Ludwig von Doederlein
Döderlein's Hand-book of Latin Synonymes
Primus; Princeps; Imperator; Cæsar. 1. Primus is the first, so far as, in space of time, he makes his appearance first, and others follow him; princeps, so far as he acts first, and others follow his example. (v. 344.) 2. Princeps means the Roman emperor, as holder of the highest civil power, which gradually devolved to him as princeps senatus; whereas imperator, as holder of the highest military power, inasmuch as, except him and the members of his family, no one had any longer a claim to the title of imperator; lastly, Cæsar means the Roman emperor, as a member, and from the time of Galba, as a mere successor, of the imperial family and dynasty.
Principium, see Initium.
Priscus, Pristinus, see Antiquus.
Privus; Proprius; Peculiaris. Privus means one’s own, in opp. to alienus, that which belongs to another, like οἰκεῖος; proprius, that which is exclusively one’s own, in opp. to communis, that which is common, like ἴδιος; lastly, peculiaris, that which is especially one’s own, in opp. to universalis, that to which all are entitled. (iv. 344.)
Probrum, see Ignominia and Maledictum.
Probus, see Bonus.
Procax, see Petulans.
Procella, see Ventus.
Proceres, see Primores.
Procerus, see Altus.
Proclivis, see Pronus.
Procrastinare, see Differre.
Procul; Longe; Eminus; E longinquo. 1. Procul means at a considerable distance, but yet generally within sight, in opp. to juxta, Tac. H. ii. 74, like ἄποθεν; whereas longe, at a great distance, generally out of sight, in opp. to prope, Plin. Ep. vii. 27, like τῆλε. 2. Eminus means at such a distance as to be in reach only of missile weapons, in opp. to cominus, like πόῤῥωθεν; whereas e longinquo, from afar, means from a great distance, in opp. to e propinquo, like τηλόθεν.
Prodigia, see Auguria.
Prodigus; Profusus; Helluo; Nepos. Prodigus and profusus denote prodigality, as a single feature in a man’s character; prodigus (from δέχω?) inasmuch as he regards not the value of money, and neither can nor will carefully put it out to interest, from a genial disposition, as the squanderer; profusus, inasmuch as he thinks nothing too dear, that can minister to his pleasures, from levity of character, as the spendthrift; whereas helluo and nepos denote prodigality as pervading the whole character, which shows itself fully in the quality of prodigality; helluo (from χλιδή) the habitual gourmand and glutton; nepos (ἀναπότης) a young and harebrained prodigal, who runs through his own property and that of his parents. (vi. 286.)
Prœlium, see Pugna.
proferre, see Differre.
Proficisci; Iter facere; Peregrinari. 1. Proficisci (from facere, facessere,) denotes only the starting-point of a journey, as to set out, πορεύεσθαι; whereas iter facere and peregrinari, the duration, as to travel, ὁδοιπορεῖν. 2. Iter facere applies to an inland journey, as well as to travelling abroad; but peregrinari, ἐκδημεῖν, supposes that one travels beyond the bounds of one’s own country; in which case the peregrinatio lasts, even when the point of destination is arrived at, and the iter ended. (ii. 133. iv. 69.)
Profiteri, see Fateri.
Profugus, see Perfuga.
Profusus, see Prodigus.
Progenies, see Stirps.
Prohibere, see Arcere.
Proles, see Stirps.
Prolixi, see Passi.
Proloqui, see Eloqui.
Promittere, s. Polliceri.
Pronuntiare, s. Eloqui.
Pronus; Proclivis; Propensus. Pronus (from πρών, πρηνής,) in its moral meaning denotes inclination in general; proclivis, oftener the inclination to something good; propensus, to something bad. (vi. 287.)
Propalam, see Aperire.
Prope, see Pæne.
Propensus, see Pronus.
Properus, see Citus.
Propinquus, s. Necessarius.
Proprius, s. Privus.
Prorogare, see Differre.
Prorsus, see Plane.
Prosapia, see Stirps.
Prosequi, s. Comitari.
Prosper, see Felix.
Protervus, s. Petulans.
Protinus, see Repente.
Prudens, see Sapiens.
Psallere, see Canere.
Pudens; Pudibundus; Pudicus, see Castus.
Puella, see Virgo.
