COMA, see _Crinis_.
COMBURERE, see _Accendere_.
COMERE; DECORARE; ORNARE. 1. +Comere+ and +decorare+ denote ornament,
merely as an object of sense, as pleasing the eye; +ornare+, in a
practical sense, as at the same time combining utility. 2. +Comere+
(#kosmein#) denotes ornament as something little and effeminate, often
with blame, like _nitere_, in opp. to nature, noble simplicity, or
graceful negligence, like #kommoun#, whereas +decorare+ and +ornare+,
always with praise, like _splendere_, as denoting affluence and riches;
+decorare+ (from #dikê#) in opp. to that which is ordinary and unseemly,
like #kosmein#; +ornare+ (from #orinô#?) in opp. to that which is paltry
and incomplete, like #askein#. 3. +Comere+ implies only a change in
form, which by arranging and polishing gives to the whole a smart
appearance, as in combing and braiding the hair; but +decorare+ and
+ornare+ effect a material change, inasmuch as by external addition new
beauty is conferred, as by a diadem, and so forth. Quintil. xii. 10, 47.
_Comere_ caput in gradus et annulos; compare with Tibull. iii. 2, 6.
Sertis _decorare_ comas; and Virg. Ecl. vi. 69. Apio crines _ornatus_
amaro. (iii. 261.)
COMMISSATIO, see _Epulæ_.
COMITARI; DEDUCERE; PROSEQUI. +Comitari+ means to accompany for one's
own interest, #akolouthein#; +deducere+, from friendship, with
officiousness; +prosequi+, from esteem, with respect, #propempein#.
(vi. 73.)
COMITAS, see _Humanitas_.
COMITIA, see _Concilium_.
COMMENTARI, see _Cogitare_.
COMMITTERE, see _Fidere_.
COMMODARE; MUTUUM DARE. +Commodare+ means to lend without formality and
stipulation, on the supposition of receiving the thing lent again when
it is done with. +Mutuum dare+ is to grant a loan on the supposition of
receiving an equivalent when the time of the loan expires. +Commodatio+
is an act of kindness; +mutuum datio+ is a matter of business.
(iv. 137.)
COMMUNICARE, see _Impertire_.
COMOEDUS, see _Actor_.
COMPAR, see _Æquus_.
COMPEDES, see _Vincula_.
COMPENDIUM, see _Lucrum_.
COMPESCERE, see _Coercere_.
COMPLECTI, see _Amplecti_.
COMPLEMENTUM; SUPPLEMENTUM. +Complementum+ serves, like a keystone, to
make anything complete, to crown the whole, whereas +supplementum+
serves to fill up chasms, to supply omissions.
CONARI, see _Audere_.
CONCEDERE; PERMITTERE; CONNIVERE. +Concedere+ and +permittere+ mean, to
grant something which a man has full right to dispose of; +concedere+,
in consequence of a request or demand, in opp. to refusing, like
#sunchôrêsai#; +permittere+, from confidence in a person, and
liberality, in opp. to forbidding, like #epheinai#; whereas +indulgere+
and +connivere+ mean to grant something, which may properly be
forbidden; +indulgere+ (#endelechein#?), from evident forbearance;
+connivere+ (#kataneuein#), from seeming oversight.
CONCESSUM EST; LICET; FAS EST. +Concessum est+ means, what is generally
allowed, like #exesti#, and has a kindred signification with +licet+,
+licitum est+, which mean what is allowed by human laws, whether
positive, or sanctioned by custom and usage, like #themis esti#; +fas
est+ means what is allowed by divine laws, whether the precepts of
religion, or the clear dictates of the moral sense, like #hosion esti#.
(v. 167.)
