Ludwig von Doederlein
Döderlein's Hand-book of Latin Synonymes
S
Sabulo; Harena; Sabura. Sabulo (from ψαφαρός, ψῆφος,) and in Pliny sabulum, denote sand, as a sort of light soil; harena, arena (from χεράς), as a dry stony soil, as small or pounded pebbles, in opp. to a fruitful soil; sabura, saburra, with especial reference to its use, as shipsand, ballast. (vi. 311.)
Sacellum, see Templum.
Sacer; Sanctus. Sacer (ἄγος) denotes that which is sacred, inasmuch as it belongs to the gods, in opp. to profanus, like ἱερός; whereas sanctus (from ἁγνός) inasmuch as it is under the protection of the gods, and, being guarded from profanation, is, in consequence, pure and spotless, in opp. to pollutus, like ὅσιος. Hence sanctus homo is a pure, pious man; sacer, one accursed, devoted to the gods as an expiatory sacrifice. In the same manner sancire means to place under the immediate protection of the gods, as laws and compacts, for example; whereas sacrare means to dedicate to the gods, as temples and altars, for example. (iii. 198.)
Sacramentum, see Jusjurandum.
Sacrare; Consecrare; Dicare; Dedicare. Sacrare, consecrare, mean to hallow, with reference to men, with regard to whom the profane use of a thing is withdrawn and forbidden; dicare, dedicare (from δέχεσθαι) mean to dedicate with reference to the gods, to whom the thing is set apart as their property. Hence consecrare may be used in an absolute sense, but dedicare has always a reference to the new proprietors.
Sæpe; Crebro; Frequenter; Frequentare; Celebrare. 1. Sæpe denotes often, in opp. to semel, Suet. Ner. 33; nonnunquam, Cic. Or. 66; semper, like πολλάκις; whereas crebro and frequenter, in opp. to raro, Rhet. ad Her. iv. 23. Cic. Or. 66; crebro, often, and in quick succession, and rather too often than too seldom, like θαμά; but frequenter (partic. from farcire) often, and not too seldom; for in general creber denotes a multifarious assembly, inasmuch as it is dense and crowded; whereas frequens, inasmuch as it is numerously attended. Consequently, frequens rather implies praise, like largus; creber, blame, like spissus. And frequentes senatores denote the senate, when represented as complete; crebri senatores, as wanting room on account of their number, and forced to sit close. 2. Frequentare means to visit a place often, and not neglect it: whereas celebrare, to visit it often, and thereby to enliven it, and to fill it with festive sounds. (i. 17.)
Sævitia; Crudelitas. Sævitia (from αἶ, αἰνός) denotes the blood-thirsty cruelty of the tyrant, who acts like a ravenous beast, that kills and tears its prey, in opp. to mansuetudo; whereas crudelitas (from κρύος, crudus) denotes the reckless cruelty of the judge, who enforces the utmost rigor of the law, in opp. to clementia. Sen. Clem. 2. Cic. Lig. 3. Att. viii. 9. Plin. Pan. 3.
Sævus, see Atrox.
Salsus, see Lepidus.
Saltus, see Silva.
Saluber, see Salus.
Salus; Sanitas; Valens; Saluber; Sanus; Salutaris. 1. Salus denotes existence in general, in opp. to interitus; whereas sanitas, the health of the person existing, in opp. to ægritudo; first of the body, then, in a higher degree, of the soul. 2. Sanus and valens denote health as a temporary state, and are allied in sense with integer; whereas saluber and validus denote habitual qualities, and are allied in sense with robustus. Hence salubris oratio means a speech sound in matter, possessing original strength; sana, a temperate and discreet speech. Cic. Brut. 13. 51. Tac. Dial. 25. Plin. Ep. ix. 26. 3. Sanus and saluber represent health, merely as finding one’s self well; valens and validus, as possessing strength to act. 4. Saluber in a transitive sense means, what brings sanitas, in opp. to pestilens, like ὑγιεινός; whereas salutaris, what brings salus, in opp. to pestiferus, like σωτήριος. Cato, apud Plin. H. N. xviii. 6. Nihil salutare est nisi quod toto anno salubre. (i. 31.)
