Читать книгу: «Döderlein's Hand-book of Latin Synonymes», страница 3

Attonitus; Stupens. Attonitus, thunderstruck, denotes a momentary, stupens (ταφεῖν) a petrified, a lasting condition. Curt. viii. 2, 3. Attoniti, et stupentibus similes. Flor. ii. 12. (vi. 31.)

Audere; Conari; Moliri. Audere denotes an enterprise with reference to its danger, and the courage of him who undertakes it, whereas conari (from incohare), with reference to the importance of the enterprise, and the energy of him who undertakes it; lastly, moliri, with reference to the difficulty of the enterprise, and the exertion required of him who undertakes it. (iii. 295.)

Audentia, Audacia, see Fides.

Audire; Auscultare. Audire (from ausis, auris, οὖας) means to hear, ἀκούειν, as a mere passive sensation, like olfacere; on the other hand, auscultare (from auricula), to hearken, ἀκροᾶσθαι, that is, to wish to hear, and to hear attentively, whether secretly or openly, by an act of the will, like odorari. Ter. And. iv. 5, 45. Æsch. Pater, obsecro, ausculta. Mic. Æschine, audivi omnia. Cato ap. Gell. i. 15. Pacuv. ap. Cic. Div. i. 57. (iii. 293.)

Auferre, see Demere.

Auguria; Auspicia; Prodigia; Ostenta; Portenta; Monstra; Omina. Auguria and auspicia are appearances in the ordinary course of nature, which for the most part possess a meaning for those only who are skilful in the interpretation of signs; auguria (from augur, αὐγάζειν) for the members of the college of augurs, who are skilled in such things; auspicia, for the magistrates, who have the right to take auspices: whereas prodigia, ostenta, portenta, monstra, are appearances out of the ordinary course of nature, which strike the common people, and only receive a more exact interpretation from the soothsayer: lastly, omina (ὄθματα, ὄσσαι) are signs which any person, to whom they occur, can interpret for himself, without assistance. The primary notion in prodigium is, that the appearance is replete with meaning, and pregnant with consequences; in ostentum, that it excites wonder, and is great in its nature: in portentum, that it excites terror, and threatens danger; in monstrum, that it is unnatural and ugly. (v. 178.)

Aura, see Anima.

Auscultare, see Audire.

Auspicia, see Auguria.

Austerus; Severus; Difficilis; Morosus; Tetricus. 1. Austerus (αὐστηρός, from αὔω) denotes gravity as an intellectual, severus (αὐηρός) as a moral quality. The austerus in opp. to jucundus, Plin. H. N. xxxiv. 8. xxxv. 11, is an enemy to jocularity and frivolity, and seeks in science, learning, and social intercourse, always that which is serious and real, at the risk of passing for dull; the severus, in opp. to luxuriosus, Quintil. xi. 3, 74, is rigid, hates all dissoluteness and laxity of principle, and exacts from himself and others self-control and energy of character, at the risk of passing for harsh. The stoic, as a philosopher, is austerus, as a man, severus. 2. Austerus and severus involve no blame; whereas difficilis, morosus, and tetricus, denote an excess or degeneracy of rigor. The difficilis understands not the art of easy and agreeable converse, from hypochondria and temperament; the morosus (from mos) is scrupulous, and wishes everything to be done according to rule, from scrupulosity and want of tolerance; the tetricus (redupl. of trux, τραχύς) is stiff and constrained, from pedantry and want of temper. (iii. 232.)

Autumare, see Censere.

