Döderlein's Hand-book of Latin Synonymes

Adhuc; Hactenus; Hucusque. Adhuc refers to time, up to this moment; hactenus and hucusque have a local reference, up to this place, or this point.

Adigere, see Cogere.

Adimere, see Demere.

Adipisci, see Invenire.

Adjuvare, see Auxilium.

Admirari, see Vereri.

Admodum, see Perquam.

Adolere, see Accendere.

Adolescens, see Puer.

Adorare, see Vereri.

Adscendere, see Scandere.

Adsolere, see Solere.

Adspectus, Adspicere, see Videre.

Adulari, see Assentiri.

Aduncus, see Curvus.

Advena, see Externus.

Adventor, see Hospes.

Adversarius; Hostis; Inimicus. 1. Adversarius is the generic term for every opposer, in the field, in politics, in a court of judicature, like ἀντιστάτης. Hostis (from ἔχθω) is ‘the enemy’ in the field, and war, opp. to pacatus. Cic. Rep. ii. 3. Sen. Q. N. vi. 7. like πολέμιος; inimicus, ‘an enemy’ in heart, opp. to amicus, like ἐχθρός. Cic. Man. 10. Pompeius sæpius cum hoste conflixit, quam quisquam cum inimico concertavit. Phil. xi. 1. Verr. i. 15. Curt. vii. 10. Liv. xxii. 39. Nescio an infestior hic adversarius, quam ille hostis maneat. 2. Hostilis and inimicus denote states of hatred become habitual qualities; infestus and infensus only as temporary states; infestus (ἀνασπαστός?) applies to a quiescent state of aversion, like disaffected, unkind, and thus it is applied to inanimate things that threaten hostility; infensus (from πένθος) denotes a passionate state of mind, like enraged, and is therefore applicable to persons only. Tac. Ann. xv. 28. Non infensum, nedum hostili odio Corbulonis nomen habebatur. Cic. Verr. iii. 24. Sall. Cat. 19. Sen. N. Q. iii. pr. Animus luxuriæ non adversus tantum, sed et infestus. Liv. ii. 20. Tarquinium infesto spiculo petit; Tarquinius infenso cessit hosti. (iv. 393.)

Advocatus; Causidicus. Advocatus means in the writers of the silver age ‘a counsel’ in relation to his services and to his client, as his friend and assistant; causidicus, in relation to his station and profession, often with the contemptuous accessory notion of his being a hireling. (vi. 8.)

Ædes, see Templum.

Ædificium; Domus; Ædes; Familia. 1. Ædificium is the generic term for buildings of all sorts, like οἰκοδόμημα; domus, and ædes, ædium, mean ‘a dwelling-house;’ domus, as the residence and home of a family; ædes (αἴθω, αἴθουσα), as composed of several apartments, like δόμοι, δώματα. Virg. G. ii. 461. Ingentem foribus domus alta superbis mane salutantum totis vomit ædibus undam. (vi. 8.) 2. Domus denotes ‘a family’ in the patriarchal sense, as a separate society, of which the individuals are mutually connected; familia, in a political sense, as part of a gens, civitas, or populus. (v. 301.)

Æger; Ægrotus; Morbidus; Morbus; Valetudo; Invaletudo. 1. Æger is the generic term for every sort of illness and uneasiness, whether mental or physical; ægrotus and morbidus indicate bodily illness: ægrotus is applied particularly to men; morbidus, to brutes: the æger feels himself ill; the ægrotus and morbidus actually are so. 2. Morbus and valetudo denote an actual illness; morbus, objectively, that which attacks men; valetudo, subjectively, the state of the sick, though this distinction was introduced by writers of the silver age; invaletudo means only an indisposition. (iv. 172.)

Ægre, see Vix.

Ægritudo, see Cura.

Ægrotus, see Æger.

Æmulatio, see Imitatio.

Æqualis, see Æquus.

Æquor, see Mare.

