MACELLUM, see _Laniena_.
MACER, see _Exilis_.
MACERIA, see _Murus_.
MACULA, see _Vitium_.
MADIDUS, see _Udus_.
MAGISTER, see _Doctor_.
MAGNOPERE, see _Perquam_.
MAGNUS; GRANDIS; AMPLUS; INGENS; IMMANIS; VASTUS. 1. +Magnus+,
+grandis+, and +amplus+, denote a becoming greatness; +ingens+,
+immanis+, and +vastus+, an overwhelming greatness. Sen. Ir. i. 16. Nec
enim _magnitudo_ ista est, sed _immanitas_. Cic. Læl. 26. 2. +Magnus+
(from #mega#, mactus,) denotes greatness without any accessory notion,
in opp. to _parvus_, like #megas#; whereas +grandis+, with the accessory
notion of intrinsic strength and grandeur, in opp. to exilis, Sen. Ep.
100; subtilis, Quintil. xii. 10, 58; tumidus, in the same book, § 80;
minutus, Cels. ii. 18; exiguus, Quintil. xi. 3, 15; lastly, +amplus+
(adj. from ambi) with the accessory notion of comeliness, and of an
imposing impression. 3. +Ingens+ (#agonos#) denotes excessive greatness
merely as extraordinary, like #apletos#; +immanis+ (#amêchanos#) as
exciting fear, like #pelôrios#; +vastus+ (from vagus?) as wanting
regularity of form like #achanês#. (iii. 228.)
MALA; MAXILLA; GENA. 1. +Mala+ (from #memacha#, or from Mandere) denotes
the upper, +maxilla+, the under jaw. Cels. Med. viii. 1. 2. +Mala+
denotes the cheek as a usual expression, and in a merely physiological
sense; +gena+ (from #genus#) as a more ancient and select expression,
and with an _æsthetic_ reference. (vi. 208.)
MALEDICTUM; PROBRUM; CONVICIUM. +Maledictum+ is any utterance of what is
injurious to another, whether to bring him ill-luck by cursing, or
disgrace by verbal injuries, like #kakêgoria#; +probrum+ (from
#propherô#) an invective, like #oneidos#, consisting of attacks and
assertions wounding the honor of another; +convicium+ (#kataikia#) the
abusive word, like #loidoria#, consisting of single words and
appellations wounding the honor of another. For example, _fur!_ is a
_convicium_, _fur es_, a _probrum_; each of them a _maledictum_.
(iv. 198.)
MALEFACTUM, MALEFICIUM, see _Delictum_.
MALITIA; MALIGNITAS; MALEVOLENTIA; MALUS; NEQUAM; PRAVUS. 1. +Malitia+
denotes the baseness which shows itself in the love of lying and
deceiving, from want of conscience; +malignitas+, the ill-will which
grudges good to another, and wishes it only to itself, from pure
selfishness; +malevolentia+, the ill-will which wishes evil to another
rather than good, from personal aversion. +Malitia+ is a way of thinking
and acting deserving of punishment as endangering the security of
society; +malignitas+ is a despicable disposition, which implies the
want of philanthropy; lastly, +malevolentia+, a detestable quality, as
connected with deriving pleasure from the misfortunes of others.
2. +Malus homo+ is a morally bad man, but +nequam+ a good-for-nothing
man, whose faultiness shows itself in aversion to useful labor, and a
propensity to roguish tricks, in opp. to _frugi_. Plaut. Pseud, i. 5.
53. Cic. Font. 13. Or. ii. 61. Fin. ii. 8. Sen. Contr. iii. 21; +pravus+
(#peraios#) a man whose character has taken a vicious direction, in a
physical, or intellectual, or moral point of view in opp. to _rectus_.
Plaut. Bacch. iii. 3, 8. Cic. Fin. ii. 8. Acad. i. 10. Quintil. viii. 3,
48. Nec parricidam _nequam_ dixeris hominem, nec meretrici forte deditum
_nefarium_; quod alterum parum, alterum nimium est. Afric. ap. Gell.
vii. 11. (i. 62.)
MALIGNITAS, see _Invidia_.
