Longævus, see Vetus.
Longe, see Procul.
Loquax, see Garrire.
Lucere; Fulgere; Splendere; Nitere; Renidere; Coruscare; Micare; Radiare. 1. Lucere, fulgere, splendere, nitere, denote a steady and continued brightness; fulgere (φλογεῖν) through a glaring light, or a dazzling fiery color, like φλέγω, lucere (from λευκός) through a beneficial light, and a soft fiery color, like φαίνω, φέγγω; splendere (from φάλανθος) as the consequence of a clear and pure light, in opp. to sordere; Cic. Sext. 28. Sen. Ep. 5. Martial, Ep. ii. 36. Tac. A. i. 84. Suet. Aug. 35; like λάμπω; nitere (from νίζω) as the consequence of humidity, oiling or washing, to glisten, in opp. to squalere. Cic. Fin. iv. 3. Orat. 32. Sen. Q. N. i. 17. Quintil. ii. 5, 23; like στίλβω. 2. Whereas coruscare, micare, radiare, mean an unsteady, tremulous light; coruscare (from κορύσσω) to shine like forked lightning; micare, to sparkle, like metal placed in the sun; radiare, to beam, like the shooting rays of the sun. Cic. Cat. ii. 3. qui nitent unguentis, qui fulgent purpura. Auct. ad Herenn. iv. 33. Tantus erat in armis splendor, ut solis fulgor obscurior videretur. Plin. H. N. xxxvii. 2. Splendor murrhinis sine viribus: nitorque verius quam splendor; for splendor denotes brightness, with regard to its intensity; nitor, with regard to its beauty. Auct. ad Herenn. iv. 50. Gemmæ nitore et auri splendore: hence, figuratively, splendor denotes pomp; nitor, only neatness. (ii. 76.)
Lucerna, see Candela.
Lucrum; Emolumentum; Quæstus; Compendium. Lucrum and emolumentum denote gain, in any condition of life; lucrum (from lucar, locare,) gain deserved and earned by one’s self, in opp. to damnum; Cic. Fin. v. 30, etc.; like κέρδος; emolumentum (from molere) gain falling to one’s share without any exertion of one’s own, in opp. to detrimentum; Cic. Fin. i. 16, like ὠφέλημα; whereas quæstus and compendium denote gain in the course of trade; quæstus, rather the steadily continued gains of a regular occupation, earnings, in opp. to sumptus; Cic. Parad. vi. 3. Hor. Sat. i. 2. 19, like χρηματισμός; compendium, more a single gain of considerable amount, in opp. to dispendium. (v. 257.)
Luctus, see Dolor.
Luculentus; Illustris. Luculentus means, what may be seen, and need not shun the light, synonymously with probabilis; whereas illustris (from λεύσσω) what makes itself seen, attracts the eye, and spreads its rays, synonymously with excellens. Hence luculentus never implies emphatic praise. Cic. Off. iii. 14, 60. Hoc quidem satis luculente, that is, it is probable enough. And Fin. ii. 5, 15. Cum Græce ut videor luculenter sciam, without presumption; just like, sic satis. (ii. 84.)
Lucus, see Silva.
Ludio, see Actor.
Ludus; Schola. Ludus is a lower school for boys, who are compelled to learn; schola, a higher school for youths and men, who wish to learn. Ludus supposes discipulos, ludi-magistrum, and school-discipline; schola supposes auditores, doctorem, and academical regulations. (vi. 203.)
Ludus; Lusus; Ludicrum; Jocus. 1. Ludus (from λοίδορος) denotes play in an objective sense, inasmuch as it is at hand for a man’s entertainment; whereas lusus, in a subjective sense, inasmuch as a man carries it on and produces it himself; further, ludus denotes play, as a means of recreation, in opp. to exertion; lusus, as a childish, useless pastime, in opp. to real business. Plin. Ep. ix. 33. 3. Pueri quos otium ludusque sollicitat: comp. with ix. 25. Lusus et ineptias nostras legis. Or, Cic. Flacc. 5, 12. Græci quibus jusjurandum jocus est, testimonium ludus; that is, to whom it is a mere trifle to bear false witness; compare with Sen. Contr. i. 2. Piratas . . . quibus omne fas nefasque lusus est; that is, to whom the distinction between right and wrong is a mere sporting with words. 2. The plur. ludi assumes the special meaning of public spectacles, and in this sense has a singular peculiar to itself in the word ludicrum. 3. Ludus and lusus have more a negative character, as mere pastimes and amusements, as a guard against ennui; whereas jocus more a positive character, as an utterance of humor and wit. The ludens wishes merely to be free from exertion, to do nothing serious, and to amuse himself; the jocans will be as active at the command of mirth, as others at the command of seriousness. (ii. 33.)