Salus, see Vita.
Salutaris, see Salus.
Salve, see Ave.
Salvus; Sospes; Incolumis; Integer. Salvus and sospes denote, like σῶς, being safe and sound, in opp. to being killed; salvus is the customary, sospes a select expression; whereas incolumis and integer, like ἀσκηθής, denote being unhurt and untouched; incolumis (from calvere, calamitas, κολούω), in opp. to being wounded, etc.; integer (from tangere) in opp. to being attacked. Tac. Hist. i. 84. Mea cum vestra salus incolumitate senatus firmatur; that is, our safety is assured by the senate not having had a hair touched. And, i. 66. Verba Fabii salutem incolumitatemque Viennensium commendantis; salus refers to being killed, incolumitas to being plundered: comp. with Cic. Orat. iii. 45, 178. Dejot. 15. Sunt tuæ clementiæ monumenta.. eorum incolumitates quibus salutem dedisti. (iii. 306.)
Sanare, see Mederi.
Sanctus, see Sacer and Bonus.
Sanguis; Cruor; Sanguineus; Sanguinolentus; Cruentus. 1. Sanguis denotes the blood circulating in the body, living and supporting life, like αἷμα; cruor (κρύος) the blood gushing from the body, like βρότος. Cic. N. D. ii. 55. Sanguis per venas in omne corpus diffunditur: comp. with Rosc. Am. 7, 19. Ut cruorem inimici quam recentissimum ostenderet. Tac. Ann. xii. 46. Mox ubi sanguis artus extremos suffuderit, levi ictu cruorem eliciunt atque invicem lambunt. Sanguis is the condition of physical life; cruor, the symbol of death by slaughter. 2. Sanguineus means, consisting of blood, sanguinolentus, smelling after blood, or blood-thirsty; cruentus, red with blood. (iv. 258.)
Sanies; Pus. Sanies (from σίσανον) denotes running, consequently, offensive matter; pus (from πύθω), corroding, consequently, pernicious matter. Cels. v. 26, 20. (vi. 316.)
Sanitas, Sanus, see Salus.
Sapiens; Prudens; Callidus; Scitus; Solers; Cordatus; Catus. 1. Sapiens (from σήπω) is the person who chooses right objects, from ennobling views, and pursues them with quietness of mind; prudens and callidus denote the person who chooses right means, and regulates them with circumspection; prudentia is a natural judiciousness, pervading a man’s whole nature: calliditas, an acquired knowledge of the world and of men, gained by experience and practice. Cic. Fr. Scaur. 5. Hominis prudentis natura, callidi usu, doctrina eruditi. 2. Prudens is the person who has accurate practical views, in opp. to stultus; scitus, who has tact, mother-wit, and the faculty of combination; solers, who possesses practical genius and inventive power; cordatus, who has his head in the right place, in opp. to excors; catus, who discovers and knows secret means and ways. (v. 114.)
Sapor; Gustus; Gustare; Libare. 1. Sapor denotes objectively the flavor which a thing has, or gives out, in opp. to odor, etc.; gustus or gustatus (γεῦσαι) denotes, subjectively, the sensation occasioned by this flavor, or the sense of taste, in opp. to olfactus, etc. Sen. Ep. 109. Debet esse optatus ad hujus modi gustum, ut ille tali sapore capiatur. 2. The libans puts only a small portion of any thing to, or into, his mouth; whereas the gustans has the sense of the effect of what he tastes, and is conscious of its flavor. Ovid, Amor. i. 4, 34. Si tibi forte dabit, quæ prægustaverit ipse, rejice libatos illius ore dapes. (iii. 125.)
Sarmentum, see Rami.
Satelles; Stipator. Satelles (from στέλλω) denotes an attendant, as a hired servant; stipator (from στῖφος) as a guard. Cic. Rull. ii. 13. Ex equestri loco ducentos in singulos annos stipatores corporis constituit, eosdem ministros et satellites potestatis. (vi. 318.)
