Stella; Astrum; Sidus. Stella (dimin. of ἀστήρ) means any one of the innumerable individual stars, like ἀστήρ; astrum (ἄστρον), any one of the greater bright heavenly bodies, the sun, moon, and principal stars, with their peculiar names, like ἄστρον; sidus (εἶδος), a complication of stars, a constellation, and, by affinity of the notion with number and magnitude, a great star, like τέρας, τείρεα. Astrum and stella denote the stars more in a mere physical relation, as bright heavenly bodies; sidus, more in an astronomical and astrological relation, as portentous and influencing human affairs. Sen. Helv. 9. Dum ortus siderum, occasus intervallaque, et causas investigare velocius meandi vel tardius spectare tot per noctem stellas micantes liceat. (iv. 409.)
Stercus, see Lutum.
Stilla, see Gutta.
Stimulare, see Pungere.
Stipator, see Satelles.
Stipes; Vallus; Palus; Sudes. Stipes and vallus mean a larger sort of pale or stake, like a pole or the stem of a tree, which must be driven into the earth with a rammer; stipes serves for various uses, in war and upon other occasions; vallus (the dimin. of σύαρος?) is chiefly used as a palisade; whereas palus and sudes mean a smaller sort of stake, which may be driven into the earth in the ordinary way; palus (from pangere) serves for various uses, as a hedge-stake, etc., and especially for fastening any thing to it; sudes (from ὄζος?) is also used, on account of its spike, for a palisade, a lance, a javelin. (iv. 324.)
Stipula, see Culmus.
Stiria, see Gutta.
Stirps; Genus; Gens; Prosapia; Posteritas; Progenies; Proles; Suboles. 1. Stirps, genus, and gens, denote the race usually in an ascending line, as abstract and collective terms, for majores; whereas prosapia, progenies, propago, proles, suboles, in a descending line, as abstract and collective terms for posteri. 2. Prosapia is an antiquated solemn expression, and only to be used of ancient noble families, Cic. Univ. 11. Quintil. i. 6, 40; posteritas, the usual prosaic, progenies, a select, elevated expression, Cic. Rep. ii. 22; proles and suboles, poetical expressions, Cic. Or. iii. 38; proles denotes children, as fruits destined, as a younger race, to exist with their parents; suboles, as an after-growth, destined to supply the place of the generation that is dying off. 3. Gens (γενετή) is a political, genus (γένος), a natural race. Gens consists of families, whom the founder of states has united into a community or complex family; genus consists of species and individuals, that by their common properties belong to one and the same class of beings. (v. 307).
Stirps; Truncus. Stirps (στέριφος) denotes the stock as the animating and supporting principal part of a tree, in opp. to the branches and leaves, as growing from it and dependent upon it; truncus, the naked, dry part of the tree, in opp. to the branches and leaves, and even to the top itself, as its ornament; in short, so far as it answers to the trunk of the human body. (iv. 322.)
Stolidus, see Stupidus.
Stolo, see Rami.
Stomachari, see Succensere.
Strabo; Pætus. Strabo (στραβός) means, one who squints from nature, or sickness, or bad habit; whereas pætus, one who squints designedly and waggishly. (vi. 350.)
Strages, see Ruina.
Strenuitas, see Severitas.
Strepidus, see Fragor.
Strues, see Acervus.
Studium; Benevolentia; Favor; Gratia. 1. Studium is usually the attachment and dependent feeling of the lower towards the higher, of the soldier towards the general, of the subject towards the ruler, of the scholar towards the teacher, of the individual towards his party; whereas favor is the love and favor of the higher towards the lower, of the public towards the player, of the people towards the candidate, of the judge towards one of the parties, etc.; lastly, benevolentia is love and good-will towards one of equal rank. In Cic. Rosc. Com. 10. Quod studium et quem favorem secum in scenam attulit Panurgus? the public is first considered as an auditor, then as a judge of the player. Orat. i. 21. Ego qui incensus essem studio utriusque vestrûm, Crassi vero etiam amore. 2. Studium, favor, and benevolentia, denote a temporary affection, occasioned by and contracted from external circumstances,—consequently, of a quieter, or entirely latent sort; whereas amor is love deeply rooted in the soul, bordering on passion. Cic. Fam. i. 9. Nihil est quod studio et benevolentia vel potius amore effici non possit. Att. v. 10. Amores hominum in te, et in nos quædam benevolentia. 3. Favor is, subjectively, the favor which a person entertains towards another, in opp. almost to invidentia; whereas gratia is, objectively, the favor in which a person stands with another, in opp. to invidia. (iv. 106.)
Stupens, see Attonitus.
