VACARE; OTIARI; FERIARI; CESSARE; NIHIL AGERE. +Vacare+ (from #hêka#?)
means to have one's time free, in opp. to _occupatio_, which compels one
to work; +otiari+ (from #ausios#, #autôs#), to be at leisure, in opp. to
_negotia_, which oblige one to work; +feriari+, to enjoy a holiday, in
opp. to working all day; +cessare+ (from cedere? or from #kathizein#?),
to make a half-holiday, and enjoy a short cessation, in opp. to previous
activity; +nihil agere+, to do nothing, in opp. to activity in general.
(vi. 388.)
VACILLARE, see _Labare_.
VACUUS, see _Inanis_.
VADERE, see _Ire_.
VADUM, see _Solum_.
VAFER, see _Astutus_.
VAGARI, see _Errare_.
VALDE, see _Perquam_.
VALE, see _Ave_.
VALENS, see _Salus_.
VALERE, see _Posse_.
VALETUDO, see _Æger_.
VALIDUS; FIRMUS; ROBUSTUS. 1. +Validus+ (from #holos#, #oulos#), means
strong, in an active sense, as able to perform something, in opp. to
_imbecillis_, Cic. Fam. vii. 1. Plin. H. N. xiv. 21, like #sthenaros#;
whereas +firmus+ and +robustus+, in a passive sense, as able to endure;
+firmum+ (from #phraxai#, #phargnumi#), strong from an immovable
position, and, consequently, stedfast, in opp. to _labans_, _vacillans_,
and, for want of a corresponding adjective, to _imbecillus_, Cic. Fam.
ix. 16. Sall. Jug. 10. Quintil. v. 10, 49, like #bebaios#; +robustum+
(from #errhôsthai#) through its compact nature, and its impenetrable
and, consequently, durable materials, nearly in opp. to _tenerum_, like
#rhômaleos# and #ischuros#. 2. +Imbecillitas+ denotes generally a
mental, +infirmitas+, a bodily weakness, according to Cic. Fin. v. 45.
In _infirma_ ætate, _imbecillaque_ mente: both are sometimes used in a
mental sense, in which case +imbecillitas+ denotes a natural weakness of
the head or heart, a want of talent or of spirit; whereas +infirmitas+,
a moral weakness of character, fickleness and uncertainty, for example:
Cæs. B. G. vii. 77. Nolite stultitia ac temeritate vestra aut
_imbecillitate_ animi omnem Galliam prosternere; comp. with iv. 5. Cæsar
_infirmitatem_ Gallorum veritus, quod sunt in consiliis capiendis
mobiles et rebus plerumque novis student. Or, Cic. Divin. ii. 60, with
Fam. xv. 1. Or, Tac. Ann. iv. 8, with Hist. i. 9. (iv. 164.)
VALLUM, see _Agger_.
VALLUS, see _Stipes_.
VALVÆ, see _Ostium_.
VARIUS; DIVERSUS; CONTRARIUS; VERSICOLOR; VARIEGARE. 1. +Varium+ (from
#aiolos#) means, possessing differences in its own texture, varied;
whereas +diversum+, differing from something else, distinct. Catull. 47,
10. Quos longe simul a domo profectos _diverse variæ_ viæ reportant;
that is, whom various ways, in an entirely different direction, bring
home. Tac. Hist. i. 25. Otho postquam _vario_ sermone callidos et
audaces cognovit pretio et promissis onerat . . . Suspensos cæterorum
animos _diversis_ artibus (namely, spe et metu) stimulant. 2. The
+diversa+ will have nothing in common, and go different or even opposite
ways from each other; whereas the +contraria+ confront and stand
directly opposite to each other. Hence the following climax in Cic.
Divin. ii. 26, 55. _Diversas_ aut etiam _contrarias_. Vell. Pat. ii. 75.
_Diversa_ præsentibus et _contraria_ exspectatis sperare. Quintil.
v. 10, 26. 3. +Varium+ denotes variegated, as exhibiting different
colors at the same time, like #poikilon#; whereas +versicolor+, that
which changes its color, according to the light in which it is held,
like #aiolon#. Propert. iii. 13, 32. Aut _variam_ plumæ _versicoloris_
avem. Pliny is describing two different properties, xxxvii. 10, when he
describes the stone Mithrax, as at the same time _multicolor_ and
_contra solem varie refulgens_. 4. +Variare+ means to give a varied
appearance in general; +variegare+, to give a varied appearance,
especially by different colors. (iii. 269.)
VAS, see _Sponsor_.
VASTA, see _Solitudo_.
VASTARE; POPULARI; DIRIPERE; AGERE FERRE; EXPILARE; SPOLIARE; PECULARI.