MAMMA; MAMILLA; UBER; PAPILLA. 1. +Mamma+ and +uber+ denote the breast
in the female body; +mamma+ (#mammê#) denotes the visible breast as a
fleshy part of the body, particularly of a female body; whereas +uber+
(#ouaron#) the nourishing breast as filled with milk, which is only
found in the female body, like #outhar#. 2. +Papilla+ and +mamilla+
denote the nipples of the breast, common to the male and female;
+papilla+ (redupl. of #palla#) with reference to their spherical shape,
without distinction of the sexes, like #mazos#; +mamilla+ (redupl. from
#amelgô#) with reference to their adaptation for suckling, and therefore
belonging only to the female sex, like #titthê#, and teats. (iv. 133.)
MANARE, see _Fluere_.
MANCIPARE, see _Vendere_.
MANCIPIUM, see _Servus_.
MANDARE, see _Jubere_.
MANE; CREPUSCULO; DILUCULO. +Mane+ (from #mênuein#) denotes in the
morning, in the early course of the bright day, in opp. to the night,
and the forenoon hours, like #orthrô#; +crepusculo+ (from creperus,
#krupsai#) in the twilight, in opp. to the bright day; +diluculo+, in
the twilight, in opp. to the dark night, like #lukophôs#.
MANERE; MORARI; TARDARE; DETINERE. 1. +Manere+ (from #menein#) denotes
remaining, in opp. to going away; whereas +morari+ (from #bradus#)
denotes tarrying, as an interruption of motion, in opp. to going
forwards. Cic. Sen. 23. _Commorandi_ natura deversorium nobis, non
habitandi dedit. Hence in Tac. H. ii. 48. Irent propere neu _remanendo_
iram victoris asperarent,--the reading _remorando_ deserves the
preference. 2. +Morari+ _aliquem_ means, to prevail upon any one to stay
of his own free will by proposing conditions, like #diatribein#;
+tardare+, to prevent a person's hastening on his way by opposing
difficulties, like #bradunein#; +detinere+, to hinder him from going
forwards by force, like #katechein#. +Tardare+ has generally an action
for its object[2]; +detinere+, a person; +morari+, either. (iii. 298.)
[Footnote 2: [But: _nos_ Etesiæ valde _tardarunt_.]]
MANERE; EXSPECTARE; PRÆSTOLARI; OPPERIRI. 1. +Manere+ (from #menein#)
denotes a mere physical act to remain in a place, till something has
happened; whereas +exspectare+, +præstolari+, and +opperiri+, denote a
mental act, to wait for, to wait in conscious expectation of some event,
or of some person. 2. +Exspectare+ denotes waiting for, almost as a mere
mental act, as a feeling, without practical reference or accessory
meaning; whereas +præstolari+ and +opperiri+, with the accessory notion
that the person waiting intends, after the arrival of the object waited
for, to do something. 3. The +præstolans+ (from #parastellesthai#) waits
for a person in order to perform services for him; the +opperiens+, for
an occurrence, in order not to be taken by surprise. The +præstolans+
stands in subordinate relation to the person waited for; the
+opperiens+, in co-ordinate, whether as friend or foe. Lastly,
+præstolari+ is a prose expression; +opperiri+, a poetical, or at least,
a select expression. For the German distinction between _warten_ and
_harren_, the former denoting calm, passionless waiting for, the latter,
eager, impatient longing for, the Latins have no correspondent
synonymes. (iii. 57.)
MANES, see _Spectrum_.
MANICÆ, see _Vincula_.
MANIFESTO, see _Aperire_.
MANNUS, see _Equus_.
MANSUETUDO; CLEMENTIA. +Mansuetudo+ (from manui suetus) is the mildness
and magnanimity of a private individual, who does not take vengeance for
a mortification suffered, in opp. to _iracundia_; whereas +clementia+
(from #akalos#, #kêlein#, and mens,) the mercifulness and humanity of
the ruler, or the judge, who does not inflict upon the malefactor the
punishment which he deserves, in opp. to _crudelitas_. Sen. Clem. 2.
Cic. Lig. 3. Att. viii. 9. Plin. Pan. 3. (v. 11.)
MANSUETUS, see _Cicur_.
MANUBIÆ, see _Præda_.
