Döderlein's Hand-book of Latin Synonymes

Annales; Historiæ. Annales means a comprehensive historical work, principally and especially a history of former ages, composed from documents, like Livy and Tacitus; historiæ, particularly a work on the history of the times in which the author himself has lived, as Sallust and Tacitus.

Antiquus; Priscus; Vetus; Vetustus; Veternus; Pristinus. 1. Antiquum and priscum denote the age that formerly existed, and is now no more, in opp. to novum, like παλαιός; vetus and vetustum (from ἔτος), what has existed for a long time, and has no longer any share in the disadvantages or advantages of youth, in opp. to recens, like γέρων, γεραιός, γερούσιος. Hence antiquus homo is a man who existed in ancient times; vetus, an old man. Antiqui scriptores means the classics, inasmuch as the age in which they flourished has long been past; veteres, inasmuch as they have lived and influenced manhood for 2000 years. Cic. Verr. i. 21. Vereor ne hæc nimis antiqua et jam obsoleta videantur: compare with Orat. i. 37. Ut illi vetus atque usitata exceptio daretur. 2. Vetus refers only to length of time, and denotes age, sometimes as a subject of praise, sometimes as a reproach; vetustus refers to the superiority of age, inasmuch as that which is of long standing is at the same time stronger, more worthy of honor, more approved of, than that which is new, in opp. to novicius; lastly, veternus refers to the disadvantages of age, inasmuch as, after many years’ use, a thing becomes worn out, or, through long existence, weak and spiritless. Moreover, veternus, in the writers of the golden age, is only admitted as a substantive, veternum, as lethargy; vetus regularly supplies its place, and denotes more frequently the weakness than the strength of age. Tac. Ann. xi. 14 and 15. Veterrimis Græcorum, and vetustissima Italiæ disciplina. 3. Antiquus denotes age only in relation to time, as a former age in opp. to the present; priscus (from πάρος), as a solemn word, with the qualifying accessory notion of a former age worthy of honor, and a sacred primitive age, like ἀρχαῖος, in opp. to the fashion of the day. 4. Antiquus and priscus denote a time long past; pristinus, generally, denotes only a time that is past, like πρότερος. (iv. 83.)

Antrum, see Specus.

Anus; Vetula. Anus (as the fem. to senex) denotes an old lady, with respect, and also as a term of reproach; an old woman, with reference to her weakness, credulity, loquacity, and so forth: vetula, an old woman, with reference to her ugliness and disagreeableness. (iv. 92.)

Aperire; Patefacere; Aperte; Palam; Manifesto; Propalam. 1. Aperire (from πεπαρεῖν) means ‘to open’ a space that is covered at top, and therefore in a horizontal direction, as, for instance, pits and springs, and thereby to make them visible; patefacere, ‘to open’ a space whose sides are closed; hence, to open in a perpendicular direction, as, for instance, gates, roads, and fields, and thereby to make them accessible. 2. Returare (from στέφω, German stopfen) means, to make accessible an opening that has been stopped up; recludere, an opening that has been shut up; reserare, an opening that has been barred up. 3. Aperte means ‘openly,’ and without concealment, so that everybody can perceive and know, in opp. to occulte, like φανερῶς; palam (from planus), ‘openly,’ and without hiding anything, so that everybody can see and hear, in opp. to clam, like ἀναφανδόν; manifesto, palpably, so that one is spared all inquiry, all conjecture, all exertion of the senses and of the mind, like δῆλον. 4. Palam denotes that openness which does not shun observation; propalam, that which courts observation. Cic. Orat. i. 35. Neque proposito argento neque tabulis et signis propalam collocatis; that is, to everybody’s admiration: compare with Pis. 36. Mensis palam propositis; that is, without fear and constraint. (v. 291.)

Apparet; Eminet. Apparet means what is visible to him who observes; eminet, what forces itself upon observation, and attracts the eye. Sen. Ir. i. 1. Apparent alii affectus, hic (scil. iræ) eminet. (vi. 23.)

Apparet, see Constat.