Æquus; Par; Æqualis; Parilis; Compar; Impar; Dispar. 1. Æquum (from εἴκελος) is that of which its own component parts are alike, in opp. to varius, Cic. Verr. v. 49; par (from πείρω) is that which is like to some other person or thing, and stands in the same rank (on the same level) with it or him, in opp. to superior and inferior. Cic. Brut. 59, 215. Orat. ii. 52, 209. 39, 166. In æquo marte the battle between two parties is considered as a whole; in pari marte the fortune of one party is set against that of the other, and declared to be equal to it. 2. Par denotes similarity with respect to greatness, power, and value, or equality and proportion with regard to number, like ἴσος; æqualis refers to interior qualities, like ὅμοιος. The par is considered as in a state of activity, or, at least, as determined and prepared to measure himself with his match in contest; the æqualis, in a state of rest, and claiming merely comparison and equality as to rank. The paria are placed in opposition to each other, as rivals in the contest for pre-eminence; the æqualia are considered in a friendly relation to each other, in consequence of their common qualities and sympathies. Hence pariter means, in the same degree, ἴσα; æqualiter, in the same manner, ὁμοίως, ὁμῶς. Vell. Pat. ii. 124. 3. Par denotes quite like, parilis, nearly like, as a middle step between par and similis. 4. Par expresses equal to another, and hence may relate to only one side; compar, mutually equal, like finitimi and confines, ἐγγύς and σύνεγγυς. 5. Impar denotes inequality as to quantity, either arithmetical inequality with regard to number [= odd], or a relative inferiority as to strength; dispar refers to quality, without distinguishing on which side of the comparison the advantage lies. (iv. 77.)

Æquus; Planus; Campus. 1. Æquum (from εἴκελος) denotes that which is flat, a horizontal flatness, in opposition to that which rises or sinks, to superior, inferior, and acclivis. Cic. Fam. iii. 8. Orat. iii. 6. Tac. Agr. 35. Hist. iv. 23; planum (from πλάξ) denotes ‘evenness,’ in opp. to unevenness, to montosus, saxosus. Cic. Part. 10. Quintil. v. 10, 37. 21. Hence, figuratively, æquum denotes ‘justice,’ as injustice may be considered as beginning when one part is raised above another; in the same way planum denotes clearness and distinctness, where nothing rises to interrupt the view. 2. Æquor and planities denote a flat surface with regard to its form; campus, with regard to its position, as low-lands in opp. to high-lands. (iv. 71.)

Æquus animus, see Satis habere.

Aer, see Anima.

Ærarium; Fiscus. Ærarium is ‘the public treasury;’ fiscus (from πίθος, πιθάκνη), ‘the imperial treasury.’ Tac. Ann. vi. 2. Bona Sejani ablata ærario, ut in fiscum cogerentur; tanquam referret! (vi. 10.)

Ærumna, see Labor.

Æstimare, see Censere.

Æstuare, see Calere.

Æternus, see Continuus.

Affari, see Alloqui.

Affatim, see Satis.

Affinis, see Necessarius.

Affirmare, see Dicere.

Ager, see Rus and Villa.

Agere; Facere; Gerere; Opus; Factum; Age; I nunc; Degere. 1. Agere (ἄγειν) has an effect that exists in time only, like to do; facere, an effect that exists in space also, as to make. The acta are past as soon as the agens ceases, and remain invisible in the memory; the facta cannot properly be said to exist till the faciens ceases. Quintil. ii. 18. The agens is supposed to be in a state of activity of some kind; the faciens in a state of productive activity. 2. Agere means ‘to do’ something for one’s own interest; gerere (ἀγείρειν), for the interest of another, to execute a commission. Cic. Verr. i. 38. Quæ etiamsi voluntate Dolabellæ fiebant, per istum tamen omnia gerebantur. 3. Opus is the result of facere, as the work, ἔργον; factum is the result of agere, as the transaction; res gestæ are deeds [e. g. in war], πράξεις; acta are only political enactments. Cic. Att. xiv. 17. Multa de facto ac de re gesta; the former by the exertions of Amatius, the latter by his own wise and spirited animadversions through Dolabella. 4. Age, agedum, is an earnest exhortation, as ‘On, on!’ I nunc is an ironical exhortation, as ‘Go to!’ 5. Agere means to be active, and in the midst of business; degere, to live somewhere in a state of rest, in voluntary or involuntary inactivity. Tac. Ann. xv. 74. Deum honor principi non ante habetur, quam agere inter homines desierit, compared with iv. 54. Certus procul urbe degere. (v. 327.)

