Ludwig von Doederlein
Döderlein's Hand-book of Latin Synonymes
Lima; Scobina. Lima is a tool for filing smooth; scobina, for filing off. (vi. 197.)
Limes, see Finis.
Limus, see Lutum.
Lingere, see Lambere.
Lingua; Sermo. Lingua denotes the speech of any, even the most uncultivated people, gens or natio, in as far as they possess proper words to express their notions; whereas sermo, only the speech of a cultivated people, populus, in as far as it is adapted for the expression of connected thoughts. Lingua is, like the tongue, born with us, and refers more to the mere gift of speech; sermo requires voluntary activity, and involves the rules of grammar and of style. Cic. Fin. i. 3, 10. Sæpe disserui Latinam linguam non modo non inopem, sed locupletiorem etiam esse quam Græcam: comp. with Off. i. 31. Sermone debemus uti eo, qui notus est nobis. (iv. 22.)
Linter, see Navigium.
Liquere, see Fluere and Constat.
Lira, see Porca.
Litera; Elementum. Litera is a letter, as the most indivisible part of writing, like γράμμα; elementum (ἄλημα) as the most indivisible part of language or of knowledge in general, like στοιχεῖον. (iii. 210.)
Literæ; Epistola; Codicilli. Literæ is the most general expression for a letter; epistola is one directed to a distant friend, and sent by a messenger; codicilli, an address to one within the same walls, as a note. Sen. Ep. 55. Adeo tecum sum ut dubitem an incipiam non epistolas sed codicillos tibi scribere. Cic. Fam. vi. 18. Simul accepi a Seleuco tuo literas; statim quæsivi e Balbo per codicillos quid esset in lege. (vi. 198.)
Literæ; Artes; Doctrinæ; Disciplinæ. Literæ and artes denote the sciences as the general objects of scientific education; literæ, in a narrower sense, only as literature, or the sciences so far as they are laid down in books, and, together with other branches of knowledge, enrich the mind, and are the means of sharpening the understanding and forming the taste, artes (ἀρεταί?) in the widest sense, so far as the knowledge of them immediately attests intellectual cultivation, and readiness in the practical application of the sciences; whereas doctrinæ and disciplinæ denote particular parts of the general objects of knowledge formed into systems; doctrinæ, more the speculative and abstract parts of philosophical and learned education; disciplinæ, more the practical parts, that are conducive to the purposes of life. (v. 269.)
Litigatio, see Disceptatio.
Litus, see Ripa.
Livor, see Invidia.
Locuples, see Divitiæ.
Locus; Tractus; Regio; Plaga. Locus (λόχος) denotes a space, as a single point, like τόπος; tractus (from trahere) as a line, with the notion of extension to a distance, as a tract of country, something like κλίμα; regio (from ῥῆχος, ὄρχος,) as a circle, with the included notion of the environs, like the surrounding country, χῶρος; plaga (πλάξ) principally as a surface or plain.
Longævus, see Vetus.
Longe, see Procul.
Loquax, see Garrire.
Loqui, see Fari, Dicere.
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.)
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.)