Döderlein's Hand-book of Latin Synonymes

Fertilis, see Fœcundus.

Ferula, see Fustis.

Fervere, see Calere.

Fessus, see Fatigatus.

Festa, see Solemnia.

Festinus, see Citus.

Festivus, see Lepidus.

Fidelis, see Fidus.

Fidelitas, see Fides.

Fidere; Confidere; Fidem habere; Credere; Committere; Permittere. 1. Fidere (πείθειν) means to trust; confidere, to trust firmly, both with reference to strength and assistance; whereas fidem habere, to give credit, and credere, to place belief, namely, with reference to the good intentions of another. Liv. ii. 45. Consules magis non confidere quam non credere suis militibus; the former with reference to their valor, the latter with reference to their fidelity. 2. Fidere, etc., denote trust as a feeling; committere, permittere, as an action; the committens acts in good trust in the power and will of another, whereby he imposes upon him a moral responsibility; to intrust; the permittens acts to get rid of the business himself, whereby he imposes at most only a political or legal responsibility, as to leave (or, give up) to. Cic. Font. 14. Ita ut commissus sit fidei, permissus potestati. Verr. i. 32. v. 14. (v. 259.)

Fides; Fidelitas; Fiducia; Confidentia; Audacia; Audentia. 1. Fides and fidelitas mean the fidelity which a man himself observes towards others; fides, in a more general sense, like πίστις, the keeping of one’s word and assurance from conscientiousness, together with the reliance of others upon us as springing from this quality, the credit we possess; fidelitas denotes, in a more special sense, like πιστότης, the faithful adherence to persons to whom we have once devoted ourselves; whereas fiducia and confidentia denote the trust we place in others; fiducia, the laudable trust in things, in which we actually can trust, which is allied to the courage of trusting in ourselves, in opp. to timor; Cic. Div. ii. 31. Plin. Ep. v. 17, like θάρσος; but confidentia denotes a blamable blind trust, particularly in one’s own strength, in opp. to foresight and discretion, and which converts spirit into presumption, like θράσος. 5. Fiducia and confidentia have their foundation in trusting to the prosperous issue of anything; audacia and audentia, in the contempt of danger; audacia sometimes means a laudable boldness, as a word of higher import than fiducia; sometimes a blamable boldness, as a civil term for temeritas, like τόλμα; but audentia is always a laudable spirit of enterprise. Juven. xiii. 108. Quum magna malæ superest audacia causæ, creditur a multis fiducia. Sen. Ep. 87. Quæ bona sunt, fiduciam faciunt, divitiæ audaciam. (v. 256.)

Fides, see Religio.

Fides, see Chorda.

Fiducia, see Fides.

Fidus; Fidelis; Infidus; Infidelis; Perfidus; Perfidiosus. 1. Fidus denotes a natural quality, like trustworthy, with relative praise; whereas fidelis denotes a moral characteristic, as faithful, with absolute praise. Liv. xxii. 22. Eo vinculo Hispaniam vir unus solerti magis quam fideli consilio exsolvit. Abellex erat Sagunti, nobilis Hispanus, fidus ante Pœnis. 2. Infidus means unworthy of trust; infidelis, unfaithful; perfidus, treacherous, in particular actions; perfidiosus, full of treachery, with reference to the whole character. (v. 255.)

Figura; Forma; Species. Figura (from fingere, φέγγειν,) denotes shape altogether indifferently, in its mathematical relation, as far as it possesses a definite outline, like σχῆμα; whereas forma (φόριμος, φόρημα,) denotes it in an æsthetical relation, as far as it is a visible stamp and copy of an interior substance, to which it corresponds, like μορφή; lastly, species, in its physical relation, as far as it stands opposed to the inner invisible substance, which it covers as a mere outside, like εἶδος. Hence figurare means to shape, that is, to give a definite outline to a formless mass; whereas formare means to form, that is, to give the right shape to an unwrought mass; and lastly, speciem addere means to bedeck any thing, in the old sense of the word, that is, to give to a mass already formed an exterior that shall attract the eye. According to this explanation figura refers exclusively to the outline or lineaments, whilst forma, or at least species, involves color, size, and the like. (iii. 25.)

