Distinguere, see Discernere.
Distribuere, see Dividere.
Diu, Diutius, Diutinus, see Pridem.
Divellere, see Frangere.
Diversus, see Varius.
Dividere; Partiri; Dirimere; Dispertire; Distribuere. 1. Dividere and dirimere mean to divide something, merely in order to break the unity of the whole, and separate it into parts, whereas partiri means to divide, in order to get the parts of the whole, and to be able to dispose of them. Hence the phrases divide et impera, and dividere sententias, but partiri prædam. 2. Divisio denotes, theoretically, the separation of a genus into its species, whereas partitio, the separation of the whole into its parts. Quintil. v. 10, 63. Cic. Top. 5. 3. Dividere refers to a whole, of which the parts are merely locally and mechanically joined, and therefore severs only an exterior connection; but dirimere refers to a whole, of which the parts organically cohere, and destroys an interior connection. Liv. xxii. 15. Casilinum urbs . . . Volturno flumine dirempta Falernum ac Campanum agrum dividit: for the separation of a city into two halves by a river, is an interior separation, whereas the separation of two neighboring districts by a city, is an exterior separation. 4. Dividere means also to separate into parts, without any accessory notion, whereas dispertire, with reference to future possessors, and distribuere, with reference to the right owners, or to proper and suitable places. (iv. 156.)
Divinare; Præsagire; Præsentire; Prævidere; Vaticinari; Prædicere. 1. Divinare denotes foreseeing by divine inspiration and supernatural aid, like μαντεύεσθαι; præsagire (præ and ἡγεῖσθαι), in a natural way, by means of a peculiar organization of mind bordering on the supernatural; præsentire and prævidere, by an unusual measure of natural talent; præsentire, by immediate presentiment; prævidere, by foresight, by an acute and happy combination. 2. Divinare, etc., are merely acts of perception, whereas vaticinatio and prædictio, the open expression of what is foreseen; vaticinatio, that of the divinans and præsagiens, like προφητεία, prophecy; but prædictio, that of the præsentiens and prævidens, prediction. (vi. 105.)
Divitiæ; Opes; Gazæ; Locuples; Opulentus; Copiosus. 1. Divitiæ and gazæ denote riches quite generally, as possessions and the means of satisfying one’s wishes of any sort, whereas opes, as the means of attaining higher ends, of aggrandizing one’s self, and of acquiring and maintaining influence. Divitiæ (from δεύειν) denotes the riches of a private person, like πλοῦτος; opes (opulentus, πολύς), the instrument of the statesman, or of the ambitious in political life; gazæ, the treasure of a king or prince, like θησαυροί. 2. Dives means rich in opp. to poor, Quintil. v. 10, 26, like πλούσιος; locuples (loculos πλήθων), well-off, in opp. to egens, egenus, Cic. Planc. 35. Ros. Com. 8, like ἀφνειός; opulentus and copiosus, opulent, in opp. to inops, Cic. Parad. 6. Tac. H. iii. 6, like εὔπορος. (v. 81.)
Divortium, see Repudium.
Divus, see Numen.
Doctor; Præceptor; Magister. Doctor means the teacher, as far as he imparts theory, with reference to the student, in opp. to the mere hearer; præceptor, as far as he leads to practice, in reference to the pupil, in opp. to the mere scholar; magister, in a general sense, with reference to his superiority and ascendency in knowledge, in opp. to the laity. Cic. Orat. iii. 15. Vetus illa doctrina eadem videtur et recte faciendi et bene dicendi magistra, neque disjuncti doctores, sed iidem erant vivendi præceptores atque dicendi. And. Mur. 31. (vi. 105).
Doctrina; Eruditio. Doctrina denotes learning as a particular species of intellectual cultivation, whereas eruditio the learned result, as the crown of intellectual cultivation. Doctrina evinces a superiority in particular branches of knowledge, and stands as a co-ordinate notion with exercitatio, which is distinguished from it by involving a superiority in the ready use of learning, and can therefore, even as a mere theory, be of more evident service in practice than that which is indirectly important; eruditio stands in still closer relation to practice, and involves the co-operation of the different branches of knowledge and different studies to the ennobling of the human race; it denotes genuine zeal for the welfare of mankind in an intellectual, as humanitas does in a moral, point of view. (v. 268.)
Doctrinæ, see Literæ.