MARE; ÆQUOR; PONTUS; PELAGUS. 1. +Mare+ (from #murô#) denotes the sea,
as a mass of water, in opp. to _terra_ and _aër_, like #hals#,
#thalassa#; +æquor+, +pelagus+, and +pontus+, with reference to its
dimensions; +æquor+ and +pelagus+, with reference to its horizontal
dimension, the surface of the sea, like #pelagos#, whence #pelagizein#,
to float on the sea; +pontus+ (from #pesein#, #pitnein#,) with reference
to its perpendicular dimension, the depth of the sea, like #pontos#,
whence #pontizein#, to sink into the sea. Colum. viii. 17. Ut in solo
piscinæ posita libella septem pedibus sublimius esset _maris æquor_.
Ovid, Met. ii. 872. Mediique per _æquora ponti_ fert prædam. 2. +Æquor+
(from æquus) denotes the surface of the sea in a merely physical sense;
whereas +pelagus+ (from #plax#) with the accessory notion of its great
extent and immensity. (iv. 72.)
MARGO; ORA. +Margo+ (#amergôn#) denotes the brink, the natural boundary
of a surface, considered almost as a mere mathematical line, and only
improperly as including an exterior portion of the surface; whereas
+ora+ (#ôa#, #ouros#, #horos#) denotes the brim, or border, the
artificial edging of a surface, generally for the sake of ornament, and
therefore necessarily including a certain portion of the surface. Hence
we say, _ora togæ_, but not _margo_; and, on the other hand, _margo
fluminis_ and _ripæ_, if the mere line of shore is meant, without any
portion of the bank. (iii. 212.)
MARITA, see _Femina_.
MAS, see _Homo_.
MATRIMONIUM, see _Conjugium_.
MAXILLA, see _Mala_.
MEARE, see _Ire_.
MEDERI; MEDICARI; SANARE; MEDICAMEN; MEDICINA; REMEDIUM. 1. +Mederi+ and
the poetical word +medicari+ (#medein#) denote healing, as the act of
the physician, who heals with humane sympathy, judgment, and art,
synonymously with _curare_, like #iasthai#; +sanare+, as the effect of
the physic, which in a mechanical way makes the sick well again,
synonymously with _restituere_, like #akeisthai#. 2. +Medicamentum+
means a remedy, with reference to its material substance, as it is
prepared by the apothecary, like #pharmakon#; +medicina+, with reference
to its healing virtues, as ordered by the physician; each with reference
to an illness; whereas +remedium+ denotes a remedy for any of the evils
to which we are subject, like #akos#. Cic. N. D. ii. 53.
_Medicamentorum_ salutarium plenissimæ terræ: comp. with Divin. ii. 51.
Quam a medico petere _medicinam_. (v. 198.)
MEDITARI, see _Cogitare_.
MEDIUS; MODICUS; MEDIOCRIS. +Medius+ #mesos# is purely local, in the
middle, in opp. to the extremes; +modicus+ denotes quantity, with
reference to number and magnitude, as moderate, in opp. to over-measure;
+mediocris+ denotes quality, with reference to worth, as middling, in
opp. to distinction; hence _modicæ facultates_ and _mediocre ingenium_
are identical. Cic. Rep. ii. 31. Haud _mediocris_ vir fuit, qui _modica_
libertate populo data facilius tenuit auctoritatem principum. (v. 202.)
MEDIUS DIES, see _Meridies_.
MEMBRUM; ARTUS. +Membrum+ (redupl. of #meros#) denotes a limb of the
body itself, like #melos# and #kôlon#; whereas +artus+ (#rhethos#,
#arthron#,) properly only a joint of a limb, like #arthron# and
#hapsos#. Senec. Contr. ii. 13. Differebatur distortis _articulis_;
nondum in sua _membra artus_ redierant. Virg. Æn. v. 422. Magnos _artus
membrorum_. Quintil. Decl. ult. Ut per singulos _artus membra_ laxaret.
Further, +membra+ denotes the limbs collectively, including the head and
trunk, as parts of the body; whereas +artus+ only the extremities, which
_per commissuras_ with the body, properly so called, namely, the head
and trunk, hang together. Gell. N. A. i. 14. (iv. 150.)