Puer; Infans; Adolescens; Juvenis; Vir; Vetus; Senex. Puer (from parere, πάϊς,) in a wider sense, is the man in his dependent years, so long as he neither can be, nor is, the father of a family, as a young person, in three periods, as infans, νήπιος, παιδίον, from his first years till he is seven; as puer, in a narrower sense, παῖς, from his seventh year till he is sixteen; as commencing adolescens (from ἄλθειν) a youngster, μειράκιον, νεανίας, from his sixteenth year. Juvenis, in a wider sense, is as long as he remains in his years of greatest strength, from about the time of his being of age to the first appearances of advanced age, as the young man νέος, which also may be divided into three periods; – as ceasing to be adolescens, from his eighteenth year; as juvenis (from ζέω) in a narrower sense, νεανίας, from his four-and-twentieth year; as beginning to be vir, ἀνήρ, from his thirtieth year. Maturus is the man in his ripest years, when the wild fire of youth has evaporated, and may be divided into three periods; – as ceasing to be vir, ἀνήρ, from his fortieth year; as vetus, γέρων, from his fiftieth year; as senex, (ἄναξ) πρεσβύτης, from his sixtieth year. (v. 45.)
Pugio, see Gladius.
Pugna; Acies; Prœlium. Pugna (πυκνή, πύξ,) denotes in a general sense, any conflict, from a single combat to the bloodiest pitched battle, like μάχη; acies, the conflict of two contending armies drawn up in battle array with tactical skill, the pitched battle; prœlium (from πρύλεες) the occasional rencounter of separate divisions of the armies, as an engagement, action, skirmish, like συμβολή. (v. 189.) [No: prœlium is frequently used of general engagements: e.g. illustrissimum est prœlium apud Platæas. Nep.]
Pugnare; Confligere; Dimicare; Digladiari. 1. Pugnare and confligere mean, to decide a quarrel by force, generally in a mass, in a battle; dimicare and digladiari, to decide a quarrel by arms, and generally in a single combat. 2. Pugnare denotes a battle, more with reference to its form, and on its brightest side, as requiring skill and courage; confligere, as a mere engagement, in consequence of an occasional collision, on its rough side as aiming at slaughter and carnage. Cic. Balb. 9. Qui cum hoste nostro cominus sæpe in acie pugnavit: comp. with Off. i. 23. Tenere in acie versari et manu cum hoste confligere, immane quiddam et belluarum simile est. Or, Nep. Eum. 4. and 8. 3. Dimicare denotes a fight with weapons agreed upon by the parties, such as swords, spears, lances, clubs, and gives the harmless image of a man who fights in his own defence; whereas digladiari denotes a fight with sword or poniard, and gives the hateful image of a practised gladiator, whose calling and art consist in nothing but fighting and assassinating. Cic. Tusc. iv. 19. Convenit dimicare pro legibus, pro libertate, pro patria: comp. with Leg. iii. 9. Iis sicis, quas ipse se projecisse dicit in forum, quibus inter se digladientur cives. (v. 187.)
Pulcher, see Formosus.
Pullus, see Ater.
Pulpa, see Caro.
Pulsare, see Verberare.
Pulvinar, Pulvinus, see Culcita.
Pungere; Stimulare. Pungere means to thrust at with any pointed instrument, in order to inflict a wound or occasion pain; whereas stimulare, with a sharp-pointed or penetrating instrument, in order, by inflicting pain, to rouse to watchfulness and activity. (vi. 292.)
Punire, see Vindicta.
Purgatio; Excusatio; Satisfactio. Purgatio consists, like justification, in clearing one’s self of a suspicion or accusation by proving it groundless; excusatio, like making an excuse, is acknowledging something wrong, but with the assertion of, or reference to, subjective innocence; satisfactio, like atonement, is the satisfaction made to the suffering, or injured party, in case of innocence, by purgatio or excusatio, – in case of guilt, by veniæ petitio or by pœna (vi. 293.)
Purus; Mundus; Merus; Putus; Meracus. 1. Purus (ψωρός) denotes purity, as a synonyme of integer, and in opp. to contaminatus, like καθαρός, Suet. Vesp. 9; whereas mundus, as a synonyme of nitidus, and in opp. to spurcus or sordidus, like κομψός; Senec. Ep. 70. Sall. Jug. 85. Hor. Sat. ii. 1, 65; lastly, merus (from μείρω) as a synonyme of simplex, and in opp. to mixtus, like ἀκήρατος, ἀκέραιος. Colum. iii. 21. 2. Purus is the general and popular, putus, or usually purus putus, purus ac putus, the technical expression for the purity of gold and silver, that are solid and without alloy. 3. Merus denotes anything unmixed, indifferently, or with praise, as a mixture may be an adulteration; whereas meracus refers especially to unmixed wine, and, figuratively, it is transferred to other objects, and means unmixed in a bad sense, as that which is without its proper ingredients, like the old German word, eitel, thin and poor in quality, in opp. to temperatus. Cic. Rep. i. 43. (iii. 204.)
