Nequaquam, s. Neutiquam.
Nequidquam, see Frustra.
Nequitia, see Malitia.
Nescius, see Cognitio.
Neutiquam; Nequaquam; Minime. Neutiquam means, in no case, in opp. to utique; nequaquam, by no means; minime, not in the least.
Nex, see Mors.
Nihil agere, see Vacare.
Nihil est; Nihili est; Nullus est. Nihil est denotes the entire want of virtue and efficacy; as, he is good for nothing; whereas nihili est, the entire want of value and usefulness, as he is of no use; lastly, nullus est, the negation of existence in general, as it is all over with him. (i. 56.)
Nitere, see Lucere.
Niti, see Fulciri.
Nobilis, see Celeber.
Nocens, see Culpa.
Nominare; Nuncupare; Vocare; Appellare. Nominare and nuncupare mean, to call anybody by his name; nominare, to call him by the name which he already possesses; nuncupare, to give a name to an object that has hitherto been without a name; whereas appellare and vocare mean to designate a person by any name, title, or appellation belonging to him. (v. 105.)
Nonnunquam; Interdum; Aliquando. Nonnunquam, sometimes in opp. to nunquam and semper, approximates to the meaning of sæpius, like ἔσθ’ ὅτε; interdum, at times, is in opp. to crebro, and approximates to the meaning of rarius, like ἐνίοτε; lastly, aliquando, now and then, is in opp. to semel, and approximates to the meaning of prope nunquam, like ποτέ. The interdum facta denotes actions repeated at considerable intervals of time; the nonnunquam facta, actions repeated at shorter intervals; the aliquando facta, actions repeated at very distant intervals of time. Cic. Sext. 54. Comitiorum et concionum significationes interdum veræ sunt, nonnunquam vitiatæ et corruptæ. And Acad. i. 7. Off. ii. 18. Brut. 67. Mur. 30. (iv. 273.)
Notare, see Animadvertere.
Notitia, see Cognitio.
Novissimus, see Extremus.
Novus; Recens; Novicius. 1. Novus means new, as that which did not exist in former times, in opp. to antiquus, like νέος; whereas recens (from candere) new, as one that has not long been in existence, in opp. to vetus. Cic. Verr. ii. 2. Mur. 7. 16. Tusc. iv. 17. Tac. Ann. ii. 88. iv. 12. Colum. vi. 12; like καινός. 2. Novus denotes new, indifferently; novicius (from νέαξ) with the accessory notion of being a novice, who must accustom himself, or be instructed by others, before he is qualified for something, in opp. to vetustus? (iv. 95.)
Noxia, Noxius, see Culpa.
Nullus sum, see Nihil sum.
Numen; Deus; Divus; Semo; Heros. Numen (πνεῦμα) in a wider sense is any divine being, like δαίμων; in a narrower sense it is used as a species of Deus, or ancient Divus, θεός; and for semideus, a half-god; or semo, a half-man; for which last, besides the foreign word heros, numen also is used. Plin. Pan. 2, 3. Nusquam ut deo, nusquam ut numini blandimur. (vi. 239.)
Nummus, see Pecunia.
Nunc-nunc, see Modo-modo.
Nuncupare, see Nominare.
Nuper; Modo. Nuper (νέον, πέρι) means several days, months, also, years since, lately, like νεωστί; whereas modo, a few moments since, just now, like ἄρτι. Cic. Verr. iv. 3, 6. Nuper homines nobiles ejusmodi; sed quid dico nuper? imo vero modo ac plane paulo ante vidimus. Tusc. i. 24. Quanta memoria fuit nuper Charmadas! quanta qui modo fuit Scepsius Metrodorus!
Nuptiæ, see Conjugium.
Nutare, see Labare.
Nutrire, Nutricare, see Alere.
O.
Obambulare, see Ambulare.
Obedire, see Parere.
Obesus, see Pinguis.
Obex, see Sera.
Objicere; Exprobrare. Objicere means to charge a person with something, from which he must vindicate himself as against an accusation; whereas exprobrare means to upbraid a person with something, which he must let remain as it is. The objiciens will call a person to account; the exprobrans only put him to the blush. (iv. 198.)
Obitus, see Mors.