1. +Vastare+ (from ustus?) means to lay waste, from rage or from policy
to destroy the property of an enemy, like #perthein#, #porthein#;
whereas +populari+, +diripere+, and +agere ferre+, to plunder for one's
own use; +populari+, on a great scale, for example, to lay waste all the
crops, and drive off the herds; +diripere+, on a small scale, to break
into the houses, and break open the closets; +agere ferre+ includes both
meanings, like #agein kai pherein#. 2. +Spoliare+ and +populari+ mean to
plunder, in a state of open warfare; whereas +expilare+ and +peculari+,
+depeculari+, in a state of peace; +expilare+ (#psiloô#) by open force;
+peculari+ (dimin. of #pekô#) by fraud, and by secretly purloining the
property of the state. Cic. Parad. vi. 1. Si socios _spolias_, ærarium
_expilas_. (iv. 339.)
VATES, see _Canere_.
VATICINARI, see _Divinare_ and _Hariolari_.
VECORS, see _Amens_.
VEGETUS, see _Vigens_.
VEHEMENS, see _Acer_.
VELLE; OPTARE; EXPETERE; CUPERE; AVERE; GESTIRE. 1. +Velle+, +optare+,
and +expetere+, are acts of calm reason and self-determination; whereas
+cupere+, +avere+, and +gestire+, acts of excited feeling and of
passion. Senec. Ep. 116. Cum tibi _cupere_ interdixero, _velle_
permittam. 2. +Velle+ (#helein#) means to wish, and co-operate towards
the realization of one's wish, like #thelein# and #boulesthai#; +optare+
(from #pothein#) to wish, and leave the realization of one's wish to
others, or to fate, like #pothein#; +expetere+, to wish, and apply to
others for the realization of one's wish, like #oregesthai#. Sen. Ep.
95. Sæpe aliud _volumus_, aliud _optamus_. Cic. Off. i. 20. Nihil nisi
quod honestum sit homines aut admirari aut _optare_ aut _expetere_
oportet. 3. +Cupere+ (#kaptein#) denotes a vehement, passionate desire;
+gestire+ (#gêthein#), a lively desire, showing itself by gestures;
+avere+ (from #chainein#, #chaos#), an impatient, hasty desire.
+Cupidus+ means, being eagerly desirous of something, like #epithumôn#;
+gestiens+, rejoicing in anticipation of something, like #chrêzôn#;
+avidus+, being greedy after something. Cic. Sen. 8. Græcas literas sic
_avide_ arripui, quasi diuturnam sitim explere _cupiens_; comp. with
Att. ii. 18. Intellexi quam suspenso animo et sollicito scire _averes_,
quid esset novi. And, iv. 11. Perge reliqua; _gestio_ scire ista omnia.
(v. 57.)
VELLUS, see _Tergus_.
VELOX, see _Citus_.
VENDERE; VENUNDARE; MANCIPARE. +Vendere+ and +venundare+ denote the
selling of any thing as a mercantile act; but in +vendere+ (#anadounai#)
the disposing of the thing is the principal notion, the price merely
secondary, in opp. to emere, like #apodosthai#; in +venundare+, the
previous having for sale, or offering for sale, is the principal notion,
as in #pipraskein#, #pôlein#, #apempolan#; whereas +mancipare+ denotes a
juridical act, in consequence of which a thing is alienated, and, with
all that belongs to it, transferred to another, in a legal form, as his
property. (iv. 118.)
VENDITATIO, s. _Jactatio_.
VENENUM, see _Toxicum_.
VENERARI, see _Vereri_.
VENIAM DARE, s. _Ignoscere_.
VENTUS; PROCELLA; TEMPESTAS; VORTEX; TURBO. +Ventus+ (#aeis#, or #antê#,
Hesiod) is the generic term for wind; +procella+ and +tempestas+ denote
a violent wind; +procella+ (#kelados#), a mere squall or gust of wind;
+tempestas+, a complete storm, or stress of weather, generally
accompanied by thunder and lightning, rain or hail; whereas +vortex+ and
+turbo+ denote a whirlwind; +vortex+ (vertere), a weaker sort, that
merely raises the dust; +turbo+ (#strephô#, #strophalinx#), a strong
whirlwind that causes destruction. (v. 287.)
VENUDARE, see _Vendere_.
VENUSTUS, see _Formosus_.
VEPRES, see _Dumi_.
VERBERARE; ICERE; FERIRE; CÆDERE; PULSARE; MULCARE; PAVIRE; CUDERE.
