Vereri; Timere; Metuere; Spes; Fiducia; Timor; Timiditas; Ignavia; Formido; Horror. 1. Vereri (ὁρᾶν?) like αἰδεῖσθαι, has its foundation in what is strikingly venerable; metuere and timere, like δεῖσαι; and φοβεῖσθαι, in the threatening danger of an object. The timens and metuens fear the danger; the verens, the disgrace and shame. Cic. Phil. xii. 12. Quid? veteranos non veremur? nam timeri ne ipsi quidem volunt. Sen. 11, 37. Metuebant eum servi, verebantur liberi, carum omnes habebant. Liv. xxxix. 37. Veremur quidem vos Romani et si ita vultis etiam timemus. Afran. ap. Gell. xv. 13. Ubi malunt metui, quam vereri se ab suis. Senec. Ir. iii. 32. Quibusdam timeamus irasci, quibusdam vereamur. 2. Metus (ματᾶν) is fear, only as the anticipation of an impending evil, and reflection upon it, the apprehension that proceeds from foresight and prudence, like δέος, synonymously with cautio; whereas timor (from τρέμω), the fear that proceeds from cowardice and weakness. Or, metus is an intellectual notion; fear, as from reflection, in opp. to spes; for instances, see Cic. Verr. ii. 54. Off. ii. 6. Liv. xxx. 9. Suet. Aug. 25. Tac. H. i. 18. Ann. ii. 12, 38. Sen. Ep. 5. Suet. Aug. 5. Cels. ii. 6. Curt. viii. 6:—whereas timor is a moral notion, fear as a feeling, in opp. to fiducia, animus. Cic. Divin. ii. 31. Att. v. 20. Rull. i. 8. Sallust. Jug. ii. 3. Tac. Hist. ii. 80. Plin. Ep. v. 17. 3. In the like manner are spes, hope, and fiducia, confidence, distinguished. Sen. Ep. 16. Jam de te spem habeo, nondum fiduciam. Tac. Agr. 2. Nec spem modo ac votum securitas publica, sed ipsius voti fiduciam ac robur assumpserit. Suet. Cl. 10. Aliquanto minore spe quam fiducia. Liv. x. 25. Curt. ix. 4, 25. 4. Timor denotes fear, as a temporary state; timiditas, fearfulness, as an habitual quality, which is connected with ignavia, as a more precise expression for the more general feeling. Lactant. iii. 17. Epicurus . . . ignavum prohibet accedere ad rem publicam, pigrum exercere, timidum militare. Ignavia is inaptitude for any noble action, and particularly for deeds of valor; timiditas is, under certain circumstances, excusable; ignavia is absolutely blamable. 5. Metus and timor have their foundation in reflection, whereby a person is made clearly aware of the object and ground of his apprehension; whereas horror and formido is an immediate feeling, which overpowers the understanding by the dreadful image of the nearness of some horrid object, and can give no account of the ground of its fear; formido (fremere) expresses this state immediately as a state of mind, like ὀῤῥωδία; whereas horror (χέρσος) as the bodily expression of this state, by the hair standing on end, the eyes wildly staring, etc., like φρίκη. Tac. H. iv. 45. Metus per omnes ac præcipua Germanici militis formido. (ii. 190.)