Auxilium; Opem ferre; Opitulari; Juvare; Adjuvare. 1. Auxilium, opem ferre, and opitulari, suppose a person in a strait, whom one would rescue from necessity and danger, in opp. to deserere, destituere, and so forth; the auxilium ferens is to be considered as an ally, who makes himself subservient to the personal safety, or to the interest of him who is in a strait; the opem ferens, as a benefactor, who employs his power and strength for the benefit of the weak; whereas juvare and adjuvare (ἰᾶσθαι) suppose only a person striving to do something, which he may be enabled to do better and quicker by help, in opp. to impedire, Cic. Verr. i. 6. Ter. Heaut. v. 2, 39. Matres solent esse filiis in peccato adjutrices, auxilio in paterna injuria. When in Liv. ii. 6, Tarquin entreats the Veientes, ferrent opem, adjuvarent, he is first considered as exulans, then as regnum repetiturus. 2. Opem and auxilium ferre derive their emphasis from the noun, to bring help, and nothing else; whereas opitulari, and the poetical word, auxiliari, derive their emphasis from their verbal form, and mean to bring help, and not to refuse. (v. 70.)

Ave; Salve; Vale. Ave (from εὖ) is a salutation used at meeting and at parting, like χαῖρε; whereas salve is used at meeting only, vale at parting, like ἔῤῥωσο. Suet. Galb. 4. Ut liberti mane salvere, vespere valere sibi singuli dicerent. (i. 28.)

Aves, see Volucres.

Avidus, see Velle.

Axes; Plancæ; Tabulæ. Axes or asses, and plancæ, are unwrought boards, as they come from the saw, and asses as a usual term, plancæ as a technical term; whereas tabulæ are boards that have been made smooth by the plane, to serve the purposes of luxury. (vi. 34.)

Axilla, see Armus.

B

Balbus; Blæsus. Balbus (from balare) denotes stammering as an habitual quality, whereas Blæsus, as a temporary condition. (iii. 79.)

Baculus, see Fustis.

Bajulare, see Ferre.

Bardus, see Stupidus.

Basium, see Osculum.

Baubari, see Latrare.

Beatus, see Felix.

Bellua, see Animal.

Bene moratus, see Bonus.

Benevolentia, see Studium.

Benignus, see Largus.

Bestia, see Animal.

Bibere; Potare. Bibere (reduplic. of bua) means to drink like a human being, πίνειν; whereas potare (from ποτός) to drink like a beast, and, metaphorically, to tipple, σπᾶν. Sen. Ep. 122. Inter nudos bibunt, imo potant. Plaut. Curc. i. 1, 88. Agite, bibite, festivæ fores, potate, fite mihi volentes propitiæ. (1. 149.)

Bifariam, see Duplex.

Bilis, see Fel.

Blæsus, see Balbus.

Blandiri, see Assentiri.

Blatire, Blaterare, see Garrire.

Boni consulere, see Satis habere.

Bonus; Bene moratus; Probus; Frugi; Honestus; Sanctus. 1. Bonus, bene moratus, probus, and frugi, denote a low degree of morality, in which a man keeps himself free from blame and punishment, hatred and contempt: – bonus (anciently duonus, δύναμαι), in the popular sense, in which benevolence and goodness of heart constitute the principal part of morality, in opp. to malus, like ἀγαθός; bene moratus, in a more philosophical sense, as an acquired character, in which, before all things, self-control, conscientiousness, and freedom from common selfishness are cultivated, like εὔτροπος, probus πραΰς), so far as a man injures no one, nor does what is unjust, as a worthy, upright, just man; frugi, so far as a man, by discretion, conscientiousness, and diligence, qualifies himself to be useful in practical life, in opp. to nequam, like χρηστός. Quintil. vi. 4, 11. Non est altercandi ars.. res animi jacentis et mollis supra modum frontis, fallitque plerumque quod probitas vocatur, quæ est imbecillitas. Dic. Dejot. 10. Frugi hominem dici non multum laudis habet in rege. Quintil. i. 6, 29. 2. Whereas honestus and sanctus denote a higher degree of morality, which, from higher motives, rises above the standard of ordinary men, and what is called social morality; honestus, as an honorable and chivalrous spirit and demeanor, derived from a principle of honor and distinction, in opp. to turpis; sanctus, as a saintly and holy spirit, derived from a principle of piety. (v. 347.)

Brachium, see Ulna.

Brevis; Curtus. Brevis (βραχύς) means short by nature; whereas curtus (καρτός, from κείρω), means shortened.

Brutus, see Stupidus.

C

Caballus, see Equus.

