Döderlein's Hand-book of Latin Synonymes

Lacuna; Lacus; Stagnum; Palus; Uligo; Lama; Lustrum. Lacuna denotes, in poetical language, any standing water, from a sea to a pool; lacus and stagnum are collections of standing water kept sound and fresh by their own springs, or by ebbing and flowing; lacus (liquere) is large enough to bring to mind the image of the open sea, in opp. to the main sea, like λίμνη; stagnum, like a pond, not so large as to resemble a lake, in opp. to a stream, like τέναγος; whereas palus and uligo are collections of standing water corrupted and grown foul; palus (πλυδᾶν) is, like a marsh, a district covered with a surface of foul water, like ἕλος; uligo (from ὀλός) like a moor, a district soaked through with foul water. The palus appears as a mass of water made thick by mud and bog-earth, in which a person may be drowned; uligo only as ground thoroughly soaked with water, in which a man may sink down. Lastly, lamæ and lustra denote standing waters of small extent; lama, a mere dirty and filthy puddle on a high road; lustra, an ill-smelling and noisome quagmire in woods, etc. (v. 30.)

Lædere; Violare; Offendere. Lædere denotes a physical injury, as to hurt; violare, an injury to a person’s rights, as to offer violence; offendere (from πένθος) an injury to a person’s feelings, as to affront. Lædere refers to whatever object is capable of receiving injury; violare, to one that has a just claim to protection; offendere, to a rational and feeling being. Cic. Off. i. 28, 99. Justitiæ partes sunt non violare homines, verecundiæ non offendere. Fin. iii. 11. Sen. Ir. iii. 18. Pleraque eorum propter quæ irascimur offendunt nos magis quam lædunt. Const. 4. Contumelia tantum delicatis gravis est, qua non læduntur, sed offenduntur. Ovid, Am. iii. 3, 31. Formosa superi metuunt offendere læsi. (iii. 138.)

Lætari, see Gaudere.

Lævis; Glaber; Fricare; Terere. 1. Lævis, levis, (λεῖος) means smooth, in opp. to rough and rugged, and gives a pleasant impression of elegance; whereas glaber (γλαφυρός) in opp. to rough, covered with hair, and grown up, and gives an unpleasant impression of deficiency. 2. Fricare means to rub, and thereby make smooth, like ψήχειν; whereas terere (τείρειν) means to rub, and thereby make less, like τρίβειν.

Lævus, see Sinister.

Lama, see Lacuna.

Lambere; Lingere. Lambere means to lick, inasmuch as one uses the tongue, like the hand, as an instrument to take hold of, or to touch anything, whether eatable, and possessing a taste, or not; lingere (λείχειν) when one uses the tongue as the organ of the sense of taste, in order to ascertain the flavor of any thing. Plin. H. N. xxxv. 7. Canem ex ære vulnus suum lambentem; compare with xxxi. 4. Pecoribus saldatur lingendus. (v. 152.)

Lamentari, see Lacrimare.

Lancea, see Missile.

Laniare, see Lacerare.

Laniena; Macellum. Laniena is the butcher’s stall, where the lanius sells slaughtered and ready-jointed meat; macellum, the market in which the macellarius sells all sorts of meat, including poultry and fish.

Lapis, see Saxum.

Laqueus; Funis; Restis. 1. Laqueus (from ἑλίξαι) is the noose at the end of a rope; whereas funis and restis mean the rope itself; funis, a thicker rope, which is meant more for drawing and pulling, and on that account must have a proper length, like σχοῖνος; restis, a thinner rope, which serves more for fastening and hanging up, and therefore may be short, like σπάρτη. The trace by which the equus funalis is attached; the rope on which the funambulus balances himself; the tow which draws the boat to the ship, are never rendered in prose by restis: whereas the rope with which the self-murderer hangs himself, or the slave is whipped, or the garment girded, is seldom rendered by funis, unless the poet gives the preference to the last word as a more elevated term. (v. 36.) 2. Rudentes are the sail ropes; retinacula, and oræ, the cables or anchor-ropes; retinacula, as a more general and popular term; oræ, oras, solvere, as more technical expressions in nautical language.

Largitio, see Donum.

Largus; Benignus; Liberalis; Munificus. Largus means any one who makes a rich present, to whomever he makes it, and from whatever motive, in opp. to parcus. Ter. Heaut. iii. 1, 31; whereas benignus, liberalis, and munificus, denote virtuous qualities in the giver. The benignus follows a pure impulse of humanity, love towards his fellow men; the liberalis, a noble pride, or feeling of self-respect; the munificus, a princely feeling, or, at any rate, a feeling of laudable ambition. Benignitas gives richly, because it has no wish to possess and enjoy alone, like goodness; liberalitas gives as much as, and not less than, a man of noble sentiment believes suitable to his own rank and to another’s merits, without scrupulous mercantile calculation, like a gentlemanly spirit; munificentia gives rather too much than too little, from the pleasure of making people happy, and causing an agreeable surprise, like generosity. (iv. 146.)