Pus, see Sanies.
Pusillus, see Parvus.
Putare, see Censere.
Putus, see Purus.
Q
Quærere; Scrutari; Rimari; Investigare; Indagare. 1. Quærere denotes seeking, in a general sense, as the wish and want to get at something; whereas scrutari, rimari, investigare, and indagare, involve the accessory notion of taking pains. 2. Scrutari and rimari mean to search for something hidden; scrutari (from γρύτη) by rummaging, with evident interest and eagerness; rimari, by digging for, with evident exertion and skill on the part of the searcher; whereas investigare and indagare mean to search after something at a distance; investigare, like the huntsman, who cautiously follows the visible track of the wild animal; indagare (from δέχεσθαι, δήειν) like the hound who, guided by instinct, follows the scent. Curt. ix. 10. 11. Famem sentire cœperunt, radices palmarum ubique rimantes: comp. with ix. 9. 5. Scrutati omnia tuguria tandem latentes reperere. Or, Tac. Ann. vi. 3. Rimans secreta omnium; that is, what were intentionally kept secret; with xii. 52. Quasi finem principis per Chaldæos scrutaretur; which was done without opposition. (v. 121.)
Quæstus, see Lucrum.
Quare, see Cur.
Que, see Et.
Questus; Quiritatio; Querimonia; Querela. Questus and Quiritatio are expressions of pain; questus, in single, quiritatio in continued tones of lamentation; whereas querimonia and querela are expressions of indignation; querimonia in the just feeling of the injured person, who will not brook an act of injustice; querela in, for the most part, the blamable feeling of the discontented person, who will brook no hardship. The Querimonia is an act of the understanding, and aims at redress or satisfaction; the querela is an act of feeling, and aims, for the most part, only at easing the heart. Cic. Cæcil. 3. In populi Romani quotidiana querimonia: comp. with Fam. v. 14. Tu non intelliges te querelis quotidianis nihil proficere. (v. 310.)
Quies; Tranquillitas; Requies. 1. Quies (from κεῖσθαι?) denotes absolute rest, in opp. to activity in general, like ἡσυχία; tranquillitas, quietness in acting, in opp. to hasty or passionate activity, like ἑκηλία. Sen. Ep. 3. Et quiescenti agendum et agenti quiescendum est; comp. with Cic. Top. 3. Ut aut perturbentur animi aut tranquillentur. Hence is quietus allied in sense with otiosus, segnis, languidus; whereas tranquillus with lenis, placidus, moderatus. 2. Quies is rest in itself; requies, rest after activity and exertion. Curt. ix. 6. § 2. Ne quies corpori invalido adhuc necessaria pulsu remorum impediretur: comp. with § 3. Placuit hic locus ad suam et militum requiem. (i. 80.)
Quire, see Posse.
Quiritatio, see Questus.
Quisque; Quivis; Quilibet; Unusquisque; Omnes; Universi; Cuncti; Totus. 1. Quisque, quivis, and quilibet, denote a totality, which is cut up into several individualities; whereas omnes, universi, and cuncti, denote a combined totality. 2. Quisque means each individual; quivis, any individual you choose, without exception, and with emphasis; quilibet, any individual whatever, without selection, and with indifference, like ὁστισοῦν, synonymously with primus quisque, ὁ τυχών. Propert. ii. 6, 26. Templa pudicitiæ quid opus statuisse puellis, si cuivis nuptæ cuilibet esse licet? apud Lachmann. Cic. Fam. viii. 10. Quidvis quamlibet tenue munusculum. 3. Quisque is an enclitic, that is, throws back the accent on the preceding word, and in prose never stands at the beginning of a sentence, like ἕκαστος; whereas unusquisque is accented and emphatic, like εἷς ἕκαστος. 4. Unusquisque denotes each individual, in opp. to some individuals; whereas singuli, individuals, in opp. to the undivided totality, like ἕκαστοι. 5. Omnes (ἅπαντες) denotes all without exception, merely as a totality, in opp. to nemo, unus, aliquot. Cic. Sext. 12, 27. Off. iii. 6, like πάντες; whereas universi, all taken collectively, in opp. to singuli and unusquisque. Cic. N. D. ii. 17. 65, 66. Off. iii. 6, like σύμπαντες; lastly, cuncti (ξυνεκτοί) all in their combined reality, in opp. to dispersi, like ἅπαντες. Liv. vii. 35. Admonitione paventibus cunctis quum omnium in se vertisset oculos Decius. Nep. Dat. 5. Qui illum unum pluris quam se omnes fieri videbant. Quo facto cuncti ad eum opprimendum consenserunt. 6. Totus, solidus, and integer denote that which is originally a whole, but which is liable to fall to pieces by accident, like ὅλος; whereas omnis, universus, and cunctus, denote original individualities, which form a whole by their association, like πᾶς, σύμπας, ἅπας. (iv. 352.)