Oblectatio; Delectatio. Oblectatio (from ἀλέγειν?) is a pleasant occupation, conversation, amusement, which disperses ennui, and confers a relative pleasure; whereas delectatio is a real delight, which procures positive enjoyment, and confers absolute pleasure. Cic. Orat. i. 26. In iis artibus, in quibus non utilitas quæritur necessaria, sed animi libera quædam oblectatio. And Ep. Q. Fr. ii. 14. Satis commode me oblectabam: comp. with Fam. ix. 24. Magna te delectatione et voluptate privavisti. Or, Suet. Dom. 21. with Aug. 29. Plin. Ep. iv. 14. with iv. 8. (v. 10.)
Obligare, see Ligare.
Obliquus, see Transversus.
Oblitus, see Delibutus.
Obscurum; Tenebræ; Caligo; Tenebricosus; Opacus; Umbrosus. 1. Obscurum (σκοτερόν) denotes darkness as an obstruction of light, like σκότος in opp. to illustre. Auct. ad Her. iii. 19, 32. Plin. Pan. 69; whereas tenebræ (δνοφεραί) as the absence of light,) like ζόφος, κνέφας,) in opp. to lux. Cic. Ep. ad Q. Fr. i. 2; lastly, caligo (from celare) as the positive opposite to light and brightness, like ἀχλύς. Caligo denotes a greater degree of darkness than tenebræ; tenebræ than obscuritas; obscuritas than opacum and umbrosum. Cic. Acad. iv. 23, 72. Sensus quidem non obscuros facit sed tenebricosos. Plin. Ep. vii. 21. Cubicula obductis velis opaca, nec tamen obscura facio. Tac. H. ii. 32. Senatum et populum nunquam obscurari nomina, etsi aliquando obumbrentur. Hence, figuratively, obscurus denotes only an insignificant person, of whom nobody takes notice; whereas tenebricosus something positively bad, which seeks darkness that it may remain unobserved. 2. Opacus denotes shady, with reference to a pleasant and beneficial coolness, in opp. to apertus and apricus, like εὔσκιος; whereas umbrosus (umbra, ἀμαυρός,) implies a depth of shade approaching to darkness, like σκιόεις. (iii. 168.)
Obsecrare, see Rogare.
Obsecundare and Obsequi, see Parere.
Observare, see Vereri.
Obstinare, s. Destinare.
Obstinatio, s. Pervicacia.
Obstringere, s. Ligare.
Obtemperare, see Parere.
Obtestari, see Rogare.
Obtingere, see Accidere.
Obtrectatio, s. Invidia.
Obtruncare, s. Interficere.
Obtutus, see Invidia.
Obvenire, see Accidere.
Occasio; Opportunitas; Potestas; Copia; Facultas. Occasio and opportunitas are the opportunities which fortune and chance offer; occasio, the opportunity to undertake something in a general sense, like καιρός; opportunitas, the opportunity to undertake something with facility and the probability of success, like εὐκαιρία; whereas potestas and copia are opportunities offered by men, and through their complaisance; potestas denotes the possibility of doing something with legal authority; copia the possibility of doing something with convenience; lastly, facultas, as the most general expression, the possibility to do something in a general sense.
Occidere, see Interficere.
Occulere, Occultare and Occulte, see Celare.
Oculi, see Facies.
Odium; Invidia; Inimicitia; Simultas. 1. Odium and invidia denote the feeling of aversion; inimicitia and simultas, the exterior state arising from this feeling. 2. Invidia has a negative character, like disaffection, like δύσνοια, and is a temporary feeling, in opp. to gratia or favor; whereas odium (from ὀδύσασθαι) has a character thoroughly positive, like hatred, μῖσος, and is a deep-rooted feeling, in opp. to amor. Plin. Pan. 68, 7. Hence, invidia is the beginning of odium. Invidia has merely persons; odium, persons and things for its objects. Tac. Ann. ii. 56. Armenii . . . sæpius discordes sunt, adversus Romanos odio, et in Parthum invidia. xiii. 15. Nero intellecta invidia odium intendit. Plin. Pan. 84, 2. Exardescit invidia, cujus finis est odium. 3. Inimicitia denotes any enmity which has its foundation in antipathy or disagreement, like δυσμένεια, ἔχθρα; whereas simultas (ὁμαλότης) denotes a political enmity, which has its foundation in rivalship, like φιλονεικία. Suet. Vesp. 6. Simultas quam ex æmulatione non obscuræ gerebant. (iii. 73.)