Stupidus; Brutus; Bardus; Stultus; Fatuus; Stolidus. Stupidus, brutus, and bardus, denote a merely negative quality, want of intellect; stupidus (from τύφω, ταφεῖν), that of a human being who comprehends with difficulty, as dull-witted, like ἀναίσθητος; brutus (μαυρωτός), that of beasts, and of men whose organization is like that of beasts, who comprehend nothing, as without reason, like βλάξ; bardus, who comprehends slowly, as without talent, like βραδύς; whereas stultus, fatuus, and stolidus, denote a positive quality of the mind, which has false notions and a perverse judgment; stultus (from τέλλω, ἀτάλλω, ἀταλόφρων), a want of practical wisdom, as folly, like μωρός, in opp. to prudens; fatuus, a want of æsthetical judgment, as silliness; stolidus, a want of reasonable moderation, as brutality. Liv. xxv. 19. Id non promissum magis stolide quam stulte creditum. (iv. 229.)
Suavis; Dulcis. Suavis (ἠΰς) denotes, like ἡδύς, a pleasant odor, and, figuratively that which gives a calm pleasure; dulcis, like γλυκύς, a pleasant flavor, and, figuratively, that which gives a lively pleasure; hence dulcis is a stronger expression than suavis, in Plin. Ep. v. 8, 10. Hæc vel maxima vi, amaritudine, instantia; illa tractu et suavitate, atque etiam dulcedine placet. Plin. H. N. xv. 27. Dulce, et pingue, et suave. (iii. 256.)
Suavium, see Osculum.
Subito, see Repente.
Sublimis, see Altus.
Suboles, see Stirps.
Succensere; Irasci; Indignari; Stomachari. Succensere and ægre, graviter, moleste, difficiliter ferre, to take any thing ill, denote a silent, irasci, indignari, and stomachari, a loud displeasure; ira, anger, has the character of a passion, inasmuch as it thirsts after vengeance; indignatio, indignation, that of an awakened or excited moral feeling, inasmuch as it expresses with energy its disapprobation or contempt; stomachatio, a fit of passion, that of a choleric temperament, inasmuch as it suffers the bile to overflow, and gives vent to its irritability by blustering and brawling. The iratus makes his appearance as an enemy, and excites fear; the indignabundus, as a judge, and inspires awe; the stomachans, as a hypochondriac, and is a subject for comedy. (v. 119.)
Suffragium, see Sententia.
Suffugium, see Perfuga.
Sulcus, see Porca.
Sumere; Capere; Prehendere; Accipere; Excipere; Recipere; Suscipere; Recuperare. 1. Sumere (sub-imere) means to take up any thing, in order to use it, like αἱρεῖν; capere (from κάπτειν) to lay hold on any thing, in order to possess it, like λαβεῖν; lastly prehendere, præhendere (from χανδάνειν) to lay hold on any thing, in order, in a mere physical sense, to have it in one’s hand. Cic. Phil. xii. 7. Saga sumpsimus, arma cepimus. 2. Accipere means to take any thing offered, with willingness, δέχεσθαι; excipere, to intercept, or catch any thing that is escaping, ὑποδέχεσθαι; recipere, to take any thing that wants protection, with a generous feeling; suscipere, to undertake, or take upon one’s self any thing burdensome, with self-denial. The accipiens usually takes in his hand; the excipiens, in his arms; the recipiens, in his bosom; the suscipiens, on his arm or back. 3. Recipere means to receive again, without taking pains; whereas recuperare, to regain by one’s own exertion. Liv. xiii. 53, urbem recipit, by merely taking possession; comp. with xxvi. 39, urbe recuperata, by conquest. (iv. 131.)
Summus; Supremus. Summus (superl. of sub) denotes the uppermost, indifferently, and with mere local reference, like ἄκρος, in opp. to imus. Rhet. ad Her. iii. 18. Cic. Rosc. Com. 7. Vell. P. ii. 2. Tac. H. iv. 47; whereas supremus is a poetical and solemn expression, with the accessory notion of elevation, like ὕπατος, almost in opp. to infimus. (iv. 357.)
Sumptus; Impensæ. Sumptus means expense, so far as it diminishes wealth and capital, allied to prodigality; impensæ, so far as it serves to the attainment of an object, allied to sacrifice. (vi. 357.)
Superare, see Vincere.
