Döderlein's Hand-book of Latin Synonymes

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.

Infitiari, Infitias ire, see Negare.

Inflammare, see Accendere.

Infortunium; Calamitas; Infelicitas; Miseria. Infortunium and calamitas denote a single misfortune; infortunium, more as a vexatious accident, like malheur, for example, the loss of a purse, receiving blows, etc.; calamitas (from κολούω) a tragic accident, as the loss of a beloved person, of power, etc.; whereas infelicitas and miseria denote an unfortunate state of considerable duration; infelicitas, merely as the absence of success; miseria (from μυσαρός?) as an actual, pressing state of affliction.

Ingenium; Natura; Indoles. Ingenium and natura denote the disposition, as far as it constitutes the immovable ground of human individuality, and is susceptible of no change; ingenium, more with reference to the faculties of the mind, natura to the feelings of the heart; whereas indoles denotes the disposition, as far as it constitutes only the beginning of individuality, and is susceptible of improvement. (vi. 172.)

Ingluvies, see Faux.

Ingredi, see Inire and Ire.

Ingruere, see Irruere.

Inimicitia, see Odium.

Inimicus, see Adversarius.

Inire; Intrare; Introire; Ingredi. 1. Inire denotes almost always only a figurative entering, as to engage in any thing, for example, inire pugnam, numerum, etc.; whereas intrare, introire, ingredi, a literal entering; intrare is usually transitive, as to enter, and has an emphasis on the verbal part of the word; whereas introire is intransitive, as to step in, and has an emphasis on the adverbial part of the word. In the phrase intrare curiam one thinks more of the mere threshold, which is to be stepped over; in the phrase introire one thinks more of the four walls by which one is to be enclosed. 2. Intrare and introire suppose a space distinctly limited by walls, boundaries, marks; whereas ingredi supposes, generally, any limited space, for example, viam, pontem, etc. (iv. 521.)

Initium; Principium; Primordium. 1. Initium denotes the beginning in an abstract sense, as the mere point from which a thing begins, in opp. to exitus. Cic. Rosc. Com. 13, 39. Tusc. i. 38. Brut. 34. Sen. Ep. 9. N. Q. iii. 29; whereas principium denotes the beginning as a concrete notion, as that part of the whole which stands before the other parts in things, and goes before them in actions, in opp. to extremum. Cic. Cleunt. 4. Orat. 61, 204. Cæc. 15, 44. In initium the beginning is made only with reference to time; in principium the foundation also is laid with reference to space. The initium is pushed out of the way by that which follows; the principium serves as a basis for that which follows. The initia philosophiæ are the rudiments over which the scholar goes, and which are superseded by further studies; the principia are the fundamental principles, to which he must always recur. Initio usually means “at the beginning, but differently (or, not at all) afterwards;” whereas principio means from the very beginning, and so onwards. 2. Primordium is a more solemn and comprehensive term than principium, and supposes a whole of great extent, the beginning of which is so far removed that one can distinguish a merely apparent beginning from the actual and primeval source and origin. (iii. 163.)

Injuria, see Contumelia.

Innocentia, see Virtus.

Innumerus; Innumerabilis. Innumerus is a poetical and choice expression, like numberless, ἀνήριθμος; innumerabilis, a prosaic and usual expression, like innumerable, ἀναρίθμητος. (vi. 173.)

Inopia, see Paupertas.

Inquam, see Dicere.

Inquilinus, see Incolere.

Inquinare, s. Contaminare.

Insanus, see Amens.

Inscendere, see Scandere.

Inscius, see Cognitio.

Insignis, see Eminens.

Insimulare, see Arguere.

Insolentia, see Superbia.

Insomnis, see Vigil.

Insomnium, see Somnus.

Instigare, see Incitare.

Instituere; Instaurare; Restituere; Restaurare. Instituere means to establish a profane, instaurare, a sacred, or honorable, or generally important institution, such as sacrifices, sacred games, wars and battles. Hence is instituere itself a usual, instaurare, a solemn, select expression. In the same manner restituere is distinguished from restaurare. (iv. 300.)

Instituere, see Erudire.

Instructus, see Præditus.

Insuper, see Præterea.

Integer, see Salvus.

Integrare, see Iterum.

