EBRIUS; VINOLENTUS; TREMULENTUS; CRAPULA; EBRIOSUS. 1. +Ebrietas+ places
the consequences of the immoderate use of wine in its most favorable
point of view, as the exaltation and elevation of the animal spirits,
and in its connection with inspiration, like #methê#; whereas
+vinolentia+, and the old word +temulentia+, in its disgusting point of
view, as brutal excess, and in its connection with the loss of
recollection, like #oinôsis#; lastly, +crapula+, the objective cause of
this condition, like #kraipalê#. 2. +Ebrius+, and the word of rare
occurrence, +madusa+, denote a person who is drunk, with reference to
the condition; +ebriosus+, a drunkard, with reference to the habit.
(v. 330.)
ECCE, see _En_.
EDITUS, see _Altus_.
EDULIA, see _Alimenta_.
EGERE, see _Carere_.
EGESTAS, see _Paupertas_.
EJULARE, see _Lacrimare_.
ELABORARE, see _Labor_.
[[ELEMENTUM, see _Litera_.]]
ELIGERE, see _Deligere_.
E LONGINQUO, see _Procul_.
ELOQUENS, see _Disertus_.
ELOQUI; ENUNCIARE; PROLOQUI; PRONUNCIARE; RECITARE. 1. +Eloqui+ and
+enunciare+ denote an act of the intellect, in conformity to which one
utters a thought that was resting in the mind; but the _eloquens_
regards therein both substance and form, and would express his thought
in the most perfect language; whereas the _enuncians_ regards merely the
substance, and would only make his thought _publici juris_, or
communicate it; hence +elocutio+ belongs to rhetoric, +enuntiatio+ to
logic. 2. On the other hand, +proloqui+ denotes a moral act, in
conformity to which one resolves to give utterance to a secret thought,
in opp. to _reticere_, like _profiteri_; lastly, +pronuntiare+, a
physical act, by which one utters any thing, whether thought of, or
written mechanically by the organs of speech, and makes it heard, like
_recitare_. +Pronuntiare+, however, is a simple act of the organs of
speech, and aims merely at being fully heard; +recitare+ is an act of
refined art, and aims by just modulation, according to the laws of
declamation, to make a pleasing impression. +Pronuntiatio+ relates only
to single letters, syllables, and words, as the elements and body of
speech, whereas +recitatio+ relates both to the words and to their
import, as the spirit of speech. (iv. 4.)
ELUCET, see _Constat_.
EMENDARE, see _Corrigere_.
EMERE; MERCARI; REDIMERE. 1. +Emere+ means to buy, where furnishing
one's self with the article is the main point, the price the next point,
like #priasthai#; whereas +mercari+ (from #amergein#) means to buy, as a
more formal transaction, generally as the mercantile conclusion of a
bargain, like #empolan#. 2. +Emere+ refers to the proper objects of
trade; +redimere+ to things which, according to the laws of justice and
morality, do not constitute articles of trade, and which the buyer might
either claim as his due, or ought to receive freely and gratuitously,
such as peace, justice, love, and so forth. Cic. Sext. 30, 36. Quis
autem rex qui illo anno non aut _emendum_ sibi quod non habebat, aut
_redimendum_ quod habebat, arbitrabatur? (iv. 116.)
EMINENS; EXCELLENS; PRÆCLARUS; PRÆSTANS; INSIGNIS; SINGULARIS; UNICUS.
1. +Eminens+, +excellens+, +præclarus+, and +præstans+, involve a quiet
acknowledgment of superiority; whereas +egregius+, with an expression of
enthusiasm, like glorious; +eximius+, with an expression of admiration,
like excellent. 2. +Eximius+, &c. relate altogether to good qualities,
like superior, and can be connected with vices and faults only in irony;
whereas +insignis+, +singularis+, and +unicus+, are indifferent, and
serve as well to heighten blame as praise, like distinguished,
matchless. (vi. 111.)
EMINET, see _Apparet_.
EMINUS, see _Procul_.
EMISSARIUS, see _Explorator_.
EMOLUMENTUM, see _Lucrum_.
EMORI, see _Mors_.
EN; ECCE. +En+ (#êni#) means, see here what was before hidden from thee!
like #ên#, #êni#, #ênide#; whereas +ecce+ (#eche#? or the reduplication
of the imperative of Eco, to see, oculus?) means, see there what thou
hast not before observed! like #idou#. (vi. 112.)
ENSIS, see _Gladius_.
ENUNCIARE, see _Eloqui_.
EPISTOLA, see _Literæ_.
EPULÆ; CONVIVIUM; DAPES; EPULUM; COMISSATIO. +Epulæ+ is the general
expression, the meal, whether frugal or sumptuous, whether en famille or
with guests, at home or in public; +convivium+ is a social meal,
a convivial meal; +dapes+ (from #dapsai#, #deipnon#), a religious meal,
a meal of offerings; +epulum+, a solemn meal, mostly political, a meal
in honor of something, a festival; +comissatio+ (from #komazein#),
a gormandizing meal, a feast. (v. 195.)
