S.

SABULO; HARENA; SABURA. +Sabulo+ (from #psapharos#, #psêphos#,) and in

Pliny +sabulum+, denote sand, as a sort of light soil; +harena+, +arena+

(from #cheras#), as a dry stony soil, as small or pounded pebbles, in

opp. to a fruitful soil; +sabura+, +saburra+, with especial reference to

its use, as shipsand, ballast. (vi. 311.)

SACELLUM, see _Templum_.

SACER; SANCTUS. +Sacer+ (#agos#) denotes that which is sacred, inasmuch

as it belongs to the gods, in opp. to +profanus+, like #hieros#; whereas

+sanctus+ (from #hagnos#) inasmuch as it is under the protection of the

gods, and, being guarded from profanation, is, in consequence, pure and

spotless, in opp. to _pollutus_, like #hosios#. Hence +sanctus homo+ is

a pure, pious man; +sacer+, one accursed, devoted to the gods as an

expiatory sacrifice. In the same manner +sancire+ means to place under

the immediate protection of the gods, as laws and compacts, for example;

whereas +sacrare+ means to dedicate to the gods, as temples and altars,

for example. (iii. 198.)

SACRAMENTUM, see _Jusjurandum_.

SACRARE; CONSECRARE; DICARE; DEDICARE. +Sacrare+, +consecrare+, mean to

hallow, with reference to men, with regard to whom the profane use of a

thing is withdrawn and forbidden; +dicare+, +dedicare+ (from

#dechesthai#) mean to dedicate with reference to the gods, to whom the

thing is set apart as their property. Hence +consecrare+ may be used in

an absolute sense, but +dedicare+ has always a reference to the new

proprietors.

SÆPE; CREBRO; FREQUENTER; FREQUENTARE; CELEBRARE. 1. +Sæpe+ denotes

often, in opp. to _semel_, Suet. Ner. 33; _nonnunquam_, Cic. Or. 66;

_semper_, like #pollakis#; whereas +crebro+ and +frequenter+, in opp. to

_raro_, Rhet. ad Her. iv. 23. Cic. Or. 66; +crebro+, often, and in quick

succession, and rather too often than too seldom, like #thama#; but

+frequenter+ (partic. from farcire) often, and not too seldom; for in

general +creber+ denotes a multifarious assembly, inasmuch as it is

dense and crowded; whereas +frequens+, inasmuch as it is numerously

attended. Consequently, +frequens+ rather implies praise, like _largus_;

+creber+, blame, like _spissus_. And _frequentes senatores_ denote the

senate, when represented as complete; _crebri senatores_, as wanting

room on account of their number, and forced to sit close.

2. +Frequentare+ means to visit a place often, and not neglect it:

whereas +celebrare+, to visit it often, and thereby to enliven it, and

to fill it with festive sounds. (i. 17.)

SÆVITIA; CRUDELITAS. +Sævitia+ (from #ai#, #ainos#) denotes the

blood-thirsty cruelty of the tyrant, who acts like a ravenous beast,

that kills and tears its prey, in opp. to _mansuetudo_; whereas

+crudelitas+ (from #kruos#, crudus) denotes the reckless cruelty of the

judge, who enforces the utmost rigor of the law, in opp. to _clementia_.

Sen. Clem. 2. Cic. Lig. 3. Att. viii. 9. Plin. Pan. 3.

SÆVUS, see _Atrox_.

SALSUS, see _Lepidus_.

SALTUS, see _Silva_.

SALUBER, see _Salus_.

SALUS; SANITAS; VALENS; SALUBER; SANUS; SALUTARIS. 1. +Salus+ denotes

existence in general, in opp. to _interitus_; whereas +sanitas+, the

health of the person existing, in opp. to _ægritudo_; first of the body,

then, in a higher degree, of the soul. 2. +Sanus+ and +valens+ denote

health as a temporary state, and are allied in sense with _integer_;

whereas +saluber+ and +validus+ denote habitual qualities, and are

allied in sense with _robustus_. Hence _salubris oratio_ means a speech

sound in matter, possessing original strength; _sana_, a temperate and

discreet speech. Cic. Brut. 13. 51. Tac. Dial. 25. Plin. Ep. ix. 26.

3. +Sanus+ and +saluber+ represent health, merely as finding one's self

well; +valens+ and +validus+, as possessing strength to act.

4. +Saluber+ in a transitive sense means, what brings _sanitas_, in opp.

to _pestilens_, like #hugieinos#; whereas +salutaris+, what brings

_salus_, in opp. to _pestiferus_, like #sôtêrios#. Cato, apud Plin.

H. N. xviii. 6. Nihil _salutare_ est nisi quod toto anno _salubre_.

(i. 31.)

SALUS, see _Vita_.

SALUTARIS, see _Salus_.

SALVE, see _Ave_.

SALVUS; SOSPES; INCOLUMIS; INTEGER. +Salvus+ and +sospes+ denote, like

#sôs#, being safe and sound, in opp. to being killed; +salvus+ is the

customary, +sospes+ a select expression; whereas +incolumis+ and

+integer+, like #askêthês#, denote being unhurt and untouched;

+incolumis+ (from calvere, calamitas, #kolouô#), in opp. to being

wounded, etc.; +integer+ (from tangere) in opp. to being attacked. Tac.

Hist. i. 84. Mea cum vestra _salus incolumitate_ senatus firmatur; that

is, our safety is assured by the senate not having had a hair touched.

And, i. 66. Verba Fabii _salutem incolumitatemque_ Viennensium

commendantis; _salus_ refers to being killed, _incolumitas_ to being

plundered: comp. with Cic. Orat. iii. 45, 178. Dejot. 15. Sunt tuæ

clementiæ monumenta . . . eorum _incolumitates_ quibus _salutem_

dedisti. (iii. 306.)

SANARE, see _Mederi_.

SANCTUS, see _Sacer_ and _Bonus_.

SANGUIS; CRUOR; SANGUINEUS; SANGUINOLENTUS; CRUENTUS. 1. +Sanguis+

denotes the blood circulating in the body, living and supporting life,

like #haima#; +cruor+ (#kruos#) the blood gushing from the body, like

#brotos#. Cic. N. D. ii. 55. _Sanguis_ per venas in omne corpus

diffunditur: comp. with Rosc. Am. 7, 19. Ut _cruorem_ inimici quam

recentissimum ostenderet. Tac. Ann. xii. 46. Mox ubi _sanguis_ artus

extremos suffuderit, levi ictu _cruorem_ eliciunt atque invicem lambunt.

