CABALLUS, see _Equus_.
CACHINNARI, see _Ridere_.
CACUMEN, see _Acies_.
CADAVER; CORPUS. +Cadaver+ denotes the dead body as a mere material
substance, like _carcass_: but +corpus+ as the remains of personality,
like _corpse_, and is always used when the dead body is spoken of with
feeling. (vi. 45.)
CADERE, see _Labi_.
CÆDERE, see _Verberare_.
CÆRIMONIA, see _Consuetudo_.
CÆSAR, see _Primus_.
CÆSARIES, see _Crinis_.
CÆTERI; RELIQUI. +Cæteri+ (comparat. from #ekei#) denotes others, as in
direct opposition to those first mentioned, like #hoi alloi#; whereas
+reliqui+, the rest, as merely the remainder that complete the whole,
like #hoi loipoi#. Cic. Brut. 2, 6. Si viveret Hortensius, _cætera_
fortasse desideraret una cum _reliquis_ bonis civibus; hunc aut præter
_cæteros_, aut cum paucis sustineret dolorem. (i. 183.)
CALAMITAS, see _Infortunium_.
CALAMUS, see _Culmus_.
CALCULUS, see _Saxum_.
CALERE; FERVERE; ÆSTUARE; CALEFACERE; FOVERE. 1. +Calere+ and +fervere+
denote, objectively, warmth by itself, and, indeed, +calidus+ (#kêleô
puri#), in opp. to _frigidus_, a moderate degree of warmth, but
+fervidus+, in opp. to _gelidus_, a degree of warmth on the point of
boiling, heat; whereas +æstuare+ (from #aithô#), subjectively, the
feeling of heat, in opp. to _algere_. (iii. 89.) 2. +Calefacere+ means
to make warm, in a purely physical sense, without any accessory notion;
whereas +fovere+ (from #aphauô#), with reference to the genial
sensation, or salutary effect of the warmth. (vi. 48.)
CALIGO, see _Obscurum_.
CALIX, see _Poculum_.
CALLIDUS, see _Astutus_ and _Sapiens_.
CALLIS, see _Iter_.
CAMPUS, see _Æquum_ and _Villa_.
CANDELA; LUCERNA. +Candela+ is a candle, which can be carried about like
a torch, as #lampas#, whereas +lucerna+ can only be considered as a
burning light on a table, like #luchnos#. (vi. 50.)
CANDIDUS, see _Albus_.
CANERE; CANTARE; PSALLERE; CANTICUM; CANTILENA; CARMEN; POEMA; POETA;
VATES. 1. +Canere+ (from #kanachein#) means, in the most general sense,
to make music, voce, tibiis, fidibus, like #melpein#; +cantare+, with
vocal music, like #aeidein#; +psallere+, with instrumental music, and
indeed with string-instruments, like #psallein#. 2. +Cantica+ and
+cantilenæ+ are only songs adapted for singing, in which, as in popular
ballads, the words and melodies are inseparable, and serve to excite
mirth and pleasure, in opp. to speech, and that which is spoken; and,
indeed, +canticum+ means a favorite piece, still in vogue; +cantilena+,
a piece which, being generally known, has lost the charm of novelty, and
is classed with old songs; whereas +carmina+ and +poemata+ are poems
which may be sung, but the words of which claim value as a work of art,
and serve religion or music as an art, in opp. to prose and real truth;
+carmina+, indeed, were originally religious hymns, #epôdai#, and, in a
wider sense, poems of another sort, mostly, however, minor poems, and of
a lyrical sort, like #ôdai#; but +poemata+ are the products of
cultivated art, and extensive poems, mostly of the epic or tragic sort,
like #poiêmata#. The _carmen_ (#karô#, #krazô#) is the fruit of natural,
but the _poema_ of calm and self-conscious inspiration. 3. +Poeta+ is a
technical expression, and denotes a poet only as an artist; +vates+
(#êchetês#) is an old Latin and religious expression, and denotes a poet
as a sacred person. Tac. Dial. 9. (v. 99.)
CANNA, see _Culmus_.
CANTARE, see _Canere_.
CANTERIUS, see _Equus_.
CANTICUM, CANTILENA, see _Canere_.
CAPER; HIRCUS; HOEDUS. +Caper+ (#kapros#) is the general name for a
he-goat, and that which is used in natural history, #tragos#; +hircus+
(from #chêr#) is an old full-grown he-goat, #chimaros#? whereas +hædus+,
+hoedus+ (#choiros#), a kid, #eriphos#. (v. 336.)
CAPERE, see _Sumere_.
CAPILLUS, see _Crinis_.
