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U

Uber, see Fœcundus and Mamma.

Udus; Uvidus; Humidus; Aquosus; Madidus. 1. Uvidum and udum (ὑάς, vadum, from ὕω, uveo) denote, like ὑγρόν, the wetness which consists entirely of water or other fluid particles, whether actually, apparently, or only by hyperbole, humore constans; whereas humidum and humectum (from χυμός) is the wetness which is caused by water soaking through, humore mixtum. Senec. N. Q. ii. 25. Dicis nubes attritas edere ignem cum sint humidæ, imo udæ. Hence is udus (in opp. to sudus and solidus) used by Tertullian as synonymous with aquanus; whereas humidus (in opp. to aridus) is synonymous with aquosus, only that by aquosus is meant a separation and juxta-position of wet and dry; by humidus, a mixture and association of wet and dry; hence pratum aquosum means a meadow with ponds and puddles; pratum humidum, a meadow soaked with water. 2. Udus is only a contracted form of uvidus; humectus is distinguished from humidus only as a sort of participle. Pacuv. ap. Varr. Terra exhalabat auroram humidam, humectam. 3. Humidus, humens, refer, like moist, to the inward quality of a body; whereas madidus, madens, like μυδαλέος and dripping, only to the exterior and surface of a body, in opp. to siccus. Cic. Phil. xiv. 3. Imbuti sanguine gladii legionum exercituumque nostrorum, vel madefacti potius duobus consulum, tertio Cæsaris prœlio; for imbuere, as the causative of imbibere, refers to a humectatio, a moisture of the inner part; madefieri, to a redundatio, the cause of which lies in this, that the inner part is so over-full, that nothing further can be forced into it. (ii. 12.)

Ulcus, see Vulnus.

Uligo, see Lacuna.

Ulna; Lacertus; Brachium; Cubitus. Ulna (ὠλένη) is the whole arm, from the shoulder to the hand, which serves as a measure, an ell; lacertus (ἀλκή) the upper arm; brachium (βράγχιον, βραχίων), the under-arm; cubitus, the bending between the two, the elbow. (vi. 383.)

Uls, Ultra, see Trans.

Ultimus, see Extremus.

Ultio, s. Vindicta.

Ultro, s. Præterea and Sponte.

Umbrosus, see Obscurus.

Una; Simul. Una means together, at the same place, like ὁμοῦ; whereas simul (ὁμαλῶς) at once, at the same time or moment, like ἅμα.

Unctus, see Delibutus.

Uncus, see Curvus.

Unda, see Aqua.

Unicus, see Eminens.

Universus, Unusquisque, see Quisque.

Usque, see Semper.

Usura, see Fænus.

Usurpare, see Uti.

Uterque; Ambo; Utervis; Uterlibet. 1. Uterque denotes ‘both,’ as two unities, like ἑκάτερος; ambo, as the halves of a pair, like ἄμφω. Cic. Fin. ii. 7. Hic, qui utramque probat, ambobus debuit uti. Orat. 6, 21. Terent. Ad. i. 2, 50. Curemus æquam uterque partem; tu alterum, ego alterum; nam ambos curare propemodum reposcere illum est quem dedisti. Plin. Pan. 90, 4. Vell. P. ii. 66. This difference is palpable from Cic. Mur. 18, 37. Duæ res vehementer in prætura desideratæ sunt, quæ ambæ in consulatu Murenæ profuerunt.. Horum utrumque ei fortuna ad consulatus petitionem reservavit. And Orat. iii. 26. A quibus utrisque submittitur aliquid. 2. Uterque and ambo are copulative, and may be resolved into unus et alter, and have their predicate actually in common; whereas utervis and uterlibet are disjunctive, and may be resolved into unus vel alter, and have their predicate in common only by possibility. Ter. Andr. prol. 10. Qui utramvis recte norit, ambos noverit. (iv. 349.)

