Ludwig von Doederlein
Döderlein's Hand-book of Latin Synonymes
G
Galea, see Cassis.
Ganeum, see Deversorium.
Gannire, see Latrare.
Garrire; Fabulari; Blatire; Blaterare; Loquax; Verbosus. 1. Garrire (γηρύω) denotes talking, with reference to excessive fondness for speaking; fabulari, to the nullity; blatire, and the intensive blaterare, to the foolishness of what is said. 2. The garrulus is tiresome from the quality, the loquax from the quantity, of what he says. For garrulitas expresses childish or idle talkativeness, from the mere pleasure of talking and hearing one’s self talk, without regard to the value and substance of what is said, and has its origin in a degeneracy of youthful vivacity, and even in the abuse of superior talents, like λαλία; whereas loquacitas (λακάζειν) expresses a quaint talkativeness, from inability to stop short, which has its origin in the diminished energy of old age, like ἀδολεσχία. The garrulus, in his efforts to please and entertain by light conversation, is silly and imbecile; the loquax, in his efforts to instruct, and make himself clearly understood, is often tedious. 3. Garrulus and loquax denote qualities of persons, speakers; verbosus, of things, speeches, and writings. (iii. 81.)
Gaudere; Lætari; Hilaris; Alacer; Gestire; Exsultare. 1. Gaudere (from γαῦρος) denotes joy as an inward state of mind, in opp. to dolor, like ἥδεσθαι; whereas lætari and hilarem esse, the utterance of joy. Tac. Hist. ii. 29. Ut valens processit, gaudium, miseratio, favor; versi in lætitiam.. laudantes gratantesque. 2. The lætus (from λιλαίομοι) shows his joy in a calm cheerfulness, which attests perfect satisfaction with the present, in opp. to mœstus, Tac. Ann. xv. 23; the hilaris (ἱλαρός) in awakened mirth, disposing to jest and laughter, in opp. to tristis; the alacer (ἀλκή) in energetic vivacity, evincing spirit and activity, in opp. to territus. Cic. Cœl. 28. The gaudens, the lætus, the hilaris, derive joy from a piece of good fortune; the alacer at the same time from employment and action. Cic. Divin. i. 33, 73. Equum alacrem lætus adspexit. Lætitia shows itself chiefly in an unwrinkled forehead, and a mouth curled for smiling; hilaritas, in eyes quickly moving, shining, and radiant with joy; alacritas, in eyes that roll, sparkle, and announce spirit. Sen. Ep. 116. Quantam serenitatem lætitia dat. Tac. Agr. 39. Fronte lætus, pectore anxius. Cic. Pis. 5. Te hilarioribus oculis quam solitus es intuente. 3. Gaudere and lætari denote a moderate; exsultare and gestire, and perhaps the antiquated word vitulari, a passionate, uncontrolled joy, as to exult and triumph; the gestiens (γηθεῖν) discovers this by an involuntary elevation of the whole being, sparkling eyes, inability to keep quiet, etc.; the exsultans, by a voluntary, full resignation of himself to joy, which displays itself, if not by skipping and jumping, at least by an indiscreet outbreak of joy, bordering on extravagance. 4. Jucundus denotes, like juvat me, a momentary excitement of joy; lætus, a more lasting state of joy; hence lætus is used as the stronger expression, in Plin. Ep. v. 12. Quam mihi a quocunque excoli jucundum, a te vero lætissimum est. (iii. 242.)
Gazæ, see Divitiæ.
Gelicidium, Gelidus, Gelu, see Frigere.
Gemere, see Suspirare.
Geminus, see Duplex.
Gena, see Mala.
Generare, see Creare.