Odorari, Odorus, see Olere.
Offendere, see Lædere.
Offensio, see Contumelia.
Officium; Munus. Officium means an employment, as imposing a moral obligation, undertaken from conscientious feelings; munus, as imposing a political obligation, undertaken merely as a charge or office. Cic. Mur. 35. Hæc sunt officia necessariorum, commoda tenuiorum, munia candidatorum. (v. 352.)
Olere; Olfacere; Fragrare; Odorari; Olidus; Odorus; Redolere; Perolere. 1. Odor and olere (ὄδωδα) denote, objectively, the smell which a thing has in itself, in opp. to sapor, etc., like ὀσμή; whereas olfactus and olfacere denote, subjectively, the sensation caused by this smell, or the sense of smell, in opp. to gustus, etc., like ὄσφρησις. 2. Olere means to smell, in opp. to being without smell, and especially denotes a rank and bad smell; whereas fragrare (from βρέχειν) denotes a good smell. Redolere and perolere are used as frequentatives; redolere denotes a strong smell in an indifferent sense; perolere, a penetrating smell, in a bad sense. 3. Olfactus is a smell, as far as it is an involuntary effect of the sense of smell; odoratus, as far as it is an intentional exertion of that sense. 4. Olfacere, to smell, is of a passive nature, like audire, the smell mounting up to the nose of itself; odorari, to smell at, to sniff, ῥίνηλατεῖν, is of an active nature, like auscultare, the man drawing up the smell into his nose of himself. Olfaciens sentit odorem, odorans captat. 5. Olidus denotes smelling, and particularly with a bad smell; odorus, with a good smell. Hence, bene olidus denotes merely the negative of a stench; odorus, a positive good smell; and the antiquated word olor denoted a stench, like oletum; but odor denotes only a smell. (iii. 131.)
Oletum, see Lutum.
Olfacere, Olidus, see Olere.
Omina, see Auguria.
Omittere, see Intermittere, Mittere, and Relinquere.
Omnes, see Quisque.
Omnino, see Plane.
Onus, see Moles.
Opacus, see Obscurum.
Opem ferre, see Auxilium.
Opera; Labor; Industria; Gnavitas; Assiduitas; Diligentia. 1. Opera (from περᾶν, πράσσειν,) denotes activity without intense exertion, as merely doing, or turning one’s hand to, something, in opp. to momentary inactivity; and also in opp. to thinking, speaking, advising, like ἐργασία; whereas labor denotes strenuous exertion, which is followed by fatigue, labor, in opp. to pleasure, like πόνος. Plaut. Aul. iii. 3. 7. Opera huc est conducta vestra, non oratio: comp. with Bacch. iii. 6, 11. Cic. Rep. i. 9. Otiosiorem opera quam animo. Liv. xxii. 22. Ut opera quoque impensa consilium adjuvem meum. And Liv. v. 4. Labor voluptasque dissimillima natura, societate quadam naturali inter se sunt conjuncta: comp. with Cic. Mur. 35. Plin. Ep. ix. 10. Senec. Tranq. 2. 2. Industria, gnavitas, and sedulitas, denote activity as an habitual quality, in opp. to the love of idleness; industria, of an elevated sort, the impulse to activity that animates the hero or the statesman, in opp. to ignavia, gnavitas (γενναιότης) of a useful sort, the diligence of ordinary men, and of the industrious citizen; sedulitas (sine dolore) an activity that shows itself in small matters, often even of a comic sort, the indefatigable bustling of the busy housewife, of the good-natured nurse, of any one who pays officious court to another. Colum. xii. præf. 8. Ut cum forensibus negotiis matronalis sedulitas industriæ rationem parem faceret. 3. Assiduitas and diligentia denote industry; assiduitas (from sedere) like συνέχεια, more in an extensive sense with continued and uninterrupted efforts; diligentia, (ἀλέγειν) more in an intensive sense, with careful and close application, in order to attain the end of one’s industry. 4. Studium denotes inclination and love towards the object of one’s industry, and an inward impulse. (i. 111.)
Operæ, see Mercenarii.
Opes, see Divitiæ.
Opifex, see Faber.
Opimus, see Pinguis.
Opinari, see Censere.
Opinio, see Sententia.
Opitulari, see Auxilium.
Oportet, see Necesse est.
