Döderlein's Hand-book of Latin Synonymes

Reliqui, see Cæteri.

Remedium, see Mederi.

Reminisci, see Meminisse.

Renidere, see Ridere.

Renuere, see Negare.

Repagulum, see Sera.

Repandus, see Curvus.

Repente; Subito; Extemplo; E vestigio; Illico; Statim; Protinus; Confestim; Continuo. Repente and subito denote suddenly; repens means sudden, in opp. to exspectatus, expected, Cic. Tusc. iii. 22; to sensim, Cic. Off. i. 33. Suet. Tib. 11, like ἐξαπίνης; but subitus, in opp. to foreseen, ante provisus, Cic. Tusc. iii. 22; meditatus, Plin. Ep. i. 16; paratus, Cic. Or. i. 33, like παραχρῆμα. Extemplo and e vestigio, in opp. to delay; extemplo (ex tempore) in a moment, with reference to time; e vestigio, on the spot, sur-le-champ, with reference to place. Illico and ilicet, in opp. to slowness; illico (in loco) is used in prose, like παραυτίκα; ilicet, by writers of comedy and poets. Statim and protinus, in opp. to, at a future time; statim, immediately, in opp. to deinde, Tac. Ann. vi. 3; postea, Suet. Cl. 39. A. 51. N. 34, like εὐθύς; protinus, forthwith, like πρόκα. Confestim and continuo, in opp. to ex intervallo, Cic. Inv. ii. 12. (v. 157.)

Repere; Serpere; Serpens; Anguis; Coluber. 1. Repere means, with small feet and short steps, to move slowly along, to creep; whereas serpere, without feet, by merely twisting the whole body, and without noise to move forward, to creep on the belly. 2. Serpens (ἕρπων) is the general name for whatever creeps like a snake, like ἑρπετόν; anguis (ἔγχος, ἔγχελυς?) is a great formidable snake, ὄφις; coluber (ἀσκάλαφος) a small, spiteful snake, ἔχις, ἔχιδνα. (v. 341.)

Reperire, see Invenire.

Repetere, see Iterum.

Reprehendere; Vituperare. Reprehendere has in view the amendment of a fault, and warning for the future, like showing the right path, and μέμψις; vituperare (from vitii πεπαρεῖν) has in view the acknowledgment of a fault, better judgment, shame and repentance, like a rebuke, and ψόγος. Reprehensio is in opp. to probatio; for examples, see Cic. Or. 48, 159. Mur. 20, 142. Senec. Vit. B. 1; whereas vituperatio is in opp. to laudatio; for examples, see Cic. Fat. 5. Off. iii. 82. Quintil. iii. 7, 1. (ii. 259, iii. 323.)

Repudiare, see Negare.

Repudium; Divortium. Repudium is a one-sided putting away of a betrothed bride, or of a married woman; divortium, a mutual agreement, acquiescing in the dissolution of a marriage, or a formal divorce, by which each party was released. The formula of the repudium was: Conditione tua non utor: – that of the divortium: Res tuas tibi habeto. We say: Repudium mittere, remittere, renunciare, dicere alicui; whereas divortium facere cum aliqua.

Requies, see Quietus.

Requirere; Desiderare. Requirere denotes requisition as an act of the understanding, which has in view the usefulness of the object; desiderare, as an act of feeling, which surrounds the object with love and sympathy. The requirens claims a right, and expects the fulfilment of his claim from others; the desiderans harbors a wish, and expects its fulfilment from the course of things, from fortune. Cic. Fam. vii. 26. Magis tuum officium desiderari, quam abs te requiri putavi meum. (v. 128.)

Reri, see Censere.

Reserare, see Aperire.

Respectum habere; Rationem habere. Respectum habere means, to have regard in thoughts and intentions; rationem habere, in acts and measures. (vi. 304.)

Restare; Superesse. Restare means to remain, in opp. to præteriisse, interiisse; whereas superesse, in opp. to deesse. (vi. 304.)

Restaurare, see Instituere.

Restis, see Laqueus.

Restituere, see Instituere.