Gens; Natio; Populus; Civitas. 1. Gens and natio denote a people, in a physical sense, in the description of nations, as a society originating in common descent and relationship, without any apparent reference to civilization; whereas populus and civitas denote a people in a political sense, as a society formed by civilization and compact. Sall. Cat. 10, 1. Nationes feræ et populi ingentes subacti. Cic. Rep. i. 25. 2. Gens (γενετή) includes all people of the same descent, like φῦλον; natio (from γνήσιος) a single colony of the same, like ἔθνος. Vell. P. ii. 98. Omnibus ejus gentis nationibus in arma accensis. Tac. G. 2, 38. But as gens, in this physical sense, as the complex term for several colonies, has a more comprehensive meaning than natio, so has it, at the same time, in its political accessory meaning, as a clan, γένος, or as the complex term for several families, a narrower meaning than populus; hence sometimes populus forms, as a civilized natio, a part of the natural gens. Liv. iv. 49. Bolanis suæ gentis populo, and Virg. A. x. 202; sometimes gens, as a political society, forms a part of populus: Justin. vii. 1. Adunatis gentibus variorum populorum. 3. Civitas (from κείω) denotes the citizens of a town collectively, πόλις, merely with regard to their interior connection, as including the inhabitants who are in the enjoyment of the full rights of citizenship, and the lawful possessors of the land; populus (redupl. of πόλις) means the people, δῆμος, more commonly in reference to their social relations, interior and exterior, and with the included notion of belonging to the state. A people can determine upon war as a civitas; but can carry it on only as a populus. A civitas is necessarily stationary; but a populus may consist of Nomades, or wanderers from one pasture to another.
Gens, Genus, see Stirps.
Gerere, see Ferre and Agere.
Gestire, see Velle and Gaudere.
Gignere, see Creare.
Gilvus, see Luteus.
Glaber, see Lævis.
Glacies, see Frigere.
Gladius; Ensis; Pugio; Sica. 1. Gladius (from κλάδος) is the usual, ensis (from ansa?) the select and poetical name for a sword. Quintil. x. 1, 11. (v. 188.) 2. Pugio (from pungere) is a dagger, as a fair and openly used soldier’s weapon, on a level with the sword; whereas sica (from secare) is the unfair and secret weapon of the bandit, on a level with poison. (vi. 291.)
Globus; Sphæra. Globus is the popular term for any body that is round like a ball; whereas sphæra is the scientific term, derived from the Greek for a mathematical globe. (vi. 147.)
Globus, see Caterva.
Gloria; Claritas. Gloria (from γέλως) denotes renown, under the image of something said, like κλέος; claritas (from γαληρός) under that of some thing bright, and that is seen, like δόξα. (v. 235.)
Gloriatio, see Jactatio.
Glutus, see Faux.
Gnavitas, see Opera.
Gracilis, see Exilis.
Gradatim, see Paulatim.
Gradiri, see Ire.
Gradus; Gressus; Passus. 1. Gressus denotes a step subjectively, whereas gradus objectively. Gressus is a step that is being taken; gradus that is taken. 2. Gressus is a product of going, but passus, of standing also, if the feet are at the same distance from each other as in walking. Gressus denotes any separation of the feet, whether longer or shorter, quicker or slower, whether deserving the name of step or not; whereas passus means a regular measured step, which at the same time serves as a measure of length. Virg. Æn. i. 414. Tendere gressus ad mœnia: comp. with ii. 723. Iulus sequitur patrem non passibus æquis. (iv. 58.)
Græci; Graii; Græculi; Græcanicus. 1. Græci denotes the Greeks merely as a term in the description of different nations, and a historical name, without any accessory moral reference; whereas Graii, with praise, as the classical name for a nation of heroes in days of yore: Græculi, with blame, as the degenerate people, false and unworthy of trust, that existed in the times of the Roman writers. 2. Græcum means what is really Grecian, whether in or out of Greece; but Græcanicus, what is made after the Grecian manner, what is merely à la Grecque. (v. 304.)
Grandævus, see Vetus.
Grandis, see Magnus.
Gratia, see Studium.
