Döderlein's Hand-book of Latin Synonymes

Scelus, see Delictum.

Schola, see Ludus.

Scientia, see Cognitio.

Scindere, see Findere.

Scipio, see Fustis.

Sciscitari, see Rogare.

Scitus, see Sapiens.

Scobina, see Lima.

Scopuli, see Saxum.

Scortum, see Pellex.

Scrobs, see Specus.

Scropha, see Sus.

Scrupulus, see Saxum.

Scrutari, see Quærere.

Scutum; Clypeus; Parma. Scutum (σκύτος) is a larger shield, covering the whole body, σάκος; clypeus and parma smaller shields of a round form, ἀσπίς; clypeus (κλοπιός, καλύψαι) for foot-soldiers; parma (πάλμη) for horse-soldiers also; lastly, pelta (πέλτη) a small shield in the form of a half-moon; cetra, a small leathern shield. Liv. ix. 19. Macedonibus clupeus.. Romano scutum, majus corpori tegumentum. Liv. xxxi. 36. Cetratos, quos peltastas vocant, in insidiis abdiderat.

Scyphus, see Poculum.

Secessio, see Turbæ.

Secreta, see Arcana.

Securis, see Ascia.

Securus, see Tutus.

Sedes; Sedile; Sella. Sedes is simply a place for sitting, like ἕδος; whereas sedile and sella are artificially prepared seats; sedile, in any form chosen, as a stool or bench, whether movable or immovable, like ἕδρα; sella, of a particular form, as a chair or throne, like θρόνος.

Seditio, see Turbæ.

Segnitia, see Ignavia.

Sella, see Sedes.

Semita, see Iter.

Semo, see Numen.

Semper; Usque. Semper (ἀμπερές) means ‘always’ and ‘ever,’ absolutely, without reference to any definite limit; whereas usque only relatively ‘always,’ within a definite limit, in usque dum, etc.; but by the poets it is used without any additional clause, as in Horace, for example, Sat. i. 9. Usque sequar te (i. 14.)

Sempiternus, see Continuus.

Senecta, Senectus, Senium, see Vetus.

Senex, see Puer and Vetus.

Sensim, see Paulatim.

Sententia; Opinio; Suffragium. 1. Sententia is the view of a subject, resting upon clear perception and acquired conviction, like γνώμη; opinio, an opinion resting upon mere feeling, like δόξα. 2. Sententia is the vote of a senator upon any motion, etc., like γνώμη; whereas suffragium, the simple voting, pronouncing yes or no, or a name, like ψῆφος.

Sentes, see Dumi.

Sentire, see Intelligere.

Seorsum; Separatim. Seorsum means set apart, in order to prevent a thing being common, with the accessory notion of secrecy; whereas separatim means separated, in order to prevent confusion, with the accessory notion of arrangement.

Sepelire; Condere; Humare. Sepelire and condere denote complete burial, the more or less solemn interment of the remains of a dead person, with or without previous burning; sepelire (Goth. filhan, ἀσπάλαξ) as a proper and technical expression; condere (καταθεῖναι) as a general and softer expression; whereas humare means depositing in the earth, as the last part of burial, in opp. to cremare.

Sera; Claustrum; Pessulus; Repagulum; Obex. Seræ and claustra are bolts; sera (seruisse, εἴρειν) a movable bolt, that is put on the door; claustrum, a bolt that is fastened to the door; whereas pessuli, repagula, and obices, are merely bars, which supply the place of bolts; pessulus (πάσσαλος) a smaller bar for the fores, Plaut. Aul. i. 2, 25. Ter. Heaut. ii. 3, 47; whereas repagulum (from πῆξαι), pangere, a greater bar for the valvæ, Cic. Verr. iv. 43. Plin. H. N. xvi. 42, and obex (from objicere) for the portæ, Tac. H. iii. 30. Ann. xiii. 39. (v. 292.)

Series; Ordo. Series (from serere, εἴρειν) means a row, as an outward, mechanical, accidental association of things, which, according to their nature, are of the like sort; whereas ordo (from ἀριθμός, ῥυθμός) an inward, ideal, necessary association of things, which, according to their destination, belong to one another. Series is a mathematical; ordo, a moral notion. (vi. 330.)