1. +Verberare+, +ferire+, and +icere+, mean, in a general sense, to
strike, whether by throwing, hitting, or pushing; but the _verberans_
makes his blow rebound; the _iciens_ and _feriens_ penetrate and wound,
or break to pieces; the _iciens_ (resembling in form jaciens) chiefly by
throwing, for instance, _fulmine ictus_; the _feriens_, by pushing, for
instance, _murum ariete_; whereas +cædere+, +pulsare+, and +mulcare+,
denote especially striking, generally with a weapon; +cædere+, with a
weapon that cuts and wounds, a hatchet, sword, whip, rod, strap;
+pulsare+ and +mulcare+, with a hard weapon, stick or fist. +Pulsare+
has any object whatever, man, a door, the ground; +mulcare+, like to
cudgel, only an object that can feel pain, especially man.
2. +Verberare+, in a narrower sense, denotes a quiet chastisement by the
blows of a stick, which is generally appointed, as a formal punishment,
by the competent authorities; whereas +pulsare+ and +mulcare+, a
misusage by blows or thrusts, which is administered as mere vengeance by
unauthorized persons; +pulsare+ (from pellere) as a slighter misusage
with hand or stick, which principally hurts the honor and dignity of the
person misused; +mulcare+ (#malaxai#, malaxare), a rougher misusage,
with fists or clubs, which aims principally at physical pain, like a
sound drubbing. 3. +Pavire+ (#paiein#) means to beat, in order to make a
soft mass solid; +cudere+, in order to widen or extend a solid mass.
+Fulgere+, +battuere+, and +cajare+ are antiquated or vulgar expressions
for beating. (v. 67.)
VERBOSUS, see _Garrire_.
VERBUM; VOCABULUM; VOX; DICTUM; DICTERIUM. 1. +Verbum+ (#arabos#) is a
word, as a part of speech; whereas +vocabulum+, as a part of language.
The _verba_ are verbs, the _vocabula_ words in general. 2. +Verba+
denote words in general, with reference to their meaning; +voces+, with
reference to their form and their sound. 3. As a grammatical term, +vox+
comprehends all the eight parts of speech; +vocabulum+, all legitimate
words, consequently with the exclusion of interjections or natural
sounds; +nomen+, only the nouns, adjectives, substantives, and pronouns;
and +verbum+, only the verbs. 4. +Verbum+, in a collective sense,
denotes a general notion, that which is said; whereas +vox+, +dictum+,
and +dicterium+, are particular expressions; +vox+ (#êchê#), an
expression of feeling or passion, like an exclamation; +dictum+, an
expression of wit or intellect, like a _bon mot_. Tac. Hist. iii. 39.
Audita est sævissima Vitellii _vox_, qua se pavisse oculos spectata
inimici morte jactavit; comp. with Ann. vi. 20. Scitum Passieni _dictum_
percrebuit, neque meliorem unquam servum neque deteriorem dominum
fuisse. 5. +Dictum+ is the general and popular expression for any
pointed saying; +dicterium+, a select term of later times for a
particularly smart _dictum_, which is not merely the product of natural
wit, but also of cultivation refined by literature and intercourse with
polished society. (iv. 29.)
VERERI; TIMERE; METUERE; SPES; FIDUCIA; TIMOR; TIMIDITAS; IGNAVIA;
FORMIDO; HORROR. 1. +Vereri+ (#horan#?) like #aideisthai#, has its
foundation in what is strikingly venerable; +metuere+ and +timere+, like
#deisai#; and #phobeisthai#, in the threatening danger of an object. The
_timens_ and _metuens_ fear the danger; the _verens_, the disgrace and
shame. Cic. Phil. xii. 12. Quid? veteranos non _veremur_? nam _timeri_
ne ipsi quidem volunt. Sen. 11, 37. _Metuebant_ eum servi, _verebantur_
liberi, carum omnes habebant. Liv. xxxix. 37. _Veremur_ quidem vos
Romani et si ita vultis etiam _timemus_. Afran. ap. Gell. xv. 13. Ubi
malunt _metui_, quam _vereri_ se ab suis. Senec. Ir. iii. 32. Quibusdam
_timeamus_ irasci, quibusdam _vereamur_. 2. +Metus+ (#matan#) is fear,
only as the anticipation of an impending evil, and reflection upon it,
the apprehension that proceeds from foresight and prudence, like #deos#,
synonymously with _cautio_; whereas +timor+ (from #tremô#), the fear
that proceeds from cowardice and weakness. Or, +metus+ is an
intellectual notion; fear, as from reflection, in opp. to _spes_; for
instances, see Cic. Verr. ii. 54. Off. ii. 6. Liv. xxx. 9. Suet. Aug.
25. Tac. H. i. 18. Ann. ii. 12, 38. Sen. Ep. 5. Suet. Aug. 5. Cels.
ii. 6. Curt. viii. 6:--whereas +timor+ is a moral notion, fear as a
feeling, in opp. to _fiducia_, _animus_. Cic. Divin. ii. 31. Att. v. 20.
