DEGERE, see _Agere_.
DE INTEGRO, see _Iterum_.
DELECTATIO, see _Oblectatio_.
DELERE, see _Abolere_.
DELIBUTUS; UNCTUS; OBLITUS. +Delibutus+ (from #leibein#, #libazein#),
besmeared with something greasy, is the general expression; +unctus+
(from #hugros#? or #nêchein#?) means anointed with a pleasant ointment;
and +oblitus+ (from oblino), besmeared with something impure. (vi. 98.)
DELICTUM; PECCATUM; MALEFACTUM; MALEFICIUM; FACINUS; FLAGITIUM; SCELUS;
NEFAS; IMPIETAS. 1. +Delictum+ and +peccatum+ denote the lighter sort of
offences; +delictum+, more the transgression of positive laws, from
levity; +peccatum+ (from #pachus#), rather of the laws of nature and
reason, from indiscretion. 2. A synonyme and as it were a circumlocution
of the above words is +malefactum+; whereas +maleficium+ and +facinus+
involve a direct moral reference; +maleficium+ is any misdeed which, as
springing from evil intention, deserves punishment; but +facinus+, a
crime which, in addition to the evil intention, excites astonishment and
alarm from the extraordinary degree of daring requisite thereto. 3.
There are as many sorts of evil deeds, as there are of duties, against
oneself, against others, against the gods; +flagitium+ (from #blagis#)
is an offence against oneself, against one's own honor, by gluttony,
licentiousness, cowardice; in short, by actions which are not the
consequence of unbridled strength, but of moral weakness, as evincing
_ignavia_, and incurring shame; whereas +scelus+ (#sklêron#) is an
offence against others, against the right of individuals, or the peace
of society, by robbery, murder, and particularly by sedition, by the
display, in short, of malice; +nefas+ (#aphaton#) is an offence against
the gods, or against nature, by blasphemy, sacrilege, murder of kindred,
betrayal of one's country; in short, by the display of _impietas_, an
impious outrage. Tac. G. 12. (ii. 139.)
DELIGERE; ELIGERE. +Deligere+ means to choose, in the sense of not
remaining undecided in one's choice; +eligere+, to choose, in the sense
of not taking the first thing that comes. (v. 98.)
DELIRIUM, see _Amens_.
DELUBRUM, see _Templum_.
DEMENS, see _Amens_.
DEMERE; ADIMERE; EXIMERE; AUFERRE; ERIPERE; SURRIPERE; FURARI.
1. +Demere+, +adimere+, and +eximere+, denote a taking away without
force or fraud; +demere+ (from de-imere) means to take away a part from
a whole, which thereby becomes less, in opp. to _addere_, or _adjicere_.
Cic. Orat. ii. 25. Fam. i. 7. Acad. iv. 16. Cels. i. 3. Liv. ii. 60;
+adimere+, to take away a possession from its possessor, who thereby
becomes _poorer_, in opp. to _dare_ and _reddere_. Cic. Verr. i. 52.
Fam. viii. 10. Phil. xi. 8. Suet. Aug. 48. Tac. Ann. xiii. 56;
+eximere+, to remove an evil from a person oppressed by it, whereby he
feels himself lightened. 2. +Auferre+, +eripere+, +surripere+, and
+furari+, involve the notion of an illegal and unjust taking away;
+auferre+, as a general expression for taking away anything; +eripere+,
by force to snatch away; +surripere+ and +furari+, secretly and by
cunning; but +surripere+ may be used for taking away privily, even when
just and prudent self-defence may be pleaded as the motive; whereas
+furari+ (#phôran#, #pherô#) is only applicable to the mean handicraft
of the thief. Sen. Prov. 5. Quid opus fuit _auferre_? accipere
potuistis; sed ne nunc quidem _auferetis_, quia nihil _eripitu_ nisi
retinenti. Cic. Verr. i. 4, 60. Si quis clam _surripiat_ aut _eripiat_
palam atque _auferat_: and ii. 1, 3. Non _furem_ sed _ereptorem_.