+Sanguis+ is the condition of physical life; +cruor+, the symbol of

death by slaughter. 2. +Sanguineus+ means, consisting of blood,

+sanguinolentus+, smelling after blood, or blood-thirsty; +cruentus+,

red with blood. (iv. 258.)

SANIES; PUS. +Sanies+ (from #sisanon#) denotes running, consequently,

offensive matter; +pus+ (from #puthô#), corroding, consequently,

pernicious matter. Cels. v. 26, 20. (vi. 316.)

SANITAS, SANUS, see _Salus_.

SAPIENS; PRUDENS; CALLIDUS; SCITUS; SOLERS; CORDATUS; CATUS.

1. +Sapiens+ (from #sêpô#) is the person who chooses right objects, from

ennobling views, and pursues them with quietness of mind; +prudens+ and

+callidus+ denote the person who chooses right means, and regulates them

with circumspection; +prudentia+ is a natural judiciousness, pervading a

man's whole nature: +calliditas+, an acquired knowledge of the world and

of men, gained by experience and practice. Cic. Fr. Scaur. 5. Hominis

_prudentis_ natura, _callidi_ usu, doctrina eruditi. 2. +Prudens+ is the

person who has accurate practical views, in opp. to _stultus_; +scitus+,

who has tact, mother-wit, and the faculty of combination; +solers+, who

possesses practical genius and inventive power; +cordatus+, who has his

head in the right place, in opp. to _excors_; +catus+, who discovers and

knows secret means and ways. (v. 114.)

SAPOR; GUSTUS; GUSTARE; LIBARE. 1. +Sapor+ denotes objectively the

flavor which a thing has, or gives out, in opp. to _odor_, etc.;

+gustus+ or +gustatus+ (#geusai#) denotes, subjectively, the sensation

occasioned by this flavor, or the sense of taste, in opp. to _olfactus_,

etc. Sen. Ep. 109. Debet esse optatus ad hujus modi _gustum_, ut ille

tali _sapore_ capiatur. 2. The +libans+ puts only a small portion of any

thing to, or into, his mouth; whereas the +gustans+ has the sense of the

effect of what he tastes, and is conscious of its flavor. Ovid, Amor.

i. 4, 34. Si tibi forte dabit, quæ _prægustaverit_ ipse, rejice

_libatos_ illius ore dapes. (iii. 125.)

SARMENTUM, see _Rami_.

SATELLES; STIPATOR. +Satelles+ (from #stellô#) denotes an attendant, as

a hired servant; +stipator+ (from #stiphos#) as a guard. Cic. Rull.

ii. 13. Ex equestri loco ducentos in singulos annos _stipatores_

corporis constituit, eosdem ministros et _satellites_ potestatis.

(vi. 318.)

SATIS; AFFATIM; ABUNDE. 1. +Satis+ (from #asê#) denotes, like #hikanôs#,

a sufficient measure, without any accessory reference; whereas +affatim+

and +abunde+ with the accessory notion of rather too much than too

little; +abunde+, like #halis#, with an objective and absolute

reference; whereas +affatim+, like #aphthonôs#, in a subjective and

relative sense. A person may have worked _affatim_, according to his own

opinion, and yet not _satis_. Cic. Att. ii. 16. Puto enim me Dicæarcho

_affatim satis_ fecisse. And, xvi. 1. _Satis_ est et _affatim_ prorsus.

Liv. iv. 22. Frumentum non necessitati _satis_, sed copiæ quoque

_abunde_ ex ante confecto sufficiebat. 2. +Satiare+ denotes satisfying,

as the appeasing of a want generally, of hunger, of a longing, etc.;

whereas +saturare+, as the appeasing of an unnatural craving, of an

over-eager longing, or a voracious hunger, of hatred, of the thirst for

blood. (i. 109.)

SATIS HABERE; CONTENTUM ESSE; BONI CONSULERE; CONTENTUS; ÆQUUS ANIMUS.

1. +Satis habere+, that is, to consider as enough, expresses a judgment,

and is only a sign of an unimpassioned judgment of the right measure;

whereas +contentum esse+, to be satisfied, expresses a feeling and is a

sign of moderation and self-government; lastly, +boni consulere+, to

take in good part, an act of the will, by which a person resigns the

realizing of his wish, and acquiesces as becomes a man, in what is

inevitable. +Satis habere+ is in construction with an infinitive;

+contentum esse+, generally with an ablative, or with _quod_. Cic. Orat.

iii. 19; comp. with Fr. Clod. 6. 2. +Contentus animus+ denotes a

relative contentedness, which puts up with and does not murmur at the

want of complete success; +æquus animus+, an absolute contentedness,

which feels quite satisfied, and does not wish for a more prosperous

state. (v. 343.)

SATISFACTIO, see _Purgatio_.

SATURARE, see _Satis_.

SAUCIUS, see _Vulnus_.

SAXUM; RUPES; CAUTES; PETRA; SCOPULI; LAPIS; CALCULUS; SCRUPULUS.

1. +Saxum+, +rupes+, and +cautes+, are greater; +lapis+, +calx+, and

+scrupus+, smaller masses of stone. Plin. H. N. xxxvi. 22. Silex viridis

ubi invenitur, _lapis_, non _saxum_ est. 2. +Saxa+ (from #psekas#,

#psêchô#) are greater masses of stone, in whatever form, like #petrai#;

+rupes+ and +petræ+ (#petrai#, from #pesein#) are steep and high, like

rocks, and therefore difficult to climb; +cautes+ and +scopuli+ are

rough and pointed, like crags, and therefore threaten danger; the

+cautes+ are smaller, and also not visible in the water, and therefore

deceitful; the +scopuli+ (from #kopsai#) jutting upwards, threaten and

announce danger, like #skopeloi#. 3. +Lapis+ (#alips#) is the most

general expression, and denotes the stone only as a material substance,

without regard to its form, like #lithos#; +calculus+, is a smooth,

generally round pebble; +scrupulus+, a rough, generally angular pebble;

but for this meaning of _scrupulus_, the dimin. of _scrupus_, we have

only the authority of grammarians; in authors it has only the figurative

meaning of scruple. (v. 191.)

