Döderlein's Hand-book of Latin Synonymes

Conclave, Cubiculum. Conclave is the most general term for any closed room, and especially a room of state; cubiculum is a particular expression for a dwelling-room. (vi. 75.)

Concordia, see Otium.

Concubina, see Pellex.

Condere, see Celare and Sepelire.

Conditio; Status. Conditio (ξύνθεσις, συνθεσία) is a state regulated by the will; status is a state arising from connection. Cic. Fam. xii. 23. Omnem conditionem imperii tui, statumque provinciæ demonstravit mihi Tratorius. (vi. 76.)

Confestim, see Repente.

Confidentia, see Fides.

Confidere, see Fidere.

Confinis, see Vicinus.

Confisus; Fretus. Confisus means, subjectively, like securus, depending on something, and making one’s self easy, πεποιθῶς; whereas fretus (φρακτός, ferox) means, objectively, like tutus, protected by something, ἐῤῥωμένος. (i. 20.)

Confiteri, see Fateri.

Confligere, see Pugnare.

Confutare, see Refutare.

Congeries, see Acervus.

Conjux, see Femina.

Connivere, see Concedere.

Consanguineus, see Necessarius.

Conscendere, see Scandere.

Consecrare, see Sacrare.

Consequi, see Invenire.

Conjugium; Matrimonium; Contubernium; Nuptiæ. Conjugium and matrimonium denote the lasting connection between man and wife, for the purpose of living together and bringing up their offspring; conjugium is a very general term for a mere natural regulation, which also takes place among animals; contubernium means the marriage connection between slaves; matrimonium, the legal marriage between freemen and citizens, as a respectable and a political regulation; whereas nuptiæ means only the commencement of matrimonium, the wedding, or marriage-festival.

Considerare; Contemplari. Considerare (from κατιδεῖν) denotes consideration as an act of the understanding, endeavoring to form a judgment; contemplari (from καταθαμβεῖν) an act of feeling, which is absorbed in its object, and surrenders itself entirely to the pleasant or unpleasant feeling which its object excites. (v. 130.)

Consors, see Socius.

Conspectus, Conspicere, see Videre.

Constat; Apparet; Elucet; Liquet. Constat means a truth made out and fixed, in opp. to a wavering and unsteady fancy or rumor; whereas apparet, elucet, and liquet denote what is clear and evident; apparet, under the image of something stepping out of the back-ground into sight; elucet, under the image of a light shining out of darkness; liquet, under the image of frozen water melted. (vi. 78.)

Constituere, see Destinare.

Consuetudo; Mos; Ritus; Cærimonia. Consuetudo denotes the uniform observance of anything as a custom, arising from itself, and having its foundation in the inclination or convenience of an individual or people, ἔθος; whereas mos (modus) is the habitual observance of anything, as a product of reason, and of the self-conscious will, and has its foundation in moral views, or the clear dictates of right, virtue, and decorum, ἦθος; lastly, ritus denotes the hallowed observance of anything, either implanted by nature as an instinct, or introduced by the gods as a ceremony, or which, at any rate, cannot be traced to any human origin. Consuetudines are merely factitious, and have no moral worth; mores are morally sanctioned by silent consent, as jura and leges by formal decree; ritus (from ἀριθμός, ῥυθμός), are natural, and are hallowed by their primæval origin, and are peculiar to the animal. (v. 75.) 2. Ritus is a hallowed observance, as directed and taught by the gods or by nature; whereas cærimonia (κηδεμονία) is that which is employed in the worship of the gods.

Consuevisse, see Solere.

Consummare, see Finire.

Contagium, see Lues.

Contaminare; Inquinare; Polluere. Contaminare (from contingo, contagio) means defilement in its pernicious effect, as the corruption of what is sound and useful; inquinare (from cunire, or from πίνος), in its loathsome effect, as marring what is beautiful, like μορύσσειν; polluere (from pullus, πελλός), in its moral effect, as the desecration of what is holy and pure, like μιαίνειν. Cic. Cæcil. 21, 70. Judiciis corruptis et contaminatis; compare with Cœl. 6. Libidinibus inquinari; and Rosc. Am. 26, 71. Noluerunt in mare deferri, ne ipsum pollueret, quo cætera quæ violata sunt, expiari putantur. (ii. 56.)

Contemnere, see Spernere.

Contemplari, see Considerare.

Contendere, see Dicere.

Contentio, see Disceptatio.

Contentum esse, see Satis habere.

Continentia, see Modus.

Contingere, see Accidere.

Continuo, see Repente.