Rull. i. 8. Sallust. Jug. ii. 3. Tac. Hist. ii. 80. Plin. Ep. v. 17. 3.
In the like manner are +spes+, hope, and +fiducia+, confidence,
distinguished. Sen. Ep. 16. Jam de te _spem_ habeo, nondum _fiduciam_.
Tac. Agr. 2. Nec _spem_ modo ac votum securitas publica, sed ipsius voti
_fiduciam_ ac robur assumpserit. Suet. Cl. 10. Aliquanto minore _spe_
quam _fiducia_. Liv. x. 25. Curt. ix. 4, 25. 4. +Timor+ denotes fear, as
a temporary state; +timiditas+, fearfulness, as an habitual quality,
which is connected with _ignavia_, as a more precise expression for the
more general feeling. Lactant. iii. 17. Epicurus . . . _ignavum_
prohibet accedere ad rem publicam, pigrum exercere, _timidum_ militare.
+Ignavia+ is inaptitude for any noble action, and particularly for deeds
of valor; +timiditas+ is, under certain circumstances, excusable;
+ignavia+ is absolutely blamable. 5. +Metus+ and +timor+ have their
foundation in reflection, whereby a person is made clearly aware of the
object and ground of his apprehension; whereas +horror+ and +formido+ is
an immediate feeling, which overpowers the understanding by the dreadful
image of the nearness of some horrid object, and can give no account of
the ground of its fear; +formido+ (fremere) expresses this state
immediately as a state of mind, like #orrhôdia#; whereas +horror+
(#chersos#) as the bodily expression of this state, by the hair standing
on end, the eyes wildly staring, etc., like #phrikê#. Tac. H. iv. 45.
_Metus_ per omnes ac præcipua Germanici militis _formido_. (ii. 190.)
VERERI; REVERERI; VENERARI; COLERE; OBSERVARE; ADORARE; ADMIRARI;
SUSPICERE. 1. +Vereri+ and +revereri+ mean, to feel reverence; whereas
+venerari+, to show reverence. Tac. Ann. xiv. 13; comp. _venerationem_
sui with matris _reverentia_. 2. +Vereri+ (#horan#?) denotes respect
bordering on fear and bashfulness; whereas +revereri+, fear and
bashfulness arising from respect. In _vereri_, fear, in _revereri_,
respect is the principal notion: hence +verecundia+ is the dread of
exposing one's self before the person respected; whereas +reverentia+,
the calm consciousness that some one is worthy of this reverential
feeling. 3. +Venerari+ (#antesthai#?) is used (at least in Cicero) only
for demonstrations of reverence towards the gods and sacred things;
+observare+, only for such demonstrations towards men; +colere+, towards
either. Cic. Rep. i. 12. Ut . . . Africanum ut deum _coleret_ Lælius,
domi vicissim Lælium _observaret_ in parentis loco Scipio. And, N. D.
i. 42. ii. 28. The +venerans+ seeks only to express due reverence, and
by self-humiliation to avert the anger of the gods; the +colens+ (from
#kolax#) seeks by acts of courtesy, of service, and of respect, to win
the affection of some one, and the fruits of it, as from a cultivated
field. +Veneratio+ shows itself more in prayer; +cultus+, more in
sacrifice: +veneratio+ is more a single, transient act; +cultus+ more a
permanent expression of respect. Tac. H. i. 10. Vespasianus . . . Titum
filium ad _venerationem cultumque_ (ejus) miserat; that is, that he
might do homage to the new emperor, and then also remain in his circle
of courtiers. 4. +Observare+ (from #eruesthai#) involves a mere negative
notion, and denotes having regard for, in opp. to slighting; yet is not,
on this account, _colere_ a stronger, _observare_ a weaker term.
+Colere+, indeed, involves more palpable activity, _operam_; whereas
+observare+, more tender regard, _pietatem_; hence sometimes the one,
sometimes the other, is the stronger expression. 5. +Adorare+ is the
most general expression for any sort of worship; whereas +veneratio+
consists more in gestures, +precatio+ in words. 6. _Reveremur validas
auctoritates; admiramur raras virtutes; suspicimus excellentia
dignitate._ At the same time it appears to me, that the _reverens_ is in
a state of silent awe; the _admirans_ with the expression of loud, or at
least visible enthusiasm; the _suspiciens_, under the image of one
looking up to another with an humble feeling of his own inferiority.
+Revereri+ refers especially to moral; +admirari+, to intellectual and
moral; +suspicere+, to any, even adventitious, pre-eminences. (ii. 185.)
VERRES, see _Sus_.