Fimus, see Lutum.

Findere; Scindere. Findere means to separate a body according to its natural joints, consequently to divide it, as it were, into its component parts, to cleave; but scindere (σκεδάσαι) to divide it by force, without regard to its joints, and so separate it into fragments, to chop or tear to pieces. Hence findere lignum means to cleave a log of wood, with the assistance of nature herself, lengthways; scindere, to chop it by mere force breadthways. The findens æquor nave considers the sea as a conflux of its component waters; the scindens, merely as a whole. (iv. 154.)

Finire; Terminare; Consummare; Absolvere; Perficere. Finire and terminare denote the mere ending of anything, without regard to how far the object of the undertaking is advanced; finire (φθίνειν?) to end, in opp. to incipere, Cic. Orat. iii. 59; but terminare, to make an end, in opp. to continuare; whereas consummare, absolvere, and perficere denote the completion of a work; consummare, as the most general term in opp. to doing a thing by halves; absolvere refers to a duty fulfilled, and a difficult work which is now done, and leaves the workman free, in opp. to inchoare; perficere refers to an end attained, and a self-chosen task, which is now done, and may be called complete, in opp. to conari. Cic. Orat. 29, 30. Verr. i. 27. Absolutus also has an extensive signification, and refers to the completeness of the work, like ἐντελής; perfectus, an intensive signification, and refers to the excellence of the work, like τέλεῖος. (iv. 366.)

Finis; Terminus; Limes. Finis (from φθίνω) denotes a boundary, as a mathematical line, like τέλος; terminus and limes, a mark, as the material sign of a boundary; terminus (τειρόμενος, τέρμα,) a stone set up, as the sign of a bounding point, like τέρμα; limes, a ridge, as the sign of a bounding line, like ὅρος. Cic. Læl. 16. Constituendi sunt qui sint in amicitia fines et quasi termini diligendi. Hor. Carm. ii. 18, 24. Revellis agri terminos et ultra limites clientium salis avarus. (iv. 359.)

Finitimus, see Vicinus.

Firmus, see Validus.

Fiscus, see Ærarium.

Flagitare, see Petere.

Flagitium, see Delictum.

Flagrare, see Ardere.

Flavus, see Luteus.

Flere, see Lacrimare.

Fluctus, see Aqua.

Fluentum, see Aqua.

Fluere; Manare; Liquere. Fluere (φλύω) denotes flowing, with reference to the motion of the fluid; manare (from μανός, or madere,) with reference to the imparting of the fluid; and liquere, with reference to the nature of the fluid. The cause of the fluendi is, that the fluid has no dam, and according to the law of gravity flows on; whereas the cause of the manandi is the over-fulness of the spring; lastly, liquere, to be fluid, is the negative state of fluere and manare. Hence fluere, with its synonyme labi, is more opposed to hærere and stare; and moreover labari, with its synonyme effundi, more opposed to contineri, claudi; lastly, liquere, with its synonyme dissolvi, more opposed to concrevisse, rigere. Gell. xvii. 11. Plato potum dixit defluere ad pulmonem, eoque satis humectato, demanare per eum, quia sit rimosior, et confluere inde in vesicam. (ii. 1.)

Fluvius; Flumen; Amnis. Fluvius, flumen, (from φλύω) denote, like ῥόος, ῥεῦμα, an ordinary stream, in opp. to a pond and lake; whereas amnis (ἀμένας, manare,) like ποταμός, a great and mighty river, in opp. to the sea. Cic. Div. i. 50. and Divin. i. 35, 78. Ut flumina in contrarias partes fluxerint, atque in amnes mare influxerit. Tac. Ann. xv. 58. Senec. N. Q. iii. 19. Habet ergo non tantum venas aquarum terra, ex quibus corrivatis flumina effici possunt, sed et amnes magnitudinis vastæ. Then: Hanc magnis amnibus æternam esse materiam, cujus non tangantur extrema sicut fluminum et fontium. Tac. Hist. v. 23. Quo Mosæ fluminis os amnem Rhenum oceano affundit. Curt. ix. 4, 5. (ii. 7.)