CONCILIUM; CONCIO; COMITIA; COETUS; CONVENTUS. 1. +Concilium+, +concio+,
and +comitia+ are meetings summoned for fixed purposes; +concilium+
(#xunkalein#), an assembly of noblemen and persons of distinction, of a
committee, of the senate, the individual members of which are summoned
to deliberate, like #sunedrion#; whereas +concio+ and +comitia+ mean a
meeting of the community, appointed by public proclamation, for passing
resolutions or hearing them proposed; +concio+ (ciere, #kiôn#) means any
orderly meeting of the community, whether of the people or of the
soldiery, in any state or camp, like #sullogos#; +comitia+ (from coire)
is an historical term, confined to a Roman meeting of the people, as
#ekklêsia# to an Athenian, and #halia# to a Spartan. 2. +Coetus+ and
+conventus+ are voluntary assemblies; +coetus+ (from coire) for any
purpose, for merely social purposes, for a conspiracy, and so forth,
like #sunodos#; whereas +conventus+, for a serious purpose, such as the
celebration of a festival, the hearing of a discourse, and so forth,
like #homêguris#, #panêguris#. (v. 108.)
CONCLAVE, CUBICULUM. +Conclave+ is the most general term for any closed
room, and especially a room of state; +cubiculum+ is a particular
expression for a dwelling-room. (vi. 75.)
CONCORDIA, see _Otium_.
CONCUBINA, see _Pellex_.
CONDERE, see _Celare_ and _Sepelire_.
CONDITIO; STATUS. +Conditio+ (#xunthesis#, #sunthesia#) is a state
regulated by the will; +status+ is a state arising from connection. Cic.
Fam. xii. 23. Omnem _conditionem_ imperii tui, _statum_que provinciæ
demonstravit mihi Tratorius. (vi. 76.)
CONFESTIM, see _Repente_.
CONFIDENTIA, see _Fides_.
CONFIDERE, see _Fidere_.
CONFINIS, see _Vicinus_.
CONFISUS; FRETUS. +Confisus+ means, subjectively, like _securus_,
depending on something, and making one's self easy, #pepoithôs#; whereas
+fretus+ (#phraktos#, ferox) means, objectively, like _tutus_, protected
by something, #errhômenos#. (i. 20.)
CONFITERI, see _Fateri_.
CONFLIGERE, see _Pugnare_.
CONFUTARE, see _Refutare_.
CONGERIES, see _Acervus_.
CONJUX, see _Femina_.
CONNIVERE, see _Concedere_.
CONSANGUINEUS, see _Necessarius_.
CONSCENDERE, see _Scandere_.
CONSECRARE, see _Sacrare_.
CONSEQUI, see _Invenire_.
CONJUGIUM; MATRIMONIUM; CONTUBERNIUM; NUPTIÆ. +Conjugium+ and
+matrimonium+ denote the lasting connection between man and wife, for
the purpose of living together and bringing up their offspring;
+conjugium+ is a very general term for a mere natural regulation, which
also takes place among animals; +contubernium+ means the marriage
connection between slaves; +matrimonium+, the legal marriage between
freemen and citizens, as a respectable and a political regulation;
whereas +nuptiæ+ means only the commencement of _matrimonium_, the
wedding, or marriage-festival.
CONSIDERARE; CONTEMPLARI. +Considerare+ (from #katidein#) denotes
consideration as an act of the understanding, endeavoring to form a
judgment; +contemplari+ (from #katathambein#) an act of feeling, which
is absorbed in its object, and surrenders itself entirely to the
pleasant or unpleasant feeling which its object excites. (v. 130.)
CONSORS, see _Socius_.
CONSPECTUS, CONSPICERE, see _Videre_.
CONSTAT; APPARET; ELUCET; LIQUET. +Constat+ means a truth made out and
fixed, in opp. to a wavering and unsteady fancy or rumor; whereas
+apparet+, +elucet+, and +liquet+ denote what is clear and evident;
+apparet+, under the image of something stepping out of the back-ground
into sight; +elucet+, under the image of a light shining out of
darkness; +liquet+, under the image of frozen water melted. (vi. 78.)
CONSTITUERE, see _Destinare_.