Uti; Usurpare; Frui; Frunisci. Uti and usurpare denote the mere act of using, by which a person turns a thing to his advantage; but uti (from οἴω) a permanent use; usurpare (usui rapere) a single act of using; whereas frui and the antiquated word frunisci (from φρονεῖν), the pleasant feeling of this use, as to enjoy; frui is the primitive, frunisci the inchoative of the verb. Sen. Vit. B. 10. Tu voluptate frueris, ego utor. Flor. ii. 6. Hannibal cum victoria posset uti, frui maluit. Cic. Rosc. Am. 45, 131. Commoda, quibus utimur, lucem, qua fruimur, spiritumque, quem ducimus, a Deo nobis dari. Cic. Cat. iii. 2, 5. Quorum opera.. assidue utor; comp. with Fin. ii. 35, 118. In ea, quam sæpe usurpabas, tranquillitate degere omnem vitam. Cic. Orat. 51, 169. Post inventa conclusio est, qua credo usuros veteres illos fuisse, si jam nota et usurpata res esset. (iii. 134.)

Utique, see Plane.

Uvidus, see Udus.

Uxor, see Fœmina.

V

Vacare; Otiari; Feriari; Cessare; Nihil agere. Vacare (from ἧκα?) means to have one’s time free, in opp. to occupatio, which compels one to work; otiari (from αὔσιος, αὔτως), to be at leisure, in opp. to negotia, which oblige one to work; feriari, to enjoy a holiday, in opp. to working all day; cessare (from cedere? or from καθίζειν?), to make a half-holiday, and enjoy a short cessation, in opp. to previous activity; nihil agere, to do nothing, in opp. to activity in general. (vi. 388.)

Vacillare, see Labare.

Vacuus, see Inanis.

Vadere, see Ire.

Vadum, see Solum.

Vafer, see Astutus.

Vagari, see Errare.

Valde, see Perquam.

Vale, see Ave.

Valens, see Salus.

Valere, see Posse.

Valetudo, see Æger.

Validus; Firmus; Robustus. 1. Validus (from ὅλος, οὖλος), means strong, in an active sense, as able to perform something, in opp. to imbecillis, Cic. Fam. vii. 1. Plin. H. N. xiv. 21, like σθεναρός; whereas firmus and robustus, in a passive sense, as able to endure; firmum (from φράξαι, φάργνυμι), strong from an immovable position, and, consequently, stedfast, in opp. to labans, vacillans, and, for want of a corresponding adjective, to imbecillus, Cic. Fam. ix. 16. Sall. Jug. 10. Quintil. v. 10, 49, like βέβαιος; robustum (from ἐῤῥῶσθαι) through its compact nature, and its impenetrable and, consequently, durable materials, nearly in opp. to tenerum, like ῥωμαλέος and ἰσχυρός. 2. Imbecillitas denotes generally a mental, infirmitas, a bodily weakness, according to Cic. Fin. v. 45. In infirma ætate, imbecillaque mente: both are sometimes used in a mental sense, in which case imbecillitas denotes a natural weakness of the head or heart, a want of talent or of spirit; whereas infirmitas, a moral weakness of character, fickleness and uncertainty, for example: Cæs. B. G. vii. 77. Nolite stultitia ac temeritate vestra aut imbecillitate animi omnem Galliam prosternere; comp. with iv. 5. Cæsar infirmitatem Gallorum veritus, quod sunt in consiliis capiendis mobiles et rebus plerumque novis student. Or, Cic. Divin. ii. 60, with Fam. xv. 1. Or, Tac. Ann. iv. 8, with Hist. i. 9. (iv. 164.)

Vallum, see Agger.

Vallus, see Stipes.

Valvæ, see Ostium.

Varius; Diversus; Contrarius; Versicolor; Variegare. 1. Varium (from αἰόλος) means, possessing differences in its own texture, varied; whereas diversum, differing from something else, distinct. Catull. 47, 10. Quos longe simul a domo profectos diverse variæ viæ reportant; that is, whom various ways, in an entirely different direction, bring home. Tac. Hist. i. 25. Otho postquam vario sermone callidos et audaces cognovit pretio et promissis onerat.. Suspensos cæterorum animos diversis artibus (namely, spe et metu) stimulant. 2. The diversa will have nothing in common, and go different or even opposite ways from each other; whereas the contraria confront and stand directly opposite to each other. Hence the following climax in Cic. Divin. ii. 26, 55. Diversas aut etiam contrarias. Vell. Pat. ii. 75. Diversa præsentibus et contraria exspectatis sperare. Quintil. v. 10, 26. 3. Varium denotes variegated, as exhibiting different colors at the same time, like ποικίλον; whereas versicolor, that which changes its color, according to the light in which it is held, like αἰόλον. Propert. iii. 13, 32. Aut variam plumæ versicoloris avem. Pliny is describing two different properties, xxxvii. 10, when he describes the stone Mithrax, as at the same time multicolor and contra solem varie refulgens. 4. Variare means to give a varied appearance in general; variegare, to give a varied appearance, especially by different colors. (iii. 269.)