Superbia; Arrogantia; Fastus; Insolentia. Superbia, from self-sufficiency, thinks others beneath itself, and considers them only as to the inferiority of their endowments; pride, in opp. to humility, arrogantia would make others, who owe it no homage, sensible of its endowments or privileges, in opp. to modesty; fastus (from σπαθᾶν?) pushes men from itself, as unworthy to stand in connection with it, as a presumptuous, in opp. to a sober, unassuming disposition; insolentia (from salire, insilire,) misemploys its superiority, in a rude manner, to the humiliation of the weaker, as insolence, in opp. to humanity and magnanimity. The superbus would outshine others, the arrogans would encroach upon them; the fastosus despises them; the insolens insults them. (iv. 187.)
Superesse, see Restare.
Supplementum, see Complementum.
Supplicare, see Rogare.
Supremus, see Summus.
Surculus, see Rami.
Surripere, see Demere.
Sus; Verres; Scrofa; Porcus. Sus (ὗς, σῦς,) is the most general name for swine, and that which is used by natural historians, like ὗς; verres, scrofa, porcus, are economical names; verres (from ἔρσης), a boar-pig; scrofa (γρομφάς), a sow kept for breeding; porcus (πόρκος), a young pig, like χοῖρος. With sus is associated the accessory notion of filthiness; with porcus, that of fatness. (v. 335.)
Suscipere, see Sumere.
Suspicere, see Vereri.
Suspirare; Gemere. Suspirare, to sigh, is a deep drawing of the breath and then forcible emission of it, as the immediate consequence of an afflicted heart; whereas gemere (γέμειν), to groan, is more of a voluntary act, in order to give vent to the afflicted heart; hence suspirium is more an expression of uneasiness and distress, gemitus of actual pain. Cic. Att. ii. 21. Cum diu occulte suspirassent; postea jam gemere, ad extremum vero loqui omnes et clamare cœperunt. (v. 244.)
Sustinere, Sustentare, see Ferre.
T.
Taberna, see Deversorium.
Tabulæ, see Axes.
Tacere, Taciturnus, see Silere.
Tæda, see Fax.
Tædet, see Piget.
Tæter, see Teter.
Talea, see Rami.
Talio, see Vindicta.
Tardare, see Manere.
Tardus; Lentus. Tardus denotes slowness, with reference to the great length of time spent, in opp. to citus, Sall. Cat. 5; whereas lentus, with reference to quietness of motion, in opp. to acer, etc. Quintil. ix. 4. (iv. 218.)
Tellus; Terra; Solum; Humus. Tellus denotes the earth as a whole, as the centre of the universe, as a goddess, in opp. to other bodies in the universe, or other divinities, like Γαῖα, Γῆ; whereas terra (τέρσω, torreo,) as matter and one of the elements in opp. to the other elements, like γαῖα, γῆ); solum (ὅλον) as a solid element, in opp. especially to water, like πέδον; lastly, humus (χθών, χαμαί), as the lowest part of the visible world, in opp. to the sky, like χθών. Hence the derivative terrenus is in opp. to igneus; solidus is in opp. to fluidus; lastly, humilis, in opp. to sublimis. (i. 173.)
Temetum, see Vinum.
Temperatio, see Modus.
Tempestas, see Ventus.
Templum; Fanum; Delubrum; Ædes; Sacellum. 1. Templum, fanum, and delubrum, denote properly the temple, together with the consecrated environs, like ἱερόν; whereas ædes, the building only, like ναός; lastly, sacellum, a consecrated place without the building, with merely an altar. 2. In a narrower sense, templum denotes a great temple of one of the principal gods; whereas fanum and delubrum, a smaller temple of an inferior god, or of a hero, etc.
Tempus, see Dies.
Temulentus, see Ebrietas.
Tenebræ, see Obscurum.
Tenere; Habere; Possidere. Tenere (from τείνειν) means, to have anything fast in one’s hand, and in physical possession; habere (from σχέω) to have in one’s power, and in effective possession; possidere (from ποτί and sedere) to have, as one’s own property, and in legal possession, Plin. Ep. i. 16. Tenet, habet, possidet. (vi. 366.)
Tentare; Experiri; Periclitari; Periculum; Discrimen. 1. Tentare means, to make an experiment, in order to form a judgment of something, from a desire of knowledge, and with activity; periclitari, with courage and contempt of the danger associated with the experiment; experiri, merely to learn something by actual experiment. 2. Periculum denotes danger, as occupying duration, of time; discrimen, as a point of time, as the critical moment and the culminating point of periculum. Liv. vi. 17. In ipso discrimine periculi destituat. (v. 263.)
Tenuis, see Exilis.
Terere, see Lævis.
Tergum, see Dorsum.