Serius; Severus. Severus (αὐηρός) means, actively, one who cuts no jokes; serius, in a neutral sense, what is no subject for joking; and severe means earnestly; serio, in earnest; whence severus is an epithet for persons, serius for things; Hor. A. P. 105. Decent vultum severum seria dictu. Senec. Tranq. 15. Nihil magnum, nihil severum nec serium quidem ex tanto apparatu putat. Severus is in opp. to hilaris, Cic. Brut. 93, remissus, Orat. ii. 17, luxuriosus, Quintil. xi. 3, 74; whereas serius is in opp. to jucundus, jocosus; and serio to joco, per jocum. Yet severus also supplies the place of serius; particularly in severior, severissimus, and severitas, because serius does not possess these forms. (i. 75.)

Sermo; Colloquium; Oratio. 1. Sermo (εἰρόμενος) denotes a conversation accidentally arising, or at least carried on without any fixed and serious purpose; whereas colloquium, generally a conversation agreed upon for a particular purpose, like a conference. 2. Sermo is a natural mode of speaking; oratio, a speech premeditated and prepared according to the rules of art. The sermo arises when, in ordinary life, an individual speaks longer than usual, and continues speaking, and is accidentally not interrupted; the oratio has a definite extent with an observable beginning, middle, and end, and in it the speaker calculates upon not being interrupted. In the sermo, the language of ordinary life predominates, whether in prose or verse, as in the comic poets, and in the Sermones of Horace; whereas in the oratio the language is select, and in conformity to the rules of rhetoric. Cic. Orat. 16. Mollis est oratio philosophorum et umbratilis.. Itaque sermo potius quam oratio dicitur. Tac. Hist. i. 19. Apud senatum non comptior Galbæ, non longior.. sermo; Pisonis comis oratio. (iv. 23.)

Sermo, see Lingua.

Serpens, Serpere, see Repere.

Servus; Famulus; Mancipium; Minister; Ancilla; Servitus; Servitium. 1. Servus, ancilla, famulus, and mancipium, denote a servant who is not free, a slave; minister, one who is free, or only in subordination. Plin. Ep. x. 97. Ancillæ, quæ ministræ dicebantur; that is, in Christian assemblies. 2. Servus (from εἴρερος) means a slave, in a political and juridical sense, as in a state of subjugation, in opp. to dominus, Cic. Verr. iv. 50, like δοῦλος and δμώς; famulus (χαμαλός?) in a patriarchal sense, as belonging to and part of the family, in opp. to herus, Cic. Off. ii. 7, like οἰκέτης; mancipium, in an economical sense, as a possession and marketable commodity, like ἀνδράποδον. 3. Serva means a female slave, with especial reference to her legal condition; ancilla, in ordinary life, as the feminine of servus. Servitus denotes slavery, quite indifferently, as a regular, natural, legal state; whereas servitium, either with contempt or compassion, as an irregular, compulsory, ignominious state. Most prose writers, however, use servitus merely as the abstract; servitium, and especially servitia, as the concrete term for servi. (v. 136.)

Severitas; Gravitas; Strenuitas. Severitas (αὐηρότης) means earnestness, so far as it is seated in the mind; gravitas (from γεραιός) so far as it makes an impression on others; strenuitas (from στρηνής, δραίνω) so far as it shows itself in action. (ii. 129.)

Severus, see Austerus and Serius.

Sica, see Gladius.

Sicarius, see Homicida.

Siccus, see Aridus.

Sidus, see Stella.

Signum, see Imago.

Silere; Tacere; Reticere; Obticere. 1. Silere (from ἑλλός) means to be still, σιωπᾶν, in opp. to strepere, Suet. Aug. 94; whereas tacere (from tegere?) means to be silent, σιγᾶν, in opp. to loqui, dicere. And the compound word reticere, if a man has something to say, and keeps it to himself, in opp. to eloqui, proloqui; but obticere, if a man does not speak to one who asks or expects an explanation, in opp. to respondere. Cic. Harusp. 28. Sed tamen facile tacentibus cæteris reticuissem. 2. Tacens and tacitus denote being silent merely as a temporary state; tacens means any one who does not speak; tacitus, one who, when an opportunity for speaking offers, purposely refrains, and observes a significant silence; whereas taciturnus denotes silence as an habitual quality, like close and reserved. (i. 85.)