(iv. 123.)
DEMOLIRI, see _Destruere_.
DEMORI, see _Mors_.
DENEGARE, see _Negare_.
DENSUS, see _Angustus_.
DENUO, see _Iterum_.
DEPLORARE, see _Lacrimare_.
DEPRAVARE; CORRUMPERE. +Depravare+ denotes to make anything relatively
worse, provided it is still susceptible of amendment, as being merely
perverted from its proper use; whereas +corrumpere+ denotes to make
anything absolutely bad and useless, so that it is not susceptible of
amendment, as being completely spoilt. (v. 321.)
DERIDERE, see _Ridere_.
DESCISCERE, see _Turbæ_.
DESERERE, see _Relinquere_.
DESERTUM, see _Solitudo_.
DESIDERARE, see _Requirere_.
DESIDIA, see _Ignavia_.
DESINERE; DESISTERE. +Desinere+ denotes only a condition in reference to
persons, things, and actions, as, to cease; whereas +desistere+, an act
of the will, of which persons only are capable, as to desist.
(iii. 101.)
DESOLATUS, see _Relinquere_.
DESPERANS, see _Exspes_.
DESPICERE, see _Spernere_.
DESTINARE; OBSTINARE; DECERNERE; STATUERE; CONSTITUERE. 1. +Destinare+
and +obstinare+ denote forming a resolution as a psychological, whereas
+decernere+ and +statuere+ as a political, act. 2. +Destinare+ means to
form a decided resolution, by which a thing is set at rest; +obstinare+,
to form an unalterable resolution, whereby a man perseveres with
obstinacy and doggedness. 3. +Decernere+ denotes the final result of a
formal consultation, or, at least, of a deliberation approaching the
nature and seriousness of a collegial discussion; +statuere+, to settle
the termination of an uncertain state, and +constituere+ is the word
employed, if the subject or object of the transaction is a multitude.
Cic. Fr. Tull. Hoc judicium sic expectatur, ut non unæ rei _statui_, sed
omnibus _constitui_ putetur. (iv. 178.)
DESTINATIO, see _Pervicacia_.
DESTITUERE, see _Relinquere_.
DESTRUERE; DEMOLIRI. +Destruere+ means to pull down an artificially
constructed, +demoliri+, a solid, building. (vi. 2.)
DETERIOR; PEJOR. +Deterior+ (a double comparative from de) means, like
#cheirôn#, that which has degenerated from a good state, that which has
become less worthy; whereas +pejor+ (from #pezos#), like #kakiôn#, that
which has fallen from bad to worse, that which is more evil than it was.
Hence Sallust. Or. Phil. 3. Æmilius omnium flagitiorum postremus, qui
_pejor_ an ignavior sit deliberari non potest:--in this passage
_deterior_ would form no antithesis to _ignavior_. The _deterrimi_ are
the objects of contempt, the _pessimi_ of abhorrence; Catullus employs
the expression _pessimas puellas_, 'the worst of girls,' in a jocular
sense, in a passage where this expression has a peculiar force; whereas
_deterrimus_ could, under no circumstances, be employed as a jocular
expression, any more than the words _wretched_, _depraved_. (i. 53.)
DETESTARI, see _Abominari_.
DETINERE, see _Manere_.
DETRECTATIO, see _Invidia_.
DETRIMENTUM, see _Damnum_.
DEUS, see _Numen_.
DEVERSORIUM; HOSPITIUM; CAUPONA; TABERNA; POPINA; GANEUM. +Deversorium+
is any house of reception on a journey, whether one's own property, or
that of one's friends, or of inn-keepers; +hospitium+, an inn for the
reception of strangers; +caupona+ (from #karpousthai#?) a tavern kept by
a publican. These establishments afford lodging as well as food; whereas
+tabernæ+, +popinæ+, +ganea+, only food, like restaurateurs; +tabernæ+
(from trabes?), for the common people, as eating-houses; +popinæ+ (from
popa, #pepsai#), for gentlefolks and gourmands, like ordinaries; +ganea+
(from #aganos#?), for voluptuaries. (vi. 101.)