SCANDERE; ADSCENDERE; ESCENDERE; CONSCENDERE; INSCENDERE. +Scandere+

means to mount a steep height, which is connected with exertion, and

generally brings both hands and feet into requisition, as to climb;

whereas +adscendere+, +escendere+, +conscendere+, and +inscendere+, mean

to mount a height, in a general sense; +adscendere+, without any

accessory notion, merely in opp. to _descendere_; whereas +escendere+

means to mount a height which is fortified, like ramparts, walls, or

which confers distinction, as the _rostrum_; +conscendere+, to mount

something in company with others, a ship for instance; +inscendere+, to

mount an enclosed space, a carriage for instance. (iv. 60.)

SCAPHA, see _Navigium_.

SCELESTUS; SCELERATUS; NEFARIUS; NEFANDUS; IMPIUS. +Scelestus+ (from

scelus, #sklêros#) has reference to the mind, like _ad scelera pronus_

and _promptus_; whereas +sceleratus+, to actions, like _sceleribus

pollutus atque opertus_. Hence the epithet +sceleratus+ is applied to

things, to _porta_, _campus_, _vicus_; and, in general, things can be

called _scelesta_ only by personification. In the like manner +nefarius+

and +impius+ as applied to the impiety of the person who acts, only with

this distinction, that the _impius_ is impious only in mind, the

_nefarius_ in his actions also; whereas +nefandus+ refers to the

horrible enormity of an action. (ii. 149.)

SCELUS, see _Delictum_.

SCHOLA, see _Ludus_.

SCIENTIA, see _Cognitio_.

SCINDERE, see _Findere_.

SCIPIO, see _Fustis_.

SCISCITARI, see _Rogare_.

SCITUS, see _Sapiens_.

SCOBINA, see _Lima_.

SCOPULI, see _Saxum_.

SCORTUM, see _Pellex_.

SCROBS, see _Specus_.

SCROPHA, see _Sus_.

SCRUPULUS, see _Saxum_.

SCRUTARI, see _Quærere_.

SCUTUM; CLYPEUS; PARMA. +Scutum+ (#skutos#) is a larger shield, covering

the whole body, #sakos#; +clypeus+ and +parma+ smaller shields of a

round form, #aspis#; +clypeus+ (#klopios#, #kalupsai#) for

foot-soldiers; +parma+ (#palmê#) for horse-soldiers also; lastly,

+pelta+ (#peltê#) a small shield in the form of a half-moon; +cetra+, a

small leathern shield. Liv. ix. 19. Macedonibus _clupeus_ . . . Romano

_scutum_, majus corpori tegumentum. Liv. xxxi. 36. Cetratos, quos

_peltastas_ vocant, in insidiis abdiderat.

SCYPHUS, see _Poculum_.

SECESSIO, see _Turbæ_.

SECRETA, see _Arcana_.

SECURIS, see _Ascia_.

SECURUS, see _Tutus_.

SEDES; SEDILE; SELLA. +Sedes+ is simply a place for sitting, like

#hedos#; whereas +sedile+ and +sella+ are artificially prepared seats;

+sedile+, in any form chosen, as a stool or bench, whether movable or

immovable, like #hedra#; +sella+, of a particular form, as a chair or

throne, like #thronos#.

SEDITIO, see _Turbæ_.

SEGNITIA, see _Ignavia_.

[[SELLA, see _Sedes_.]]

SEMITA, see _Iter_.

SEMO, see _Numen_.

SEMPER; USQUE. +Semper+ (#amperes#) means 'always' and 'ever,'

absolutely, without reference to any definite limit; whereas +usque+

only relatively 'always,' within a definite limit, _in_ usque dum, etc.;

but by the poets it is used without any additional clause, as in Horace,

for example, Sat. i. 9. _Usque_ sequar te (i. 14.)

SEMPITERNUS, see _Continuus_.

SENECTA, SENECTUS, SENIUM, see _Vetus_.

SENEX, see _Puer_ and _Vetus_.

SENSIM, see _Paulatim_.

SENTENTIA; OPINIO; SUFFRAGIUM. 1. +Sententia+ is the view of a subject,

resting upon clear perception and acquired conviction, like #gnômê#;

+opinio+, an opinion resting upon mere feeling, like #doxa#.

2. +Sententia+ is the vote of a senator upon any motion, etc., like

#gnômê#; whereas +suffragium+, the simple voting, pronouncing yes or no,

or a name, like #psêphos#.

SENTES, see _Dumi_.

SENTIRE, see _Intelligere_.

SEORSUM; SEPARATIM. +Seorsum+ means set apart, in order to prevent a

thing being common, with the accessory notion of secrecy; whereas

+separatim+ means separated, in order to prevent confusion, with the

accessory notion of arrangement.

SEPELIRE; CONDERE; HUMARE. +Sepelire+ and +condere+ denote complete

burial, the more or less solemn interment of the remains of a dead

person, with or without previous burning; +sepelire+ (Goth. filhan,

#aspalax#) as a proper and technical expression; +condere+

(#katatheinai#) as a general and softer expression; whereas +humare+

means depositing in the earth, as the last part of burial, in opp. to

_cremare_.

SERA; CLAUSTRUM; PESSULUS; REPAGULUM; OBEX. +Seræ+ and +claustra+ are

bolts; +sera+ (seruisse, #eirein#) a movable bolt, that is put on the

door; +claustrum+, a bolt that is fastened to the door; whereas

+pessuli+, +repagula+, and +obices+, are merely bars, which supply the

place of bolts; +pessulus+ (#passalos#) a smaller bar for the _fores_,

Plaut. Aul. i. 2, 25. Ter. Heaut. ii. 3, 47; whereas +repagulum+ (from

#pêxai#), pangere, a greater bar for the _valvæ_, Cic. Verr. iv. 43.

Plin. H. N. xvi. 42, and +obex+ (from objicere) for the _portæ_, Tac. H.

iii. 30. Ann. xiii. 39. (v. 292.)