Rete; Cassis; Plaga. Retia (from ῥῆχος, ἀράχνη,) is the most general expression for fishing and hunting nets; casses and plagæ are implements used in hunting only; casses (from κοττάνη), nets for catching the smaller wild animals; plagæ (from πλέξαι), nets of a stronger texture to get larger animals into one’s power by entangling them. Hor. Ep. 2, 32. Aut trudit acres apros in obstantes plagas, aut amite levi rara tendit retia. (vi. 304.)

Reticere, see Silere.

Returare, see Aperire.

Revereri, see Vereri.

Reverti; Revenire; Redire. Reverti and revenire denote properly only momentary actions; reverti, in opp. to proficisci, the turning back; revenire, in opp. to advenire, the return; whereas redire denotes a more lasting action, which lies between turning back and the return, in opp. to porro ire, the journey home. Cic. Att. xvi. 7. p. m. Quam valde ille reditu vel potius reversione mea lætatus effudit. (iv. 63.)

Ridere; Cachinnari; Renidere; Subridere; Irridere; Deridere. 1. Ridere and cachinnari denote an audible laugh; ridere, a joyous and temperate laugh, like γελᾶν; cachinnari (from hinnire) an unrestrained and resounding fit of laughter, like καγχάζειν; whereas subridere, and renidere only a visible smile; subridere, as the expression of a waggish or satirical humor; renidere (from nidor, ὄνειδος,) as the expression of a friendly, and also of a dissembling humor, like μειδιᾶν. Cic. Tusc. iv. 31. Si ridere concessum sit, vituperatur tamen cachinnatio. Verr. iii. 25. Herenn. iii. 14, 25. Ovid, Art. iii. 287. 2. Deridere denotes laughing at, as an act of loftiness and contempt, inasmuch as others are laughed down, like καταγελᾶν; irridere, as an act of insolence and malignant pleasure, inasmuch as others are laughed at before their faces, like ἐγγελᾶν. Cic. Orat. iii. 14. Istos omnes deridete atque contemnite; and Verr. v. 92: comp. with N. D. ii. 3. Claudius etiam per jocum deos irridens; and Suet. Aug. 36. (iii. 251.)

Rimari, see Quærere.

Ripa; Litus; Ora; Acta. 1. Ripa (ῥιπή, ἐρείπω,) is the bank of a river, like ὄχθη; whereas litus, ora, acta, the shores of the sea. Mela. lii. 9. Oras ad Eurum sequentibus nihil memorabile occurrit; vasta omnia vastis præcisa montibus ripæ potius sunt quam litora: and iii. 3, 4. i. 2, 2. Vitruv. ii. 9, 14. Circa ripam fluminis Padi et litora maris Adriatici. Colum. i. 5. Ovid, Met. i. 42. 2. Litus denotes the shore only as the line which separates the land from the sea, as the strand, like ἠϊών and ῥηγμίν; whereas ora and acta, as the space and tract of land that borders on the sea, as the coast, like ἀκτή and αἰγιαλός; ora (ὤα, οὖρος,) only in geographical reference to the adjacent land, in opp. to the inland country; but acta (ἀκτή) with the accessory notion of being distinguishable by the senses, inasmuch as the coast affords striking views and a pleasant residence. Liv. xxiv. 8. Classem paravimus ut Africæ oram popularemur, ut tuta nobis Italiæ litora essent. Plin. Ep. v. 6, 2. Gravis et pestilens ora Tuscorum, quæ per litus extenditur. Hence litoris ora, that is, ora per litus extensa, Virg. G. ii. 44. Tac. Ann. ii. 78. Appul. Met. iv. p. 92. Avian. Fab. xx. 10. – And Prudent. adv. Symm. iv. 136. Invenit expositum secreti in litoris acta. Cic. Fam. ix. 6. Ea tractes quorum et usus et delectatio est omnibus illis actis et voluptatibus anteponenda. Acta is a foreign word of Greek extraction, which Tacitus (Hist. iii. 76.) expresses by the circumlocution amœna litorum. (iii. 207.)

Ritus, see Consuetudo.

Rivalitas, see Imitatio.

Rixa, see Disceptatio.

Robur, see Potentia.

