23. Dii nec _escis_ nec potionibus
vescuntur. 2. +Cibaria+ are the most general and usual sorts of food;
+edulia+ are savory and select sorts of food. Suet. Tib. 46. Comites
nunquam salario, _cibariis_ tantum sustentavit; compare with Cal. 40.
Pro _eduliis_ certum statumque exigebatur. 3. +Cibare+ means to feed
with one's hand, as nurses, etc.; +pascere+ (from #pasasthai#), only to
give out food, as a feeder or master. Suet. Tib. 72. Draconem manu sua
_cibaturus_; compare with Vesp. 18. Sineret se plebeculam _pascere_.
(v. 192.)
ALIQUANDO, see _Nonnunquam_.
ALITES, see _Volucres_.
ALLOQUI; APPELLARE; AFFARI. +Alloqui+ denotes accosting, as addressing
the first word, a salutation, and so forth, to a person with whom one is
not unacquainted; +appellare+ (from an old Gothic substantive, spellan),
when one wishes to draw a person into conversation, and direct to him
serious, or, at any rate, not insignificant words; +affari+ denotes
_addressing_ from the impulse of a _feeling_; through peculiar
friendliness or with solemnity. Cic. Cluent. 61. Quum nemo recipere
tecto, nemo audire, nemo _alloqui_, nemo respicere vellet: compare with
Phil. xiii. 2. Salutabunt benigne, comiter _appellabunt_ unumquemque
nostrum; and Brut. 3. Salutatio libri, quo me hic _affatus_ quasi
jacentem excitavit. (v. 107.)
ALSUS, see _Frigere_.
ALTERCATIO, see _Disceptatio_.
ALTUS; EDITUS; PROCERUS; ARDUUS; CELSUS; EXCELSUS; SUBLIMIS. 1. +Altus+
denotes, as a general expression, height or depth, as mathematical
dimensions, in opp. to length and breadth, and, consequently, height, in
opp. to _humilis_; Cic. Tusc. v. 13. 24. Orat 57. N. D. ii. 47, like
#hupsêlos#; +editus+ denotes height, in opp. to _planus_, Tac. Ann.
xv. 38: lastly, +procerus+ denotes height or length in reference to
growth. The _altum_ has no measure and no limits; the _editum_ has the
bulk of a hill; the _procerum_ has the bulk of a tree, the full stature
of the human figure, and so forth. 2. +Altus+, +editus+, and +procerus+,
denote height merely in relation to space; +arduus+ means height, which
is at the same time steep and inaccessible; thence, figuratively,
'difficult, impossible;' +celsus+, height, that thrusts itself out, and
stretches upwards; thence, figuratively, 'proud;' +excelsus+ and
+præcelsus+, what overtops something that is itself high, hence
'pre-eminent;' +sublimis+, what is on high without touching the ground,
soaring in the air, like #meteôros#; thence, figuratively, 'grand,' of
an elevated nature. (ii. 99.)
AMANS, AMATOR, see _Amicus_.
AMARE, see _Diligere_.
AMARUS, see _Acerbus_.
AMBIGUUS, see _Dubius_.
AMBIRE; CIRCUMIRE. +Circumire+ denotes motion in any circular form, but
on the boundaries of a space, so as to go round it; +ambire+ denotes
going hither and thither in zigzag, or going about. Plin. Ep. ii. 9.
_Ambio_ domos, stationesque _circumeo_: and Cic. Att. xiv. 21. Antonium
_circumire_ veteranos, ut acta Cæsaris sancirent; that is, He made in
his canvassing the round, from first to last;--stronger than _ambire_,
which would only express his canvassing, and addressing the veterans in
general.
AMBO, see _Uterque_.
AMBULARE; SPATIARI; DEAMBULARE; INAMBULARE; OBAMBULARE. 1. +Ambulare+
(from _ambire_) denotes taking a walk as a leisurely motion, like going
up and down, in opp. both to _stare_ and _cubare_, and also to _currere_
and _salire_; Plaut. Bacch. iv. 8. 56. Plin. Ep. ix. 36. Cic. Fat. 5.
Fin. v. 17. Sen. Ep. 113. Gell. ii. 9. Sen. Ir. ii. 35. Plin. H. N.
x. 38: +spatiari+ denotes motion in open space, as to walk out, in opp.
to the confinement which a room imposes. 2. +Deambulare+ denotes going
up and down till one is tired; +inambulare+, within a bounded space;
+obambulare+, with reference to a fixed object, _along which_ one walks,
or to a person walking with us. (iii. 48.)
AMENS; DEMENS; INSANUS; VESANUS; EXCORS; VECORS; FUROR; DELIRIUM;
RABIES; CERRITUS; LYMPHATUS. 1. +Amentia+ shows itself negatively and
passively; +dementia+, positively and energetically. The _amens_ is
without reason, and either acts not at all, or acts without reason, like
the idiot, #aphrôn#; the _demens_, while he fancies that he is doing
right, acts in direct opposition to reason, like the madman,
#paraphrôn#. Hence, _amens_ metu, terrore; _demens_ scelere, discordia,
etc. 2. +Insanus+ has a _privative_; +vesanus+, a _depravative_ meaning.