Appellare, see Alloqui and Nominare.

Aptus, see Idoneus.

Aqua; Unda; Fluctus; Fluentum. 1. Aqua (from ὠκεανός) denotes water materially as an element, in opp. to terra; unda (from νέδη, wet), as a flowing, continually moving element, in opp., as it were, to solum; lympha (λέμφος) is merely a poetical synonyme of aqua, with the accessory notion of clearness and brightness, to which the similar sound of the adjective limpidus, though not derived from it, gave occasion. 2. Unda stands in the middle, between aqua and fluctus, as aura does between aër and ventus. For unda denotes, like wave, that which apparently moves itself, whereas fluctus and fluenta, like billows, the water moved by something external, as storms and so forth; fluctus, the billows more in connection with the whole, the billowy sea, whereas fluentum denotes a single billow. It is only the stormy sea, the boisterous stream, that urges on its billows, but every piece of water, that is not entirely stagnant, has its waves. Hence there is a great distinction between these two images in Cicero, Mil. 2, 5. Tempestates et procellas in illis duntaxat fluctibus concionum semper putavi Miloni esse subeundas; that is, in the tumultuously agitated assemblies: and Planc. 6, 15. Si campus atque illæ undæ comitiorum, ut mare profundum et immensum, sic effervescunt quodam quasi æstu; that is, the lightly moving assemblies. Sen. N. Q. iii. 10. Quid si ullam undam superesse mireris, quæ superveniat tot fluctibus fractis. And iv. 2. Nec mergit cadens unda, sed planis aquis tradit. (ii. 10.)

Aquosus, see Udus.

Arbitrari, see Censere.

Arcana; Secreta; Mysteria. Arcana denotes secrets, in a good sense, such as are so of themselves, and from their own nature, and should be spoken of with awe; thus arcana, as a popular term, denotes secrets of all sorts; on the other hand, mysteria, as a learned term, denotes religious secrets, like the Eleusinian mysteries; lastly, secreta denotes secrets, in the most ordinary sense, such as are made so by men, and which seek concealment from some particular fear. Tac. Ann. i. 6. Sallustius Crispus particeps secretorum.. monuit Liviam, ne arcana domus vulgarentur. (iv. 429.)

Arcere; Prohibere. Arcere (ἀρκεῖν, from ἐρύκειν) means to keep off and bar the entry, in opp. to admittere, Plin. H. N. xii. 1; on the other hand, prohibere means to keep at a distance, and prevent the approach, in opp. to adhibere. The arcens makes defensive opposition, like the resistens, and protects the threatened; but the prohibens acts on the offensive, like the propulsans, and retaliates hostility on the assailant. (iv. 430.)

Arcessere; Accire; Evocare; Accersere. 1. Arcessere and accersere denote, in the most general sense, merely, to send for; accire supposes a co-ordinate relation in those that are sent for, as, to invite; evocare, a subordinate relation, as, to summon. The arcessens asks, the acciens entreats, the evocans commands, a person to make his appearance. Cic. Att. v. 1. Tu invita mulieres, ego accivero pueros: compare with Dejot. 5. Venit vel rogatus ut amicus, vel arcessitus ut socius, vel evocatus ut qui senatui parere didicisset. Or, Liv. x. 19. Collegæ auxilium, quod acciendum ultro fuerit, with xliv. 31. Evocati literis imperatoris. And xxix. 11. Æbutia accita ad Sulpiciam venit; and 12. Ut Hispalam libertinam arcesseret ad sese. 2. Arcessere (from cedere) means, originally, to order to approach; on the other hand, accersere (from σκαίρω), to come quickly, or, to make haste; but both words have been confounded with each other, from similarity of sound. (iii. 283.)

Arctus, see Angustus.

Ardere; Flagrare. Ardere (from ἐρεύθειν) means to be in a visible glowing heat, like αἴθειν; on the other hand, flagrare, to be in bright flames, like φλέγεσθαι. Hence, metaphorically, ardere is applied to a secret passion; flagrare, to a passion that bursts forth. Cic. Or. iii. 2, 8. Non vidit Crassus flagrantem bello Italiam, non ardentem invidia senatum. (iv. 21.)