CONSUETUDO; MOS; RITUS; CÆRIMONIA. +Consuetudo+ denotes the uniform
observance of anything as a custom, arising from itself, and having its
foundation in the inclination or convenience of an individual or people,
#ethos#; whereas +mos+ (modus) is the habitual observance of anything,
as a product of reason, and of the self-conscious will, and has its
foundation in moral views, or the clear dictates of right, virtue, and
decorum, #êthos#; lastly, +ritus+ denotes the hallowed observance of
anything, either implanted by nature as an instinct, or introduced by
the gods as a ceremony, or which, at any rate, cannot be traced to any
human origin. +Consuetudines+ are merely factitious, and have no moral
worth; +mores+ are morally sanctioned by silent consent, as +jura+ and
+leges+ by formal decree; +ritus+ (from #arithmos#, #rhuthmos#), are
natural, and are hallowed by their primæval origin, and are peculiar to
the animal. (v. 75.) 2. +Ritus+ is a hallowed observance, as directed
and taught by the gods or by nature; whereas +cærimonia+ (#kêdemonia#)
is that which is employed in the worship of the gods.
CONSUEVISSE, see _Solere_.
CONSUMMARE, see _Finire_.
CONTAGIUM, see _Lues_.
CONTAMINARE; INQUINARE; POLLUERE. +Contaminare+ (from contingo,
contagio) means defilement in its pernicious effect, as the corruption
of what is sound and useful; +inquinare+ (from cunire, or from #pinos#),
in its loathsome effect, as marring what is beautiful, like #morussein#;
+polluere+ (from pullus, #pellos#), in its moral effect, as the
desecration of what is holy and pure, like #miainein#. Cic. Cæcil. 21,
70. Judiciis corruptis et _contaminatis_; compare with Coel. 6.
Libidinibus _inquinari_; and Rosc. Am. 26, 71. Noluerunt in mare
deferri, ne ipsum _pollueret_, quo cætera quæ violata sunt, expiari
putantur. (ii. 56.)
CONTEMNERE, see _Spernere_.
CONTEMPLARI, see _Considerare_.
CONTENDERE, see _Dicere_.
CONTENTIO, see _Disceptatio_.
CONTENTUM ESSE, see _Satis habere_.
CONTINENTIA, see _Modus_.
CONTINGERE, see _Accidere_.
CONTINUO, see _Repente_.
CONTINUUS; PERPETUUS; SEMPITERNUS; ÆTERNUS. 1. +Continuum+ means that
which hangs together without break or chasm; +perpetuum+, that which
arrives at an end, without breaking off before. Suet Cæs. 76.
_Continuos_ consulatus, _perpetuam_ dictaturam. 2. +Perpetuus+,
+sempiternus+, and +æternus+, denote continued duration; but
+perpetuus+, relatively, with reference to a definite end, that of life
for example; +sempiternus+ and +æternus+, absolutely, with reference to
the end of time in general; +sempiternus+ means, like #aidios#, the
everlasting, what lasts as long as time itself, and keeps pace with
time; +æternum+ (from ætas) like #aiônion#, the eternal, that which
outlasts all time, and will be measured by ages, for Tempus est pars
quædam _æternitatis_. The sublime thought of that which is without
beginning and end, lies only in +æternus+, not in +sempiternus+, for the
latter word rather suggests the long duration between beginning and end,
without noting that eternity _has_ neither beginning nor end.
+Sempiternus+ involves the mathematical, +æternus+ the metaphysical
notion of eternity. Cic. Orat. ii. 40, 169. Barbarorum est in diem
vivere; nostra consilia _sempiternum_ tempus spectare debent; compare
with Fin. i. 6, 17. Motum atomorum nullo a principio, sed _æterno_
tempore intelligi convenire. (i. 1.)
CONTRARIUS, see _Varius_.
CONTROVERSIA, see _Disceptatio_.
CONTUBERNIUM, see _Conjugium_.
CONTUMACIA, see _Pervicacia_.
CONTUMELIA; INJURIA; OFFENSIO. 1. +Contumelia+ (from contemnere) denotes
a wrong done to the honor of another; +injuria+, a violation of
another's right. A blow is an _injuria_, so far as it is the infliction
of bodily harm; and a _contumelia_, so far as it brings on the person
who receives it, the imputation of a cowardly or servile spirit. Senec.