Opperiri, see Manere.
Oppetere, see Mors.
Opportunitas, s. Occasio.
Opprimere, s. Vincere.
Opprobrium, s. Ignominia.
Optare, see Velle.
Optimates, see Primores.
Opulentia, see Divitiæ.
Opus est, see Necesse est.
Opus, see Agere.
Orare, see Rogare.
Oratio, see Sermo.
Orbis; Circulus; Gyrus. Orbis (from ῥαιβός) denotes a circular motion, and the periphery described by it; whereas circulus denotes a circular level; lastly, gyrus (from γυρός) a curved, and especially a serpentine line. The phrase in orbem consistere could not be changed into in circulum, and a limited social circle, circulus, could not be expressed by orbis. Tac. G. 6. Equi nec variare gyros nostrum in modum docentur; in rectum aut uno flexu dextros agunt, ita conjuncto orbe ut nemo posterior sit. (v. 182.)
Ordiri, see Incipere.
Ordo, see Series.
Oreæ, see Frenum.
Ornare, see Comere.
Ornatus, see Præditus.
Os, see Facies.
Osculum; Suavium; Basium. Osculum is a friendly; suavium, a tender; basium, an ardent kiss. (vi. 251.)
Ostendere; Monstrare; Declarare. Ostendere means to show, as far as one makes something observable, lets it be seen, and does not keep it secret, like φῆναι, ἐμφανίσαι; monstrare (intensive from μανθάνειν) means to show, as far as one imparts information thereby; lastly, declarare, to make evident, as far as one makes a thing clear, and dispels doubt, like δηλῶσαι.
Ostenta, see Auguria.
Ostentatio, see Jactatio.
Ostium; Janua; Fores; Valvæ. Ostium and janua denote the door, as the opening through which one goes in and out; ostium, as the most general expression for any door, like θύρα; janua, as a particular expression only for a house-door; whereas fores and valvæ denote the leaves of a door, which serve to close the opening; fores, of ordinary doors, like θυρίδες; valvæ, of stately buildings and temples, as double or folding doors. Tac. Ann. xiv. 8. Anicetus refracta janua obvios servorum adripit, donec ad fores cubiculi veniret. (v. 214.)
Otiari, see Vacare.
Otium; Pax; Concordia. Otium (αὔσιος, αὔτως,) denotes quiet times in general, as a species of pax (πῆξαι), with reference to foreign relations; concordia, with reference to internal relations. (v. 246.)
P.
Pædor, see Lutum.
Pæne; Prope; Fere; Ferme. Pæne and prope serve to soften an expression that is much too strong, and as a salvo to an hyperbole; pæne, in opp. to plane, is translated ‘almost;’ prope, ‘nearly;’ whereas fere and ferme serve only as a salvo to the accuracy of an expression, like ‘about.’
Pæstus, see Strabo.
Palam, see Aperire.
Palari, see Errare.
Palpari, see Mulcere.
Palus, see Lacuna.
Palus, see Stipes.
Pandus, see Curvus.
Par, see Æquus.
Paratus, see Instructus.
Parere, see Creare.
Parere; Obedire; Dicto audientem esse; Obsequi; Obsecundare; Morigerari; Obtemperare. Parere, obedire and dicto audientem esse, denote obedience as an obligation, and a state of duty and subjection; parere, in a lower relation, as that of a servant to his master, a subject to his sovereign, in opp. to imperare, Cic. Fam. ix. 25; obedire, obœdire, in a freer relation, as that of an inferior to his superior, of a citizen to the law and magistrate; dicto audientem esse, in a relation of the greatest subordination, as that of a soldier to his general, as to obey orders; whereas obsequi, obsecundare, obtemperare, and morigerari, as an act of free will. The obsequens and obsecundans obey from love and complaisance, showing their readiness to obey; the morigerans and obtemperans, from persuasion, esteem, or fear, evincing their conformity to another’s will. Hirt. B. Afr. 51. Jubæ barbaro potius obedientem fuisse quam nuntio Scipionis obtemperasse. Cic. Cæc. 18. Man. 16. Tac. H. ii. 14. Parata non arma modo sed obsequium et parendi amor; that is, readiness to obey, from respect and love to the general, and from taking a pleasure in obedience, from a feeling that without order and subordination their cause could not be upheld. Cic. Orat. 71. Dum tibi roganti voluerim obsequi; comp. with Fam. ix. 25. Obtemperare cogito præceptis tuis. (v. 271.)