Vas, see Sponsor.

Vasta, see Solitudo.

Vastare; Populari; Diripere; Agere ferre; Expilare; Spoliare; Peculari. 1. Vastare (from ustus?) means to lay waste, from rage or from policy to destroy the property of an enemy, like πέρθειν, πορθεῖν; whereas populari, diripere, and agere ferre, to plunder for one’s own use; populari, on a great scale, for example, to lay waste all the crops, and drive off the herds; diripere, on a small scale, to break into the houses, and break open the closets; agere ferre includes both meanings, like ἄγειν καὶ φέρειν. 2. Spoliare and populari mean to plunder, in a state of open warfare; whereas expilare and peculari, depeculari, in a state of peace; expilare (ψιλόω) by open force; peculari (dimin. of πέκω) by fraud, and by secretly purloining the property of the state. Cic. Parad. vi. 1. Si socios spolias, ærarium expilas. (iv. 339.)

Vates, see Canere.

Vaticinari, see Divinare and Hariolari.

Vecors, see Amens.

Vegetus, see Vigens.

Vehemens, see Acer.

Velle; Optare; Expetere; Cupere; Avere; Gestire. 1. Velle, optare, and expetere, are acts of calm reason and self-determination; whereas cupere, avere, and gestire, acts of excited feeling and of passion. Senec. Ep. 116. Cum tibi cupere interdixero, velle permittam. 2. Velle (ἑλεῖν) means to wish, and co-operate towards the realization of one’s wish, like θέλειν and βούλεσθαι; optare (from ποθεῖν) to wish, and leave the realization of one’s wish to others, or to fate, like ποθεῖν; expetere, to wish, and apply to others for the realization of one’s wish, like ὀρέγεσθαι. Sen. Ep. 95. Sæpe aliud volumus, aliud optamus. Cic. Off. i. 20. Nihil nisi quod honestum sit homines aut admirari aut optare aut expetere oportet. 3. Cupere (κάπτειν) denotes a vehement, passionate desire; gestire (γηθεῖν), a lively desire, showing itself by gestures; avere (from χαίνειν, χάος), an impatient, hasty desire. Cupidus means, being eagerly desirous of something, like ἐπιθυμῶν; gestiens, rejoicing in anticipation of something, like χρῄζων; avidus, being greedy after something. Cic. Sen. 8. Græcas literas sic avide arripui, quasi diuturnam sitim explere cupiens; comp. with Att. ii. 18. Intellexi quam suspenso animo et sollicito scire averes, quid esset novi. And, iv. 11. Perge reliqua; gestio scire ista omnia. (v. 57.)

Vellus, see Tergus.

Velox, see Citus.

Vendere; Venundare; Mancipare. Vendere and venundare denote the selling of any thing as a mercantile act; but in vendere (ἀναδοῦναι) the disposing of the thing is the principal notion, the price merely secondary, in opp. to emere, like ἀποδόσθαι; in venundare, the previous having for sale, or offering for sale, is the principal notion, as in πιπράσκειν, πωλεῖν, ἀπεμπολᾶν; whereas mancipare denotes a juridical act, in consequence of which a thing is alienated, and, with all that belongs to it, transferred to another, in a legal form, as his property. (iv. 118.)

Venditatio, s. Jactatio.

Venenum, see Toxicum.

Venerari, see Vereri.

Veniam dare, s. Ignoscere.