Agere ferre, see Vastare.

Agger; Vallum. Agger (from ἐσαγείρω) is a single line, like a dam; vallum or mound (ἀλκή) is a line which helps to enclose a space. Agger may serve in a warfare as the outwork of a redoubt [which is protected by a single line in front]; vallum [rampart] always belongs to a fortress, camp, or entrenched place.

Agmen, see Caterva.

Agrestis, see Rus.

Aio, see Dicere.

Ala; Penna; Pluma; Pinna. 1. Ala (from ἔχω, vehere) denotes ‘the wing,’ as a joint, like πτέρυξ; penna (πέτεσθαι), with reference to its feathers, like πτερόν. Plaut. Pœn. iv. 2. 48. Meæ alæ pennas non habent. 2. Penna denotes the larger and harder feathers; pluma, the smaller and softer feathers, which serve as a clothing to the body of the bird, like πτίλον. Sen. Ep. 42. Meministi, cum quendam affirmares esse in tua potestate, dixisse me volaticum esse ac levem, et te non pedem ejus tenere, sed pennam. Mentitus sum; pluma tenebatur, quam remisit et fugit. Cic. N. D. ii. 47. 121. 3. Penna denotes the whole, consisting of quill and feathers; pinna, the feather only, in opposition to the quill. (v. 204.)

Alacer, see Gaudere.

Ala, see Armus.

Alapa; Colaphus. Alapa (Goth. lofa, ‘the flat hand,’) denotes a blow with the flat hand on the face, as a gentle punishment, like a slap on the cheek, or box on the ear; colaphus (κόλαφος), a blow on the head with the clenched fist, betokening anger and rage, like a cuff, a thump. (vi. 14.)

Albus; Candidus; Albidus. 1. Albus (ἀλφός) denotes ‘white,’ as far as it is in general a negation of all color, as that which is colorless; candidus (from ξανθός), as being itself a positive color, and, as such, the purest and brightest, near which all other colors have a shade of darkness and duskiness, as a fine brilliant white. Albus, opposed to ater, approaches, like λευκόν, to yellowish; candidus, opposed to niger, approaches, like ἀργόν, to bluish. Alba cutis is the skin of the sick and dropsical; candida, that of the fair girl. Figuratively, albor is the symbol of good fortune and joy; candor, of purity of mind and innocence. 2. Albus denotes ‘white;’ albidus, only ‘whitish.’ (iii. 193.)

Alere; Nutrire; Nutricare. Alere (from ἄλθω) denotes nourishment, as conducive to development and growth; nutrire and nutricare, only as it prolongs and secures existence. Or, alimenta adjuvant, nutrimenta sustentant. Cic. N. D. ii. 63. Neque ali neque sustentari. Nutrire involves a general notion; nutricare is usually applied more particularly to brutes. (ii. 99.)

Algere, Algidus, see Frigere.

Alienigena, see Externus.

Alimenta; Penus; Cibus; Esca; Edulia; Cibare; Pascere. 1. Alimenta and penus are victuals in general, meat and drink; alimenta, mostly with reference to the wants of an individual; penus, to the wants of a whole family. Cibus and esca denote ‘food,’ in opposition to drink. Cic. Fin. i. 11, and ii. 28. Cibus (from γεύω, to chew), natural food, as a means of nourishment; esca (from ἔδω), ‘the food’ that is artificially prepared as a dish. Hence cibus denotes the food of brutes also; but esca, only a bait, prepared as it were like a dish, and set before them. Cic. N. D. ii. 47. Animalia cibum partim dentibus capessunt: compare this with ii. 23. Dii nec escis nec potionibus vescuntur. 2. Cibaria are the most general and usual sorts of food; edulia are savory and select sorts of food. Suet. Tib. 46. Comites nunquam salario, cibariis tantum sustentavit; compare with Cal. 40. Pro eduliis certum statumque exigebatur. 3. Cibare means to feed with one’s hand, as nurses, etc.; pascere (from πάσασθαι), only to give out food, as a feeder or master. Suet. Tib. 72. Draconem manu sua cibaturus; compare with Vesp. 18. Sineret se plebeculam pascere. (v. 192.)