Silva; Saltus; Nemus; Lucus. Silva (ὕλη) denotes a wood, in a general sense, merely with reference to the timber, like ὕλη; whereas saltus (ἄλσος) as a wild place, or wood in the midst of mountains, like νάπη; nemus (νέμος) as a pleasant place, as a grove; lucus (λόχμη) as a sacred place, as a grove consecrated to the gods, like ἄλσος, ἆλτις. (ii. 93.)

Simpuvium, see Poculum.

Simul, see Una.

Simulacrum, see Imago.

Simulatio, see Imitatio.

Simultas, see Odium.

Sinere, see Ferre.

Singularis, s. Eminens.

Sinister; Lævus. Sinister (old Germ. winistra) denotes the left, as a usual and prosaic expression, like ἀριστερός; lævus (λαιός) as a select and poetical expression, like σκαιός. In a figurative sense sinister is the symbol of unpropitiousness and of disaster; lævus, of perverseness and of awkwardness. (vi. 336.)

Sinus, see Gremium.

Sistere; Inhibere; Statuere. Sistere and inhibere mean, to make any thing stand still; sistere (ἱστάναι) with reference to a living and running object; inhibere, to a lifeless object, that has merely been put in motion; whereas statuere means to make any thing stand fast. (iv. 299.)

Situm esse, see Cubare.

Situs, see Lutum.

Societas, see Fœdus.

Socius; Sodalis; Amicus; Familiaris; Particeps; Consors. 1. Socii (from sequi) are bound by common interests to act together, as partners, companions, etc.; sodales and socienni, like ἑταῖροι, are bound only by being pleased with each to the common enjoyment of life, as comrades and good friends; but sodalis (from ἔθος, ἠθεῖος) is the more elevated, sociennus, a more comic expression. Socius is generally in construction with an objective genitive, which names the purpose of the sociatio; whereas sodalis only with a subjective genitive, which names the other sodalis; socius periculi, culpæ, but sodalis meus. 2. Sodalis is a good friend, with whom one stands in a sociable, that is to say, a calm state of intercourse; amicus, a friend, with whom one exchanges the sacred feeling of love and respect; familiaris, a confidant, to whom one is bound, as one heart and soul, in mirth and sorrow. 3. The socius rei is considered in the state of a fellow-laborer or fellow-sufferer; the particeps and consors as sharers in an enjoyment or in a possession; the particeps, because he voluntarily takes a part in a thing, in opp. to expers, like μέτοχος; the consors, because, without co-operating, he is entitled to a share, in opp. to exsors. Cic. Balb. 28. Fuit hic multorum illi laborum socius aliquando; est fortasse nunc nonnullorum particeps commodorum. Liv. xxi. 41, and Suet. Aug. 25. The co-regent is socius imperii, so far as he shares in the business of government; consors, so far as the office is merely honorary. (iv. 208.)

Socordia, see Ignavia.

Sodalis, see Socius.

Solemnia; Feriæ; Dies festi; Festa. Solemnia means festivals, so far as they are solemn or regularly returning institutions; feriæ, so far as they are days of rest and recreation; festa, or, in prose, dies festi, so far as they are days of rejoicing. (vi. 339.)

Solere; Consuevisse; Adsolere. 1. Solere (from ἑλεῖν) is used of events and of actions, like φιλεῖν, to be used; whereas consuevisse only of an action, with reference to a person, like εἰωθέναι, to be wont. In Liv. xxxviii. 17, Hæc quibus insolita atque insueta sunt Græci timeant! – the word insolitus refers to the frequency of their appearance; insuetus, to the connection of their appearance with the individuality of the subject acting or suffering. 2. Solet is used indifferently; assolet involves praise, and may be resolved into recte or rite solet. (v. 73.)

Solers, see Sapiens.