Continuus; Perpetuus; Sempiternus; Æternus. 1. Continuum means that which hangs together without break or chasm; perpetuum, that which arrives at an end, without breaking off before. Suet Cæs. 76. Continuos consulatus, perpetuam dictaturam. 2. Perpetuus, sempiternus, and æternus, denote continued duration; but perpetuus, relatively, with reference to a definite end, that of life for example; sempiternus and æternus, absolutely, with reference to the end of time in general; sempiternus means, like ἀΐδιος, the everlasting, what lasts as long as time itself, and keeps pace with time; æternum (from ætas) like αἰώνιον, the eternal, that which outlasts all time, and will be measured by ages, for Tempus est pars quædam æternitatis. The sublime thought of that which is without beginning and end, lies only in æternus, not in sempiternus, for the latter word rather suggests the long duration between beginning and end, without noting that eternity has neither beginning nor end. Sempiternus involves the mathematical, æternus the metaphysical notion of eternity. Cic. Orat. ii. 40, 169. Barbarorum est in diem vivere; nostra consilia sempiternum tempus spectare debent; compare with Fin. i. 6, 17. Motum atomorum nullo a principio, sed æterno tempore intelligi convenire. (i. 1.)

Contrarius, see Varius.

Controversia, see Disceptatio.

Contubernium, see Conjugium.

Contumacia, see Pervicacia.

Contumelia; Injuria; Offensio. 1. Contumelia (from contemnere) denotes a wrong done to the honor of another; injuria, a violation of another’s right. A blow is an injuria, so far as it is the infliction of bodily harm; and a contumelia, so far as it brings on the person who receives it, the imputation of a cowardly or servile spirit. Senec. Clem. i. 10. Contumelias, quæ acerbiores principibus solent esse quam injuriæ. Pacuv. Non. Patior facile injuriam, si vacua est contumelia. Phædr. Fab. v. 3, 5. Cic. Quint. 30, 96. Verr. iii. 44. 2. Contumelia and injuria are actions, whereas offensio denotes a state, namely, the mortified feeling of the offended person, resentment, in opp. to gratia. Plin. H. N. xix. 1. Quintil. iv. 2. Plin. Pan. 18. (iv. 194.)

Conventus, see Concilium.

Convertere, see Vertere.

Convivium, see Epulæ.

Convicium, see Maledictum.

Copia, see Occasio.

Copiæ, see Exercitus.

Copiosus, see Divitiæ.

Cordatus, see Sapiens.

Corpulentus, see Pinguis.

Corpus, see Cadaver.

Corrigere; Emendare. Corrigere means to amend, after the manner of a rigid schoolmaster or disciplinarian, who would make the crooked straight, and set the wrong right; whereas emendare, after the manner of an experienced teacher, and sympathizing friend, who would make what is defective complete. Plin. Pan. 6, 2. Corrupta est disciplina castrorum, ut tu corrector emendatorque contingeres; the former by strictness, the latter by wisdom. Cic. Mur. 29. Verissime dixerim, nulla in re te (Catonem) esse hujusmodi ut corrigendus potius quam leviter inflectendus viderere; comp. with Plin. Ep. i. 10. Non castigat errantes, sed emendat. (v. 319.)

Corrumpere, see Depravare.

Coruscare, see Lucere.

Coxa; Latus; Femur. Coxa and coxendix (κοχώνη) mean the hip; latus, the part between the hip and shoulder; femur and femen, the part under the hip, the thigh. (vi. 84.)

Crapula, see Ebrietas.

Crater, see Poculum.

Creare; Gignere; Parere; Generare. 1. Creare (from κύρω) means, by one’s own will and creative power to call something out of nothing; gignere (γίγνεσθαι, γενέσθαι) by procreation or parturition; gignere is allied to generare only by procreation, and to parere (πεπαρεῖν, πείρειν, only by parturition. 2. Gignere is a usual expression, which represents procreation as a physical and purely animal act, and supposes copulation, conception, and parturition; whereas generare is a select expression, which represents procreation as a sublime godlike act, and supposes only creative power; hence, for the most part, homines et belluæ gignunt, natura et dii generant. And, Corpora gignuntur, poemata generantur. Cic. N. D. iii. 16. Herculem Jupiter genuit, is a mythological notice; but Legg. i. 9. Deus hominem generavit, is a metaphysical axiom. (v. 201.)

Crebro, see Sæpe.

Credere, see Censere and Fidere.

Cremare, see Accendere.

Crepitus, see Fragor.

Crepusculum, see Mane.

Criminari, see Arguere.