Aliquando, see Nonnunquam.

Alites, see Volucres.

Alloqui; Appellare; Affari. Alloqui denotes accosting, as addressing the first word, a salutation, and so forth, to a person with whom one is not unacquainted; appellare (from an old Gothic substantive, spellan), when one wishes to draw a person into conversation, and direct to him serious, or, at any rate, not insignificant words; affari denotes addressing from the impulse of a feeling; through peculiar friendliness or with solemnity. Cic. Cluent. 61. Quum nemo recipere tecto, nemo audire, nemo alloqui, nemo respicere vellet: compare with Phil. xiii. 2. Salutabunt benigne, comiter appellabunt unumquemque nostrum; and Brut. 3. Salutatio libri, quo me hic affatus quasi jacentem excitavit. (v. 107.)

Alsus, see Frigere.

Altercatio, see Disceptatio.

Altus; Editus; Procerus; Arduus; Celsus; Excelsus; Sublimis. 1. Altus denotes, as a general expression, height or depth, as mathematical dimensions, in opp. to length and breadth, and, consequently, height, in opp. to humilis; Cic. Tusc. v. 13. 24. Orat 57. N. D. ii. 47, like ὑψηλός; editus denotes height, in opp. to planus, Tac. Ann. xv. 38: lastly, procerus denotes height or length in reference to growth. The altum has no measure and no limits; the editum has the bulk of a hill; the procerum has the bulk of a tree, the full stature of the human figure, and so forth. 2. Altus, editus, and procerus, denote height merely in relation to space; arduus means height, which is at the same time steep and inaccessible; thence, figuratively, ‘difficult, impossible;’ celsus, height, that thrusts itself out, and stretches upwards; thence, figuratively, ‘proud;’ excelsus and præcelsus, what overtops something that is itself high, hence ‘pre-eminent;’ sublimis, what is on high without touching the ground, soaring in the air, like μετέωρος; thence, figuratively, ‘grand,’ of an elevated nature. (ii. 99.)

Amans, Amator, see Amicus.

Amare, see Diligere.

Amarus, see Acerbus.

Ambiguus, see Dubius.

Ambire; Circumire. Circumire denotes motion in any circular form, but on the boundaries of a space, so as to go round it; ambire denotes going hither and thither in zigzag, or going about. Plin. Ep. ii. 9. Ambio domos, stationesque circumeo: and Cic. Att. xiv. 21. Antonium circumire veteranos, ut acta Cæsaris sancirent; that is, He made in his canvassing the round, from first to last; – stronger than ambire, which would only express his canvassing, and addressing the veterans in general.

Ambo, see Uterque.

Ambulare; Spatiari; Deambulare; Inambulare; Obambulare. 1. Ambulare (from ambire) denotes taking a walk as a leisurely motion, like going up and down, in opp. both to stare and cubare, and also to currere and salire; Plaut. Bacch. iv. 8. 56. Plin. Ep. ix. 36. Cic. Fat. 5. Fin. v. 17. Sen. Ep. 113. Gell. ii. 9. Sen. Ir. ii. 35. Plin. H. N. x. 38: spatiari denotes motion in open space, as to walk out, in opp. to the confinement which a room imposes. 2. Deambulare denotes going up and down till one is tired; inambulare, within a bounded space; obambulare, with reference to a fixed object, along which one walks, or to a person walking with us. (iii. 48.)