Tergus; Cutis; Pellis; Vellus. Tergus and cutis denote the outermost covering of the flesh, as merely bare skin; tergus (from στορχάζειν, to enclose), the coarse skin of an animal, which covers the soft and eatable flesh, like δέρμα; cutis (κύτος), the finer skin of human beings, which protects the sensitive flesh like χρώς; whereas pellis and vellus denote the flesh together with a covering; pellis (from palla) more bristly, consisting of pili, like δορά; vellus (from εἶλαρ? or villus?), more woolly, consisting of villi, like μαλλός. Men have cutis; elephants, snakes, etc. tergora; lions, goats, dogs, etc., pelles; sheep, vellera. Juven. x. 192. Deformem pro cute pellem. (v. 17.)
Termes, see Rami.
Terminare, Terminus, see Finire, Finis.
Teter; Fœdus; Turpis; Deformis. Teter, tæter (ἀταρτηρός) is the ugliness which disturbs the feeling of security, and excites fear or shuddering, like hideous, shocking, βλοσυρός; fœdus (ψοῖθος), that which offends natural feelings, and excites loathing and aversion, like μιαρός; turpis (from torpere) that which offends the moral feeling, or sense of decency, and excites disapprobation or contempt, in opp. to honestus, gloriosus, like αἰσχρός; deformis, that which offends the finer sensations, and excites dislike, in opp. to formosus, like δυσειδής. Cic. Off. i. 34. Luxuria cum omni ætate turpis, tum senectuti fœdissima est. Rep. ii. 26. Tyrannus quo neque tetrius neque fœdius . . . animal ullum cogitari potest. Vatin. 3. Quanquam sis omni diritate teterrimus. Vell. Pat. ii. 69. In Vatinio deformitas corporis cum turpitudine certabat ingenii. (v. 111.)
Tesca, see Solitudo.
Tetricus, see Austerus.
Tignum, see Trabes.
Timere, Timor, see Vereri.
Titubare, see Labare.
Tolerare, see Ferre.
Tormentum, s. Cruciatus.
Torquere, see Vertere.
Torridus, see Aridus.
Torvus, see Atrox.
Totus, see Quisque.
Toxicum; Venenum; Virus. Toxicum (from taxus) denotes poison, as a mere term in natural history, without accessory reference; venenum, as an artificial poison, of a sweet and tempting flavor; virus (εἶαρ, ἰός), as a noxious and distasteful juice or drink. Liv. ii. 52. Tribuni plebem agitare suo veneno, agraria lege; comp. with Cic. Læl. 23. Evomat virus acerbitatis suæ. (v. 355.)
Trabes; Tignum. Trabes, trabs (τράφηξ) denotes a longer and narrower beam, like a pole; tignum, a shorter and thicker beam, like a block. A raft consists of trabes, not of tigna; whereas the wood-work of a building, which, as a pillar, is destined to support something, is composed of tigna, not of trabes, by which the cross-beams only are denoted. Cæs. B. Civ. ii. 9. Supra eum locum duo tigna transversa injecerunt, quibus suspenderent eam contignationem supraque ea tigna directo transversas trabes injecerunt easque axibus religaverunt. (v. 290.)
Tractus, see Locus.
Tragulum, see Missile.
Trames, see Iter.
Tranquillus, see Quietus.
Trans; Uls; Ultra. Trans and uls, like περᾶν, in opp. to cis, denote, on the other side, with the character of unaccented prepositions, as a mere geometrical designation of place, like super; trans (τρανές) is the usual, uls the antiquated and obsolete expression; whereas ultra (comparative from ollus, ille), like πέρα, in opp. to citra, with emphasis and distinction of the relative distance of that which lies on the other side, like supra. The separation denoted by ultra is merely that of a boundary; the separation denoted by trans, that of an obstruction. Tac. Germ. 29. Protulit magnitudo populi Romani ultra Rhenum ultraque veteres terminos imperil reverentiam . . . Non numeraverim inter Germaniæ populos, quanquam trans Rhenum Danubiumque considerint, eos, qui decumates agros exercent. Eutrop. vii. 9. Liv. xxii. 43. Tac. Ann. xvi. 17. (iii. 109.)
Transfuga, see Perfuga.
Transversus; Obliquus. Transversum means, that which crosses a straight line at right angles, like across; obliquum, that which is not perpendicular to a straight line, but forms with it unequal angles, the one acute, the other obtuse, like awry or slanting. (vi. 375.)
Tribuere, see Impertire.
Tristitia, see Dolor.
Troicus, Troius, see Achivi.
Trucidare, s. Interficere.
Truculentus, s. Atrox.
Trudis, see Fustis.
Truncare, see Mutilare.
Truncus, see Stirps.
Trux, see Atrox.