Clem. i. 10. _Contumelias_, quæ acerbiores principibus solent esse quam
_injuriæ_. Pacuv. Non. Patior facile _injuriam_, si vacua est
_contumelia_. Phædr. Fab. v. 3, 5. Cic. Quint. 30, 96. Verr. iii. 44.
2. +Contumelia+ and +injuria+ are actions, whereas +offensio+ denotes a
state, namely, the mortified feeling of the offended person, resentment,
in opp. to _gratia_. Plin. H. N. xix. 1. Quintil. iv. 2. Plin. Pan. 18.
(iv. 194.)
CONVENTUS, see _Concilium_.
CONVERTERE, see _Vertere_.
CONVIVIUM, see _Epulæ_.
CONVICIUM, see _Maledictum_.
COPIA, see _Occasio_.
COPIÆ, see _Exercitus_.
COPIOSUS, see _Divitiæ_.
CORDATUS, see _Sapiens_.
CORPULENTUS, see _Pinguis_.
CORPUS, see _Cadaver_.
CORRIGERE; EMENDARE. +Corrigere+ means to amend, after the manner of a
rigid schoolmaster or disciplinarian, who would make the crooked
straight, and set the wrong right; whereas +emendare+, after the manner
of an experienced teacher, and sympathizing friend, who would make what
is defective complete. Plin. Pan. 6, 2. Corrupta est disciplina
castrorum, ut tu _corrector emendator_que contingeres; the former by
strictness, the latter by wisdom. Cic. Mur. 29. Verissime dixerim, nulla
in re te (Catonem) esse hujusmodi ut _corrigendus_ potius quam leviter
inflectendus viderere; comp. with Plin. Ep. i. 10. Non castigat
errantes, sed _emendat_. (v. 319.)
CORRUMPERE, see _Depravare_.
CORUSCARE, see _Lucere_.
COXA; LATUS; FEMUR. +Coxa+ and +coxendix+ (#kochônê#) mean the hip;
+latus+, the part between the hip and shoulder; +femur+ and +femen+, the
part under the hip, the thigh. (vi. 84.)
CRAPULA, see _Ebrietas_.
CRATER, see _Poculum_.
CREARE; GIGNERE; PARERE; GENERARE. 1. +Creare+ (from #kurô#) means, by
one's own will and creative power to call something out of nothing;
+gignere+ (#gignesthai#, #genesthai#) by procreation or parturition;
+gignere+ is allied to +generare+ only by procreation, and to +parere+
(#peparein#, #peirein#, only by parturition. 2. +Gignere+ is a usual
expression, which represents procreation as a physical and purely animal
act, and supposes copulation, conception, and parturition; whereas
+generare+ is a select expression, which represents procreation as a
sublime godlike act, and supposes only creative power; hence, for the
most part, homines et belluæ _gignunt_, natura et dii _generant_. And,
Corpora _gignuntur_, poemata _generantur_. Cic. N. D. iii. 16. Herculem
Jupiter _genuit_, is a mythological notice; but Legg. i. 9. Deus hominem
_generavit_, is a metaphysical axiom. (v. 201.)
CREBRO, see _Sæpe_.
CREDERE, see _Censere_ and _Fidere_.
CREMARE, see _Accendere_.
CREPITUS, see _Fragor_.
CREPUSCULUM, see _Mane_.
CRIMINARI, see _Arguere_.
CRINIS; CAPILLUS; COMA; CÆSARIES; PILUS; CIRRUS; CINCINNUS. 1. +Crinis+
and +capillus+ denote the natural hair merely in a physical sense, like
#thrix#; +crinis+ (from #karênon#), any growth of hair, in opposition to
the parts on which hair does not grow; +capillus+ (from caput), only the
hair of the head, in opp. to the beard, etc. Liv. vi. 16. Suet. Aug. 23.
