GALEA, see _Cassis_.
GANEUM, see _Deversorium_.
GANNIRE, see _Latrare_.
GARRIRE; FABULARI; BLATIRE; BLATERARE; LOQUAX; VERBOSUS. 1. +Garrire+
(#gêruô#) denotes talking, with reference to excessive fondness for
speaking; +fabulari+, to the nullity; +blatire+, and the intensive
+blaterare+, to the foolishness of what is said. 2. The _garrulus_ is
tiresome from the quality, the _loquax_ from the quantity, of what he
says. For +garrulitas+ expresses childish or idle talkativeness, from
the mere pleasure of talking and hearing one's self talk, without regard
to the value and substance of what is said, and has its origin in a
degeneracy of youthful vivacity, and even in the abuse of superior
talents, like #lalia#; whereas +loquacitas+ (#lakazein#) expresses a
quaint talkativeness, from inability to stop short, which has its origin
in the diminished energy of old age, like #adoleschia#. The _garrulus_,
in his efforts to please and entertain by light conversation, is silly
and imbecile; the _loquax_, in his efforts to instruct, and make himself
clearly understood, is often tedious. 3. +Garrulus+ and +loquax+ denote
qualities of persons, speakers; +verbosus+, of things, speeches, and
writings. (iii. 81.)
GAUDERE; LÆTARI; HILARIS; ALACER; GESTIRE; EXSULTARE. 1. +Gaudere+ (from
#gauros#) denotes joy as an inward state of mind, in opp. to _dolor_,
like #hêdesthai#; whereas +lætari+ and +hilarem esse+, the utterance of
joy. Tac. Hist. ii. 29. Ut valens processit, _gaudium_, miseratio,
favor; versi in _lætitiam_ . . . . laudantes gratantesque. 2. The
_lætus_ (from #lilaiomoi#) shows his joy in a calm cheerfulness, which
attests perfect satisfaction with the present, in opp. to _moestus_,
Tac. Ann. xv. 23; the _hilaris_ (#hilaros#) in awakened mirth, disposing
to jest and laughter, in opp. to _tristis_; the _alacer_ (#alkê#) in
energetic vivacity, evincing spirit and activity, in opp. to _territus_.
Cic. Coel. 28. The _gaudens_, the _lætus_, the _hilaris_, derive joy
from a piece of good fortune; the _alacer_ at the same time from
employment and action. Cic. Divin. i. 33, 73. Equum _alacrem lætus_
adspexit. +Lætitia+ shows itself chiefly in an unwrinkled forehead, and
a mouth curled for smiling; +hilaritas+, in eyes quickly moving,
shining, and radiant with joy; +alacritas+, in eyes that roll, sparkle,
and announce spirit. Sen. Ep. 116. Quantam serenitatem _lætitia_ dat.
Tac. Agr. 39. Fronte _lætus_, pectore anxius. Cic. Pis. 5. Te
_hilarioribus_ oculis quam solitus es intuente. 3. +Gaudere+ and
+lætari+ denote a moderate; +exsultare+ and +gestire+, and perhaps the
antiquated word +vitulari+, a passionate, uncontrolled joy, as to exult
and triumph; the _gestiens_ (#gêthein#) discovers this by an involuntary
elevation of the whole being, sparkling eyes, inability to keep quiet,
etc.; the _exsultans_, by a voluntary, full resignation of himself to
joy, which displays itself, if not by skipping and jumping, at least by
an indiscreet outbreak of joy, bordering on extravagance. 4. +Jucundus+
denotes, like juvat me, a momentary excitement of joy; +lætus+, a more
lasting state of joy; hence _lætus_ is used as the stronger expression,
in Plin. Ep. v. 12. Quam mihi a quocunque excoli _jucundum_, a te vero
_lætissimum_ est. (iii. 242.)
GAZÆ, see _Divitiæ_.
GELICIDIUM, GELIDUS, GELU, see _Frigere_.
GEMERE, see _Suspirare_.
GEMINUS, see _Duplex_.
GENA, see _Mala_.
GENERARE, see _Creare_.
