Concubina, see Pellex.
Condere, see Celare and Sepelire.
Conditio; Status. Conditio (ξύνθεσις, συνθεσία) is a state regulated by the will; status is a state arising from connection. Cic. Fam. xii. 23. Omnem conditionem imperii tui, statumque provinciæ demonstravit mihi Tratorius. (vi. 76.)
Confestim, see Repente.
Confidentia, see Fides.
Confidere, see Fidere.
Confinis, see Vicinus.
Confisus; Fretus. Confisus means, subjectively, like securus, depending on something, and making one’s self easy, πεποιθῶς; whereas fretus (φρακτός, ferox) means, objectively, like tutus, protected by something, ἐῤῥωμένος. (i. 20.)
Confiteri, see Fateri.
Confligere, see Pugnare.
Confutare, see Refutare.
Congeries, see Acervus.
Conjux, see Femina.
Connivere, see Concedere.
Consanguineus, see Necessarius.
Conscendere, see Scandere.
Consecrare, see Sacrare.
Consequi, see Invenire.
Conjugium; Matrimonium; Contubernium; Nuptiæ. Conjugium and matrimonium denote the lasting connection between man and wife, for the purpose of living together and bringing up their offspring; conjugium is a very general term for a mere natural regulation, which also takes place among animals; contubernium means the marriage connection between slaves; matrimonium, the legal marriage between freemen and citizens, as a respectable and a political regulation; whereas nuptiæ means only the commencement of matrimonium, the wedding, or marriage-festival.
Considerare; Contemplari. Considerare (from κατιδεῖν) denotes consideration as an act of the understanding, endeavoring to form a judgment; contemplari (from καταθαμβεῖν) an act of feeling, which is absorbed in its object, and surrenders itself entirely to the pleasant or unpleasant feeling which its object excites. (v. 130.)
Consors, see Socius.
Conspectus, Conspicere, see Videre.
Constat; Apparet; Elucet; Liquet. Constat means a truth made out and fixed, in opp. to a wavering and unsteady fancy or rumor; whereas apparet, elucet, and liquet denote what is clear and evident; apparet, under the image of something stepping out of the back-ground into sight; elucet, under the image of a light shining out of darkness; liquet, under the image of frozen water melted. (vi. 78.)
Constituere, see Destinare.
Consuetudo; Mos; Ritus; Cærimonia. Consuetudo denotes the uniform observance of anything as a custom, arising from itself, and having its foundation in the inclination or convenience of an individual or people, ἔθος; whereas mos (modus) is the habitual observance of anything, as a product of reason, and of the self-conscious will, and has its foundation in moral views, or the clear dictates of right, virtue, and decorum, ἦθος; lastly, ritus denotes the hallowed observance of anything, either implanted by nature as an instinct, or introduced by the gods as a ceremony, or which, at any rate, cannot be traced to any human origin. Consuetudines are merely factitious, and have no moral worth; mores are morally sanctioned by silent consent, as jura and leges by formal decree; ritus (from ἀριθμός, ῥυθμός), are natural, and are hallowed by their primæval origin, and are peculiar to the animal. (v. 75.) 2. Ritus is a hallowed observance, as directed and taught by the gods or by nature; whereas cærimonia (κηδεμονία) is that which is employed in the worship of the gods.
Consuevisse, see Solere.
Consummare, see Finire.
Contagium, see Lues.
Contaminare; Inquinare; Polluere. Contaminare (from contingo, contagio) means defilement in its pernicious effect, as the corruption of what is sound and useful; inquinare (from cunire, or from πίνος), in its loathsome effect, as marring what is beautiful, like μορύσσειν; polluere (from pullus, πελλός), in its moral effect, as the desecration of what is holy and pure, like μιαίνειν. Cic. Cæcil. 21, 70. Judiciis corruptis et contaminatis; compare with Cœl. 6. Libidinibus inquinari; and Rosc. Am. 26, 71. Noluerunt in mare deferri, ne ipsum pollueret, quo cætera quæ violata sunt, expiari putantur. (ii. 56.)
Contemnere, see Spernere.
Contemplari, see Considerare.
Contendere, see Dicere.
Contentio, see Disceptatio.
Contentum esse, see Satis habere.
Continentia, see Modus.
Contingere, see Accidere.
Continuo, see Repente.