Gratias agere, habere, referre; Grates; Gratari; Gratulari. 1. Gratiam or gratias habere means to feel thankful, like χάριν εἰδέναι; whereas gratias agere, to return thanks in words, like εὐχαριστεῖν; lastly, gratiam referre, to show one’s self thankful by deeds, like χάριν φέρειν, ἀντιχαρίζεσθαι. Cic. Marc. ii. 33. Maximas tibi omnes gratias agimus; majores etiam habemus. Off. ii. 20. Inops etiamsi referre gratiam non potest, habere tamen potest. And Fam. v. 11. x. 11. Planc. 28. Balb. 1. Phil. iii. 2. 2. Gratias agere is the usual; grates agere, a select and solemn form of speech. Cic. Somn. Grates tibi ago, summe Sol, vobisque reliqui cœlites. 3. In the same manner gratulari denotes an occasional expression of thanks without oblation, and a congratulation without formality, whereas gratari, a solemn thanksgiving, or congratulation. Liv. vii. 3. Jovis templum gratantes ovantesque adire: comp. with Ter. Heaut. v. 1, 6. Desine deos gratulando obtundere. (ii. 213.)
Gratus; Jucundus; Acceptus; Gratiosus. 1. Gratum (from κεχαρῆσθαι) means that which is acceptable only in reference to its value with us, as precious, interesting, and worthy of thanks; but jucundum (from juvare) in reference to the joy which it brings us, as delightful. Cic. Att. iii. 24. Ista veritas etiam si jucunda non est, mihi tamen grata est. Fam. v. 18. Cujus officia jucundiora scilicet sæpe mihi fuerunt, nunquam gratiora. And v. 15. xiii. 18. 2. Gratus refers to the feeling, as wished for; acceptus, to its expression, as welcome. 3. The gratus alicui meets with no antipathy, but is liked; the gratiosus apud aliquem is the object of distinguished favor, and enthusiastic attachment, as the favorite or darling. (iii. 254.)
Gravidus, see Prægnans.
Gravitas, see Moles and Severitas.
Gremium; Sinus. Gremium is the lap, or surface formed by the knees in a sitting posture, and figuratively the symbol of the fostering care of a mother; whereas sinus, the bosom, between the two breasts, especially in the female sex, and figuratively the symbol of protection and refuge. Cic. Pis. 37. Ætolia procul a barbaris disjuncta gentibus in sinu pacis posita medio fere Græciæ gremio continetur. (vi. 150.)
Gressus, see Gradus.
Grex, see Caterva and Pecus.
Grumus, see Collis.
Gula, see Faux.
Gurges, see Vorago.
Gurgulio, see Faux.
Gustus, Gustare, see Sapor.
Gutta; Stilla; Stiria. Gutta is a natural, stilla (στίλη, σταλάξαι), an artificial measured drop. Further, the principal notion in gutta is that of smallness, hence guttatim means drop by drop; whereas in stilla the principal notion is that of humidity, hence stillatim means trickling or dripping. Stilla means a liquid; stiria (στερεά) a frozen drop. (iii. 4.)
Guttur, see Faux.
Gyrus, see Orbis.
H
Habena, see Frenum.
Habere, see Tenere.
Habitare, see Incolere.
Habitus, see Vestis.
Hactenus, see Adhuc.
Hædus, see Caper.
Hærere; Pendere. Hærere (χειρόω?) means to stick, and not to be loose, or able to get forwards; pendere (πέτεσθαι), to be suspended, and prevented from falling to the ground. Cic. Acad. ii. 39. Ut videamus terra penitusne defixa sit et radicibus suis hæreat, an media pendeat. (vi. 154.)
Hæsitare, see Cunctari.
Harena, see Sabulo.
Hariolari; Vaticinari. Hariolari (from χρᾶν) means to foretell, with the accessory notion of charlatanism, like χρησμολογεῖν; whereas vaticinari (from vates, ἠχέτης,) to foretell, with the accessory notion of inspiration, like μαντεύεσθαι. In Cic. Divin. i. 2, Hariolorum et vatum furibundæ prædictiones, it is only the harioli, who from their position and in public estimation already pass for charlatans; whereas the vates are charlatans only, as Cicero himself views them from his philosophical elevation. (iii. 76.)