Intelligere; Sentire; Cognoscere. Intelligere denotes a rational discernment, by means of reflection and combination; sentire, a natural discernment, by means of the feelings, immediate images, or perceptions, whether of the senses or of the mind; lastly, cognoscere denotes an historical discernment, by means of the senses and of tradition. Sen. Ir. iii. 13. Quidni gauderet, quod iram suam multi intelligerent, nemo sentiret? Cic. N. D. iii. 24. Quare autem in his vis deorum insit, tum intelligam quum cognovero. (vi. 175.)

Intercapedo; Interruptio; Interpellatio; Interlocutio. Intercapedo and interruptio are any interruption of another person’s business; intercapedo, a quiet, often even a benevolent interruption; interruptio, a violent and turbulent interruption; whereas interpellatio and interlocutio are only the interruption of a speech by speaking between; the interpellator will nearly prevent the speaker from going on; the interlocutor will make himself also heard in the midst of another’s speech. (vi. 176.)

Interdicere, see Vetare.

Interdiu, see Dies.

Interdum, see Nonnunquam.

Interea; Interim. Interea refers to a business of some duration, which takes place in a space of time, as in the mean time; interim, to a momentary business, as in the midst of this. They have the same relation to each other, as a point of time to a space of time. Cic. Quint. 6. Hæc dum Romæ geruntur.. Quintius interea de agro detruditur; that is, gradually; comp. with Fam. x. 12. Interim ad me venit Manutius noster. Tac. Ann. xi. 32. Non rumor interea, sed undique nuntii incedunt.. Atque interim Ostiensem viam intrat. (iv. 271.)

Interemtor, see Homicida.

Interesse, see Adesse.

Interfector, see Homicida.

Interficere; Perimere; Interimere; Necare; Occidere; Jugulare; Obtruncare; Trucidare; Percutere. Interficere and perimere are the most general expressions for putting to death, in whatever manner, and from whatever motive, fame, veneno, suspendio, ferro, suppliciis, dolo, like κτείνειν; but interficere as a usual, perimere as an old, forcible, poetical expression. Interimere involves the accessory notion of privacy, as to remove out of the way; ἀναιρεῖν; necare, that of injustice, or, at least, cruelty, to murder, φονεύειν. Cic. Tusc. v. 20. Dionysius alterum jussit interfici, quia viam demonstravisset interimendi sui. Curt. ix. 7, 8. Boxum protinus placuit interfici; Biconem etiam per cruciatus necari. 2. Occidere, jugulare, trucidare, obtruncare, percutere, denote a sanguinary death-blow; occidere means by cutting down, especially the business of the soldier in honorable open battle; jugulare, by cutting the throat or neck, or rather by a skilfully-directed thrust into the collar-bone, especially the business of the bandit, after the pattern of the gladiator, like σφᾶξαι; obtruncare means to butcher, massacre, and cut to pieces, after the manner of the awkward murderer; trucidare, to slaughter as one would a steer, after the manner of the blood-thirsty miscreant, who, without meeting with resistance, plays the hero on the defenceless; percutere, to execute, as a mere mechanical act, after the manner of the headsman, or other executioner of a sentence of condemnation, or, at least, of a death-warrant. Senec. Contr. iii. 21. Nec dominum occidit, nec domino venenum dedit. Hor. Ep. i. 2. Ut jugulent hominem, surgunt de nocte latrones. Sallust. Fr. Cæteri vice pecorum obtruncantur; so that you may see a mangled mass of limbs, as in the heap of slain in a battle. Tac. Hist… Juberet interfici; offerre se corpora iræ; trucidaret. Cic. Cat. iv. 6. and Rosc. Am. 34. Cujus consilio occisus sit invenio; cujus manu percussus sit non invenio. (iii. 181.)

Interim, see Interea.

Interitus, see Lues and Mors.

Interlocutio, see Intercapedo.

Intermittere; Omittere. Intermittere means merely to leave off for a time, – in tempus mittere cum spe consilioque resumendi; whereas omittere, to leave out altogether. Varro Fr. Studia tantum intermittantur, ne omittantur. (i. 3.)

Intermori, see Mors.

Interpellatio, see Intercapedo.

Interrogare, see Rogare.

Interruptio, see Intercapedo.

Intestina, see Caro.

Intrare, Introire, see Inire.

Intueri, see Videre.

I nunc, see Agere.

Invadere, see Irruere.

Invaletudo, see Æger.