Cachinnari, see Ridere.

Cacumen, see Acies.

Cadaver; Corpus. Cadaver denotes the dead body as a mere material substance, like carcass: but corpus as the remains of personality, like corpse, and is always used when the dead body is spoken of with feeling. (vi. 45.)

Cadere, see Labi.

Cædere, see Verberare.

Cærimonia, see Consuetudo.

Cæsar, see Primus.

Cæsaries, see Crinis.

Cæteri; Reliqui. Cæteri (comparat. from ἐκεῖ) denotes others, as in direct opposition to those first mentioned, like οἱ ἄλλοι; whereas reliqui, the rest, as merely the remainder that complete the whole, like οἱ λοιποί. Cic. Brut. 2, 6. Si viveret Hortensius, cætera fortasse desideraret una cum reliquis bonis civibus; hunc aut præter cæteros, aut cum paucis sustineret dolorem. (i. 183.)

Calamitas, see Infortunium.

Calamus, see Culmus.

Calculus, see Saxum.

Calere; Fervere; Æstuare; Calefacere; Fovere. 1. Calere and fervere denote, objectively, warmth by itself, and, indeed, calidus (κηλέῳ πυρί), in opp. to frigidus, a moderate degree of warmth, but fervidus, in opp. to gelidus, a degree of warmth on the point of boiling, heat; whereas æstuare (from αἴθω), subjectively, the feeling of heat, in opp. to algere. (iii. 89.) 2. Calefacere means to make warm, in a purely physical sense, without any accessory notion; whereas fovere (from ἀφαύω), with reference to the genial sensation, or salutary effect of the warmth. (vi. 48.)

Caligo, see Obscurum.

Calix, see Poculum.

Callidus, see Astutus and Sapiens.

Callis, see Iter.

Campus, see Æquum and Villa.

Candela; Lucerna. Candela is a candle, which can be carried about like a torch, as λαμπάς, whereas lucerna can only be considered as a burning light on a table, like λύχνος. (vi. 50.)

Candidus, see Albus.

Canere; Cantare; Psallere; Canticum; Cantilena; Carmen; Poema; Poeta; Vates. 1. Canere (from καναχεῖν) means, in the most general sense, to make music, voce, tibiis, fidibus, like μέλπειν; cantare, with vocal music, like ἀείδειν; psallere, with instrumental music, and indeed with string-instruments, like ψάλλειν. 2. Cantica and cantilenæ are only songs adapted for singing, in which, as in popular ballads, the words and melodies are inseparable, and serve to excite mirth and pleasure, in opp. to speech, and that which is spoken; and, indeed, canticum means a favorite piece, still in vogue; cantilena, a piece which, being generally known, has lost the charm of novelty, and is classed with old songs; whereas carmina and poemata are poems which may be sung, but the words of which claim value as a work of art, and serve religion or music as an art, in opp. to prose and real truth; carmina, indeed, were originally religious hymns, ἐπῳδαί, and, in a wider sense, poems of another sort, mostly, however, minor poems, and of a lyrical sort, like ᾠδαι; but poemata are the products of cultivated art, and extensive poems, mostly of the epic or tragic sort, like ποιήματα. The carmen (κάρω, κράζω) is the fruit of natural, but the poema of calm and self-conscious inspiration. 3. Poeta is a technical expression, and denotes a poet only as an artist; vates (ἠχέτης) is an old Latin and religious expression, and denotes a poet as a sacred person. Tac. Dial. 9. (v. 99.)

Canna, see Culmus.

Cantare, see Canere.

Canterius, see Equus.

Canticum, Cantilena, see Canere.

Caper; Hircus; Hœdus. Caper (κάπρος) is the general name for a he-goat, and that which is used in natural history, τράγος; hircus (from χήρ) is an old full-grown he-goat, χίμαρος? whereas hædus, hœdus (χοῖρος), a kid, ἔριφος. (v. 336.)

Capere, see Sumere.

Capillus, see Crinis.

Carcer, see Custodia.