Lues; Contagium; Pestilentia; Pestis; Pernicies; Exitium; Interitus; Exitus. 1. Lues (from λοιμός) denotes epidemic disease, as proceeding from an impure morbid matter; contagium (from contingere? or κατατήκειν?) as contagious; pestilentia, as a disease reigning in the land, and especially as a pestilence. Sall. Cat. 10. Post ubi contagia quasi pestilentia invasit. Plin. H. N. xxiii. 28. Laurus folia pestilentiæ contagia prohibent. Lucan. vi. 86. Fluidæ contagia pestis. 2. Pestis is used for pestilence itself only by the poets; otherwise it denotes, like exitium and pernicies (from necare), that which destroys in general, without reference to disease; but pestis is, according to rule, used as a concrete, exitium and pernicies as abstract terms. Sen. N. Q. iii. pr. Philippi aut Alexandri . . . . qui exitio gentium clari non minores fuere pestes mortalium quam inundatio. 3. Pernicies has an active meaning, and denotes the destruction of a living being by murder; whereas exitium has a passive meaning, and denotes the destruction even of lifeless objects by annihilation; lastly, interitus has, like exitus, a neutral meaning, the destruction of living or lifeless objects by decay. Tac. Ann. xiv. 65. Poppæa non nisi in perniciem uxoris nupta; postremo crimen omni exitio gravius: and ii. 68. Cic. Cat. iv. 3. Cum de pernicie populi Romani, exitio hujus urbis cogitarit. Rull. ii. 4, 10. Extremi exitiorum exitus. 4. Exitium is a violent, exitus a natural end. Cic. Rull. ii. 4, 10. Qui civitatum afflictarum perditis jam rebus extremi exitiorum solent esse exitus, is, as it were, the last breath of a state that is being destroyed; like Verr. v. 6, 12 Exitus exitiales. (ii. 62. iii. 176.)
Lumen; Lux. Lumen (λευσσόμενον) is a luminous body, like φέγγος; lux (λευκή) a streaming mass of light, like φάος. Cic. Fin. iii. 14, 45. Ut obscuratur et offunditur luce solis lumen lucernæ. Curt. viii. 2, 21. Sed aditus specus accipit lucem; interiora nisi allato lumine obscura sunt. Cic. Acad. iv. 8, 28. Si ista vera sunt, ratio omnis tollitur quasi quædam lux lumenque vitæ; that is, reason alone is in itself bright and light, and at the same time spreads brightness and light over life. Also, in a figurative sense, lumen denotes distinction, lux only clearness. Cicero (Man. 5.) calls Corinth, Græciæ totius lumen, but Rome (Catil. iv. 6.) Lucem orbis terrarum; Corinth is compared to a glimmering point of light; Rome is distinguished as that city in comparison with which all other cities lie in darkness. (ii. 66.)
Luridus, see Luteus.
Lustrum, see Lacuna.
Lusus, see Ludus.
Luteus; Gilvus; Helvus; Flavus; Luridus. Luteus (from λωτός) denotes a decided yellow, as the yolk of an egg; gilvus, (ἀγλαός) and helvus, a fainter reddish yellow, like that of honey; flavus and luridus, a lighter whitish yellow; flavus (from φλεύω) a glossy beautiful yellow, like that of light auburn hair; luridus (from χλωρός) a wan unpleasant yellowishness, like that of pale death.
Lutum; Limus; Cœnum; Sordes; Squalor; Pædor; Situs; Stercus; Fimus; Oletum; Merda. 1. Lutum, limus, cœnum, all denote impurity, as a substance, and as of a wet sort; lutum (from λύθρον) is the dirt of the streets or roads, like πηλός; limus (λειβόμενος) the mud of a river, like ἰλύς; cœnum (from cunire) the mire of a moor or morass, like βόρβορος. Tac. Ann. i. 63. Cætera limosa, tenacia gravi cœno aut rivis incerta erant; whereas sordes, squalor, pœdor, situs, denote impurities as a form, and of a dry sort; sodes (from ἄρδα) in opp. to splendor, through indigence, or niggardliness and vulgarity, for example, clothes dirty from long wear, like ῥύπος; squalor (from σκέλλω) in opp. to nitor, through want of civilized habits, and of delicacy in the senses, for example uncombed hair, like αὐχμός; pædor (from ψοῖθος) in opp. to munditiæ, through neglect of the person, for example, through pædiculos, vermin, itch, etc., like πίνος; situs (ἄσις) in opp. to usus, in consequence of long disuse, for example, through mould, rust, etc., like ἄζη. Hence the different forms of the adjectives lutosus, limosus, cœnosus, that is, full of lutum, etc.; and of sordidus, squalidus, pædidus, that is, resembling sordes, etc., and in circumlocution, oblitus luto, limo, cœno, but obsitus, sordibus, squalore, pædore. 2. Stercus (from τάργανον) denotes in dung its disgusting sense, as filth, like κόπρος; whereas fimus (opimus?) in its useful sense, as manure. 3. For offensive excrements cœnum is the most general; oletum denotes human; merda (μίνθος) animal excrements.
Lux, see Lumen.
Luxus; Luxuria. Luxus denotes luxury as an act or as a condition, and sometimes even objectively, as an object of luxury; whereas luxuria, always subjectively, as a propensity and disposition, as the desiderative of luxus. Sen. Ir. i. 11. Animis delicias, luxus, opes ignorantibus: and further on; Opinionem luxuriæ segnitiæque. Sall. Cat. 13. Romani famem aut sitim . . . . luxu antecapere; that is, by the arts of luxury: compare with Jug. 90. Luxuria atque ignavia pessimæ artes: that is, as proceeding from voluptuousness. (ii. 23.)
Lymphatus, see Amens.
M.
Macellum, see Laniena.
Macer, see Exilis.
Maceria, see Murus.
Macula, see Vitium.