DEVINCIRE, see _Ligare_.
DICARE, see _Sacrare_.
DICERE; AIO; INQUAM; ASSEVERARE; AFFIRMARE; CONTENDERE; FARI; FABULARI.
1. +Dicere+ denotes to say, as conveying information, in reference to
the hearer, in opp. to _tacere_, like the neutral word _loqui_. Cic.
Rull. ii. 1. Ver. ii. 1, 71, 86. Plin. Ep. iv. 20. vii. 6, like
#legein#; but +aio+ expresses an affirmation, with reference to the
speaker, in opp. to _nego_. Cic. Off. iii. 23. Plaut. Rud. ii. 4, 14.
Terent. Eun. ii. 2, 21, like #phanai#. 2. +Ait+ is in construction with
an indirect form of speech, and therefore generally governs an
infinitive; whereas +inquit+ is in construction with a direct form of
speech, and therefore admits an indicative, imperative, or conjunctive.
3. +Aio+ denotes the simple affirmation of a proposition by merely
expressing it, whereas +asseverare+, +affirmare+, +contendere+, denote
an emphatic affirmation; +asseverare+ is to affirm in earnest, in opp.
to a jocular, or even light affirmation, _jocari_. Cic. Brut. 85;
+affirmare+, to affirm as certain, in opp. to doubts and rumors,
_dubitare_, Divin. ii. 3, 8; +contendere+, to affirm against
contradiction, and to maintain one's opinion, in opp. to yielding it up,
or renouncing it. 4. +Dicere+ (#deixai#) denotes to say, without any
accessory notion, whereas +loqui+ (#lakein#), as a transitive verb, with
the contemptuous accessory notion that that which is said is mere idle
talk. Cic. Att. xiv. 4. Horribile est quæ _loquantur_, quæ minitentur.
5. +Loqui+ denotes speaking in general; +fabulari+, a good-humored, or,
at least, pleasant mode of speaking, to pass away the time, in which no
heed is taken of the substance and import of what is said, like
#lalein#; lastly, +dicere+, as a neuter verb, denotes a speech prepared
according to the rules of art, a studied speech, particularly from the
rostrum, like #legein#. Liv. xlv. 39. Tu, centurio, miles, quid de
imperatore Paulo senatus decreverit potius quam quid Sergio Galba
_fabuletur_ audi, et hoc _dicere_ me potius quam illum audi; ille nihil
præterquam _loqui_, et id ipsum maledice et maligne _didicit_. Cic.
Brut. 58. Scipio sane mihi bene et _loqui_ videtur et _dicere_. Orat.
iii. 10. Neque enim conamur docere eum _dicere_ qui _loqui_ nesciat.
Orat. 32. Muren. 34, 71. Suet. Cl. 4. Qui tam #asaphôs# _loquatur_, qui
possit quum declamat #saphôs# _dicere_ quæ _dicenda_ sunt non video.
6. +Fari+ (#phanai#) denotes speaking, as the mechanical use of the
organs of speech to articulate sounds and words, nearly in opp. to
_infantem esse_; whereas +loqui+ (#lakein#), as the means of giving
utterance to one's thoughts, in opp. to _tacere_. And as +fari+ may be
sometimes limited to the utterance of single words, it easily combines
with the image of an unusual, imposing, oracular brevity, as in the
decrees of fate, _fati_; whereas +loqui+, as a usual mode of speaking,
is applicable to excess in speaking, _loquacitas_. (iv. 1.)
DICTERIUM, see _Verbum_.
DICTO AUDIENTEM ESSE, see _Parere_.