Arduus; Difficilis. Arduus (from ὀρθός) means difficult to ascend, in opp. to pronus; on the other hand, difficilis means difficult to execute, in opp. to facilis. Arduus involves a stronger notion of difficulty, and denotes the difficult when it borders on the impossible. Plin. Ep. iv. 17. Est enim res difficilis ardua. Tac. Hist. ii. 76. Æstimare debent, an quod inchoatur, reipublicæ utile, ipsis gloriosum, aut promptum effectu, aut certe non arduum sit. Cic. Verr. i. 51. Cum sibi omnes ad illum allegationes difficiles, omnes aditos arduos, ac pæne interclusos, viderent. (ii. 105.)

Arduus, see Altus.

Arena, see Sabulo.

Arguere; Incusare; Culpare; Criminari; Insimulare; Deferre; Accusare. Arguere (from ἀργός) is the most general expression for any imputation of supposed or actual guilt, whether in a court of justice or not, as to tax or charge with; incusare, and the less frequent term culpare, denote only a complaint made out of a court of justice; criminari, an accusation with hostile or evil intention, in a calumnious spirit; insimulare, in an undeserved or slanderous manner, through suspicion; deferre, to impeach before a judge; accusare, to impeach in a criminal court. Cic. Lig. 4, 10. Arguis fatentem. Non est satis. Accusas eum. (ii. 163.)

Aridus; Torridus; Siccus. Aridus and torridus denote an internal want of moisture; but things that are arida (from areo) have lost their moisture from a heat acting within, like αὖος, in opp. to humidus. Plin. Pan. 30, 4; on the other hand, torrida (from τέρσω), from a heat penetrating from without, in opp. to uvidus, like σκληρός; – siccus denotes dryness that is only external, confined to the surface, in opp. to madidus, like ξηρός. Plin. H. N. xii. 12. Ne sint fragilia et arida potius quam sicca folia. And xv. 29. Cato docuit vinum fieri ex nigra myrta siccata usque in ariditatem in umbra. Colum. vii. 4. (vi. 244.)

Arista, see Culmus.

Armentum, see Pecus.

Armus; Humerus; Ala; Axilla. Armus (ramus?) is the highest part of the upper arm in men; the fore-leg in beasts; the shoulder-blade, as part of the whole body, distinguished from scapula, as part of the skeleton, like ὦμος; humerus, the flat surface, which in the human body is over the upper arm, the shoulder, like ἐπωμίς; ala and axilla, the cavity which is under the upper arm, the arm-pit, like μασχάλη. Ovid, Met. xii. 396. Ex humeris medios coma dependebat in armos. And x. 599. xiv. 304. Plin. H. N. xi. 43. (iv. 27.)

Arrogantia, see Superbia.

Artes, see Literæ.

Artifex, see Faber.

Artus, see Membrum.

Arundo, see Culmus.

Arvum, see Villa.

Ascia; Securis. Ascia is the carpenter’s axe, to split wood; securis, the butcher’s cleaver, to cut meat.

Asper, see Horridus.

Aspernari, see Spernere.

Assentiri; Assentari; Blandiri; Adulari. 1. Assentiri means to assent from conviction, in opp. to dissentire; but assentari, to express assent, whether from conviction or from hypocrisy, in opp. to adversari. Vell. P. ii. 48. Cic. Rosc. Am. 16, 99. Plaut. Most. i. 3, 100. Amph. ii. 2, 70. 2. Assentari denotes the flattery which shuns contradicting a person, like θωπεύειν; blandiri (μέλδειν), that which says what is agreeable to another, like ἀρεσκεύειν; adulari (from δοῦλος), that which would please at the expense of self-degradation, like κολακεύειν. The assentans, as a flatterer, would, by surrendering his right to an independent opinion; the blandiens, by complaisance and visible signs of affection; the adulans, by self-degradation, and signs of an unworthy subserviency, gain the favor of another. Assentatio, or the art of the assenter, has its origin in cowardice or weakness; blanditiæ, or fair-speaking, in the endeavor to be amiable, and, at worst, in self-interest; adulatio, or flattery, and servility, κολακεία, in a degrading, slavish, spaniel-like spirit. Sen. Ir. iii. 8. Magis adhuc proderunt submissi et humani et dulces, non tamen usque in adulationem; nam iracundos nimia assentatio offendit. Erit certe amicus.. cui non magis tutum erat blandiri quam maledicere. And ii. 28. Sæpe adulatio, dum blanditur, offendit. (ii. 174.)