Hasta, see Missile.
Haud scio an, see Casu.
Helluo, see Prodigus.
Helvus, see Luteus.
Heros, see Numen.
Hilaris, see Gaudere.
Hircus, see Caper.
Hirsutus, Hirtus, Hispidus, see Horridus.
Historiæ, see Annales.
Histrio, see Actor.
Hœdus, see Caper.
Homicida; Interfector; Peremtor; Interemtor; Percussor; Sicarius. Homicida denotes the manslayer in a general sense, as far as manslaughter is a crime, like ἀνδροφόνος; whereas interfector, peremtor, and interemtor, only the slayer of a particular person, whether the deed be a crime or not, like φονεύς; percussor and sicarius denote the instruments of another’s will, and mere mechanical executioners of another’s decree; but the percussor executes a public sentence of condemnation, as the headsman, while the sicarius lends and hires out his hand to a secret assassination, like the bandit. Cic. Rosc. Am. 33, 93. Erat tum multitudo sicariorum. et homines impune occidebantur.. Si eos putas.. quos qui leviore nomine appellant, percussores vocant, quæro in cujus fide sint et tutela. (iii. 191.)
Homo; Mas; Vir; Homunculus; Homuncio; Homullus. 1. Homo (Goth. guma, from humus, χθών, ἐπιχθόνιος), means a human being, man or woman, in opp. to deus and bellua, like ἄνθρωπος; mas and vir mean only the man; mas in a physical sense, in opp. to femina, like ἄρσην; vir (Goth. wair, from ἰρῆνες), in a physical sense, in opp. to mulier, like ἀνήρ. Sen. Polyb. 36. Non sentire mala sua non est hominis, at non ferre non est viri. Ep. 103. Cic. Tusc. ii. 22. Fam. v. 17. Justin, xi. 13. 2. Homunculus denotes the weak and powerless being called man, with reference to the whole race, in opp. to the Deity, to nature in general, to the universe, etc.; homuncio and homullus denote the weak and insignificant man, as an individual, in opp. to other men; homuncio, with a feeling of pity; homullus, with a feeling of scorn. (v. 133.)
Honestas, see Virtus.
Honestus, see Bonus.
Honorare; Honestare. Honorare means to honor any body, by paying him singular respect, and yielding him honor; but honestare means to dignify, or confer a permanent mark of honor upon any body.
Hornus; Hornotinus. Hornus (χθεσινός) that which is of this year, as a poetical, hornotinus, as a prosaic word.
Horridus; Hirtus; Hirsutus; Hispidus; Asper. Horridus (from χέρσος, χορταῖος), is the most general expression for whatever is rough and rugged, from want of formation; hirtus and hirsutus refer particularly to what is covered with rough hair, in opp. to what is soft and smooth; hispidus and asper, to rough elevations, in opp. to what is level; hispidus, to the roughness that offends the eye; asper, to the roughness that causes pain. Vell. P. ii. 4. describes Marius as hirtus et horridus; hirtus referring to his neglected exterior, horridus, to his rough nature. (vi. 161.)
Horror, see Vereri.
Hortari; Monere. The hortatio (ὄρθωσις, ἐρέθω), addresses itself immediately to the will and resolution; whereas the monitio, almost entirely to the consciousness and judgment. The hortatio has always an action for its object; the monitio, only a representation, and by the medium of that representation, an action for its object. Sall. Jug. 60. Monere alii, alii hortari. Cat. 60. Nequidquam hortere.. Sed ego vos quo pauca monerem, convocavi. Sen. Ep. 13. Nimium diu te cohortor, cum tibi admonitione magis quam exhortatione opus sit. Cic. Fam. x. 40. Si aut aliter sentirem, certe admonitio tua me reprimere, aut si dubitarem, hortatio impellere posset. (i. 164.)
Hospes; Adventor. Hospes is the guest who visits his friend; adventor, the person who puts up at his host’s. Sen. Benef. i. 14. Nemo se stabularii aut cauponis hospitem judicat. (iv. 392.)