Dolor; Tristitia; Mœstitia; Luctus. 1. Dolor (from θλᾶν, ἄθλιος?) denotes an inward feeling of grief, opp. to gaudium, Cic. Phil. xiii. 20. Suet. Cæs. 22, like ἄλγος; whereas tristitia, mœror, luctus, denote an utterance or external manifestation of this inward feeling. Tristitia and mœstitia are the natural and involuntary manifestation of it in the gestures of the body and in the countenance; luctus (ἀλυκτός), its artificial manifestation, designedly, and through the conventional signs of mourning, as cutting off the hair, mourning clothes, etc., at an appointed time, like πένθος. Mœror also serves for a heightened expression of dolor, and luctus of mœror and tristitia, as far as the manifestation is added to distinguish the feeling from it. Cic. Att. xii. 28. Mærorem minui; dolorem nec potui, nec si possem vellem. Phil. xi. 1. Magno in dolore sum, vel in mœrore potius, quem ex miserabili morte C. Trebonii accepimus. Plin. Ep. v. 9. Illud non triste solum, verum etiam luctuosum, quod Julius avitus decessit. Tac. Agr. 43. Finis vitæ ejus nobis luctuosus, amicis tristis; for relations only put on mourning. Tac. Ann. ii. 82. Quanquam nec insignibus lugentium abstinebant, altius animis mœrebant. Cic. Sext. 29, 39. Luctum nos hausimus majorem dolorem ille animi non minorem. 2. Tristitia (from ταρακτός?) denotes the expression of grief in a bad sense, as gloom, fretfulness, and ill-humor, opp. to hilaratus, Cic. Att. xii. 40. Fin. v. 30. Cæcil. ap. Gell. xv. 9. Quintil. xi. 3, 67, 72, 79, 151; whereas mœstitia (from μύρω) denotes grief, as deserving of commiseration, as affliction, when a most just grief gives a tone of sadness, in opp. to lætus, Sall. Cat. f. Tac. Ann. i. 28. Tristitia is more an affair of reflection; mœstitia, of feeling. The tristis, like the truculentus, is known by his forbidding look, his wrinkled forehead, the contraction of his eyebrows; the mœstus, like the afflictus, by his lack-lustre eyes and dejected look. Tac. Hist. i. 82. Rarus per vias populus mœsta plebs; dejecti in terram militum vultus, ac plus tristitæ quam pœnitentiæ. Cic. Mur. 24, 49. Tristem ipsum, mœstos amicos: and Orat. 22, 74. (iii. 234.)
Dolor, see Cura.
Domus, see Ædificium.
Donum; Munus; Largitio; Donarium; Donativum; Liberalitas. 1. Donum (δωτίνη) means a present, as a gratuitous gift, by which the giver wishes to confer pleasure, like δῶρον; whereas munus, as a reward for services, whereby the giver shows his love or favor, like γέρας; lastly, largitio, as a gift from self-interested motives, which under the show of beneficence would win over and bribe, generally for political ends. Suet. Cæs. 28. Aliis captivorum millia dono afferens; that is, not merely as a loan: compare with Ner. 46. Auspicanti Sporus annulum muneri obtulit; that is, as a handsome return. Tac. H. ii. 30. Id comitatem bonitatemque faventes vocabant, quod sine modo (Vitellius) donaret sua largiretur aliena. 2. Donarium denotes particularly a gift to a temple; donativum, a military gift, or earnest-money, which the new emperor at his accession to the throne distributes among the soldiers; liberalitas, a gift which the emperor bestowed, generally on a poor nobleman, for his support. (iv. 142.)
Dorsum; Tergum. Dorsum (from δέρας) denotes the back, in an horizontal direction, consequently the back of an animal, in opp. to the belly, like νῶτον; tergum (from τράχηλος), the back, in a perpendicular direction, consequently the part between the shoulders in a man, in opp. to the breast, like μετάφρενον. Hence dorsum montis denotes the uppermost surface; tergum montis, the hinder part of a mountain. (v. 15.)
Dubius; Ambiguus; Anceps. Dubius (δοιός) and ambiguus (ἀμφὶς ἔχων) denote doubt, with reference to success or failure, fortune or misfortune; anceps, with reference to existence itself, to the being or not being. Vell. Pat. ii. 79. Ea patrando bello mora fuit, quod postea dubia et interdum ancipiti fortuna gestum est. Tac. Ann. iv. 73. (v. 282.)
Dudum, see Pridem.
Dulcis, see Suavis.
Dumi; Sentes; Vepres. Dumi denotes bushes growing thickly together, which present the appearance of a wilderness; sentes, prickly and wounding bushes, thorn-bushes; vepres combines both meanings; thorn-bushes which make the ground a wilderness. (vi. 108.)
Duplex; Duplum; Geminus; Dupliciter; Bifariam. 1. Duplex (δίπλαξ) denotes double, as distinct magnitudes to be counted: duplum (διπλοῦν) as continuous magnitudes to be weighed or measured. Duplex is used as an adjective, duplum as a substantive. Quintil. viii. 6, 42. In quo et numerus est duplex et duplum virium. 2. In duplex (as in διπλοῦς), doubleness is the primary, similarity and equality the secondary notion; in geminus (as in δίδυμος), the notion of similarity and equality is the primary, that of doubleness the secondary one. In Cic. Part. 6. Verba geminata et duplicata vel etiam sæpius iterata; the word geminata refers to the repetition of the same notion by synonymes; duplicata to the repetition of the same word. 3. Dupliciter is always modal; in two different manners, with double purpose; bifariam is local, in two places, or two parts. Cic. Fam. ix. 20. Dupliciter delectatus sum literis tuis; compare with Tusc. iii. 11. Bifariam quatuor perturbationes æqualiter distributæ sunt. (v. 281.)