EQUUS; CABALLUS; MANNUS; CANTERIUS. +Equus+ (from the antiquated word,
ehu) denotes a horse, as a general expression, a term in natural
history; +caballus+ (from #kaphazô#), a horse for ordinary services;
+mannus+, a smaller kind of horse, like palfrey, for luxury;
+canterius+, a castrated horse, a gelding. Sen. Ep. 85. Cato censorius
_canterio_ vehebatur et hippoperis quidem impositis. Oh quantum decus
sæculi! Catonem uno _caballo_ esse contentum, et ne toto quidem! Ita non
omnibus obesis _mannis_ et asturconibus et tolutariis præferres unum
illum _equum_ ab ipso Catone defrictum. (iv. 287.)
ERGASTULUM, see _Custodia_.
ERIPERE, see _Demere_.
ERRARE; VAGARI; PALARI. +Errare+ (#errhein#) is to go astray,
#planasthai#, an involuntary wandering about, when one knows not the
right way; +vagari+ and +palari+, on the other hand, mean a voluntary
wandering; +vagari+, like #alasthai#, when one disdains a settled
residence, or straight path, and wanders about unsteadily; +palari+
(from pandere?) when one separates from one's company, and wanders about
alone. +Erramus+ _ignari_, +vagamur+ _soluti_, +palamur+ _dispersi_.
Tac. H. i. 68. Undique populatio et cædes; ipsi in medio +vagi+;
abjectis armis magna pars, saucii aut _palantes_ in montem Vocetiam
perfugiunt. (i. 89.)
ERUDIRE; FORMARE; INSTITUERE. +Erudire+ and +formare+ denote education
as an ideal good, and as a part of human improvement; +erudire+,
generally, and as far as it frees from ignorance; +formare+, specially,
and as far as it prepares one in a particular sphere, and for a
particular purpose, and gives the mind a bent thereto; whereas
+instituere+ denotes education as a real good, in order to qualify for a
particular employment. (vi. 113.)
ERUDITIO, see _Literæ_.
[[printed as shown, but correct cross-reference is _Doctrina_]
ESCA, see _Alimenta_.
ESCENDERE, see _Scandere_.
ESURIES, see _Fames_.
ET; QUE; AC; ATQUE. +Et+ (#eti#) is the most general copulative
particle; +que+ and +et--et+ connect opposites; +que+ (#kai#), simply
because they are opposites, as _terra marique_; but +et--et+, in order
to point them out emphatically as opposites [and closely connected
notions of _the same kind_], as _et terra et mari_; whereas +ac+ and
+atque+ connect synonymes, _atque_ before vowels and gutturals; +ac+
before the other consonants; as, for example, vir fortis _ac_ strenuus.
(vi. 114.)
EVENIRE, see _Accidere_.
EVERTERE, see _Perdere_.
EVESTIGIO, see _Repente_.
EVOCARE, see _Arcessere_.
EXCELLENS, see _Eminens_.
EXCELSUS, see _Altus_.
EXCIPERE, see _Sumere_.
EXCORS, see _Amens_.
EXCUBIÆ; STATIONES; VIGILIÆ. +Excubiæ+ are the sentinels before the
palace, as guards of honor and safeguards; +stationes+, guards stationed
at the gate as an outpost; +vigiliæ+, guards in the streets during the
night as a patrol.
EXCUSATIO, see _Purgatio_.
EXEMPLUM; EXEMPLAR. +Exemplum+ means an example out of many, chosen on
account of its relative aptness for a certain end; whereas +exemplar+
means an example before others, chosen on account of its absolute
aptness to represent the idea of a whole species, a model. Cic. Mur. 31.
Vell. P. ii. 100. Antonius singulare _exemplum_ clementiæ Cæsaris;
compare with Tac. Ann. xii. 37. Si incolumem servaveris, æternum
_exemplar_ clementiæ ero; not merely tuæ _clementiæ_, but of clemency in
general. (v. 359.)
EXERCITUS; COPIÆ. +Exercitus+ is an army that consists of several
legions; but +copiæ+ mean troops, which consist of several cohorts.
EXHIBERE, see _Præbere_.
EXIGERE, see _Petere_.
EXIGUUS, see _Parvus_.
EXILIS; MACER; GRACILIS; TENUIS. +Exilis+ and +macer+ denote leanness,
with reference to the interior substance and with absolute blame, as a
consequence of want of sap, and of shrivelling; +exilis+ (from egere,
exiguus,) generally as applicable to any material body, and as poverty
and weakness, in opp. to _uber_, Cic. Or. i. 12; +macer+ (#makros#,
meagre,) especially to animal bodies, as dryness, in opp. to _pinguis_,
Virg. Ecl. iii. 100; whereas +gracilis+ and +tenuis+, with reference to
the exterior form, indifferently or with praise; +tenuis+ (#tanus#,
thin), as approaching to the notion of _delicate_, and as a _general_
term, applicable to all bodies, in opp. to _crassus_, Cic. Fat. 4.