Asseverare, see Dicere.

Asses, see Axes.

Assiduitas, see Opera.

Assequi, see Invenire.

“Astrum” printed before “Assequi”.

Astrum, see Sidus.

Astutus; Callidus; Vafer; Versutus. Astutus or in old Latin astus (from ἀκή, acuere), and callidus, denote cunning, more in an intellectual sense, as a mark of cleverness; astutus, indeed, acuteness in the invention and execution of a secret project, synonymous with solers; but callidus (from κάλλος), sharp-sightedness in judging of a complicated question of conduct, or worldly wisdom, as the consequence of a knowledge of mankind, and of intercourse with the world, synonymous with rerum peritus, as judicious, and, in its degenerate signification, crafty, like κερδαλέος; on the other hand, vafer and versutus denote cunning in a moral sense, as a mark of dishonesty, and, indeed, vafer (ὑφή), adroitness in introducing tricks, particularly in judicial affairs, as the tricks of a lawyer, like πανοῦργος; versutus (ἀρτυτός), versatility in dissimulation, and in the art of getting out of a scrape by some means or other; in opp. to simplex, Cic. Fin. iv. 25, like στροφαῖος. Plin. Ep. vii. 6. Juvenis ingeniosus, sed parum callidus. Cic. Brut. 48. Callidus, et in capiendo adversario versutus. (iii. 220.)

Ater; Niger; Pullus. 1. Ater (αἰθός) denotes black, as a negation of color, in opp. to albus; whereas niger (πνιγόεις) denotes black, as being itself a color, and indeed the darkest, in opp. to candidus. The atrum makes only a dismal and dark impression; but the nigrum, a positive, and imposing and beautiful impression, as Hor. Carm. i. 32, 11. Lycum nigris oculis, nigroque crine decorum. Tac. G. 43. Nigra scuta, tincta corpora; atras ad prœlia noctes legunt. (iii. 194.) 2. Ater and niger denote a deep dark black; whereas pullus only swarthy, with reference to the affinity of the dark color to dirt. (iii. 207.)

Atque, see Et.

Atrox; Trux; Truculentus; Dirus; Sævus; Torvus. 1. Atrox, trux, and truculentus, (from τρηχύς, ταράξαι), denote that which has an exterior exciting fear; that which makes an impression of terror on the fancy, and eye, and ear; atrox, indeed, as a property of things, but trux and truculentus as properties of persons; whereas dirus and sævus mean that which is really an object of fear, and threatens danger; dirus, indeed (from δέος), according to its own nature, as a property of things, means dreadful, δεινός; but sævus (from αἶ, heu!) according to the character of the person, as a property of living beings, means blood-thirsty, cruel, αἰνός. Plin. Pan. 53. Atrocissima effigies sævissimi domini. Mela ii. 7. Ionium pelagus.. atrox, sævum; that is, looking dangerous, and often enough also bringing misfortune. 2. Trux denotes dreadfulness of look, of the voice, and so forth, in the tragic or heroic sense, as a mark of a wild disposition or of a cruel purpose; but truculentus, in the ordinary and comic sense, as a mark of ill-humor or trivial passion; the slave in Plautus is truculentus; the wrathful Achilles is trux. Sometimes, however, truculentior and truculentissimus serve as the comparative and superlative of trux. 3. Trux and truculentus vultus is a terrific, angry look, like τραχύς; torvus, merely a stern, sharp, and wild look, as τορόν, or ταυρηδὸν βλέπειν. Plin. H. N. xi. 54. Contuitu quoque multiformes; truces, torvi, flagrantes. Quintil. vi. 1. 43. (i. 40.)