E.
Ebrius; Vinolentus; Tremulentus; Crapula; Ebriosus. 1. Ebrietas places the consequences of the immoderate use of wine in its most favorable point of view, as the exaltation and elevation of the animal spirits, and in its connection with inspiration, like μέθη; whereas vinolentia, and the old word temulentia, in its disgusting point of view, as brutal excess, and in its connection with the loss of recollection, like οἴνωσις; lastly, crapula, the objective cause of this condition, like κραιπάλη. 2. Ebrius, and the word of rare occurrence, madusa, denote a person who is drunk, with reference to the condition; ebriosus, a drunkard, with reference to the habit. (v. 330.)
Ecce, see En.
Editus, see Altus.
Edulia, see Alimenta.
Egere, see Carere.
Egestas, see Paupertas.
Ejulare, see Lacrimare.
Elaborare, see Labor.
Elementum, see Litera.
Eligere, see Deligere.
E longinquo, see Procul.
Eloquens, see Disertus.
Eloqui; Enunciare; Proloqui; Pronunciare; Recitare. 1. Eloqui and enunciare denote an act of the intellect, in conformity to which one utters a thought that was resting in the mind; but the eloquens regards therein both substance and form, and would express his thought in the most perfect language; whereas the enuncians regards merely the substance, and would only make his thought publici juris, or communicate it; hence elocutio belongs to rhetoric, enuntiatio to logic. 2. On the other hand, proloqui denotes a moral act, in conformity to which one resolves to give utterance to a secret thought, in opp. to reticere, like profiteri; lastly, pronuntiare, a physical act, by which one utters any thing, whether thought of, or written mechanically by the organs of speech, and makes it heard, like recitare. Pronuntiare, however, is a simple act of the organs of speech, and aims merely at being fully heard; recitare is an act of refined art, and aims by just modulation, according to the laws of declamation, to make a pleasing impression. Pronuntiatio relates only to single letters, syllables, and words, as the elements and body of speech, whereas recitatio relates both to the words and to their import, as the spirit of speech. (iv. 4.)
Elucet, see Constat.
Emendare, see Corrigere.
Emere; Mercari; Redimere. 1. Emere means to buy, where furnishing one’s self with the article is the main point, the price the next point, like πρίασθαι; whereas mercari (from ἀμέργειν) means to buy, as a more formal transaction, generally as the mercantile conclusion of a bargain, like ἐμπολᾶν. 2. Emere refers to the proper objects of trade; redimere to things which, according to the laws of justice and morality, do not constitute articles of trade, and which the buyer might either claim as his due, or ought to receive freely and gratuitously, such as peace, justice, love, and so forth. Cic. Sext. 30, 36. Quis autem rex qui illo anno non aut emendum sibi quod non habebat, aut redimendum quod habebat, arbitrabatur? (iv. 116.)
Eminens; Excellens; Præclarus; Præstans; Insignis; Singularis; Unicus. 1. Eminens, excellens, præclarus, and præstans, involve a quiet acknowledgment of superiority; whereas egregius, with an expression of enthusiasm, like glorious; eximius, with an expression of admiration, like excellent. 2. Eximius, &c. relate altogether to good qualities, like superior, and can be connected with vices and faults only in irony; whereas insignis, singularis, and unicus, are indifferent, and serve as well to heighten blame as praise, like distinguished, matchless. (vi. 111.)
Eminet, see Apparet.
Eminus, see Procul.
Emissarius, see Explorator.
Emolumentum, see Lucrum.
Emori, see Mors.
En; Ecce. En (ἠνί) means, see here what was before hidden from thee! like ἤν, ἠνί, ἠνίδε; whereas ecce (ἔχε? or the reduplication of the imperative of Eco, to see, oculus?) means, see there what thou hast not before observed! like ἰδού. (vi. 112.)
Ensis, see Gladius.
Enunciare, see Eloqui.
Epistola, see Literæ.
Epulæ; Convivium; Dapes; Epulum; Comissatio. Epulæ is the general expression, the meal, whether frugal or sumptuous, whether en famille or with guests, at home or in public; convivium is a social meal, a convivial meal; dapes (from δάψαι, δεῖπνον), a religious meal, a meal of offerings; epulum, a solemn meal, mostly political, a meal in honor of something, a festival; comissatio (from κομάζειν), a gormandizing meal, a feast. (v. 195.)
Equus; Caballus; Mannus; Canterius. Equus (from the antiquated word, ehu) denotes a horse, as a general expression, a term in natural history; caballus (from καφάζω), a horse for ordinary services; mannus, a smaller kind of horse, like palfrey, for luxury; canterius, a castrated horse, a gelding. Sen. Ep. 85. Cato censorius canterio vehebatur et hippoperis quidem impositis. Oh quantum decus sæculi! Catonem uno caballo esse contentum, et ne toto quidem! Ita non omnibus obesis mannis et asturconibus et tolutariis præferres unum illum equum ab ipso Catone defrictum. (iv. 287.)