Ventus; Procella; Tempestas; Vortex; Turbo. Ventus (ἀείς, or ἄντη, Hesiod) is the generic term for wind; procella and tempestas denote a violent wind; procella (κέλαδος), a mere squall or gust of wind; tempestas, a complete storm, or stress of weather, generally accompanied by thunder and lightning, rain or hail; whereas vortex and turbo denote a whirlwind; vortex (vertere), a weaker sort, that merely raises the dust; turbo (στρέφω, στροφάλιγξ), a strong whirlwind that causes destruction. (v. 287.)

Venudare, see Vendere.

Venustus, see Formosus.

Vepres, see Dumi.

Verberare; Icere; Ferire; Cædere; Pulsare; Mulcare; Pavire; Cudere. 1. Verberare, ferire, and icere, mean, in a general sense, to strike, whether by throwing, hitting, or pushing; but the verberans makes his blow rebound; the iciens and feriens penetrate and wound, or break to pieces; the iciens (resembling in form jaciens) chiefly by throwing, for instance, fulmine ictus; the feriens, by pushing, for instance, murum ariete; whereas cædere, pulsare, and mulcare, denote especially striking, generally with a weapon; cædere, with a weapon that cuts and wounds, a hatchet, sword, whip, rod, strap; pulsare and mulcare, with a hard weapon, stick or fist. Pulsare has any object whatever, man, a door, the ground; mulcare, like to cudgel, only an object that can feel pain, especially man. 2. Verberare, in a narrower sense, denotes a quiet chastisement by the blows of a stick, which is generally appointed, as a formal punishment, by the competent authorities; whereas pulsare and mulcare, a misusage by blows or thrusts, which is administered as mere vengeance by unauthorized persons; pulsare (from pellere) as a slighter misusage with hand or stick, which principally hurts the honor and dignity of the person misused; mulcare (μαλάξαι, malaxare), a rougher misusage, with fists or clubs, which aims principally at physical pain, like a sound drubbing. 3. Pavire (παίειν) means to beat, in order to make a soft mass solid; cudere, in order to widen or extend a solid mass. Fulgere, battuere, and cajare are antiquated or vulgar expressions for beating. (v. 67.)

Verbosus, see Garrire.

Verbum; Vocabulum; Vox; Dictum; Dicterium. 1. Verbum (ἄραβος) is a word, as a part of speech; whereas vocabulum, as a part of language. The verba are verbs, the vocabula words in general. 2. Verba denote words in general, with reference to their meaning; voces, with reference to their form and their sound. 3. As a grammatical term, vox comprehends all the eight parts of speech; vocabulum, all legitimate words, consequently with the exclusion of interjections or natural sounds; nomen, only the nouns, adjectives, substantives, and pronouns; and verbum, only the verbs. 4. Verbum, in a collective sense, denotes a general notion, that which is said; whereas vox, dictum, and dicterium, are particular expressions; vox (ἠχή), an expression of feeling or passion, like an exclamation; dictum, an expression of wit or intellect, like a bon mot. Tac. Hist. iii. 39. Audita est sævissima Vitellii vox, qua se pavisse oculos spectata inimici morte jactavit; comp. with Ann. vi. 20. Scitum Passieni dictum percrebuit, neque meliorem unquam servum neque deteriorem dominum fuisse. 5. Dictum is the general and popular expression for any pointed saying; dicterium, a select term of later times for a particularly smart dictum, which is not merely the product of natural wit, but also of cultivation refined by literature and intercourse with polished society. (iv. 29.)