Madidus, see Udus.
Magister, see Doctor.
Magnopere, see Perquam.
Magnus; Grandis; Amplus; Ingens; Immanis; Vastus. 1. Magnus, grandis, and amplus, denote a becoming greatness; ingens, immanis, and vastus, an overwhelming greatness. Sen. Ir. i. 16. Nec enim magnitudo ista est, sed immanitas. Cic. Læl. 26. 2. Magnus (from μέγα, mactus,) denotes greatness without any accessory notion, in opp. to parvus, like μέγας; whereas grandis, with the accessory notion of intrinsic strength and grandeur, in opp. to exilis, Sen. Ep. 100; subtilis, Quintil. xii. 10, 58; tumidus, in the same book, § 80; minutus, Cels. ii. 18; exiguus, Quintil. xi. 3, 15; lastly, amplus (adj. from ambi) with the accessory notion of comeliness, and of an imposing impression. 3. Ingens (ἄγονος) denotes excessive greatness merely as extraordinary, like ἄπλετος; immanis (ἀμήχανος) as exciting fear, like πελώριος; vastus (from vagus?) as wanting regularity of form like ἀχανής. (iii. 228.)
Mala; Maxilla; Gena. 1. Mala (from μέμαχα, or from Mandere) denotes the upper, maxilla, the under jaw. Cels. Med. viii. 1. 2. Mala denotes the cheek as a usual expression, and in a merely physiological sense; gena (from γένυς) as a more ancient and select expression, and with an æsthetic reference. (vi. 208.)
Maledictum; Probrum; Convicium. Maledictum is any utterance of what is injurious to another, whether to bring him ill-luck by cursing, or disgrace by verbal injuries, like κακηγορία; probrum (from προφέρω) an invective, like ὄνειδος, consisting of attacks and assertions wounding the honor of another; convicium (καταικία) the abusive word, like λοιδορία, consisting of single words and appellations wounding the honor of another. For example, fur! is a convicium, fur es, a probrum; each of them a maledictum. (iv. 198.)
Malefactum, Maleficium, see Delictum.
Malitia; Malignitas; Malevolentia; Malus; Nequam; Pravus. 1. Malitia denotes the baseness which shows itself in the love of lying and deceiving, from want of conscience; malignitas, the ill-will which grudges good to another, and wishes it only to itself, from pure selfishness; malevolentia, the ill-will which wishes evil to another rather than good, from personal aversion. Malitia is a way of thinking and acting deserving of punishment as endangering the security of society; malignitas is a despicable disposition, which implies the want of philanthropy; lastly, malevolentia, a detestable quality, as connected with deriving pleasure from the misfortunes of others. 2. Malus homo is a morally bad man, but nequam a good-for-nothing man, whose faultiness shows itself in aversion to useful labor, and a propensity to roguish tricks, in opp. to frugi. Plaut. Pseud, i. 5. 53. Cic. Font. 13. Or. ii. 61. Fin. ii. 8. Sen. Contr. iii. 21; pravus (πέραῖος) a man whose character has taken a vicious direction, in a physical, or intellectual, or moral point of view in opp. to rectus. Plaut. Bacch. iii. 3, 8. Cic. Fin. ii. 8. Acad. i. 10. Quintil. viii. 3, 48. Nec parricidam nequam dixeris hominem, nec meretrici forte deditum nefarium; quod alterum parum, alterum nimium est. Afric. ap. Gell. vii. 11. (i. 62.)
Malignitas, see Invidia.
Mamma; Mamilla; Uber; Papilla. 1. Mamma and uber denote the breast in the female body; mamma (μάμμη) denotes the visible breast as a fleshy part of the body, particularly of a female body; whereas uber (οὐαρόν) the nourishing breast as filled with milk, which is only found in the female body, like οὖθαρ. 2. Papilla and mamilla denote the nipples of the breast, common to the male and female; papilla (redupl. of πάλλα) with reference to their spherical shape, without distinction of the sexes, like μαζός; mamilla (redupl. from ἀμέλγω) with reference to their adaptation for suckling, and therefore belonging only to the female sex, like τίτθη, and teats. (iv. 133.)
Manare, see Fluere.
Mancipare, see Vendere.
Mancipium, see Servus.
Mandare, see Jubere.
Mane; Crepusculo; Diluculo. Mane (from μηνύειν) denotes in the morning, in the early course of the bright day, in opp. to the night, and the forenoon hours, like ὄρθρῳ; crepusculo (from creperus, κρύψαι) in the twilight, in opp. to the bright day; diluculo, in the twilight, in opp. to the dark night, like λυκόφως.
Manere; Morari; Tardare; Detinere. 1. Manere (from μένειν) denotes remaining, in opp. to going away; whereas morari (from βραδύς) denotes tarrying, as an interruption of motion, in opp. to going forwards. Cic. Sen. 23. Commorandi natura deversorium nobis, non habitandi dedit. Hence in Tac. H. ii. 48. Irent propere neu remanendo iram victoris asperarent,—the reading remorando deserves the preference. 2. Morari aliquem means, to prevail upon any one to stay of his own free will by proposing conditions, like διατρίβειν; tardare, to prevent a person’s hastening on his way by opposing difficulties, like βραδύνειν; detinere, to hinder him from going forwards by force, like κατέχειν. Tardare has generally an action for its object2; detinere, a person; morari, either. (iii. 298.)