Amens; Demens; Insanus; Vesanus; Excors; Vecors; Furor; Delirium; Rabies; Cerritus; Lymphatus. 1. Amentia shows itself negatively and passively; dementia, positively and energetically. The amens is without reason, and either acts not at all, or acts without reason, like the idiot, ἄφρων; the demens, while he fancies that he is doing right, acts in direct opposition to reason, like the madman, παράφρων. Hence, amens metu, terrore; demens scelere, discordia, etc. 2. Insanus has a privative; vesanus, a depravative meaning. The insanus in his passion oversteps the measure and bounds of right, and gives one the impression of a guilty person; the vesanus, in his delusion, wanders from the right path, follows a false object, and gives one the impression of an unfortunate person. 3. Excors means of weak understanding in general, without the ability of reflecting and examining, in opp. to cordatus; vecors means, of a perverted understanding, without the ability of reflecting calmly, from the mind being taken up with one fixed idea. 4. Furor (fervere) denotes mental irritation, ecstasy, as raging, μανικός; delirium (ληρεῖν), a physical and childish remission of the mental faculties; rabies (ῥαβάσσειν, ἄραβος), a half-moral condition of a passionate insanity, as frantic, λύσσα. The furibundus forgets the bounds of sense, the delirus babbles nonsense, the rabidus will bite and injure when he can. 5. Cerritus and lymphatus betoken frenzy, as a demoniacal state, as possessed, cerritus or ceritus, by Ceres, lymphatus, by the nymphs; they may also be considered as derived from κόρυζα, mucus narium, and from λέμφος, mucus, as symbols of stupidity. (v. 89.)

Amictus, Amiculum, see Vestis.

Amicus; Amans; Amator. Amicus involves the notion of reciprocity, but means only a sincere and calm affection, like φίλος; amans and amator denote a more glowing affection, but do not imply reciprocity; amans denotes this affection as a temporary state; amator as an habitual feeling, like ἐραστής. Cic. Verr. v. 63. Alba tunc antiquissimus non solum amicus, verum etiam amator. Tusc. iv. 12. Inter ebriositatem et ebrietatem interest, aliudque est amatorem esse, aliud amantem. (iv. 102.)

Amicus, see Socius.

Amittere; Perdere; Jactura. 1. Amittere means to lose something, so that it ceases to be in our possession, like ἀποβαλεῖν, opp. to retinere, Cic. Rep. v. i. Sext. 47. Suet. Tib. 15. Ter. Phorm. iii. 2, 22; perdere means, to lose something, so that it is destroyed, and rendered useless, like διολέσαι, opp. to servare. Plaut. Rud. iv. 4, 120. Ter. Ad. ii. 2, 32. Sen. Contr. iii. 21. – Tac. Ann. ii. 25. Perdita classe, amissis armis. 2. Amissio is an involuntary, jactura, a voluntary, loss, which a person undergoes, a sacrifice that is made to avoid a greater loss, as in the case of the master of a ship, who throws the freight overboard, to save his ship and his life. Plin. Ep. i. 12. Jacturam gravissimam feci, si jactura dicenda est tanti viri amissio. (iii. 289.)

Amittere, see Mittere.

Amnis, see Fluvius.

Amor, see Diligere.

Amplecti; Complecti. Amplecti denotes embracing, often with one arm only, as a sign of calm affection and protection; complecti, clasping and surrounding with both arms, as a sign of passionate love, or familiar confidence. Amplecti means, figuratively, to lay hold of something, in opp. to slighting and disdaining; complecti, to take fully in one’s grasp, in opp. to a half and superficial possession. (v. 281.)

Amplus, see Magnus.

Ancilla, see Servus.

Anceps, see Dubius.

Anguis, see Repere.

Angor, see Cura.

Angustus; Arctus; Densus; Spissus. 1. Angustus and arctus relate to space itself, and to the proximity of its enclosing limits; densus and spissus, to things existing in space, and to their proximity to one another. The angustum (ἐγγυστός) is bounded only by lines, and forms mostly an oblong, narrow, opp. to latus, Cic. Att. iv. 29, like στενός; the arctum (from arcere, εἴργω) is fenced in by lists, walls, or mounds, and forms mostly a square or circle, and so forth, close, in opp. to laxus, Cic. Orat. 25, like στενωπός. The clavus angustus can therefore never be arctus. Mel. iii. 2, 8. Rhenus ad dextram primo angustus, et sui similis, post ingens lacus Flevo dicitur.. fitque iterum arctior, iterumque fluvius emittitur, in which passage the banks of the Rhine are considered only as lines, or as walls, 3. Densus (from ἀδινός? or θαμά?) denotes objects only as pressed near to one another, and without any observable gaps, in opp. to rarus, like δασύς and θαμειός: spissus, as pressed close into one another, and without any intervals between, in opp. to solutus, loose, like πυκνός and συχνός. In densus the principal notion is, the rich abundance of objects, which have no need to keep far apart, if they are to fill a wide space; in spissus, the want of empty space, from all the spaces between objects being filled up, owing to their being crowded together. (iv. 431.)