Vereri; Timere; Metuere; Spes; Fiducia; Timor; Timiditas; Ignavia; Formido; Horror. 1. Vereri (ὁρᾶν?) like αἰδεῖσθαι, has its foundation in what is strikingly venerable; metuere and timere, like δεῖσαι; and φοβεῖσθαι, in the threatening danger of an object. The timens and metuens fear the danger; the verens, the disgrace and shame. Cic. Phil. xii. 12. Quid? veteranos non veremur? nam timeri ne ipsi quidem volunt. Sen. 11, 37. Metuebant eum servi, verebantur liberi, carum omnes habebant. Liv. xxxix. 37. Veremur quidem vos Romani et si ita vultis etiam timemus. Afran. ap. Gell. xv. 13. Ubi malunt metui, quam vereri se ab suis. Senec. Ir. iii. 32. Quibusdam timeamus irasci, quibusdam vereamur. 2. Metus (ματᾶν) is fear, only as the anticipation of an impending evil, and reflection upon it, the apprehension that proceeds from foresight and prudence, like δέος, synonymously with cautio; whereas timor (from τρέμω), the fear that proceeds from cowardice and weakness. Or, metus is an intellectual notion; fear, as from reflection, in opp. to spes; for instances, see Cic. Verr. ii. 54. Off. ii. 6. Liv. xxx. 9. Suet. Aug. 25. Tac. H. i. 18. Ann. ii. 12, 38. Sen. Ep. 5. Suet. Aug. 5. Cels. ii. 6. Curt. viii. 6: – whereas timor is a moral notion, fear as a feeling, in opp. to fiducia, animus. Cic. Divin. ii. 31. Att. v. 20. Rull. i. 8. Sallust. Jug. ii. 3. Tac. Hist. ii. 80. Plin. Ep. v. 17. 3. In the like manner are spes, hope, and fiducia, confidence, distinguished. Sen. Ep. 16. Jam de te spem habeo, nondum fiduciam. Tac. Agr. 2. Nec spem modo ac votum securitas publica, sed ipsius voti fiduciam ac robur assumpserit. Suet. Cl. 10. Aliquanto minore spe quam fiducia. Liv. x. 25. Curt. ix. 4, 25. 4. Timor denotes fear, as a temporary state; timiditas, fearfulness, as an habitual quality, which is connected with ignavia, as a more precise expression for the more general feeling. Lactant. iii. 17. Epicurus.. ignavum prohibet accedere ad rem publicam, pigrum exercere, timidum militare. Ignavia is inaptitude for any noble action, and particularly for deeds of valor; timiditas is, under certain circumstances, excusable; ignavia is absolutely blamable. 5. Metus and timor have their foundation in reflection, whereby a person is made clearly aware of the object and ground of his apprehension; whereas horror and formido is an immediate feeling, which overpowers the understanding by the dreadful image of the nearness of some horrid object, and can give no account of the ground of its fear; formido (fremere) expresses this state immediately as a state of mind, like ὀῤῥωδία; whereas horror (χέρσος) as the bodily expression of this state, by the hair standing on end, the eyes wildly staring, etc., like φρίκη. Tac. H. iv. 45. Metus per omnes ac præcipua Germanici militis formido. (ii. 190.)

Vereri; Revereri; Venerari; Colere; Observare; Adorare; Admirari; Suspicere. 1. Vereri and revereri mean, to feel reverence; whereas venerari, to show reverence. Tac. Ann. xiv. 13; comp. venerationem sui with matris reverentia. 2. Vereri (ὁρᾶν?) denotes respect bordering on fear and bashfulness; whereas revereri, fear and bashfulness arising from respect. In vereri, fear, in revereri, respect is the principal notion: hence verecundia is the dread of exposing one’s self before the person respected; whereas reverentia, the calm consciousness that some one is worthy of this reverential feeling. 3. Venerari (ἄντεσθαι?) is used (at least in Cicero) only for demonstrations of reverence towards the gods and sacred things; observare, only for such demonstrations towards men; colere, towards either. Cic. Rep. i. 12. Ut.. Africanum ut deum coleret Lælius, domi vicissim Lælium observaret in parentis loco Scipio. And, N. D. i. 42. ii. 28. The venerans seeks only to express due reverence, and by self-humiliation to avert the anger of the gods; the colens (from κόλαξ) seeks by acts of courtesy, of service, and of respect, to win the affection of some one, and the fruits of it, as from a cultivated field. Veneratio shows itself more in prayer; cultus, more in sacrifice: veneratio is more a single, transient act; cultus more a permanent expression of respect. Tac. H. i. 10. Vespasianus.. Titum filium ad venerationem cultumque (ejus) miserat; that is, that he might do homage to the new emperor, and then also remain in his circle of courtiers. 4. Observare (from ἐρύεσθαι) involves a mere negative notion, and denotes having regard for, in opp. to slighting; yet is not, on this account, colere a stronger, observare a weaker term. Colere, indeed, involves more palpable activity, operam; whereas observare, more tender regard, pietatem; hence sometimes the one, sometimes the other, is the stronger expression. 5. Adorare is the most general expression for any sort of worship; whereas veneratio consists more in gestures, precatio in words. 6. Reveremur validas auctoritates; admiramur raras virtutes; suspicimus excellentia dignitate. At the same time it appears to me, that the reverens is in a state of silent awe; the admirans with the expression of loud, or at least visible enthusiasm; the suspiciens, under the image of one looking up to another with an humble feeling of his own inferiority. Revereri refers especially to moral; admirari, to intellectual and moral; suspicere, to any, even adventitious, pre-eminences. (ii. 185.)