Tueri; Defendere. Tueri (from στοχάζεσθαι) supposes only possible danger, as to protect, in opp. to negligere, Cic. Fin. iv. 14; defendere, an actual attack, as to defend, in opp. to deserere. Hence those that are under age have tutores; those that are accused, defensores. The tuens shows more of carefulness and love, as seeking to prevent danger; the defendens, more of spirit and strength, as resisting danger. (iv. 307.)
Tumere, see Turgere.
Tumulus, see Collis.
Turba, see Caterva.
Turbæ; Tumultus; Seditio; Secessio; Deficere; Desciscere. Turbæ and tumultus denote the civil broils of public life; turbæ (τύρβη) interruptions of public order; tumultus (from tumere) of the public peace; whereas seditio and secessio are political commotions, in consequence of decided, evident differences of opinion, and of conflicting principles; seditio (from se and ire) when concord is first disturbed, and the parties as yet contend with words only; secessio, when the prospect of reconciliation is already given up, and the parties either stand opposite each other, ready to come to blows, or, at least, have broken off all connection with each other. 2. The seditiosi and secedentes are citizens and members of a free community, and only suspend public concord; whereas the deficientes and desciscentes break a compact, because, either as subjected states they rebel, or as allies fall off; deficere, as the most general expression, represents the falling off, in a moral point of view, as a treacherous, fickle, cowardly desertion; desciscere (from scindere) in a political point of view, as an alteration in the constitution and political system. (v. 363.)
Turbo, see Ventus.
Turgere; Tumere. Turgere (τραγᾷν) denotes being swoln, with reference to actual corpulency and fulness, like σπαργᾶν, σφριγᾶν; whereas tumere (from στόμφος) with reference to concealed nothingness and emptiness, like οἰδᾶν. Hence sails are called turgida, inasmuch as the wind, which swells them out, is something, and actually fills them; and tumida, inasmuch as it is merely air, consequently nothing, and only seems to fill them. (iv. 191.)
Turio, see Rami.
Turpis, see Teter.
Tutus; Securus; Incuriosus. 1. Tutus denotes safety objectively, he who actually is safe, like ἀσφαλής; securus (sine cura) subjectively, he who thinks himself safe; hence tutus is used for provident, with reference to foresight; securus is used as a softer expression, for improvident, with reference to the want of foresight. Sen. Ep. 97. Tuta scelera esse possunt, secura non possunt: and 105. The substantive securitas, however, must be used to supply the want of a similar substantive from tutus. 2. Securus, securitas, denote freedom from care and anxiety merely as a state of mind, like ἀμέριμνος, in opp. to sollicitus, Tac. Hist. iv. 58; whereas incuriosus, incuria, denote the want of carefulness and attention, with a practical reference, like heedless, ὀλίγωρος, in opp. to cura. Sen. Ep. 100. Fabianus non erat negligens in oratione, sed securus. (iii. 120.)
U.
Udus; Uvidus; Humidus; Aquosus; Madidus. 1. Uvidum and udum (ὑάς, vadum, from ὕω, uveo) denote, like ὑγρόν, the wetness which consists entirely of water or other fluid particles, whether actually, apparently, or only by hyperbole, humore constans; whereas humidum and humectum (from χυμός) is the wetness which is caused by water soaking through, humore mixtum. Senec. N. Q. ii. 25. Dicis nubes attritas edere ignem cum sint humidæ, imo udæ. Hence is udus (in opp. to sudus and solidus) used by Tertullian as synonymous with aquanus; whereas humidus (in opp. to aridus) is synonymous with aquosus, only that by aquosus is meant a separation and juxta-position of wet and dry; by humidus, a mixture and association of wet and dry; hence pratum aquosum means a meadow with ponds and puddles; pratum humidum, a meadow soaked with water. 2. Udus is only a contracted form of uvidus; humectus is distinguished from humidus only as a sort of participle. Pacuv. ap. Varr. Terra exhalabat auroram humidam, humectam. 3. Humidus, humens, refer, like moist, to the inward quality of a body; whereas madidus, madens, like μυδαλέος and dripping, only to the exterior and surface of a body, in opp. to siccus. Cic. Phil. xiv. 3. Imbuti sanguine gladii legionum exercituumque nostrorum, vel madefacti potius duobus consulum, tertio Cæsaris prœlio; for imbuere, as the causative of imbibere, refers to a humectatio, a moisture of the inner part; madefieri, to a redundatio, the cause of which lies in this, that the inner part is so over-full, that nothing further can be forced into it. (ii. 12.)
Ulcus, see Vulnus.
Uligo, see Lacuna.