Satis; Affatim; Abunde. 1. Satis (from ἄση) denotes, like ἱκανῶς, a sufficient measure, without any accessory reference; whereas affatim and abunde with the accessory notion of rather too much than too little; abunde, like ἅλις, with an objective and absolute reference; whereas affatim, like ἀφθόνως, in a subjective and relative sense. A person may have worked affatim, according to his own opinion, and yet not satis. Cic. Att. ii. 16. Puto enim me Dicæarcho affatim satis fecisse. And, xvi. 1. Satis est et affatim prorsus. Liv. iv. 22. Frumentum non necessitati satis, sed copiæ quoque abunde ex ante confecto sufficiebat. 2. Satiare denotes satisfying, as the appeasing of a want generally, of hunger, of a longing, etc.; whereas saturare, as the appeasing of an unnatural craving, of an over-eager longing, or a voracious hunger, of hatred, of the thirst for blood. (i. 109.)
Satis habere; Contentum esse; Boni consulere; Contentus; Æquus animus. 1. Satis habere, that is, to consider as enough, expresses a judgment, and is only a sign of an unimpassioned judgment of the right measure; whereas contentum esse, to be satisfied, expresses a feeling and is a sign of moderation and self-government; lastly, boni consulere, to take in good part, an act of the will, by which a person resigns the realizing of his wish, and acquiesces as becomes a man, in what is inevitable. Satis habere is in construction with an infinitive; contentum esse, generally with an ablative, or with quod. Cic. Orat. iii. 19; comp. with Fr. Clod. 6. 2. Contentus animus denotes a relative contentedness, which puts up with and does not murmur at the want of complete success; æquus animus, an absolute contentedness, which feels quite satisfied, and does not wish for a more prosperous state. (v. 343.)
Satisfactio, see Purgatio.
Saturare, see Satis.
Saucius, see Vulnus.
Saxum; Rupes; Cautes; Petra; Scopuli; Lapis; Calculus; Scrupulus. 1. Saxum, rupes, and cautes, are greater; lapis, calx, and scrupus, smaller masses of stone. Plin. H. N. xxxvi. 22. Silex viridis ubi invenitur, lapis, non saxum est. 2. Saxa (from ψεκάς, ψήχω) are greater masses of stone, in whatever form, like πέτραι; rupes and petræ (πέτραι, from πεσεῖν) are steep and high, like rocks, and therefore difficult to climb; cautes and scopuli are rough and pointed, like crags, and therefore threaten danger; the cautes are smaller, and also not visible in the water, and therefore deceitful; the scopuli (from κόψαι) jutting upwards, threaten and announce danger, like σκόπελοι. 3. Lapis (ἄλιψ) is the most general expression, and denotes the stone only as a material substance, without regard to its form, like λίθος; calculus, is a smooth, generally round pebble; scrupulus, a rough, generally angular pebble; but for this meaning of scrupulus, the dimin. of scrupus, we have only the authority of grammarians; in authors it has only the figurative meaning of scruple. (v. 191.)
Scandere; Adscendere; Escendere; Conscendere; Inscendere. Scandere means to mount a steep height, which is connected with exertion, and generally brings both hands and feet into requisition, as to climb; whereas adscendere, escendere, conscendere, and inscendere, mean to mount a height, in a general sense; adscendere, without any accessory notion, merely in opp. to descendere; whereas escendere means to mount a height which is fortified, like ramparts, walls, or which confers distinction, as the rostrum; conscendere, to mount something in company with others, a ship for instance; inscendere, to mount an enclosed space, a carriage for instance. (iv. 60.)
Scapha, see Navigium.
Scelestus; Sceleratus; Nefarius; Nefandus; Impius. Scelestus (from scelus, σκληρός) has reference to the mind, like ad scelera pronus and promptus; whereas sceleratus, to actions, like sceleribus pollutus atque opertus. Hence the epithet sceleratus is applied to things, to porta, campus, vicus; and, in general, things can be called scelesta only by personification. In the like manner nefarius and impius as applied to the impiety of the person who acts, only with this distinction, that the impius is impious only in mind, the nefarius in his actions also; whereas nefandus refers to the horrible enormity of an action. (ii. 149.)