GENS; NATIO; POPULUS; CIVITAS. 1. +Gens+ and +natio+ denote a people, in
a physical sense, in the description of nations, as a society
originating in common descent and relationship, without any apparent
reference to civilization; whereas +populus+ and +civitas+ denote a
people in a political sense, as a society formed by civilization and
compact. Sall. Cat. 10, 1. _Nationes_ feræ et _populi_ ingentes subacti.
Cic. Rep. i. 25. 2. +Gens+ (#genetê#) includes all people of the same
descent, like #phulon#; +natio+ (from #gnêsios#) a single colony of the
same, like #ethnos#. Vell. P. ii. 98. Omnibus ejus _gentis nationibus_
in arma accensis. Tac. G. 2, 38. But as _gens_, in this physical sense,
as the complex term for several colonies, has a more comprehensive
meaning than _natio_, so has it, at the same time, in its political
accessory meaning, as a clan, #genos#, or as the complex term for
several families, a narrower meaning than _populus_; hence sometimes
_populus_ forms, as a civilized _natio_, a part of the natural _gens_.
Liv. iv. 49. Bolanis suæ _gentis populo_, and Virg. A. x. 202; sometimes
+gens+, as a political society, forms a part of _populus_: Justin.
vii. 1. Adunatis _gentibus_ variorum _populorum_. 3. +Civitas+ (from
#keiô#) denotes the citizens of a town collectively, #polis#, merely
with regard to their interior connection, as including the inhabitants
who are in the enjoyment of the full rights of citizenship, and the
lawful possessors of the land; +populus+ (redupl. of #polis#) means the
people, #dêmos#, more commonly in reference to their social relations,
interior and exterior, and with the included notion of belonging to the
state. A people can determine upon war as a _civitas_; but can carry it
on only as a _populus_. A _civitas_ is necessarily stationary; but a
_populus_ may consist of _Nomades_, or wanderers from one pasture to
another.
GENS, GENUS, see _Stirps_.
GERERE, see _Ferre_ and _Agere_.
GESTIRE, see _Velle_ and _Gaudere_.
GIGNERE, see _Creare_.
GILVUS, see _Luteus_.
GLABER, see _Lævis_.
GLACIES, see _Frigere_.
GLADIUS; ENSIS; PUGIO; SICA. 1. +Gladius+ (from #klados#) is the usual,
+ensis+ (from ansa?) the select and poetical name for a sword. Quintil.
x. 1, 11. (v. 188.) 2. +Pugio+ (from pungere) is a dagger, as a fair and
openly used soldier's weapon, on a level with the sword; whereas +sica+
(from secare) is the unfair and secret weapon of the bandit, on a level
with poison. (vi. 291.)
GLOBUS; SPHÆRA. +Globus+ is the popular term for any body that is round
like a ball; whereas +sphæra+ is the scientific term, derived from the
Greek for a mathematical globe. (vi. 147.)
GLOBUS, see _Caterva_.
GLORIA; CLARITAS. +Gloria+ (from #gelôs#) denotes renown, under the
image of something said, like #kleos#; _claritas_ (from #galêros#) under
that of some thing bright, and that is seen, like #doxa#. (v. 235.)
GLORIATIO, see _Jactatio_.
GLUTUS, see _Faux_.
GNAVITAS, see _Opera_.
GRACILIS, see _Exilis_.
GRADATIM, see _Paulatim_.
GRADIRI, see _Ire_.
GRADUS; GRESSUS; PASSUS. 1. +Gressus+ denotes a step subjectively,
whereas +gradus+ objectively. +Gressus+ is a step that is being taken;
+gradus+ that is taken. 2. +Gressus+ is a product of going, but
+passus+, of standing also, if the feet are at the same distance from
each other as in walking. +Gressus+ denotes any separation of the feet,
whether longer or shorter, quicker or slower, whether deserving the name
of step or not; whereas +passus+ means a regular measured step, which at
the same time serves as a measure of length. Virg. Æn. i. 414. Tendere
_gressus_ ad moenia: comp. with ii. 723. Iulus sequitur patrem non
_passibus_ æquis. (iv. 58.)