Hospes, see Externus.
Hospitium, see Deversorium.
Hostis, see Adversarius.
Hucusque, see Adhuc.
Humanitas; Comitas; Facilitas; Civilitas. Humanitas is a virtue of universal extent, which, like the mental cultivation, proceeding from intelligence, ennobles the whole man in mind and heart, and gives to his nature mildness and philanthropy, as a principle; in opp. to feritas; comitas (from κόσμος) is a moral virtue, which, like affability, without respect to higher rank in society, treats every man as a man; facilitas, a social virtue, which, like complaisance, by forbearance and meeting the views of others, facilitates mutual intercourse in life, and makes it pleasant; civilitas, a political virtue, which, like the republican feeling of a prince, makes the specific difference between a ruler and his people unfelt, and treats his subjects as fellow-citizens. Nep. Milt. 8. In Miltiade erat quum summa humanitas, tum mira comitas, ut nemo tam humilis esset cui non ad eum aditus pateret. (v. 6.)
Humanitus; Humane; Humaniter. Humanitus means in a human manner, in objective reference to the exterior condition of man, namely, that of weakness and mortality, like ἀνθρωπείως, ἀνθρωπίνως; whereas humane and humaniter, in subjective reference to man’s capacity for and propensity towards cultivation; humane facere is the result of moral cultivation, like φιλανθρώπως; humaniter facere is the result of social cultivation, like ἐπιεικῶς. (v. 8.)
Humare, see Sepelire.
Humerus, see Armus.
Humidus, see Udus.
Humus, see Tellus.
I & J
Jacere, see Cubare.
Jactatio; Gloriatio; Ostentatio; Venditatio. Jactatio and gloriatio have their foundation in vanity and self-complacency; jactatio is making much ado of one’s excellencies and merits, and shows itself in words and actions, with the accessory notion of folly; gloriatio is talking big, proclaiming one’s excellencies and merits, with the accessory notion of insolence; whereas ostentatio and venditatio have their foundation in a crafty calculation of the effect to be produced, and a disregard to truth; ostentatio would conceal real emptiness under a false show; venditatio would, by exaggerating one’s excellencies, pass them off for greater than they are.
Jactura, see Amittere and Damnum.
Jaculum, see Missile.
Janua, see Ostium.
Icere, see Verberare.
Idoneus; Aptus. Idoneus denotes a passive, aptus an active fitness for any thing. F. A. Wolf. Or, the idoneus is fitted by his qualifications, and, through outward circumstances, for any particular destination, like the ἐπιτήδειος; the aptus (from potis, potens), by his worth and adequacy, like ἱκανός. The idoneus is in himself inactive, and suffers himself to be employed for a particular purpose, for which he is qualified; the aptus himself engages in the business, because he is adequate to it. (iii. 276.)
Ignarus, see Cognitio.
Ignavia; Inertia; Segnitia; Desidia; Socordia; Pigritia. 1. Ignavia denotes the love of idleness, in an ideal sense, inasmuch as the impulse to action distinguishes the more noble from the ordinary man, and gives him an absolute value; in opp. to industria, Tac. Ann. xii. 12. xvi. 18; whereas inertia denotes the love of idleness in a real tangible sense, inasmuch as activity makes a man a useful member of society, and gives him a relative value. Ignavia is inherent in the temperament, and has no inclination for action; inertia lies in the character and habits, and has no desire to work. A lazy slave is called inors; a person of rank, that passes his time in doing nothing, is ignavus. 2. Segnitia, desidia, socordia, and pigritia, are the faults of a too easy temperament. Segnitia (from sequi, ὄκνος,) wants rousing, or compulsion, and must be conquered, before it resigns its ease, in opp. to promptus. Tac. Agr. 21. Desidia (from sedere) lays its hands on its lap, and expects that things will happen of themselves; socordia is susceptible of no lively interest, and neglects its duties from want of thought, like phlegm; pigritia has an antipathy to all motion, and always feels best in a state of absolute bodily rest, like slothfulness. (iv. 212.)