DIES; TEMPUS; TEMPESTAS; DIE; INTERDIU. 1. +Dies+ (from #endios#)
denotes time in its pure abstract nature, as mere extension and
progression; whereas +tempus+ and +tempestas+, with a qualifying and
physical reference, as the weather and different states of time;
+tempus+ denotes rather a mere point of time, an instant, an epoch;
+tempestas+, an entire space of time, a period. Hence +dies docebit+
refers to a long space of time, after the lapse of which information
will come, like #chronos#; whereas +tempus docebit+ refers to a
particular point of time which shall bring information, like #kairos#.
(iv. 267.) 2. +Die+ means by the day, in opp. to by the hour or the
year; whereas +interdiu+ and +diu+, by day, in opp. to _noctu_; but
+interdiu+ stands in any connection; +diu+ only in direct connection
with _noctu_. (iv. 288.)
DIES FESTI, see _Solemnia_.
[[IN SINGULOS DIES, see _Quotidie_.]]
DIFFERRE; PROFERRE; PROCRASTINARE; PROROGARE. 1. +Differre+ denotes
delay in a negative sense, whereby a thing is not done at present, but
laid aside; whereas +proferre+ and +procrastinare+, delay in a positive
sense, as that which is to take place at a future time; +proferre+
refers to some other time in general; +procrastinare+, to the very next
opportunity. 2. +Differre+ denotes an action, the beginning of which is
put off; +prorogare+, a condition or state, the ending of which is put
off, as to protract. (vi. 102.)
DIFFICILIS, see _Arduus_ and _Austerus_.
DIGLADIARI, see _Pugnare_.
DIGNUM ESSE, see _Merere_.
DILIGENTIA, see _Opera_.
DILIGERE; AMARE; DEAMARE; ADAMARE; CARITAS; AMOR; PIETAS. 1. +Diligere+
(from #alegein#) is love arising from esteem, and, as such, a result of
reflection on the worth of the beloved object, like #philein#; whereas
+amare+ is love arising from inclination, which has its ground in
feeling, and is involuntary, or quite irresistible, like #eran#,
#erasthai#; +diligere+ denotes a purer love, which, free from sensuality
and selfishness, is also more calm; +amare+, a warmer love, which,
whether sensual or platonic, is allied to passion. Cic. Att. xiv. 17.
Tantum accessit ut mihi nunc denique _amare_ videar, ante _dilexisse_.
Fam. xiii. 47. Brut. i. 1. Plin. Ep. iii. 9. 2. +Amare+ means to love in
general; +deamare+, as an intensive, to love desperately, like _amore
deperire_; and +adamare+, as an inchoative, to fall in love.
3. +Caritas+, in an objective sense, means to be dear to some one;
+amor+, to hold some one dear: hence the phrases, _Caritas_ apud
aliquem; _amor_ erga aliquem. 4. +Caritas+, in a subjective sense,
denotes any tender affection, especially that of parents towards their
children, without any mixture of sensuality, and refers merely to
persons, like #agapê# or #storgê#; whereas +amor+ denotes ardent
passionate love to persons or things, like #erôs#; lastly, +pietas+
(from #psêchô#, #psiês#, the instinctive love to persons and things,
which we are bound to love by the holy ties of nature, the gods, those
related to us by blood, one's native country, and benefactors. +Caritas+
rejoices in the beloved object and its possession, and shows itself in
friendship and voluntary sacrifices; +amor+ wishes evermore to get the
beloved object in its power, and loves with a restless unsatisfied
feeling; +pietas+ follows a natural impulse and religious feeling.
(iv. 97.)
DILUCULUM, see _Mane_.
DIMETARI, DIMETIRI, see _Metiri_.
DIMICARE, see _Pugnare_.
DIMITTERE, see _Mittere_.
DIRIMERE, see _Dividere_.
DIRIPERE, see _Vastare_.
DIRUS, see _Atrox_.