Verres, see Sus.

Versicolor, see Varius.

Versutus, see Astutus.

Vertere; Torquere; Convertere; Invertere; Pervertere. Vertere means to turn, that is, to move anything in order to give it another position or situation, like τρέπειν; torquere (from τρέκω), ἀτρεκής), to twist, that is, in order to move a fixed point, like στρέφειν. 2. Convertere means, either to turn in a body, with reference to those acting, as, for instance, Ut pæne terga convertant; or, with reference to the action, to turn completely; whereas invertere means, to turn only half round, so that the reverse side of the thing turned is exposed; lastly, pervertere means to turn upside down, so that the thing turned becomes useless, or falls to the ground. (v. 289.)

Verutum, see Missile.

Vesanus, see Amens.

Vestis; Vestitus; Vestimentum; Amictus; Amiculum; Cultus; Habitus. 1. Vestis (from vas, Goth. wastjan) is the most general expression, and denotes sometimes the whole clothes; vestitus, sometimes only a single article of dress, vestimentum. Vestem mutare denotes, to go into mourning; vestimenta mutare, to shift one’s clothes. 2. Vestis and vestimentum denote the clothes which cover the body, as necessary or decent; amictus and amiculum (from ambi and jacere) the cloak or mantle which covers the under-clothing, for the sake of warmth or of ornament; amictus, the whole of the over-clothing; amiculum, a single article, as a mantle. Tac. G. 17. Feminæ sæpius lineis amictibus velantur, partemque vestitus superioris in manicas non extendunt. Curt. v. 1, 38. Sil. It. vii. 447. 3. Cultus and habitus have a wider meaning than vestis; cultus (occulere) whatever belongs to dress, girdle, hat, ornaments, arms, etc.; habitus, whatever belongs to the exterior in general, cleanliness, mode of dressing the hair, carriage of the body, etc. Suet. Cæs. 44. Dicam ea, quæ ad formam et habitum et cultum et mores pertinebant. Cal. 52. Vestitu calceatuque cæteroque habitu. (v. 209.)

Vetare; Interdicere. Vetare means to forbid by virtue of the law, in opp. to jubere; whereas interdicere, to forbid, by virtue of official authority, in opp. to addicere, permittere.

Veternus, see Antiquus.

Vetula, see Anus.

Vetus; Senex; Grandævus; Longævus; Senecta; Senectus; Senium. 1. Vetus homo (ἔτος) denotes an old man, from the fiftieth year of his life, in opp. to juvenis, a young man, like γέρων; whereas senex (ἄναξ? or ἕνους ἔχων?), an old man from his sixtieth year, with the accessory notion of his being worthy of respect, like πρεσβύτης; lastly, grandævus and longævus denote a very aged man, who has already exceeded the usual duration of life, and who is, consequently, somewhere about eighty or upwards. 2. Senecta denotes old age indifferently, merely as a period of life; senectus, as a venerable and experienced age, that commands respect and indulgence; senium, the infirm and burdensome age, which is to be looked upon as a disease. (iv. 89.)

Vetus, Vetustus, see Antiquus and Puer.

Via, see Iter.

Vibrare, see Librare.