Cels. vi. 2. Cic. Tusc. v. 20. Rull. ii. 5; whereas in +coma+ and
+cæsaries+ the accessory notion of beauty, as an object of sense, is
involved, inasmuch as hair is a natural ornament of the body, or itself
the object of ornament; +coma+ (#komê#) is especially applicable to the
hair of females; +cæsaries+, to that of males, like #etheira#. Hence
+crinitus+ means nothing more than covered with hair; +capillatus+ is
used in opp. to bald-headed, Petron. 26, and the Galli are styled
_comati_, as wearing long hair, like #karêkomoôntes#. 2. +Crinis+,
+capillus+, +coma+, +cæsaries+, denote the hair in a collective sense,
the whole growth of hair; whereas +pilus+ means a single hair, and
especially the short and bristly hair of animals. Hence +pilosus+ is in
opp. to the beautiful smoothness of the skin, as Cic. Pis. I; whereas
+crinitus+ and +capillatus+ are in opp. to ugly nakedness and baldness.
(iii. 14.) 3. +Cirrus+ and +cincinnus+ denote curled hair; +cirrus+
(#korrhê#) is a natural, +cincinnus+ (#kikinnos#) an artificial curl.
(iii. 23.)
CRUCIATUS; TORMENTUM. +Cruciatus+, +crucimenta+ (#kroka#, #krekô#),
denote in general any pangs, natural and artificial; +tormenta+ (from
torquere), especially pangs caused by an instrument of torture, like the
rack. Cic. Phil. xi. 4. Nec vero graviora sunt carnificum _tormenta_
quam interdum _cruciamenta_ morborum. (vi. 87.)
CRUDELITAS, see _Sævitia_.
CRUENTUS, CRUOR, see _Sanguis_.
CUBARE; JACERE; SITUM ESSE. +Cubare+ (from #keiô#) denotes the lying
down of living beings; +situm esse+ (#heton#, #heisai#) of lifeless
things; +jacere+, of both. +Cubare+ and +jacere+ are neuter; +situm
esse+, always passive. Further, +cubare+ gives the image of one who is
tired, who wishes to recruit his strength, in opp. to standing, as
requiring exertion, whereas +jacere+ gives the image of one who is weak,
without any accessory notion, in opp. to standing, as a sign of
strength. (i. 138.)
CUBICULUM, see _Conclave_.
CUBILE; LECTUS. +Cubile+ is a natural couch for men and animals, a place
of rest, like #koitê#, #eunê#; +lectus+, an artificial couch, merely for
men, a bed, like #lektron#. (v. 279.)
CUBITUS, see _Ulna_.
CUDERE, see _Verberare_.
CUDO, see _Cassis_.
CULCITA; PULVINUS; PULVINAR. +Culcita+ (from calcare?) is a hard-stuffed
pillow; +pulvinus+ and +pulvinar+, a soft elastic pillow; +pulvinus+,
such as is used on ordinary civil occasions; +pulvinar+, such as is used
on solemn religious occasions. (vi. 89.)
CULMEN; FASTIGIUM. +Culmen+ means the top, the uppermost line of the
roof; +fastigium+, the summit, the highest point of this top, where the
spars of the roof by sloping and meeting form an angle; therefore
+fastigium+ is a part of +culmen+. Virg. Æn. ii. 458. Evado ad summi
_fastigia culminis_. Liv. xl. 2. Vitruv. iv. 2. Arnob. ii. 12. And
figuratively +culmen+ denotes the top only, with a local reference, as
the uppermost and highest point, something like #kolophôn#; but
+fastigium+ with reference to rank, as the principal and most imposing
point of position, something like #koruphê#; therefore +culmen tecti+ is
only that which closes the building, but +fastigium+ that which crowns
it; and +fastigium+ also denotes a throne, whence _culmina montium_ is a
much more usual term than _fastigia_. (ii. 111.)