Invenire; Reperire; Deprehendere; Nancisci; Adipisci; Consequi; Assequi. Invenire denotes, as a general term, to find; reperire and deprehendere suppose a previous concealment of the thing found, and an intention, and pains employed on the part of the finder; but the reperiens (from πεπαρεῖν) merely discovers what was concealed, and now lies before his eyes, like ἀνευρεῖν; the deprehendens, what desired to hide itself, or to escape, and now is in his power. Tac. Ann. i. 74. Perniciem aliis ac postremo sibi invenere: comp. with xiv. 3. Cædes quonam modo occultaretur nemo reperit. 2. Invenire, reperire, deprehendere, imply a concealed object, which is discovered; whereas nancisci, adipisci, assequi, and consequi, only a distant object, which is reached; the nanciscens (from ἐνεγκέσθαι) arrives at his object with or without trouble, sometimes even against his wish, as to light upon; the adipiscens (from potiri) only by exertion, as to achieve; the consequens arrives at the object of his wish with or without assistance; the assequens, at the object of his endeavors, by means of exertion. Suet. Tib. 10. Titus ad primam statim mansionem febrim nactus: comp. with Dom. 15. Nero in adipiscenda morte manu Epaphroditi adjutus est. Cic. Att. x. 12. Nactus Curionem omnia me consecutum putavi. Rosc. Com. 4. Ut neque nihil neque tantum quantum postulavimus consequamur. In Cic. Mil. 11. Nihil dico quid resp. consecuta sit, nihil quod vos, nihil quod omnes boni; namely, by the death of Clodius, to which certainly nobody but Milo had contributed; assecuta sit could not be substituted; and, on the other hand, in Sen. Brev. 17. Operose assequuntur quæ volunt, anxii tenent quæ assecuti sunt; the word consequuntur would be too weak. Cic. Fam. i. 7, 10. Omnia quæ ne per populum quidem sine seditione assequi arbitrabantur, per senatum consecuti sunt. (iii. 142.)

Invertere, see Vertere.

Investigare, s. Quærere.

Invicem, see Vicissim.

Invidia; Livor; Invidentia; Malignitas; Obtrectatio; Detrectatio. Invidia denotes looking askance, as a sign that a man grudges something to another, from moral or immoral motives, not necessarily, though especially, from self-love, like ὑποψία; whereas livor (from χλεύη, or χλοιά), denotes the self-tormenting envy, which poisons the whole soul, and deprives the body itself of its fresh healthy color. 2. Invidia is the usual term for envy, whether active, as that which a man harbors, or passive, as a state in which a man stands; whereas invidentia is a new term of Cicero’s for the envy which a man harbors. 3. Invidia and livor denote envy as a temporary state, whereas malignitas as an habitual quality and disposition, in opp. to goodness of heart. The invidus and lividus grudge particular persons particular advantages, in particular cases; but the malignus wishes well to nobody but himself. 4. Invidia, livor, malignitas, denote a feeling and state of mind, whereas obtrectatio denotes an action, or manner of acting, proceeding from this feeling, inasmuch as it seeks to injure the envied person by dishonorable means, namely, detraction. Obtrectatio can scarcely be conceived as existing without invidia, but invidia may without obtrectatio, if the envious person is too cowardly to enter into conflict with the envied. 5. Obtrectatio supposes a rival, and has its origin in jealousy; whereas detrectatio only an enemy in general, and proceeds principally from antipathy. (iii. 65.)

Invidia, see Odium.

Jocus, see Ludus.

Irasci, see Succensere.

Ire; Meare; Gradiri; Ingredi; Incedere; Vadere. 1. Ire and meare denote to go, in the most general sense, as motion from one place to another; ire especially applies to persons, in consequence of an act of the will, like ἰέναι; but meare (from ἀμεύω) especially to beasts, ships, rivers, stars, as mere mechanical motion, in which reason has no share, like φοιτᾶν; whereas gradiri and ingredi, incedere and vadere, with particular accessory notions in regard to the manner of going; gradiri and ingredi, in a quiet manner, and with a regular measured step, in opp. to serpere, currere, stare; Cic. N. D. ii. 47. Att. ii. 23, like βαδίζειν; incedere, in a proud manner, and with a graceful measured step, as in a procession and march, in opp. to ambulare; Sen. N. Q. vii. 31, like ἐμβαίνειν; and vadere (ἐλθεῖν?) with alacrity and a quick step, as in travelling, and in attacking the enemy, in opp. to repere? like χωρεῖν; Thuc. v. 70. 2. Ingressus means going in general; incessus a manner of going peculiar to the individual, and by which he is known as well as by his physiognomy. Ingressus is purely physical; incessus is moral and characteristic. (iv. 53.)