SERIES; ORDO. +Series+ (from serere, #eirein#) means a row, as an

outward, mechanical, accidental association of things, which, according

to their nature, are of the like sort; whereas +ordo+ (from #arithmos#,

#rhuthmos#) an inward, ideal, necessary association of things, which,

according to their destination, belong to one another. +Series+ is a

mathematical; +ordo+, a moral notion. (vi. 330.)

SERIUS; SEVERUS. +Severus+ (#auêros#) means, actively, one who cuts no

jokes; +serius+, in a neutral sense, what is no subject for joking; and

+severe+ means earnestly; +serio+, in earnest; whence +severus+ is an

epithet for persons, +serius+ for things; Hor. A. P. 105. Decent vultum

_severum seria_ dictu. Senec. Tranq. 15. Nihil magnum, nihil _severum_

nec _serium_ quidem ex tanto apparatu putat. +Severus+ is in opp. to

_hilaris_, Cic. Brut. 93, _remissus_, Orat. ii. 17, _luxuriosus_,

Quintil. xi. 3, 74; whereas +serius+ is in opp. to _jucundus_,

_jocosus_; and +serio+ to _joco_, _per jocum_. Yet +severus+ also

supplies the place of _serius_; particularly in _severior_,

_severissimus_, and _severitas_, because _serius_ does not possess these

forms. (i. 75.)

SERMO; COLLOQUIUM; ORATIO. 1. +Sermo+ (#eiromenos#) denotes a

conversation accidentally arising, or at least carried on without any

fixed and serious purpose; whereas +colloquium+, generally a

conversation agreed upon for a particular purpose, like a conference.

2. +Sermo+ is a natural mode of speaking; +oratio+, a speech

premeditated and prepared according to the rules of art. The _sermo_

arises when, in ordinary life, an individual speaks longer than usual,

and continues speaking, and is accidentally not interrupted; the

_oratio_ has a definite extent with an observable beginning, middle, and

end, and in it the speaker calculates upon not being interrupted. In the

_sermo_, the language of ordinary life predominates, whether in prose or

verse, as in the comic poets, and in the _Sermones_ of Horace; whereas

in the _oratio_ the language is select, and in conformity to the rules

of rhetoric. Cic. Orat. 16. Mollis est _oratio_ philosophorum et

umbratilis . . . Itaque _sermo_ potius quam _oratio_ dicitur. Tac. Hist.

i. 19. Apud senatum non comptior Galbæ, non longior . . . _sermo_;

Pisonis comis _oratio_. (iv. 23.)

SERMO, see _Lingua_.

SERPENS, SERPERE, see _Repere_.

SERVUS; FAMULUS; MANCIPIUM; MINISTER; ANCILLA; SERVITUS; SERVITIUM.

1. +Servus+, +ancilla+, +famulus+, and +mancipium+, denote a servant who

is not free, a slave; +minister+, one who is free, or only in

subordination. Plin. Ep. x. 97. _Ancillæ_, quæ _ministræ_ dicebantur;

that is, in Christian assemblies. 2. +Servus+ (from #eireros#) means a

slave, in a political and juridical sense, as in a state of subjugation,

in opp. to _dominus_, Cic. Verr. iv. 50, like #doulos# and #dmôs#;

+famulus+ (#chamalos#?) in a patriarchal sense, as belonging to and part

of the family, in opp. to _herus_, Cic. Off. ii. 7, like #oiketês#;

+mancipium+, in an economical sense, as a possession and marketable

commodity, like #andrapodon#. 3. +Serva+ means a female slave, with

especial reference to her legal condition; +ancilla+, in ordinary life,

as the feminine of servus. +Servitus+ denotes slavery, quite

indifferently, as a regular, natural, legal state; whereas +servitium+,

either with contempt or compassion, as an irregular, compulsory,

ignominious state. Most prose writers, however, use _servitus_ merely as

the abstract; _servitium_, and especially _servitia_, as the concrete

term for _servi_. (v. 136.)

SEVERITAS; GRAVITAS; STRENUITAS. +Severitas+ (#auêrotês#) means

earnestness, so far as it is seated in the mind; +gravitas+ (from

#geraios#) so far as it makes an impression on others; +strenuitas+

(from #strênês#, #drainô#) so far as it shows itself in action.

(ii. 129.)

SEVERUS, see _Austerus_ and _Serius_.

SICA, see _Gladius_.

SICARIUS, see _Homicida_.

SICCUS, see _Aridus_.

SIDUS, see _Stella_.

SIGNUM, see _Imago_.

SILERE; TACERE; RETICERE; OBTICERE. 1. +Silere+ (from #hellos#) means to

be still, #siôpan#, in opp. to _strepere_, Suet. Aug. 94; whereas

+tacere+ (from tegere?) means to be silent, #sigan#, in opp. to _loqui_,

_dicere_. And the compound word +reticere+, if a man has something to

say, and keeps it to himself, in opp. to _eloqui_, _proloqui_; but

+obticere+, if a man does not speak to one who asks or expects an

explanation, in opp. to _respondere_. Cic. Harusp. 28. Sed tamen facile

_tacentibus_ cæteris _reticuissem_. 2. +Tacens+ and +tacitus+ denote

being silent merely as a temporary state; +tacens+ means any one who

does not speak; +tacitus+, one who, when an opportunity for speaking

offers, purposely refrains, and observes a significant silence; whereas

+taciturnus+ denotes silence as an habitual quality, like close and

reserved. (i. 85.)

SILVA; SALTUS; NEMUS; LUCUS. +Silva+ (#hulê#) denotes a wood, in a

general sense, merely with reference to the timber, like #hulê#; whereas

+saltus+ (#alsos#) as a wild place, or wood in the midst of mountains,

like #napê#; +nemus+ (#nemos#) as a pleasant place, as a grove; +lucus+

(#lochmê#) as a sacred place, as a grove consecrated to the gods, like

#alsos#, #altis#. (ii. 93.)

SIMPUVIUM, see _Poculum_.

[[SIMUL, see _Una_.]]

SIMULACRUM, see _Imago_.

SIMULATIO, see _Imitatio_.

SIMULTAS, see _Odium_.

SINERE, see _Ferre_.

SINGULARIS, s. _Eminens_.