Vereri; Revereri; Venerari; Colere; Observare; Adorare; Admirari; Suspicere. 1. Vereri and revereri mean, to feel reverence; whereas venerari, to show reverence. Tac. Ann. xiv. 13; comp. venerationem sui with matris reverentia. 2. Vereri (ὁρᾶν?) denotes respect bordering on fear and bashfulness; whereas revereri, fear and bashfulness arising from respect. In vereri, fear, in revereri, respect is the principal notion: hence verecundia is the dread of exposing one’s self before the person respected; whereas reverentia, the calm consciousness that some one is worthy of this reverential feeling. 3. Venerari (ἄντεσθαι?) is used (at least in Cicero) only for demonstrations of reverence towards the gods and sacred things; observare, only for such demonstrations towards men; colere, towards either. Cic. Rep. i. 12. Ut . . . Africanum ut deum coleret Lælius, domi vicissim Lælium observaret in parentis loco Scipio. And, N. D. i. 42. ii. 28. The venerans seeks only to express due reverence, and by self-humiliation to avert the anger of the gods; the colens (from κόλαξ) seeks by acts of courtesy, of service, and of respect, to win the affection of some one, and the fruits of it, as from a cultivated field. Veneratio shows itself more in prayer; cultus, more in sacrifice: veneratio is more a single, transient act; cultus more a permanent expression of respect. Tac. H. i. 10. Vespasianus . . . Titum filium ad venerationem cultumque (ejus) miserat; that is, that he might do homage to the new emperor, and then also remain in his circle of courtiers. 4. Observare (from ἐρύεσθαι) involves a mere negative notion, and denotes having regard for, in opp. to slighting; yet is not, on this account, colere a stronger, observare a weaker term. Colere, indeed, involves more palpable activity, operam; whereas observare, more tender regard, pietatem; hence sometimes the one, sometimes the other, is the stronger expression. 5. Adorare is the most general expression for any sort of worship; whereas veneratio consists more in gestures, precatio in words. 6. Reveremur validas auctoritates; admiramur raras virtutes; suspicimus excellentia dignitate. At the same time it appears to me, that the reverens is in a state of silent awe; the admirans with the expression of loud, or at least visible enthusiasm; the suspiciens, under the image of one looking up to another with an humble feeling of his own inferiority. Revereri refers especially to moral; admirari, to intellectual and moral; suspicere, to any, even adventitious, pre-eminences. (ii. 185.)
Verres, see Sus.
Versicolor, see Varius.
Versutus, see Astutus.
Vertere; Torquere; Convertere; Invertere; Pervertere. Vertere means to turn, that is, to move anything in order to give it another position or situation, like τρέπειν; torquere (from τρέκω), ἀτρεκής), to twist, that is, in order to move a fixed point, like στρέφειν. 2. Convertere means, either to turn in a body, with reference to those acting, as, for instance, Ut pæne terga convertant; or, with reference to the action, to turn completely; whereas invertere means, to turn only half round, so that the reverse side of the thing turned is exposed; lastly, pervertere means to turn upside down, so that the thing turned becomes useless, or falls to the ground. (v. 289.)
Verutum, see Missile.
Vesanus, see Amens.
Vestis; Vestitus; Vestimentum; Amictus; Amiculum; Cultus; Habitus. 1. Vestis (from vas, Goth. wastjan) is the most general expression, and denotes sometimes the whole clothes; vestitus, sometimes only a single article of dress, vestimentum. Vestem mutare denotes, to go into mourning; vestimenta mutare, to shift one’s clothes. 2. Vestis and vestimentum denote the clothes which cover the body, as necessary or decent; amictus and amiculum (from ambi and jacere) the cloak or mantle which covers the under-clothing, for the sake of warmth or of ornament; amictus, the whole of the over-clothing; amiculum, a single article, as a mantle. Tac. G. 17. Feminæ sæpius lineis amictibus velantur, partemque vestitus superioris in manicas non extendunt. Curt. v. 1, 38. Sil. It. vii. 447. 3. Cultus and habitus have a wider meaning than vestis; cultus (occulere) whatever belongs to dress, girdle, hat, ornaments, arms, etc.; habitus, whatever belongs to the exterior in general, cleanliness, mode of dressing the hair, carriage of the body, etc. Suet. Cæs. 44. Dicam ea, quæ ad formam et habitum et cultum et mores pertinebant. Cal. 52. Vestitu calceatuque cæteroque habitu. (v. 209.)
Vetare; Interdicere. Vetare means to forbid by virtue of the law, in opp. to jubere; whereas interdicere, to forbid, by virtue of official authority, in opp. to addicere, permittere.
Veternus, see Antiquus.
Vetula, see Anus.
Vetus; Senex; Grandævus; Longævus; Senecta; Senectus; Senium. 1. Vetus homo (ἔτος) denotes an old man, from the fiftieth year of his life, in opp. to juvenis, a young man, like γέρων; whereas senex (ἄναξ? or ἕνους ἔχων?), an old man from his sixtieth year, with the accessory notion of his being worthy of respect, like πρεσβύτης; lastly, grandævus and longævus denote a very aged man, who has already exceeded the usual duration of life, and who is, consequently, somewhere about eighty or upwards. 2. Senecta denotes old age indifferently, merely as a period of life; senectus, as a venerable and experienced age, that commands respect and indulgence; senium, the infirm and burdensome age, which is to be looked upon as a disease. (iv. 89.)
Vetus, Vetustus, see Antiquus and Puer.
Via, see Iter.
Vibrare, see Librare.