Scelus, see Delictum.
Schola, see Ludus.
Scientia, see Cognitio.
Scindere, see Findere.
Scipio, see Fustis.
Sciscitari, see Rogare.
Scitus, see Sapiens.
Scobina, see Lima.
Scopuli, see Saxum.
Scortum, see Pellex.
Scrobs, see Specus.
Scropha, see Sus.
Scrupulus, see Saxum.
Scrutari, see Quærere.
Scutum; Clypeus; Parma. Scutum (σκύτος) is a larger shield, covering the whole body, σάκος; clypeus and parma smaller shields of a round form, ἀσπίς; clypeus (κλοπιός, καλύψαι) for foot-soldiers; parma (πάλμη) for horse-soldiers also; lastly, pelta (πέλτη) a small shield in the form of a half-moon; cetra, a small leathern shield. Liv. ix. 19. Macedonibus clupeus.. Romano scutum, majus corpori tegumentum. Liv. xxxi. 36. Cetratos, quos peltastas vocant, in insidiis abdiderat.
Scyphus, see Poculum.
Secessio, see Turbæ.
Secreta, see Arcana.
Securis, see Ascia.
Securus, see Tutus.
Sedes; Sedile; Sella. Sedes is simply a place for sitting, like ἕδος; whereas sedile and sella are artificially prepared seats; sedile, in any form chosen, as a stool or bench, whether movable or immovable, like ἕδρα; sella, of a particular form, as a chair or throne, like θρόνος.
Seditio, see Turbæ.
Segnitia, see Ignavia.
Sella, see Sedes.
Semita, see Iter.
Semo, see Numen.
Semper; Usque. Semper (ἀμπερές) means ‘always’ and ‘ever,’ absolutely, without reference to any definite limit; whereas usque only relatively ‘always,’ within a definite limit, in usque dum, etc.; but by the poets it is used without any additional clause, as in Horace, for example, Sat. i. 9. Usque sequar te (i. 14.)
Sempiternus, see Continuus.
Senecta, Senectus, Senium, see Vetus.
Senex, see Puer and Vetus.
Sensim, see Paulatim.
Sententia; Opinio; Suffragium. 1. Sententia is the view of a subject, resting upon clear perception and acquired conviction, like γνώμη; opinio, an opinion resting upon mere feeling, like δόξα. 2. Sententia is the vote of a senator upon any motion, etc., like γνώμη; whereas suffragium, the simple voting, pronouncing yes or no, or a name, like ψῆφος.
Sentes, see Dumi.
Sentire, see Intelligere.
Seorsum; Separatim. Seorsum means set apart, in order to prevent a thing being common, with the accessory notion of secrecy; whereas separatim means separated, in order to prevent confusion, with the accessory notion of arrangement.
Sepelire; Condere; Humare. Sepelire and condere denote complete burial, the more or less solemn interment of the remains of a dead person, with or without previous burning; sepelire (Goth. filhan, ἀσπάλαξ) as a proper and technical expression; condere (καταθεῖναι) as a general and softer expression; whereas humare means depositing in the earth, as the last part of burial, in opp. to cremare.
Sera; Claustrum; Pessulus; Repagulum; Obex. Seræ and claustra are bolts; sera (seruisse, εἴρειν) a movable bolt, that is put on the door; claustrum, a bolt that is fastened to the door; whereas pessuli, repagula, and obices, are merely bars, which supply the place of bolts; pessulus (πάσσαλος) a smaller bar for the fores, Plaut. Aul. i. 2, 25. Ter. Heaut. ii. 3, 47; whereas repagulum (from πῆξαι), pangere, a greater bar for the valvæ, Cic. Verr. iv. 43. Plin. H. N. xvi. 42, and obex (from objicere) for the portæ, Tac. H. iii. 30. Ann. xiii. 39. (v. 292.)