SINISTER; LÆVUS. +Sinister+ (old Germ. winistra) denotes the left, as a

usual and prosaic expression, like #aristeros#; +lævus+ (#laios#) as a

select and poetical expression, like #skaios#. In a figurative sense

+sinister+ is the symbol of unpropitiousness and of disaster; +lævus+,

of perverseness and of awkwardness. (vi. 336.)

SINUS, see _Gremium_.

SISTERE; INHIBERE; STATUERE. +Sistere+ and +inhibere+ mean, to make any

thing stand still; +sistere+ (#histanai#) with reference to a living and

running object; +inhibere+, to a lifeless object, that has merely been

put in motion; whereas +statuere+ means to make any thing stand fast.

(iv. 299.)

SITUM ESSE, see _Cubare_.

SITUS, see _Lutum_.

SOCIETAS, see _Foedus_.

SOCIUS; SODALIS; AMICUS; FAMILIARIS; PARTICEPS; CONSORS. 1. +Socii+

(from sequi) are bound by common interests to act together, as partners,

companions, etc.; +sodales+ and +socienni+, like #hetairoi#, are bound

only by being pleased with each to the common enjoyment of life, as

comrades and good friends; but +sodalis+ (from #ethos#, #êtheios#) is

the more elevated, +sociennus+, a more comic expression. +Socius+ is

generally in construction with an objective genitive, which names the

purpose of the _sociatio_; whereas +sodalis+ only with a subjective

genitive, which names the other _sodalis_; _socius periculi_, _culpæ_,

but _sodalis meus_. 2. +Sodalis+ is a good friend, with whom one stands

in a sociable, that is to say, a calm state of intercourse; +amicus+, a

friend, with whom one exchanges the sacred feeling of love and respect;

+familiaris+, a confidant, to whom one is bound, as one heart and soul,

in mirth and sorrow. 3. The +socius rei+ is considered in the state of a

fellow-laborer or fellow-sufferer; the +particeps+ and +consors+ as

sharers in an enjoyment or in a possession; the +particeps+, because he

voluntarily takes a part in a thing, in opp. to _expers_, like

#metochos#; the +consors+, because, without co-operating, he is entitled

to a share, in opp. to _exsors_. Cic. Balb. 28. Fuit hic multorum illi

laborum _socius_ aliquando; est fortasse nunc nonnullorum _particeps_

commodorum. Liv. xxi. 41, and Suet. Aug. 25. The co-regent is _socius

imperii_, so far as he shares in the business of government; _consors_,

so far as the office is merely honorary. (iv. 208.)

SOCORDIA, see _Ignavia_.

SODALIS, see _Socius_.

SOLEMNIA; FERIÆ; DIES FESTI; FESTA. +Solemnia+ means festivals, so far

as they are solemn or regularly returning institutions; +feriæ+, so far

as they are days of rest and recreation; +festa+, or, in prose, +dies

festi+, so far as they are days of rejoicing. (vi. 339.)

SOLERE; CONSUEVISSE; ADSOLERE. 1. +Solere+ (from #helein#) is used of

events and of actions, like #philein#, to be used; whereas +consuevisse+

only of an action, with reference to a person, like #eiôthenai#, to be

wont. In Liv. xxxviii. 17, Hæc quibus _insolita_ atque _insueta_ sunt

Græci timeant!--the word +insolitus+ refers to the frequency of their

appearance; +insuetus+, to the connection of their appearance with the

individuality of the subject acting or suffering. 2. +Solet+ is used

indifferently; +assolet+ involves praise, and may be resolved into

_recte_ or _rite solet_. (v. 73.)

SOLERS, see _Sapiens_.

SOLICITARE, see _Lacessere_.

SOLICITUDO, see _Cura_.

SOLITUDO; VASTA; DESERTA; TESCA. +Solitudo+ denotes the solitude of a

place, indifferently or with praise; whereas +vasta+, +deserta+, +tesca

loca+, with blame; +vasta loca+, as uncultivated wastes, in opp. to

_sulta_; whereas +deserta+, as uninhabited deserts, in opp. to

_habitata_; and +tesca+, or +tesqua+, (from tacere,) as lonely places,

where an awful stillness reigns, in opp. to _celebria_. (iii. 226.)

SOLUM; FUNDUS; VADUM; FUNDAMENTUM. +Solum+, +fundus+, +vadum+, denote

the natural ground and bottom of a thing; +solum+, that of the earth, on

which one can place a firm foot, in opp. to the movable elements air and

water; +fundus+ (from fodere, #buthos#,) that of a vessel, in opp. to

the remaining space in the vessel; +vadum+ (#hedos#) that of a river,

ocean, or sea, in opp. to the water, which flows into it, or to standing

water; whereas +fundamentum+ denotes a foundation artificially laid, on

which a building, etc. rests, and which, in addition to the _solum_, it

particularly needs. Hence the proverbial phrase, _Omnis res jam in vado

est_; like a swimmer who has reached the bottom of the water: and

_Largitio fundum non habet_, like the vessel of the Danaides. Cic. Brut.

74. Solum et quasi fundamentum oratoris vides. (v. 35.)

SOLUM, see _Tellus_.

SOMNUS; SOPOR; SOMNIUM; INSOMNIUM. 1. +Somnus+ (#hupnos#) denotes sleep,

as a usual prosaic expression; +sopor+ (#hupar#) as a select poetical

expression. In prose +sopor+ has only a causative meaning, a means of

producing sleep, but not a deep sleep. 2. +Somnium+ denotes a dream, in

prose, like #onar#; +insomnium+, in poetry, like #enupnion#. (v. 278.)

SONITUS, see _Fragor_.

SONS, see _Culpa_.

SOPOR, see _Somnus_.

SORDES, see _Lutum_.

SOSPES, see _Salvus_.

SPARSI, see _Passi_.

SPATIARI, see _Ambulare_.

SPECIES, see _Figura_.

SPECTARE, see _Videre_.

SPECTRUM; MOSTELLUM; MANES; LEMURES. +Spectrum+ denotes the apparition

of a departed spirit, as a supernatural appearance; +mostellum+ (dimin.

from monstrum) as a horrible apparition; +manes+ (from #amenêna karêna#)

as the apparition of a good spirit; +lemures+, as that of a hobgoblin.

(vi. 344.)

SPECULATOR, see _Explorator_.