Vicinus; Finitimus; Confinis. Vicini (οἰκεῖοι) are neighbors, in reference to house and yard; whereas finitimi and confines, with reference to the boundaries of the land; finitimi, in a one-sided relationship, as the neighbors of others, who dwell near their boundaries, in a mere geographical sense; confines, in a mutual relationship, as opposite neighbors, who have boundaries in common, with the moral accessory notion of friendship associated with neighborhood. The finitimi are finibus diremti; whereas the confines are confinio conjuncti. (v. 181.)
Vicissim; Invicem; Mutuo. Vicissim (from εἰκάζω) denotes, like on the other hand, and in hand, and in turn, a successive; invicem and mutuo, like reciprocally and in return, a mutual acting and suffering between two persons or things; invicem, more with reference to reciprocal actions; mutuo, to reciprocal or mutual states. (vi. 402.)
Victus, see Vita.
Videre; Cernere; Spectare; Intueri; Conspicere; Adspicere; Adspectus; Conspectus; Obtutus. 1. Videre and cernere denote seeing, as perceiving by the organ of sight; videre (ἰδεῖν) as perception in general, in opp. to an obstruction of the view, like ὁρᾶν; cernere (κρίνειν) especially as a clear perception, in opp. to a transient or dim view; whereas spectare, intueri, tueri, and contueri, denote looking, as the dwelling of the eyes upon an object; spectare means, quietly to fix the eye upon an object that interests the understanding, and dwell upon it as upon a theatrical representation, like θεᾶσθαι; whereas intueri (from στοχάζομαι), to fix the eye upon something that strikes the fancy or soul, as to contemplate, θεωρεῖν. Cic. Fam. vii. 1. Neque nos qui hæc spectavimus, quidquam novi vidimus. 2. Intueri denotes merely to contemplate attentively; contueri, to gaze upon fixedly, keenly, and with eyes widely opened. 3. Conspicere means to descry, that is, to get sight of an object of one’s self, and generally of an unexpected object; whereas adspicere means to look at, that is, to cast one’s eye upon an object, whether consciously or not. 4. Adspectus has an active meaning, as the looking at; conspectus, a passive meaning, as the sight of, that is, the appearance, often also the field of view, sight [as in to be or come in sight]; obtutus has a neutral sense, as the look. Suet. Tib. 43. Ut adspectu deficientes libidines excitaret; comp. with Cal. 9. Tumultuantes conspectu suo flexit; and with Cic. Orat. iii. 5. Qui vultum ejus cum ei dicendum esset, obtutumque oculorum in cogitando probe nosset. (iv. 305.)
Viere, see Ligare.
Vigens; Vegetus; Vividus; Vivus; Animans; Vitalis; Vivax. 1. Vigens (ἀΐξαι) denotes a man, both in body and mind, fresh and in full strength; vegetus, one, in a mental sense, on the alert and animated; vividus (from ἠΰς? or from vis?), one, in a moral sense, full of life and energy. Liv. vi. 22. Exactæ jam ætatis Camillus erat . . . sed vegetum ingenium in vivido pectore vigebat, virebatque integris sensibus. 2. Vivus (Goth. quiws) means living, in opp. to dead; animans, possessing life, in opp. to inanimate. 3. Vitalis means long-lived; vivax, tenacious of life. (iv. 445.)
Vigil; Insomnis; Exsomnis. Vigil denotes the state of being awake as positive, and involves consciousness and will, and the application of vital energy, like ἄγρυπνος; whereas insomnis and exsomnis, only negatively, as sleepless, ἄϋπνος; but the insomnis cannot sleep; the exsomnis will not sleep. Tac. Ann. i. 65. Cum oberrarent tentoriis insomnes magis quam pervigiles. Vell. P. ii. 88. Mæcenas ubi rem vigiliam exigeret, sane exsomnis. Hor. Od. iii. 7, 6. Frigidas noctes non sine multis insomnis lacrimis agit; comp. with 25, 7. Non secus in jugis exsomnis stupet Evias; or Virg. Æn. ix. 167, with vi. 556. (iv. 444.)
Vigiliæ, see Excubiæ.