Vicinus; Finitimus; Confinis. Vicini (οἰκεῖοι) are neighbors, in reference to house and yard; whereas finitimi and confines, with reference to the boundaries of the land; finitimi, in a one-sided relationship, as the neighbors of others, who dwell near their boundaries, in a mere geographical sense; confines, in a mutual relationship, as opposite neighbors, who have boundaries in common, with the moral accessory notion of friendship associated with neighborhood. The finitimi are finibus diremti; whereas the confines are confinio conjuncti. (v. 181.)

Vicissim; Invicem; Mutuo. Vicissim (from εἰκάζω) denotes, like on the other hand, and in hand, and in turn, a successive; invicem and mutuo, like reciprocally and in return, a mutual acting and suffering between two persons or things; invicem, more with reference to reciprocal actions; mutuo, to reciprocal or mutual states. (vi. 402.)

Victus, see Vita.

Videre; Cernere; Spectare; Intueri; Conspicere; Adspicere; Adspectus; Conspectus; Obtutus. 1. Videre and cernere denote seeing, as perceiving by the organ of sight; videre (ἰδεῖν) as perception in general, in opp. to an obstruction of the view, like ὁρᾶν; cernere (κρίνειν) especially as a clear perception, in opp. to a transient or dim view; whereas spectare, intueri, tueri, and contueri, denote looking, as the dwelling of the eyes upon an object; spectare means, quietly to fix the eye upon an object that interests the understanding, and dwell upon it as upon a theatrical representation, like θεᾶσθαι; whereas intueri (from στοχάζομαι), to fix the eye upon something that strikes the fancy or soul, as to contemplate, θεωρεῖν. Cic. Fam. vii. 1. Neque nos qui hæc spectavimus, quidquam novi vidimus. 2. Intueri denotes merely to contemplate attentively; contueri, to gaze upon fixedly, keenly, and with eyes widely opened. 3. Conspicere means to descry, that is, to get sight of an object of one’s self, and generally of an unexpected object; whereas adspicere means to look at, that is, to cast one’s eye upon an object, whether consciously or not. 4. Adspectus has an active meaning, as the looking at; conspectus, a passive meaning, as the sight of, that is, the appearance, often also the field of view, sight [as in to be or come in sight]; obtutus has a neutral sense, as the look. Suet. Tib. 43. Ut adspectu deficientes libidines excitaret; comp. with Cal. 9. Tumultuantes conspectu suo flexit; and with Cic. Orat. iii. 5. Qui vultum ejus cum ei dicendum esset, obtutumque oculorum in cogitando probe nosset. (iv. 305.)

Viere, see Ligare.

Vigens; Vegetus; Vividus; Vivus; Animans; Vitalis; Vivax. 1. Vigens (ἀΐξαι) denotes a man, both in body and mind, fresh and in full strength; vegetus, one, in a mental sense, on the alert and animated; vividus (from ἠΰς? or from vis?), one, in a moral sense, full of life and energy. Liv. vi. 22. Exactæ jam ætatis Camillus erat.. sed vegetum ingenium in vivido pectore vigebat, virebatque integris sensibus. 2. Vivus (Goth. quiws) means living, in opp. to dead; animans, possessing life, in opp. to inanimate. 3. Vitalis means long-lived; vivax, tenacious of life. (iv. 445.)

Vigil; Insomnis; Exsomnis. Vigil denotes the state of being awake as positive, and involves consciousness and will, and the application of vital energy, like ἄγρυπνος; whereas insomnis and exsomnis, only negatively, as sleepless, ἄϋπνος; but the insomnis cannot sleep; the exsomnis will not sleep. Tac. Ann. i. 65. Cum oberrarent tentoriis insomnes magis quam pervigiles. Vell. P. ii. 88. Mæcenas ubi rem vigiliam exigeret, sane exsomnis. Hor. Od. iii. 7, 6. Frigidas noctes non sine multis insomnis lacrimis agit; comp. with 25, 7. Non secus in jugis exsomnis stupet Evias; or Virg. Æn. ix. 167, with vi. 556. (iv. 444.)

Vigiliæ, see Excubiæ.