The _insanus_ in his passion oversteps the measure and bounds of right,
and gives one the impression of a guilty person; the _vesanus_, in his
delusion, wanders from the right path, follows a false object, and gives
one the impression of an unfortunate person. 3. +Excors+ means of weak
understanding in general, without the ability of reflecting and
examining, in opp. to _cordatus_; +vecors+ means, of a perverted
understanding, without the ability of reflecting calmly, from the mind
being taken up with one fixed idea. 4. +Furor+ (fervere) denotes mental
irritation, ecstasy, as raging, #manikos#; +delirium+ (#lêrein#),
a physical and childish remission of the mental faculties; +rabies+
(#rhabassein#, #arabos#), a half-moral condition of a passionate
insanity, as frantic, #lussa#. The _furibundus_ forgets the bounds of
sense, the _delirus_ babbles nonsense, the _rabidus_ will bite and
injure when he can. 5. +Cerritus+ and +lymphatus+ betoken frenzy, as a
demoniacal state, as possessed, +cerritus+ or +ceritus+, by Ceres,
+lymphatus+, by the nymphs; they may also be considered as derived from
#koruza#, mucus narium, and from #lemphos#, mucus, as symbols of
stupidity. (v. 89.)
AMICTUS, AMICULUM, see _Vestis_.
AMICUS; AMANS; AMATOR. +Amicus+ involves the notion of reciprocity, but
means only a sincere and calm affection, like #philos#; +amans+ and
+amator+ denote a more glowing affection, but do not imply reciprocity;
+amans+ denotes this affection as a temporary state; +amator+ as an
habitual feeling, like #erastês#. Cic. Verr. v. 63. Alba tunc
antiquissimus non solum _amicus_, verum etiam _amator_. Tusc. iv. 12.
Inter ebriositatem et ebrietatem interest, aliudque est _amatorem_ esse,
aliud _amantem_. (iv. 102.)
AMICUS, see _Socius_.
AMITTERE; PERDERE; JACTURA. 1. +Amittere+ means to lose something, so
that it ceases to be in our possession, like #apobalein#, opp. to
_retinere_, Cic. Rep. v. i. Sext. 47. Suet. Tib. 15. Ter. Phorm. iii. 2,
22; +perdere+ means, to lose something, so that it is destroyed, and
rendered useless, like #diolesai#, opp. to _servare_. Plaut. Rud. iv. 4,
120. Ter. Ad. ii. 2, 32. Sen. Contr. iii. 21.--Tac. Ann. ii. 25.
_Perdita_ classe, _amissis_ armis. 2. +Amissio+ is an involuntary,
+jactura+, a voluntary, loss, which a person undergoes, a sacrifice that
is made to avoid a greater loss, as in the case of the master of a ship,
who throws the freight overboard, to save his ship and his life. Plin.
Ep. i. 12. _Jacturam_ gravissimam feci, si _jactura_ dicenda est tanti
viri _amissio_. (iii. 289.)
AMITTERE, see _Mittere_.
AMNIS, see _Fluvius_.
AMOR, see _Diligere_.
AMPLECTI; COMPLECTI. +Amplecti+ denotes embracing, often with one arm
only, as a sign of calm affection and protection; +complecti+, clasping
and surrounding with both arms, as a sign of passionate love, or
familiar confidence. +Amplecti+ means, figuratively, to lay hold of
something, in opp. to slighting and disdaining; +complecti+, to take
fully in one's grasp, in opp. to a half and superficial possession.
(v. 281.)
AMPLUS, see _Magnus_.
ANCILLA, see _Servus_.
ANCEPS, see _Dubius_.
ANGUIS, see _Repere_.
ANGOR, see _Cura_.
ANGUSTUS; ARCTUS; DENSUS; SPISSUS. 1. +Angustus+ and +arctus+ relate to
space itself, and to the proximity of its enclosing limits; +densus+ and
+spissus+, to things existing in space, and to their proximity to one
another. The _angustum_ (#engustos#) is bounded only by lines, and forms
mostly an oblong, _narrow_, opp. to _latus_, Cic. Att. iv. 29, like
#stenos#; the _arctum_ (from _arcere_, #eirgô#) is fenced in by lists,
walls, or mounds, and forms mostly a square or circle, and so forth,
_close_, in opp. to _laxus_, Cic. Orat. 25, like #stenôpos#. The clavus
angustus can therefore never be arctus. Mel. iii. 2, 8. Rhenus ad
dextram primo _angustus_, et sui similis, post ingens lacus Flevo
dicitur . . . fitque iterum _arctior_, iterumque fluvius emittitur, in
which passage the banks of the Rhine are considered only as lines, or as
walls, 3. +Densus+ (from #adinos#? or #thama#?) denotes objects only as
pressed near _to_ one another, and without any observable gaps, in opp.
to _rarus_, like #dasus# and #thameios#: +spissus+, as pressed close
_into_ one another, and without any intervals between, in opp. to
_solutus_, loose, like #puknos# and #suchnos#. In +densus+ the principal
notion is, the rich abundance of objects, which have no need to keep far
apart, if they are to fill a wide space; in +spissus+, the want of empty
space, from all the spaces between objects being filled up, owing to
their being crowded together. (iv. 431.)