SPECUS; CAVERNA; ANTRUM; SPELUNCA; SPELÆUM; FOVEA; SCROBS. 1. +Specus+

and +caverna+ are cavities, whether under-ground, or on a level with the

ground,--consequently, a species of _antrum_; +spelunca+ and +spelæum+,

cavities with a perpendicular opening, leading up into a mountain;

+scrobs+, +fovea+, and +favissa+, pits with an horizontal opening,

leading down into the earth. 2. +Specus+ (#speos#) is a gap, with a

longish opening; +caverna+ (from #kuar#) a hole, with a round opening.

3. +Spelunca+ (#spêlunx#) is a cavity, in a merely physical relation,

with reference to its darkness and dreadfulness; +antrum+ (#antron#)

a grotto, as a beautiful object, with reference to its romantic

appearance and cooling temperature; lastly, +spelæum+ (#spêlaion#) is

used only by the poets, as the abode and lurking-hole of wild beasts.

4. +Fovea+ (from #phuein#) is a pit meant to remain open, or only

covered in order to keep in or to catch a wild beast; +scrobs+, a pit

meant to be filled up again, and only dug, in order to bury something,

the root of a tree, for instance, or a corpse. (v. 140.)

SPERARE, see _Vereri_.

SPERNERE; CONTEMNERE; DESPICERE; ASPERNARI; RECUSARE; FASTIDIRE;

NEGLIGERE. 1. _Spernimus_ rejicienda, fugienda ut libidines.

_Contemnimus_ magna, metuenda ut pericula, mortem. _Despicimus_ infra

nos posita, ut vulgi opiniones; according to Lambinus. Or, +spernere+,

+spernari+, +aspernari+ (#ekperainein#) mean, not to care for a thing,

in opp. to _appetere_, _concupisse_, Cic. Fin. ii. 10, 51. Plaut. Mil.

iv. 2, 59, something like #apoballein#; whereas +contemnere+, poetically

+temnere+ (from temere), not to fear a thing, in opp. to _timere_,

_metuere_, Cic. Fam. vii. 32. Att. ii. 24. Sen. Prov. 6. Tac. H. ii. 92,

like #kataphronein#; lastly, +despicere+, +despectare+, not to value a

thing, in opp. to _suspicere_, _revereri_, _admirari_. Cic. Off. ii. 11,

38. Tac. Ann. ii. 43, like #oligôrein#. 2. +Spernere+ denotes despising,

as an inward feeling, synonymously with _parvi putare_, _negligere_;

+spernari+, and the more usual word, +aspernari+, as an utterance of

that feeling, synonymously with _recusare_, _abnuere_, _rejicere_, like

waving from one. In +spernere+, the notion of holding cheap

predominates; in +aspernari+, that of aversion or rejection. +Spernere+

refers to an object which is at one's command; +aspernari+, to something

offered to us, or obtruded upon us. 3. +Aspernari+ is confined to the

simple avowal of aversion; whereas +recusare+ includes the decided

declaration of unwillingness. Curt. vi. 6, 7. Principes _aspernantes_

quidem, sed recusare non ausos Persicis ornaverat vestibus. 4. The

+spernens+ follows a moral and rational aversion, and acts more or less

with a consciousness of his grounds for despising anything; whereas the

+fastidiens+ follows a physical and instinctive aversion, whether it be

an innate or temporary antipathy, which arises either from an actual

loathing, or from what appears like it; lastly, the +negligens+ follows

the suggestion neither of reason, nor yet of instinct and feeling, but

acts without thought or purpose. (ii. 178.)

SPHÆRA, see _Globus_.

SPICA, see _Culmus_.

SPIRITUS, see _Anima_.

SPISSUS, see _Angustus_.

SPLENDERE, see _Lucere_.

SPOLIA, see _Præda_.

SPOLIARE, see _Vastare_.

SPONDERE, see _Polliceri_.

SPONSOR; VAS; PRÆS. +Sponsor+ is a surety in a general sense, who

guarantees any thing whatever; whereas +vas+ and +præs+ are sureties in

a court of justice; +vas+ (from #aethlos#) one who gives security for

the appearance of one or other party in court; +præs+, who gives

security for a claim of government. (iv. 113.)

SPONTE; ULTRO; SUA SPONTE; VOLUNTATE; LIBENTER. 1. +Sponte+ (#pothos#)

means voluntarily; whereas +ultro+, in an over-ready manner; so that

+sponte+ refers to the mind of the agent, +ultro+ to the thing itself.

Liv. x. 19. Orare ne collegæ auxilium, quod acciendum _ultro_ fuerit,

_sua sponte_ oblatum sperneretur; and Tac. Hist. iv. 79. Suet. Cæs.

6. +Sponte accusare+ means to accuse of one's own accord; whereas +ultro

accusare+ means to obtrude one's self into the office of an accuser,

when one should be satisfied with not being one's self accused;

according to which, +ultro accusavit+ may be resolved into the complete

phrase: Haud contentus non accusari ab altero, _ultro_ etiam progressus

est, ut ipse accusaret alterum, or, _ultro_ progressus accusavit

alterum. 2. +Sponte+, from choice, is in opp. to _casu_, or

_necessitate_, Colum. ii. 1, 13. Plin. Ep. v. 14. Tac. Ann. vi. 23;

whereas +sua sponte+, quite of one's own accord, like #automatôs#, in

opp. to _rogatus_, _provocatus_, or _invitatus_. Cæs. B. G. i. 44. Cic.

Fam. i. 7. iv. 3. vii. 5. (iii. 103.) 3. +Sponte+ and +spontaneus+, like

#hekôn# and #hekousios#, paint the voluntary action as an act of the

understanding; +voluntate+ and +voluntarius+, like #ethelontês#, as an

act of the will, in opp. to _invite_; +libenter+ and +libens+, like

#asmenos#, as an act of feeling, in opp. to _tædio_. (iv. 277.)

SQUALOR, see _Lutum_.

STAGNUM, see _Lacuna_.

STATIM, see _Repente_.

[[STATIONES, see _Excubiæ_.]]

STATUA, see _Imago_.

STATUERE, see _Destinare_ and _Sistere_.

STATUS, see _Conditio_.