Robustus, see Validus.

Rogare; Orare; Obsecrare; Obtestari; Precari; Supplicare. 1. Rogare and orare denote simply a request as the quiet utterance of a wish; but the rogans (ὀργᾶν, ὀρέγεσθαι) feels himself al pari, on a par with the person whom he asks, and asks only a courtesy, like αἰτεῖν; the orans acknowledges the superiority of the other, and asks a benefit, like δεῖσθαι; whereas obsecrare and obtestari denote a passionate asking, as to conjure; but the obsecrans asks urgently, like λιπαρεῖν; the obtestans (from θέσσασθαι) in a suppliant manner. Cic. Att. xvi. 10. Igitur, mi Plance, rogo te atque etiam oro. Pseudocic. p. Red. 16. Pro mea vos salute non rogavit solum, verum etiam obsecravit. 2. Precari denotes the calm act of prayer, in which one raises one’s hand to heaven, like εύχεσθαι; but supplicare denotes the passionate act of supplication, in which one throws one’s self on one’s knees, or on the ground, and wrings one’s hands, like ἱκετεύειν. By hyperbole, however, precor denotes any urgent request; supplicare, any humble request, addressed to a human being. Cic. Parad. v. 3. Noctu venire domum ad eum, precari, denique supplicare. (v. 232.)

Rogare; Interrogare; Percontari; Sciscitari. Rogare, interrogare, and quærere, denote a simple questioning; rogare (ὀργᾶν, ὀρέγεσθαι), as willing to know; interrogare, as wishing to know; whereas percontari and sciscitari denote urgently asking; percontari (from γνῶναι) always from a desire of knowledge, with seriousness and calmness; sciscitari (redupl. of scitari) often from curiosity, with inquisitiveness, eagerness, or also with cunning, like pumping or ferreting out. (v. 125.)

Rogare, see Petere.

Rudis, see Fustis.

Ruina; Strages. Ruina (from ῥεῦσαι is the falling down of things raised one upon another, in consequence of the basis giving way; whereas strages is the throwing down of bodies standing upright, in consequence of a push from without. Liv. iv. 33. Strages ruinæ similis. (vi. 309.)

Rumor; Fama. Rumor (from ῥεῦμα), like report, is the uncertain, dark, often clandestine propagation of intelligence, in opp. to authentic assurance; fama (φήμη), like information, is the open and public propagation of intelligence, in opp. to ocular demonstration. The rumor interests only by its novelty, is an object of curiosity, and passes away with the generation in which it sprung up; the fama interests through its importance, is an object of research, and as a permanent property descends to posterity. (v. 233.)

Rumpere, see Frangere.

Rupes, see Saxum.

Rursus, see Iterum.

Rus, see Villa.

Rus; Ager; Rusticus; Agrestis; Rusticanus. 1. Rus (ἄροτον) denotes the country, in opp. to the town or city, the village with what belongs to it; whereas ager (ἀγρός) the country, in opp. to the district in general, the open country or fields. Cels. Med. 1. Sanum oportet.. modo ruri esse, modo in urbe, sæpiusque in agro. 2. Rusticus denotes, like ἀγροῖκος, merely residing in the country; agrestis, like ἄγριος, growing wild in the fields, like ferus, but as a milder expression, for ferus (φῆρες) denotes wildness as an inward nature; agrestis, merely as a mark of the place of residence, or of extraction. 3. In a spiritual sense, rusticus denotes more an intellectual, agrestis more a moral roughness; rusticus, like countrified, has a reference to bashfulness and uncouthness; in its best sense, it is allied to innocence; in its worst, to awkwardness; whereas agrestis, like boorish, has a reference to shamelessness and vulgarity, is never used in a good sense, but borders on feritas, and answers to the German word Flegelei, ‘churlishness.’ The rusticus, in opp. to urbanus, violates only the conventional laws of decorum; the agrestis, in opp. to humanus, the natural laws of decorum also. 4. When Cicero wishes to give to rusticus a still milder sense, and secure it from ambiguity, he adopts the word rusticanus; so that, according to him, rusticus is one who actually lives in a country-village, rusticanus, one who resembles those who live in country-villages; hence among the rusticani the municipes may be reckoned, as rusticorum similes.