CARCER, see _Custodia_.
CARERE; EGERE; INDIGERE. 1. +Carere+ (from #keirein#) relates to a
desirable possession, in opp. to _habere_, Cic. Tusc. i. 36; whereas
+egere+ and +indigere+, to a necessary and indispensable possession, in
opp. to _abundare_, Lucil. Fr. Sat. viii. Senec. Vit. B. 7. Voluptate
virtus sæpe _caret_, nunquam _indiget_. Epist. 9. Sapiens _eget_ nulla
re; _egere_ enim necessitatis est. Cic. Ep. ad. Qu. Fr. i. 3, 2. Nunc
commisi, ut me vivo _careres_, vivo me aliis _indigeres_. 2. +Egere+
(from #chaô#, #chainô achên#) denotes, objectively, the state of need,
in opp. to _uti_, Cato ap. Gell. xiii. 23; +indigere+, subjectively, the
galling sense of need, and eager longing to satisfy it. (iii. 113.)
CARITAS, see _Diligere_.
CARMEN, see _Canere_.
CARO; PULPA; VISCERA; EXTA; INTESTINA; ILIA. 1. +Caro+ means flesh in
its general sense, as a material substance, in opp. to fat, nerves,
muscles, and so forth; +pulpa+, especially, eatable and savory flesh, in
opp. to bones; +viscera+, all flesh, and every fleshy substance between
the skin and the bones. 2. +Viscera+, in a narrower sense, means
generally, the inner parts of the body; whereas +exta+ means the inner
parts of the upper part of the body, as the heart, lungs, and so forth;
+intestina+, +interanea+, and +ilia+, the inner parts of the lower part
of the body, namely, the entrails; and indeed +intestina+, and, in the
age after Augustus, +interanea+, meant the guts as digestive organs;
+ilia+, all that is contained in the lower part of the body, and
particularly those parts that are serviceable. (v. 145.)
CASSIS; GALEA; CUDO. +Cassis+, +cassida+ (from #kotta#), is a helmet of
metal; +galea+ (#galeê#), a helmet of skin, and properly of the skin of
a weasel; +cudo+ (#keuthôn#), a helmet of an indefinite shape. Tac. G.
6. Paucis loricæ; vix uni alterive _cassis_ aut _galea_.
CASSIS, see _Rete_.
CASTIGATIO, see _Vindicta_.
CASTUS; PUDICUS; PUDENS; PUDIBUNDUS. 1. +Castus+ (from #katharos#)
denotes chastity as a natural quality of the soul, as pure and innocent;
whereas +pudicus+, as a moral sentiment, as bashful and modest.
2. +Pudicus+, +pudicitia+, denote natural shame, aversion to be exposed
to the gaze of others, and its fruit, chaste sentiment, merely in its
sexual relation, like bashfulness; whereas +pudens+, +pudor+, denote
shame in a general sense, or an aversion to be exposed to the
observation of others, and to their contempt, as a sense of honor. Cic.
Catil. ii. 11, 25. Ex hac parte _pudor_ pugnat, illinc petulantia; hinc
_pudicitia_, illinc stuprum. 3. +Pudicus+ and +pudens+ denote shame as
an habitual feeling; +pudibundus+ as a temporary state of the sense of
shame, when excited. (iii. 199.)
CASU; FORTE; FORTUITO; FORTASSE; FORSITAN; HAUD SCIO AN. +Casu+,
+forte+, and +fortuito+, denote a casualty, and indeed, +casu+, in opp.
to _consulto_, #sumbebêkotôs#; +forte+, without particular stress on the
casualty, #tuchon#; +fortuito+, +fortuitu+, emphatically, by mere
chance, in opp. to _causa_, #apo tuchês#; whereas +fortasse+,
+forsitan+, and +haud scio an+, denote possibility, and indeed
+fortasse+, +fortassis+, with an emphatic perception and affirmation of
the possibility, as approaching to probability, and are in construction
with the indicative, #isôs#; +forsitan+, +forsan+, with merely an
occasional perception of the possibility, and are in construction with a
conjunctive, #tach' an#; +haud scio an+, with a modest denial of one's
own certainty; consequently, +haud scio an+ is an euphemistic limitation
of the assertion. +Fortasse verum est+, and +forsitan verum sit+, mean,
perhaps it is true, perhaps not; but +haud scio an verum sit+ means,
I think it true, but I will not affirm it as certain. (v. 294.)