MEMINISSE; REMINISCI; RECORDARI. +Meminisse+ denotes remembrance as a
state of mind, like #memnêsthai#, in as far as one has retained
something in memory, without ever having forgotten it, like _memorem
esse_; whereas +reminisci+ and +recordari+ denote remembrance as an act
of the mind, in as far as one again brings to one's mind what had
already been driven out of one's thoughts, like #anamimnêskesthai#. But
+reminisci+ denotes this act of the mind as momentary, like _in memoriam
revocare_; whereas +recordari+ denotes it as of some duration, like
_revocata in memoriam contemplari_. Cic. Lig. 12, 35. Equidem, cum tuis
omnibus negotiis interessem, _memoria teneo_, qualis T. Ligarius,
quæstor urbanus, fuerit erga te et dignitatem tuam; sed parum est, me
hoc _meminisse_; spero etiam te, qui oblivisci nihil soles, nisi
injurias, quoniam hoc est animi, quoniam etiam ingenii tui, te aliquid
de hujus illo quæstorio officio cogitantem, etiam de aliis quibusdam
quæstoribus _reminiscentem recordari_. This passage shows, that _memoria
tenere_ is only a circumlocution for _meminisse_: there is another
passage where _recordari_ is employed as the consequence of _reminisci_,
but there is no instance of the converse; for _reminisci_ and
_recordari_ have the same relation to each other as _intueri_ and
_conspicere_. Cic. Sen. 21. Pueri . . . . ita celeriter res
innumerabiles arripiunt, ut eas non tum primum accipere videantur, sed
_reminisci_ et _recordari_: he might have added, Quæ non satis
_meminerint_, sed in aliquantum temporis obliti sint. Tusc. i. 24, 58.
Animus, quum se collegit atque recreavit, tum agnoscit illa
_reminiscendo_; ita nihil aliud est discere, quam _recordari_. Senec.
Ep. 100. Magis _reminiscor_ quam teneo. (i. 166.)
MENDA, MENDUM, see _Vitium_.
MENDICITAS, see _Paupertas_.
MENS, see _Anima_.
MERACUS, see _Purus_.
MERCARI, see _Emere_.
MERCENARII; OPERARII; OPERÆ. +Mercenarii+ mean laborers as far as they
work, not for their own interest, but for pay, in opp. to the
proprietor, who hires their services; whereas +operarii+ and +operæ+, as
far as they undertake to perform for others, a mere mechanical work, in
opp. to the principal or director, who gives out the plan. +Mercenarii+
refer to the motive; +operarii+, to the art employed being of an
inferior sort. (vi. 217.)
MERCES, see _Præmium_.
MERCIMONIUM, see _Merx_.
MERDA, see _Lutum_.
MERERE; DIGNUM ESSE; MERERI. 1. +Merere+ and +Mereri+ (#meiresthai#)
suppose an activity, as to deserve; whereas +dignum esse+ (from _decet_,
#dikê#,) only a quality, as to be worthy. 2. +Merere+ is usually a
transitive verb, as to deserve, and is in construction with an
accusative, or with a sentence, as its complement; whereas +mereri+, an
intransitive verb, as to be deserving, and is in construction with an
adverb. Cic. Rosc. Com. 15. Fructum, quem _meruerunt_, retribuam: comp.
with Catil. ii. 2, 4. Si illum, ut erat _meritus_, morte mulctassem.
Cæs. B. G. vi. 5, with B. Civ. iii. 53. Suet. Cal. 40, with Aug. 56.
3. +Merere+ as an intransitive, or without an object, denotes to serve
as a warrior, by the ellipsis of _stipendia_; whereas +mereri+ as a
transitive, or with an object, means to earn something for one's self,
without any stress being laid upon the worthiness. (v. 213.)
MERETRIX, see _Pellex_.
MERIDIES; MEDIUS DIES. +Meridies+ denotes noon, as a point of time,
which separates the forenoon from the afternoon; +medius dies+, the
middle of the day, as a space of time which lies between the morning and
the evening.
MERUS, see _Purus_.
MERX; MERCIMONIUM. +Merx+ means wares, in as far as they are already
wrought up, as an article of trade; +mercimonium+, in as far as they can
become so, like the materials of wares. Tac. A. xi. 5. Nec quidquam
publicæ _mercis_ tam venale fuit: comp. with xv. 38. _Mercimonium_ quo
flamma alitur.