VERSICOLOR, see _Varius_.
VERSUTUS, see _Astutus_.
VERTERE; TORQUERE; CONVERTERE; INVERTERE; PERVERTERE. +Vertere+ means to
turn, that is, to move anything in order to give it another position or
situation, like #trepein#; +torquere+ (from #trekô#), #atrekês#), to
twist, that is, in order to move a fixed point, like #strephein#.
2. +Convertere+ means, either to turn in a body, with reference to those
acting, as, for instance, Ut pæne terga _convertant_; or, with reference
to the action, to turn completely; whereas +invertere+ means, to turn
only half round, so that the reverse side of the thing turned is
exposed; lastly, +pervertere+ means to turn upside down, so that the
thing turned becomes useless, or falls to the ground. (v. 289.)
VERUTUM, see _Missile_.
VESANUS, see _Amens_.
VESTIS; VESTITUS; VESTIMENTUM; AMICTUS; AMICULUM; CULTUS; HABITUS.
1. +Vestis+ (from vas, Goth. wastjan) is the most general expression,
and denotes sometimes the whole clothes; +vestitus+, sometimes only a
single article of dress, _vestimentum_. +Vestem mutare+ denotes, to go
into mourning; +vestimenta mutare+, to shift one's clothes. 2. +Vestis+
and +vestimentum+ denote the clothes which cover the body, as necessary
or decent; +amictus+ and +amiculum+ (from ambi and jacere) the cloak or
mantle which covers the under-clothing, for the sake of warmth or of
ornament; +amictus+, the whole of the over-clothing; +amiculum+, a
single article, as a mantle. Tac. G. 17. Feminæ sæpius lineis
_amictibus_ velantur, partemque _vestitus_ superioris in manicas non
extendunt. Curt. v. 1, 38. Sil. It. vii. 447. 3. +Cultus+ and +habitus+
have a wider meaning than _vestis_; +cultus+ (occulere) whatever belongs
to dress, girdle, hat, ornaments, arms, etc.; +habitus+, whatever
belongs to the exterior in general, cleanliness, mode of dressing the
hair, carriage of the body, etc. Suet. Cæs. 44. Dicam ea, quæ ad formam
et _habitum_ et _cultum_ et mores pertinebant. Cal. 52. _Vestitu_
calceatuque cæteroque _habitu_. (v. 209.)
VETARE; INTERDICERE. +Vetare+ means to forbid by virtue of the law, in
opp. to _jubere_; whereas +interdicere+, to forbid, by virtue of
official authority, in opp. to _addicere_, _permittere_.
VETERNUS, see _Antiquus_.
VETULA, see _Anus_.
VETUS; SENEX; GRANDÆVUS; LONGÆVUS; SENECTA; SENECTUS; SENIUM. 1. +Vetus
homo+ (#etos#) denotes an old man, from the fiftieth year of his life,
in opp. to _juvenis_, a young man, like #gerôn#; whereas +senex+
(#anax#? or #henous echôn#?), an old man from his sixtieth year, with
the accessory notion of his being worthy of respect, like #presbutês#;
lastly, +grandævus+ and +longævus+ denote a very aged man, who has
already exceeded the usual duration of life, and who is, consequently,
somewhere about eighty or upwards. 2. +Senecta+ denotes old age
indifferently, merely as a period of life; +senectus+, as a venerable
and experienced age, that commands respect and indulgence; +senium+, the
infirm and burdensome age, which is to be looked upon as a disease.
(iv. 89.)
VETUS, VETUSTUS, see _Antiquus_ and _Puer_.
VIA, see _Iter_.
VIBRARE, see _Librare_.
VICINUS; FINITIMUS; CONFINIS. +Vicini+ (#oikeioi#) are neighbors, in
reference to house and yard; whereas +finitimi+ and +confines+, with
reference to the boundaries of the land; +finitimi+, in a one-sided
relationship, as the neighbors of others, who dwell near their
boundaries, in a mere geographical sense; +confines+, in a mutual
relationship, as opposite neighbors, who have boundaries in common, with
the moral accessory notion of friendship associated with neighborhood.
The _finitimi_ are _finibus diremti_; whereas the _confines_ are
_confinio conjuncti_. (v. 181.)
VICISSIM; INVICEM; MUTUO. +Vicissim+ (from #eikazô#) denotes, like on
the other hand, and in hand, and in turn, a successive; +invicem+ and
+mutuo+, like reciprocally and in return, a mutual acting and suffering
between two persons or things; +invicem+, more with reference to
reciprocal actions; +mutuo+, to reciprocal or mutual states. (vi. 402.)
VICTUS, see _Vita_.