Irridere, see Ridere.

Irritare, see Incitare and Lacessere.

Irritus, see Frustra.

Irruere; Irrumpere; Ingruere; Invadere. Irruere (εἰσρεῦσαι) means to rush on hastily and inconsiderately; irrumpere, to force one’s way with violence; ingruere (ingravare) to press on with threats and importunity; invadere, to fall upon with boldness, and without regard to consequences. (vi. 180.)

Iter; Via; Trames; Semita; Callis. 1. Iter and meatus denote the progress which a person makes, the going, the journey, in an abstract sense; iter, that which a rational being makes; meatus, that which a being void of reason and of will makes; via, the path on which a person goes, in a concrete sense. Hor. Od. iii. 2, 22. Virtus negata tentat iter via. Cic. Att. v. 14. Iter conficiebamus æstuosa et pulverulenta via. 2. Iter in a concrete sense, denotes a way which leads directly to a particular point, whether beaten and trodden, or not, like κέλευθος; whereas via (from the old word veha, way), a way, which, if not beaten, is the ordinary and usual way, like ὁδός. Cæs. B. G. vi. 27, means by viarum atque itinerum duces, the guides, who partly point out the frequented roads and paths, partly give information as to where they lead out. 3. Via and iter may be narrow or wide; whereas, trames, callis, and semita, denote only a narrow way or path; trames (τρῆμα) a by-road in a plain and town, by which one may arrive, partly in a shorter time, partly without being so much observed as in the open road, to a given point; semita (from secare, segmen), a foot-path, which often runs by the side of the high-road, like οἶμος; callis (from κέλευθος) a path over a mountain or through a wood, which is scarcely passable except for cattle, like ἀτραπός. Plaut. Cas. iii. 5, 42. De via in semitam degredi; and Liv. xliv. 43. Cic. Phil. xiii. 9, 19. Egressus est non viis, sed tramitibus paludatus; and Rull. ii. 35. Virg. Æn. ix. 383. Rara per occultos lucebat semita calles; and Curt. vii. 11, 2. (iv. 64.)

Iter facere, see Proficisci.

Iterum; Rursus; Denuo; De integro; Repetere; Integrare. 1. Iterum (ἕτερον) means, like δεύτερον, a second time; rursum or rursus, (revorsus) like αὖθις and πάλιν, again, once more; denuo (de novo) like νέοθεν, anew; de integro, like αὖθις ἐξ ὑπαρχῆς, quite afresh. Justin. xxi. 4, 6. Hoc consilio præventus iterum servitia concitat, statutaque rursus cædium die, quum denuo se proditum videret. 2. In the same manner pugnam iterare, Liv. vi. 32, means to join battle a second time; pugnam repetere, x. 36, to repeat the battle; pugnam renovare, Cæs. B. G. iii. 20, to renew the battle; and pugnam integrare, Liv. vii. 7, to begin the battle again quite from the beginning. Aut. Herenn. ii. 3, 47. Enumeratio est per quam colligimus et commonemus quibus de rebus verba fecerimus, breviter, ut renovetur, non redintegretur oratio. (i. 184.)

Jubere; Imperare; Præcipere; Mandare. Jubere (from ἰότης) means to bid, merely in consequence of one’s own wish and will, in opp. to vetare, like κελεύειν; imperare, to command, by virtue of a military supreme authority, like ἄρχειν; præcipere to enjoin, by virtue of an authority as a teacher, etc., something like ἐντέλλεσθαι; mandare (from μήδομαι) to charge, in consequence of thorough confidence in a person, like ἐφίεσθαι.

Jucundus, see Gratus.

Judicare, see Censere.

“Judicare” printed immediately before “Jusjurandum”.

Jugulare, see Interficere.

Jugum, see Mons.

Jumentum, see Pecus.

Jurgium, see Disceptatio.

Jusjurandum; Juramentum; Sacramentum. Jusjurandum, and the later word juramentum, denote a civil oath, by which a man confirms or promises something; sacramentum denotes a military oath, by which the soldier solemnly pledges and binds himself not to forsake his standard. Liv. xxii. 38. Milites tunc quod nunquam antea factum erat, jurejurando a tribunis militum adacti jussu consulum conventuros neque injussu abituros; nam ad eam diem nihil præter sacramentum fuerat. And xxxv. 19. (vi. 183.)