DISCEPTATIO; LITIGATIO; CONTROVERSIA; CONTENTIO; ALTERCATIO; JURGIUM;
RIXA. 1. +Disceptatio+, +litigatio+, and +controversia+, are
dissensions, the settling of which is attempted quietly, and in an
orderly way; +contentio+, +altercatio+, and +jurgium+, such as are
conducted with passion and vehemence, but which are still confined to
words; +rixæ+ (#orektês#) such as, like frays and broils come to blows,
or at least threaten to come to blows, and are mid-way between _jurgium_
and _pugna_. Liv. xxxv. 17. Ex _disceptatione altercationem_ fecerunt.
Tac. Hist. i. 64. _Jurgia_ primum, mox _rixa_ inter Batavos et
legionarios. Dial. 26. Cassius Severus non pugnat, sed _rixatur_.
2. +Controversia+ takes place between two parties the moment they place
themselves in array on opposite sides; +disceptatio+, when they commence
disputing with each other, in order to arrive at the path of truth, or
to discover what is right, but without a hostile feeling; +litigatio+,
when a hostile feeling and a personal interest are at the bottom of the
dispute. 3. +Contentio+ would maintain the right against all opponents,
and effect its purpose, whatever it may be, by the strenuous exertion of
all its faculties; +altercatio+ would not be in debt to its opponent a
single word, but have the last word itself; +jurgium+ (from #orgê#)
will, without hearkening to another, give vent to its ill-humor by harsh
words. +Contentio+ presents the serious image of strenuous exertion;
+altercatio+, the comic image of excessive heat, as in women's quarrels;
+jurgium+, the hateful image of rude anger. (v. 274.)
DISCERNERE; DISTINGUERE. +Discernere+ (#diakrinein#) means to
distinguish by discrimination and judgment; +distinguere+ (#diastixai#,
or #diatengein#), by signs and marks. (vi. 103.)
DISCIPLINÆ, see _Literæ_.
DISCRIMEN, see _Tentare_.
DISERTUS; FACUNDUS; ELOQUENS. +Disertus+ and +facundus+ denote a natural
gift or talent for speaking, whereas +eloquens+, an acquired and
cultivated art. +Disertus+ is he who speaks with clearness and
precision; +facundus+, he who speaks with elegance and beauty;
+eloquens+, he who combines clearness and precision with elegance and
beauty. The _disertus_ makes a good teacher, who may nevertheless be
confined to a one-sided formation of intellect; the _facundus_ is a good
companion, whose excellence may nevertheless be confined to a
superficial adroitness in speaking, without acuteness or depth, whereas
the _eloquens_, whether he speaks as a statesman or as an author, must,
by talent and discipline in all that relates to his art, possess a
complete mastery over language, and the resources of eloquence. Cic.
Orat. 5, 19. Antonius . . . . _disertos_ ait se vidisse multos,
_eloquentem_ omnino neminem. Quintil. viii. pr. 13. _Diserto_ satis
dicere quæ oporteat; ornate autem dicere proprium est _eloquentissimi_.
Suet. Cat. 53. _Eloquentiæ_ quam plurimum adtendit, quantumvis
_facundus_ et promptus. (iv. 14.)
DISPAR, see _Æquus_.
DISPERTIRE, see _Dividere_.
DISPUTARE, see _Disserere_.
DISSERERE; DISPUTARE. +Disserere+ (#dierein#) means to express an
opinion in a didactic form, and at the same time to explain the grounds
of that opinion; but +disputare+ (#diaputhesthai#) in a polemical form,
and to take into consideration the arguments against it, and with one's
opponent, whether an imaginary person or actually present, to weigh
argument against argument, and ascertain on which side the balance of
truth lies. The _disserens_ takes only a subjective view of the
question; but the _disputans_ would come at a result of objective
validity. +Disserere+, moreover, denotes a freer, +disputare+ a more
methodical discussion of the subject. Cic. Rep. iii. 16 i. 24. Fin.
i. 9, 31. Orat. ii. 3, 13. (iv. 19.)