Ergastulum, see Custodia.
Eripere, see Demere.
Errare; Vagari; Palari. Errare (ἔῤῥειν) is to go astray, πλανᾶσθαι, an involuntary wandering about, when one knows not the right way; vagari and palari, on the other hand, mean a voluntary wandering; vagari, like ἀλᾶσθαι, when one disdains a settled residence, or straight path, and wanders about unsteadily; palari (from pandere?) when one separates from one’s company, and wanders about alone. Erramus ignari, vagamur soluti, palamur dispersi. Tac. H. i. 68. Undique populatio et cædes; ipsi in medio vagi; abjectis armis magna pars, saucii aut palantes in montem Vocetiam perfugiunt. (i. 89.)
Erudire; Formare; Instituere. Erudire and formare denote education as an ideal good, and as a part of human improvement; erudire, generally, and as far as it frees from ignorance; formare, specially, and as far as it prepares one in a particular sphere, and for a particular purpose, and gives the mind a bent thereto; whereas instituere denotes education as a real good, in order to qualify for a particular employment. (vi. 113.)
Eruditio, see Literæ.
Printed as shown, but correct cross-reference is Doctrina (singular).
Esca, see Alimenta.
Escendere, see Scandere.
Esuries, see Fames.
Et; Que; Ac; Atque. Et (ἔτι) is the most general copulative particle; que and et—et connect opposites; que (καί), simply because they are opposites, as terra marique; but et—et, in order to point them out emphatically as opposites [and closely connected notions of the same kind], as et terra et mari; whereas ac and atque connect synonymes, atque before vowels and gutturals; ac before the other consonants; as, for example, vir fortis ac strenuus. (vi. 114.)
Evenire, see Accidere.
Evertere, see Perdere.
Evestigio, see Repente.
Evocare, see Arcessere.
Excellens, see Eminens.
Excelsus, see Altus.
Excipere, see Sumere.
Excors, see Amens.
Excubiæ; Stationes; Vigiliæ. Excubiæ are the sentinels before the palace, as guards of honor and safeguards; stationes, guards stationed at the gate as an outpost; vigiliæ, guards in the streets during the night as a patrol.
Excusatio, see Purgatio.
Exemplum; Exemplar. Exemplum means an example out of many, chosen on account of its relative aptness for a certain end; whereas exemplar means an example before others, chosen on account of its absolute aptness to represent the idea of a whole species, a model. Cic. Mur. 31. Vell. P. ii. 100. Antonius singulare exemplum clementiæ Cæsaris; compare with Tac. Ann. xii. 37. Si incolumem servaveris, æternum exemplar clementiæ ero; not merely tuæ clementiæ, but of clemency in general. (v. 359.)
Exercitus; Copiæ. Exercitus is an army that consists of several legions; but copiæ mean troops, which consist of several cohorts.
Exhibere, see Præbere.
Exigere, see Petere.
Exiguus, see Parvus.
Exilis; Macer; Gracilis; Tenuis. Exilis and macer denote leanness, with reference to the interior substance and with absolute blame, as a consequence of want of sap, and of shrivelling; exilis (from egere, exiguus,) generally as applicable to any material body, and as poverty and weakness, in opp. to uber, Cic. Or. i. 12; macer (μακρός, meagre,) especially to animal bodies, as dryness, in opp. to pinguis, Virg. Ecl. iii. 100; whereas gracilis and tenuis, with reference to the exterior form, indifferently or with praise; tenuis (τανύς, thin), as approaching to the notion of delicate, and as a general term, applicable to all bodies, in opp. to crassus, Cic. Fat. 4. Vitruv. iv. 4; but gracilis as approaching to the notion of tall, procerus, and especially as applicable to animal bodies, like slender, in opp. to opimus, Cic. Brut. 91; obesus, Cels. i. 3, 30. ii. 1. Suet. Dom. 18. (v. 25.)
Eximere, see Demere.
Existimare, see Censere.
Exitium, Exitus, see Lues.
Experiri, see Tentare.
Expetere, see Velle.
Expilare, see Vastare.
Explorator; Speculator; Emissarius. Exploratores are scouts, publicly ordered to explore the state of the country or the enemy; speculatores, spies, secretly sent out to observe the condition and plans of the enemy; emissarii, secret agents, commissioned with reference to eventual measures and negotiations. (vi. 117.)
Exprobrare, see Objicere.
Exsecrari, see Abominari.
Exsequiæ, see Funus.
Exsomnis, see Vigil.
Exspectare, see Manere.
Exspes; Desperans. Exspes denotes hopelessness, as a state; but desperans, despondency, as the painful feeling of hopelessness.
Exstructus, see Præditus.
Exsul, see Perfuga.
Exsultare, see Gaudere.