Fœcundus; Fertilis; Ferax; Uber; Frugifer; Fructuosus. 1. Fœcundus (from φύω, fœtus,) denotes the fruitfulness of a living and breeding being, in opp. to effatus, like εὔτόκος; whereas fertilis and ferax (from (φέρω) the fruitfulness of inanimate and productive nature, and of the elements, opposed to sterilis, like εὔφορος. Tac. Ann. xii. 63. Byzantium fertili solo fœcundoque mari, quia vis piscium hos ad portus adfertur. Germ. 5. Terra satis ferax, frugiferarum arborum impatiens, pecorum fœcunda, sed plerumque improcera. Mela. i. 9, 1. Terra mire fertilis et animalium perfœcunda genetrix. And ii. 7. 2. Fertilis denotes the actual fruitfulness which has been produced by cultivation; ferax, the mere capability which arises from the nature of the soil. Cicero uses fertilis in a proper, ferax, in a figurative sense. 3. Fertilis and ferax denote fruitfulness under the image of creative and productive power, as of the father and mother; uber, under the image of fostering and sustaining, as of the nurse, like εὐθηνής; frugifer, under the image of a corn-field; fructuosus, under that of a tree rich in fruit, like ἔγκαρπος. (iv. 831.)

Fœdus; Societas. Fœdus (πεποιθός) is an engagement for mutual security, on the ground of a sacred contract; whereas societas, an engagement to some undertaking in common on the ground of a mere agreement. Liv. xxiv. 6. Hieronymus legatos Carthaginem mittit ad fœdus ex societate faciendum. Sall. Jug. 14. Cic. Phil. ii. 35. Neque ullam societatem.. fœdere ullo confirmari posse credidi. (vi. 132.)

Fœdus, see Tæter.

Fœmina, see Femina.

Fœnus; Usura. Fœnus (from φύω, fœtus,) denotes interest as the produce of capital, like τόκος; usura denotes what is paid by the debtor for the use of capital, like δάνος. (vi. 133.)

Fœtus; Fœdus, see Prægnans.

Fores, see Ostium.

Forma, see Figura.

Formare, see Erudire.

Formido, see Vereri.

Formosus; Pulcher; Venustus. 1. Formosus means beauty, as far as it excites pleasure and delight by fineness of form; pulchrum, as far as it excites admiration, is imposing, and satisfies the taste by its perfectness; venustum, as far as by its charms it excites desire, and captivates. Formositas works on the natural sense of beauty; pulchritudo, on the cultivated taste; venustas, on the more refined sensuality. Suet. Ner. 51. Fuit vultu pulchro magis quam venusto; that is, it had perfect and regular beauty rather than pleasing features, and possessed a cold, heartless sort of beauty, by which no one felt attracted. Comp. Catull. lxxxvi. Hor. A. P. 99. Cic. Off. i. 36. 2. Venustas, loveliness, is of higher import than gratia, grace; the former transports, the latter only attracts. (iii. 29.)

Fors, see Casus.

Forte, Fortuito, Fortasse, Forsitan, see Casu.

Fortitudo, see Ferocia.

Fortuna, see Casus.

Fortunatus, see Felix.

Fovea, see Specus.

Fovere, see Calere.

Fragor; Strepitus; Crepitus; Sonitus. Fragor (σφάραγος) is a hollow, discordant sound, as crashing, like δοῦπος; strepitus (θρέω, θορυβή?) a loud noisy sound, as roaring, bawling, shrieking, like κτύπος; crepitus (from κρέμβαλον?) a single sound, or the frequent repeating of the same sound, as clapping, like κροῦσις, κρότος; sonitus (ἔνοσις, Ἐνυώ) a sound consisting of the vibrations of elastic bodies, as ringing, clinking, like ἠχή. Cic. Top. 12. Quæruntur pedum crepitus, strepitus hominum. (v. 117.)

Fragrare, see Olere.