DISTINGUERE, see _Discernere_.
DISTRIBUERE, see _Dividere_.
DIU, DIUTIUS, DIUTINUS, see _Pridem_.
DIVELLERE, see _Frangere_.
DIVERSUS, see _Varius_.
DIVIDERE; PARTIRI; DIRIMERE; DISPERTIRE; DISTRIBUERE. 1. +Dividere+ and
+dirimere+ mean to divide something, merely in order to break the unity
of the whole, and separate it into parts, whereas +partiri+ means to
divide, in order to get the parts of the whole, and to be able to
dispose of them. Hence the phrases _divide et impera_, and _dividere
sententias_, but _partiri prædam_. 2. +Divisio+ denotes, theoretically,
the separation of a genus into its species, whereas +partitio+, the
separation of the whole into its parts. Quintil. v. 10, 63. Cic. Top. 5.
3. +Dividere+ refers to a whole, of which the parts are merely locally
and mechanically joined, and therefore severs only an exterior
connection; but +dirimere+ refers to a whole, of which the parts
organically cohere, and destroys an interior connection. Liv. xxii. 15.
Casilinum urbs . . . Volturno flumine _dirempta_ Falernum ac Campanum
agrum _dividit_: for the separation of a city into two halves by a
river, is an interior separation, whereas the separation of two
neighboring districts by a city, is an exterior separation.
4. +Dividere+ means also to separate into parts, without any accessory
notion, whereas +dispertire+, with reference to future possessors, and
+distribuere+, with reference to the right owners, or to proper and
suitable places. (iv. 156.)
DIVINARE; PRÆSAGIRE; PRÆSENTIRE; PRÆVIDERE; VATICINARI; PRÆDICERE.
1. +Divinare+ denotes foreseeing by divine inspiration and supernatural
aid, like #manteuesthai#; +præsagire+ (præ and #hêgeisthai#), in a
natural way, by means of a peculiar organization of mind bordering on
the supernatural; +præsentire+ and +prævidere+, by an unusual measure of
natural talent; +præsentire+, by immediate presentiment; +prævidere+, by
foresight, by an acute and happy combination. 2. +Divinare+, etc., are
merely acts of perception, whereas +vaticinatio+ and +prædictio+, the
open expression of what is foreseen; +vaticinatio+, that of the
_divinans_ and _præsagiens_, like #prophêteia#, prophecy; but
+prædictio+, that of the _præsentiens_ and _prævidens_, prediction.
(vi. 105.)
DIVITIÆ; OPES; GAZÆ; LOCUPLES; OPULENTUS; COPIOSUS. 1. +Divitiæ+ and
+gazæ+ denote riches quite generally, as possessions and the means of
satisfying one's wishes of any sort, whereas +opes+, as the means of
attaining higher ends, of aggrandizing one's self, and of acquiring and
maintaining influence. +Divitiæ+ (from #deuein#) denotes the riches of a
private person, like #ploutos#; +opes+ (opulentus, #polus#), the
instrument of the statesman, or of the ambitious in political life;
+gazæ+, the treasure of a king or prince, like #thêsauroi#. 2. +Dives+
means rich in opp. to poor, Quintil. v. 10, 26, like #plousios#;
+locuples+ (loculos #plêthôn#), well-off, in opp. to _egens_, _egenus_,
Cic. Planc. 35. Ros. Com. 8, like #aphneios#; +opulentus+ and
+copiosus+, opulent, in opp. to _inops_, Cic. Parad. 6. Tac. H. iii. 6,
like #euporos#. (v. 81.)
DIVORTIUM, see _Repudium_.
DIVUS, see _Numen_.