Exta, see Caro.
Extemplo, see Repente.
Exterus; Externus; Peregrinus; Alienigena; Extrarius; Extraneus; Advena; Hospes. 1. Exterus and externus denote a foreigner, as one dwelling in a foreign country; whereas peregrinus, alienigena, advena, and hospes, as one who sojourns for a time in a country not his own. 2. Externus denotes a merely local relation, and is applicable to things as well as to persons; but exterus, an intrinsic relation, and is an epithet for persons only. Externæ nationes is a merely geographical expression for nations that are situated without; exteræ nationes, a political expression for foreign nations. 3. Extraneus means, that which is without us, in opp. to relatives, family, native country; whereas extrarius, in opp. to one’s self. Cic. ap. Colum. xii. Comparata est opera mulieris ad domesticam diligentiam; viri autem ad exercitationem forensem et extraneam: comp. with Juv. ii. 56. Utilitas aut in corpore posita est aut in extrariis rebus: or Quintil. vii. 2, 9, with vii. 4, 9. 4. Peregrinus is one who does not possess the right of citizenship, in opp. to civis, Sen. Helv. 6; alienigena, one born in another country, in opp. to patrius and indigena; advena, the emigrant, in opp. to indigena, Liv. xxi. 30; hospes, the foreigner, in opp. to popularis. 5. Peregrinus is the political name of a foreigner, as far as he is without the rights of a citizen and native inhabitant, with disrespect; hospes, the name given to him from a feeling of kindness, as possessing the rights of hospitality. Cic. Rull. ii. 34. Nos autem hinc Romæ, qui veneramus, jam non hospites sed peregrini atque advenæ nominabamur. (iv. 386.)
Extorris, see Perfuga.
Extraneus, Extrarius, see Exterus.
Extremus; Ultimus; Postremus; Novissimus. Extremus and ultimus denote the last in a continuous magnitude, in a space; extremus, the outermost part of a space, or of a surface, in opp. to intimus and medius, Cic. N. D. ii. 27, 54. Cluent. 65, like ἔσχατος; ultimus (superl. from ollus), the outermost point of a line, in opp. to citimus and proximus. Cic. Somn. 3. Prov. cons. 18. Liv. v. 38, 41, like λοῖσθος. Whereas postremus and novissimus denote the last in a discrete quantity, or magnitude consisting of separate parts, in a row of progressive numbers; postremus, the last in a row that is completed, in which it occupies the last place, in opp. to those that precede it, primus, princeps, tertius, like ὕστατος; whereas novissimus denotes the last in a row that is not complete, in which, as the last comer, it occupies the last place, in opp. to that which has none to follow it, but is last of all, like νέατος.
Exuviæ, see Præda.
F.
Faber; Opifex; Artifex. Fabri (from favere, fovere,) are such workmen as labor with exertion of bodily strength, carpenters and smiths, χειρώνακτες; opifices such as need mechanical skill and industry, βάναυσοι; artifices such as employ mind and invention in their mechanical functions, τεχνῖται. (v. 329.)
Fabulari, see Loqui, Garrire, and Dicere.
Facere, see Agere.
Facetiæ, see Lepidus.
Facies; Os; Vultus; Oculi. Facies (from species) and oculi (from ὄκκος) denote the face and eyes only in a physical point of view, as the natural physiognomy and the organs of sight; but os and vultus with a moral reference, as making known the temporary, and even the habitual state of the mind by the looks and eyes; os (from ὄθομαι), by the glance of the eye, and the corresponding expression of the mouth; vultus (from ἑλικτός), by the motion of the eye, and the simultaneous expression of the parts nearest to it, the serene and the darkened brow. Tac. Agr. 44. Nihil metus in vultu; gratia oris supererat. (iv. 318.)
Facilitas, see Humanitas.
Facinus, see Delictum.
Facultas, see Occasio.
Factum, see Agere.
Facundus, see Disertus.
Factio, see Partes.
Fallaciter, see Perperam.
Fallere; Frustrari; Decipere; Circumvenire; Fraudare; Imponere. Fallere, frustrari, and imponere, mean to deceive, and effect an exchange of truth for falsehood, σφάλλειν; the fallens (σφάλλων) deceives by erroneous views; the frustrans (from ψύθος), by false hopes; the imponens, by practising on the credulity of another. Decipere and circumvenire mean to outwit, and obtain an unfair advantage, ἀπατᾶν; the decipiens, by a suddenly executed; the circumveniens, by an artfully laid plot. Fraudare (ψεύδειν) means to cheat, or injure and rob anybody by an abuse of his confidence. (v. 357.)
False, Falso, see Perperam.
Fama, see Rumor.
Fames; Esuries; Inedia. Fames is hunger from want of food, like λιμός, in opp. to satietas; whereas esuries is hunger from an empty and craving stomach, in opp. to sitis; lastly, inedia is not eating, in a general sense, without reference to the cause, though for the most part from a voluntary resolution, like ἀσιτία. Hence fame and esurie perire mean to die of hunger, whereas inedia perire means to starve one’s self to death. (iii. 119.)