Frangere; Rumpere; Divellere. 1. Frangere (ῥῆξαι? or σφαράξαι) denotes to break to pieces what is hard; rumpere (from ῥέπω, ῥόπαλον,) to rend to pieces what is flexible. Cato ap. Prisc. Si quis membrum rupit, aut os fregit: for by breaking a limb, not the invisible bones, but the visible flesh, is rent asunder. When, however, rumpere is applied to any thing hard, it involves the notion of exertion employed, and of danger; the frangens breaks to pieces what is entire; the rumpens rends to pieces what is obstructive. 2. Disrumpere and diffringere mean to rend to pieces, and break to pieces, what was originally entire; whereas divellere (διέλκειν) to tear asunder what was at first joined together. (v. 321.)

Fraudare, see Fallere.

Frenum; Habena; Oreæ. 1. Frenum (from φράξαι?) is the bridle with which the rider breaks the wild horse, like χαλινός; whereas habena (from hebes, χαβός, κάμψαι,) the rein with which he turns the obedient horse, like ἡνίον. Hor. Ep. i. 15, 13. Læva stomachosus habena dicet eques; sed equi frenato est auris in ore; that is, he minds not the reins, and must feel the bit. Cic. Orat. i. 53. Senatum servire populo, cui populus ipse moderandi et regendi sui potestatem quasi quasdam habenas tradidisset: comp. with Tac. Dial. 38. Pompeius adstrinxit, imposuitque quasi frenos eloquentiæ. 2. Oreæ, aureæ, now only to be found in auriga, were, perhaps, the generic term of frenum and habena, like harness. (v. 137.)

Frequenter, see Sæpe.

Fretus, see Confisus.

Fricare, see Lævis.

Frigere; Algere; Algidus; Alsus; Gelidus; Frigus; Gelu; Glacies. Frigere (φρίξαι) means to be cold, in opp. to calere, Cic. Fam. viii. 8. Auct. Her. iv. 15. Sen. Ir. ii. 18; whereas algere (ἀλγεῖν) means to feel cold, in opp. to æstuare. Cic. Tusc. ii. 14, 34. Sen. Ir. iii. 12. Plin. H. N. xvii. 26. 2. Algidus denotes cold, as an unpleasant chill; alsus, as a refreshing coolness. 3. Frigidus denotes a moderate degree of coldness, in opp. to calidus; whereas gelidus means on the point of freezing, in opp. to fervidus. 4. Frigus denotes, objectively, cold in itself, which attacks a man, and leaves him; whereas frigedo denotes cold, subjectively, as the state of a man attacked by cold, which begins and ends; it is an antiquated word which has become obsolete by the general use of frigus. 5. Gelu, gelus, gelum, (γλοία) denote, like κρύος, cold that produces ice; gelicidium, like κρυμός, a single attack of frost, a frosty night; and glacies, like κρύσταλλος, its effect, ice. (iii. 89.)

Fructuosus, see Fœcundus.

Frugi, see Bonus.

Frugifer, see Fœcundus.

Frui, Frunisci, see Uti.

Frustra; Nequidquam; Incassum; Irritus. 1. Frustra (from ψύθος) means in vain, with reference to the subject, whose expectation and calculations have been disappointed; whereas nequidquam (that is, in nequidquam, in nihil), to no purpose, refers to the nullity in which the thing has ended. 2. Hence frustra, used adjectively, refers to the person; whereas irritus, the actual adjective, refers to the thing. 3. Frustra and nequidquam denote merely a failure, without imputing a fault, like μάτην; whereas incassum involves the accessory notion of a want of consideration, by which the failure might have been calculated upon, and foreseen, as in attempting any thing manifestly or proverbially impossible, εἴς κενόν. (iii. 100.)

Frustrari, see Fallere.

Fruticetum, see Rami.

Fugitivus, see Perfuga.

Fulciri; Niti. Fulciri, fultus (φυλάξαι) means to prop one’s self up in order to be secure against falling, generally by leaning against a pillar, etc.; whereas niti, nixus, in order to climb a height, or to get forward, generally by standing on a basis. (ii. 127.)