GRÆCI; GRAII; GRÆCULI; GRÆCANICUS. 1. +Græci+ denotes the Greeks merely
as a term in the description of different nations, and a historical
name, without any accessory moral reference; whereas +Graii+, with
praise, as the classical name for a nation of heroes in days of yore:
+Græculi+, with blame, as the degenerate people, false and unworthy of
trust, that existed in the times of the Roman writers. 2. +Græcum+ means
what is really Grecian, whether in or out of Greece; but +Græcanicus+,
what is made after the Grecian manner, what is merely à la Grecque.
(v. 304.)
GRANDÆVUS, see _Vetus_.
GRANDIS, see _Magnus_.
GRATIA, see _Studium_.
GRATIAS AGERE, HABERE, REFERRE; GRATES; GRATARI; GRATULARI. 1. +Gratiam+
or +gratias habere+ means to feel thankful, like #charin eidenai#;
whereas +gratias agere+, to return thanks in words, like #eucharistein#;
lastly, +gratiam referre+, to show one's self thankful by deeds, like
#charin pherein#, #anticharizesthai#. Cic. Marc. ii. 33. Maximas tibi
omnes _gratias agimus_; majores etiam _habemus_. Off. ii. 20. Inops
etiamsi _referre gratiam_ non potest, _habere_ tamen potest. And Fam.
v. 11. x. 11. Planc. 28. Balb. 1. Phil. iii. 2. 2. +Gratias agere+ is
the usual; +grates agere+, a select and solemn form of speech. Cic.
Somn. _Grates_ tibi _ago_, summe Sol, vobisque reliqui coelites. 3. In
the same manner +gratulari+ denotes an occasional expression of thanks
without oblation, and a congratulation without formality, whereas
+gratari+, a solemn thanksgiving, or congratulation. Liv. vii. 3. Jovis
templum _gratantes_ ovantesque adire: comp. with Ter. Heaut. v. 1, 6.
Desine deos _gratulando_ obtundere. (ii. 213.)
GRATUS; JUCUNDUS; ACCEPTUS; GRATIOSUS. 1. +Gratum+ (from #kecharêsthai#)
means that which is acceptable only in reference to its value with us,
as precious, interesting, and worthy of thanks; but +jucundum+ (from
juvare) in reference to the joy which it brings us, as delightful. Cic.
Att. iii. 24. Ista veritas etiam si _jucunda_ non est, mihi tamen
_grata_ est. Fam. v. 18. Cujus officia _jucundiora_ scilicet sæpe mihi
fuerunt, nunquam _gratiora_. And v. 15. xiii. 18. 2. +Gratus+ refers to
the feeling, as wished for; +acceptus+, to its expression, as welcome.
3. The _gratus alicui_ meets with no antipathy, but is liked; the
_gratiosus apud aliquem_ is the object of distinguished favor, and
enthusiastic attachment, as the favorite or darling. (iii. 254.)
GRAVIDUS, see _Prægnans_.
GRAVITAS, see _Moles_ and _Severitas_.
GREMIUM; SINUS. +Gremium+ is the lap, or surface formed by the knees in
a sitting posture, and figuratively the symbol of the fostering care of
a mother; whereas +sinus+, the bosom, between the two breasts,
especially in the female sex, and figuratively the symbol of protection
and refuge. Cic. Pis. 37. Ætolia procul a barbaris disjuncta gentibus in
_sinu_ pacis posita medio fere Græciæ _gremio_ continetur. (vi. 150.)
GRESSUS, see _Gradus_.
GREX, see _Caterva_ and _Pecus_.
GRUMUS, see _Collis_.
GULA, see _Faux_.
GURGES, see _Vorago_.
GURGULIO, see _Faux_.
GUSTUS, GUSTARE, see _Sapor_.
GUTTA; STILLA; STIRIA. +Gutta+ is a natural, +stilla+ (#stilê#,
#stalaxai#), an artificial measured drop. Further, the principal notion
in +gutta+ is that of smallness, hence +guttatim+ means drop by drop;
whereas in +stilla+ the principal notion is that of humidity, hence
+stillatim+ means trickling or dripping. +Stilla+ means a liquid;
+stiria+ (#sterea#) a frozen drop. (iii. 4.)
GUTTUR, see _Faux_.
GYRUS, see _Orbis_.