Familia, see Ædificium.
Familiaris, see Socius.
Famulus, see Servus.
Fanum, see Templum.
Fari, see Dicere.
“Fari” printed “Fanum” but alphabetized immediately before “Fateri”.
Fas est, see Concessum est.
Fastidium, see Spernere.
Fastigium, see Culmen.
Fastus, see Superbia.
Fateri; Profiteri; Confiteri. Fateri means to disclose, without any accessory notion, in opp. to celare, Liv. xxiv. 5. Curt. vi. 9; profiteri means to avow, freely and openly, without fear and reserve, whether questioned or not; confiteri, to confess in consequence of questions, menaces, compulsion. The professio has its origin in a noble consciousness, when a man disdains concealment, and is not ashamed of that which he has kept secret; the confessio, in an ignoble consciousness, when a man gives up his secret out of weakness, and is ashamed of that which he confesses. Cic. Cæc. 9, 24. Ita libenter confitetur, ut non solum fateri, sed etiam profiteri videatur. Planc. 25, 62. Rabir. perd. 5. (iv. 30.)
Fatigatus; Fessus; Lassus. Fatigatus and fessus express the condition in which a man after exertion longs for rest, from subjective weariness; whereas lassus and lassatus, the condition in which a man after active employment has need of rest, from objective weakness. Cels. i. 2, 15. Exercitationis finis esse debet sudor aut certe lassitudo, quæ citra fatigationem sit. Sall. Jug. 57. Opere castrorum et prœliorum fessi lassique erant. (i. 105.)
Fatum, see Casus.
Fatuus, see Stupidus.
Faustus, see Felix.
Faux; Glutus; Ingluvies; Guttur; Gurgulio; Gula. Faux, glutus, and ingluvies, denote the space within the throat; glutus (γλῶττα), in men; ingluvies, in animals; faux (φάρυγξ), the upper part, the entrance into the throat; whereas guttur, gurgulio, and gula, denote that part of the body which encloses the space within the throat; gurgulio (redupl. of gula), in animals; gula, in men; guttur, in either. (v. 149.)
Fax; Tæda; Funale. Fax is the general expression for any sort of torch; tæda is a natural pine torch; funale, an artificial wax-torch.
Fel; Bilis. Fel (from φλέγω, φλέγμα) is the gall of animals, and, figuratively, the symbol of bitterness to the taste; whereas bilis is the gall of human beings, and, figuratively, the symbol of exasperation of mind. (v. 120.)
Felix; Prosper; Faustus; Fortunatus; Beatus. Felix, fœlix, (φῦλον ἔχων) is the most general expression for happiness, and has a transitive and intransitive meaning, making happy and being happy; prosper and faustus have only a transitive sense, making happy, or announcing happiness; prosperum (πρόσφορος) as far as men’s hopes and wishes are fulfilled; faustum (from ἀφαύω, φαυστήριος) as an effect of divine favor, conferring blessings; whereas fortunatus and beatus have only an intransitive or passive meaning, being happy; fortunatus, as a favorite of fortune, like εὐτυχής; beatus (ψίης) as conscious of happiness, and contented, resembling the θεοὶ ῥεῖα ζάωντες, like μακάριος. (vi. 125.)
Femina; Mulier; Uxor; Conjux; Marita. 1. Femina (φυομένη) denotes woman with regard to her physical nature and sex, as bringing forth, in opp. to mas; whereas mulier (from mollis), woman, in a physical point of view, as the weaker and more tender sex, in opp. to vir; whence femina only can be used for the female of an animal. 2. Mulier denotes also the married woman, in opp. to virgo, Cic. Verr. ii. 1; whereas uxor and conjux, the wife, in opp. to the husband; uxor, merely in relation to the man who has married her, in opp. to maritus, Tac. G. 18; conjux (from conjungere), in mutual relation to the husband, as half of a pair, and in opp. to liberi, Cic. Att. viii. 2. Catil. iii. 1. Liv. v. 39, 40. Tac. Ann. iv. 62. H. iii. 18. 67. Suet. Cal. 17. Accordingly, uxor belongs to the man; conjux is on a par with the man; uxor refers to an every-day marriage, like wife; conjux, to a marriage between people of rank, like consort. Vell. Pat. ii. 100. Claudius, Gracchus, Scipio, quasi cujuslibet uxore violata pœnas perpendere, quum Cæsaris filiam et Nerones violassent conjugem. 3. Uxor is the ordinary, marita a poetical, expression for a wife. (iv. 327.)
Femur, see Coxa.
Fera, see Animal.
Ferax, see Fœcundus.
Fere, see Pæne.
Feriæ, see Solemnia.
Feriari, see Vacare.
Ferire, see Verberare.
Ferme, see Pæne.