CULMUS; CALAMUS; STIPULA; SPICA; ARISTA; ARUNDO; CANNA. 1. +Culmus+
means the stalk, with reference to its slender height, especially of
corn; +calamus+ (#kalamos#) with reference to its hollowness, especially
of reeds. 2. +Culmus+ means the stalk of corn, as bearing the ear, as
the body the head, as an integral part of the whole; +stipula+, as being
compared with the ear, a worthless and useless part of the whole, as
stubble. 3. +Spica+ is the full ear, the fruit of the corn-stalk,
without respect to its shape, +arista+, the prickly ear, the tip or
uppermost part of the stalk, without respect to its substance, sometimes
merely the prickles. Quintil. i. 3, 5. Imitatæ _spicas_ herbulæ inanibus
_aristis_ ante messem flavescunt. 4. +Calamus+, as a reed, is the
general term; +arundo+ (from #rhodanos#) is a longer and stronger reed;
+canna+ (from #kanôn#?) a smaller and thinner reed. Colum. iv. 32. Ea
est _arundineti_ senectus, cum ita densatum est, ut gracilis et _cannæ_
similis _arundo_ prodeat. (v. 219.)
CULPA; NOXIA; NOXIUS; NOCENS; SONS. 1. +Culpa+ (#kolapsai#) denotes
guilt as the state of one who has to answer for an injury, peccatum,
delictum, maleficium, scelus, flagitium, or nefas; hence a
responsibility, and, consequently, a rational being is supposed, in opp.
to _casus_, Cic. Att. xi. 9. Vell. P. ii. 118, or to _necessitas_, Suet.
Cl. 15; whereas +noxia+, as the state of one who has caused an injury,
and can therefore be applied to any that is capable of producing an
effect, in opp. to _innocentia_. Liv. iii. 42, 2. Illa modo in ducibus
_culpa_, quod ut odio essent civibus fecerant; alia omnis penes milites
_noxia_ erat. Cic. Marc. 13. Etsi aliqua _culpa_ tenemur erroris humani,
a scelere certe liberati sumus; and Ovid, Trist. iv. 1, 23. Et _culpam_
in facto, non scelus esse meo, coll. 4, 37; hence +culpa+ is used as a
general expression for every kind of fault, and especially for a fault
of the lighter sort, as delictum. 2. +Culpa+ and +noxia+ suppose an
injurious action; but +vitium+ (from #auatê#, #atê#) merely an action or
quality deserving censure, and also an undeserved natural defect.
3. +Nocens+, +innocens+, denote guilt, or absence of guilt, in a
specified case, with regard to a single action; but +noxius+,
+innoxius+, together with the poetical words +nocuus+, +innocuus+,
relate to the nature and character in general. Plaut. Capt. iii. 5, 7.
Decet _innocentem_ servum atque _innoxium_ confidentem esse; that is,
a servant who knows himself guiltless of some particular action, and
who, in general, does nothing wrong. 4. +Noxius+ denotes a guilty person
only physically, as the author and cause of an injury, like #blaberos#;
but +sons+ (#onotos#) morally and juridically, as one condemned, or
worthy of condemnation, like #thôos#. (ii. 152.)
[**error for ontos?]
CULPARE, see _Arguere_.
CULTUS, see _Vestis_.
CUMULUS, see _Acervus_.
CUNÆ; CUNABULA. +Cunæ+ (#koitai#) is the cradle itself; +incunabula+,
the bed, etc., that are in the cradle. Plaut. Truc. v. 13. Fasciis opus
est, pulvinis, _cunis_, _incunabulis_. (vi. 69.)
CUNCTARI; HÆSITARE; CESSARE. +Cunctari+ (from #xunekein#, or
#katechein#), means to delay from consideration, like #mellein#;
+hæsitare+, from want of resolution; +cessare+ (#kathizein#?) from want
of strength and energy, like #oknein#. The _cunctans_ delays to begin an
action; the _cessans_, to go on with an action already begun.
(iii. 300.)
CUNCTI, see _Quisque_.
CUPERE, see _Velle_.