Paries, Parietinæ, see Murus.
Parilis, see Æquus.
Parma, see Scutum.
Pars; Portio. Pars (from πείρω) denotes a part, with reference to a whole; whereas portio, a part or share with reference to a possessor. Plin. H. N. xi. 15. Æstiva mellatione decimam partem apibus relinqui placet, si plenæ fuerint alvi; si minus, pro rata portione. (iv. 148.)
Partes; Factio. Partes denote the party, which is formed of itself by difference of principles and interests; whereas factio (from σφηκόω) the clique of partisans, formed by narrow differences of the members of a party with each other, and who act together with a blind party-spirit, in order necessarily and by force to give the upper hand to their own cause. Sall. Jug. 31. Inter bonos amicitia, inter malos factio est.
Particeps, see Socius.
Participare, see Impertire.
Partiri, see Dividere.
Parumper; Paulisper. Parumper means in a short time; paulisper, during a short time. Hence acts of the mind are particularly in construction with parumper; acts of the body, with paulisper; for with the former is necessarily connected the glance at the future, which lies in parumper; in paulisper, duration of time only is considered; for example, we use the expression paulisper morari, but parumper dubitare. (i. 145.)
Parvus; Minutus; Exiguus; Pusillus. Parvus and minutus denote littleness, quite indifferently, and in a purely mathematical sense, without any accessory notion; parvus (παῦρος) a natural and intrinsic littleness, in opp. to magnus, like μικρός; minutus (μινύθω) an artificial and fabricated littleness; whereas exiguus and pusillus with a contemptuous accessory notion; exiguus from (egere) in a pitiable sense, as paltry and insignificant, in opp. to amplus. Planc. ap. Cic. Fam. x. 24; or in opp. to grandis, Quintil. xi. 3, 15; but pusillus (ψιλός?) in a ludicrous sense, as petty, nearly in opp. to ingens, like τυτθός. (v. 28.)
Pascere, see Alimenta.
Passi; Prolixi; Sparsi. Passi capilli denotes loose hair, in opp. to cohibiti nodo; whereas prolixi capilli denotes hair suffered to hang down, in opp. to religati in verticem; lastly, sparsi capilli denotes dishevelled hair, in opp. to pexi. (vi. 258.)
Passus, see Gradus.
Patefacere, see Aperire.
Paternus; Patrius. Paternus denotes, like πατρῷος, what belongs to a father, and is derived from him, like paternal; whereas patrius, what belongs to and is derived from one’s ancestors or native country, like πάτριος.
Paulatim; Sensim; Gradatim; Pedetentim. Paulatim and sensim represent gradual motion under the image of an imperceptible progress; paulatim, by little and little, in opp. to semel, at once, Sen. Q. N. ii. 8. Cœl. Aurel. Acut. ii. 37; sensim, (ἀνεσίμως) imperceptibly in opp. to repente; Cic. Off. i. 33. Suet. Tib. 11;—whereas gradatim and pedetentim, under the image of a self-conscious progress; gradatim, step by step, like βάδην, in opp. to cursim, saltuatim, etc.; whereas pedetentim denotes at a foot’s pace, in opp. to curru, equo, volatu, velis. (iii. 97.)
Paulisper, see Parumper.
Paupertas; Inopia; Egestas; Mendicitas. Paupertas (redupl. of parum) denotes poverty only as narrowness of means, in consequence of which one must economize, in opp. to dives, Cic. Parad. 6. Quintil. v. 10, 26, like πενία; whereas inopia and egestas denote galling poverty, in consequence of which one suffers want, and has recourse to shifts; inopia, like ἀπορία, objectively, as utterly without means, so that one cannot help one’s self, in opp. to copia or opulentia; Cic. Parad. 6. Sen. Vit. B. 15. Tac. Hist. iii. 6; egestas, like ἔνδεια, subjectively, as penury, when a man feels want, in opp. to abundantia; lastly, mendicitas (from μαδίζειν,) as absolute poverty, in consequence of which one must beg, like πτωχεία. The pauper possesses little enough; the inops and egenus, too little; the mendicus, nothing at all. In the kingdom of Plutus, according to the order of rank, the pauperes would occupy the middle station, who must live the life of citizens, and economize; the inopes and egeni, if not in a state of overwhelming necessity, would occupy the station of the poor, who live from hand to mouth, and must occasionally starve; the mendici, the station of the beggars, who, without property of any sort, or the means of earning it, live on alms. Cic. Parad. 6. Istam paupertatem vel potius egestatem et mendicitatem tuam nunquam obscure tulisti. Sen. Ep. 17. 50. Ovid, Rem. 748. Suet. Gr. 11. Vixit in summa pauperie, et pæne inopia. Plin. Ep. iv. 18. Inopia vel potius, ut Lucretius ait, egestas patrii sermonis. Cic. Inv. i. 47. Propter inopiam in egestate esse. (iii. 111.)