Solicitare, see Lacessere.

Solicitudo, see Cura.

Solitudo; Vasta; Deserta; Tesca. Solitudo denotes the solitude of a place, indifferently or with praise; whereas vasta, deserta, tesca loca, with blame; vasta loca, as uncultivated wastes, in opp. to sulta; whereas deserta, as uninhabited deserts, in opp. to habitata; and tesca, or tesqua, (from tacere,) as lonely places, where an awful stillness reigns, in opp. to celebria. (iii. 226.)

Solum; Fundus; Vadum; Fundamentum. Solum, fundus, vadum, denote the natural ground and bottom of a thing; solum, that of the earth, on which one can place a firm foot, in opp. to the movable elements air and water; fundus (from fodere, βυθός,) that of a vessel, in opp. to the remaining space in the vessel; vadum (ἕδος) that of a river, ocean, or sea, in opp. to the water, which flows into it, or to standing water; whereas fundamentum denotes a foundation artificially laid, on which a building, etc. rests, and which, in addition to the solum, it particularly needs. Hence the proverbial phrase, Omnis res jam in vado est; like a swimmer who has reached the bottom of the water: and Largitio fundum non habet, like the vessel of the Danaides. Cic. Brut. 74. Solum et quasi fundamentum oratoris vides. (v. 35.)

Solum, see Tellus.

Somnus; Sopor; Somnium; Insomnium. 1. Somnus (ὕπνος) denotes sleep, as a usual prosaic expression; sopor (ὕπαρ) as a select poetical expression. In prose sopor has only a causative meaning, a means of producing sleep, but not a deep sleep. 2. Somnium denotes a dream, in prose, like ὄναρ; insomnium, in poetry, like ἐνύπνιον. (v. 278.)

Sonitus, see Fragor.

Sons, see Culpa.

Sopor, see Somnus.

Sordes, see Lutum.

Sospes, see Salvus.

Sparsi, see Passi.

Spatiari, see Ambulare.

Species, see Figura.

Spectare, see Videre.

Spectrum; Mostellum; Manes; Lemures. Spectrum denotes the apparition of a departed spirit, as a supernatural appearance; mostellum (dimin. from monstrum) as a horrible apparition; manes (from ἀμενηνὰ κάρηνα) as the apparition of a good spirit; lemures, as that of a hobgoblin. (vi. 344.)

Speculator, see Explorator.

Specus; Caverna; Antrum; Spelunca; Spelæum; Fovea; Scrobs. 1. Specus and caverna are cavities, whether under-ground, or on a level with the ground, – consequently, a species of antrum; spelunca and spelæum, cavities with a perpendicular opening, leading up into a mountain; scrobs, fovea, and favissa, pits with an horizontal opening, leading down into the earth. 2. Specus (σπέος) is a gap, with a longish opening; caverna (from κύαρ) a hole, with a round opening. 3. Spelunca (σπήλυγξ) is a cavity, in a merely physical relation, with reference to its darkness and dreadfulness; antrum (ἄντρον) a grotto, as a beautiful object, with reference to its romantic appearance and cooling temperature; lastly, spelæum (σπήλαιον) is used only by the poets, as the abode and lurking-hole of wild beasts. 4. Fovea (from φύειν) is a pit meant to remain open, or only covered in order to keep in or to catch a wild beast; scrobs, a pit meant to be filled up again, and only dug, in order to bury something, the root of a tree, for instance, or a corpse. (v. 140.)

Sperare, see Vereri.