Villa; Fundus; Prædium; Ager; Campus; Rus; Arvum. 1. Villa (dimin. of ἕδος) denotes a country-house, usually with a real estate; fundus, a real estate, usually with a country-house; prædium, sometimes a country-house, sometimes a real estate, like landed property. At the same time villa is an architectural term; fundus, an economical term; prædium, a juridical term. Cato, R. R. 3. Ita ædifices, ne villa fundum quærat, neve fundus villam. 2. Villa, fundus, and prædium, suppose a proprietor, like portio; whereas ager, arvum, rus, and campus, are thought of without reference to a proprietor, like pars. 3. Ager and campus denote the field, whether cultivated or not; ager (ἀγρός), the open field, in opp. to ground that is built upon, or planted with trees, consequently in opp. to urbs, oppidum, vicus, hortus, silva, like ἀγρός; whereas campus (κῆπος) denotes the low-lands and plains, like πεδίον, consequently in opp. to the high-lands, mons and collis; Cic. Div. i. 42. N. D. ii. 60. Colum. i. 2. Herenn. iv. 18. 25. Curt. viii. 1, 4. 4. Rus and arvum denote the corn-field; rus (ἄροτος) in opp. to the village or the town, like ἄρουρα; arvum, in opp. to pasture-lands and plantations, consequently in opp. to pabulum, pascuum, pratum, olivetum, Sall. Jug. 95. Cic. N. D. i. 45. Plaut. Truc. i. 2, 47. Hor. Ep. i. 16, 2. like ἄροτος. Cic. Fr. ap. Quintil. iv. 2. Fundum habet in agro Tiburino Tullius paternum. Orat. iii. 33. De fundo emendo, de agro colendo. Tac. G. 26. Arva per annos mutant, et superest ager. (iii. 5.)
Vincere; Superare; Opprimere. 1. Vincere (εἴκειν? or ἀγκὰς ἀναγκάζειν?) means, to drive an adversary from his place, like νικᾶν; superare to win a place from an adversary, like ὑπερβάλλεσθαι. The vincens has more to do with living objects, with enemies; the superans with inanimate objects, with difficulties. Tac. Ann. i. 25. Invictos et nullis casibus superabiles Romanos. 2. Evincere denotes especially the exertion and duration of the conflict; devincere, its consequence, and the completeness of the victory. 3. Vincere means to conquer by fighting; opprimere, without fighting, by merely appearing, in consequence of a surprisal, or of a decided superiority of forces. Cic. Mil. 11. Vi victa vis, vel potius oppressa virtute audacia est: and to the same purport, Muren. 15. Mithridatem L. Murena repressum magna ex parte, non oppressum reliquit. (iv. 278.)
Vincire, see Ligare.
Vincula; Catenæ; Compedes; Pedicæ; Manicæ. Vincula (ἀγκάλη, from nectere) are bands of any sort, as a generic term for catenæ, etc., like δεσμοί; catenæ are chains, whether for fettering or for other uses, like ἁλύσεις; compedes (from πέδη), for fettering in general, the hands or the feet; pedicæ, irons for fettering the feet; manicæ, irons for fettering the hands. Tac. Ann. vi. 14. Celsus in vinculis laxatam catenam, et circumdatam in diversum tendens suam ipse cervicem perfregit. (iv. 284.)
Vindicta; Ultio; Talio; Pœna; Mulcta; Castigatio; Puniri. 1. Vindicta (ἀναδέκτης) is an act of justice, like avenging: ultio (ἀλαλκεῖν, ἀλέξειν), an act of anger, like revenge; talio (τλῆναι), an act of retaliation. 2. Ultio, vindicatio, and talio, take place in consequence of the supreme authority of an individual; punitio, mulctatio, and castigatio, in consequence of the demand of others; pœna (ποινή, πεῖνα, πένομαι), as a punishment which the violated and offended law demands, by any mode of suffering; mulcta (μαλάξαι) as an amercement, which justice and equity demand, as a compensation for injuries done, especially a fine; castigatio, as a chastisement, which may serve to improve the individual, especially a rebuke. Pœna is for the general good; mulcta, for the good of the injured party; castigatio, for that of the guilty party. (v. 249.) 3. Pœnire means to punish, according to the principles of justice; whereas puniri, in Cicero, to take vengeance into one’s own hands.
Vinolentus, see Ebrietas.
Vinum; Temetum. Vinum (οἶνος) is the general and usual; temetum (from taminia), the antiquated and poetical name for wine.
Violare, see Lædere.
Virga, Virgultum, see Rami.