ANIMA; AER; AURA; SPIRITUS; SUBLIME. +Anima+ and +aër+ denote 'air' as
an element, like #aêr#, and +anima+ (#anemos#), in opp. to _terra_,
_mare_, _ignis_; but +aër+, a learned term (#aêr#, from #aeirô#?) in
opp. to _æther_; +aura+ and +spiritus+ denote 'air' when put in motion;
+aura+ (#aura#, from #aesai#, or from #aeirai#), the gently waving and
_fanning_ air; +spiritus+, the _streaming_ and breath-like air, like
#pneuma#; lastly, +sublime+ (from sublevare?), the air that hovers over
us, simply in a local relation, in opp. to _humus_, like #metarsion#,
#meteôron#. (v. 92.)
ANIMA; ANIMUS; MENS. 1. +Anima+ denotes 'the soul,' physiologically, as
the principle of animal life, in men and brutes, that ceases with the
breath, like #psuchê#: +animus+ (#anemos#), psychologically and
ethically, as the principle of moral personality, that ceases with the
will, like #thumos#. The souls of the departed also are called, in a
mythological point of view, +animæ+, as shades; but, in a metaphysical
point of view, +animi+, as spirits. +Anima+ is a part of bodily
existence; +animus+, in direct opposition to the body. Sen. Ep. 4.
Difficile est _animum_ perducere ad contemtionem _animæ_: and 58. Juven.
xv. 148. Principio indulsit communis conditor illis tantum _animas_,
nobis _animum_ quoque. 2. +Animus+ denotes also the human soul, as
including all its faculties, and is distinguished from +mens+ (#menos#,
#manthanô#, the thinking faculty, as a whole from one of its parts. Cic.
Rep. ii. 40. Ea quæ latet in _animis_ hominum, quæque pars _animi mens_
vocatur. Lucr. iii. 615. iv. 758. Catull. 65, 3. Plaut. Cist. iii. 1, 6.
As in practical life the energy of the soul is displayed in the faculty
of volition, so +animus+ itself stands for a part of the soul, namely,
feeling and energy of will in co-ordinate relation to +mens+, the
intellect or understanding. Tac. II. i. 84. Quem nobis _animum_, quas
_mentes_ imprecentur. Ter. Andr. i. 1. 137. Mala _mens_, malus _animus_.
And, lastly, so far as thought precedes the will, and the will itself,
or determination, stands as mediator between thought and action, in the
same way as the body is the servant of the will, so +mens+ is related to
+animus+, as a whole to its part. Cic. Tusc. iii. 5. _Mens_, cui regnum
totius _animi_ a natura tributum est. Liv. xxxvii. 45. (v. 94.)
ANIMADVERTERE; NOTARE. +Animadvertere+ means, to observe mentally, and
take notice of; but +notare+, to make distinguishable by a mark.
(vi. 20.)
ANIMAL; ANIMANS; BELLUA; BESTIA; PECUS; FERA. 1. +Animal+ and +animans+
are the animal as a living being, including man; +animal+, with
reference to his nature, according to which he belongs to the class of
living animals, in opp. to _inanimus_, like #zôon#; +animans+, with
reference to his state, as still living and breathing,[1] in opp. to
_exanimus_; +bellua+, +bestia+, and +pecus+, as irrational beings, in
opp. to man, and +bellua+ and +pecus+, with intellectual reference, as
devoid of reason, in peculiar opp. to _homo_, Cic. N. D. ii. 11;
+bestia+ and +fera+, with moral reference, as wild, and hostile to man.
2. +Bellua+ (from #blax#) denotes, particularly, a great unwieldy
animal, as the elephant, whale, principally sea-monsters; +pecus+, a
domestic animal, particularly of the more stupid kinds, as a bullock,
sheep, in opp. to the wild; +bestia+, a destructive animal, particularly
those that are ravenous, as the tiger, wolf, etc., in opp. to birds,
Justin, ii. 14, like #thêrion#; +fera+ (#phêres#), a wild animal of the
wood, as the stag, wolf, tiger, in opp. to domestic animals. Curt.
ix. 10. Indi maritimi _ferarum_ pellibus tecti piscibus sole duratis, et
majorum quoque _belluarum_, quos fluctus ejecit, carne vescuntur. And
Tac. G. 17. (iv. 291.)