VIDERE; CERNERE; SPECTARE; INTUERI; CONSPICERE; ADSPICERE; ADSPECTUS;
CONSPECTUS; OBTUTUS. 1. +Videre+ and +cernere+ denote seeing, as
perceiving by the organ of sight; +videre+ (#idein#) as perception in
general, in opp. to an obstruction of the view, like #horan#; +cernere+
(#krinein#) especially as a clear perception, in opp. to a transient or
dim view; whereas +spectare+, +intueri+, +tueri+, and +contueri+, denote
looking, as the dwelling of the eyes upon an object; +spectare+ means,
quietly to fix the eye upon an object that interests the understanding,
and dwell upon it as upon a theatrical representation, like #theasthai#;
whereas +intueri+ (from #stochazomai#), to fix the eye upon something
that strikes the fancy or soul, as to contemplate, #theôrein#. Cic. Fam.
vii. 1. Neque nos qui hæc _spectavimus_, quidquam novi _vidimus_.
2. +Intueri+ denotes merely to contemplate attentively; +contueri+, to
gaze upon fixedly, keenly, and with eyes widely opened. 3. +Conspicere+
means to descry, that is, to get sight of an object of one's self, and
generally of an unexpected object; whereas +adspicere+ means to look at,
that is, to cast one's eye upon an object, whether consciously or not.
4. +Adspectus+ has an active meaning, as the looking at; +conspectus+, a
passive meaning, as the sight of, that is, the appearance, often also
the _field of view_, _sight_ [as in _to be_ or _come in sight_];
+obtutus+ has a neutral sense, as the look. Suet. Tib. 43. Ut _adspectu_
deficientes libidines excitaret; comp. with Cal. 9. Tumultuantes
_conspectu_ suo flexit; and with Cic. Orat. iii. 5. Qui vultum ejus cum
ei dicendum esset, _obtutumque_ oculorum in cogitando probe nosset.
(iv. 305.)
VIERE, see _Ligare_.
VIGENS; VEGETUS; VIVIDUS; VIVUS; ANIMANS; VITALIS; VIVAX. 1. +Vigens+
(#aixai#) denotes a man, both in body and mind, fresh and in full
strength; +vegetus+, one, in a mental sense, on the alert and animated;
+vividus+ (from #êus#? or from vis?), one, in a moral sense, full of
life and energy. Liv. vi. 22. Exactæ jam ætatis Camillus erat . . . sed
_vegetum_ ingenium in _vivido_ pectore _vigebat_, virebatque integris
sensibus. 2. +Vivus+ (Goth. quiws) means living, in opp. to dead;
+animans+, possessing life, in opp. to inanimate. 3. +Vitalis+ means
long-lived; +vivax+, tenacious of life. (iv. 445.)
VIGIL; INSOMNIS; EXSOMNIS. +Vigil+ denotes the state of being awake as
positive, and involves consciousness and will, and the application of
vital energy, like #agrupnos#; whereas +insomnis+ and +exsomnis+, only
negatively, as sleepless, #aupnos#; but the +insomnis+ cannot sleep; the
+exsomnis+ will not sleep. Tac. Ann. i. 65. Cum oberrarent tentoriis
_insomnes_ magis quam _pervigiles_. Vell. P. ii. 88. Mæcenas ubi rem
_vigiliam_ exigeret, sane _exsomnis_. Hor. Od. iii. 7, 6. Frigidas
noctes non sine multis _insomnis_ lacrimis agit; comp. with 25, 7. Non
secus in jugis _exsomnis_ stupet Evias; or Virg. Æn. ix. 167, with
vi. 556. (iv. 444.)
[[VIGILIÆ, see _Excubiæ_.]]
VILLA; FUNDUS; PRÆDIUM; AGER; CAMPUS; RUS; ARVUM. 1. +Villa+ (dimin. of
#hedos#) denotes a country-house, usually with a real estate; +fundus+,
a real estate, usually with a country-house; +prædium+, sometimes a
country-house, sometimes a real estate, like landed property. At the
same time +villa+ is an architectural term; +fundus+, an economical
term; +prædium+, a juridical term. Cato, R. R. 3. Ita ædifices, ne
_villa fundum_ quærat, neve _fundus villam_. 2. +Villa+, +fundus+, and
+prædium+, suppose a proprietor, like _portio_; whereas +ager+, +arvum+,
+rus+, and +campus+, are thought of without reference to a proprietor,
like _pars_. 3. +Ager+ and +campus+ denote the field, whether cultivated
or not; +ager+ (#agros#), the open field, in opp. to ground that is
built upon, or planted with trees, consequently in opp. to _urbs_,
_oppidum_, _vicus_, _hortus_, _silva_, like #agros#; whereas +campus+
(#kêpos#) denotes the low-lands and plains, like #pedion#, consequently
in opp. to the high-lands, _mons_ and _collis_; Cic. Div. i. 42. N. D.
ii. 60. Colum. i. 2. Herenn. iv. 18. 25. Curt. viii. 1, 4. 4. +Rus+ and
+arvum+ denote the corn-field; +rus+ (#arotos#) in opp. to the village
or the town, like #aroura#; +arvum+, in opp. to pasture-lands and
plantations, consequently in opp. to _pabulum_, _pascuum_, _pratum_,
_olivetum_, Sall. Jug. 95. Cic. N. D. i. 45. Plaut. Truc. i. 2, 47. Hor.