Continuus; Perpetuus; Sempiternus; Æternus. 1. Continuum means that which hangs together without break or chasm; perpetuum, that which arrives at an end, without breaking off before. Suet Cæs. 76. Continuos consulatus, perpetuam dictaturam. 2. Perpetuus, sempiternus, and æternus, denote continued duration; but perpetuus, relatively, with reference to a definite end, that of life for example; sempiternus and æternus, absolutely, with reference to the end of time in general; sempiternus means, like ἀΐδιος, the everlasting, what lasts as long as time itself, and keeps pace with time; æternum (from ætas) like αἰώνιον, the eternal, that which outlasts all time, and will be measured by ages, for Tempus est pars quædam æternitatis. The sublime thought of that which is without beginning and end, lies only in æternus, not in sempiternus, for the latter word rather suggests the long duration between beginning and end, without noting that eternity has neither beginning nor end. Sempiternus involves the mathematical, æternus the metaphysical notion of eternity. Cic. Orat. ii. 40, 169. Barbarorum est in diem vivere; nostra consilia sempiternum tempus spectare debent; compare with Fin. i. 6, 17. Motum atomorum nullo a principio, sed æterno tempore intelligi convenire. (i. 1.)
Contrarius, see Varius.
Controversia, see Disceptatio.
Contubernium, see Conjugium.
Contumacia, see Pervicacia.
Contumelia; Injuria; Offensio. 1. Contumelia (from contemnere) denotes a wrong done to the honor of another; injuria, a violation of another’s right. A blow is an injuria, so far as it is the infliction of bodily harm; and a contumelia, so far as it brings on the person who receives it, the imputation of a cowardly or servile spirit. Senec. Clem. i. 10. Contumelias, quæ acerbiores principibus solent esse quam injuriæ. Pacuv. Non. Patior facile injuriam, si vacua est contumelia. Phædr. Fab. v. 3, 5. Cic. Quint. 30, 96. Verr. iii. 44. 2. Contumelia and injuria are actions, whereas offensio denotes a state, namely, the mortified feeling of the offended person, resentment, in opp. to gratia. Plin. H. N. xix. 1. Quintil. iv. 2. Plin. Pan. 18. (iv. 194.)
Conventus, see Concilium.
Convertere, see Vertere.
Convivium, see Epulæ.
Convicium, see Maledictum.
Copia, see Occasio.
Copiæ, see Exercitus.
Copiosus, see Divitiæ.
Cordatus, see Sapiens.
Corpulentus, see Pinguis.
Corpus, see Cadaver.
Corrigere; Emendare. Corrigere means to amend, after the manner of a rigid schoolmaster or disciplinarian, who would make the crooked straight, and set the wrong right; whereas emendare, after the manner of an experienced teacher, and sympathizing friend, who would make what is defective complete. Plin. Pan. 6, 2. Corrupta est disciplina castrorum, ut tu corrector emendatorque contingeres; the former by strictness, the latter by wisdom. Cic. Mur. 29. Verissime dixerim, nulla in re te (Catonem) esse hujusmodi ut corrigendus potius quam leviter inflectendus viderere; comp. with Plin. Ep. i. 10. Non castigat errantes, sed emendat. (v. 319.)
Corrumpere, see Depravare.
Coruscare, see Lucere.
Coxa; Latus; Femur. Coxa and coxendix (κοχώνη) mean the hip; latus, the part between the hip and shoulder; femur and femen, the part under the hip, the thigh. (vi. 84.)
Crapula, see Ebrietas.
Crater, see Poculum.
Creare; Gignere; Parere; Generare. 1. Creare (from κύρω) means, by one’s own will and creative power to call something out of nothing; gignere (γίγνεσθαι, γενέσθαι) by procreation or parturition; gignere is allied to generare only by procreation, and to parere (πεπαρεῖν, πείρειν, only by parturition. 2. Gignere is a usual expression, which represents procreation as a physical and purely animal act, and supposes copulation, conception, and parturition; whereas generare is a select expression, which represents procreation as a sublime godlike act, and supposes only creative power; hence, for the most part, homines et belluæ gignunt, natura et dii generant. And, Corpora gignuntur, poemata generantur. Cic. N. D. iii. 16. Herculem Jupiter genuit, is a mythological notice; but Legg. i. 9. Deus hominem generavit, is a metaphysical axiom. (v. 201.)
Crebro, see Sæpe.
Credere, see Censere and Fidere.
Cremare, see Accendere.
Crepitus, see Fragor.
Crepusculum, see Mane.
Criminari, see Arguere.
