Döderlein's Hand-book of Latin Synonymes

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 (#word_Constat).

Appellare, see Alloqui (#word_Alloqui) and Nominare (#litres_trial_promo).

Aptus, see Idoneus (#litres_trial_promo).

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 (#litres_trial_promo).

Arbitrari, see Censere (#word_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 (#word_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 (#word_Altus).

Arena, see Sabulo (#litres_trial_promo).

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 (#word_Culmus).

Armentum, see Pecus (#litres_trial_promo).

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 (#litres_trial_promo).

Artes, see Literæ (#litres_trial_promo).

Artifex, see Faber (#litres_trial_promo).

Artus, see Membrum (#litres_trial_promo).

Arundo, see Culmus (#word_Culmus).

Arvum, see Villa (#litres_trial_promo).

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

Asper, see Horridus (#litres_trial_promo).

Aspernari, see Spernere (#litres_trial_promo).

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 (#litres_trial_promo).

Asses, see Axes (#word_Axes).

Assiduitas, see Opera (#litres_trial_promo).

Assequi, see Invenire (#litres_trial_promo).

“Astrum” printed before “Assequi”.

Astrum, see Sidus (#litres_trial_promo).

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 (#litres_trial_promo).

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 (#litres_trial_promo).

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 (#litres_trial_promo).

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 (#word_Anima1).

Auscultare, see Audire (#word_Audire).

Auspicia, see Auguria (#word_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.)