[Footnote 1: Hence _animalium cadavera_, not _animantium_.]
ANNALES; HISTORIÆ. +Annales+ means a comprehensive historical work,
principally and especially a history of former ages, composed from
documents, like Livy and Tacitus; +historiæ+, particularly a work on the
history of the times in which the author himself has lived, as Sallust
and Tacitus.
ANTIQUUS; PRISCUS; VETUS; VETUSTUS; VETERNUS; PRISTINUS. 1. +Antiquum+
and +priscum+ denote the age that formerly existed, and is now no more,
in opp. to _novum_, like #palaios#; +vetus+ and +vetustum+ (from
#etos#), what has existed for a long time, and has no longer any share
in the disadvantages or advantages of youth, in opp. to _recens_, like
#gerôn#, #geraios#, #gerousios#. Hence +antiquus homo+ is a man who
existed in ancient times; +vetus+, an old man. +Antiqui scriptores+
means the classics, inasmuch as the age in which they flourished has
long been past; +veteres+, inasmuch as they have lived and influenced
manhood for 2000 years. Cic. Verr. i. 21. Vereor ne hæc nimis _antiqua_
et jam obsoleta videantur: compare with Orat. i. 37. Ut illi _vetus_
atque usitata exceptio daretur. 2. +Vetus+ refers only to length of
time, and denotes age, sometimes as a subject of praise, sometimes as a
reproach; +vetustus+ refers to the superiority of age, inasmuch as that
which is of long standing is at the same time stronger, more worthy of
honor, more approved of, than that which is new, in opp. to _novicius_;
lastly, +veternus+ refers to the disadvantages of age, inasmuch as,
after many years' use, a thing becomes worn out, or, through long
existence, weak and spiritless. Moreover, +veternus+, in the writers of
the golden age, is only admitted as a substantive, +veternum+, as
lethargy; +vetus+ regularly supplies its place, and denotes more
frequently the weakness than the strength of age. Tac. Ann. xi. 14 and
15. _Veterrimis_ Græcorum, and _vetustissima_ Italiæ disciplina.
3. +Antiquus+ denotes age only in relation to time, as a former age in
opp. to the present; +priscus+ (from #paros#), as a solemn word, with
the qualifying accessory notion of a former age worthy of honor, and a
sacred primitive age, like #archaios#, in opp. to the fashion of the
day. 4. +Antiquus+ and +priscus+ denote a time long past; +pristinus+,
generally, denotes only a time that is past, like #proteros#. (iv. 83.)
ANTRUM, see _Specus_.
ANUS; VETULA. +Anus+ (as the fem. to _senex_) denotes an old lady, with
respect, and also as a term of reproach; an old woman, with reference to
her weakness, credulity, loquacity, and so forth: +vetula+, an old
woman, with reference to her ugliness and disagreeableness. (iv. 92.)
APERIRE; PATEFACERE; APERTE; PALAM; MANIFESTO; PROPALAM. 1. +Aperire+
(from #peparein#) means 'to open' a space that is covered at top, and
therefore in a horizontal direction, as, for instance, pits and springs,
and thereby to make them visible; +patefacere+, 'to open' a space whose
sides are closed; hence, to open in a perpendicular direction, as, for
instance, gates, roads, and fields, and thereby to make them accessible.
2. +Returare+ (from #stephô#, German stopfen) means, to make accessible
an opening that has been stopped up; +recludere+, an opening that has
been shut up; +reserare+, an opening that has been barred up.
3. +Aperte+ means 'openly,' and without concealment, so that everybody
can perceive and know, in opp. to _occulte_, like #phanerôs#; +palam+
(from planus), 'openly,' and without hiding anything, so that everybody
can see and hear, in opp. to _clam_, like #anaphandon#; +manifesto+,
palpably, so that one is spared all inquiry, all conjecture, all
exertion of the senses and of the mind, like #dêlon#. 4. +Palam+ denotes
that openness which does not shun observation; +propalam+, that which
courts observation. Cic. Orat. i. 35. Neque proposito argento neque
tabulis et signis _propalam_ collocatis; that is, to everybody's
admiration: compare with Pis. 36. Mensis _palam_ propositis; that is,
without fear and constraint. (v. 291.)
APPARET; EMINET. +Apparet+ means what is visible to him who observes;
+eminet+, what forces itself upon observation, and attracts the eye.
Sen. Ir. i. 1. _Apparent_ alii affectus, hic (scil. iræ) _eminet_.
(vi. 23.)
APPARET, see _Constat_.
APPELLARE, see _Alloqui_ and _Nominare_.
APTUS, see _Idoneus_.