Crinis; Capillus; Coma; Cæsaries; Pilus; Cirrus; Cincinnus. 1. Crinis and capillus denote the natural hair merely in a physical sense, like θρίξ; crinis (from κάρηνον), any growth of hair, in opposition to the parts on which hair does not grow; capillus (from caput), only the hair of the head, in opp. to the beard, etc. Liv. vi. 16. Suet. Aug. 23. Cels. vi. 2. Cic. Tusc. v. 20. Rull. ii. 5; whereas in coma and cæsaries the accessory notion of beauty, as an object of sense, is involved, inasmuch as hair is a natural ornament of the body, or itself the object of ornament; coma (κόμη) is especially applicable to the hair of females; cæsaries, to that of males, like ἔθειρα. Hence crinitus means nothing more than covered with hair; capillatus is used in opp. to bald-headed, Petron. 26, and the Galli are styled comati, as wearing long hair, like καρηκομόωντες. 2. Crinis, capillus, coma, cæsaries, denote the hair in a collective sense, the whole growth of hair; whereas pilus means a single hair, and especially the short and bristly hair of animals. Hence pilosus is in opp. to the beautiful smoothness of the skin, as Cic. Pis. I; whereas crinitus and capillatus are in opp. to ugly nakedness and baldness. (iii. 14.) 3. Cirrus and cincinnus denote curled hair; cirrus (κόῤῥη) is a natural, cincinnus (κίκιννος) an artificial curl. (iii. 23.)
Cruciatus; Tormentum. Cruciatus, crucimenta (κρόκα, κρέκω), denote in general any pangs, natural and artificial; tormenta (from torquere), especially pangs caused by an instrument of torture, like the rack. Cic. Phil. xi. 4. Nec vero graviora sunt carnificum tormenta quam interdum cruciamenta morborum. (vi. 87.)
Crudelitas, see Sævitia.
Cruentus, Cruor, see Sanguis.
Cubare; Jacere; Situm esse. Cubare (from κείω) denotes the lying down of living beings; situm esse (ἑτόν, εἶσαι) of lifeless things; jacere, of both. Cubare and jacere are neuter; situm esse, always passive. Further, cubare gives the image of one who is tired, who wishes to recruit his strength, in opp. to standing, as requiring exertion, whereas jacere gives the image of one who is weak, without any accessory notion, in opp. to standing, as a sign of strength. (i. 138.)
Cubiculum, see Conclave.
Cubile; Lectus. Cubile is a natural couch for men and animals, a place of rest, like κοίτη, εὐνή; lectus, an artificial couch, merely for men, a bed, like λέκτρον. (v. 279.)
Cubitus, see Ulna.
Cudere, see Verberare.
Cudo, see Cassis.
Culcita; Pulvinus; Pulvinar. Culcita (from calcare?) is a hard-stuffed pillow; pulvinus and pulvinar, a soft elastic pillow; pulvinus, such as is used on ordinary civil occasions; pulvinar, such as is used on solemn religious occasions. (vi. 89.)
Culmen; Fastigium. Culmen means the top, the uppermost line of the roof; fastigium, the summit, the highest point of this top, where the spars of the roof by sloping and meeting form an angle; therefore fastigium is a part of culmen. Virg. Æn. ii. 458. Evado ad summi fastigia culminis. Liv. xl. 2. Vitruv. iv. 2. Arnob. ii. 12. And figuratively culmen denotes the top only, with a local reference, as the uppermost and highest point, something like κολοφών; but fastigium with reference to rank, as the principal and most imposing point of position, something like κορυφή; therefore culmen tecti is only that which closes the building, but fastigium that which crowns it; and fastigium also denotes a throne, whence culmina montium is a much more usual term than fastigia. (ii. 111.)
Culmus; Calamus; Stipula; Spica; Arista; Arundo; Canna. 1. Culmus means the stalk, with reference to its slender height, especially of corn; calamus (κάλαμος) with reference to its hollowness, especially of reeds. 2. Culmus means the stalk of corn, as bearing the ear, as the body the head, as an integral part of the whole; stipula, as being compared with the ear, a worthless and useless part of the whole, as stubble. 3. Spica is the full ear, the fruit of the corn-stalk, without respect to its shape, arista, the prickly ear, the tip or uppermost part of the stalk, without respect to its substance, sometimes merely the prickles. Quintil. i. 3, 5. Imitatæ spicas herbulæ inanibus aristis ante messem flavescunt. 4. Calamus, as a reed, is the general term; arundo (from ῥοδανός) is a longer and stronger reed; canna (from κανών?) a smaller and thinner reed. Colum. iv. 32. Ea est arundineti senectus, cum ita densatum est, ut gracilis et cannæ similis arundo prodeat. (v. 219.)