Ulna; Lacertus; Brachium; Cubitus. Ulna (ὠλένη) is the whole arm, from the shoulder to the hand, which serves as a measure, an ell; lacertus (ἀλκή) the upper arm; brachium (βράγχιον, βραχίων), the under-arm; cubitus, the bending between the two, the elbow. (vi. 383.)
Uls, Ultra, see Trans.
Ultimus, see Extremus.
Ultio, s. Vindicta.
Ultro, s. Præterea and Sponte.
Umbrosus, see Obscurus.
Una; Simul. Una means together, at the same place, like ὁμοῦ; whereas simul (ὁμαλῶς) at once, at the same time or moment, like ἅμα.
Unctus, see Delibutus.
Uncus, see Curvus.
Unda, see Aqua.
Unicus, see Eminens.
Universus, Unusquisque, see Quisque.
Usque, see Semper.
Usura, see Fænus.
Usurpare, see Uti.
Uterque; Ambo; Utervis; Uterlibet. 1. Uterque denotes ‘both,’ as two unities, like ἑκάτερος; ambo, as the halves of a pair, like ἄμφω. Cic. Fin. ii. 7. Hic, qui utramque probat, ambobus debuit uti. Orat. 6, 21. Terent. Ad. i. 2, 50. Curemus æquam uterque partem; tu alterum, ego alterum; nam ambos curare propemodum reposcere illum est quem dedisti. Plin. Pan. 90, 4. Vell. P. ii. 66. This difference is palpable from Cic. Mur. 18, 37. Duæ res vehementer in prætura desideratæ sunt, quæ ambæ in consulatu Murenæ profuerunt . . . . Horum utrumque ei fortuna ad consulatus petitionem reservavit. And Orat. iii. 26. A quibus utrisque submittitur aliquid. 2. Uterque and ambo are copulative, and may be resolved into unus et alter, and have their predicate actually in common; whereas utervis and uterlibet are disjunctive, and may be resolved into unus vel alter, and have their predicate in common only by possibility. Ter. Andr. prol. 10. Qui utramvis recte norit, ambos noverit. (iv. 349.)
Uti; Usurpare; Frui; Frunisci. Uti and usurpare denote the mere act of using, by which a person turns a thing to his advantage; but uti (from οἴω) a permanent use; usurpare (usui rapere) a single act of using; whereas frui and the antiquated word frunisci (from φρονεῖν), the pleasant feeling of this use, as to enjoy; frui is the primitive, frunisci the inchoative of the verb. Sen. Vit. B. 10. Tu voluptate frueris, ego utor. Flor. ii. 6. Hannibal cum victoria posset uti, frui maluit. Cic. Rosc. Am. 45, 131. Commoda, quibus utimur, lucem, qua fruimur, spiritumque, quem ducimus, a Deo nobis dari. Cic. Cat. iii. 2, 5. Quorum opera . . . assidue utor; comp. with Fin. ii. 35, 118. In ea, quam sæpe usurpabas, tranquillitate degere omnem vitam. Cic. Orat. 51, 169. Post inventa conclusio est, qua credo usuros veteres illos fuisse, si jam nota et usurpata res esset. (iii. 134.)
Utique, see Plane.
Uvidus, see Udus.
Uxor, see Fœmina.
V.
Vacare; Otiari; Feriari; Cessare; Nihil agere. Vacare (from ἧκα?) means to have one’s time free, in opp. to occupatio, which compels one to work; otiari (from αὔσιος, αὔτως), to be at leisure, in opp. to negotia, which oblige one to work; feriari, to enjoy a holiday, in opp. to working all day; cessare (from cedere? or from καθίζειν?), to make a half-holiday, and enjoy a short cessation, in opp. to previous activity; nihil agere, to do nothing, in opp. to activity in general. (vi. 388.)
Vacillare, see Labare.
Vacuus, see Inanis.
Vadere, see Ire.
Vadum, see Solum.
Vafer, see Astutus.
Vagari, see Errare.
Valde, see Perquam.
Vale, see Ave.
Valens, see Salus.
Valere, see Posse.
Valetudo, see Æger.