2. [But: nos Etesiæ valde tardarunt.]
Manere; Exspectare; Præstolari; Opperiri. 1. Manere (from μένειν) denotes a mere physical act to remain in a place, till something has happened; whereas exspectare, præstolari, and opperiri, denote a mental act, to wait for, to wait in conscious expectation of some event, or of some person. 2. Exspectare denotes waiting for, almost as a mere mental act, as a feeling, without practical reference or accessory meaning; whereas præstolari and opperiri, with the accessory notion that the person waiting intends, after the arrival of the object waited for, to do something. 3. The præstolans (from παραστέλλεσθαι) waits for a person in order to perform services for him; the opperiens, for an occurrence, in order not to be taken by surprise. The præstolans stands in subordinate relation to the person waited for; the opperiens, in co-ordinate, whether as friend or foe. Lastly, præstolari is a prose expression; opperiri, a poetical, or at least, a select expression. For the German distinction between warten and harren, the former denoting calm, passionless waiting for, the latter, eager, impatient longing for, the Latins have no correspondent synonymes. (iii. 57.)
Manes, see Spectrum.
Manicæ, see Vincula.
Manifesto, see Aperire.
Mannus, see Equus.
Mansuetudo; Clementia. Mansuetudo (from manui suetus) is the mildness and magnanimity of a private individual, who does not take vengeance for a mortification suffered, in opp. to iracundia; whereas clementia (from ἀκαλός, κηλεῖν, and mens,) the mercifulness and humanity of the ruler, or the judge, who does not inflict upon the malefactor the punishment which he deserves, in opp. to crudelitas. Sen. Clem. 2. Cic. Lig. 3. Att. viii. 9. Plin. Pan. 3. (v. 11.)
Mansuetus, see Cicur.
Manubiæ, see Præda.
Mare; Æquor; Pontus; Pelagus. 1. Mare (from μύρω) denotes the sea, as a mass of water, in opp. to terra and aër, like ἅλς, θάλασσα; æquor, pelagus, and pontus, with reference to its dimensions; æquor and pelagus, with reference to its horizontal dimension, the surface of the sea, like πέλαγος, whence πελαγίζειν, to float on the sea; pontus (from πεσεῖν, πίτνειν,) with reference to its perpendicular dimension, the depth of the sea, like πόντος, whence ποντίζειν, to sink into the sea. Colum. viii. 17. Ut in solo piscinæ posita libella septem pedibus sublimius esset maris æquor. Ovid, Met. ii. 872. Mediique per æquora ponti fert prædam. 2. Æquor (from æquus) denotes the surface of the sea in a merely physical sense; whereas pelagus (from πλάξ) with the accessory notion of its great extent and immensity. (iv. 72.)
Margo; Ora. Margo (ἀμέργων) denotes the brink, the natural boundary of a surface, considered almost as a mere mathematical line, and only improperly as including an exterior portion of the surface; whereas ora (ὤα, οὖρος, ὅρος) denotes the brim, or border, the artificial edging of a surface, generally for the sake of ornament, and therefore necessarily including a certain portion of the surface. Hence we say, ora togæ, but not margo; and, on the other hand, margo fluminis and ripæ, if the mere line of shore is meant, without any portion of the bank. (iii. 212.)
Marita, see Femina.
Mas, see Homo.
Matrimonium, see Conjugium.
Maxilla, see Mala.
Meare, see Ire.
Mederi; Medicari; Sanare; Medicamen; Medicina; Remedium. 1. Mederi and the poetical word medicari (μέδειν) denote healing, as the act of the physician, who heals with humane sympathy, judgment, and art, synonymously with curare, like ἰᾶσθαι; sanare, as the effect of the physic, which in a mechanical way makes the sick well again, synonymously with restituere, like ἀκεῖσθαι. 2. Medicamentum means a remedy, with reference to its material substance, as it is prepared by the apothecary, like φάρμακον; medicina, with reference to its healing virtues, as ordered by the physician; each with reference to an illness; whereas remedium denotes a remedy for any of the evils to which we are subject, like ἄκος. Cic. N. D. ii. 53. Medicamentorum salutarium plenissimæ terræ: comp. with Divin. ii. 51. Quam a medico petere medicinam. (v. 198.)
Meditari, see Cogitare.
Medius; Modicus; Mediocris. Medius μέσος is purely local, in the middle, in opp. to the extremes; modicus denotes quantity, with reference to number and magnitude, as moderate, in opp. to over-measure; mediocris denotes quality, with reference to worth, as middling, in opp. to distinction; hence modicæ facultates and mediocre ingenium are identical. Cic. Rep. ii. 31. Haud mediocris vir fuit, qui modica libertate populo data facilius tenuit auctoritatem principum. (v. 202.)
Medius dies, see Meridies.
Membrum; Artus. Membrum (redupl. of μέρος) denotes a limb of the body itself, like μέλος and κῶλον; whereas artus (ῥέθος, ἄρθρον,) properly only a joint of a limb, like ἄρθρον and ἅψος. Senec. Contr. ii. 13. Differebatur distortis articulis; nondum in sua membra artus redierant. Virg. Æn. v. 422. Magnos artus membrorum. Quintil. Decl. ult. Ut per singulos artus membra laxaret. Further, membra denotes the limbs collectively, including the head and trunk, as parts of the body; whereas artus only the extremities, which per commissuras with the body, properly so called, namely, the head and trunk, hang together. Gell. N. A. i. 14. (iv. 150.)