Quotidie; In singulos dies. Quotidie applies to things that are daily repeated; whereas in singulos dies, to things that, from day to day, are making an advance. Cic. Att. v. 7. Quotidie vel potius in singulos dies breviores literas ad te mitto. Fam. vi. 4. Catil. i. 2.
R
Rabies, see Amens.
Radiare, see Lucere.
Rami; Ramalia; Virga; Termes; Turio; Surculus; Talea; Sarmentum; Stolo; Virgultum; Fruticetum. 1. Rami and ramalia are the boughs of a tree; rami (from ῥάκος) the living, green boughs, θαλλοί; ramalia, the withered dry boughs. Whereas virga, termes, turio, surculus, talea, sarmentum, and stolo, are only twigs; virga, and the words of rare occurrence, termes olivæ, and turio lauri, without any accessory reference, like κλάδος, κλών, κλῆμα; surculus and talea as members and offspring of the tree, which as scions and shoots should be subservient to the parent-stock, like ὀρσός; sarmentum and stolo, as mere off-shoots of the tree, are set aside, and cast away; sarmentum (from sarpere, ἅρπη,) as a completely useless twig; stolo, as at the same time an injurious sucker. 2. Virgultum is a place grown over with bushes, and not bare; fruticetum (from frutices) a place grown over with shrubs, and not passable. (v. 283.)
Rapina, Raptor, see Præda.
Rationem habere, see Respectum habere.
Recens, see Novus.
Recipere, see Polliceri and Sumere.
Recitari, see Eloqui.
Recludere, see Aperire.
Recondere, see Celare.
Recordari, s. Meminisse.
Recuperare, s. Sumere.
Recurvus, see Curvus.
Recusare, see Negare and Spernere.
Redimere, see Emere.
Redire, see Reverti.
Redolere, see Olere.
Reduncus, see Curvus.
Redundare, s. Abundare.
Refellere, see Refutare.
Refugium, see Perfuga.
Refutare; Confutare; Refellere. 1. Refutare and confutare (from sputare? or φοιτᾶν?) denote a refutation, in whatever manner; refellere (from fallere) on good grounds, and by convincing arguments. 2. The refutans acts on the defensive in refuting the arguments that are opposed to him; the confutans, on the offensive, in exposing their nullity, and cutting them up. Cic. Font. 1. Plus laboris consumo in poscendis testibus quam defensores in refutandis; comp. with N. D. ii. 17. Cujus opinionis levitas confutata a Cotta non desiderat orationem meam. (iv. 43.)
Regalis, see Regius.
Regio, see Locus.
Regius; Regalis. Regius means, what belongs to a king, and descends from kings; regalis, what is suitable to a king, and worthy of him. (iv. 93 v. 48.)
Religio; Fides. Religio (from ἀλέγειν) is conscientiousness, on the ground of an inward obligation, through the conscience; fides (from πιθεῖν) on the ground of an outward obligation, through a promise. (vi. 268.)