Series; Ordo. Series (from serere, εἴρειν) means a row, as an outward, mechanical, accidental association of things, which, according to their nature, are of the like sort; whereas ordo (from ἀριθμός, ῥυθμός) an inward, ideal, necessary association of things, which, according to their destination, belong to one another. Series is a mathematical; ordo, a moral notion. (vi. 330.)
Serius; Severus. Severus (αὐηρός) means, actively, one who cuts no jokes; serius, in a neutral sense, what is no subject for joking; and severe means earnestly; serio, in earnest; whence severus is an epithet for persons, serius for things; Hor. A. P. 105. Decent vultum severum seria dictu. Senec. Tranq. 15. Nihil magnum, nihil severum nec serium quidem ex tanto apparatu putat. Severus is in opp. to hilaris, Cic. Brut. 93, remissus, Orat. ii. 17, luxuriosus, Quintil. xi. 3, 74; whereas serius is in opp. to jucundus, jocosus; and serio to joco, per jocum. Yet severus also supplies the place of serius; particularly in severior, severissimus, and severitas, because serius does not possess these forms. (i. 75.)
Sermo; Colloquium; Oratio. 1. Sermo (εἰρόμενος) denotes a conversation accidentally arising, or at least carried on without any fixed and serious purpose; whereas colloquium, generally a conversation agreed upon for a particular purpose, like a conference. 2. Sermo is a natural mode of speaking; oratio, a speech premeditated and prepared according to the rules of art. The sermo arises when, in ordinary life, an individual speaks longer than usual, and continues speaking, and is accidentally not interrupted; the oratio has a definite extent with an observable beginning, middle, and end, and in it the speaker calculates upon not being interrupted. In the sermo, the language of ordinary life predominates, whether in prose or verse, as in the comic poets, and in the Sermones of Horace; whereas in the oratio the language is select, and in conformity to the rules of rhetoric. Cic. Orat. 16. Mollis est oratio philosophorum et umbratilis.. Itaque sermo potius quam oratio dicitur. Tac. Hist. i. 19. Apud senatum non comptior Galbæ, non longior.. sermo; Pisonis comis oratio. (iv. 23.)
Sermo, see Lingua.
Serpens, Serpere, see Repere.
Servus; Famulus; Mancipium; Minister; Ancilla; Servitus; Servitium. 1. Servus, ancilla, famulus, and mancipium, denote a servant who is not free, a slave; minister, one who is free, or only in subordination. Plin. Ep. x. 97. Ancillæ, quæ ministræ dicebantur; that is, in Christian assemblies. 2. Servus (from εἴρερος) means a slave, in a political and juridical sense, as in a state of subjugation, in opp. to dominus, Cic. Verr. iv. 50, like δοῦλος and δμώς; famulus (χαμαλός?) in a patriarchal sense, as belonging to and part of the family, in opp. to herus, Cic. Off. ii. 7, like οἰκέτης; mancipium, in an economical sense, as a possession and marketable commodity, like ἀνδράποδον. 3. Serva means a female slave, with especial reference to her legal condition; ancilla, in ordinary life, as the feminine of servus. Servitus denotes slavery, quite indifferently, as a regular, natural, legal state; whereas servitium, either with contempt or compassion, as an irregular, compulsory, ignominious state. Most prose writers, however, use servitus merely as the abstract; servitium, and especially servitia, as the concrete term for servi. (v. 136.)
Severitas; Gravitas; Strenuitas. Severitas (αὐηρότης) means earnestness, so far as it is seated in the mind; gravitas (from γεραιός) so far as it makes an impression on others; strenuitas (from στρηνής, δραίνω) so far as it shows itself in action. (ii. 129.)
Severus, see Austerus and Serius.
Sica, see Gladius.
Sicarius, see Homicida.
Siccus, see Aridus.
Sidus, see Stella.
Signum, see Imago.