Carere; Egere; Indigere. 1. Carere (from κείρειν) relates to a desirable possession, in opp. to habere, Cic. Tusc. i. 36; whereas egere and indigere, to a necessary and indispensable possession, in opp. to abundare, Lucil. Fr. Sat. viii. Senec. Vit. B. 7. Voluptate virtus sæpe caret, nunquam indiget. Epist. 9. Sapiens eget nulla re; egere enim necessitatis est. Cic. Ep. ad. Qu. Fr. i. 3, 2. Nunc commisi, ut me vivo careres, vivo me aliis indigeres. 2. Egere (from χάω, χαίνω ἀχήν) denotes, objectively, the state of need, in opp. to uti, Cato ap. Gell. xiii. 23; indigere, subjectively, the galling sense of need, and eager longing to satisfy it. (iii. 113.)

Caritas, see Diligere.

Carmen, see Canere.

Caro; Pulpa; Viscera; Exta; Intestina; Ilia. 1. Caro means flesh in its general sense, as a material substance, in opp. to fat, nerves, muscles, and so forth; pulpa, especially, eatable and savory flesh, in opp. to bones; viscera, all flesh, and every fleshy substance between the skin and the bones. 2. Viscera, in a narrower sense, means generally, the inner parts of the body; whereas exta means the inner parts of the upper part of the body, as the heart, lungs, and so forth; intestina, interanea, and ilia, the inner parts of the lower part of the body, namely, the entrails; and indeed intestina, and, in the age after Augustus, interanea, meant the guts as digestive organs; ilia, all that is contained in the lower part of the body, and particularly those parts that are serviceable. (v. 145.)

Cassis; Galea; Cudo. Cassis, cassida (from κόττα), is a helmet of metal; galea (γαλέη), a helmet of skin, and properly of the skin of a weasel; cudo (κεύθων), a helmet of an indefinite shape. Tac. G. 6. Paucis loricæ; vix uni alterive cassis aut galea.

Cassis, see Rete.

Castigatio, see Vindicta.

Castus; Pudicus; Pudens; Pudibundus. 1. Castus (from καθαρός) denotes chastity as a natural quality of the soul, as pure and innocent; whereas pudicus, as a moral sentiment, as bashful and modest. 2. Pudicus, pudicitia, denote natural shame, aversion to be exposed to the gaze of others, and its fruit, chaste sentiment, merely in its sexual relation, like bashfulness; whereas pudens, pudor, denote shame in a general sense, or an aversion to be exposed to the observation of others, and to their contempt, as a sense of honor. Cic. Catil. ii. 11, 25. Ex hac parte pudor pugnat, illinc petulantia; hinc pudicitia, illinc stuprum. 3. Pudicus and pudens denote shame as an habitual feeling; pudibundus as a temporary state of the sense of shame, when excited. (iii. 199.)

Casu; Forte; Fortuito; Fortasse; Forsitan; Haud scio an. Casu, forte, and fortuito, denote a casualty, and indeed, casu, in opp. to consulto, συμβεβηκότως; forte, without particular stress on the casualty, τυχόν; fortuito, fortuitu, emphatically, by mere chance, in opp. to causa, ἀπὸ τύχης; whereas fortasse, forsitan, and haud scio an, denote possibility, and indeed fortasse, fortassis, with an emphatic perception and affirmation of the possibility, as approaching to probability, and are in construction with the indicative, ἴσως; forsitan, forsan, with merely an occasional perception of the possibility, and are in construction with a conjunctive, τάχ’ ἄν; haud scio an, with a modest denial of one’s own certainty; consequently, haud scio an is an euphemistic limitation of the assertion. Fortasse verum est, and forsitan verum sit, mean, perhaps it is true, perhaps not; but haud scio an verum sit means, I think it true, but I will not affirm it as certain. (v. 294.)