Culpa; Noxia; Noxius; Nocens; Sons. 1. Culpa (κολάψαι) denotes guilt as the state of one who has to answer for an injury, peccatum, delictum, maleficium, scelus, flagitium, or nefas; hence a responsibility, and, consequently, a rational being is supposed, in opp. to casus, Cic. Att. xi. 9. Vell. P. ii. 118, or to necessitas, Suet. Cl. 15; whereas noxia, as the state of one who has caused an injury, and can therefore be applied to any that is capable of producing an effect, in opp. to innocentia. Liv. iii. 42, 2. Illa modo in ducibus culpa, quod ut odio essent civibus fecerant; alia omnis penes milites noxia erat. Cic. Marc. 13. Etsi aliqua culpa tenemur erroris humani, a scelere certe liberati sumus; and Ovid, Trist. iv. 1, 23. Et culpam in facto, non scelus esse meo, coll. 4, 37; hence culpa is used as a general expression for every kind of fault, and especially for a fault of the lighter sort, as delictum. 2. Culpa and noxia suppose an injurious action; but vitium (from αὐάτη, ἄτη) merely an action or quality deserving censure, and also an undeserved natural defect. 3. Nocens, innocens, denote guilt, or absence of guilt, in a specified case, with regard to a single action; but noxius, innoxius, together with the poetical words nocuus, innocuus, relate to the nature and character in general. Plaut. Capt. iii. 5, 7. Decet innocentem servum atque innoxium confidentem esse; that is, a servant who knows himself guiltless of some particular action, and who, in general, does nothing wrong. 4. Noxius denotes a guilty person only physically, as the author and cause of an injury, like βλαβερός; but sons (ὀνοτός) morally and juridically, as one condemned, or worthy of condemnation, like θῶος. (ii. 152.)
Culpare, see Arguere.
Cultus, see Vestis.
Cumulus, see Acervus.
Cunæ; Cunabula. Cunæ (κοῖται) is the cradle itself; incunabula, the bed, etc., that are in the cradle. Plaut. Truc. v. 13. Fasciis opus est, pulvinis, cunis, incunabulis. (vi. 69.)
Cunctari; Hæsitare; Cessare. Cunctari (from ξυνέκειν, or κατέχειν), means to delay from consideration, like μέλλειν; hæsitare, from want of resolution; cessare (καθίζειν?) from want of strength and energy, like ὀκνεῖν. The cunctans delays to begin an action; the cessans, to go on with an action already begun. (iii. 300.)
Cuncti, see Quisque.
Cupere, see Velle.
Cupido; Cupiditas; Libido; Voluptas. 1. Cupido is the desire after something, considered actively, and as in action, in opp. to aversion; whereas cupiditas is the passion of desire, considered neutrally, as a state of mind, in opp. to tranquillity of mind. Cupido must necessarily, cupiditas may be, in construction with a genitive, expressed or understood; in this case, cupido relates especially to possession and money, cupiditas, to goods of every kind. Vell. P. ii. 33. Pecuniæ cupidine: and further on, Interminatam imperii cupiditatem. 2. Cupido and cupiditas stand in opp. to temperate wishes; libido (from λίψ) the intemperate desire and capricious longing after something, in opp. to rational will, ratio, Suet. Aug. 69, or voluntas, Cic. Fam. ix. 16. Libidines are lusts, with reference to the want of self-government; voluptates, pleasures, in opp. to serious employments, or to pains. Tac. H. ii. 31. Minus Vitellii ignavæ voluptates quam Othonis flagrantissimæ libidines timebantur. (v. 60.)
Cur; Quare. Cur (from quare? or κῶς;) serves both for actual questions, and for interrogative forms of speech; whereas quare serves for those questions only, to which we expect an answer. (vi. 93.)
Cura; Sollicitudo; Angor; Dolor; Ægritudo. Cura, sollicitudo, and angor, mean the disturbance of the mind with reference to a future evil and danger; cura (from the antiquated word coera, from κοίρανος) as thoughtfulness, uneasiness, apprehension, in opp. to incuria, like φροντίς; sollicitudo, as sensitiveness, discomposure, anxiety, in opp. to securitas, Tac. H. iv. 58, like μέριμνα; angor (from ἄγχω) as a passion, anguish, fear, in opp. to solutus animus; whereas dolor and ægritudo relate to a present evil; dolor (from θλᾶν?) as a hardship or pain, in opp. to gaudium, ἄλγος; ægritudo, as a sickness of the soul, like ἀνία, in opp. to alacritas. Cic. Tusc. v. 16. Cic. Fin. i. 22. Nec præterea res ulla est, quæ sua natura aut sollicitare possit aut angere. Accius apud Non. Ubi cura est, ibi anxitudo. Plin. Ep. ii. 11. Cæsar mihi tantum studium, tantam etiam curam—nimium est enim dicere sollicitudinem—præstitit, ut, etc. Quintil. viii. pr. 20. Curam ego verborum, rerum volo esse sollicitudinem. (iv. 419.)
Curtus, see Brevis.
“Curtus” printed as continuation of previous entry.