DOCTOR; PRÆCEPTOR; MAGISTER. +Doctor+ means the teacher, as far as he
imparts theory, with reference to the student, in opp. to the mere
hearer; +præceptor+, as far as he leads to practice, in reference to the
pupil, in opp. to the mere scholar; +magister+, in a general sense, with
reference to his superiority and ascendency in knowledge, in opp. to the
laity. Cic. Orat. iii. 15. Vetus illa doctrina eadem videtur et recte
faciendi et bene dicendi magistra, neque disjuncti _doctores_, sed iidem
erant vivendi _præceptores_ atque dicendi. And. Mur. 31. (vi. 105).
DOCTRINA; ERUDITIO. +Doctrina+ denotes learning as a particular species
of intellectual cultivation, whereas +eruditio+ the learned result, as
the crown of intellectual cultivation. +Doctrina+ evinces a superiority
in particular branches of knowledge, and stands as a co-ordinate notion
with +exercitatio+, which is distinguished from it by involving a
superiority in the ready use of learning, and can therefore, even as a
mere theory, be of more evident service in practice than that which is
indirectly important; +eruditio+ stands in still closer relation to
practice, and involves the co-operation of the different branches of
knowledge and different studies to the ennobling of the human race; it
denotes genuine zeal for the welfare of mankind in an intellectual, as
_humanitas_ does in a moral, point of view. (v. 268.)
DOCTRINÆ, see _Literæ_.
DOLOR; TRISTITIA; MOESTITIA; LUCTUS. 1. +Dolor+ (from #thlan#,
#athlios#?) denotes an inward feeling of grief, opp. to _gaudium_, Cic.
Phil. xiii. 20. Suet. Cæs. 22, like #algos#; whereas +tristitia+,
+moeror+, +luctus+, denote an utterance or external manifestation of
this inward feeling. +Tristitia+ and +moestitia+ are the natural and
involuntary manifestation of it in the gestures of the body and in the
countenance; +luctus+ (#aluktos#), its artificial manifestation,
designedly, and through the conventional signs of mourning, as cutting
off the hair, mourning clothes, etc., at an appointed time, like
#penthos#. +Moeror+ also serves for a _heightened_ expression of
_dolor_, and +luctus+ of _moeror_ and _tristitia_, as far as the
manifestation _is added_ to distinguish the feeling from it. Cic. Att.
xii. 28. _Mærorem_ minui; _dolorem_ nec potui, nec si possem vellem.
Phil. xi. 1. Magno in _dolore_ sum, vel in _moerore_ potius, quem ex
miserabili morte C. Trebonii accepimus. Plin. Ep. v. 9. Illud non
_triste_ solum, verum etiam _luctuosum_, quod Julius avitus decessit.
Tac. Agr. 43. Finis vitæ ejus nobis _luctuosus_, amicis _tristis_; for
relations only put on mourning. Tac. Ann. ii. 82. Quanquam nec
insignibus lugentium abstinebant, altius animis _moerebant_. Cic. Sext.
29, 39. _Luctum_ nos hausimus majorem _dolorem_ ille animi non minorem.
2. +Tristitia+ (from #taraktos#?) denotes the expression of grief in a
bad sense, as gloom, fretfulness, and ill-humor, opp. to _hilaratus_,
Cic. Att. xii. 40. Fin. v. 30. Cæcil. ap. Gell. xv. 9. Quintil. xi. 3,
67, 72, 79, 151; whereas +moestitia+ (from #murô#) denotes grief, as
deserving of commiseration, as affliction, when a most just grief gives
a tone of sadness, in opp. to _lætus_, Sall. Cat. f. Tac. Ann. i. 28.
+Tristitia+ is more an affair of reflection; +moestitia+, of feeling.
The _tristis_, like the _truculentus_, is known by his forbidding look,
his wrinkled forehead, the contraction of his eyebrows; the _moestus_,
like the _afflictus_, by his lack-lustre eyes and dejected look. Tac.
Hist. i. 82. Rarus per vias populus _moesta_ plebs; dejecti in terram
militum vultus, ac plus _tristitæ_ quam poenitentiæ. Cic. Mur. 24, 49.