S

Sabulo; Harena; Sabura. Sabulo (from ψαφαρός, ψῆφος,) and in Pliny sabulum, denote sand, as a sort of light soil; harena, arena (from χεράς), as a dry stony soil, as small or pounded pebbles, in opp. to a fruitful soil; sabura, saburra, with especial reference to its use, as shipsand, ballast. (vi. 311.)

Sacellum, see Templum.

Sacer; Sanctus. Sacer (ἄγος) denotes that which is sacred, inasmuch as it belongs to the gods, in opp. to profanus, like ἱερός; whereas sanctus (from ἁγνός) inasmuch as it is under the protection of the gods, and, being guarded from profanation, is, in consequence, pure and spotless, in opp. to pollutus, like ὅσιος. Hence sanctus homo is a pure, pious man; sacer, one accursed, devoted to the gods as an expiatory sacrifice. In the same manner sancire means to place under the immediate protection of the gods, as laws and compacts, for example; whereas sacrare means to dedicate to the gods, as temples and altars, for example. (iii. 198.)

Sacramentum, see Jusjurandum.

Sacrare; Consecrare; Dicare; Dedicare. Sacrare, consecrare, mean to hallow, with reference to men, with regard to whom the profane use of a thing is withdrawn and forbidden; dicare, dedicare (from δέχεσθαι) mean to dedicate with reference to the gods, to whom the thing is set apart as their property. Hence consecrare may be used in an absolute sense, but dedicare has always a reference to the new proprietors.

Sæpe; Crebro; Frequenter; Frequentare; Celebrare. 1. Sæpe denotes often, in opp. to semel, Suet. Ner. 33; nonnunquam, Cic. Or. 66; semper, like πολλάκις; whereas crebro and frequenter, in opp. to raro, Rhet. ad Her. iv. 23. Cic. Or. 66; crebro, often, and in quick succession, and rather too often than too seldom, like θαμά; but frequenter (partic. from farcire) often, and not too seldom; for in general creber denotes a multifarious assembly, inasmuch as it is dense and crowded; whereas frequens, inasmuch as it is numerously attended. Consequently, frequens rather implies praise, like largus; creber, blame, like spissus. And frequentes senatores denote the senate, when represented as complete; crebri senatores, as wanting room on account of their number, and forced to sit close. 2. Frequentare means to visit a place often, and not neglect it: whereas celebrare, to visit it often, and thereby to enliven it, and to fill it with festive sounds. (i. 17.)

Sævitia; Crudelitas. Sævitia (from αἶ, αἰνός) denotes the blood-thirsty cruelty of the tyrant, who acts like a ravenous beast, that kills and tears its prey, in opp. to mansuetudo; whereas crudelitas (from κρύος, crudus) denotes the reckless cruelty of the judge, who enforces the utmost rigor of the law, in opp. to clementia. Sen. Clem. 2. Cic. Lig. 3. Att. viii. 9. Plin. Pan. 3.

Sævus, see Atrox.

Salsus, see Lepidus.

Saltus, see Silva.

Saluber, see Salus.

Salus; Sanitas; Valens; Saluber; Sanus; Salutaris. 1. Salus denotes existence in general, in opp. to interitus; whereas sanitas, the health of the person existing, in opp. to ægritudo; first of the body, then, in a higher degree, of the soul. 2. Sanus and valens denote health as a temporary state, and are allied in sense with integer; whereas saluber and validus denote habitual qualities, and are allied in sense with robustus. Hence salubris oratio means a speech sound in matter, possessing original strength; sana, a temperate and discreet speech. Cic. Brut. 13. 51. Tac. Dial. 25. Plin. Ep. ix. 26. 3. Sanus and saluber represent health, merely as finding one’s self well; valens and validus, as possessing strength to act. 4. Saluber in a transitive sense means, what brings sanitas, in opp. to pestilens, like ὑγιεινός; whereas salutaris, what brings salus, in opp. to pestiferus, like σωτήριος. Cato, apud Plin. H. N. xviii. 6. Nihil salutare est nisi quod toto anno salubre. (i. 31.)