Villa; Fundus; Prædium; Ager; Campus; Rus; Arvum. 1. Villa (dimin. of ἕδος) denotes a country-house, usually with a real estate; fundus, a real estate, usually with a country-house; prædium, sometimes a country-house, sometimes a real estate, like landed property. At the same time villa is an architectural term; fundus, an economical term; prædium, a juridical term. Cato, R. R. 3. Ita ædifices, ne villa fundum quærat, neve fundus villam. 2. Villa, fundus, and prædium, suppose a proprietor, like portio; whereas ager, arvum, rus, and campus, are thought of without reference to a proprietor, like pars. 3. Ager and campus denote the field, whether cultivated or not; ager (ἀγρός), the open field, in opp. to ground that is built upon, or planted with trees, consequently in opp. to urbs, oppidum, vicus, hortus, silva, like ἀγρός; whereas campus (κῆπος) denotes the low-lands and plains, like πεδίον, consequently in opp. to the high-lands, mons and collis; Cic. Div. i. 42. N. D. ii. 60. Colum. i. 2. Herenn. iv. 18. 25. Curt. viii. 1, 4. 4. Rus and arvum denote the corn-field; rus (ἄροτος) in opp. to the village or the town, like ἄρουρα; arvum, in opp. to pasture-lands and plantations, consequently in opp. to pabulum, pascuum, pratum, olivetum, Sall. Jug. 95. Cic. N. D. i. 45. Plaut. Truc. i. 2, 47. Hor. Ep. i. 16, 2. like ἄροτος. Cic. Fr. ap. Quintil. iv. 2. Fundum habet in agro Tiburino Tullius paternum. Orat. iii. 33. De fundo emendo, de agro colendo. Tac. G. 26. Arva per annos mutant, et superest ager. (iii. 5.)

Vincere; Superare; Opprimere. 1. Vincere (εἴκειν? or ἀγκὰς ἀναγκάζειν?) means, to drive an adversary from his place, like νικᾶν; superare to win a place from an adversary, like ὑπερβάλλεσθαι. The vincens has more to do with living objects, with enemies; the superans with inanimate objects, with difficulties. Tac. Ann. i. 25. Invictos et nullis casibus superabiles Romanos. 2. Evincere denotes especially the exertion and duration of the conflict; devincere, its consequence, and the completeness of the victory. 3. Vincere means to conquer by fighting; opprimere, without fighting, by merely appearing, in consequence of a surprisal, or of a decided superiority of forces. Cic. Mil. 11. Vi victa vis, vel potius oppressa virtute audacia est: and to the same purport, Muren. 15. Mithridatem L. Murena repressum magna ex parte, non oppressum reliquit. (iv. 278.)

Vincire, see Ligare.

Vincula; Catenæ; Compedes; Pedicæ; Manicæ. Vincula (ἀγκάλη, from nectere) are bands of any sort, as a generic term for catenæ, etc., like δεσμοί; catenæ are chains, whether for fettering or for other uses, like ἁλύσεις; compedes (from πέδη), for fettering in general, the hands or the feet; pedicæ, irons for fettering the feet; manicæ, irons for fettering the hands. Tac. Ann. vi. 14. Celsus in vinculis laxatam catenam, et circumdatam in diversum tendens suam ipse cervicem perfregit. (iv. 284.)

Vindicta; Ultio; Talio; Pœna; Mulcta; Castigatio; Puniri. 1. Vindicta (ἀναδέκτης) is an act of justice, like avenging: ultio (ἀλαλκεῖν, ἀλέξειν), an act of anger, like revenge; talio (τλῆναι), an act of retaliation. 2. Ultio, vindicatio, and talio, take place in consequence of the supreme authority of an individual; punitio, mulctatio, and castigatio, in consequence of the demand of others; pœna (ποινή, πεῖνα, πένομαι), as a punishment which the violated and offended law demands, by any mode of suffering; mulcta (μαλάξαι) as an amercement, which justice and equity demand, as a compensation for injuries done, especially a fine; castigatio, as a chastisement, which may serve to improve the individual, especially a rebuke. Pœna is for the general good; mulcta, for the good of the injured party; castigatio, for that of the guilty party. (v. 249.) 3. Pœnire means to punish, according to the principles of justice; whereas puniri, in Cicero, to take vengeance into one’s own hands.