Attonitus; Stupens. Attonitus, thunderstruck, denotes a momentary, stupens (ταφεῖν) a petrified, a lasting condition. Curt. viii. 2, 3. Attoniti, et stupentibus similes. Flor. ii. 12. (vi. 31.)

Audere; Conari; Moliri. Audere denotes an enterprise with reference to its danger, and the courage of him who undertakes it, whereas conari (from incohare), with reference to the importance of the enterprise, and the energy of him who undertakes it; lastly, moliri, with reference to the difficulty of the enterprise, and the exertion required of him who undertakes it. (iii. 295.)

Audentia, Audacia, see Fides.

Audire; Auscultare. Audire (from ausis, auris, οὖας) means to hear, ἀκούειν, as a mere passive sensation, like olfacere; on the other hand, auscultare (from auricula), to hearken, ἀκροᾶσθαι, that is, to wish to hear, and to hear attentively, whether secretly or openly, by an act of the will, like odorari. Ter. And. iv. 5, 45. Æsch. Pater, obsecro, ausculta. Mic. Æschine, audivi omnia. Cato ap. Gell. i. 15. Pacuv. ap. Cic. Div. i. 57. (iii. 293.)

Auferre, see Demere.

Auguria; Auspicia; Prodigia; Ostenta; Portenta; Monstra; Omina. Auguria and auspicia are appearances in the ordinary course of nature, which for the most part possess a meaning for those only who are skilful in the interpretation of signs; auguria (from augur, αὐγάζειν) for the members of the college of augurs, who are skilled in such things; auspicia, for the magistrates, who have the right to take auspices: whereas prodigia, ostenta, portenta, monstra, are appearances out of the ordinary course of nature, which strike the common people, and only receive a more exact interpretation from the soothsayer: lastly, omina (ὄθματα, ὄσσαι) are signs which any person, to whom they occur, can interpret for himself, without assistance. The primary notion in prodigium is, that the appearance is replete with meaning, and pregnant with consequences; in ostentum, that it excites wonder, and is great in its nature: in portentum, that it excites terror, and threatens danger; in monstrum, that it is unnatural and ugly. (v. 178.)

Aura, see Anima.

Auscultare, see Audire.

Auspicia, see Auguria.

Austerus; Severus; Difficilis; Morosus; Tetricus. 1. Austerus (αὐστηρός, from αὔω) denotes gravity as an intellectual, severus (αὐηρός) as a moral quality. The austerus in opp. to jucundus, Plin. H. N. xxxiv. 8. xxxv. 11, is an enemy to jocularity and frivolity, and seeks in science, learning, and social intercourse, always that which is serious and real, at the risk of passing for dull; the severus, in opp. to luxuriosus, Quintil. xi. 3, 74, is rigid, hates all dissoluteness and laxity of principle, and exacts from himself and others self-control and energy of character, at the risk of passing for harsh. The stoic, as a philosopher, is austerus, as a man, severus. 2. Austerus and severus involve no blame; whereas difficilis, morosus, and tetricus, denote an excess or degeneracy of rigor. The difficilis understands not the art of easy and agreeable converse, from hypochondria and temperament; the morosus (from mos) is scrupulous, and wishes everything to be done according to rule, from scrupulosity and want of tolerance; the tetricus (redupl. of trux, τραχύς) is stiff and constrained, from pedantry and want of temper. (iii. 232.)

Autumare, see Censere.