Casus; Fors; Fortuna; Fors Fortuna; Fatum. 1. Casus denotes chance as an inanimate natural agent, which is not the consequence of human calculation, or of known causes, like συμφορά; whereas fors denotes the same chance as a sort of mythological being, which, without aim or butt, to sport as it were with mortals, and baffle their calculations, influences human affairs, like τύχη. 2. Fors, as a mythological being, is this chance considered as blind fortune; whereas Fortuna is fortune, not considered as blind, and without aim, but as taking a part in the course of human affairs from personal favor or disaffection; lastly, fors fortuna means a lucky chance, ἀγαθὴ τύχη. 3. All these beings form an opposition against the Dii and Fatum, which do not bring about or prevent events from caprice or arbitrary will, but according to higher laws; and the gods, indeed, according to the intelligible laws of morality, according to merit and worth, right and equity; fatum, according to the mysterious laws by which the universe is eternally governed, like εἱμαρμένη, μοῖρα. Tac. Hist. iv. 26. Quod in pace fors seu natura, tunc fatum et ira deorum vocabatur. (295.)

Catenæ, see Vincula.

Caterva; Cohors; Agmen; Grex; Globus; Turba. Caterva, cohors, and agmen, denote an assembled multitude in regular order, and caterva, as a limited whole, according to a sort of military arrangement; cohors, as respecting and observing the leadership of a commanding officer; agmen, as a solemn procession; whereas turba, grex, and globus, denote a multitude assembled in no regular order, grex, without form or order; turba, with positive disorder and confusion; globus, a thronging mass of people, which, from each person pressing towards the centre, assumes a circular form. (v. 361.)

Catus, see Sapiens.

Caupona, see Deversorium.

Causidicus, see Advocatus.

Cautes, see Saxum.

Caverna, see Specus.

Cavillator, see Lepidus.

Celare; Occulere; Occultare; Clam; Abdere; Condere; Abscondere; Recondere. 1. Celare has an abstract or intellectual reference to its object, like κεύθειν, in opp. to fateri, and so forth; synonymously with reticere, Liv. xxiv. 5. Curt. vi. 9; whereas occulere, occultare, have a concrete and material reference to their object, like κρύπτειν, in opp. to aperire, synonymously with obtegere; Cic. Acad. iv. 19. N. D. ii. 20. Fin. i. 9, 30. Att. v. 15: the celanda remain secret, unless they happen to be discovered; but the occultanda would be exposed to sight, unless particular circumspection and precaution were used. 2. In the same manner clam and clanculum denote secretly, in opp. to palam, Cic. Rosc. Am. 8; whereas occulte, in opp. to aperte, Cic. Rull. i. 1. 3. Occulere denotes any concealment; occultare, a careful or very anxious concealment, and on this account finds no place in negative propositions, or as seldom, for example, as redolere. 4. Occultare means to prevent anything being seen, by keeping it covered; whereas abdere, condere, and abscondere, by removing the thing itself; abdere (ἀποθεῖναι) by laying it aside, and putting it away, like ἀποκρύπτειν; condere (καταθεῖναι), by depositing it in a proper place of safety, like κατακρύπτειν; recondere, by hiding it carefully and thoroughly; abscondere, by putting it away, and preserving it. (iv. 45.)

Celeber; Inclytus; Clarus; Illustris; Nobilis. Celeber (from κλέος) and inclytus (from κλυτός) denote celebrity, as general expressions, chiefly as belonging to things, and seldom as belonging to persons, except in poetry; clarus, illustris, and nobilis, with an especial political reference; clarus (γαληρός) means renowned for eminent services to one’s country; illustris (from ἀναλεύσσω) renowned for rank and virtue; nobilis (from novisse) belonging to a family whose members have already been invested with the honors of the state.

Celebrare, see Sæpe.

Celer, see Citus.

Celer, see Navigium.

Celsus, see Altus.