Vitruv. iv. 4; but +gracilis+ as approaching to the notion of _tall_,
_procerus_, and especially as applicable to animal bodies, like slender,
in opp. to _opimus_, Cic. Brut. 91; _obesus_, Cels. i. 3, 30. ii. 1.
Suet. Dom. 18. (v. 25.)
EXIMERE, see _Demere_.
EXISTIMARE, see _Censere_.
EXITIUM, EXITUS, see _Lues_.
EXPERIRI, see _Tentare_.
EXPETERE, see _Velle_.
EXPILARE, see _Vastare_.
EXPLORATOR; SPECULATOR; EMISSARIUS. +Exploratores+ are scouts, publicly
ordered to explore the state of the country or the enemy;
+speculatores+, spies, secretly sent out to observe the condition and
plans of the enemy; +emissarii+, secret agents, commissioned with
reference to eventual measures and negotiations. (vi. 117.)
EXPROBRARE, see _Objicere_.
EXSECRARI, see _Abominari_.
EXSEQUIÆ, see _Funus_.
EXSOMNIS, see _Vigil_.
EXSPECTARE, see _Manere_.
EXSPES; DESPERANS. +Exspes+ denotes hopelessness, as a state; but
+desperans+, despondency, as the painful feeling of hopelessness.
EXSTRUCTUS, see _Præditus_.
EXSUL, see _Perfuga_.
EXSULTARE, see _Gaudere_.
EXTA, see _Caro_.
EXTEMPLO, see _Repente_.
EXTERUS; EXTERNUS; PEREGRINUS; ALIENIGENA; EXTRARIUS; EXTRANEUS; ADVENA;
HOSPES. 1. +Exterus+ and +externus+ denote a foreigner, as one dwelling
in a foreign country; whereas +peregrinus+, +alienigena+, +advena+, and
+hospes+, as one who sojourns for a time in a country not his own.
2. +Externus+ denotes a merely local relation, and is applicable to
things as well as to persons; but +exterus+, an intrinsic relation, and
is an epithet for persons only. _Externæ nationes_ is a merely
geographical expression for nations that are situated without; _exteræ
nationes_, a political expression for foreign nations. 3. +Extraneus+
means, that which is without us, in opp. to relatives, family, native
country; whereas +extrarius+, in opp. to one's self. Cic. ap. Colum.
xii. Comparata est opera mulieris ad domesticam diligentiam; viri autem
ad exercitationem forensem et _extraneam_: comp. with Juv. ii. 56.
Utilitas aut in corpore posita est aut in _extrariis_ rebus: or Quintil.
vii. 2, 9, with vii. 4, 9. 4. +Peregrinus+ is one who does not possess
the right of citizenship, in opp. to _civis_, Sen. Helv. 6;
+alienigena+, one born in another country, in opp. to _patrius_ and
_indigena_; +advena+, the emigrant, in opp. to _indigena_, Liv. xxi. 30;
+hospes+, the foreigner, in opp. to _popularis_. 5. +Peregrinus+ is the
political name of a foreigner, as far as he is without the rights of a
citizen and native inhabitant, with disrespect; +hospes+, the name given
to him from a feeling of kindness, as possessing the rights of
hospitality. Cic. Rull. ii. 34. Nos autem hinc Romæ, qui veneramus, jam
non _hospites_ sed _peregrini_ atque _advenæ_ nominabamur. (iv. 386.)
EXTORRIS, see _Perfuga_.
EXTRANEUS, EXTRARIUS, see _Exterus_.
EXTREMUS; ULTIMUS; POSTREMUS; NOVISSIMUS. +Extremus+ and +ultimus+
denote the last in a continuous magnitude, in a space; +extremus+, the
outermost part of a space, or of a surface, in opp. to _intimus_ and
_medius_, Cic. N. D. ii. 27, 54. Cluent. 65, like #eschatos#; +ultimus+
(superl. from ollus), the outermost point of a line, in opp. to
_citimus_ and _proximus_. Cic. Somn. 3. Prov. cons. 18. Liv. v. 38, 41,
like #loisthos#. Whereas +postremus+ and +novissimus+ denote the last in
a discrete quantity, or magnitude consisting of separate parts, in a row
of progressive numbers; +postremus+, the last in a row that is
completed, in which it occupies the last place, in opp. to those that
precede it, _primus_, _princeps_, _tertius_, like #hustatos#; whereas
+novissimus+ denotes the last in a row that is not complete, in which,
as the last comer, it occupies the last place, in opp. to that which has
none to follow it, but is last of all, like #neatos#.
EXUVIÆ, see _Præda_.