Pavire, see Verberare.
Pax, see Otium.
Peccatum, see Delictum.
Peculari, see Vastare.
Peculiaris, see Privus.
Pecunia; Nummus; Moneta. Pecunia (from παχύνω) is money, as a collective expression; nummus (νόμιμος) a piece of money, in reference to its value and currency; moneta, a coin in reference to its coinage and appearance. (vi. 240.)
Pecus; Jumentum; Armentum; Grex. 1. Pecus, pecoris, is the most general expression for domestic beasts; jumenta and armenta denote the larger sort, bullocks, asses, horses; pecus, pecudis (from the Goth. faihu) the smaller sort, swine, goats, and especially sheep. 2. Jumenta denotes beasts used in drawing carriages, bullocks, asses, horses; armenta (ἀρόματα) beasts used in ploughing, oxen and horses, with the exclusion of cows, pack-asses, riding-horses, etc., which are neither fit for drawing carriages, nor for the plough. 3. As a singular and collective noun, armentum denotes a herd or drove of the larger cattle, like ἀγέλη; grex (from ἀγείρω) a herd or flock of the smaller animals, like ποίμνη, πῶϋ. Plin. Ep. ii. 16. Multi greges ovium, multa ibi equorum boumque armenta (iv. 298.)
Pecus, see Animal.
Pedetentim, see Paulatim.
Pedica, see Vincula.
Pejerare, see Perlucidus.
Pejor, see Deterior.
Pelagus, see Mare.
Pellegere, Pellicere, see Perlucidus.
Pellex; Concubina; Meretrix; Scortum. 1. Pellex and the foreign word pallaca (παλλακή, παραλέγεσθαι,) mean the bed-fellow of a married man with reference to his wife, and in opp. to her, as her rival; whereas concubina means any bed-fellow, without further limitation than that she does not live in a state of lawful wedlock. Suet. Cæs. 49. Pellicem reginæ Dolabella Cæsarem dixit: comp. with Ner. 44. Concubinas, quas secum educeret. 2. Pellex and concubina are bound to one man; meretrix, scortum, lupa, prostibulum, are common prostitutes. 3. The meretrices and scorta are not so low as lupæ, prostibula. They exercise some choice and selection, and support themselves by the work of their own hands, from which meretrices derive their name (from mereri); meretrices are considered with ref. to the class they belong to; scorta (κόρη, κοράσιον), with ref. to their moral character, as enticing men to sin, like ἑταῖραι, filles de joie. The meretrices are common; the scorta, lascivious and dissolute. (v. 241.)
Pellis, see Tergus.
Pellucidus, see Perlucidus.
Pendere, see Hærere.
Penitus, see Plane.
Penna, see Ala.
Penus, see Alimenta.
Percontari, s. Rogare.
Percussor, see Homicida.
Percutere, see Interficere.
Perdere; Pessundare; Pervertere; Evertere. Perdere and pessundare denote complete destruction; perdere, by breaking to pieces, or by any other mode of destroying; pessundare (πεζὸν θεῖναι) by sinking, or any other mode of getting rid of; whereas evertere, pervertere, and subvertere merely denote throwing down; evertere, by digging up and tearing up what is fastened in the ground, in opp. to fundare, Plin. Pan. 34. Cic. Acad. iv. 10. Fin. ii. 25. Verr. iii. 18. Pis. 35; pervertere, by pushing down what stands fast; subvertere, by secretly digging under, and withdrawing the basis. Cic. Pis. 24. Provincia tibi ista manupretium fuerit non eversæ per te sed perditæ civitatis. Ad. Att. v. 16.
Perdere, see Amittere.
Peregrinari, s. Proficisci.