Virgo; Puella; Virago. Virgo is an unmarried woman, whether young or old, in opp. to mulier, like παρθένος; whereas puella, a young woman, whether married or not; for instance, Nero’s wife, Octavia, twenty years old, in Tac. Ann. xiv. 64, like κόρη; virago, a masculine, strong, heroic, young woman; for instance, the Amazones, ἀντιάνειραι.
Virtus; Innocentia; Honestas. Virtus (ἀρτυτή) means virtue, as far as it shows itself in becoming and meritorious actions; innocentia, as far as it shows itself in blameless, especially disinterested conduct; honestas (χνοαστός) as far it shows itself in virtuous and noble sentiments. (vi. 406.)
Virtus, see Ferocia.
Vis, see Potentia.
Viscera, see Caro.
Vita; Salus; Victus. 1. Vita (οἶτος) denotes the duration of life, in opp. to mors; whereas salus (from ὅλος?), the safety of life, in opp. to interitus, exitium. 2. Vita denotes the public; victus the private life of a man. Nep. Alc. 1. Splendidus non minus in vita quam in victu. (iv. 448.)
Vitalis, see Vigens.
Vitium; Menda; Mendum; Labes; Macula. Vitium (from αὐάτη, ἄτη), denotes any fault; menda (μάτη), a natural fault, especially of the body, a blemish, like βλάβη; mendum, a fault committed, especially in writing, a blunder or mistake, like ἁμάρτημα; labes (λώβη), a degrading fault, a stain of ignominy, like λύμη; macula (dimin. from μῶκος), a disfiguring fault, a blot, like κηλίς. (v. 319.)
Vituperare, see Reprehendere.
Vivax, Vividus, see Vigens.
Virus, see Toxicum.
Vivus, see Vigens.
Vix; Ægre. Vix (ἧκα) means scarcely, and refers, like σχολῇ, only to a thing that was near not taking place, in opp. to omnino non, Cic. Att. iii. 23; whereas ægre means with much ado, like μόλις and λόγις, and refers to the agent, who is in a state of anxiety as to whether he shall succeed or fail, in opp. to facile, Cic. Sen. 20. (iii. 94.)
Vocabulum, see Verbum.
Vocare, see Nominare.
Vociferari, see Clangere.
Volucres; Aves; Alites. Volucres (from ἑλίξαι) means whatever flies, including winged insects, like πτηνός; whereas aves and alites mean only birds; avis (ἀετός) as a general term in natural history for any bird, like ὄρνις; ales (from ala) as a select expression only for a larger bird, like οἰωνός, especially the eagle, and alites is used in the language of the augurs as a technical term for those birds whose flight must be observed and interpreted, in opp. to oscines, or those birds whose song and cry must be interpreted. Ovid, Art. Am. iii. 410. Jovis in multis devolat ales aves. Hor. Od. iv. 2, 2. 4. Virg. Æn. xii. 247. Cic. N. D. ii. 64. (v. 207.)
Voluntate, see Sponte.
Voluptas, see Cupido.
Vorago; Vortex; Gurges. Vorago (ὄρηχος) and the poetical word, of foreign origin, barathrum, denote an abyss in water, which may be either in a pool, pond, or sea; whereas vortex and gurges suppose water in motion; vortex moves in a horizontal direction, so that its water turns in a circle, and hinders whatever swims therein from escaping; gurges (from γοργός? or γύργαθος?), in a perpendicular direction, so that it drags down whatever comes into its eddy, into the depth below. Liv. xxviii. 30. Navis retro vortice intorta; compare with xxii. 6. Deficientibus animis hauriebantur gurgitibus. (v. 155.)
Vox, see Verbum.
Vulnus; Plaga; Ulcus; Cicatrix; Saucius. 1. Vulnus and plaga denote a wound from without; vulnus (from lanius?) by means of a weapon, or other cutting instrument; plaga, by means of any instrument carried with intention to injure; whereas ulcus (ἄλοξ, ὦλξ) means any open or sore place in the body, that has begun to fester, etc.; cicatrix, the scar that is left when a wound is healed. Suet. Vit. 10. Verbera et plagas, sæpe vulnera, nonnunquam necem repræsentantes adversantibus. Plin. H. N. xvi. 12. Cels. viii. 4. 2. Vulneratus means wounded in general; saucius, so wounded as to be unfit for fighting, and is the proper expression for those that are wounded in battle. Cic. Verr. i. 27. Servi nonnulli vulnerantur; ipse Rubrius sauciatur. (iv. 255.)
Vultus, see Facies.