Ferocia; Ferocitas; Virtus; Fortitudo. Ferocia and ferocitas (from φράξαι) denote natural and wild courage, of which even the barbarian and wild beast are capable; ferocia, as a feeling, ferocitas, as it shows itself in action; whereas virtus and fortitudo denote a moral courage, of which men only of a higher mould are capable; virtus, that which shows itself in energetic action, and acts on the offensive; fortitudo (from the old word forctitudo, from farcire,) that which shows itself in energetic resistance, and acts on the defensive, like constantia. Pacuv. Nisi insita ferocitate atque ferocia. Tac. Ann. xi. 19. Nos virtutem auximus, barbari ferociam infregere: and ii. 25. (i. 44.)
Ferre; Portare; Bajulare; Gerere. 1. Ferre means, like φέρειν, to carry any thing portable from one place to another; portare and bajulare, like βαστάζειν, to carry a load; portare (from πορίζειν), for one’s self, or for others; bajulare, as a porter. In Cæs. B. G. i. 16. Ædui frumentum . . . . conferri, comportari, adesse dicere; conferre refers to the delivery and the contribution from several subjects to the authorities of the place; comportare, the delivery of these contributions by the authorities of the place to Cæsar. 2. Ferre, portare, and bajulare, express only an exterior relation, that of the carrier to his load, whereas gerere (ἀγείρειν) gestare, like φόρειν, an interior relation, that of the possessor to his property. As, then, bellum ferre means only either inferre bellum or tolerare, so bellum gerere has a synonymous meaning with habere, and is applicable only to the whole people, or to their sovereign, who resolved upon the war, and is in a state of war; but not to the army fighting, nor to the commander who is commissioned to conduct the war. Bellum geret populus Romanus, administrat consul, capessit miles. (i. 150.)
Ferre; Tolerare; Perferre; Perpeti; Sustinere; Sinere; Sustentare. 1. Ferre (φέρειν) represents the bearing, only with reference to the burden which is borne, altogether objectively, like φέρειν; whereas tolerare, perferre, and pati, perpeti, with subjective reference to the state of mind of the person bearing; the tolerans and perferens bear their burden without sinking under it, with strength and self-control, synonymously with sustinens, sustaining, like τολμῶν; the patiens and perpetiens (παθεῖν) without striving to get rid of it, with willingness or resignation, enduring it, synonymously with sinens. Ferre and tolerare have only a noun for their object, but pati also an infinitive. 2. Perferre is of higher import than tolerare, as perpeti is of higher import than pati, to endure heroically and patiently. Poet. ap. Cic. Tusc. iv. 29. Nec est malum, quod non natura humana patiendo ferat: compare with Tac. Ann. i. 74. Sen. Thyest. 307. Leve est miserias ferre; perferre est grave. Plin. H. N. xxvi. 21. Qui perpeti medicinam non toleraverant. Tac. Ann. iii. 3. Magnitudinem mali perferre visu non toleravit. 3. Tolerare (from τλῆναι) means to keep up under a burden, and not sink down; but sustinere means to keep up the burden, and not let it sink. 4. Pati denotes an intellectual permission, no opposition being made, like to let happen; whereas sinere (ἀνεῖναι) denotes a material permission, not to hold any thing fast nor otherwise hinder, to leave free. Pati has, in construction, the action itself for its object, and governs an infinitive; sinere, the person acting, and is in construction with ut. (iv. 259.) 5. Sustinere means to hold up, in a general sense, whereas sustentare, to hold up with trouble and difficulty. Curt. viii. 4, 15. Forte Macedo gregarius miles seque et arma sustentans tandem in castra venit; compare with v. 1, 11. Tandem Laconum acies languescere, lubrica arma sudore vix sustinens. Also, Liv. xxiii. 45. Senec. Prov. 4. a. f. (iii. 293.)
Fertilis, see Fœcundus.
Ferula, see Fustis.
Fervere, see Calere.
Fessus, see Fatigatus.
Festa, see Solemnia.
Festinus, see Citus.
Festivus, see Lepidus.
Fidelis, see Fidus.
Fidelitas, see Fides.
Fidere; Confidere; Fidem habere; Credere; Committere; Permittere. 1. Fidere (πείθειν) means to trust; confidere, to trust firmly, both with reference to strength and assistance; whereas fidem habere, to give credit, and credere, to place belief, namely, with reference to the good intentions of another. Liv. ii. 45. Consules magis non confidere quam non credere suis militibus; the former with reference to their valor, the latter with reference to their fidelity. 2. Fidere, etc., denote trust as a feeling; committere, permittere, as an action; the committens acts in good trust in the power and will of another, whereby he imposes upon him a moral responsibility; to intrust; the permittens acts to get rid of the business himself, whereby he imposes at most only a political or legal responsibility, as to leave (or, give up) to. Cic. Font. 14. Ita ut commissus sit fidei, permissus potestati. Verr. i. 32. v. 14. (v. 259.)