Curvus; Uncus; Pandus; Incurvus; Recurvus; Reduncus; Repandus; Aduncus. 1. Curvus, or in prose mostly curvatus, denotes, as a general expression, all crookedness, from a slight degree of crookedness to a complete circle; uncus supposes a great degree of crookedness, approaching to a semi-circle, like the form of a hook; pandus, a slight crookedness, deviating but a little from a straight line, like that which slopes. 2. The curva form a continued crooked line; the incurva suppose a straight line ending in a curve, like ἐπικαμπής, the augur’s staff, for example, or the form of a man who stoops, etc. 3. Recurvus, reduncus, and repandus, denote that which is bent outwards; aduncus, that which is bent inwards. Plin. H. N. xi. 37. Cornua aliis adunca, aliis redunca. (v. 184.)
Cuspis, see Acies.
Custodia; Carcer; Ergastulum. Custodia (from κεύθω) is the place where prisoners are confined, or the prison; carcer (κάρκαρον, redupl. of καρίς, circus), that part of the prison that is meant for citizens; ergastulum (from ἐργάζομαι, or εἴργω), the house of correction for slaves.
Cutis, see Tergus.
Cyathus, see Poculum.
Cymba, see Navigium.
D.
Damnum; Detrimentum; Jactura. Damnum (δαπάνη) is a loss incurred by one’s self, in opp. to lucrum. Plaut. Cist. i. 1, 52. Capt. ii. 2, 77. Ter. Heaut. iv. 4, 25. Cic. Fin. v. 30. Sen. Ben. iv. 1. Tranq. 15; whereas detrimentum (from detrivisse) means a loss endured, in opp. to emolumentum. Cic. Fin. i. 16. iii. 29; lastly, jactura is a voluntary loss, by means of which one hopes to escape a greater loss or evil, a sacrifice. Hence damnum is used for a fine; and in the form, Videant Coss., ne quid resp. detrimenti capiat, the word damnum could never be substituted for detrimentum. (v. 251.)
Dapes, see Epulæ.
Deamare, see Diligere.
Deambulare, see Ambulare.
Debere, see Necesse est.
Decernere, see Destinare.
Decipere, see Fallere.
Declarare, see Ostendere.
Decorare, see Comere.
Dedecus, see Ignominia.
Dedicare, see Sacrare.
Deducere, see Comitari.
Deesse, see Abesse.
Defendere, see Tueri.
Deferre, see Arguere.
Deficere, see Abesse and Turbæ.
Deflere, see Lacrimare.
Deformis, see Tæter.
Degere, see Agere.
De integro, see Iterum.
Delectatio, see Oblectatio.
Delere, see Abolere.
Delibutus; Unctus; Oblitus. Delibutus (from λείβειν, λιβάζειν), besmeared with something greasy, is the general expression; unctus (from ὑγρός? or νήχειν?) means anointed with a pleasant ointment; and oblitus (from oblino), besmeared with something impure. (vi. 98.)
Delictum; Peccatum; Malefactum; Maleficium; Facinus; Flagitium; Scelus; Nefas; Impietas. 1. Delictum and peccatum denote the lighter sort of offences; delictum, more the transgression of positive laws, from levity; peccatum (from παχύς), rather of the laws of nature and reason, from indiscretion. 2. A synonyme and as it were a circumlocution of the above words is malefactum; whereas maleficium and facinus involve a direct moral reference; maleficium is any misdeed which, as springing from evil intention, deserves punishment; but facinus, a crime which, in addition to the evil intention, excites astonishment and alarm from the extraordinary degree of daring requisite thereto. 3. There are as many sorts of evil deeds, as there are of duties, against oneself, against others, against the gods; flagitium (from βλαγίς) is an offence against oneself, against one’s own honor, by gluttony, licentiousness, cowardice; in short, by actions which are not the consequence of unbridled strength, but of moral weakness, as evincing ignavia, and incurring shame; whereas scelus (σκληρόν) is an offence against others, against the right of individuals, or the peace of society, by robbery, murder, and particularly by sedition, by the display, in short, of malice; nefas (ἄφατον) is an offence against the gods, or against nature, by blasphemy, sacrilege, murder of kindred, betrayal of one’s country; in short, by the display of impietas, an impious outrage. Tac. G. 12. (ii. 139.)
Deligere; Eligere. Deligere means to choose, in the sense of not remaining undecided in one’s choice; eligere, to choose, in the sense of not taking the first thing that comes. (v. 98.)
Delirium, see Amens.
Delubrum, see Templum.
Demens, see Amens.