Juvare, see Auxilium.

Juvenis, see Puer.

Juventa; Juventus; Juventas; Juvenalis; Juvenilis. 1. Juventa (from ζέω, ζόη), is the season of youth; juventus, a collection of young men; Juventas, the goddess of youth. 2. Juvenalis denotes youthful, either indifferently, as that which belongs to young people, or with praise, in opp. to the weakness of old age; whereas juvenilis denotes youthful, with the accessory moral notion of what is in conformity with the character of young people, mostly with blame, in opp. to the maturity of age. (v. 46.)

L

Labare; Titubare; Vacillare; Nutare. Labare (the ancient Gothic word, slipan, from λωφᾶν), denotes tottering, with reference to the whole body, which rests on no firm basis; titubare (from ταφεῖν, τυφλός), with reference to the feet, which refuse their service, and stagger; vacillare (ἧκα) with reference to the upper part of the body, which wants its upright, steady, secure position; lastly, nutare (from νεύειν) with reference to the head, which seems ready to fall off. The titubans threatens to sink to the ground; the vacillans, to fall over. Titubatio betrays bodily weakness; vacillatio, want of external dignity, and a steady carriage. (iii. 62.)

Labes, see Vitium.

Labi; Cadere. Labi (from λείβω) means to fall, with reference to the point from which, and to the space through which, any one glides or sinks down, like ὀλισθεῖν; whereas cadere means to fall, with reference to the point which a man reaches by his fall, as to come to the ground, like πεσεῖν. Virg. Æn. vi. 310. Lapsa cadunt folia. Cic. Brut. 49. Quibus vitiis labatur aut cadat orator. (i. 128.)

Labor; Molestia; Ærumna. 1. Labor is the toil which requires strength and causes weariness, like πόνος; molestia (from μόλις, μαλερός) the trouble which, by its greatness or unseasonableness, dispirits, like χαλεπότης; ærumna (αἰρομένη) the hardship that almost exceeds human strength, and bows down even the hero, like ταλαιπωρία; an antiquated, half-poetical expression, in Cic. Fin. ii. 35, and Quintil. viii. 3, 26. Cic. Fin. v. 32. Ut ubi virtus sit resque magnæ et summe laudabiles virtute res gestæ, ibi esse miseria et ærumna non possit, tamen labor possit, possit molestia. (iv. 422.) 2. Laborare denotes, as an intransitive verb, to be in a state of trouble and toil; but elaborare, as a transitive verb, to produce something by trouble and toil. (i. 116.)

Labor, see Opera.

Lacerare; Laniare. Lacerare (from λακίς) denotes to tear by mere force, which may be done by the hands, claws, teeth; whereas laniare denotes the effect of a cutting instrument, under which teeth and claws may be included. Appul. Met. iv. p. 84. Morsibus laceratus, ferroque laniatus. Liv. xxii. 51. (v. 176.)

Lacertus, see Ulna.

Lacessere; Irritare; Sollicitare. 1. Lacessere (λακίζειν) means to excite the reason and will of another to resistance; irritare (ἀνερεθίζω) to provoke his feelings or passions to anger. Cic. Mil. 31. Ut vi irritare ferroque lacessere fortissimum virum auderet. 2. Lacessere means to excite, when a man in a coarse manner disturbs the peace of another; sollicitare, when a man disturbs the quiet of another in a refined manner. (v. 176.)

Lacrimare; Plorare; Flere; Lamentari; Ejulare; Deflere; Deplorare. 1. Lacrimare (from δάκρυ) denotes the physical consequence of a certain emotion of the mind, whether joyful or sorrowful, like δακρύειν, to shed tears; whereas plorare (from pluere) denotes a passionate expression of grief, like θρηνεῖν, to wail and cry. Between the two stands flere (φλέω) in opp. to ridere, partaking of the passionless feeling denoted by lacrimare, and of the feeling of grief denoted by plorare, like κλαίειν, to weep. Sen. Ep. 63. Nec sicci sint oculi amisso amico, nec fluant; lacrimandum est, non plorandum. 2. Lamentari and ejulare denote a higher degree of ploratus; but lamentatio (from κλαῦμα?) is, like κωκύειν, a longer continued wailing; ejulare (from εἶα) a wailing interrupted by cries and sobs, like ὀλολύζειν. 3. Plorare and flere are intransitive verbs, as to weep; deplorare and deflere transitive, as to deplore.