Validus; Firmus; Robustus. 1. Validus (from ὅλος, οὖλος), means strong, in an active sense, as able to perform something, in opp. to imbecillis, Cic. Fam. vii. 1. Plin. H. N. xiv. 21, like σθεναρός; whereas firmus and robustus, in a passive sense, as able to endure; firmum (from φράξαι, φάργνυμι), strong from an immovable position, and, consequently, stedfast, in opp. to labans, vacillans, and, for want of a corresponding adjective, to imbecillus, Cic. Fam. ix. 16. Sall. Jug. 10. Quintil. v. 10, 49, like βέβαιος; robustum (from ἐῤῥῶσθαι) through its compact nature, and its impenetrable and, consequently, durable materials, nearly in opp. to tenerum, like ῥωμαλέος and ἰσχυρός. 2. Imbecillitas denotes generally a mental, infirmitas, a bodily weakness, according to Cic. Fin. v. 45. In infirma ætate, imbecillaque mente: both are sometimes used in a mental sense, in which case imbecillitas denotes a natural weakness of the head or heart, a want of talent or of spirit; whereas infirmitas, a moral weakness of character, fickleness and uncertainty, for example: Cæs. B. G. vii. 77. Nolite stultitia ac temeritate vestra aut imbecillitate animi omnem Galliam prosternere; comp. with iv. 5. Cæsar infirmitatem Gallorum veritus, quod sunt in consiliis capiendis mobiles et rebus plerumque novis student. Or, Cic. Divin. ii. 60, with Fam. xv. 1. Or, Tac. Ann. iv. 8, with Hist. i. 9. (iv. 164.)
Vallum, see Agger.
Vallus, see Stipes.
Valvæ, see Ostium.
Varius; Diversus; Contrarius; Versicolor; Variegare. 1. Varium (from αἰόλος) means, possessing differences in its own texture, varied; whereas diversum, differing from something else, distinct. Catull. 47, 10. Quos longe simul a domo profectos diverse variæ viæ reportant; that is, whom various ways, in an entirely different direction, bring home. Tac. Hist. i. 25. Otho postquam vario sermone callidos et audaces cognovit pretio et promissis onerat . . . Suspensos cæterorum animos diversis artibus (namely, spe et metu) stimulant. 2. The diversa will have nothing in common, and go different or even opposite ways from each other; whereas the contraria confront and stand directly opposite to each other. Hence the following climax in Cic. Divin. ii. 26, 55. Diversas aut etiam contrarias. Vell. Pat. ii. 75. Diversa præsentibus et contraria exspectatis sperare. Quintil. v. 10, 26. 3. Varium denotes variegated, as exhibiting different colors at the same time, like ποικίλον; whereas versicolor, that which changes its color, according to the light in which it is held, like αἰόλον. Propert. iii. 13, 32. Aut variam plumæ versicoloris avem. Pliny is describing two different properties, xxxvii. 10, when he describes the stone Mithrax, as at the same time multicolor and contra solem varie refulgens. 4. Variare means to give a varied appearance in general; variegare, to give a varied appearance, especially by different colors. (iii. 269.)
Vas, see Sponsor.
Vasta, see Solitudo.
Vastare; Populari; Diripere; Agere ferre; Expilare; Spoliare; Peculari. 1. Vastare (from ustus?) means to lay waste, from rage or from policy to destroy the property of an enemy, like πέρθειν, πορθεῖν; whereas populari, diripere, and agere ferre, to plunder for one’s own use; populari, on a great scale, for example, to lay waste all the crops, and drive off the herds; diripere, on a small scale, to break into the houses, and break open the closets; agere ferre includes both meanings, like ἄγειν καὶ φέρειν. 2. Spoliare and populari mean to plunder, in a state of open warfare; whereas expilare and peculari, depeculari, in a state of peace; expilare (ψιλόω) by open force; peculari (dimin. of πέκω) by fraud, and by secretly purloining the property of the state. Cic. Parad. vi. 1. Si socios spolias, ærarium expilas. (iv. 339.)
Vates, see Canere.
Vaticinari, see Divinare and Hariolari.
Vecors, see Amens.
Vegetus, see Vigens.
Vehemens, see Acer.
Velle; Optare; Expetere; Cupere; Avere; Gestire. 1. Velle, optare, and expetere, are acts of calm reason and self-determination; whereas cupere, avere, and gestire, acts of excited feeling and of passion. Senec. Ep. 116. Cum tibi cupere interdixero, velle permittam. 2. Velle (ἑλεῖν) means to wish, and co-operate towards the realization of one’s wish, like θέλειν and βούλεσθαι; optare (from ποθεῖν) to wish, and leave the realization of one’s wish to others, or to fate, like ποθεῖν; expetere, to wish, and apply to others for the realization of one’s wish, like ὀρέγεσθαι. Sen. Ep. 95. Sæpe aliud volumus, aliud optamus. Cic. Off. i. 20. Nihil nisi quod honestum sit homines aut admirari aut optare aut expetere oportet. 3. Cupere (κάπτειν) denotes a vehement, passionate desire; gestire (γηθεῖν), a lively desire, showing itself by gestures; avere (from χαίνειν, χάος), an impatient, hasty desire. Cupidus means, being eagerly desirous of something, like ἐπιθυμῶν; gestiens, rejoicing in anticipation of something, like χρῄζων; avidus, being greedy after something. Cic. Sen. 8. Græcas literas sic avide arripui, quasi diuturnam sitim explere cupiens; comp. with Att. ii. 18. Intellexi quam suspenso animo et sollicito scire averes, quid esset novi. And, iv. 11. Perge reliqua; gestio scire ista omnia. (v. 57.)