Demere; Adimere; Eximere; Auferre; Eripere; Surripere; Furari. 1. Demere, adimere, and eximere, denote a taking away without force or fraud; demere (from de-imere) means to take away a part from a whole, which thereby becomes less, in opp. to addere, or adjicere. Cic. Orat. ii. 25. Fam. i. 7. Acad. iv. 16. Cels. i. 3. Liv. ii. 60; adimere, to take away a possession from its possessor, who thereby becomes poorer, in opp. to dare and reddere. Cic. Verr. i. 52. Fam. viii. 10. Phil. xi. 8. Suet. Aug. 48. Tac. Ann. xiii. 56; eximere, to remove an evil from a person oppressed by it, whereby he feels himself lightened. 2. Auferre, eripere, surripere, and furari, involve the notion of an illegal and unjust taking away; auferre, as a general expression for taking away anything; eripere, by force to snatch away; surripere and furari, secretly and by cunning; but surripere may be used for taking away privily, even when just and prudent self-defence may be pleaded as the motive; whereas furari (φωρᾶν, φέρω) is only applicable to the mean handicraft of the thief. Sen. Prov. 5. Quid opus fuit auferre? accipere potuistis; sed ne nunc quidem auferetis, quia nihil eripitu nisi retinenti. Cic. Verr. i. 4, 60. Si quis clam surripiat aut eripiat palam atque auferat: and ii. 1, 3. Non furem sed ereptorem. (iv. 123.)
Demoliri, see Destruere.
Demori, see Mors.
Denegare, see Negare.
Densus, see Angustus.
Denuo, see Iterum.
Deplorare, see Lacrimare.
Depravare; Corrumpere. Depravare denotes to make anything relatively worse, provided it is still susceptible of amendment, as being merely perverted from its proper use; whereas corrumpere denotes to make anything absolutely bad and useless, so that it is not susceptible of amendment, as being completely spoilt. (v. 321.)
Deridere, see Ridere.
Desciscere, see Turbæ.
Deserere, see Relinquere.
Desertum, see Solitudo.
Desiderare, see Requirere.
Desidia, see Ignavia.
Desinere; Desistere. Desinere denotes only a condition in reference to persons, things, and actions, as, to cease; whereas desistere, an act of the will, of which persons only are capable, as to desist. (iii. 101.)
Desolatus, see Relinquere.
Desperans, see Exspes.
Despicere, see Spernere.
Destinare; Obstinare; Decernere; Statuere; Constituere. 1. Destinare and obstinare denote forming a resolution as a psychological, whereas decernere and statuere as a political, act. 2. Destinare means to form a decided resolution, by which a thing is set at rest; obstinare, to form an unalterable resolution, whereby a man perseveres with obstinacy and doggedness. 3. Decernere denotes the final result of a formal consultation, or, at least, of a deliberation approaching the nature and seriousness of a collegial discussion; statuere, to settle the termination of an uncertain state, and constituere is the word employed, if the subject or object of the transaction is a multitude. Cic. Fr. Tull. Hoc judicium sic expectatur, ut non unæ rei statui, sed omnibus constitui putetur. (iv. 178.)
Destinatio, see Pervicacia.
Destituere, see Relinquere.
Destruere; Demoliri. Destruere means to pull down an artificially constructed, demoliri, a solid, building. (vi. 2.)
Deterior; Pejor. Deterior (a double comparative from de) means, like χείρων, that which has degenerated from a good state, that which has become less worthy; whereas pejor (from πεζός), like κακίων, that which has fallen from bad to worse, that which is more evil than it was. Hence Sallust. Or. Phil. 3. Æmilius omnium flagitiorum postremus, qui pejor an ignavior sit deliberari non potest:—in this passage deterior would form no antithesis to ignavior. The deterrimi are the objects of contempt, the pessimi of abhorrence; Catullus employs the expression pessimas puellas, ‘the worst of girls,’ in a jocular sense, in a passage where this expression has a peculiar force; whereas deterrimus could, under no circumstances, be employed as a jocular expression, any more than the words wretched, depraved. (i. 53.)
Detestari, see Abominari.
Detinere, see Manere.
Detrectatio, see Invidia.
Detrimentum, see Damnum.
Deus, see Numen.
Deversorium; Hospitium; Caupona; Taberna; Popina; Ganeum. Deversorium is any house of reception on a journey, whether one’s own property, or that of one’s friends, or of inn-keepers; hospitium, an inn for the reception of strangers; caupona (from καρποῦσθαι?) a tavern kept by a publican. These establishments afford lodging as well as food; whereas tabernæ, popinæ, ganea, only food, like restaurateurs; tabernæ (from trabes?), for the common people, as eating-houses; popinæ (from popa, πέψαι), for gentlefolks and gourmands, like ordinaries; ganea (from ἀγανός?), for voluptuaries. (vi. 101.)
Devincire, see Ligare.
Dicare, see Sacrare.