STELLA; ASTRUM; SIDUS. +Stella+ (dimin. of #astêr#) means any one of the

innumerable individual stars, like #astêr#; +astrum+ (#astron#), any one

of the greater bright heavenly bodies, the sun, moon, and principal

stars, with their peculiar names, like #astron#; +sidus+ (#eidos#),

a complication of stars, a constellation, and, by affinity of the notion

with number and magnitude, a great star, like #teras#, #teirea#.

+Astrum+ and +stella+ denote the stars more in a mere physical relation,

as bright heavenly bodies; +sidus+, more in an astronomical and

astrological relation, as portentous and influencing human affairs. Sen.

Helv. 9. Dum ortus _siderum_, occasus intervallaque, et causas

investigare velocius meandi vel tardius spectare tot per noctem

_stellas_ micantes liceat. (iv. 409.)

STERCUS, see _Lutum_.

STILLA, see _Gutta_.

STIMULARE, see _Pungere_.

STIPATOR, see _Satelles_.

STIPES; VALLUS; PALUS; SUDES. +Stipes+ and +vallus+ mean a larger sort

of pale or stake, like a pole or the stem of a tree, which must be

driven into the earth with a rammer; +stipes+ serves for various uses,

in war and upon other occasions; +vallus+ (the dimin. of #suaros#?) is

chiefly used as a palisade; whereas +palus+ and +sudes+ mean a smaller

sort of stake, which may be driven into the earth in the ordinary way;

+palus+ (from pangere) serves for various uses, as a hedge-stake, etc.,

and especially for fastening any thing to it; +sudes+ (from #ozos#?) is

also used, on account of its spike, for a palisade, a lance, a javelin.

(iv. 324.)

STIPULA, see _Culmus_.

STIRIA, see _Gutta_.

STIRPS; GENUS; GENS; PROSAPIA; POSTERITAS; PROGENIES; PROLES; SUBOLES.

1. +Stirps+, +genus+, and +gens+, denote the race usually in an

ascending line, as abstract and collective terms, for _majores_; whereas

+prosapia+, +progenies+, +propago+, +proles+, +suboles+, in a descending

line, as abstract and collective terms for _posteri_. 2. +Prosapia+ is

an antiquated solemn expression, and only to be used of ancient noble

families, Cic. Univ. 11. Quintil. i. 6, 40; +posteritas+, the usual

prosaic, +progenies+, a select, elevated expression, Cic. Rep. ii. 22;

+proles+ and +suboles+, poetical expressions, Cic. Or. iii. 38; +proles+

denotes children, as fruits destined, as a younger race, to exist with

their parents; +suboles+, as an after-growth, destined to supply the

place of the generation that is dying off. 3. +Gens+ (#genetê#) is a

political, +genus+ (#genos#), a natural race. +Gens+ consists of

families, whom the founder of states has united into a community or

complex family; +genus+ consists of species and individuals, that by

their common properties belong to one and the same class of beings.

(v. 307).

STIRPS; TRUNCUS. +Stirps+ (#steriphos#) denotes the stock as the

animating and supporting principal part of a tree, in opp. to the

branches and leaves, as growing from it and dependent upon it;

+truncus+, the naked, dry part of the tree, in opp. to the branches and

leaves, and even to the top itself, as its ornament; in short, so far as

it answers to the trunk of the human body. (iv. 322.)

STOLIDUS, see _Stupidus_.

STOLO, see _Rami_.

STOMACHARI, see _Succensere_.

STRABO; PÆTUS. +Strabo+ (#strabos#) means, one who squints from nature,

or sickness, or bad habit; whereas +pætus+, one who squints designedly

and waggishly. (vi. 350.)

STRAGES, see _Ruina_.

STRENUITAS, see _Severitas_.

STREPIDUS, see _Fragor_.

STRUES, see _Acervus_.

STUDIUM; BENEVOLENTIA; FAVOR; GRATIA. 1. +Studium+ is usually the

attachment and dependent feeling of the lower towards the higher, of the

soldier towards the general, of the subject towards the ruler, of the

scholar towards the teacher, of the individual towards his party;

whereas +favor+ is the love and favor of the higher towards the lower,

of the public towards the player, of the people towards the candidate,

of the judge towards one of the parties, etc.; lastly, +benevolentia+ is

love and good-will towards one of equal rank. In Cic. Rosc. Com. 10.

Quod _studium_ et quem _favorem_ secum in scenam attulit Panurgus? the

public is first considered as an auditor, then as a judge of the player.

Orat. i. 21. Ego qui incensus essem _studio_ utriusque vestrûm, Crassi

vero etiam amore. 2. +Studium+, +favor+, and +benevolentia+, denote a

temporary affection, occasioned by and contracted from external

circumstances,--consequently, of a quieter, or entirely latent sort;

whereas +amor+ is love deeply rooted in the soul, bordering on passion.

Cic. Fam. i. 9. Nihil est quod _studio_ et _benevolentia_ vel potius

_amore_ effici non possit. Att. v. 10. _Amores_ hominum in te, et in nos

quædam _benevolentia_. 3. +Favor+ is, subjectively, the favor which a

person entertains towards another, in opp. almost to _invidentia_;

whereas +gratia+ is, objectively, the favor in which a person stands

with another, in opp. to _invidia_. (iv. 106.)

[[STUPENS, see _Attonitus_.]]

STUPIDUS; BRUTUS; BARDUS; STULTUS; FATUUS; STOLIDUS. +Stupidus+,

+brutus+, and +bardus+, denote a merely negative quality, want of

intellect; +stupidus+ (from #tuphô#, #taphein#), that of a human being

who comprehends with difficulty, as dull-witted, like #anaisthêtos#;

+brutus+ (#maurôtos#), that of beasts, and of men whose organization is

like that of beasts, who comprehend nothing, as without reason, like

#blax#; +bardus+, who comprehends slowly, as without talent, like

#bradus#; whereas +stultus+, +fatuus+, and +stolidus+, denote a positive

quality of the mind, which has false notions and a perverse judgment;

+stultus+ (from #tellô#, #atallô#, #atalophrôn#), a want of practical

wisdom, as folly, like #môros#, in opp. to _prudens_; +fatuus+, a want

of æsthetical judgment, as silliness; +stolidus+, a want of reasonable

moderation, as brutality. Liv. xxv. 19. Id non promissum magis _stolide_

quam _stulte_ creditum. (iv. 229.)