AQUA; UNDA; FLUCTUS; FLUENTUM. 1. +Aqua+ (from #ôkeanos#) denotes water
materially as an element, in opp. to _terra_; +unda+ (from #nedê#, wet),
as a flowing, continually moving element, in opp., as it were, to
_solum_; +lympha+ (#lemphos#) is merely a poetical synonyme of _aqua_,
with the accessory notion of clearness and brightness, to which the
similar sound of the adjective _limpidus_, though not derived from it,
gave occasion. 2. +Unda+ stands in the middle, between _aqua_ and
_fluctus_, as _aura_ does between _aër_ and _ventus_. For +unda+
denotes, like wave, that which apparently moves _itself_, whereas
+fluctus+ and +fluenta+, like billows, the water moved by something
external, as storms and so forth; +fluctus+, the billows more in
connection with the whole, the billowy sea, whereas +fluentum+ denotes a
single billow. It is only the stormy sea, the boisterous stream, that
urges on its billows, but every piece of water, that is not entirely
stagnant, has its waves. Hence there is a great distinction between
these two images in Cicero, Mil. 2, 5. Tempestates et procellas in illis
duntaxat _fluctibus_ concionum semper putavi Miloni esse subeundas; that
is, in the tumultuously agitated assemblies: and Planc. 6, 15. Si campus
atque illæ _undæ_ comitiorum, ut mare profundum et immensum, sic
effervescunt quodam quasi æstu; that is, the lightly moving assemblies.
Sen. N. Q. iii. 10. Quid si ullam _undam_ superesse mireris, quæ
superveniat tot _fluctibus_ fractis. And iv. 2. Nec mergit cadens
_unda_, sed planis _aquis_ tradit. (ii. 10.)
AQUOSUS, see _Udus_.
ARBITRARI, see _Censere_.
ARCANA; SECRETA; MYSTERIA. +Arcana+ denotes secrets, in a good sense,
such as are so of themselves, and from their own nature, and should be
spoken of with awe; thus +arcana+, as a popular term, denotes secrets of
all sorts; on the other hand, +mysteria+, as a learned term, denotes
religious secrets, like the Eleusinian mysteries; lastly, +secreta+
denotes secrets, in the most ordinary sense, such as are made so by men,
and which seek concealment from some particular fear. Tac. Ann. i. 6.
Sallustius Crispus particeps _secretorum_ . . . monuit Liviam, ne
_arcana_ domus vulgarentur. (iv. 429.)
ARCERE; PROHIBERE. +Arcere+ (#arkein#, from #erukein#) means to keep off
and bar the entry, in opp. to _admittere_, Plin. H. N. xii. 1; on the
other hand, +prohibere+ means to keep at a distance, and prevent the
approach, in opp. to _adhibere_. The _arcens_ makes defensive
opposition, like the _resistens_, and protects the threatened; but the
_prohibens_ acts on the offensive, like the _propulsans_, and retaliates
hostility on the assailant. (iv. 430.)
ARCESSERE; ACCIRE; EVOCARE; ACCERSERE. 1. +Arcessere+ and +accersere+
denote, in the most general sense, merely, to send for; +accire+
supposes a co-ordinate relation in those that are sent for, as, to
invite; +evocare+, a subordinate relation, as, to summon. The
_arcessens_ asks, the _acciens_ entreats, the _evocans_ commands,
a person to make his appearance. Cic. Att. v. 1. Tu invita mulieres, ego
_accivero_ pueros: compare with Dejot. 5. Venit vel rogatus ut amicus,
vel _arcessitus_ ut socius, vel _evocatus_ ut qui senatui parere
didicisset. Or, Liv. x. 19. Collegæ auxilium, quod _acciendum_ ultro
fuerit, with xliv. 31. _Evocati_ literis imperatoris. And xxix. 11.
Æbutia _accita_ ad Sulpiciam venit; and 12. Ut Hispalam libertinam
_arcesseret_ ad sese. 2. +Arcessere+ (from cedere) means, originally, to
order to approach; on the other hand, +accersere+ (from #skairô#), to
come quickly, or, to make haste; but both words have been confounded
with each other, from similarity of sound. (iii. 283.)
ARCTUS, see _Angustus_.
ARDERE; FLAGRARE. +Ardere+ (from #ereuthein#) means to be in a visible
glowing heat, like #aithein#; on the other hand, +flagrare+, to be in
bright flames, like #phlegesthai#. Hence, metaphorically, +ardere+ is
applied to a secret passion; +flagrare+, to a passion that bursts forth.
Cic. Or. iii. 2, 8. Non vidit Crassus _flagrantem_ bello Italiam, non
_ardentem_ invidia senatum. (iv. 21.)
ARDUUS; DIFFICILIS. +Arduus+ (from #orthos#) means difficult to ascend,
in opp. to _pronus_; on the other hand, +difficilis+ means difficult to
execute, in opp. to _facilis_. +Arduus+ involves a stronger notion of
difficulty, and denotes the difficult when it borders on the impossible.
Plin. Ep. iv. 17. Est enim res _difficilis ardua_. Tac. Hist. ii. 76.