CASUS; FORS; FORTUNA; FORS FORTUNA; FATUM. 1. +Casus+ denotes chance as
an inanimate natural agent, which is not the consequence of human
calculation, or of known causes, like #sumphora#; whereas +fors+ denotes
the same chance as a sort of mythological being, which, without aim or
butt, to sport as it were with mortals, and baffle their calculations,
influences human affairs, like #tuchê#. 2. +Fors+, as a mythological
being, is this chance considered as blind fortune; whereas +Fortuna+ is
fortune, not considered as blind, and without aim, but as taking a part
in the course of human affairs from personal favor or disaffection;
lastly, +fors fortuna+ means a lucky chance, #agathê tuchê#. 3. All
these beings form an opposition against the +Dii+ and +Fatum+, which do
not bring about or prevent events from caprice or arbitrary will, but
according to higher laws; and the gods, indeed, according to the
intelligible laws of morality, according to merit and worth, right and
equity; +fatum+, according to the mysterious laws by which the universe
is eternally governed, like #heimarmenê#, #moira#. Tac. Hist. iv. 26.
Quod in pace _fors_ seu natura, tunc _fatum_ et ira deorum vocabatur.
(295.)
CATENÆ, see _Vincula_.
CATERVA; COHORS; AGMEN; GREX; GLOBUS; TURBA. +Caterva+, +cohors+, and
+agmen+, denote an assembled multitude in regular order, and +caterva+,
as a limited whole, according to a sort of military arrangement;
+cohors+, as respecting and observing the leadership of a commanding
officer; +agmen+, as a solemn procession; whereas +turba+, +grex+, and
+globus+, denote a multitude assembled in no regular order, +grex+,
without form or order; +turba+, with positive disorder and confusion;
+globus+, a thronging mass of people, which, from each person pressing
towards the centre, assumes a circular form. (v. 361.)
CATUS, see _Sapiens_.
CAUPONA, see _Deversorium_.
CAUSIDICUS, see _Advocatus_.
CAUTES, see _Saxum_.
CAVERNA, see _Specus_.
CAVILLATOR, see _Lepidus_.
CELARE; OCCULERE; OCCULTARE; CLAM; ABDERE; CONDERE; ABSCONDERE;
RECONDERE. 1. +Celare+ has an abstract or intellectual reference to its
object, like #keuthein#, in opp. to _fateri_, and so forth; synonymously
with +reticere+, Liv. xxiv. 5. Curt. vi. 9; whereas +occulere+,
+occultare+, have a concrete and material reference to their object,
like #kruptein#, in opp. to _aperire_, synonymously with +obtegere+;
Cic. Acad. iv. 19. N. D. ii. 20. Fin. i. 9, 30. Att. v. 15: the
_celanda_ remain secret, unless they happen to be discovered; but the
_occultanda_ would be exposed to sight, unless particular circumspection
and precaution were used. 2. In the same manner +clam+ and +clanculum+
denote secretly, in opp. to _palam_, Cic. Rosc. Am. 8; whereas
+occulte+, in opp. to _aperte_, Cic. Rull. i. 1. 3. +Occulere+ denotes
any concealment; +occultare+, a careful or very anxious concealment, and
on this account finds no place in negative propositions, or as seldom,
for example, as _redolere_. 4. +Occultare+ means to prevent anything
being seen, by keeping it covered; whereas +abdere+, +condere+, and
+abscondere+, by removing the thing itself; +abdere+ (#apotheinai#) by
laying it aside, and putting it away, like #apokruptein#; +condere+
(#katatheinai#), by depositing it in a proper place of safety, like
#katakruptein#; +recondere+, by hiding it carefully and thoroughly;
+abscondere+, by putting it away, and preserving it. (iv. 45.)
CELEBER; INCLYTUS; CLARUS; ILLUSTRIS; NOBILIS. +Celeber+ (from #kleos#)
and +inclytus+ (from #klutos#) denote celebrity, as general expressions,
chiefly as belonging to things, and seldom as belonging to persons,
except in poetry; +clarus+, +illustris+, and +nobilis+, with an especial
political reference; +clarus+ (#galêros#) means renowned for eminent
services to one's country; +illustris+ (from #analeussô#) renowned for
rank and virtue; +nobilis+ (from novisse) belonging to a family whose
members have already been invested with the honors of the state.
CELEBRARE, see _Sæpe_.
CELER, see _Citus_.
CELER, see _Navigium_.
CELSUS, see _Altus_.