Crinis; Capillus; Coma; Cæsaries; Pilus; Cirrus; Cincinnus. 1. Crinis and capillus denote the natural hair merely in a physical sense, like θρίξ; crinis (from κάρηνον), any growth of hair, in opposition to the parts on which hair does not grow; capillus (from caput), only the hair of the head, in opp. to the beard, etc. Liv. vi. 16. Suet. Aug. 23. Cels. vi. 2. Cic. Tusc. v. 20. Rull. ii. 5; whereas in coma and cæsaries the accessory notion of beauty, as an object of sense, is involved, inasmuch as hair is a natural ornament of the body, or itself the object of ornament; coma (κόμη) is especially applicable to the hair of females; cæsaries, to that of males, like ἔθειρα. Hence crinitus means nothing more than covered with hair; capillatus is used in opp. to bald-headed, Petron. 26, and the Galli are styled comati, as wearing long hair, like καρηκομόωντες. 2. Crinis, capillus, coma, cæsaries, denote the hair in a collective sense, the whole growth of hair; whereas pilus means a single hair, and especially the short and bristly hair of animals. Hence pilosus is in opp. to the beautiful smoothness of the skin, as Cic. Pis. I; whereas crinitus and capillatus are in opp. to ugly nakedness and baldness. (iii. 14.) 3. Cirrus and cincinnus denote curled hair; cirrus (κόῤῥη) is a natural, cincinnus (κίκιννος) an artificial curl. (iii. 23.)

Cruciatus; Tormentum. Cruciatus, crucimenta (κρόκα, κρέκω), denote in general any pangs, natural and artificial; tormenta (from torquere), especially pangs caused by an instrument of torture, like the rack. Cic. Phil. xi. 4. Nec vero graviora sunt carnificum tormenta quam interdum cruciamenta morborum. (vi. 87.)

Crudelitas, see Sævitia.

Cruentus, Cruor, see Sanguis.

Cubare; Jacere; Situm esse. Cubare (from κείω) denotes the lying down of living beings; situm esse (ἑτόν, εἶσαι) of lifeless things; jacere, of both. Cubare and jacere are neuter; situm esse, always passive. Further, cubare gives the image of one who is tired, who wishes to recruit his strength, in opp. to standing, as requiring exertion, whereas jacere gives the image of one who is weak, without any accessory notion, in opp. to standing, as a sign of strength. (i. 138.)

Cubiculum, see Conclave.

Cubile; Lectus. Cubile is a natural couch for men and animals, a place of rest, like κοίτη, εὐνή; lectus, an artificial couch, merely for men, a bed, like λέκτρον. (v. 279.)

Cubitus, see Ulna.

Cudere, see Verberare.

Cudo, see Cassis.

Culcita; Pulvinus; Pulvinar. Culcita (from calcare?) is a hard-stuffed pillow; pulvinus and pulvinar, a soft elastic pillow; pulvinus, such as is used on ordinary civil occasions; pulvinar, such as is used on solemn religious occasions. (vi. 89.)

Culmen; Fastigium. Culmen means the top, the uppermost line of the roof; fastigium, the summit, the highest point of this top, where the spars of the roof by sloping and meeting form an angle; therefore fastigium is a part of culmen. Virg. Æn. ii. 458. Evado ad summi fastigia culminis. Liv. xl. 2. Vitruv. iv. 2. Arnob. ii. 12. And figuratively culmen denotes the top only, with a local reference, as the uppermost and highest point, something like κολοφών; but fastigium with reference to rank, as the principal and most imposing point of position, something like κορυφή; therefore culmen tecti is only that which closes the building, but fastigium that which crowns it; and fastigium also denotes a throne, whence culmina montium is a much more usual term than fastigia. (ii. 111.)

Culmus; Calamus; Stipula; Spica; Arista; Arundo; Canna. 1. Culmus means the stalk, with reference to its slender height, especially of corn; calamus (κάλαμος) with reference to its hollowness, especially of reeds. 2. Culmus means the stalk of corn, as bearing the ear, as the body the head, as an integral part of the whole; stipula, as being compared with the ear, a worthless and useless part of the whole, as stubble. 3. Spica is the full ear, the fruit of the corn-stalk, without respect to its shape, arista, the prickly ear, the tip or uppermost part of the stalk, without respect to its substance, sometimes merely the prickles. Quintil. i. 3, 5. Imitatæ spicas herbulæ inanibus aristis ante messem flavescunt. 4. Calamus, as a reed, is the general term; arundo (from ῥοδανός) is a longer and stronger reed; canna (from κανών?) a smaller and thinner reed. Colum. iv. 32. Ea est arundineti senectus, cum ita densatum est, ut gracilis et cannæ similis arundo prodeat. (v. 219.)

Culpa; Noxia; Noxius; Nocens; Sons. 1. Culpa (κολάψαι) denotes guilt as the state of one who has to answer for an injury, peccatum, delictum, maleficium, scelus, flagitium, or nefas; hence a responsibility, and, consequently, a rational being is supposed, in opp. to casus

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1

Hence animalium cadavera, not animantium.