Anima; Aer; Aura; Spiritus; Sublime. Anima and aër denote ‘air’ as an element, like ἀήρ, and anima (ἄνεμος), in opp. to terra, mare, ignis; but aër, a learned term (ἀήρ, from ἀείρω?) in opp. to æther; aura and spiritus denote ‘air’ when put in motion; aura (αὔρα, from ἀέσαι, or from ἀεῖραι), the gently waving and fanning air; spiritus, the streaming and breath-like air, like πνεῦμα; lastly, sublime (from sublevare?), the air that hovers over us, simply in a local relation, in opp. to humus, like μετάρσιον, μετέωρον. (v. 92.)

Anima; Animus; Mens. 1. Anima denotes ‘the soul,’ physiologically, as the principle of animal life, in men and brutes, that ceases with the breath, like ψυχή: animus (ἄνεμος), psychologically and ethically, as the principle of moral personality, that ceases with the will, like θυμός. The souls of the departed also are called, in a mythological point of view, animæ, as shades; but, in a metaphysical point of view, animi, as spirits. Anima is a part of bodily existence; animus, in direct opposition to the body. Sen. Ep. 4. Difficile est animum perducere ad contemtionem animæ: and 58. Juven. xv. 148. Principio indulsit communis conditor illis tantum animas, nobis animum quoque. 2. Animus denotes also the human soul, as including all its faculties, and is distinguished from mens (μένος, μανθάνω, the thinking faculty, as a whole from one of its parts. Cic. Rep. ii. 40. Ea quæ latet in animis hominum, quæque pars animi mens vocatur. Lucr. iii. 615. iv. 758. Catull. 65, 3. Plaut. Cist. iii. 1, 6. As in practical life the energy of the soul is displayed in the faculty of volition, so animus itself stands for a part of the soul, namely, feeling and energy of will in co-ordinate relation to mens, the intellect or understanding. Tac. II. i. 84. Quem nobis animum, quas mentes imprecentur. Ter. Andr. i. 1. 137. Mala mens, malus animus. And, lastly, so far as thought precedes the will, and the will itself, or determination, stands as mediator between thought and action, in the same way as the body is the servant of the will, so mens is related to animus, as a whole to its part. Cic. Tusc. iii. 5. Mens, cui regnum totius animi a natura tributum est. Liv. xxxvii. 45. (v. 94.)

Animadvertere; Notare. Animadvertere means, to observe mentally, and take notice of; but notare, to make distinguishable by a mark. (vi. 20.)

Animal; Animans; Bellua; Bestia; Pecus; Fera. 1. Animal and animans are the animal as a living being, including man; animal, with reference to his nature, according to which he belongs to the class of living animals, in opp. to inanimus, like ζῶον; animans, with reference to his state, as still living and breathing,1 in opp. to exanimus; bellua, bestia, and pecus, as irrational beings, in opp. to man, and bellua and pecus, with intellectual reference, as devoid of reason, in peculiar opp. to homo, Cic. N. D. ii. 11; bestia and fera, with moral reference, as wild, and hostile to man. 2. Bellua (from βλάξ) denotes, particularly, a great unwieldy animal, as the elephant, whale, principally sea-monsters; pecus, a domestic animal, particularly of the more stupid kinds, as a bullock, sheep, in opp. to the wild; bestia, a destructive animal, particularly those that are ravenous, as the tiger, wolf, etc., in opp. to birds, Justin, ii. 14, like θηρίον; fera (φῆρες), a wild animal of the wood, as the stag, wolf, tiger, in opp. to domestic animals. Curt. ix. 10. Indi maritimi ferarum pellibus tecti piscibus sole duratis, et majorum quoque belluarum, quos fluctus ejecit, carne vescuntur. And Tac. G. 17. (iv. 291.)