Relinquere; Deserere; Omittere; Destituere; Desolatus. 1. Relinquere, to leave behind, has reference to an object, to which one stands in a mere outward and local relation of proximity; whereas deserere and omittere, to an object to which one stands in an inward and moral relation as an owner or friend; desertio, like leaving in the lurch, has its ground in cowardice, or other forgetfulness of duty, in opp. to defensio, tutatio; omissio, like giving up, has its ground in a conviction of being able to dispense with, in opp. to obtinere. Tac. Dial. 16. Partes quas intellexerimus te non tam omisisse quam nobis reliquisse. And 9. Relinquenda conversatio amicorum et jucunditas urbis, deserenda cætera officia. Cic. Verr. i. 4. 11. Desertum exercitum, relictam provinciam. 2. Deserere means to forsake, and expose to a possible and remote danger; destituere to an actual and impending danger. Curt. iv. 2, 32. Desertus, destitutus, hostibus deditus. Liv. vi. 2. Quod defensores suos in ipso discrimine periculi destituat. 3. Desertus and destitutus denote, especially, forgetfulness of duty; whereas desolatus, the unmercifulness of the action. Suet. Cal. 12. Deserta, desolataque reliquis subsidiis aula. (iii. 290.)
Reliqui, see Cæteri.
Remedium, see Mederi.
Reminisci, see Meminisse.
Renidere, see Ridere.
Renuere, see Negare.
Repagulum, see Sera.
Repandus, see Curvus.
Repente; Subito; Extemplo; E vestigio; Illico; Statim; Protinus; Confestim; Continuo. Repente and subito denote suddenly; repens means sudden, in opp. to exspectatus, expected, Cic. Tusc. iii. 22; to sensim, Cic. Off. i. 33. Suet. Tib. 11, like ἐξαπίνης; but subitus, in opp. to foreseen, ante provisus, Cic. Tusc. iii. 22; meditatus, Plin. Ep. i. 16; paratus, Cic. Or. i. 33, like παραχρῆμα. Extemplo and e vestigio, in opp. to delay; extemplo (ex tempore) in a moment, with reference to time; e vestigio, on the spot, sur-le-champ, with reference to place. Illico and ilicet, in opp. to slowness; illico (in loco) is used in prose, like παραυτίκα; ilicet, by writers of comedy and poets. Statim and protinus, in opp. to, at a future time; statim, immediately, in opp. to deinde, Tac. Ann. vi. 3; postea, Suet. Cl. 39. A. 51. N. 34, like εὐθύς; protinus, forthwith, like πρόκα. Confestim and continuo, in opp. to ex intervallo, Cic. Inv. ii. 12. (v. 157.)
Repere; Serpere; Serpens; Anguis; Coluber. 1. Repere means, with small feet and short steps, to move slowly along, to creep; whereas serpere, without feet, by merely twisting the whole body, and without noise to move forward, to creep on the belly. 2. Serpens (ἕρπων) is the general name for whatever creeps like a snake, like ἑρπετόν; anguis (ἔγχος, ἔγχελυς?) is a great formidable snake, ὄφις; coluber (ἀσκάλαφος) a small, spiteful snake, ἔχις, ἔχιδνα. (v. 341.)
Reperire, see Invenire.
Repetere, see Iterum.
Reprehendere; Vituperare. Reprehendere has in view the amendment of a fault, and warning for the future, like showing the right path, and μέμψις; vituperare (from vitii πεπαρεῖν) has in view the acknowledgment of a fault, better judgment, shame and repentance, like a rebuke, and ψόγος. Reprehensio is in opp. to probatio; for examples, see Cic. Or. 48, 159. Mur. 20, 142. Senec. Vit. B. 1; whereas vituperatio is in opp. to laudatio; for examples, see Cic. Fat. 5. Off. iii. 82. Quintil. iii. 7, 1. (ii. 259, iii. 323.)
Repudiare, see Negare.
Repudium; Divortium. Repudium is a one-sided putting away of a betrothed bride, or of a married woman; divortium, a mutual agreement, acquiescing in the dissolution of a marriage, or a formal divorce, by which each party was released. The formula of the repudium was: Conditione tua non utor: – that of the divortium: Res tuas tibi habeto. We say: Repudium mittere, remittere, renunciare, dicere alicui; whereas divortium facere cum aliqua.
Requies, see Quietus.
Requirere; Desiderare. Requirere denotes requisition as an act of the understanding, which has in view the usefulness of the object; desiderare, as an act of feeling, which surrounds the object with love and sympathy. The requirens claims a right, and expects the fulfilment of his claim from others; the desiderans harbors a wish, and expects its fulfilment from the course of things, from fortune. Cic. Fam. vii. 26. Magis tuum officium desiderari, quam abs te requiri putavi meum. (v. 128.)
Reri, see Censere.
Reserare, see Aperire.