Auxilium; Opem ferre; Opitulari; Juvare; Adjuvare. 1. Auxilium, opem ferre, and opitulari, suppose a person in a strait, whom one would rescue from necessity and danger, in opp. to deserere, destituere, and so forth; the auxilium ferens is to be considered as an ally, who makes himself subservient to the personal safety, or to the interest of him who is in a strait; the opem ferens, as a benefactor, who employs his power and strength for the benefit of the weak; whereas juvare and adjuvare (ἰᾶσθαι) suppose only a person striving to do something, which he may be enabled to do better and quicker by help, in opp. to impedire, Cic. Verr. i. 6. Ter. Heaut. v. 2, 39. Matres solent esse filiis in peccato adjutrices, auxilio in paterna injuria. When in Liv. ii. 6, Tarquin entreats the Veientes, ferrent opem, adjuvarent, he is first considered as exulans, then as regnum repetiturus. 2. Opem and auxilium ferre derive their emphasis from the noun, to bring help, and nothing else; whereas opitulari, and the poetical word, auxiliari, derive their emphasis from their verbal form, and mean to bring help, and not to refuse. (v. 70.)

Ave; Salve; Vale. Ave (from εὖ) is a salutation used at meeting and at parting, like χαῖρε; whereas salve is used at meeting only, vale at parting, like ἔῤῥωσο. Suet. Galb. 4. Ut liberti mane salvere, vespere valere sibi singuli dicerent. (i. 28.)

Aves, see Volucres.

Avidus, see Velle.

Axes; Plancæ; Tabulæ. Axes or asses, and plancæ, are unwrought boards, as they come from the saw, and asses as a usual term, plancæ as a technical term; whereas tabulæ are boards that have been made smooth by the plane, to serve the purposes of luxury. (vi. 34.)

Axilla, see Armus.

B

Balbus; Blæsus. Balbus (from balare) denotes stammering as an habitual quality, whereas Blæsus, as a temporary condition. (iii. 79.)

Baculus, see Fustis.

Bajulare, see Ferre.

Bardus, see Stupidus.

Basium, see Osculum.

Baubari, see Latrare.

Beatus, see Felix.

Bellua, see Animal.

Bene moratus, see Bonus.

Benevolentia, see Studium.

Benignus, see Largus.

Bestia, see Animal.

Bibere; Potare. Bibere (reduplic. of bua) means to drink like a human being, πίνειν; whereas potare (from ποτός) to drink like a beast, and, metaphorically, to tipple, σπᾶν. Sen. Ep. 122. Inter nudos bibunt, imo potant. Plaut. Curc. i. 1, 88. Agite, bibite, festivæ fores, potate, fite mihi volentes propitiæ. (1. 149.)

Bifariam, see Duplex.

Bilis, see Fel.

Blæsus, see Balbus.

Blandiri, see Assentiri.

Blatire, Blaterare, see Garrire.

Boni consulere, see Satis habere.

Bonus; Bene moratus; Probus; Frugi; Honestus; Sanctus. 1. Bonus, bene moratus, probus, and frugi, denote a low degree of morality, in which a man keeps himself free from blame and punishment, hatred and contempt: – bonus (anciently duonus, δύναμαι), in the popular sense, in which benevolence and goodness of heart constitute the principal part of morality, in opp. to malus, like ἀγαθός; bene moratus, in a more philosophical sense, as an acquired character, in which, before all things, self-control, conscientiousness, and freedom from common selfishness are cultivated, like εὔτροπος, probus πραΰς), so far as a man injures no one, nor does what is unjust, as a worthy, upright, just man; frugi, so far as a man, by discretion, conscientiousness, and diligence, qualifies himself to be useful in practical life, in opp. to nequam, like χρηστός. Quintil. vi. 4, 11. Non est altercandi ars.. res animi jacentis et mollis supra modum frontis, fallitque plerumque quod probitas vocatur, quæ est imbecillitas. Dic. Dejot. 10. Frugi hominem dici non multum laudis habet in rege. Quintil. i. 6, 29. 2. Whereas honestus and sanctus denote a higher degree of morality, which, from higher motives, rises above the standard of ordinary men, and what is called social morality; honestus, as an honorable and chivalrous spirit and demeanor, derived from a principle of honor and distinction, in opp. to turpis; sanctus, as a saintly and holy spirit, derived from a principle of piety. (v. 347.)