METIRI; METARI; DIMETIRI; DIMETARI. 1. +Metiri+ means to measure a space
in order to know its magnitude; whereas +metari+, to mark the boundaries
of the space that has been measured, that they may be known to others.
2. By +dimetiri+ and +dimetari+, the measuring and marking out of
sub-divisions is especially meant; wherefore _metari castra_ refers
merely to the whole circumference of the entrenchments; when, therefore,
Liv. viii. 38. uses the phrase _locum castris dimetari_, it is evident
of itself that he expressly means, to mark the boundaries of the
_principia_ and of the _prætorium_, etc., that are within the camp.
(ii. 169.)
METUERE, see _Vereri_.
MICARE, see _Lucere_.
MINIME, see _Neutiquam_.
MINISTER, see _Servus_.
MINUTUS, see _Parvus_.
[_Mirari_ is indifferent: _admirari_ usually involves praise, _demirari_
blame.]
MISERERI; MISERARI; MISERET ME. +Misereri+ means to feel pity in the
heart, to compassionate, like #eleein#; whereas +miserari+, to express
pity in words, to commiserate, like #oikteirein#. For the German word
_erbarmen_, to show pity by actions, the Latins have no separate word.
2. By +misereor tui+, pity is represented as an act of the free-will,
and thereby the noble nature of the compassionate is depicted; whereas
by +miseret me tui+, pity is represented as a suffering, which cannot be
resisted, whereby all moral merit is taken away, and the greatness of
another's misfortune more strongly expressed. +Miserere+ is a causative,
like #oiktizein#. (ii. 171.)
MISERIA, see _Infortunium_.
MISSILE; HASTA; LANCEA; JACULUM; VERUTUM; TRAGULUM; PILUM. +Missile+ is
the most general name for a weapon used in fighting at a distance, from
the spear to the arrow; +hasta+ and +lancea+ serve both for thrusting
and hurling; +hasta+ (from #schastêrion#, #schazô#,) as a genuine Roman
weapon, #doru#; +lancea+, as a foreign weapon, supposed to have come
originally from the Suevi, #lonchê#; +pilum+, +jaculum+, +verutum+, are
more for hurling; +jaculum+, as the most general expression, including
the hunting spear, #belos#; +verutum+ (from #oruchê#) and +tragulum+
(#trôglê#) military weapons for hurling, #akôn#; +pilum+ (from #pêlai#)
in the singular, as the peculiar weapon for hurling used by the Roman
legion. Liv. ix. 19. Romano _pilum_ haud paulo quam _hasta_ vehementius
ictu _missu_que telum.
MITIS; LENIS; PLACIDUS. +Mitis+ means mild, in opp. to _acerbus_, like
#meilichos#; +lenis+ (from lana? or from the Goth, latjan, lassus?)
gentle, in opp. to _vehemens_, like #praos#; +placidus+, composed, in
opp. to _turbidus_, like #êpios#.
MITTERE; LEGARE; AMITTERE; DIMITTERE; OMITTERE. 1. +Mittere+ #metheinai#
is the general expression, to send; +legare+ (from #legô#) has a special
political meaning, to delegate. The _missus_ makes his appearance as a
servant or messenger; the _legatus_, as a representative. 2. +Amittere+
and +dimittere+ mean to let go any thing already in one's possession;
+amittere+, against one's will, as to lose; +dimittere+, after having
used it, as to dismiss; whereas +omittere+ means to let anything pass
by, without taking possession of it; to speak with precision, _Amittimus
inviti et casu, omittimus volentes et sponte_. Hence _amittere
occasionem_ means, to let slip an opportunity, so as not to be able to
take advantage of it, from negligence; whereas _omittere occasionem_
means, to renounce an opportunity, so as not to wish to take advantage
of it, from attaching little value to it. _Vitam amittere_ means, to
lose one's life; _vitam omittere_, to sacrifice it. (iii. 285.)
MODERATUS, MODESTIA, see _Modus_.
MODICUS, see _Medius_.
MODO-MODO; NUNC-NUNC. +Modo-modo+ is properly applicable only to
transactions of the past and of the future; +nunc-nunc+ only to those of
the present. This distinction is neglected, yet +nunc-nunc+ gives a
livelier color to description, and belongs to poetry, or to the more
elevated style of prose; +modo-modo+, like 'just now,' is the proper
prose expression, which Cicero always uses. (iv. 276.)