Silere; Tacere; Reticere; Obticere. 1. Silere (from ἑλλός) means to be still, σιωπᾶν, in opp. to strepere, Suet. Aug. 94; whereas tacere (from tegere?) means to be silent, σιγᾶν, in opp. to loqui, dicere. And the compound word reticere, if a man has something to say, and keeps it to himself, in opp. to eloqui, proloqui; but obticere, if a man does not speak to one who asks or expects an explanation, in opp. to respondere. Cic. Harusp. 28. Sed tamen facile tacentibus cæteris reticuissem. 2. Tacens and tacitus denote being silent merely as a temporary state; tacens means any one who does not speak; tacitus, one who, when an opportunity for speaking offers, purposely refrains, and observes a significant silence; whereas taciturnus denotes silence as an habitual quality, like close and reserved. (i. 85.)
Silva; Saltus; Nemus; Lucus. Silva (ὕλη) denotes a wood, in a general sense, merely with reference to the timber, like ὕλη; whereas saltus (ἄλσος) as a wild place, or wood in the midst of mountains, like νάπη; nemus (νέμος) as a pleasant place, as a grove; lucus (λόχμη) as a sacred place, as a grove consecrated to the gods, like ἄλσος, ἆλτις. (ii. 93.)
Simpuvium, see Poculum.
Simul, see Una.
Simulacrum, see Imago.
Simulatio, see Imitatio.
Simultas, see Odium.
Sinere, see Ferre.
Singularis, s. Eminens.
Sinister; Lævus. Sinister (old Germ. winistra) denotes the left, as a usual and prosaic expression, like ἀριστερός; lævus (λαιός) as a select and poetical expression, like σκαιός. In a figurative sense sinister is the symbol of unpropitiousness and of disaster; lævus, of perverseness and of awkwardness. (vi. 336.)
Sinus, see Gremium.
Sistere; Inhibere; Statuere. Sistere and inhibere mean, to make any thing stand still; sistere (ἱστάναι) with reference to a living and running object; inhibere, to a lifeless object, that has merely been put in motion; whereas statuere means to make any thing stand fast. (iv. 299.)
Situm esse, see Cubare.
Situs, see Lutum.
Societas, see Fœdus.
Socius; Sodalis; Amicus; Familiaris; Particeps; Consors. 1. Socii (from sequi) are bound by common interests to act together, as partners, companions, etc.; sodales and socienni, like ἑταῖροι, are bound only by being pleased with each to the common enjoyment of life, as comrades and good friends; but sodalis (from ἔθος, ἠθεῖος) is the more elevated, sociennus, a more comic expression. Socius is generally in construction with an objective genitive, which names the purpose of the sociatio; whereas sodalis only with a subjective genitive, which names the other sodalis; socius periculi, culpæ, but sodalis meus. 2. Sodalis is a good friend, with whom one stands in a sociable, that is to say, a calm state of intercourse; amicus, a friend, with whom one exchanges the sacred feeling of love and respect; familiaris, a confidant, to whom one is bound, as one heart and soul, in mirth and sorrow. 3. The socius rei is considered in the state of a fellow-laborer or fellow-sufferer; the particeps and consors as sharers in an enjoyment or in a possession; the particeps, because he voluntarily takes a part in a thing, in opp. to expers, like μέτοχος; the consors, because, without co-operating, he is entitled to a share, in opp. to exsors. Cic. Balb. 28. Fuit hic multorum illi laborum socius aliquando; est fortasse nunc nonnullorum particeps commodorum. Liv. xxi. 41, and Suet. Aug. 25. The co-regent is socius imperii, so far as he shares in the business of government; consors, so far as the office is merely honorary. (iv. 208.)
Socordia, see Ignavia.
Sodalis, see Socius.
Solemnia; Feriæ; Dies festi; Festa. Solemnia means festivals, so far as they are solemn or regularly returning institutions; feriæ, so far as they are days of rest and recreation; festa, or, in prose, dies festi, so far as they are days of rejoicing. (vi. 339.)