Dicere; Aio; Inquam; Asseverare; Affirmare; Contendere; Fari; Fabulari. 1. Dicere denotes to say, as conveying information, in reference to the hearer, in opp. to tacere, like the neutral word loqui. Cic. Rull. ii. 1. Ver. ii. 1, 71, 86. Plin. Ep. iv. 20. vii. 6, like λέγειν; but aio expresses an affirmation, with reference to the speaker, in opp. to nego. Cic. Off. iii. 23. Plaut. Rud. ii. 4, 14. Terent. Eun. ii. 2, 21, like φάναι. 2. Ait is in construction with an indirect form of speech, and therefore generally governs an infinitive; whereas inquit is in construction with a direct form of speech, and therefore admits an indicative, imperative, or conjunctive. 3. Aio denotes the simple affirmation of a proposition by merely expressing it, whereas asseverare, affirmare, contendere, denote an emphatic affirmation; asseverare is to affirm in earnest, in opp. to a jocular, or even light affirmation, jocari. Cic. Brut. 85; affirmare, to affirm as certain, in opp. to doubts and rumors, dubitare, Divin. ii. 3, 8; contendere, to affirm against contradiction, and to maintain one’s opinion, in opp. to yielding it up, or renouncing it. 4. Dicere (δεῖξαι) denotes to say, without any accessory notion, whereas loqui (λακεῖν), as a transitive verb, with the contemptuous accessory notion that that which is said is mere idle talk. Cic. Att. xiv. 4. Horribile est quæ loquantur, quæ minitentur. 5. Loqui denotes speaking in general; fabulari, a good-humored, or, at least, pleasant mode of speaking, to pass away the time, in which no heed is taken of the substance and import of what is said, like λαλεῖν; lastly, dicere, as a neuter verb, denotes a speech prepared according to the rules of art, a studied speech, particularly from the rostrum, like λέγειν. Liv. xlv. 39. Tu, centurio, miles, quid de imperatore Paulo senatus decreverit potius quam quid Sergio Galba fabuletur audi, et hoc dicere me potius quam illum audi; ille nihil præterquam loqui, et id ipsum maledice et maligne didicit. Cic. Brut. 58. Scipio sane mihi bene et loqui videtur et dicere. Orat. iii. 10. Neque enim conamur docere eum dicere qui loqui nesciat. Orat. 32. Muren. 34, 71. Suet. Cl. 4. Qui tam ἀσαφῶς loquatur, qui possit quum declamat σαφῶς dicere quæ dicenda sunt non video. 6. Fari (φάναι) denotes speaking, as the mechanical use of the organs of speech to articulate sounds and words, nearly in opp. to infantem esse; whereas loqui (λακεῖν), as the means of giving utterance to one’s thoughts, in opp. to tacere. And as fari may be sometimes limited to the utterance of single words, it easily combines with the image of an unusual, imposing, oracular brevity, as in the decrees of fate, fati; whereas loqui, as a usual mode of speaking, is applicable to excess in speaking, loquacitas. (iv. 1.)
Dicterium, see Verbum.
Dicto audientem esse, see Parere.
Dies; Tempus; Tempestas; Die; Interdiu. 1. Dies (from ἔνδιος) denotes time in its pure abstract nature, as mere extension and progression; whereas tempus and tempestas, with a qualifying and physical reference, as the weather and different states of time; tempus denotes rather a mere point of time, an instant, an epoch; tempestas, an entire space of time, a period. Hence dies docebit refers to a long space of time, after the lapse of which information will come, like χρόνος; whereas tempus docebit refers to a particular point of time which shall bring information, like καιρός. (iv. 267.) 2. Die means by the day, in opp. to by the hour or the year; whereas interdiu and diu, by day, in opp. to noctu; but interdiu stands in any connection; diu only in direct connection with noctu. (iv. 288.)
Dies festi, see Solemnia.
In singulos dies, see Quotidie.
Differre; Proferre; Procrastinare; Prorogare. 1. Differre denotes delay in a negative sense, whereby a thing is not done at present, but laid aside; whereas proferre and procrastinare, delay in a positive sense, as that which is to take place at a future time; proferre refers to some other time in general; procrastinare, to the very next opportunity. 2. Differre denotes an action, the beginning of which is put off; prorogare, a condition or state, the ending of which is put off, as to protract. (vi. 102.)
Difficilis, see Arduus and Austerus.
Digladiari, see Pugnare.
Dignum esse, see Merere.
Diligentia, see Opera.