Peregrinus, s. Externus.
Peremtor, see Homicida.
Perferre, see Ferre.
Perficere, see Finire.
Perfidiosus, Perfidus, see Fidus.
Perfuga; Transfuga; Profugus; Fugitivus; Extorris; Exul; Perfugium; Suffugium; Refugium. 1. Perfuga and transfuga denote the deserter who flees from one party to another, like αὐτομόλος; but the perfuga goes over as a delinquent, who betrays his party; the transfuga, as a waverer, who changes and forsakes his party; whereas profugus and fugitivus denote the fugitive, who forsakes his abode, but profugus is the unfortunate man, who is obliged to forsake his home, and, like a banished man, wanders in the wide world, like φυγάς; fugitivus, the guilty person, who flees from his duty, his post, his prison, his master, like δραπέτης. The perfuga and transfuga are generally thought of as soldiers; the profugus, as a citizen; the fugitivus, as a slave. Liv. xxx. 43. De perfugis gravius quam de fugitivis consultum. 2. Perfugium is an open secure place of shelter in serious dangers; suffugium, if not a secret, is at least an occasional and temporary place of shelter from inconveniences; refugium is a place of shelter prepared, or at least thought of beforehand in case of a retreat. 3. Profugus denotes a merely physical state, something like fugitive; extorris, a political state, like homeless, or without a country; exul, a juridical state, like banished. The extorris suffers a misfortune, as not being able to remain in his native land; the exul, a punishment, as not being allowed. Appul. Met. v. p. 101. Extorres et . . . velut exulantes. (iv. 239.)
Periclitari, Periculum, see Tentare.
Perimere, see Interficere.
Perire, see Mors.
Perlucidus; Pellucidus; Perlegere; Pellegere; Perlicere; Pellicere; Perjurare; Pejerare. 1. Perlucidus means very bright, whereas pellucidus, transparent. Cic. Civ. i. 57. 2. Perlegere means to read through, that is, from beginning to end; whereas pellegere, to read over, that is, not to leave unread. Plaut. Pseud. i. 1. 3. Perlicere means completely to inveigle, Liv. iv. 15. Tac. Ann. xiii. 48; whereas pellicere, to lead astray. 4. Perjurare means to swear falsely; pejerare, to violate an oath. (ii. 82.)
Permittere, see Concedere and Fidere.
Pernegare, see Negare.
Pernicies, see Lues.
Pernix, see Citus.
Perperam; Falso; False; Fallaciter. 1. Perperam (redupl. of παρά) denotes that which is not true, objectively, with reference to the object, as incorrect; whereas falso, subjectively, in reference to the person, as mistaken. 2. Falso agere has its foundation in error and self-deceit; whereas false and fallaciter happens against better knowledge and conscience; false, through fear and weakness of character; fallaciter, like deceitfully, with the wicked intention of deceiving and betraying. Comp. Tac. Ann. i. 1. Tiberii res . . . ob metum false compositæ sunt, according to Wolf’s reading; comp. with Germ. 36. Inter impotentes et validos falso quiescas. 3. The adjective falsus combines the notions of falso and of the participle falsus, and is distinguished only from fallax. Cic. Phil. xii. 2. Spes falsa et fallax. Tac. Ann. xvi. 33. Specie bonarum falsos et amicitiæ fallaces. (i. 66.)
Perpeti, see Ferre.
Perpetuus, see Continuus.
Perquam; Valde; Admodum; Magnopere. Perquam means, in an extraordinary degree, with an indication of astonishment on the part of the speaker; whereas valde, very, admodum, tolerably, and multum, are a simple and quiet enhancing of the attributive, or of the verb; magnopere, only of the verb. (v. 262.)
Perseverantia, see Pervicacia.
Persona, see Larva.
Pertinacia, see Pervicacia.
Pervertere, see Vertere and Perdere.