Solere; Consuevisse; Adsolere. 1. Solere (from ἑλεῖν) is used of events and of actions, like φιλεῖν, to be used; whereas consuevisse only of an action, with reference to a person, like εἰωθέναι, to be wont. In Liv. xxxviii. 17, Hæc quibus insolita atque insueta sunt Græci timeant! – the word insolitus refers to the frequency of their appearance; insuetus, to the connection of their appearance with the individuality of the subject acting or suffering. 2. Solet is used indifferently; assolet involves praise, and may be resolved into recte or rite solet. (v. 73.)
Solers, see Sapiens.
Solicitare, see Lacessere.
Solicitudo, see Cura.
Solitudo; Vasta; Deserta; Tesca. Solitudo denotes the solitude of a place, indifferently or with praise; whereas vasta, deserta, tesca loca, with blame; vasta loca, as uncultivated wastes, in opp. to sulta; whereas deserta, as uninhabited deserts, in opp. to habitata; and tesca, or tesqua, (from tacere,) as lonely places, where an awful stillness reigns, in opp. to celebria. (iii. 226.)
Solum; Fundus; Vadum; Fundamentum. Solum, fundus, vadum, denote the natural ground and bottom of a thing; solum, that of the earth, on which one can place a firm foot, in opp. to the movable elements air and water; fundus (from fodere, βυθός,) that of a vessel, in opp. to the remaining space in the vessel; vadum (ἕδος) that of a river, ocean, or sea, in opp. to the water, which flows into it, or to standing water; whereas fundamentum denotes a foundation artificially laid, on which a building, etc. rests, and which, in addition to the solum, it particularly needs. Hence the proverbial phrase, Omnis res jam in vado est; like a swimmer who has reached the bottom of the water: and Largitio fundum non habet, like the vessel of the Danaides. Cic. Brut. 74. Solum et quasi fundamentum oratoris vides. (v. 35.)
Solum, see Tellus.
Somnus; Sopor; Somnium; Insomnium. 1. Somnus (ὕπνος) denotes sleep, as a usual prosaic expression; sopor (ὕπαρ) as a select poetical expression. In prose sopor has only a causative meaning, a means of producing sleep, but not a deep sleep. 2. Somnium denotes a dream, in prose, like ὄναρ; insomnium, in poetry, like ἐνύπνιον. (v. 278.)
Sonitus, see Fragor.
Sons, see Culpa.
Sopor, see Somnus.
Sordes, see Lutum.
Sospes, see Salvus.
Sparsi, see Passi.
Spatiari, see Ambulare.
Species, see Figura.
Spectare, see Videre.
Spectrum; Mostellum; Manes; Lemures. Spectrum denotes the apparition of a departed spirit, as a supernatural appearance; mostellum (dimin. from monstrum) as a horrible apparition; manes (from ἀμενηνὰ κάρηνα) as the apparition of a good spirit; lemures, as that of a hobgoblin. (vi. 344.)
Speculator, see Explorator.
Specus; Caverna; Antrum; Spelunca; Spelæum; Fovea; Scrobs. 1. Specus and caverna are cavities, whether under-ground, or on a level with the ground, – consequently, a species of antrum; spelunca and spelæum, cavities with a perpendicular opening, leading up into a mountain; scrobs, fovea, and favissa, pits with an horizontal opening, leading down into the earth. 2. Specus (σπέος) is a gap, with a longish opening; caverna (from κύαρ) a hole, with a round opening. 3. Spelunca (σπήλυγξ) is a cavity, in a merely physical relation, with reference to its darkness and dreadfulness; antrum (ἄντρον) a grotto, as a beautiful object, with reference to its romantic appearance and cooling temperature; lastly, spelæum (σπήλαιον) is used only by the poets, as the abode and lurking-hole of wild beasts. 4. Fovea (from φύειν) is a pit meant to remain open, or only covered in order to keep in or to catch a wild beast; scrobs, a pit meant to be filled up again, and only dug, in order to bury something, the root of a tree, for instance, or a corpse. (v. 140.)
Sperare, see Vereri.