Meminisse; Reminisci; Recordari. Meminisse denotes remembrance as a state of mind, like μεμνῆσθαι, in as far as one has retained something in memory, without ever having forgotten it, like memorem esse; whereas reminisci and recordari denote remembrance as an act of the mind, in as far as one again brings to one’s mind what had already been driven out of one’s thoughts, like ἀναμιμνήσκεσθαι. But reminisci denotes this act of the mind as momentary, like in memoriam revocare; whereas recordari denotes it as of some duration, like revocata in memoriam contemplari. Cic. Lig. 12, 35. Equidem, cum tuis omnibus negotiis interessem, memoria teneo, qualis T. Ligarius, quæstor urbanus, fuerit erga te et dignitatem tuam; sed parum est, me hoc meminisse; spero etiam te, qui oblivisci nihil soles, nisi injurias, quoniam hoc est animi, quoniam etiam ingenii tui, te aliquid de hujus illo quæstorio officio cogitantem, etiam de aliis quibusdam quæstoribus reminiscentem recordari. This passage shows, that memoria tenere is only a circumlocution for meminisse: there is another passage where recordari is employed as the consequence of reminisci, but there is no instance of the converse; for reminisci and recordari have the same relation to each other as intueri and conspicere. Cic. Sen. 21. Pueri . . . . ita celeriter res innumerabiles arripiunt, ut eas non tum primum accipere videantur, sed reminisci et recordari: he might have added, Quæ non satis meminerint, sed in aliquantum temporis obliti sint. Tusc. i. 24, 58. Animus, quum se collegit atque recreavit, tum agnoscit illa reminiscendo; ita nihil aliud est discere, quam recordari. Senec. Ep. 100. Magis reminiscor quam teneo. (i. 166.)
Menda, Mendum, see Vitium.
Mendicitas, see Paupertas.
Mens, see Anima.
Meracus, see Purus.
Mercari, see Emere.
Mercenarii; Operarii; Operæ. Mercenarii mean laborers as far as they work, not for their own interest, but for pay, in opp. to the proprietor, who hires their services; whereas operarii and operæ, as far as they undertake to perform for others, a mere mechanical work, in opp. to the principal or director, who gives out the plan. Mercenarii refer to the motive; operarii, to the art employed being of an inferior sort. (vi. 217.)
Merces, see Præmium.
Mercimonium, see Merx.
Merda, see Lutum.
Merere; Dignum esse; Mereri. 1. Merere and Mereri (μείρεσθαι) suppose an activity, as to deserve; whereas dignum esse (from decet, δίκη,) only a quality, as to be worthy. 2. Merere is usually a transitive verb, as to deserve, and is in construction with an accusative, or with a sentence, as its complement; whereas mereri, an intransitive verb, as to be deserving, and is in construction with an adverb. Cic. Rosc. Com. 15. Fructum, quem meruerunt, retribuam: comp. with Catil. ii. 2, 4. Si illum, ut erat meritus, morte mulctassem. Cæs. B. G. vi. 5, with B. Civ. iii. 53. Suet. Cal. 40, with Aug. 56. 3. Merere as an intransitive, or without an object, denotes to serve as a warrior, by the ellipsis of stipendia; whereas mereri as a transitive, or with an object, means to earn something for one’s self, without any stress being laid upon the worthiness. (v. 213.)
Meretrix, see Pellex.
Meridies; Medius dies. Meridies denotes noon, as a point of time, which separates the forenoon from the afternoon; medius dies, the middle of the day, as a space of time which lies between the morning and the evening.
Merus, see Purus.
Merx; Mercimonium. Merx means wares, in as far as they are already wrought up, as an article of trade; mercimonium, in as far as they can become so, like the materials of wares. Tac. A. xi. 5. Nec quidquam publicæ mercis tam venale fuit: comp. with xv. 38. Mercimonium quo flamma alitur.
Metiri; Metari; Dimetiri; Dimetari. 1. Metiri means to measure a space in order to know its magnitude; whereas metari, to mark the boundaries of the space that has been measured, that they may be known to others. 2. By dimetiri and dimetari, the measuring and marking out of sub-divisions is especially meant; wherefore metari castra refers merely to the whole circumference of the entrenchments; when, therefore, Liv. viii. 38. uses the phrase locum castris dimetari, it is evident of itself that he expressly means, to mark the boundaries of the principia and of the prætorium, etc., that are within the camp. (ii. 169.)
Metuere, see Vereri.
Micare, see Lucere.
Minime, see Neutiquam.
Minister, see Servus.
Minutus, see Parvus.
[Mirari is indifferent: admirari usually involves praise, demirari blame.]
Misereri; Miserari; Miseret me. Misereri means to feel pity in the heart, to compassionate, like ἐλεεῖν; whereas miserari, to express pity in words, to commiserate, like οἰκτείρειν. For the German word erbarmen, to show pity by actions, the Latins have no separate word. 2. By misereor tui, pity is represented as an act of the free-will, and thereby the noble nature of the compassionate is depicted; whereas by miseret me tui, pity is represented as a suffering, which cannot be resisted, whereby all moral merit is taken away, and the greatness of another’s misfortune more strongly expressed. Miserere is a causative, like οἰκτίζειν. (ii. 171.)