Spernere; Contemnere; Despicere; Aspernari; Recusare; Fastidire; Negligere. 1. Spernimus rejicienda, fugienda ut libidines. Contemnimus magna, metuenda ut pericula, mortem. Despicimus infra nos posita, ut vulgi opiniones; according to Lambinus. Or, spernere, spernari, aspernari (ἐκπέραίνειν) mean, not to care for a thing, in opp. to appetere, concupisse, Cic. Fin. ii. 10, 51. Plaut. Mil. iv. 2, 59, something like ἀποβάλλειν; whereas contemnere, poetically temnere (from temere), not to fear a thing, in opp. to timere, metuere, Cic. Fam. vii. 32. Att. ii. 24. Sen. Prov. 6. Tac. H. ii. 92, like καταφρονεῖν; lastly, despicere, despectare, not to value a thing, in opp. to suspicere, revereri, admirari. Cic. Off. ii. 11, 38. Tac. Ann. ii. 43, like ὀλιγωρεῖν. 2. Spernere denotes despising, as an inward feeling, synonymously with parvi putare, negligere; spernari, and the more usual word, aspernari, as an utterance of that feeling, synonymously with recusare, abnuere, rejicere, like waving from one. In spernere, the notion of holding cheap predominates; in aspernari, that of aversion or rejection. Spernere refers to an object which is at one’s command; aspernari, to something offered to us, or obtruded upon us. 3. Aspernari is confined to the simple avowal of aversion; whereas recusare includes the decided declaration of unwillingness. Curt. vi. 6, 7. Principes aspernantes quidem, sed recusare non ausos Persicis ornaverat vestibus. 4. The spernens follows a moral and rational aversion, and acts more or less with a consciousness of his grounds for despising anything; whereas the fastidiens follows a physical and instinctive aversion, whether it be an innate or temporary antipathy, which arises either from an actual loathing, or from what appears like it; lastly, the negligens follows the suggestion neither of reason, nor yet of instinct and feeling, but acts without thought or purpose. (ii. 178.)

Sphæra, see Globus.

Spica, see Culmus.

Spiritus, see Anima.

Spissus, see Angustus.

Splendere, see Lucere.

Spolia, see Præda.

Spoliare, see Vastare.

Spondere, see Polliceri.

Sponsor; Vas; Præs. Sponsor is a surety in a general sense, who guarantees any thing whatever; whereas vas and præs are sureties in a court of justice; vas (from ἄεθλος) one who gives security for the appearance of one or other party in court; præs, who gives security for a claim of government. (iv. 113.)

Sponte; Ultro; Sua sponte; Voluntate; Libenter. 1. Sponte (πόθος) means voluntarily; whereas ultro, in an over-ready manner; so that sponte refers to the mind of the agent, ultro to the thing itself. Liv. x. 19. Orare ne collegæ auxilium, quod acciendum ultro fuerit, sua sponte oblatum sperneretur; and Tac. Hist. iv. 79. Suet. Cæs. 6. Sponte accusare means to accuse of one’s own accord; whereas ultro accusare means to obtrude one’s self into the office of an accuser, when one should be satisfied with not being one’s self accused; according to which, ultro accusavit may be resolved into the complete phrase: Haud contentus non accusari ab altero, ultro etiam progressus est, ut ipse accusaret alterum, or, ultro progressus accusavit alterum. 2. Sponte, from choice, is in opp. to casu, or necessitate, Colum. ii. 1, 13. Plin. Ep. v. 14. Tac. Ann. vi. 23; whereas sua sponte, quite of one’s own accord, like αὐτομάτως, in opp. to rogatus, provocatus, or invitatus. Cæs. B. G. i. 44. Cic. Fam. i. 7. iv. 3. vii. 5. (iii. 103.) 3. Sponte and spontaneus, like ἑκών and ἑκούσιος, paint the voluntary action as an act of the understanding; voluntate and voluntarius, like ἐθελοντής, as an act of the will, in opp. to invite; libenter and libens, like ἄσμενος, as an act of feeling, in opp. to tædio. (iv. 277.)

Squalor, see Lutum.

Stagnum, see Lacuna.

Statim, see Repente.

Stationes, see Excubiæ.

Statua, see Imago.

Statuere, see Destinare and Sistere.

Status, see Conditio.

Stella; Astrum; Sidus. Stella (dimin. of ἀστήρ) means any one of the innumerable individual stars, like ἀστήρ; astrum (ἄστρον), any one of the greater bright heavenly bodies, the sun, moon, and principal stars, with their peculiar names, like ἄστρον; sidus (εἶδος), a complication of stars, a constellation, and, by affinity of the notion with number and magnitude, a great star, like τέρας, τείρεα. Astrum and stella denote the stars more in a mere physical relation, as bright heavenly bodies; sidus, more in an astronomical and astrological relation, as portentous and influencing human affairs. Sen. Helv. 9. Dum ortus siderum, occasus intervallaque, et causas investigare velocius meandi vel tardius spectare tot per noctem stellas micantes liceat. (iv. 409.)