CENSERE; JUDICARE; ARBITRARI; ÆSTIMARE; OPINARI; PUTARE; RERI; AUTUMARE;
EXISTIMARE; CREDERE. 1. +Censere+, +judicare+, +arbitrari+, +æstimare+,
denote passing judgment with competent authority, derived from a call to
the office of judge; +censere+, as possessing the authority of a censor,
or of a senator giving his vote; +judicare+, as possessing that of a
judge passing sentence; +arbitrari+, as possessing that of an
arbitrator; +æstimare+ (#aisthesthai#), as that of a taxer, making a
valuation; whereas, +opinari+, +putare+, +reri+, and +autumare+, denote
passing judgment under the form of a private opinion, with a purely
subjective signification; +opinari+ (#opis#) as a mere sentiment and
conjecture, in opp. to a clear conviction and knowledge. Cic. Orat.
i. 23. Mur. 30. Tusc. iv. 7. Rosc. Am. 10; +putare+, as one who casts up
an account; +reri+ as a poetical, and +autumare+ as an antiquated term.
2. +Æstimare+ denotes passing judgment under the form of the political
function of an actual taxer, to estimate anything exactly, or according
to its real value, or price in money; but +existimare+, as a moral
function, to estimate anything according to its worth or truth; hence
Cicero contrasts _existimatio_, not _æstimatio_, as a private opinion,
with competent judgment, _judicio_; Cluent. 29. Verr. v. 68.
3. +Censere+ denotes judgment and belief, as grounded upon one's own
reflection and conviction; +credere+, as grounded on the credit which is
given to the testimony of others. 4. +Opinor+, parenthetically, implies
modesty, like #oimai#; whereas +credo+ implies irony, like #hôs eoiken#,
sometimes in propositions that are self-evident, whereby the irony
reaches the ears of those to whom the truth could not be plainly spoken
or repeated, or who might be inclined to doubt it; sometimes, in absurd
propositions which a man thinks fit to put in the mouth of another;
sometimes, in propositions so evident as scarcely to admit of
controversy. (v. 300.)
CERNERE, see _Videre_.
CERRITUS, see _Amens_.
CERTARE, see _Imitatio_.
CESSARE, see _Vacare_ and _Cunctari_.
CHORDA; FIDES. +Chorda+ (#chordê# is a single string; +fides+ (#sphidê#)
in the sing. and plur. means a complete collection of strings, or a
string-instrument.
CIBARE, CIBUS, see _Alimenta_.
CICATRIX, see _Vulnus_.
CICUR; MANSUETUS. +Cicur+ (redupl. of #korizomai#) denotes tameness,
merely in a physical sense, and as a term in natural history, in opp. to
_ferus_; whereas +mansuetus+, in a moral sense also, as implying a mild
disposition, in opp. to _sævus_. (iv. 257.)
CINCINNUS, see _Crinis_.
CIRCULUS, see _Orbis_.
CIRCUMIRE, see _Ambire_.
CIRCUMVENIRE, see _Fallere_.
CIRRUS, see _Crinis_.
CITUS; CELER; VELOX; PERNIX; PROPERUS; FESTINUS. 1. +Citus+ and +celer+
denote swiftness, merely as quick motion, in opp. to _tardus_, Cic. Or.
iii. 57. Sall. Cat. 15. Cic. Fin. v. 11. N. D. ii. 20. Rosc. Com. 11.
Top. 44; +velox+ and +pernix+, nimbleness, as bodily strength and
activity, in opp. to _lentus_; +properus+ and +festinus+, haste, as the
will to reach a certain point in the shortest time, in opp. to _segnis_
Gell. x. 11. 2. +Citus+ denotes a swift and lively motion, approaching
to _vegetus_; +celer+, an eager and impetuous motion, approaching to
_rapidus_. 3. +Pernicitas+ is, in general, dexterity and activity in all
bodily movements, in hopping, climbing, and vaulting; but +velocitas+,
especially in running, flying, and swimming, and so forth. Plaut. Mil.
iii. 1, 36. Clare oculis video, _pernix_ sum manibus, pedibus mobilis.
Virg. Æn. iv. 180. Curt. vii. 7, 53. Equorum _velocitati_ par est
hominum _pernicitas_. 4. +Properus+, +properare+, denote the haste
which, from energy, sets out rapidly to reach a certain point, in opp.
to _cessare_; whereas +festinus+, +festinare+, denote the haste which
springs from impatience, and borders upon precipitation. (ii. 144.)
CIVILITAS, see _Humanitas_.
CIVITAS, see _Gens_.
CLAM, see _Celare_.
CLARITAS, see _Gloria_.
CLARUS, see _Celeber_.
CLAUSTRUM, see _Sera_.
CLEMENTIA, see _Mansuetudo_.
CLIVUS, see _Collis_.