Miseria, see Infortunium.
Missile; Hasta; Lancea; Jaculum; Verutum; Tragulum; Pilum. Missile is the most general name for a weapon used in fighting at a distance, from the spear to the arrow; hasta and lancea serve both for thrusting and hurling; hasta (from σχαστήριον, σχάζω,) as a genuine Roman weapon, δορύ; lancea, as a foreign weapon, supposed to have come originally from the Suevi, λόγχη; pilum, jaculum, verutum, are more for hurling; jaculum, as the most general expression, including the hunting spear, βέλος; verutum (from ὀρυχή) and tragulum (τρώγλη) military weapons for hurling, ἄκων; pilum (from πῆλαι) in the singular, as the peculiar weapon for hurling used by the Roman legion. Liv. ix. 19. Romano pilum haud paulo quam hasta vehementius ictu missuque telum.
Mitis; Lenis; Placidus. Mitis means mild, in opp. to acerbus, like μείλιχος; lenis (from lana? or from the Goth, latjan, lassus?) gentle, in opp. to vehemens, like πρᾶος; placidus, composed, in opp. to turbidus, like ἤπιος.
Mittere; Legare; Amittere; Dimittere; Omittere. 1. Mittere μεθεῖναι is the general expression, to send; legare (from λέγω) has a special political meaning, to delegate. The missus makes his appearance as a servant or messenger; the legatus, as a representative. 2. Amittere and dimittere mean to let go any thing already in one’s possession; amittere, against one’s will, as to lose; dimittere, after having used it, as to dismiss; whereas omittere means to let anything pass by, without taking possession of it; to speak with precision, Amittimus inviti et casu, omittimus volentes et sponte. Hence amittere occasionem means, to let slip an opportunity, so as not to be able to take advantage of it, from negligence; whereas omittere occasionem means, to renounce an opportunity, so as not to wish to take advantage of it, from attaching little value to it. Vitam amittere means, to lose one’s life; vitam omittere, to sacrifice it. (iii. 285.)
Moderatus, Modestia, see Modus.
Modicus, see Medius.
Modo-modo; Nunc-nunc. Modo-modo is properly applicable only to transactions of the past and of the future; nunc-nunc only to those of the present. This distinction is neglected, yet nunc-nunc gives a livelier color to description, and belongs to poetry, or to the more elevated style of prose; modo-modo, like ‘just now,’ is the proper prose expression, which Cicero always uses. (iv. 276.)
Modo, see Nuper.
Modus; Modestia; Moderatio; Temperatio; Continentia; Abstinentia. 1. Modus, in a moral sense, denotes the μέτριον, or the included notion of the μηδὲν ἄγαν in objective relation; modestia and moderatio, in subjective relation; Modestia is the feeling of preference for this modus; moderatio, the habit of acting in conformity to this feeling. 2. Moderatio is moderation, as springing from the understanding, from calculation and reflection, akin to prudentia; temperatio and temperantia are qualities pervading the whole man, and ennobling his whole being, akin to sapientia. Moderatio supposes, like self-government, a conflict between the passions and reason, in which reason comes off conqueror; in temperatio, as in tranquillity of mind, the reason is already in possession of superiority, whether through nature or moral worth. 3. Temperatus, temperatio, denote merely a laudable property, which may belong even to things; whereas temperans, temperantia, a virtue of which reasonable beings alone are capable. 4. Moderatio denotes moderation in action, in opp. to cupiditas; whereas continentia, moderation in enjoyment, in opp. to libido, Cic. Cat. ii. 11, 25. Verr. iv. 52. 5. Continentia denotes command over sensual desires, continence; abstinentia, over the desire for that which belongs to another, firm integrity; the translation of abstinentia by ‘disinterestedness,’ is not precise enough, for this virtue is required by morality only, abstinentia, by law also. Quintil. v. 10, 89. Cic. Sext. 16. 6. Modestia shuns overstepping the right measure, out of regard to the morals which the modus prescribes; whereas verecundia and reverentia out of regard to persons, whom the verecundus is afraid of displeasing, and whom the reverens thinks worthy of respect; lastly, pudor, out of self-respect, that one may not bring one’s self into contempt. Varro, ap. Non. Non te tui saltem pudet, si nihil mei revereare. Terent. Phorm. i. 5, 3. or ii. 1, 3. Non simultatem meam revereri? Saltem pudere? (ii. 203.)
Mœnia, see Murus.
Mœstitia, see Dolor.
Moles; Onus; Pondus; Gravitas. Moles and onus denote the heaviness of an object in its disadvantageous sense; moles (from μῶλος or μόχλος) absolutely, as unwieldiness, so far as through its greatness it is inconvenient to move, like ὄγκος; onus, relatively to its pressure, so far as it is irksome to the person carrying it, as a burden, φόρτος; whereas pondus (from pendere) in an advantageous sense, as force and strength, like weight, ἄχθος; lastly, gravitas (from γεραός) unites both senses, and sometimes denotes the irksome heaviness, sometimes the effective weightiness, like βάρος. (iv. 223.)
Molestia, see Labor.
Moliri, see Audere.