Respectum habere; Rationem habere. Respectum habere means, to have regard in thoughts and intentions; rationem habere, in acts and measures. (vi. 304.)
Restare; Superesse. Restare means to remain, in opp. to præteriisse, interiisse; whereas superesse, in opp. to deesse. (vi. 304.)
Restaurare, see Instituere.
Restis, see Laqueus.
Restituere, see Instituere.
Rete; Cassis; Plaga. Retia (from ῥῆχος, ἀράχνη,) is the most general expression for fishing and hunting nets; casses and plagæ are implements used in hunting only; casses (from κοττάνη), nets for catching the smaller wild animals; plagæ (from πλέξαι), nets of a stronger texture to get larger animals into one’s power by entangling them. Hor. Ep. 2, 32. Aut trudit acres apros in obstantes plagas, aut amite levi rara tendit retia. (vi. 304.)
Reticere, see Silere.
Returare, see Aperire.
Revereri, see Vereri.
Reverti; Revenire; Redire. Reverti and revenire denote properly only momentary actions; reverti, in opp. to proficisci, the turning back; revenire, in opp. to advenire, the return; whereas redire denotes a more lasting action, which lies between turning back and the return, in opp. to porro ire, the journey home. Cic. Att. xvi. 7. p. m. Quam valde ille reditu vel potius reversione mea lætatus effudit. (iv. 63.)
Ridere; Cachinnari; Renidere; Subridere; Irridere; Deridere. 1. Ridere and cachinnari denote an audible laugh; ridere, a joyous and temperate laugh, like γελᾶν; cachinnari (from hinnire) an unrestrained and resounding fit of laughter, like καγχάζειν; whereas subridere, and renidere only a visible smile; subridere, as the expression of a waggish or satirical humor; renidere (from nidor, ὄνειδος,) as the expression of a friendly, and also of a dissembling humor, like μειδιᾶν. Cic. Tusc. iv. 31. Si ridere concessum sit, vituperatur tamen cachinnatio. Verr. iii. 25. Herenn. iii. 14, 25. Ovid, Art. iii. 287. 2. Deridere denotes laughing at, as an act of loftiness and contempt, inasmuch as others are laughed down, like καταγελᾶν; irridere, as an act of insolence and malignant pleasure, inasmuch as others are laughed at before their faces, like ἐγγελᾶν. Cic. Orat. iii. 14. Istos omnes deridete atque contemnite; and Verr. v. 92: comp. with N. D. ii. 3. Claudius etiam per jocum deos irridens; and Suet. Aug. 36. (iii. 251.)
Rimari, see Quærere.
Ripa; Litus; Ora; Acta. 1. Ripa (ῥιπή, ἐρείπω,) is the bank of a river, like ὄχθη; whereas litus, ora, acta, the shores of the sea. Mela. lii. 9. Oras ad Eurum sequentibus nihil memorabile occurrit; vasta omnia vastis præcisa montibus ripæ potius sunt quam litora: and iii. 3, 4. i. 2, 2. Vitruv. ii. 9, 14. Circa ripam fluminis Padi et litora maris Adriatici. Colum. i. 5. Ovid, Met. i. 42. 2. Litus denotes the shore only as the line which separates the land from the sea, as the strand, like ἠϊών and ῥηγμίν; whereas ora and acta, as the space and tract of land that borders on the sea, as the coast, like ἀκτή and αἰγιαλός; ora (ὤα, οὖρος,) only in geographical reference to the adjacent land, in opp. to the inland country; but acta (ἀκτή) with the accessory notion of being distinguishable by the senses, inasmuch as the coast affords striking views and a pleasant residence. Liv. xxiv. 8. Classem paravimus ut Africæ oram popularemur, ut tuta nobis Italiæ litora essent. Plin. Ep. v. 6, 2. Gravis et pestilens ora Tuscorum, quæ per litus extenditur. Hence litoris ora, that is, ora per litus extensa, Virg. G. ii. 44. Tac. Ann. ii. 78. Appul. Met. iv. p. 92. Avian. Fab. xx. 10. – And Prudent. adv. Symm. iv. 136. Invenit expositum secreti in litoris acta. Cic. Fam. ix. 6. Ea tractes quorum et usus et delectatio est omnibus illis actis et voluptatibus anteponenda. Acta is a foreign word of Greek extraction, which Tacitus (Hist. iii. 76.) expresses by the circumlocution amœna litorum. (iii. 207.)