Ignavia, see Vereri.
Ignominia; Infamia; Dedecus; Probrum; Opprobrium. 1. Ignominia deprives one of political honor, which is independent of the reports circulated concerning a man, and is the consequence of an official denunciation, the justice of which is supposed; that of the censor, for example, like ἀτιμία; whereas infamia deprives one of moral honor, of one’s good name, has a reference to public scorn, and is the consequence of shameless and dishonorable conduct, like δυσφημία. 2. Ignominia and infamia are abstract, and denote subjective states; dedecus and probrum are concrete, and denote, objectively, disgrace itself; dedecus is a deviation from the conduct that becomes a man of honor, from whom noble actions are expected; probrum is a stain on the morality of a man, from whom, at least, irreproachable conduct is expected. Dedecus is incurred generally in our public relations, by abjectness of spirit, etc.; probrum, in our private relations, by licentiousness, etc. 3. Probrum (from προφέρω is reproach, as far as it can justly be made; opprobrium, reproach, as far as it actually is made. In probrum the disgrace itself is more considered; in opprobrium, the open proclamation of it.
Ignoscere; Veniam dare. Ignoscere (ἀναγιγνώσκειν) is a moral act; as, to forgive from one’s heart; to forgive and forget, in opp. to retaining anger, συγγιγνώσκειν; whereas veniam dare (ἀνίαν or ἄνεσιν δοῦναι) is a political act, to allow clemency to take place of justice, in opp. to punishment, like μεθιέναι. The friend ignoscit a person of his own rank; one who is of higher rank and greater power veniam dat. Cic. Man. 3. Illis imperatoribus laus est tribuenda quod egerunt; venia danda quod reliquerunt; comp. with Att. xvi. 16. Ignosce mihi quod eadem de re sæpius scribam. (v. 170.)
Ilia, see Caro.
Illico, see Repente.
Illustris, see Celeber and Luculentus.
Imago; Simulacrum; Statua; Signum. 1. Imago and simulacrum denote, as the most general terms, any representation, whether a work of statuary or of painting; imago (μηχανή) is allied to the original, as to a pattern, by a striking likeness of form, like εἰκών; simulacrum is opposed to the original, as a real being, by a deceptive imitation of its form, like εἴδωλον; whereas statua, signum, and effigies, are merely plastic works; tabula and pictura, merely pictures. 2. Simulacrum and statua denote the copying of the whole figure, consequently, in the plastic art, standing figures; effigies and imago, principally the copying of the characteristic parts, namely, the features; effigies, in statuary, as busts; imago, in painting, as half-length portraits. Tac. Ann. i. 74. Alia in statua amputato capite Augusti effigiem Tiberii inditam. Hist. ii. 3. Simulacrum deæ effigie humana. Cic. Tusc. iii. 2, 3. Optimus quisque consectatur nullam eminentem effigiem (virtutis) sed adumbratam imaginem gloriæ. Signum (from sequo, to proclaim,) means any plastic work, in opp. to tabulæ and picturæ. Sal. Cat. 11. Cic. Orat. i. 35. Man. 14. Suet. Cæs. 47. Quintil. ix. 2. Cic. Verr. iv. 1; simulacrum means the sacred statue of a god, like ἄγαλμα; statua, the profane statue of a man, like ἀνδριάς. Cic. Cat. iii. 8. Simulacra deorum immortalium depulsa sunt et statuæ veterum hominum dejectæ. Tac. Ann. i. 73. Suet. Tib. 26. Cic. Verr. i. 22. Legati deorum simulacra venerabantur, itemque cætera signa et ornamenta lacrimantes intuebantur. (v. 237.)
Imber, see Pluvia.