_Tristem_ ipsum, _moestos_ amicos: and Orat. 22, 74. (iii. 234.)
DOLOR, see _Cura_.
DOMUS, see _Ædificium_.
DONUM; MUNUS; LARGITIO; DONARIUM; DONATIVUM; LIBERALITAS. 1. +Donum+
(#dôtinê#) means a present, as a gratuitous gift, by which the giver
wishes to confer pleasure, like #dôron#; whereas +munus+, as a reward
for services, whereby the giver shows his love or favor, like #geras#;
lastly, +largitio+, as a gift from self-interested motives, which under
the show of beneficence would win over and bribe, generally for
political ends. Suet. Cæs. 28. Aliis captivorum millia _dono_ afferens;
that is, not merely as a loan: compare with Ner. 46. Auspicanti Sporus
annulum _muneri_ obtulit; that is, as a handsome return. Tac. H. ii. 30.
Id comitatem bonitatemque faventes vocabant, quod sine modo (Vitellius)
_donaret_ sua _largiretur_ aliena. 2. +Donarium+ denotes particularly a
gift to a temple; +donativum+, a military gift, or earnest-money, which
the new emperor at his accession to the throne distributes among the
soldiers; +liberalitas+, a gift which the emperor bestowed, generally on
a poor nobleman, for his support. (iv. 142.)
DORSUM; TERGUM. +Dorsum+ (from #deras#) denotes the back, in an
horizontal direction, consequently the back of an animal, in opp. to the
belly, like #nôton#; +tergum+ (from #trachêlos#), the back, in a
perpendicular direction, consequently the part between the shoulders in
a man, in opp. to the breast, like #metaphrenon#. Hence +dorsum montis+
denotes the uppermost surface; +tergum montis+, the hinder part of a
mountain. (v. 15.)
DUBIUS; AMBIGUUS; ANCEPS. +Dubius+ (#doios#) and +ambiguus+ (#amphis
echôn#) denote doubt, with reference to success or failure, fortune or
misfortune; +anceps+, with reference to existence itself, to the being
or not being. Vell. Pat. ii. 79. Ea patrando bello mora fuit, quod
postea _dubia_ et interdum _ancipiti_ fortuna gestum est. Tac. Ann.
iv. 73. (v. 282.)
DUDUM, see _Pridem_.
DULCIS, see _Suavis_.
DUMI; SENTES; VEPRES. +Dumi+ denotes bushes growing thickly together,
which present the appearance of a wilderness; +sentes+, prickly and
wounding bushes, thorn-bushes; +vepres+ combines both meanings;
thorn-bushes which make the ground a wilderness. (vi. 108.)
DUPLEX; DUPLUM; GEMINUS; DUPLICITER; BIFARIAM. 1. +Duplex+ (#diplax#)
denotes double, as distinct magnitudes to be counted: +duplum+
(#diploun#) as continuous magnitudes to be weighed or measured. +Duplex+
is used as an adjective, +duplum+ as a substantive. Quintil. viii. 6,
42. In quo et numerus est _duplex_ et _duplum_ virium. 2. In +duplex+
(as in #diplous#), _doubleness_ is the _primary_, _similarity_ and
_equality_ the _secondary_ notion; in +geminus+ (as in #didumos#), the
notion of _similarity_ and _equality_ is the _primary_, that of
_doubleness_ the _secondary_ one. In Cic. Part. 6. Verba _geminata_ et
_duplicata_ vel etiam sæpius iterata; the word _geminata_ refers to the
repetition of the same notion by synonymes; _duplicata_ to the
repetition of the same word. 3. +Dupliciter+ is always modal; in two
different manners, with double purpose; +bifariam+ is local, in two
places, or two parts. Cic. Fam. ix. 20. _Dupliciter_ delectatus sum
literis tuis; compare with Tusc. iii. 11. _Bifariam_ quatuor
perturbationes æqualiter distributæ sunt. (v. 281.)