SUAVIS; DULCIS. +Suavis+ (#êus#) denotes, like #hêdus#, a pleasant odor,

and, figuratively that which gives a calm pleasure; +dulcis+, like

#glukus#, a pleasant flavor, and, figuratively, that which gives a

lively pleasure; hence +dulcis+ is a stronger expression than _suavis_,

in Plin. Ep. v. 8, 10. Hæc vel maxima vi, amaritudine, instantia; illa

tractu et _suavitate_, atque etiam _dulcedine_ placet. Plin. H. N.

xv. 27. _Dulce_, et pingue, et _suave_. (iii. 256.)

SUAVIUM, see _Osculum_.

SUBITO, see _Repente_.

SUBLIMIS, see _Altus_.

SUBOLES, see _Stirps_.

SUCCENSERE; IRASCI; INDIGNARI; STOMACHARI. +Succensere+ and +ægre+,

+graviter+, +moleste+, +difficiliter ferre+, to take any thing ill,

denote a silent, +irasci+, +indignari+, and +stomachari+, a loud

displeasure; +ira+, anger, has the character of a passion, inasmuch as

it thirsts after vengeance; +indignatio+, indignation, that of an

awakened or excited moral feeling, inasmuch as it expresses with energy

its disapprobation or contempt; +stomachatio+, a fit of passion, that of

a choleric temperament, inasmuch as it suffers the bile to overflow, and

gives vent to its irritability by blustering and brawling. The +iratus+

makes his appearance as an enemy, and excites fear; the +indignabundus+,

as a judge, and inspires awe; the +stomachans+, as a hypochondriac, and

is a subject for comedy. (v. 119.)

SUDES, see _Fustis_ and _Stipes_.

SUFFRAGIUM, see _Sententia_.

SUFFUGIUM, see _Perfuga_.

SULCUS, see _Porca_.

SUMERE; CAPERE; PREHENDERE; ACCIPERE; EXCIPERE; RECIPERE; SUSCIPERE;

RECUPERARE. 1. +Sumere+ (sub-imere) means to take up any thing, in order

to use it, like #hairein#; +capere+ (from #kaptein#) to lay hold on any

thing, in order to possess it, like #labein#; lastly +prehendere+,

+præhendere+ (from #chandanein#) to lay hold on any thing, in order, in

a mere physical sense, to have it in one's hand. Cic. Phil. xii. 7. Saga

_sumpsimus_, arma _cepimus_. 2. +Accipere+ means to take any thing

offered, with willingness, #dechesthai#; +excipere+, to intercept, or

catch any thing that is escaping, #hupodechesthai#; +recipere+, to take

any thing that wants protection, with a generous feeling; +suscipere+,

to undertake, or take upon one's self any thing burdensome, with

self-denial. The +accipiens+ usually takes in his hand; the +excipiens+,

in his arms; the +recipiens+, in his bosom; the +suscipiens+, on his arm

or back. 3. +Recipere+ means to receive again, without taking pains;

whereas +recuperare+, to regain by one's own exertion. Liv. xiii. 53,

urbem _recipit_, by merely taking possession; comp. with xxvi. 39, urbe

_recuperata_, by conquest. (iv. 131.)

SUMMUS; SUPREMUS. +Summus+ (superl. of sub) denotes the uppermost,

indifferently, and with mere local reference, like #akros#, in opp. to

_imus_. Rhet. ad Her. iii. 18. Cic. Rosc. Com. 7. Vell. P. ii. 2. Tac.

H. iv. 47; whereas +supremus+ is a poetical and solemn expression, with

the accessory notion of elevation, like #hupatos#, almost in opp. to

_infimus_. (iv. 357.)

SUMPTUS; IMPENSÆ. +Sumptus+ means expense, so far as it diminishes

wealth and capital, allied to prodigality; +impensæ+, so far as it

serves to the attainment of an object, allied to sacrifice. (vi. 357.)

SUPERARE, see _Vincere_.

SUPERBIA; ARROGANTIA; FASTUS; INSOLENTIA. +Superbia+, from

self-sufficiency, thinks others beneath itself, and considers them only

as to the inferiority of their endowments; pride, in opp. to humility,

+arrogantia+ would make others, who owe it no homage, sensible of its

endowments or privileges, in opp. to modesty; +fastus+ (from #spathan#?)

pushes men from itself, as unworthy to stand in connection with it, as a

presumptuous, in opp. to a sober, unassuming disposition; +insolentia+

(from salire, insilire,) misemploys its superiority, in a rude manner,

to the humiliation of the weaker, as insolence, in opp. to humanity and

magnanimity. The +superbus+ would outshine others, the +arrogans+ would

encroach upon them; the +fastosus+ despises them; the +insolens+ insults

them. (iv. 187.)

SUPERESSE, see _Restare_.

SUPPLEMENTUM, see _Complementum_.

SUPPLICARE, see _Rogare_.

SUPREMUS, see _Summus_.

SURCULUS, see _Rami_.

SURRIPERE, see _Demere_.

SUS; VERRES; SCROFA; PORCUS. +Sus+ (#hus#, #sus#,) is the most general

name for swine, and that which is used by natural historians, like

#hus#; +verres+, +scrofa+, +porcus+, are economical names; +verres+

(from #ersês#), a boar-pig; +scrofa+ (#gromphas#), a sow kept for

breeding; +porcus+ (#porkos#), a young pig, like #choiros#. With +sus+

is associated the accessory notion of filthiness; with +porcus+, that of

fatness. (v. 335.)

SUSCIPERE, see _Sumere_.

SUSPICERE, see _Vereri_.

SUSPIRARE; GEMERE. +Suspirare+, to sigh, is a deep drawing of the breath

and then forcible emission of it, as the immediate consequence of an

afflicted heart; whereas +gemere+ (#gemein#), to groan, is more of a

voluntary act, in order to give vent to the afflicted heart; hence

+suspirium+ is more an expression of uneasiness and distress, +gemitus+

of actual pain. Cic. Att. ii. 21. Cum diu occulte _suspirassent_; postea

jam _gemere_, ad extremum vero loqui omnes et clamare coeperunt.

(v. 244.)

SUSTINERE, SUSTENTARE, see _Ferre_.