Censere; Judicare; Arbitrari; Æstimare; Opinari; Putare; Reri; Autumare; Existimare; Credere. 1. Censere, judicare, arbitrari, æstimare, denote passing judgment with competent authority, derived from a call to the office of judge; censere, as possessing the authority of a censor, or of a senator giving his vote; judicare, as possessing that of a judge passing sentence; arbitrari, as possessing that of an arbitrator; æstimare (αἰσθέσθαι), as that of a taxer, making a valuation; whereas, opinari, putare, reri, and autumare, denote passing judgment under the form of a private opinion, with a purely subjective signification; opinari (ὀπίς) as a mere sentiment and conjecture, in opp. to a clear conviction and knowledge. Cic. Orat. i. 23. Mur. 30. Tusc. iv. 7. Rosc. Am. 10; putare, as one who casts up an account; reri as a poetical, and autumare as an antiquated term. 2. Æstimare denotes passing judgment under the form of the political function of an actual taxer, to estimate anything exactly, or according to its real value, or price in money; but existimare, as a moral function, to estimate anything according to its worth or truth; hence Cicero contrasts existimatio, not æstimatio, as a private opinion, with competent judgment, judicio; Cluent. 29. Verr. v. 68. 3. Censere denotes judgment and belief, as grounded upon one’s own reflection and conviction; credere, as grounded on the credit which is given to the testimony of others. 4. Opinor, parenthetically, implies modesty, like οἶμαι; whereas credo implies irony, like ὡς ἔοικεν, sometimes in propositions that are self-evident, whereby the irony reaches the ears of those to whom the truth could not be plainly spoken or repeated, or who might be inclined to doubt it; sometimes, in absurd propositions which a man thinks fit to put in the mouth of another; sometimes, in propositions so evident as scarcely to admit of controversy. (v. 300.)

Cernere, see Videre.

Cerritus, see Amens.

Certare, see Imitatio.

Cessare, see Vacare and Cunctari.

Chorda; Fides. Chorda (χορδή is a single string; fides (σφιδή) in the sing. and plur. means a complete collection of strings, or a string-instrument.

Cibare, Cibus, see Alimenta.

Cicatrix, see Vulnus.

Cicur; Mansuetus. Cicur (redupl. of κορίζομαι) denotes tameness, merely in a physical sense, and as a term in natural history, in opp. to ferus; whereas mansuetus, in a moral sense also, as implying a mild disposition, in opp. to sævus. (iv. 257.)

Cincinnus, see Crinis.

Circulus, see Orbis.

Circumire, see Ambire.

Circumvenire, see Fallere.

Cirrus, see Crinis.

Citus; Celer; Velox; Pernix; Properus; Festinus. 1. Citus and celer denote swiftness, merely as quick motion, in opp. to tardus, Cic. Or. iii. 57. Sall. Cat. 15. Cic. Fin. v. 11. N. D. ii. 20. Rosc. Com. 11. Top. 44; velox and pernix, nimbleness, as bodily strength and activity, in opp. to lentus; properus and festinus, haste, as the will to reach a certain point in the shortest time, in opp. to segnis Gell. x. 11. 2. Citus denotes a swift and lively motion, approaching to vegetus; celer, an eager and impetuous motion, approaching to rapidus. 3. Pernicitas is, in general, dexterity and activity in all bodily movements, in hopping, climbing, and vaulting; but velocitas, especially in running, flying, and swimming, and so forth. Plaut. Mil. iii. 1, 36. Clare oculis video, pernix sum manibus, pedibus mobilis. Virg. Æn. iv. 180. Curt. vii. 7, 53. Equorum velocitati par est hominum pernicitas. 4. Properus, properare, denote the haste which, from energy, sets out rapidly to reach a certain point, in opp. to cessare; whereas festinus, festinare, denote the haste which springs from impatience, and borders upon precipitation. (ii. 144.)

Civilitas, see Humanitas.

Civitas, see Gens.

Clam, see Celare.

Claritas, see Gloria.

Clarus, see Celeber.

Claustrum, see Sera.

Clementia, see Mansuetudo.

Clivus, see Collis.

Clangere; Clamare; Vociferari. Clangere is the cry of animals and the clang of instruments, like κλάγγειν; clamare and vociferari, the cry of men; clamare, an utterance of the will, but vociferari, of passion, in anger, pain, in intoxication. Rhet. ad. Her. iii. 12. Acuta exclamatio habet quiddam illiberale et ad muliebrem potius vociferationem, quam ad virilem dignitatem in dicendo accommodatum. Senec. Ep. 15. Virg. Æn. ii. 310. Exoritur clamorque virum clangorque tubarum. (v. 103.)