MODO, see _Nuper_.
MODUS; MODESTIA; MODERATIO; TEMPERATIO; CONTINENTIA; ABSTINENTIA.
1. +Modus+, in a moral sense, denotes the #metrion#, or the included
notion of the #mêden agan# in objective relation; +modestia+ and
+moderatio+, in subjective relation; +Modestia+ is the feeling of
preference for this _modus_; +moderatio+, the habit of acting in
conformity to this feeling. 2. +Moderatio+ is moderation, as springing
from the understanding, from calculation and reflection, akin to
_prudentia_; +temperatio+ and +temperantia+ are qualities pervading the
whole man, and ennobling his whole being, akin to _sapientia_.
+Moderatio+ supposes, like self-government, a conflict between the
passions and reason, in which reason comes off conqueror; in
+temperatio+, as in tranquillity of mind, the reason is already in
possession of superiority, whether through nature or moral worth.
3. +Temperatus+, +temperatio+, denote merely a laudable property, which
may belong even to things; whereas +temperans+, +temperantia+, a virtue
of which reasonable beings alone are capable. 4. +Moderatio+ denotes
moderation in _action_, in opp. to _cupiditas_; whereas +continentia+,
moderation in enjoyment, in opp. to _libido_, Cic. Cat. ii. 11, 25.
Verr. iv. 52. 5. +Continentia+ denotes command over sensual desires,
continence; +abstinentia+, over the desire for that which belongs to
another, firm integrity; the translation of _abstinentia_ by
'disinterestedness,' is not precise enough, for this virtue is required
by morality only, _abstinentia_, by _law_ also. Quintil. v. 10, 89. Cic.
Sext. 16. 6. +Modestia+ shuns overstepping the right measure, out of
regard to the morals which the _modus_ prescribes; whereas +verecundia+
and +reverentia+ out of regard to persons, whom the _verecundus_ is
afraid of displeasing, and whom the _reverens_ thinks worthy of respect;
lastly, +pudor+, out of self-respect, that one may not bring one's self
into contempt. Varro, ap. Non. Non te tui saltem _pudet_, si nihil mei
_revereare_. Terent. Phorm. i. 5, 3. or ii. 1, 3. Non simultatem meam
_revereri_? Saltem _pudere_? (ii. 203.)
MOENIA, see _Murus_.
MOESTITIA, see _Dolor_.
MOLES; ONUS; PONDUS; GRAVITAS. +Moles+ and +onus+ denote the heaviness
of an object in its disadvantageous sense; +moles+ (from #môlos# or
#mochlos#) absolutely, as unwieldiness, so far as through its greatness
it is inconvenient to move, like #onkos#; +onus+, relatively to its
pressure, so far as it is irksome to the person carrying it, as a
burden, #phortos#; whereas +pondus+ (from pendere) in an advantageous
sense, as force and strength, like weight, #achthos#; lastly, +gravitas+
(from #geraos#) unites both senses, and sometimes denotes the irksome
heaviness, sometimes the effective weightiness, like #baros#. (iv. 223.)
MOLESTIA, see _Labor_.
MOLIRI, see _Audere_.
MONERE, see _Hortari_.
MONETA, see _Pecunia_.
MONS; JUGUM. +Mons+ (from minari, eminere,) denotes the mountain with
reference to its dimension of height; whereas +jugum+, with reference to
its breadth and length, sometimes as the uppermost ridge, which,
according as it is flat or pointed, is with yet greater precision called
either _dorsum_ or _cacumen_, in opp. to _radices montis_; sometimes as
a range of mountains, particularly in an ascending direction, by which
several mountains become joined, so as to form a chain, or pile of
mountains, in opp. to the mountain itself. Liv. xxii. 18. Sub _jugo
montis_ proelium fuit: comp. with xli. 18. Petilius adversus Balistæ et
Leti _jugum_, quod eos _montes_ perpetuo _dorso_ conjungit, castra
habuit. Or, Tac. G. 10, with 43, and Agr. 10. Or, Virg. Ecl. v. 76, with
Ovid, Met. iv. 657. (v. 225.)
MONSTRA, see _Auguria_.
MONSTRARE, see _Ostendere_.