Salus, see Vita.

Salutaris, see Salus.

Salve, see Ave.

Salvus; Sospes; Incolumis; Integer. Salvus and sospes denote, like σῶς, being safe and sound, in opp. to being killed; salvus is the customary, sospes a select expression; whereas incolumis and integer, like ἀσκηθής, denote being unhurt and untouched; incolumis (from calvere, calamitas, κολούω), in opp. to being wounded, etc.; integer (from tangere) in opp. to being attacked. Tac. Hist. i. 84. Mea cum vestra salus incolumitate senatus firmatur; that is, our safety is assured by the senate not having had a hair touched. And, i. 66. Verba Fabii salutem incolumitatemque Viennensium commendantis; salus refers to being killed, incolumitas to being plundered: comp. with Cic. Orat. iii. 45, 178. Dejot. 15. Sunt tuæ clementiæ monumenta.. eorum incolumitates quibus salutem dedisti. (iii. 306.)

Sanare, see Mederi.

Sanctus, see Sacer and Bonus.

Sanguis; Cruor; Sanguineus; Sanguinolentus; Cruentus. 1. Sanguis denotes the blood circulating in the body, living and supporting life, like αἷμα; cruor (κρύος) the blood gushing from the body, like βρότος. Cic. N. D. ii. 55. Sanguis per venas in omne corpus diffunditur: comp. with Rosc. Am. 7, 19. Ut cruorem inimici quam recentissimum ostenderet. Tac. Ann. xii. 46. Mox ubi sanguis artus extremos suffuderit, levi ictu cruorem eliciunt atque invicem lambunt. Sanguis is the condition of physical life; cruor, the symbol of death by slaughter. 2. Sanguineus means, consisting of blood, sanguinolentus, smelling after blood, or blood-thirsty; cruentus, red with blood. (iv. 258.)

Sanies; Pus. Sanies (from σίσανον) denotes running, consequently, offensive matter; pus (from πύθω), corroding, consequently, pernicious matter. Cels. v. 26, 20. (vi. 316.)

Sanitas, Sanus, see Salus.

Sapiens; Prudens; Callidus; Scitus; Solers; Cordatus; Catus. 1. Sapiens (from σήπω) is the person who chooses right objects, from ennobling views, and pursues them with quietness of mind; prudens and callidus denote the person who chooses right means, and regulates them with circumspection; prudentia is a natural judiciousness, pervading a man’s whole nature: calliditas, an acquired knowledge of the world and of men, gained by experience and practice. Cic. Fr. Scaur. 5. Hominis prudentis natura, callidi usu, doctrina eruditi. 2. Prudens is the person who has accurate practical views, in opp. to stultus; scitus, who has tact, mother-wit, and the faculty of combination; solers, who possesses practical genius and inventive power; cordatus, who has his head in the right place, in opp. to excors; catus, who discovers and knows secret means and ways. (v. 114.)

Sapor; Gustus; Gustare; Libare. 1. Sapor denotes objectively the flavor which a thing has, or gives out, in opp. to odor, etc.; gustus or gustatus (γεῦσαι) denotes, subjectively, the sensation occasioned by this flavor, or the sense of taste, in opp. to olfactus, etc. Sen. Ep. 109. Debet esse optatus ad hujus modi gustum, ut ille tali sapore capiatur. 2. The libans puts only a small portion of any thing to, or into, his mouth; whereas the gustans has the sense of the effect of what he tastes, and is conscious of its flavor. Ovid, Amor. i. 4, 34. Si tibi forte dabit, quæ prægustaverit ipse, rejice libatos illius ore dapes. (iii. 125.)

Sarmentum, see Rami.

Satelles; Stipator. Satelles (from στέλλω) denotes an attendant, as a hired servant; stipator (from στῖφος) as a guard. Cic. Rull. ii. 13. Ex equestri loco ducentos in singulos annos stipatores corporis constituit, eosdem ministros et satellites potestatis. (vi. 318.)