Æstimare debent, an quod inchoatur, reipublicæ utile, ipsis gloriosum,
aut promptum effectu, aut certe non _arduum_ sit. Cic. Verr. i. 51. Cum
sibi omnes ad illum allegationes _difficiles_, omnes aditos _arduos_, ac
pæne interclusos, viderent. (ii. 105.)
ARDUUS, see _Altus_.
ARENA, see _Sabulo_.
ARGUERE; INCUSARE; CULPARE; CRIMINARI; INSIMULARE; DEFERRE; ACCUSARE.
+Arguere+ (from #argos#) is the most general expression for any
imputation of supposed or actual guilt, whether in a court of justice or
not, as to tax or charge with; +incusare+, and the less frequent term
+culpare+, denote only a complaint made out of a court of justice;
+criminari+, an accusation with hostile or evil intention, in a
calumnious spirit; +insimulare+, in an undeserved or slanderous manner,
through suspicion; +deferre+, to impeach before a judge; +accusare+, to
impeach in a criminal court. Cic. Lig. 4, 10. _Arguis_ fatentem. Non est
satis. _Accusas_ eum. (ii. 163.)
ARIDUS; TORRIDUS; SICCUS. +Aridus+ and +torridus+ denote an internal
want of moisture; but things that are _arida_ (from areo) have lost
their moisture from a heat acting within, like #auos#, in opp. to
_humidus_. Plin. Pan. 30, 4; on the other hand, _torrida_ (from
#tersô#), from a heat penetrating from without, in opp. to _uvidus_,
like #sklêros#;--+siccus+ denotes dryness that is only external,
confined to the surface, in opp. to _madidus_, like #xêros#. Plin. H. N.
xii. 12. Ne sint fragilia et _arida_ potius quam _sicca_ folia. And
xv. 29. Cato docuit vinum fieri ex nigra myrta _siccata_ usque in
_ariditatem_ in umbra. Colum. vii. 4. (vi. 244.)
ARISTA, see _Culmus_.
ARMENTUM, see _Pecus_.
ARMUS; HUMERUS; ALA; AXILLA. +Armus+ (ramus?) is the highest part of the
upper arm in men; the fore-leg in beasts; the shoulder-blade, as part of
the whole body, distinguished from _scapula_, as part of the skeleton,
like #ômos#; +humerus+, the flat surface, which in the human body is
over the upper arm, the shoulder, like #epômis#; +ala+ and +axilla+, the
cavity which is under the upper arm, the arm-pit, like #maschalê#. Ovid,
Met. xii. 396. Ex _humeris_ medios coma dependebat in _armos_. And
x. 599. xiv. 304. Plin. H. N. xi. 43. (iv. 27.)
ARROGANTIA, see _Superbia_.
ARTES, see _Literæ_.
ARTIFEX, see _Faber_.
ARTUS, see _Membrum_.
ARUNDO, see _Culmus_.
ARVUM, see _Villa_.
ASCIA; SECURIS. +Ascia+ is the carpenter's axe, to split wood;
+securis+, the butcher's cleaver, to cut meat.
ASPER, see _Horridus_.
ASPERNARI, see _Spernere_.
ASSENTIRI; ASSENTARI; BLANDIRI; ADULARI. 1. +Assentiri+ means to assent
from conviction, in opp. to _dissentire_; but +assentari+, to express
assent, whether from conviction or from hypocrisy, in opp. to
_adversari_. Vell. P. ii. 48. Cic. Rosc. Am. 16, 99. Plaut. Most. i. 3,
100. Amph. ii. 2, 70. 2. +Assentari+ denotes the flattery which shuns
contradicting a person, like #thôpeuein#; +blandiri+ (#meldein#), that
which says what is agreeable to another, like #areskeuein#; +adulari+
(from #doulos#), that which would please at the expense of
self-degradation, like #kolakeuein#. The _assentans_, as a flatterer,
would, by surrendering his right to an independent opinion; the
_blandiens_, by complaisance and visible signs of affection; the
_adulans_, by self-degradation, and signs of an unworthy subserviency,
gain the favor of another. +Assentatio+, or the art of the assenter, has
its origin in cowardice or weakness; +blanditiæ+, or fair-speaking, in
the endeavor to be amiable, and, at worst, in self-interest; +adulatio+,
or flattery, and servility, #kolakeia#, in a degrading, slavish,
spaniel-like spirit. Sen. Ir. iii. 8. Magis adhuc proderunt submissi et
humani et dulces, non tamen usque in _adulationem_; nam iracundos nimia
_assentatio_ offendit. Erit certe amicus . . . . cui non magis tutum
erat _blandiri_ quam maledicere. And ii. 28. Sæpe _adulatio_, dum
_blanditur_, offendit. (ii. 174.)
ASSEVERARE, see _Dicere_.
ASSES, see _Axes_.
ASSIDUITAS, see _Opera_.
ASSEQUI, see _Invenire_.
ASTRUM, see _Sidus_.