Imitatio; Æmulatio; Certatio; Rivalitas; Simulatio. 1. Imitari means merely the effort to produce something like some other thing, without any accessory moral notion; æmulari (from αἴσιμος) means, at the same time, to do something which shall gain equal or superior consideration, honor, and approbation, when compared with the thing imitated. Imitatio has in view only the thing itself, and is generally moderate and laudable; æmulatio has in view chiefly the person, who is already in possession of the quality worthy of imitation, and always seems more or less a passion, which deserves praise or blame, according as it has its foundation in the lover of honor, or in immoderate ambition. Plin. Ep. vii. 30. Demosthenis orationem habui in manibus, non ut æmularer (improbum enim ac pæne furiosum) at tamen imitarer ac sequerer tantum. Comp. i. 2, 2. viii. 5, 13. Quintil. i. 2, 26. Cic. Tusc. iv. 8, 17. 2. The æmulus is at first behind his opponent, and strives for a time only to come up to him, and be like him; whereas the certator and concertator are already on a par with their opponent, and strive to outdo him, and conquer him. 3. Æmulatio contends for superiority in any art; rivalitas, only for preference in estimation. Cic. Tusc. iv. 26, 56. Illa vitiosa æmulatione, quæ rivalitati similis est, quid habet utilitatis? 4. Imitatio is an effort to become something which a man at present is not, but fain would be, and really can become; whereas simulatio, an effort to pass for something which a man properly and naturally is not, nor ever can be. Imitatio is the means of attaining to an actual or presumptive ideal; whereas simulatio remains for ever a mere counterfeit. (iii. 64.)
Impar, see Æquus.
Impensæ, see Sumptus.
Imperare, see Jubere.
Impertire; Tribuere; Participare; Communicare. Impertire and tribuere denote giving a portion, without reference to any share, which the giver is to retain for himself; impertire means giving, as an act of free will and of goodness; tribuere, as an act of justice, or of judiciousness; whereas participare and communicare, the giving a share of something of which one also retains a share one’s self; participare has generally the receiver for its object, who is to share a possession; but communicare, generally the thing shared, in the use of which the receiver is to have a share. (iv. 158.)
Impietas, see Delictum.
Impius, see Scelestus.
Imponere, see Fallere.
Imus; Infimus. Imum (superl. from in) denotes the lowest part of a whole; infimum (superl. from inferus) either the lowest part of all the parts, that is, the basis, or the lowest in a discrete magnitude, that is, a magnitude consisting of distinct parts. The imum is the lowest extremity of a part; then the infimum, the lowest part, with reference to the other parts. Cic. Rosc. Com. 7. Ab imis unguibus usque ad summum verticem: compare with Divin. i. 33. Ut ab infima ara subito anguis emergeret; and with N. D. ii. 20. Luna infima est quinque errantium. Further, imus denotes the lowest in a purely local relation; infimus, with the accessory notion of the lowest rank. (iv. 377.)
Inambulare, see Ambulare.
Inanis; Vacuus. Inanis (from ἰνάω) means the emptiness of that which has been full, but is now without its contents, in opp. to plenus, Cic. Orat. i. 9, 37. Parad. 6, 1. Brut. 8, 34; whereas vacuus denotes the emptiness of that which may be filled, but is at present vacant, in opp. to occupatus, Tac. Hist. iv. 17; or to obsessus, Cic. N. T. i. 24. Tac. Ann. vi. 34. Jason post avectam Medeam genitosque ex ea liberos inanem mox regiam Æetæ vacuosque Colchos repetivit; that is, the palace deserted and desolate, and the people without a governor. Figuratively, inane means a nullity; vacuum, a vacancy. (i. 100.)
Incassum, see Frustra.
Incastus, see Inficetus.
Incedere, see Ire.
Incendere, see Accendere.
Incestus, see Inficetus.
Inchoare, see Incipere.
Inciens, see Prægnans.