Ep. i. 16, 2. like #arotos#. Cic. Fr. ap. Quintil. iv. 2. _Fundum_ habet
in _agro_ Tiburino Tullius paternum. Orat. iii. 33. De _fundo_ emendo,
de _agro_ colendo. Tac. G. 26. _Arva_ per annos mutant, et superest
_ager_. (iii. 5.)
VINCERE; SUPERARE; OPPRIMERE. 1. +Vincere+ (#eikein#? or #ankas
anankazein#?) means, to drive an adversary from his place, like #nikan#;
+superare+ to win a place from an adversary, like #huperballesthai#. The
+vincens+ has more to do with living objects, with enemies; the
+superans+ with inanimate objects, with difficulties. Tac. Ann. i. 25.
_Invictos_ et nullis casibus _superabiles_ Romanos. 2. +Evincere+
denotes especially the exertion and duration of the conflict;
+devincere+, its consequence, and the completeness of the victory.
3. +Vincere+ means to conquer by fighting; +opprimere+, without
fighting, by merely appearing, in consequence of a surprisal, or of a
decided superiority of forces. Cic. Mil. 11. Vi _victa_ vis, vel potius
_oppressa_ virtute audacia est: and to the same purport, Muren. 15.
Mithridatem L. Murena repressum magna ex parte, non _oppressum_
reliquit. (iv. 278.)
VINCIRE, see _Ligare_.
VINCULA; CATENÆ; COMPEDES; PEDICÆ; MANICÆ. +Vincula+ (#ankalê#, from
nectere) are bands of any sort, as a generic term for _catenæ_, etc.,
like #desmoi#; +catenæ+ are chains, whether for fettering or for other
uses, like #haluseis#; +compedes+ (from #pedê#), for fettering in
general, the hands or the feet; +pedicæ+, irons for fettering the feet;
+manicæ+, irons for fettering the hands. Tac. Ann. vi. 14. Celsus in
_vinculis_ laxatam _catenam_, et circumdatam in diversum tendens suam
ipse cervicem perfregit. (iv. 284.)
VINDICTA; ULTIO; TALIO; POENA; MULCTA; CASTIGATIO; PUNIRI. 1. +Vindicta+
(#anadektês#) is an act of justice, like avenging: +ultio+ (#alalkein#,
#alexein#), an act of anger, like revenge; +talio+ (#tlênai#), an act of
retaliation. 2. +Ultio+, +vindicatio+, and +talio+, take place in
consequence of the supreme authority of an individual; +punitio+,
+mulctatio+, and +castigatio+, in consequence of the demand of others;
+poena+ (#poinê#, #peina#, #penomai#), as a punishment which the
violated and offended law demands, by any mode of suffering; +mulcta+
(#malaxai#) as an amercement, which justice and equity demand, as a
compensation for injuries done, especially a fine; +castigatio+, as a
chastisement, which may serve to improve the individual, especially a
rebuke. +Poena+ is for the general good; +mulcta+, for the good of the
injured party; +castigatio+, for that of the guilty party. (v. 249.)
3. +Poenire+ means to punish, according to the principles of justice;
whereas +puniri+, in Cicero, to take vengeance into one's own hands.
VINOLENTUS, see _Ebrietas_.
VINUM; TEMETUM. +Vinum+ (#oinos#) is the general and usual; +temetum+
(from taminia), the antiquated and poetical name for wine.
VIOLARE, see _Lædere_.
VIR, see _Homo_ and _Puer_.
VIRGA, VIRGULTUM, see _Rami_.
VIRGO; PUELLA; VIRAGO. +Virgo+ is an unmarried woman, whether young or
old, in opp. to _mulier_, like #parthenos#; whereas +puella+, a young
woman, whether married or not; for instance, Nero's wife, Octavia,
twenty years old, in Tac. Ann. xiv. 64, like #korê#; +virago+, a
masculine, strong, heroic, young woman; for instance, the Amazones,
#antianeirai#.