“Clypeus” and “Codicilli” printed before “Clangere”.

Clypeus, see Scutum.

Codicilli, see Literæ.

Cœnum, see Lutum.

Cœpisse, see Incipere.

Coercere; Compescere. Coercere denotes restriction, as an act of power and superior strength; whereas compescere (from pedica, πεδᾶν) as an act of sovereign authority and wisdom. (iv. 427.)

Cœtus, see Concilium.

Cogere; Adigere. Cogere (from co-igere) means by force and power to compel to something; adigere, by reflection and the suggestion of motives to persuade to something. Tac. Ann. vi. 27. Se ea necessitate ad preces cogi, per quas consularium aliqui capessere provincias adigerentur. (vi. 70.)

Cogitare; Meditari; Commentari. 1. Cogitare (from the Goth. hugjan) denotes the usual activity of the mind, which cannot exist without thinking, or employing itself about something; meditari (from μέδεσθαι), the continued and intense activity of the mind, which aims at a definite result. Ter. Heaut. iii. 3, 46. Quid nunc facere cogitas? Compare this with Adelph. v. 6, 8. Meditor esse affabilis. Cic. Cat. i. 9, 22. In Tusc. iii. 6, cogitatio means little more than consciousness; whereas meditatio means speculative reflection. 2. Meditari has an intensive meaning, with earnestness, exertion, and vivacity; commentari (only in Cicero) means to reflect leisurely, quietly, and profoundly. (v. 198.)

Cognatus, see Necessarius.

Cognitio; Notitia; Scientia; Ignarus; Inscius; Nescius. 1. Cognitio is an act of the mind by which knowledge is acquired, whereas notitia and scientia denote a state of the mind; notitia, together with nosse, denotes a state of the merely receptive faculties of the mind, which brings an external appearance to consciousness, and retains it there; whereas scientia, together with scire, involves spontaneous activity, and a perception of truth; notitia may be the result of casual perception; scientia implies a thorough knowledge of its object, the result of mental activity. Cic. Sen. 4, 12. Quanta notitia antiquitatis! quanta scientia juris Romani! 2. The ignarus is without notitia, the inscius without scientia. Tac. H. i. 11. Ægyptum provinciam insciam legum, ignaram magistratuum; for legislation is a science, and must be studied; government an art, and may be learnt by practice. 3. Inscius denotes a person who has not learnt something, with blame; nescius, who has accidentally not heard of, or experienced something, indifferently. Cic. Brut. 83. Inscium omnium rerum et rudem. Compare this with Plin. Ep. viii. 23, Absens et impendentis mali nescius. (v. 266.)

Cognoscere, see Intelligere.

Cohors, see Caterva.

Colaphus, see Alapa.

Colere, see Vereri.

Collis; Clivus; Tumulus; Grumus; Collis and clivus denote a greater hill or little mountain; collis (from celsus) like κολωνός, as an eminence, in opp. to the plain beneath, and therefore somewhat steep; clivus, like κλιτύς, as a sloping plain, in opp. to an horizontal plain, and therefore only gradually ascending; whereas tumulus and grumus mean only a hillock, or great mound; tumulus, like ὄχθος, means either a natural or artificial elevation; grumus, only an artificial elevation, like χῶμα. Colum. Arbor. a. f. Collem autem et clivum, modum jugeri continentem repastinabis operis sexaginta. Liv. xxi. 32. Erigentibus in primos agmen clivos, apparuerunt imminentes tumulos insidentes montani. Hirt. B. Hisp. 24. Ex grumo excelsum tumulum capiebat. (ii. 121.)

Colloquium, see Sermo.

Colonus, see Incolere.

Coluber, see Anguis.

Coma, see Crinis.

Comburere, see Accendere.