Monere, see Hortari.
Moneta, see Pecunia.
Mons; Jugum. Mons (from minari, eminere,) denotes the mountain with reference to its dimension of height; whereas jugum, with reference to its breadth and length, sometimes as the uppermost ridge, which, according as it is flat or pointed, is with yet greater precision called either dorsum or cacumen, in opp. to radices montis; sometimes as a range of mountains, particularly in an ascending direction, by which several mountains become joined, so as to form a chain, or pile of mountains, in opp. to the mountain itself. Liv. xxii. 18. Sub jugo montis prœlium fuit: comp. with xli. 18. Petilius adversus Balistæ et Leti jugum, quod eos montes perpetuo dorso conjungit, castra habuit. Or, Tac. G. 10, with 43, and Agr. 10. Or, Virg. Ecl. v. 76, with Ovid, Met. iv. 657. (v. 225.)
Monstra, see Auguria.
Monstrare, see Ostendere.
Morari, see Tardare.
Morbidus, Morbus, see Æger.
Morigerari, see Parere.
Morosus, see Austerus.
Mors; Letum; Nex; Obitus; Interitus; Perire; Oppetere; Demori; Intermori; Emori. 1. Mors and letum denote a natural death; mors (μόρος) the usual expression in a merely physical sense, as the way to corruption, like θάνατος; letum (from λαχεῖν, λάχεσις,) the select and solemn expression, as the lot of death, like οἶτος; whereas nex (from νεκρός) a violent death, as the passive of cædes. 2. Mors, letum, nex, are proper, whereas obitus and interitus only softer, expressions. Obitus, decease, denotes, like exitus, a natural death; whereas interitus, together with perire, usually denotes, like exitium, a violent death. Plin. Ep. iii. 7. Silius ultimus ex Neronianis consularibus obiit, quo consule Nero periit. Plaut. Epid. iii. 4, 56. Malo cruciatu pereas, atque obeas cito. 3. Perire represents death as destruction and corruption; interire as a vanishing, so that the former applies more to the body, the latter to the soul. Plaut. Capt. iii. 5, 32. Qui per virtutem periit, at non interit; that is, he who dies a noble death, though his body perishes, still lives in name and posthumous renown. Further, perire denotes a sudden and violent death, particularly by self-murder; interire, a gradual and painful, but, it may be, also a peaceful, death. Tac. Ann. xv. 44. Et pereuntibus Christianis addita ludibria, ut ferarum tergis contecti laniatu canum interirent. Serv. ap. Cic. Fam. iv. 5. Si quis nostrum interiit, aut occisus est. 4. Obire mortem denotes to die, as a physical event, by which one ends all suffering; whereas oppetere mortem denotes to die, as a moral act, in as far as a man, if he does not seek death, at any rate awaits it with firmness and contempt of it. 5. Demori denotes to die off, as one belonging to a society, and thereby to occasion a vacancy; intermori, to be apparently dying, to be sick of a lingering disease, like ἐκθανεῖν; emori, to die entirely, in opp. to a mere semblance of life in misfortune, slavery, and disgrace, like πανδίκως θανεῖν. Cic. Pis. 7. Ut emori potius quam servire præstaret. (iii. 182.)
Mos, see Consuetudo.
Mostellum, see Spectrum.
Mucro, see Acies.
Mulcare, see Verberare.
Mulcere; Palpare. Mulcere (μύλλειν, μαλακός) means to stroke any thing in itself rough, as the hair, for instance, in order to make it smooth; thence, figuratively, to pacify an enraged person, like καταψῆν; whereas palpare (ψηλαφᾶν, ἁπαλός,) to stroke any thing already smooth, in order to excite a pleasant sensation; thence, figuratively, to caress and coax, like ψηλαφᾶν. (v. 109.)
Mulcta, see Vindicta.
Mulier, see Femina.
Mundus, see Purus.
Munificus, see Largus.
Munimenta, see Murus.
Munus, see Donum and Officium.
Murus; Paries; Mœnia; Maceria; Parietinæ; Munimenta. 1. Murus (μοῖρα, μείρω,) denotes any sort of wall, merely with reference to its form, without reference to its use, like τεῖχος; paries (πείρω) especially a wall, as the side of a building, or as a partition to separate the rooms, like τοῖχος; mœnia (ἀμύνω) the walls of a city, as a defence against the enemy, like περίβολος? maceria, the wall of an enclosure, to mark the boundaries and to exclude thieves, the garden or vineyard wall, like θριγκός. Virg. Æn. vi. 549. Mœnia lata videt triplici circumdata muro. And Flor. i. 4. Vitruv. viii. 4. Tac. Ann. xv. 43. Nero instituit, ut urbis domus non communione parietum, sed propriis quæque muris ambirentur. 2. Muri, mœnia, etc., are walls in a good condition; parietinæ, walls that are falling into ruins. 3. Mœnia denote walls as a defence of a city against a first assault; munimenta, the proper fortifications of fortresses and camps, which are of themselves a bulwark against being taken by storm. (v. 350.)
Mutilare; Truncare. Mutilare denotes smaller mutilations, such as the breaking off of horns, the cutting off of a finger, the nose, etc.; truncare denotes greater mutilations, such as the chopping off of arms, feet, hands. The mutilata membra may be compared to twigs and shoots broken off; the truncata membra, to principal branches chopped off. (iv. 325.)