Larva; Persona. Larva (from lar?) is a caricatured, frightful mask; persona (παρισῶν) an ingeniously formed, characteristic mask.

Lascivus, see Petulans.

Lassus, see Fatigatus.

Latebra; Latibulum. Latebra is a retired or obscure place, where a man can conveniently remain concealed; latibulum, a lurking-hole, into which a man must creep like a beast. (vi. 189.)

Latrare; Gannire; Baubari. Latrare means the hostile bark of a great dog, and, figuratively, to wrangle, like ὑλακτεῖν; whereas gannire, the harmless bark of a little dog, and, figuratively, to chatter, like κνυζᾶσθαι; lastly, baubari, the whining and howling of a dog, like βαΰεζειν. Lucret. v. 1064-1070.

Latro, see Præda.

Latus, see Coxa.

Lectus, see Cubile.

Legare, see Mittere.

Lembus, see Navigium.

Lemures, see Spectrum.

Lenis, see Mitis.

Lentus, see Tardus.

Lepidus; Facetus; Festivus; Salsus; Dicax; Cavillator. Lepos, facetiæ, and festivitas, denote the harmless wit, which, like humor, is only opposed to seriousness, and is the attribute of a benevolent mind; lepos (from λέπω, λεπτός,) the lightest wit, in opp. to dull gravity; festivitas (from σπαθᾶν) the more cheerful sort of wit, in opp. to gloomy seriousness; facetiæ, the jocund wit, in opp. to sober seriousness; whereas sales, dicacitas, and cavillatio, denote the more pungent wit, which is a sign of an acute intellect; sales (ἅλες) the piquant wit, in opp. to what is flat and trivial, which aims at a point, whether others may be pleasantly or painfully affected by it; dicacitas (from δακεῖν) the satirical wit, which is exercised at the cost of others, yet so that the jest is still the principal aim, – the pain inflicted, only an accidental adjunct; cavillatio, the scoffing wit, in which the mortification of others is the principal aim, the jest only a means and unimportant form. Cic. Orat. 30. Demosthenes non tam dicax fuit, quam facetus. Est autem illud acrioris ingenii, hoc majoris artis. (v. 21).

Letum, see Mors.

Levis, see Lævis.

Libare, see Sapor.

Libenter, see Sponte.

Liberalis, see Largus.

Liberalitas, see Donum.

Libertus; Libertinus. Libertus means the freed-man, with reference to his master, in opp. to servus; Cic. Mil. 33. Sext. 35. Tac. G. 25. Suet. Cæs. 75; libertinus, with reference to his rank, in opp. to civis and ingenuus. Liv. x. 21. xli. 8. Suet. Cl. 54. Senec. Contr. iii. 21. Quærendus mihi gener erat aliquis libertinus; quid ergo? alieno potius liberto? Cic. Verr. i. 47. Trebonius fecit heredem libertum suum.. Equiti Romano libertinus homo fit heres. Suet. Cl. 25. Tac. H. iii. 58. (vi. 194.)

Libido, see Cupido.

Libra; Pondo. Libra pondo is the full expression, literally a balance in weight, that is, a scale, filled so as to balance a pound; libra (λεῖος) is a less definite expression, inasmuch as leaving out the pondo, makes it doubtful whether the balance itself be not understood; pondo is an elliptical expression, in which the principal notion, weight, is expressed, and the accessory notion left out; the scale that is filled must balance the definite weight. In a similar manner operæ pretium est, is distinguished from operæ est, and from pretium est. (vi. 195.)

Librare; Vibrare. Librare hastam (from λεῖος) means to raise the spear in a horizontal direction, in order to hurl it with greater force, and with a surer aim; vibrare (ὑφή) to brandish it backwards and forwards, or up and down, that is, either in a horizontal or perpendicular direction, in order to testify an eager desire for the combat. (v. 196.)

Liburna, see Navigium.

Licet, see Concessum est.

Ligare; Viere; Vincire; Nectere; Obligare; Obstringere; Devincire. 1. Ligare and viere denote to bind, in order to prevent things falling asunder, synonymously with copulare, like δέειν; whereas vincire and nectere mean to fetter, in order to hinder free movement, synonymously with coercere, like δεσμεύειν. 2. Ligare is the general, viere (ὀχεῖν) the technical expression for binding fast, etc. 3. Obligare means to oblige by acts of kindness; obstringere, to oblige by benefits; devincire, to rivet to one’s self by a lasting intimate connection. The obligatus feels himself bound by the conventional duties of social life; the obstrictus, by the duties of morality or religion; the devinctus, by the duties of piety. (iv. 282.)

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.)