Stercus, see Lutum.

Stilla, see Gutta.

Stimulare, see Pungere.

Stipator, see Satelles.

Stipes; Vallus; Palus; Sudes. Stipes and vallus mean a larger sort of pale or stake, like a pole or the stem of a tree, which must be driven into the earth with a rammer; stipes serves for various uses, in war and upon other occasions; vallus (the dimin. of σύαρος?) is chiefly used as a palisade; whereas palus and sudes mean a smaller sort of stake, which may be driven into the earth in the ordinary way; palus (from pangere) serves for various uses, as a hedge-stake, etc., and especially for fastening any thing to it; sudes (from ὄζος?) is also used, on account of its spike, for a palisade, a lance, a javelin. (iv. 324.)

Stipula, see Culmus.

Stiria, see Gutta.

Stirps; Genus; Gens; Prosapia; Posteritas; Progenies; Proles; Suboles. 1. Stirps, genus, and gens, denote the race usually in an ascending line, as abstract and collective terms, for majores; whereas prosapia, progenies, propago, proles, suboles, in a descending line, as abstract and collective terms for posteri. 2. Prosapia is an antiquated solemn expression, and only to be used of ancient noble families, Cic. Univ. 11. Quintil. i. 6, 40; posteritas, the usual prosaic, progenies, a select, elevated expression, Cic. Rep. ii. 22; proles and suboles, poetical expressions, Cic. Or. iii. 38; proles denotes children, as fruits destined, as a younger race, to exist with their parents; suboles, as an after-growth, destined to supply the place of the generation that is dying off. 3. Gens (γενετή) is a political, genus (γένος), a natural race. Gens consists of families, whom the founder of states has united into a community or complex family; genus consists of species and individuals, that by their common properties belong to one and the same class of beings. (v. 307).

Stirps; Truncus. Stirps (στέριφος) denotes the stock as the animating and supporting principal part of a tree, in opp. to the branches and leaves, as growing from it and dependent upon it; truncus, the naked, dry part of the tree, in opp. to the branches and leaves, and even to the top itself, as its ornament; in short, so far as it answers to the trunk of the human body. (iv. 322.)

Stolidus, see Stupidus.

Stolo, see Rami.

Stomachari, see Succensere.

Strabo; Pætus. Strabo (στραβός) means, one who squints from nature, or sickness, or bad habit; whereas pætus, one who squints designedly and waggishly. (vi. 350.)

Strages, see Ruina.

Strenuitas, see Severitas.

Strepidus, see Fragor.

Strues, see Acervus.

Studium; Benevolentia; Favor; Gratia. 1. Studium is usually the attachment and dependent feeling of the lower towards the higher, of the soldier towards the general, of the subject towards the ruler, of the scholar towards the teacher, of the individual towards his party; whereas favor is the love and favor of the higher towards the lower, of the public towards the player, of the people towards the candidate, of the judge towards one of the parties, etc.; lastly, benevolentia is love and good-will towards one of equal rank. In Cic. Rosc. Com. 10. Quod studium et quem favorem secum in scenam attulit Panurgus? the public is first considered as an auditor, then as a judge of the player. Orat. i. 21. Ego qui incensus essem studio utriusque vestrûm, Crassi vero etiam amore. 2. Studium, favor, and benevolentia, denote a temporary affection, occasioned by and contracted from external circumstances, – consequently, of a quieter, or entirely latent sort; whereas amor is love deeply rooted in the soul, bordering on passion. Cic. Fam. i. 9. Nihil est quod studio et benevolentia vel potius amore effici non possit. Att. v. 10. Amores hominum in te, et in nos quædam benevolentia. 3. Favor is, subjectively, the favor which a person entertains towards another, in opp. almost to invidentia; whereas gratia is, objectively, the favor in which a person stands with another, in opp. to invidia. (iv. 106.)