Spernere; Contemnere; Despicere; Aspernari; Recusare; Fastidire; Negligere. 1. Spernimus rejicienda, fugienda ut libidines. Contemnimus magna, metuenda ut pericula, mortem. Despicimus infra nos posita, ut vulgi opiniones; according to Lambinus. Or, spernere, spernari, aspernari (ἐκπέραίνειν) mean, not to care for a thing, in opp. to appetere, concupisse, Cic. Fin. ii. 10, 51. Plaut. Mil. iv. 2, 59, something like ἀποβάλλειν; whereas contemnere, poetically temnere (from temere), not to fear a thing, in opp. to timere, metuere, Cic. Fam. vii. 32. Att. ii. 24. Sen. Prov. 6. Tac. H. ii. 92, like καταφρονεῖν; lastly, despicere, despectare, not to value a thing, in opp. to suspicere, revereri, admirari. Cic. Off. ii. 11, 38. Tac. Ann. ii. 43, like ὀλιγωρεῖν. 2. Spernere denotes despising, as an inward feeling, synonymously with parvi putare, negligere; spernari, and the more usual word, aspernari, as an utterance of that feeling, synonymously with recusare, abnuere, rejicere, like waving from one. In spernere, the notion of holding cheap predominates; in aspernari, that of aversion or rejection. Spernere refers to an object which is at one’s command; aspernari, to something offered to us, or obtruded upon us. 3. Aspernari is confined to the simple avowal of aversion; whereas recusare includes the decided declaration of unwillingness. Curt. vi. 6, 7. Principes aspernantes quidem, sed recusare non ausos Persicis ornaverat vestibus. 4. The spernens follows a moral and rational aversion, and acts more or less with a consciousness of his grounds for despising anything; whereas the fastidiens follows a physical and instinctive aversion, whether it be an innate or temporary antipathy, which arises either from an actual loathing, or from what appears like it; lastly, the negligens follows the suggestion neither of reason, nor yet of instinct and feeling, but acts without thought or purpose. (ii. 178.)
Sphæra, see Globus.
Spica, see Culmus.
Spiritus, see Anima.
Spissus, see Angustus.
Splendere, see Lucere.
Spolia, see Præda.
Spoliare, see Vastare.
Spondere, see Polliceri.
Sponsor; Vas; Præs. Sponsor is a surety in a general sense, who guarantees any thing whatever; whereas vas and præs are sureties in a court of justice; vas (from ἄεθλος) one who gives security for the appearance of one or other party in court; præs, who gives security for a claim of government. (iv. 113.)
Sponte; Ultro; Sua sponte; Voluntate; Libenter. 1. Sponte (πόθος) means voluntarily; whereas ultro, in an over-ready manner; so that sponte refers to the mind of the agent, ultro to the thing itself. Liv. x. 19. Orare ne collegæ auxilium, quod acciendum ultro fuerit, sua sponte oblatum sperneretur; and Tac. Hist. iv. 79. Suet. Cæs. 6. Sponte accusare means to accuse of one’s own accord; whereas ultro accusare means to obtrude one’s self into the office of an accuser, when one should be satisfied with not being one’s self accused; according to which, ultro accusavit may be resolved into the complete phrase: Haud contentus non accusari ab altero, ultro etiam progressus est, ut ipse accusaret alterum, or, ultro progressus accusavit alterum. 2. Sponte, from choice, is in opp. to casu, or necessitate, Colum. ii. 1, 13. Plin. Ep. v. 14. Tac. Ann. vi. 23; whereas sua sponte, quite of one’s own accord, like αὐτομάτως, in opp. to rogatus, provocatus, or invitatus. Cæs. B. G. i. 44. Cic. Fam. i. 7. iv. 3. vii. 5. (iii. 103.) 3. Sponte and spontaneus, like ἑκών and ἑκούσιος, paint the voluntary action as an act of the understanding; voluntate and voluntarius, like ἐθελοντής, as an act of the will, in opp. to invite; libenter and libens, like ἄσμενος, as an act of feeling, in opp. to tædio. (iv. 277.)