Pervicacia; Perseverantia; Pertinacia; Contumacia; Destinatio; Obstinatio. 1. Pervicacia and perseverantia denote adherence to what is once resolved upon as a virtue; pervicacia (from vincere? vigere?) has its foundation in natural energy of disposition; perseverantia, in earnestness of character, formed by cultivation; whereas pertinacia and contumacia as a fault; pertinacia has its foundation in a stiff-necked adherence to what is once resolved upon, like obstinacy and stubbornness, in opp. to condescension; contumacia (from temere, contemnere) in a haughty maintenance of one’s free-will, even against proper and legitimate superiority,3 like insolence and refractoriness, in opp. to complaisance, obsequium. Tac. Ann. iv. 20. Hist. iv. 74. Accius apud Non. Tu pertinacem esse, Antiloche, hanc prædicas, ego pervicaciam esse aio et a me uti volo, etc. Cic. inv. ii. 54. Unicuique virtuti finitimum vitium reperietur, ut pertinacia, quæ finitima perseverantiæ est: comp. with Balb. 27. Marc. 10. 2. Pervicacia, etc. denote persisting in a resolution once made; destinatio and obstinatio are more immediately connected with the making of the resolution; destinatio, the making of an unalterable resolution, decidedness; obstinatio, adhering to it in spite of insurmountable obstacles and reasonable remonstrances, obstinacy. (iv. 176.)
3. [But, adhibere liberam contumaciam. Cic. Tus. 1, 29.]
Pessulus, see Sera.
Pessumdare, see Perdere.
Pestilentia, Pestis, see Lues.
Petere; Rogare; Postulare; Exigere; Poscere; Flagitare. 1. Petere and rogare are the most general expressions for asking any thing, whether as a request or as a demand, and stand therefore in the middle between poscere and orare, yet somewhat nearer to a request; petere (from ποθεῖν) generally refers to the object which is wished for; whereas rogare to the person who is applied to; hence we say, petere aliquid ab aliquo, but rogare aliquem aliquid. Cic. Verr. * * Iste petit a rege, et cum pluribus verbis rogat, uti ad se mittat. Planc. 10, 25. Phil. ii. 30. Fam. ix. 8. and ii. 6. Ne id quod petat, exigere magis quam rogare videatur. Pseudoquintil. Decl. 286. Curt. iv. 1, 8. 2. Postulare and exigere denote simply a demand, without any enhancing accessory notion, as a quiet utterance of the will; postulare (diminutive of πόθος) more as a wish and will; exigere, more as a just claim; whereas poscere and flagitare, as an energetic demand; poscere (from πόθος) with decision, with a feeling of right or power; flagitare, with importunity, in consequence of a passionate and impatient eagerness. Tac. Hist. ii. 39. Othone per literas flagitante ut maturarent, militibus ut imperator pugnæ adesset poscentibus; plerique copias trans Padum agentes acciri postulabant. Cic. Verr. iii. 34. Incipiunt postulare, poscere, minari. Planc. 19. Poscere atque etiam flagitare crimen. Legg. i. 5. Postulatur a te jamdiu vel flagitatur potius historia. (v. 230.)
Petra, see Saxum.
Petulans; Procax; Protervus; Lascivus. The petulans (σπαταλῶν) sins against modestia through wantonness, raillery, and needless attack; the procax, through importunity and boisterous forwardness; the protervus (from proterere? or ταράξαι?) from impetuosity and haughty recklessness; the lascivus, through unrestrained frolicksomeness and inclination for play. Hence petulantia has its foundation in aversion to rest and quietness, or in the love of mischief; procacitas, in assurance or complete impudence; protervitas, in a feeling of strength, or in insolence; lascivia, in high spirits, or the want of seriousness. (iii. 40.)
Pietas, see Diligere.
Piget; Tædet; Pœnitet. Piget (from παχύς) means, what one can neither do nor suffer, in general terms; tædet (from tardus?) what one can no longer do or suffer; pœnitet, what one would fain never have done or suffered. (vi. 269.)
Pigritia, see Ignavia.
Pilum, see Missile.
Pilus, see Crinis.
Pinguis; Opimus; Obesus; Corpulentus. 1. Pinguis (παχύς, πάγχυ,) denotes fat, indifferently, or, on its dark side, as that component part of the body that is most without sensation and strength; thence, figuratively, sluggish: whereas opimus (from πιμελής) on its bright side, as a sign of plenty and good living; thence, figuratively, opulent. 2. Obesus denotes fatness, on its dark side, with reference to the unwieldiness connected with it, in opp. to gracilis, Cels. i. 3. ii. 1. Suet. Dom. 18; whereas corpulentus, on its bright side, with reference to the portliness connected with it. (v. 222.)
Pinna, see Ala.
Pirata, see Præda.
Placidus, see Mitis.