Fulgur; Fulguratio; Fulmen. Fulgur, fulgetrum, and fulguratio, denote the shining of the lightning in the horizon, like ἀστραπή; fulgur, as momentary and single flashes; fulguratio, as continued and repeated; whereas fulmen means the lightning that strikes the earth, like κεραυνός. Liv. xl. 59. Fulguribus præstringentibus aciem oculorum, sed fulmina etiam sic undique micabant, ut petit viderentur corpora. Curt. viii. 4, 3. Ovid, Met. iii. 300. Cic. Divin. ii. 19. Plin. H. N. ii. 43. Si in nube erumpat ardens, fulmina; si longiore tractu nitatur fulgetra; his findi nubem, illis perrumpi. Sen. Q. N. i. 1. (iii. 318.)

Funale, see Fax.

Fundamentum, Fundus, see Solum.

Fundus, see Villa.

Funis, see Laqueus.

Funus; Exsequiæ; Pompa. Funus (from φοινός, πεφνεῖν,) denotes the mere carrying out of the corpse, like ἐκφορά; whereas exsequiæ and pompa (πομπή) denote the solemn procession; exsequiæ, of the living, as relations and friends; pompa, of the inanimate, as the images of ancestors, and other pageants. Cic. Quint. 15. Funus, quo amici conveniunt ad exsequias cohonestandas. And Plin. H. N. x. 43. Flor. iii. 20. Nep. Att. 22. Elatus est in lecticula, sine ulla funeris pompa, comitantibus omnibus bonis, maxima vulgi frequentia. And Cic. Mil. 13. Tac. Ann. iii. 5. (iv. 408.)

Furari, see Demere.

Furor, see Amens.

Fustis; Ferula; Sudes; Trudes; Rudis; Scipio; Baculus. 1. Fustis and ferula denote sticks for striking; sudes, trudes, and rudis, for thrusting; scipio and baculus, for walking. 2. Fustus (πτορθός?) is a cudgel or club, large enough to strike a man dead; but ferula, a little stick, or rod for the chastisement of school-boys; sudes (ὄζος) and trudes (στορθή, the root of Trüssel, a weapon called the Morning-star) [a sort of truncheon with a spiked head], are used in battle; rudis (ὀρσός) only as a foil in the fencing-school; scipio (σκηπίων, σκῆψαι), serves especially for ornament and state, as a symbol of superior power, or of the honor due to age; baculus, bacillum (βάκτρον), serve more for use and convenience to lean upon, and at the same time, when necessary, as a weapon. (iii. 265.)

G

Galea, see Cassis.

Ganeum, see Deversorium.

Gannire, see Latrare.

Garrire; Fabulari; Blatire; Blaterare; Loquax; Verbosus. 1. Garrire (γηρύω) denotes talking, with reference to excessive fondness for speaking; fabulari, to the nullity; blatire, and the intensive blaterare, to the foolishness of what is said. 2. The garrulus is tiresome from the quality, the loquax from the quantity, of what he says. For garrulitas expresses childish or idle talkativeness, from the mere pleasure of talking and hearing one’s self talk, without regard to the value and substance of what is said, and has its origin in a degeneracy of youthful vivacity, and even in the abuse of superior talents, like λαλία; whereas loquacitas (λακάζειν) expresses a quaint talkativeness, from inability to stop short, which has its origin in the diminished energy of old age, like ἀδολεσχία. The garrulus, in his efforts to please and entertain by light conversation, is silly and imbecile; the loquax, in his efforts to instruct, and make himself clearly understood, is often tedious. 3. Garrulus and loquax denote qualities of persons, speakers; verbosus, of things, speeches, and writings. (iii. 81.)