Ritus, see Consuetudo.
Rivalitas, see Imitatio.
Rixa, see Disceptatio.
Robur, see Potentia.
Robustus, see Validus.
Rogare; Orare; Obsecrare; Obtestari; Precari; Supplicare. 1. Rogare and orare denote simply a request as the quiet utterance of a wish; but the rogans (ὀργᾶν, ὀρέγεσθαι) feels himself al pari, on a par with the person whom he asks, and asks only a courtesy, like αἰτεῖν; the orans acknowledges the superiority of the other, and asks a benefit, like δεῖσθαι; whereas obsecrare and obtestari denote a passionate asking, as to conjure; but the obsecrans asks urgently, like λιπαρεῖν; the obtestans (from θέσσασθαι) in a suppliant manner. Cic. Att. xvi. 10. Igitur, mi Plance, rogo te atque etiam oro. Pseudocic. p. Red. 16. Pro mea vos salute non rogavit solum, verum etiam obsecravit. 2. Precari denotes the calm act of prayer, in which one raises one’s hand to heaven, like εύχεσθαι; but supplicare denotes the passionate act of supplication, in which one throws one’s self on one’s knees, or on the ground, and wrings one’s hands, like ἱκετεύειν. By hyperbole, however, precor denotes any urgent request; supplicare, any humble request, addressed to a human being. Cic. Parad. v. 3. Noctu venire domum ad eum, precari, denique supplicare. (v. 232.)
Rogare; Interrogare; Percontari; Sciscitari. Rogare, interrogare, and quærere, denote a simple questioning; rogare (ὀργᾶν, ὀρέγεσθαι), as willing to know; interrogare, as wishing to know; whereas percontari and sciscitari denote urgently asking; percontari (from γνῶναι) always from a desire of knowledge, with seriousness and calmness; sciscitari (redupl. of scitari) often from curiosity, with inquisitiveness, eagerness, or also with cunning, like pumping or ferreting out. (v. 125.)
Rogare, see Petere.
Rudis, see Fustis.
Ruina; Strages. Ruina (from ῥεῦσαι is the falling down of things raised one upon another, in consequence of the basis giving way; whereas strages is the throwing down of bodies standing upright, in consequence of a push from without. Liv. iv. 33. Strages ruinæ similis. (vi. 309.)
Rumor; Fama. Rumor (from ῥεῦμα), like report, is the uncertain, dark, often clandestine propagation of intelligence, in opp. to authentic assurance; fama (φήμη), like information, is the open and public propagation of intelligence, in opp. to ocular demonstration. The rumor interests only by its novelty, is an object of curiosity, and passes away with the generation in which it sprung up; the fama interests through its importance, is an object of research, and as a permanent property descends to posterity. (v. 233.)
Rumpere, see Frangere.
Rupes, see Saxum.
Rursus, see Iterum.
Rus, see Villa.
Rus; Ager; Rusticus; Agrestis; Rusticanus. 1. Rus (ἄροτον) denotes the country, in opp. to the town or city, the village with what belongs to it; whereas ager (ἀγρός) the country, in opp. to the district in general, the open country or fields. Cels. Med. 1. Sanum oportet.. modo ruri esse, modo in urbe, sæpiusque in agro. 2. Rusticus denotes, like ἀγροῖκος, merely residing in the country; agrestis, like ἄγριος, growing wild in the fields, like ferus, but as a milder expression, for ferus (φῆρες) denotes wildness as an inward nature; agrestis, merely as a mark of the place of residence, or of extraction. 3. In a spiritual sense, rusticus denotes more an intellectual, agrestis more a moral roughness; rusticus, like countrified, has a reference to bashfulness and uncouthness; in its best sense, it is allied to innocence; in its worst, to awkwardness; whereas agrestis, like boorish, has a reference to shamelessness and vulgarity, is never used in a good sense, but borders on feritas, and answers to the German word Flegelei, ‘churlishness.’ The rusticus, in opp. to urbanus, violates only the conventional laws of decorum; the agrestis, in opp. to humanus, the natural laws of decorum also. 4. When Cicero wishes to give to rusticus a still milder sense, and secure it from ambiguity, he adopts the word rusticanus; so that, according to him, rusticus is one who actually lives in a country-village, rusticanus, one who resembles those who live in country-villages; hence among the rusticani the municipes may be reckoned, as rusticorum similes.