Incipere; Ordiri; Inchoare; Cœpisse. 1. Incipere denotes the beginning, in opp. to the state of rest, which precedes and follows, consequently it is in opp. to cessare and desinere, desistere, finire; whereas ordiri (from ἔρδειν, radix,) in opp. to an advancement; consequently in opp. to continuare, and its intransitive pergere; lastly, inchoare (from conari) in opp. to ending and accomplishing, consequently in opp. to perficere, consummare, peragere, absolvere, etc. Cic. Off. i. 37. Ut incipiendi ratio fuerit, ita sit desinendi modus. Tusc. i. 49. Sen. Ep. 116. Plin. H. N. xi. 51. Plin. Pan. 54, 6. 57, 2. Ep. ix. 4. Quintil. xi. 3, 34. Tac. Agr. 32. Varro R. R. iii. 16. Apes cum evolaturæ sunt, aut etiam inciperunt, consonant vehementer. Cic. Fin. iv. 6. Hoc inchoati cujusdam officii est, non perfecti. Brut. 33. Liv. xl. 9. Plin. Ep. iii. 8, 7. Plin. H. N. x. 63. Tac. Dial. 33. Suet. Claud. 3. Cic. Fr. ap. Non. Perge, quæso, nec enim imperite exorsus es. 2. Cœpi has nearly the same words in opp. to it as incipere has; Sen. Cons. Polyb. 20. Quicquid cœpit, et desinit. Cic. Rab. Post. 2. Ovid, Ep. ix. 23; cœpi refers more to the action which is begun; incepi, more to the beginning which has been made. Cœpi is a sort of auxiliary verb; incepi is emphatic; hence cœpi has an infinitive, incipere a substantive, for its object. Cic. Verr. v. 10. Quum ver esse cœperat (sed cum rosam viderat, tum ver incipere arbitrabatur), dabat se labori. (iii. 157.)
Incitare; Instigare; Irritare; Instinctus. 1. Incitare (from ciere) denotes to urge an inactive person by merely bidding, speaking to, and calling upon him, to an action, generally of a laudable kind, synonymously with hortari; instigare (from στίξαι) to spur on a reluctant person by more vehement exhortations, promises, threatenings, to an adventurous act, synonymously with stimulare; irritare (ἀνερεθίζω) to incite a quiet person by rousing his passions, ambition, revenge, to a violent action, synonymously with exarcerbare. Ter. And. iv. 2, 9. Age, si hic non insanit satis sua sponte, instiga. Lucr. iv. 1075. Et stimuli subsunt qui instigant lædere id upsum. 2. Instigatus means spurred on by an exterior and profane power, by words, commands, etc.; instinctus means impelled by an interior and higher power, by inspiration, love, the voice of the gods. (iii. 314.)
Inclytus, see Celeber.
Incolere; Habitare; Incola; Inquilinus; Colonus. 1. Incolere is transitive, as to inhabit; habitare, intransitive, as to dwell. At the same time incolere has reference to the country, to which a man, as a citizen or inhabitant, belongs; whereas habitare has reference to the house, in which a man, as owner or tenant, has his stationary residence. 2. Incola is the inhabitant, in opp. to the citizen, Cic. Off. i. 34, like μέτοικος; inquilinus, the tenant, in opp. to the owner of the house, dominus, Cic. Phil. ii. 41, like σύνοικος; colonus, the farmer, in opp. to the landowner, Cic. Cæc. 32; something like θής.
Incolumis, see Salvus.
Incunabula, see Cunæ.
Incuriosus, see Tutus.
Incurvus, see Curvus.
Incusare, see Arguere.
Indagare, see Quærere.
Indigere, see Carere.
Indignari, see Succensere.
Indoles, see Ingenium.
Indulgere, see Concedere.
Industria, see Opera.
Inedia, see Fames.
Inertia, see Ignavia.
Infamia, see Ignominia.
Infans, see Puer.
Infensus, Infestus, see Adversarius.
Inficetus; Infacetus; Incestus; Incastus. 1. Inficetus involves positive blame, a tasteless and heavy fellow; whereas infacetus only negative, a man not remarkable for wit. 2. In the same manner incestus denotes an incestuous person; whereas incastus only an unchaste person. Sen. Contr. ii. 13. (ii. 83.)
Infidelis, Infidus, see Fidus.
Infimus, see Imus.