Gaudere; Lætari; Hilaris; Alacer; Gestire; Exsultare. 1. Gaudere (from γαῦρος) denotes joy as an inward state of mind, in opp. to dolor, like ἥδεσθαι; whereas lætari and hilarem esse, the utterance of joy. Tac. Hist. ii. 29. Ut valens processit, gaudium, miseratio, favor; versi in lætitiam.. laudantes gratantesque. 2. The lætus (from λιλαίομοι) shows his joy in a calm cheerfulness, which attests perfect satisfaction with the present, in opp. to mœstus, Tac. Ann. xv. 23; the hilaris (ἱλαρός) in awakened mirth, disposing to jest and laughter, in opp. to tristis; the alacer (ἀλκή) in energetic vivacity, evincing spirit and activity, in opp. to territus. Cic. Cœl. 28. The gaudens, the lætus, the hilaris, derive joy from a piece of good fortune; the alacer at the same time from employment and action. Cic. Divin. i. 33, 73. Equum alacrem lætus adspexit. Lætitia shows itself chiefly in an unwrinkled forehead, and a mouth curled for smiling; hilaritas, in eyes quickly moving, shining, and radiant with joy; alacritas, in eyes that roll, sparkle, and announce spirit. Sen. Ep. 116. Quantam serenitatem lætitia dat. Tac. Agr. 39. Fronte lætus, pectore anxius. Cic. Pis. 5. Te hilarioribus oculis quam solitus es intuente. 3. Gaudere and lætari denote a moderate; exsultare and gestire, and perhaps the antiquated word vitulari, a passionate, uncontrolled joy, as to exult and triumph; the gestiens (γηθεῖν) discovers this by an involuntary elevation of the whole being, sparkling eyes, inability to keep quiet, etc.; the exsultans, by a voluntary, full resignation of himself to joy, which displays itself, if not by skipping and jumping, at least by an indiscreet outbreak of joy, bordering on extravagance. 4. Jucundus denotes, like juvat me, a momentary excitement of joy; lætus, a more lasting state of joy; hence lætus is used as the stronger expression, in Plin. Ep. v. 12. Quam mihi a quocunque excoli jucundum, a te vero lætissimum est. (iii. 242.)

Gazæ, see Divitiæ.

Gelicidium, Gelidus, Gelu, see Frigere.

Gemere, see Suspirare.

Geminus, see Duplex.

Gena, see Mala.

Generare, see Creare.

Gens; Natio; Populus; Civitas. 1. Gens and natio denote a people, in a physical sense, in the description of nations, as a society originating in common descent and relationship, without any apparent reference to civilization; whereas populus and civitas denote a people in a political sense, as a society formed by civilization and compact. Sall. Cat. 10, 1. Nationes feræ et populi ingentes subacti. Cic. Rep. i. 25. 2. Gens (γενετή) includes all people of the same descent, like φῦλον; natio (from γνήσιος) a single colony of the same, like ἔθνος. Vell. P. ii. 98. Omnibus ejus gentis nationibus in arma accensis. Tac. G. 2, 38. But as gens, in this physical sense, as the complex term for several colonies, has a more comprehensive meaning than natio, so has it, at the same time, in its political accessory meaning, as a clan, γένος, or as the complex term for several families, a narrower meaning than populus; hence sometimes populus forms, as a civilized natio, a part of the natural gens. Liv. iv. 49. Bolanis suæ gentis populo, and Virg. A. x. 202; sometimes gens, as a political society, forms a part of populus: Justin. vii. 1. Adunatis gentibus variorum populorum. 3. Civitas (from κείω) denotes the citizens of a town collectively, πόλις, merely with regard to their interior connection, as including the inhabitants who are in the enjoyment of the full rights of citizenship, and the lawful possessors of the land; populus (redupl. of πόλις) means the people, δῆμος, more commonly in reference to their social relations, interior and exterior, and with the included notion of belonging to the state. A people can determine upon war as a civitas; but can carry it on only as a populus. A civitas is necessarily stationary; but a populus may consist of Nomades, or wanderers from one pasture to another.

Gens, Genus, see Stirps.

Gerere, see Ferre and Agere.

Gestire, see Velle and Gaudere.

Gignere, see Creare.

Gilvus, see Luteus.

Glaber, see Lævis.

Glacies, see Frigere.

Gladius; Ensis; Pugio; Sica. 1. Gladius (from κλάδος) is the usual, ensis (from ansa?) the select and poetical name for a sword. Quintil. x. 1, 11. (v. 188.) 2. Pugio (from pungere) is a dagger, as a fair and openly used soldier’s weapon, on a level with the sword; whereas sica (from secare) is the unfair and secret weapon of the bandit, on a level with poison. (vi. 291.)