Satis; Affatim; Abunde. 1. Satis (from ἄση) denotes, like ἱκανῶς, a sufficient measure, without any accessory reference; whereas affatim and abunde with the accessory notion of rather too much than too little; abunde, like ἅλις, with an objective and absolute reference; whereas affatim, like ἀφθόνως, in a subjective and relative sense. A person may have worked affatim, according to his own opinion, and yet not satis. Cic. Att. ii. 16. Puto enim me Dicæarcho affatim satis fecisse. And, xvi. 1. Satis est et affatim prorsus. Liv. iv. 22. Frumentum non necessitati satis, sed copiæ quoque abunde ex ante confecto sufficiebat. 2. Satiare denotes satisfying, as the appeasing of a want generally, of hunger, of a longing, etc.; whereas saturare, as the appeasing of an unnatural craving, of an over-eager longing, or a voracious hunger, of hatred, of the thirst for blood. (i. 109.)

Satis habere; Contentum esse; Boni consulere; Contentus; Æquus animus. 1. Satis habere, that is, to consider as enough, expresses a judgment, and is only a sign of an unimpassioned judgment of the right measure; whereas contentum esse, to be satisfied, expresses a feeling and is a sign of moderation and self-government; lastly, boni consulere, to take in good part, an act of the will, by which a person resigns the realizing of his wish, and acquiesces as becomes a man, in what is inevitable. Satis habere is in construction with an infinitive; contentum esse, generally with an ablative, or with quod. Cic. Orat. iii. 19; comp. with Fr. Clod. 6. 2. Contentus animus denotes a relative contentedness, which puts up with and does not murmur at the want of complete success; æquus animus, an absolute contentedness, which feels quite satisfied, and does not wish for a more prosperous state. (v. 343.)

Satisfactio, see Purgatio.

Saturare, see Satis.

Saucius, see Vulnus.

Saxum; Rupes; Cautes; Petra; Scopuli; Lapis; Calculus; Scrupulus. 1. Saxum, rupes, and cautes, are greater; lapis, calx, and scrupus, smaller masses of stone. Plin. H. N. xxxvi. 22. Silex viridis ubi invenitur, lapis, non saxum est. 2. Saxa (from ψεκάς, ψήχω) are greater masses of stone, in whatever form, like πέτραι; rupes and petræ (πέτραι, from πεσεῖν) are steep and high, like rocks, and therefore difficult to climb; cautes and scopuli are rough and pointed, like crags, and therefore threaten danger; the cautes are smaller, and also not visible in the water, and therefore deceitful; the scopuli (from κόψαι) jutting upwards, threaten and announce danger, like σκόπελοι. 3. Lapis (ἄλιψ) is the most general expression, and denotes the stone only as a material substance, without regard to its form, like λίθος; calculus, is a smooth, generally round pebble; scrupulus, a rough, generally angular pebble; but for this meaning of scrupulus, the dimin. of scrupus, we have only the authority of grammarians; in authors it has only the figurative meaning of scruple. (v. 191.)

Scandere; Adscendere; Escendere; Conscendere; Inscendere. Scandere means to mount a steep height, which is connected with exertion, and generally brings both hands and feet into requisition, as to climb; whereas adscendere, escendere, conscendere, and inscendere, mean to mount a height, in a general sense; adscendere, without any accessory notion, merely in opp. to descendere; whereas escendere means to mount a height which is fortified, like ramparts, walls, or which confers distinction, as the rostrum; conscendere, to mount something in company with others, a ship for instance; inscendere, to mount an enclosed space, a carriage for instance. (iv. 60.)

Scapha, see Navigium.

Scelestus; Sceleratus; Nefarius; Nefandus; Impius. Scelestus (from scelus, σκληρός) has reference to the mind, like ad scelera pronus and promptus; whereas sceleratus, to actions, like sceleribus pollutus atque opertus. Hence the epithet sceleratus is applied to things, to porta, campus, vicus; and, in general, things can be called scelesta only by personification. In the like manner nefarius and impius as applied to the impiety of the person who acts, only with this distinction, that the impius is impious only in mind, the nefarius in his actions also; whereas nefandus refers to the horrible enormity of an action. (ii. 149.)