CLANGERE; CLAMARE; VOCIFERARI. +Clangere+ is the cry of animals and the
clang of instruments, like #klangein#; +clamare+ and +vociferari+, the
cry of men; +clamare+, an utterance of the will, but +vociferari+, of
passion, in anger, pain, in intoxication. Rhet. ad. Her. iii. 12. Acuta
exclamatio habet quiddam illiberale et ad muliebrem potius
_vociferationem_, quam ad virilem dignitatem in dicendo accommodatum.
Senec. Ep. 15. Virg. Æn. ii. 310. Exoritur _clamor_que virum
_clangor_que tubarum. (v. 103.)
CLYPEUS, see _Scutum_.
CODICILLI, see _Literæ_.
COENUM, see _Lutum_.
COEPISSE, see _Incipere_.
COERCERE; COMPESCERE. +Coercere+ denotes restriction, as an act of power
and superior strength; whereas +compescere+ (from pedica, #pedan#) as an
act of sovereign authority and wisdom. (iv. 427.)
COETUS, see _Concilium_.
COGERE; ADIGERE. +Cogere+ (from co-igere) means by force and power to
compel to something; +adigere+, by reflection and the suggestion of
motives to persuade to something. Tac. Ann. vi. 27. Se ea necessitate ad
preces _cogi_, per quas consularium aliqui capessere provincias
_adigerentur_. (vi. 70.)
COGITARE; MEDITARI; COMMENTARI. 1. +Cogitare+ (from the Goth. hugjan)
denotes the usual activity of the mind, which cannot exist without
thinking, or employing itself about something; +meditari+ (from
#medesthai#), the continued and intense activity of the mind, which aims
at a definite result. Ter. Heaut. iii. 3, 46. Quid nunc facere
_cogitas_? Compare this with Adelph. v. 6, 8. _Meditor_ esse affabilis.
Cic. Cat. i. 9, 22. In Tusc. iii. 6, +cogitatio+ means little more than
consciousness; whereas +meditatio+ means speculative reflection.
2. +Meditari+ has an intensive meaning, with earnestness, exertion, and
vivacity; +commentari+ (only in Cicero) means to reflect leisurely,
quietly, and profoundly. (v. 198.)
COGNATUS, see _Necessarius_.
COGNITIO; NOTITIA; SCIENTIA; IGNARUS; INSCIUS; NESCIUS. 1. +Cognitio+ is
an act of the mind by which knowledge is acquired, whereas +notitia+ and
+scientia+ denote a state of the mind; +notitia+, together with +nosse+,
denotes a state of the merely receptive faculties of the mind, which
brings an external appearance to consciousness, and retains it there;
whereas +scientia+, together with +scire+, involves spontaneous
activity, and a perception of truth; +notitia+ may be the result of
casual perception; +scientia+ implies a thorough knowledge of its
object, the result of mental activity. Cic. Sen. 4, 12. Quanta _notitia_
antiquitatis! quanta _scientia_ juris Romani! 2. The _ignarus_ is
without _notitia_, the _inscius_ without _scientia_. Tac. H. i. 11.
Ægyptum provinciam _insciam_ legum, _ignaram_ magistratuum; for
legislation is a science, and must be studied; government an art, and
may be learnt by practice. 3. +Inscius+ denotes a person who has not
learnt something, with blame; +nescius+, who has accidentally not heard
of, or experienced something, indifferently. Cic. Brut. 83. _Inscium_
omnium rerum et rudem. Compare this with Plin. Ep. viii. 23, Absens et
impendentis mali _nescius_. (v. 266.)
COGNOSCERE, see _Intelligere_.
COHORS, see _Caterva_.
COLAPHUS, see _Alapa_.
COLERE, see _Vereri_.
COLLIS; CLIVUS; TUMULUS; GRUMUS; +Collis+ and +clivus+ denote a greater
hill or little mountain; +collis+ (from _celsus_) like #kolônos#, as an
eminence, in opp. to the plain beneath, and therefore somewhat steep;
+clivus+, like #klitus#, as a sloping plain, in opp. to an horizontal
plain, and therefore only gradually ascending; whereas +tumulus+ and
+grumus+ mean only a hillock, or great mound; +tumulus+, like #ochthos#,
means either a natural or artificial elevation; +grumus+, only an
artificial elevation, like #chôma#. Colum. Arbor. a. f. _Collem_ autem
et _clivum_, modum jugeri continentem repastinabis operis sexaginta.
Liv. xxi. 32. Erigentibus in primos agmen _clivos_, apparuerunt
imminentes _tumulos_ insidentes montani. Hirt. B. Hisp. 24. Ex _grumo_
excelsum _tumulum_ capiebat. (ii. 121.)
COLLOQUIUM, see _Sermo_.
COLONUS, see _Incolere_.