Comere; Decorare; Ornare. 1. Comere and decorare denote ornament, merely as an object of sense, as pleasing the eye; ornare, in a practical sense, as at the same time combining utility. 2. Comere (κοσμεῖν) denotes ornament as something little and effeminate, often with blame, like nitere, in opp. to nature, noble simplicity, or graceful negligence, like κομμοῦν, whereas decorare and ornare, always with praise, like splendere, as denoting affluence and riches; decorare (from δίκη) in opp. to that which is ordinary and unseemly, like κοσμεῖν; ornare (from ὀρίνω?) in opp. to that which is paltry and incomplete, like ἀσκεῖν. 3. Comere implies only a change in form, which by arranging and polishing gives to the whole a smart appearance, as in combing and braiding the hair; but decorare and ornare effect a material change, inasmuch as by external addition new beauty is conferred, as by a diadem, and so forth. Quintil. xii. 10, 47. Comere caput in gradus et annulos; compare with Tibull. iii. 2, 6. Sertis decorare comas; and Virg. Ecl. vi. 69. Apio crines ornatus amaro. (iii. 261.)

Commissatio, see Epulæ.

Comitari; Deducere; Prosequi. Comitari means to accompany for one’s own interest, ἀκολουθεῖν; deducere, from friendship, with officiousness; prosequi, from esteem, with respect, προπέμπειν. (vi. 73.)

Comitas, see Humanitas.

Comitia, see Concilium.

Commentari, see Cogitare.

Committere, see Fidere.

Commodare; Mutuum Dare. Commodare means to lend without formality and stipulation, on the supposition of receiving the thing lent again when it is done with. Mutuum dare is to grant a loan on the supposition of receiving an equivalent when the time of the loan expires. Commodatio is an act of kindness; mutuum datio is a matter of business. (iv. 137.)

Communicare, see Impertire.

Comœdus, see Actor.

Compar, see Æquus.

Compedes, see Vincula.

Compendium, see Lucrum.

Compescere, see Coercere.

Complecti, see Amplecti.

Complementum; Supplementum. Complementum serves, like a keystone, to make anything complete, to crown the whole, whereas supplementum serves to fill up chasms, to supply omissions.

Conari, see Audere.

Concedere; Permittere; Connivere. Concedere and permittere mean, to grant something which a man has full right to dispose of; concedere, in consequence of a request or demand, in opp. to refusing, like συγχωρῆσαι; permittere, from confidence in a person, and liberality, in opp. to forbidding, like ἐφεῖναι; whereas indulgere and connivere mean to grant something, which may properly be forbidden; indulgere (ἐνδελεχεῖν?), from evident forbearance; connivere (κατανεύειν), from seeming oversight.

Concessum est; Licet; Fas est. Concessum est means, what is generally allowed, like ἔξεστι, and has a kindred signification with licet, licitum est, which mean what is allowed by human laws, whether positive, or sanctioned by custom and usage, like θέμις ἐστί; fas est means what is allowed by divine laws, whether the precepts of religion, or the clear dictates of the moral sense, like ὅσιόν ἐστι. (v. 167.)

Concilium; Concio; Comitia; Cœtus; Conventus. 1. Concilium, concio, and comitia are meetings summoned for fixed purposes; concilium (ξυγκαλεῖν), an assembly of noblemen and persons of distinction, of a committee, of the senate, the individual members of which are summoned to deliberate, like συνέδριον; whereas concio and comitia mean a meeting of the community, appointed by public proclamation, for passing resolutions or hearing them proposed; concio (ciere, κιών) means any orderly meeting of the community, whether of the people or of the soldiery, in any state or camp, like σύλλογος; comitia (from coire) is an historical term, confined to a Roman meeting of the people, as ἐκκλησία to an Athenian, and ἁλία to a Spartan. 2. Cœtus and conventus are voluntary assemblies; cœtus (from coire) for any purpose, for merely social purposes, for a conspiracy, and so forth, like σύνοδος; whereas conventus, for a serious purpose, such as the celebration of a festival, the hearing of a discourse, and so forth, like ὁμήγυρις, πανήγυρις. (v. 108.)