Mutuo, see Vicissim.
Mutuum dare, see Commodare.
Mysteria, see Arcana.
N.
Nancisci, see Invenire.
Nares, see Nasus.
Nasus; Nares. Nasus is the exterior of the nose, as a prominent part of the face, like ῥίν; nares (ναρός) the interior of the nose, as the organ of smell, like μυκτῆρες. (vi. 231.).
Natio, see Gens.
Navigium; Navis; Celox; Lembus; Liburna; Scapha; Cymba; Linter. Navigium is the most general expression, like vessel; navis (ναῦς) an ordinary ship for distant voyages; celox, lembus, and liburna, are boats which may be manned and armed for service in war; scapha, cymba, and linter, are only skiffs and wherries, intended merely for short distances and for crossing over; scapha and cymba, of the broader sort, in the form of small barges; linter, long and narrow, like a canoe. (vi. 232.)
Necessarius; Propinquus; Cognatus; Consanguineus; Affinis. 1. Necessarius means any one to whom one is bound by a permanent connection, whether of an official kind, as collega, patronus, cliens, or of a private nature, as familiaris, amicus, like προσήκοντες; propinquus, any one to whom one is bound by a family connection, a relation, like ἀγχιστεῖς and ἔται, as a species of cognatus and consanguineus, related by blood; affinis, a relation by marriage, or in law, like κηδεστής. 2. Cognatio is the relationship by blood existing among members of the same family, like σύναιμος; consanguinitas, the relationship of nations by derivation from a common origin, like συγγενής. Cæs. B. G. vii. 32. Hominem summæ potentiæ et magnæ cognationis: comp. with i. 11. Ambarri necessarii et consanguinei Æquorum. Liv. vii. 9. Suet. Cl. 25. Justin, xviii. 5. (v. 179.)
Necesse est; Oportet; Opus est; Debere. 1. Necesse est (ἀναγκάζω) denotes an obligation of nature and necessity, like ἀνάγκη ἐστίν; oportet, an obligation of morality and of honor, like χρή; opus est (πόθος, optare?) an obligation of prudence, like δεῖ. Cic. Orat. ii. 25. Jure omnia defenduntur quæ sunt ejus generis, ut aut oportuerit aut licuerit aut necesse fuerit. Att. iv. 6. Si loquor de republica quod oportet, insanus; si, quod opus est, servus existimor. And xiii. 25. Cat. ap. Sen. Ep. 94. Emo non quod opus est, sed quod necesse est; quod non opus est, asse carum est. And Cic. Or. ii. 43. 2. Oportet denotes objectively, the moral claim which is made upon any man; debere (δεύεσθαι, δεῖν? or, dehibere?) subjectively, the moral obligation which any man is under, like ὀφείλειν. Tac. Hist. iv. 7. Accusatores etiamsi puniri non oporteat, ostentari non debere. (v. 323.)
Nectere, see Ligare.
Nefandus, Nefarius, see Scelestus.
Nefastus, see Delictum.
Negare; Infitiari; Infitias ire; Denegare; Pernegare; Recusare; Abnuere; Renuere; Repudiare. 1. Negare means to deny, from objective motives, when a man has, or professes to have, the truth in view, like ἀποφάναι, οὐ φάναι; whereas infiteri, infitiari, and infitias ire, mean to disown from subjective motives, when personal interest is in some way implicated, like ἀρνεῖσθαι. 2. Infiteri is an obsolete expression; infitiari (ἀνα-φατίζειν,) the usual and general expression; infitias (ἀμφασίας) ire is only connected with a negation, and answers to the phrase, not to assent to. 3. Negatio is a denial, merely conveying information to the hearer; pernegatio, or negitatio, to convince him, when he is incredulous; denegatio, to get rid of his importunity, when his request is useless. Martial, Ep. iv. 82. Negare jussi, pernegare non jussi. Cic. Phil. xi. 8, 19. In quo maximum nobis onus imposuit, assensero; ambitionem induxero in curiam; negaro; videbor suffragio meo tanquam comitiis honorem amicissimo denegasse. 4. Negare supposes a question only, whether actual or possible, which is denied; whereas recusare, a request which is refused; hence negare is a more general and mild expression than recusare; for the negans merely denies the possibility of granting what he is asked or requested; whereas the recusans also calls in question the justice of the request, which he protests against as a threat, or as an encroachment. Hence negare, denegare, are more used in private transactions; recusare, in public affairs. 5. Negare and recusare take place by means of words and speeches; abnuere and renuere, mostly by signs and gestures; abnuere, by waving a person from one with the hand, like ἀπονεύω; renuere, by drawing back the head, like ἀνανεύω. 6. Abnuere is a more friendly, renuere a haughtier manner of denying. 7. Recusare refers to an object which is considered as a burden, and claims resignation, in opp. to suscipere, Suet. Ner. 3; whereas repudiare (from repedare?) refers to an object which is considered as a good, and promises profit or pleasure, in opp. to assumere. Cic. Orat. 62. Cic. Fin. i. 10, 33. Sæpe eveniet ut et voluptates repudiandæ sint, et molestia non recusanda. (iv. 40.)
Negligere, see Spernere.
Nemus, see Silva.
Nepos, see Prodigus.