ASTUTUS; CALLIDUS; VAFER; VERSUTUS. +Astutus+ or in old Latin +astus+
(from #akê#, acuere), and +callidus+, denote cunning, more in an
intellectual sense, as a mark of cleverness; +astutus+, indeed,
acuteness in the invention and execution of a secret project, synonymous
with _solers_; but +callidus+ (from #kallos#), sharp-sightedness in
judging of a complicated question of conduct, or worldly wisdom, as the
consequence of a knowledge of mankind, and of intercourse with the
world, synonymous with _rerum peritus_, as judicious, and, in its
degenerate signification, crafty, like #kerdaleos#; on the other hand,
+vafer+ and +versutus+ denote cunning in a moral sense, as a mark of
dishonesty, and, indeed, +vafer+ (#huphê#), adroitness in introducing
tricks, particularly in judicial affairs, as the tricks of a lawyer,
like #panourgos#; +versutus+ (#artutos#), versatility in dissimulation,
and in the art of getting out of a scrape by some means or other; in
opp. to _simplex_, Cic. Fin. iv. 25, like #strophaios#. Plin. Ep.
vii. 6. Juvenis ingeniosus, sed parum _callidus_. Cic. Brut. 48.
_Callidus_, et in capiendo adversario _versutus_. (iii. 220.)
ATER; NIGER; PULLUS. 1. +Ater+ (#aithos#) denotes black, as a negation
of color, in opp. to _albus_; whereas +niger+ (#pnigoeis#) denotes
black, as being itself a color, and indeed the darkest, in opp. to
_candidus_. The _atrum_ makes only a dismal and dark impression; but the
_nigrum_, a positive, and imposing and beautiful impression, as Hor.
Carm. i. 32, 11. Lycum _nigris_ oculis, _nigroque_ crine decorum. Tac.
G. 43. _Nigra_ scuta, tincta corpora; _atras_ ad proelia noctes legunt.
(iii. 194.) 2. +Ater+ and +niger+ denote a deep dark black; whereas
+pullus+ only swarthy, with reference to the affinity of the dark color
to dirt. (iii. 207.)
ATQUE, see _Et_.
ATROX; TRUX; TRUCULENTUS; DIRUS; SÆVUS; TORVUS. 1. +Atrox+, +trux+, and
+truculentus+, (from #trêchus#, #taraxai#), denote that which has an
exterior exciting fear; that which makes an impression of terror on the
fancy, and eye, and ear; +atrox+, indeed, as a property of things, but
+trux+ and +truculentus+ as properties of persons; whereas +dirus+ and
+sævus+ mean that which is really an object of fear, and threatens
danger; +dirus+, indeed (from #deos#), according to its own nature, as a
property of things, means dreadful, #deinos#; but +sævus+ (from #ai#,
heu!) according to the character of the person, as a property of living
beings, means blood-thirsty, cruel, #ainos#. Plin. Pan. 53.
_Atrocissima_ effigies _sævissimi_ domini. Mela ii. 7. Ionium pelagus
. . . _atrox_, _sævum_; that is, looking dangerous, and often enough
also bringing misfortune. 2. +Trux+ denotes dreadfulness of look, of the
voice, and so forth, in the tragic or heroic sense, as a mark of a wild
disposition or of a cruel purpose; but +truculentus+, in the ordinary
and comic sense, as a mark of ill-humor or trivial passion; the slave in
Plautus is _truculentus_; the wrathful Achilles is _trux_. Sometimes,
however, _truculentior_ and _truculentissimus_ serve as the comparative
and superlative of _trux_. 3. +Trux+ and +truculentus vultus+ is a
terrific, angry look, like #trachus#; +torvus+, merely a stern, sharp,
and wild look, as #toron#, or #taurêdon blepein#. Plin. H. N. xi. 54.
Contuitu quoque multiformes; _truces_, _torvi_, flagrantes. Quintil.
vi. 1. 43. (i. 40.)
ATTONITUS; STUPENS. +Attonitus+, thunderstruck, denotes a momentary,
+stupens+ (#taphein#) a petrified, a lasting condition. Curt. viii. 2,
3. _Attoniti_, et _stupentibus_ similes. Flor. ii. 12. (vi. 31.)
AUDERE; CONARI; MOLIRI. +Audere+ denotes an enterprise with reference to
its danger, and the courage of him who undertakes it, whereas +conari+
(from incohare), with reference to the importance of the enterprise, and
the energy of him who undertakes it; lastly, +moliri+, with reference to
the difficulty of the enterprise, and the exertion required of him who
undertakes it. (iii. 295.)
AUDENTIA, AUDACIA, see _Fides_.
AUDIRE; AUSCULTARE. +Audire+ (from _ausis_, _auris_, #ouas#) means to
hear, #akouein#, as a mere passive sensation, like _olfacere_; on the
other hand, +auscultare+ (from auricula), to hearken, #akroasthai#, that
is, to wish to hear, and to hear attentively, whether secretly or
openly, by an act of the will, like _odorari_. Ter. And. iv. 5, 45.