Vellus, see Tergus.
Velox, see Citus.
Vendere; Venundare; Mancipare. Vendere and venundare denote the selling of any thing as a mercantile act; but in vendere (ἀναδοῦναι) the disposing of the thing is the principal notion, the price merely secondary, in opp. to emere, like ἀποδόσθαι; in venundare, the previous having for sale, or offering for sale, is the principal notion, as in πιπράσκειν, πωλεῖν, ἀπεμπολᾶν; whereas mancipare denotes a juridical act, in consequence of which a thing is alienated, and, with all that belongs to it, transferred to another, in a legal form, as his property. (iv. 118.)
Venditatio, s. Jactatio.
Venenum, see Toxicum.
Venerari, see Vereri.
Veniam dare, s. Ignoscere.
Ventus; Procella; Tempestas; Vortex; Turbo. Ventus (ἀείς, or ἄντη, Hesiod) is the generic term for wind; procella and tempestas denote a violent wind; procella (κέλαδος), a mere squall or gust of wind; tempestas, a complete storm, or stress of weather, generally accompanied by thunder and lightning, rain or hail; whereas vortex and turbo denote a whirlwind; vortex (vertere), a weaker sort, that merely raises the dust; turbo (στρέφω, στροφάλιγξ), a strong whirlwind that causes destruction. (v. 287.)
Venudare, see Vendere.
Venustus, see Formosus.
Vepres, see Dumi.
Verberare; Icere; Ferire; Cædere; Pulsare; Mulcare; Pavire; Cudere. 1. Verberare, ferire, and icere, mean, in a general sense, to strike, whether by throwing, hitting, or pushing; but the verberans makes his blow rebound; the iciens and feriens penetrate and wound, or break to pieces; the iciens (resembling in form jaciens) chiefly by throwing, for instance, fulmine ictus; the feriens, by pushing, for instance, murum ariete; whereas cædere, pulsare, and mulcare, denote especially striking, generally with a weapon; cædere, with a weapon that cuts and wounds, a hatchet, sword, whip, rod, strap; pulsare and mulcare, with a hard weapon, stick or fist. Pulsare has any object whatever, man, a door, the ground; mulcare, like to cudgel, only an object that can feel pain, especially man. 2. Verberare, in a narrower sense, denotes a quiet chastisement by the blows of a stick, which is generally appointed, as a formal punishment, by the competent authorities; whereas pulsare and mulcare, a misusage by blows or thrusts, which is administered as mere vengeance by unauthorized persons; pulsare (from pellere) as a slighter misusage with hand or stick, which principally hurts the honor and dignity of the person misused; mulcare (μαλάξαι, malaxare), a rougher misusage, with fists or clubs, which aims principally at physical pain, like a sound drubbing. 3. Pavire (παίειν) means to beat, in order to make a soft mass solid; cudere, in order to widen or extend a solid mass. Fulgere, battuere, and cajare are antiquated or vulgar expressions for beating. (v. 67.)
Verbosus, see Garrire.
Verbum; Vocabulum; Vox; Dictum; Dicterium. 1. Verbum (ἄραβος) is a word, as a part of speech; whereas vocabulum, as a part of language. The verba are verbs, the vocabula words in general. 2. Verba denote words in general, with reference to their meaning; voces, with reference to their form and their sound. 3. As a grammatical term, vox comprehends all the eight parts of speech; vocabulum, all legitimate words, consequently with the exclusion of interjections or natural sounds; nomen, only the nouns, adjectives, substantives, and pronouns; and verbum, only the verbs. 4. Verbum, in a collective sense, denotes a general notion, that which is said; whereas vox, dictum, and dicterium, are particular expressions; vox (ἠχή), an expression of feeling or passion, like an exclamation; dictum, an expression of wit or intellect, like a bon mot. Tac. Hist. iii. 39. Audita est sævissima Vitellii vox, qua se pavisse oculos spectata inimici morte jactavit; comp. with Ann. vi. 20. Scitum Passieni dictum percrebuit, neque meliorem unquam servum neque deteriorem dominum fuisse. 5. Dictum is the general and popular expression for any pointed saying; dicterium, a select term of later times for a particularly smart dictum, which is not merely the product of natural wit, but also of cultivation refined by literature and intercourse with polished society. (iv. 29.)