Diligere; Amare; Deamare; Adamare; Caritas; Amor; Pietas. 1. Diligere (from ἀλέγειν) is love arising from esteem, and, as such, a result of reflection on the worth of the beloved object, like φιλεῖν; whereas amare is love arising from inclination, which has its ground in feeling, and is involuntary, or quite irresistible, like ἐρᾶν, ἔρασθαι; diligere denotes a purer love, which, free from sensuality and selfishness, is also more calm; amare, a warmer love, which, whether sensual or platonic, is allied to passion. Cic. Att. xiv. 17. Tantum accessit ut mihi nunc denique amare videar, ante dilexisse. Fam. xiii. 47. Brut. i. 1. Plin. Ep. iii. 9. 2. Amare means to love in general; deamare, as an intensive, to love desperately, like amore deperire; and adamare, as an inchoative, to fall in love. 3. Caritas, in an objective sense, means to be dear to some one; amor, to hold some one dear: hence the phrases, Caritas apud aliquem; amor erga aliquem. 4. Caritas, in a subjective sense, denotes any tender affection, especially that of parents towards their children, without any mixture of sensuality, and refers merely to persons, like ἀγάπη or στοργή; whereas amor denotes ardent passionate love to persons or things, like ἔρως; lastly, pietas (from ψήχω, ψίης, the instinctive love to persons and things, which we are bound to love by the holy ties of nature, the gods, those related to us by blood, one’s native country, and benefactors. Caritas rejoices in the beloved object and its possession, and shows itself in friendship and voluntary sacrifices; amor wishes evermore to get the beloved object in its power, and loves with a restless unsatisfied feeling; pietas follows a natural impulse and religious feeling. (iv. 97.)
Diluculum, see Mane.
Dimetari, Dimetiri, see Metiri.
Dimicare, see Pugnare.
Dimittere, see Mittere.
Dirimere, see Dividere.
Diripere, see Vastare.
Dirus, see Atrox.
Disceptatio; Litigatio; Controversia; Contentio; Altercatio; Jurgium; Rixa. 1. Disceptatio, litigatio, and controversia, are dissensions, the settling of which is attempted quietly, and in an orderly way; contentio, altercatio, and jurgium, such as are conducted with passion and vehemence, but which are still confined to words; rixæ (ὀρέκτης) such as, like frays and broils come to blows, or at least threaten to come to blows, and are mid-way between jurgium and pugna. Liv. xxxv. 17. Ex disceptatione altercationem fecerunt. Tac. Hist. i. 64. Jurgia primum, mox rixa inter Batavos et legionarios. Dial. 26. Cassius Severus non pugnat, sed rixatur. 2. Controversia takes place between two parties the moment they place themselves in array on opposite sides; disceptatio, when they commence disputing with each other, in order to arrive at the path of truth, or to discover what is right, but without a hostile feeling; litigatio, when a hostile feeling and a personal interest are at the bottom of the dispute. 3. Contentio would maintain the right against all opponents, and effect its purpose, whatever it may be, by the strenuous exertion of all its faculties; altercatio would not be in debt to its opponent a single word, but have the last word itself; jurgium (from ὀργή) will, without hearkening to another, give vent to its ill-humor by harsh words. Contentio presents the serious image of strenuous exertion; altercatio, the comic image of excessive heat, as in women’s quarrels; jurgium, the hateful image of rude anger. (v. 274.)
Discernere; Distinguere. Discernere (διακρίνειν) means to distinguish by discrimination and judgment; distinguere (διαστίξαι, or διατέγγειν), by signs and marks. (vi. 103.)
Disciplinæ, see Literæ.
Discrimen, see Tentare.
Disertus; Facundus; Eloquens. Disertus and facundus denote a natural gift or talent for speaking, whereas eloquens, an acquired and cultivated art. Disertus is he who speaks with clearness and precision; facundus, he who speaks with elegance and beauty; eloquens, he who combines clearness and precision with elegance and beauty. The disertus makes a good teacher, who may nevertheless be confined to a one-sided formation of intellect; the facundus is a good companion, whose excellence may nevertheless be confined to a superficial adroitness in speaking, without acuteness or depth, whereas the eloquens, whether he speaks as a statesman or as an author, must, by talent and discipline in all that relates to his art, possess a complete mastery over language, and the resources of eloquence. Cic. Orat. 5, 19. Antonius . . . . disertos ait se vidisse multos, eloquentem omnino neminem. Quintil. viii. pr. 13. Diserto satis dicere quæ oporteat; ornate autem dicere proprium est eloquentissimi. Suet. Cat. 53. Eloquentiæ quam plurimum adtendit, quantumvis facundus et promptus. (iv. 14.)
Dispar, see Æquus.
Dispertire, see Dividere.
Disputare, see Disserere.
Disserere; Disputare. Disserere (διερεῖν) means to express an opinion in a didactic form, and at the same time to explain the grounds of that opinion; but disputare (διαπυθέσθαι) in a polemical form, and to take into consideration the arguments against it, and with one’s opponent, whether an imaginary person or actually present, to weigh argument against argument, and ascertain on which side the balance of truth lies. The disserens takes only a subjective view of the question; but the disputans would come at a result of objective validity. Disserere, moreover, denotes a freer, disputare a more methodical discussion of the subject. Cic. Rep. iii. 16 i. 24. Fin. i. 9, 31. Orat. ii. 3, 13. (iv. 19.)