Fides; Fidelitas; Fiducia; Confidentia; Audacia; Audentia. 1. Fides and fidelitas mean the fidelity which a man himself observes towards others; fides, in a more general sense, like πίστις, the keeping of one’s word and assurance from conscientiousness, together with the reliance of others upon us as springing from this quality, the credit we possess; fidelitas denotes, in a more special sense, like πιστότης, the faithful adherence to persons to whom we have once devoted ourselves; whereas fiducia and confidentia denote the trust we place in others; fiducia, the laudable trust in things, in which we actually can trust, which is allied to the courage of trusting in ourselves, in opp. to timor; Cic. Div. ii. 31. Plin. Ep. v. 17, like θάρσος; but confidentia denotes a blamable blind trust, particularly in one’s own strength, in opp. to foresight and discretion, and which converts spirit into presumption, like θράσος. 5. Fiducia and confidentia have their foundation in trusting to the prosperous issue of anything; audacia and audentia, in the contempt of danger; audacia sometimes means a laudable boldness, as a word of higher import than fiducia; sometimes a blamable boldness, as a civil term for temeritas, like τόλμα; but audentia is always a laudable spirit of enterprise. Juven. xiii. 108. Quum magna malæ superest audacia causæ, creditur a multis fiducia. Sen. Ep. 87. Quæ bona sunt, fiduciam faciunt, divitiæ audaciam. (v. 256.)
Fides, see Religio.
Fides, see Chorda.
Fiducia, see Fides.
Fidus; Fidelis; Infidus; Infidelis; Perfidus; Perfidiosus. 1. Fidus denotes a natural quality, like trustworthy, with relative praise; whereas fidelis denotes a moral characteristic, as faithful, with absolute praise. Liv. xxii. 22. Eo vinculo Hispaniam vir unus solerti magis quam fideli consilio exsolvit. Abellex erat Sagunti, nobilis Hispanus, fidus ante Pœnis. 2. Infidus means unworthy of trust; infidelis, unfaithful; perfidus, treacherous, in particular actions; perfidiosus, full of treachery, with reference to the whole character. (v. 255.)
Figura; Forma; Species. Figura (from fingere, φέγγειν,) denotes shape altogether indifferently, in its mathematical relation, as far as it possesses a definite outline, like σχῆμα; whereas forma (φόριμος, φόρημα,) denotes it in an æsthetical relation, as far as it is a visible stamp and copy of an interior substance, to which it corresponds, like μορφή; lastly, species, in its physical relation, as far as it stands opposed to the inner invisible substance, which it covers as a mere outside, like εἶδος. Hence figurare means to shape, that is, to give a definite outline to a formless mass; whereas formare means to form, that is, to give the right shape to an unwrought mass; and lastly, speciem addere means to bedeck any thing, in the old sense of the word, that is, to give to a mass already formed an exterior that shall attract the eye. According to this explanation figura refers exclusively to the outline or lineaments, whilst forma, or at least species, involves color, size, and the like. (iii. 25.)
Fimus, see Lutum.
Findere; Scindere. Findere means to separate a body according to its natural joints, consequently to divide it, as it were, into its component parts, to cleave; but scindere (σκεδάσαι) to divide it by force, without regard to its joints, and so separate it into fragments, to chop or tear to pieces. Hence findere lignum means to cleave a log of wood, with the assistance of nature herself, lengthways; scindere, to chop it by mere force breadthways. The findens æquor nave considers the sea as a conflux of its component waters; the scindens, merely as a whole. (iv. 154.)
Finire; Terminare; Consummare; Absolvere; Perficere. Finire and terminare denote the mere ending of anything, without regard to how far the object of the undertaking is advanced; finire (φθίνειν?) to end, in opp. to incipere, Cic. Orat. iii. 59; but terminare, to make an end, in opp. to continuare; whereas consummare, absolvere, and perficere denote the completion of a work; consummare, as the most general term in opp. to doing a thing by halves; absolvere refers to a duty fulfilled, and a difficult work which is now done, and leaves the workman free, in opp. to inchoare; perficere refers to an end attained, and a self-chosen task, which is now done, and may be called complete, in opp. to conari. Cic. Orat. 29, 30. Verr. i. 27. Absolutus also has an extensive signification, and refers to the completeness of the work, like ἐντελής; perfectus, an intensive signification, and refers to the excellence of the work, like τέλεῖος. (iv. 366.)
Finis; Terminus; Limes. Finis (from φθίνω) denotes a boundary, as a mathematical line, like τέλος; terminus and limes, a mark, as the material sign of a boundary; terminus (τειρόμενος, τέρμα,) a stone set up, as the sign of a bounding point, like τέρμα; limes, a ridge, as the sign of a bounding line, like ὅρος. Cic. Læl. 16. Constituendi sunt qui sint in amicitia fines et quasi termini diligendi. Hor. Carm. ii. 18, 24. Revellis agri terminos et ultra limites clientium salis avarus. (iv. 359.)
Finitimus, see Vicinus.
Firmus, see Validus.
Fiscus, see Ærarium.
Flagitare, see Petere.