CUPIDO; CUPIDITAS; LIBIDO; VOLUPTAS. 1. +Cupido+ is the desire after
something, considered actively, and as in action, in opp. to aversion;
whereas +cupiditas+ is the passion of desire, considered neutrally, as a
state of mind, in opp. to tranquillity of mind. +Cupido+ must
necessarily, +cupiditas+ may be, in construction with a genitive,
expressed or understood; in this case, +cupido+ relates especially to
possession and money, +cupiditas+, to goods of every kind. Vell. P.
ii. 33. Pecuniæ _cupidine_: and further on, Interminatam imperii
_cupiditatem_. 2. +Cupido+ and +cupiditas+ stand in opp. to temperate
wishes; +libido+ (from #lips#) the intemperate desire and capricious
longing after something, in opp. to rational will, _ratio_, Suet. Aug.
69, or _voluntas_, Cic. Fam. ix. 16. +Libidines+ are lusts, with
reference to the want of self-government; +voluptates+, pleasures, in
opp. to serious employments, or to pains. Tac. H. ii. 31. Minus Vitellii
ignavæ _voluptates_ quam Othonis flagrantissimæ _libidines_ timebantur.
(v. 60.)
CUR; QUARE. +Cur+ (from quare? or #kôs?#) serves both for actual
questions, and for interrogative forms of speech; whereas +quare+ serves
for those questions only, to which we expect an answer. (vi. 93.)
CURA; SOLLICITUDO; ANGOR; DOLOR; ÆGRITUDO. +Cura+, +sollicitudo+, and
+angor+, mean the disturbance of the mind with reference to a future
evil and danger; +cura+ (from the antiquated word _coera_, from
#koiranos#) as thoughtfulness, uneasiness, apprehension, in opp. to
_incuria_, like #phrontis#; +sollicitudo+, as sensitiveness,
discomposure, anxiety, in opp. to _securitas_, Tac. H. iv. 58, like
#merimna#; +angor+ (from #anchô#) as a passion, anguish, fear, in opp.
to _solutus animus_; whereas +dolor+ and +ægritudo+ relate to a present
evil; +dolor+ (from #thlan#?) as a hardship or pain, in opp. to
_gaudium_, #algos#; +ægritudo+, as a sickness of the soul, like #ania#,
in opp. to _alacritas_. Cic. Tusc. v. 16. Cic. Fin. i. 22. Nec præterea
res ulla est, quæ sua natura aut _sollicitare_ possit aut _angere_.
Accius apud Non. Ubi _cura_ est, ibi _anxitudo_. Plin. Ep. ii. 11. Cæsar
mihi tantum studium, tantam etiam _curam_--nimium est enim dicere
_sollicitudinem_--præstitit, ut, etc. Quintil. viii. pr. 20. _Curam_ ego
verborum, rerum volo esse _sollicitudinem_. (iv. 419.)
CURTUS, see _Brevis_.
CURVUS; UNCUS; PANDUS; INCURVUS; RECURVUS; REDUNCUS; REPANDUS; ADUNCUS.
1. +Curvus+, or in prose mostly +curvatus+, denotes, as a general
expression, all crookedness, from a slight degree of crookedness to a
complete circle; +uncus+ supposes a great degree of crookedness,
approaching to a semi-circle, like the form of a hook; +pandus+, a
slight crookedness, deviating but a little from a straight line, like
that which slopes. 2. The +curva+ form a continued crooked line; the
+incurva+ suppose a straight line ending in a curve, like #epikampês#,
the augur's staff, for example, or the form of a man who stoops, etc.
3. +Recurvus+, +reduncus+, and +repandus+, denote that which is bent
outwards; +aduncus+, that which is bent inwards. Plin. H. N. xi. 37.
Cornua aliis _adunca_, aliis _redunca_. (v. 184.)
CUSPIS, see _Acies_.
CUSTODIA; CARCER; ERGASTULUM. +Custodia+ (from #keuthô#) is the place
where prisoners are confined, or the prison; +carcer+ (#karkaron#,
redupl. of #karis#, circus), that part of the prison that is meant for
citizens; +ergastulum+ (from #ergazomai#, or #eirgô#), the house of
correction for slaves.
CUTIS, see _Tergus_.
CYATHUS, see _Poculum_.
CYMBA, see _Navigium_.