VIRTUS; INNOCENTIA; HONESTAS. +Virtus+ (#artutê#) means virtue, as far
as it shows itself in becoming and meritorious actions; +innocentia+, as
far as it shows itself in blameless, especially disinterested conduct;
+honestas+ (#chnoastos#) as far it shows itself in virtuous and noble
sentiments. (vi. 406.)
VIRTUS, see _Ferocia_.
VIS, see _Potentia_.
VISCERA, see _Caro_.
VITA; SALUS; VICTUS. 1. +Vita+ (#oitos#) denotes the duration of life,
in opp. to _mors_; whereas +salus+ (from #holos#?), the safety of life,
in opp. to _interitus_, _exitium_. 2. +Vita+ denotes the public;
+victus+ the private life of a man. Nep. Alc. 1. Splendidus non minus in
_vita_ quam in _victu_. (iv. 448.)
VITALIS, see _Vigens_.
VITIUM; MENDA; MENDUM; LABES; MACULA. +Vitium+ (from #auatê#, #atê#),
denotes any fault; +menda+ (#matê#), a natural fault, especially of the
body, a blemish, like #blabê#; +mendum+, a fault committed, especially
in writing, a blunder or mistake, like #hamartêma#; +labes+ (#lôbê#),
a degrading fault, a stain of ignominy, like #lumê#; +macula+ (dimin.
from #môkos#), a disfiguring fault, a blot, like #kêlis#. (v. 319.)
VITUPERARE, see _Reprehendere_.
VIVAX, VIVIDUS, see _Vivens_.
VIRUS, see _Toxicum_.
VIVUS, see _Vigens_.
VIX; ÆGRE. +Vix+ (#hêka#) means scarcely, and refers, like #scholê#,
only to a thing that was near not taking place, in opp. to _omnino non_,
Cic. Att. iii. 23; whereas +ægre+ means with much ado, like #molis# and
#logis#, and refers to the agent, who is in a state of anxiety as to
whether he shall succeed or fail, in opp. to _facile_, Cic. Sen. 20.
(iii. 94.)
VOCABULUM, see _Verbum_.
VOCARE, see _Nominare_.
VOCIFERARI, see _Clangere_.
VOLUCRES; AVES; ALITES. +Volucres+ (from #helixai#) means whatever
flies, including winged insects, like #ptênos#; whereas +aves+ and
+alites+ mean only birds; +avis+ (#aetos#) as a general term in natural
history for any bird, like #ornis#; +ales+ (from ala) as a select
expression only for a larger bird, like #oiônos#, especially the eagle,
and +alites+ is used in the language of the augurs as a technical term
for those birds whose _flight_ must be observed and interpreted, in opp.
to _oscines_, or those birds whose _song_ and _cry_ must be interpreted.
Ovid, Art. Am. iii. 410. Jovis in multis devolat _ales aves_. Hor. Od.
iv. 2, 2. 4. Virg. Æn. xii. 247. Cic. N. D. ii. 64. (v. 207.)
VOLUNTATE, see _Sponte_.
VOLUPTAS, see _Cupido_.
VORAGO; VORTEX; GURGES. +Vorago+ (#orêchos#) and the poetical word, of
foreign origin, +barathrum+, denote an abyss in water, which may be
either in a pool, pond, or sea; whereas +vortex+ and +gurges+ suppose
water in motion; +vortex+ moves in a horizontal direction, so that its
water turns in a circle, and hinders whatever swims therein from
escaping; +gurges+ (from #gorgos#? or #gurgathos#?), in a perpendicular
direction, so that it drags down whatever comes into its eddy, into the
depth below. Liv. xxviii. 30. Navis retro _vortice_ intorta; compare
with xxii. 6. Deficientibus animis hauriebantur _gurgitibus_. (v. 155.)
VOX, see _Verbum_.
VULNUS; PLAGA; ULCUS; CICATRIX; SAUCIUS. 1. +Vulnus+ and +plaga+ denote
a wound from without; +vulnus+ (from lanius?) by means of a weapon, or
other cutting instrument; +plaga+, by means of any instrument carried
with intention to injure; whereas +ulcus+ (#alox#, #ôlx#) means any open
or sore place in the body, that has begun to fester, etc.; +cicatrix+,
the scar that is left when a wound is healed. Suet. Vit. 10. Verbera et
_plagas_, sæpe _vulnera_, nonnunquam necem repræsentantes adversantibus.
Plin. H. N. xvi. 12. Cels. viii. 4. 2. +Vulneratus+ means wounded in
general; +saucius+, so wounded as to be unfit for fighting, and is the
proper expression for those that are wounded in battle. Cic. Verr.
i. 27. Servi nonnulli _vulnerantur_; ipse Rubrius _sauciatur_.
(iv. 255.)
VULTUS, see _Facies_.