Æsch. Pater, obsecro, _ausculta_. Mic. Æschine, _audivi_ omnia. Cato ap.
Gell. i. 15. Pacuv. ap. Cic. Div. i. 57. (iii. 293.)
AUFERRE, see _Demere_.
AUGURIA; AUSPICIA; PRODIGIA; OSTENTA; PORTENTA; MONSTRA; OMINA.
+Auguria+ and +auspicia+ are appearances in the ordinary course of
nature, which for the most part possess a meaning for those only who are
skilful in the interpretation of signs; +auguria+ (from augur,
#augazein#) for the members of the college of augurs, who are skilled in
such things; +auspicia+, for the magistrates, who have the right to take
auspices: whereas +prodigia+, +ostenta+, +portenta+, +monstra+, are
appearances out of the ordinary course of nature, which strike the
common people, and only receive a more exact interpretation from the
soothsayer: lastly, +omina+ (#othmata#, #ossai#) are signs which any
person, to whom they occur, can interpret for himself, without
assistance. The primary notion in +prodigium+ is, that the appearance is
replete with meaning, and pregnant with consequences; in +ostentum+,
that it excites wonder, and is great in its nature: in +portentum+, that
it excites terror, and threatens danger; in +monstrum+, that it is
unnatural and ugly. (v. 178.)
AURA, see _Anima_.
AUSCULTARE, see _Audire_.
AUSPICIA, see _Auguria_.
AUSTERUS; SEVERUS; DIFFICILIS; MOROSUS; TETRICUS. 1. +Austerus+
(#austêros#, from #auô#) denotes gravity as an intellectual, +severus+
(#auêros#) as a moral quality. The _austerus_ in opp. to _jucundus_,
Plin. H. N. xxxiv. 8. xxxv. 11, is an enemy to jocularity and frivolity,
and seeks in science, learning, and social intercourse, always that
which is serious and real, at the risk of passing for dull; the
_severus_, in opp. to _luxuriosus_, Quintil. xi. 3, 74, is rigid, hates
all dissoluteness and laxity of principle, and exacts from himself and
others self-control and energy of character, at the risk of passing for
harsh. The stoic, as a philosopher, is _austerus_, as a man, _severus_.
2. +Austerus+ and +severus+ involve no blame; whereas +difficilis+,
+morosus+, and +tetricus+, denote an excess or degeneracy of rigor. The
_difficilis_ understands not the art of easy and agreeable converse,
from hypochondria and temperament; the _morosus_ (from mos) is
scrupulous, and wishes everything to be done according to rule, from
scrupulosity and want of tolerance; the _tetricus_ (redupl. of trux,
#trachus#) is stiff and constrained, from pedantry and want of temper.
(iii. 232.)
AUTUMARE, see _Censere_.
AUXILIUM; OPEM FERRE; OPITULARI; JUVARE; ADJUVARE. 1. +Auxilium+, +opem
ferre+, and +opitulari+, suppose a person in a strait, whom one would
rescue from necessity and danger, in opp. to _deserere_, _destituere_,
and so forth; the _auxilium ferens_ is to be considered as an ally, who
makes himself subservient to the personal safety, or to the interest of
him who is in a strait; the _opem ferens_, as a benefactor, who employs
his power and strength for the benefit of the weak; whereas +juvare+ and
+adjuvare+ (#iasthai#) suppose only a person striving to do something,
which he may be enabled to do better and quicker by help, in opp. to
_impedire_, Cic. Verr. i. 6. Ter. Heaut. v. 2, 39. Matres solent esse
filiis in peccato _adjutrices_, _auxilio_ in paterna injuria. When in
Liv. ii. 6, Tarquin entreats the Veientes, _ferrent opem_, _adjuvarent_,
he is first considered as exulans, then as regnum repetiturus. 2. +Opem+
and +auxilium ferre+ derive their emphasis from the noun, to bring help,
and nothing else; whereas +opitulari+, and the poetical word,
+auxiliari+, derive their emphasis from their verbal form, and mean to
bring help, and not to refuse. (v. 70.)
AVE; SALVE; VALE. +Ave+ (from #eu#) is a salutation used at meeting and
at parting, like #chaire#; whereas +salve+ is used at meeting only,
+vale+ at parting, like #errhôso#. Suet. Galb. 4. Ut liberti mane
_salvere_, vespere _valere_ sibi singuli dicerent. (i. 28.)
AVES, see _Volucres_.
AVIDUS, see _Velle_.
AXES; PLANCÆ; TABULÆ. +Axes+ or +asses+, and +plancæ+, are unwrought
boards, as they come from the saw, and +asses+ as a usual term, +plancæ+
as a technical term; whereas +tabulæ+ are boards that have been made
smooth by the plane, to serve the purposes of luxury. (vi. 34.)
AXILLA, see _Armus_.