Ludwig von Doederlein
Döderlein's Hand-book of Latin Synonymes
Modo, see Nuper.
Modus; Modestia; Moderatio; Temperatio; Continentia; Abstinentia. 1. Modus, in a moral sense, denotes the μέτριον, or the included notion of the μηδὲν ἄγαν in objective relation; modestia and moderatio, in subjective relation; Modestia is the feeling of preference for this modus; moderatio, the habit of acting in conformity to this feeling. 2. Moderatio is moderation, as springing from the understanding, from calculation and reflection, akin to prudentia; temperatio and temperantia are qualities pervading the whole man, and ennobling his whole being, akin to sapientia. Moderatio supposes, like self-government, a conflict between the passions and reason, in which reason comes off conqueror; in temperatio, as in tranquillity of mind, the reason is already in possession of superiority, whether through nature or moral worth. 3. Temperatus, temperatio, denote merely a laudable property, which may belong even to things; whereas temperans, temperantia, a virtue of which reasonable beings alone are capable. 4. Moderatio denotes moderation in action, in opp. to cupiditas; whereas continentia, moderation in enjoyment, in opp. to libido, Cic. Cat. ii. 11, 25. Verr. iv. 52. 5. Continentia denotes command over sensual desires, continence; abstinentia, over the desire for that which belongs to another, firm integrity; the translation of abstinentia by ‘disinterestedness,’ is not precise enough, for this virtue is required by morality only, abstinentia, by law also. Quintil. v. 10, 89. Cic. Sext. 16. 6. Modestia shuns overstepping the right measure, out of regard to the morals which the modus prescribes; whereas verecundia and reverentia out of regard to persons, whom the verecundus is afraid of displeasing, and whom the reverens thinks worthy of respect; lastly, pudor, out of self-respect, that one may not bring one’s self into contempt. Varro, ap. Non. Non te tui saltem pudet, si nihil mei revereare. Terent. Phorm. i. 5, 3. or ii. 1, 3. Non simultatem meam revereri? Saltem pudere? (ii. 203.)
Mœnia, see Murus.
Mœstitia, see Dolor.
Moles; Onus; Pondus; Gravitas. Moles and onus denote the heaviness of an object in its disadvantageous sense; moles (from μῶλος or μόχλος) absolutely, as unwieldiness, so far as through its greatness it is inconvenient to move, like ὄγκος; onus, relatively to its pressure, so far as it is irksome to the person carrying it, as a burden, φόρτος; whereas pondus (from pendere) in an advantageous sense, as force and strength, like weight, ἄχθος; lastly, gravitas (from γεραός) unites both senses, and sometimes denotes the irksome heaviness, sometimes the effective weightiness, like βάρος. (iv. 223.)
Molestia, see Labor.
Moliri, see Audere.
Monere, see Hortari.
Moneta, see Pecunia.
Mons; Jugum. Mons (from minari, eminere,) denotes the mountain with reference to its dimension of height; whereas jugum, with reference to its breadth and length, sometimes as the uppermost ridge, which, according as it is flat or pointed, is with yet greater precision called either dorsum or cacumen, in opp. to radices montis; sometimes as a range of mountains, particularly in an ascending direction, by which several mountains become joined, so as to form a chain, or pile of mountains, in opp. to the mountain itself. Liv. xxii. 18. Sub jugo montis prœlium fuit: comp. with xli. 18. Petilius adversus Balistæ et Leti jugum, quod eos montes perpetuo dorso conjungit, castra habuit. Or, Tac. G. 10, with 43, and Agr. 10. Or, Virg. Ecl. v. 76, with Ovid, Met. iv. 657. (v. 225.)
Monstra, see Auguria.
Monstrare, see Ostendere.
Morari, see Tardare.
Morbidus, Morbus, see Æger.
Morigerari, see Parere.
Morosus, see Austerus.
Mors; Letum; Nex; Obitus; Interitus; Perire; Oppetere; Demori; Intermori; Emori. 1. Mors and letum denote a natural death; mors (μόρος) the usual expression in a merely physical sense, as the way to corruption, like θάνατος; letum (from λαχεῖν, λάχεσις,) the select and solemn expression, as the lot of death, like οἶτος; whereas nex (from νεκρός) a violent death, as the passive of cædes. 2. Mors, letum, nex, are proper, whereas obitus and interitus only softer, expressions. Obitus, decease, denotes, like exitus, a natural death; whereas interitus, together with perire, usually denotes, like exitium, a violent death. Plin. Ep. iii. 7. Silius ultimus ex Neronianis consularibus obiit, quo consule Nero periit. Plaut. Epid. iii. 4, 56. Malo cruciatu pereas, atque obeas cito. 3. Perire represents death as destruction and corruption; interire as a vanishing, so that the former applies more to the body, the latter to the soul. Plaut. Capt. iii. 5, 32. Qui per virtutem periit, at non interit; that is, he who dies a noble death, though his body perishes, still lives in name and posthumous renown. Further, perire denotes a sudden and violent death, particularly by self-murder; interire, a gradual and painful, but, it may be, also a peaceful, death. Tac. Ann. xv. 44. Et pereuntibus Christianis addita ludibria, ut ferarum tergis contecti laniatu canum interirent. Serv. ap. Cic. Fam. iv. 5. Si quis nostrum interiit, aut occisus est. 4. Obire mortem denotes to die, as a physical event, by which one ends all suffering; whereas oppetere mortem denotes to die, as a moral act, in as far as a man, if he does not seek death, at any rate awaits it with firmness and contempt of it. 5. Demori denotes to die off, as one belonging to a society, and thereby to occasion a vacancy; intermori, to be apparently dying, to be sick of a lingering disease, like ἐκθανεῖν; emori, to die entirely, in opp. to a mere semblance of life in misfortune, slavery, and disgrace, like πανδίκως θανεῖν. Cic. Pis. 7. Ut emori potius quam servire præstaret. (iii. 182.)
Mos, see Consuetudo.
Mostellum, see Spectrum.
Mucro, see Acies.
Mulcare, see Verberare.
Mulcere; Palpare. Mulcere (μύλλειν, μαλακός) means to stroke any thing in itself rough, as the hair, for instance, in order to make it smooth; thence, figuratively, to pacify an enraged person, like καταψῆν; whereas palpare (ψηλαφᾶν, ἁπαλός,) to stroke any thing already smooth, in order to excite a pleasant sensation; thence, figuratively, to caress and coax, like ψηλαφᾶν. (v. 109.)
Mulcta, see Vindicta.
Mulier, see Femina.
Mundus, see Purus.
Munificus, see Largus.
Munimenta, see Murus.
Munus, see Donum and Officium.
Murus; Paries; Mœnia; Maceria; Parietinæ; Munimenta. 1. Murus (μοῖρα, μείρω,) denotes any sort of wall, merely with reference to its form, without reference to its use, like τεῖχος; paries (πείρω) especially a wall, as the side of a building, or as a partition to separate the rooms, like τοῖχος; mœnia (ἀμύνω) the walls of a city, as a defence against the enemy, like περίβολος? maceria, the wall of an enclosure, to mark the boundaries and to exclude thieves, the garden or vineyard wall, like θριγκός. Virg. Æn. vi. 549. Mœnia lata videt triplici circumdata muro. And Flor. i. 4. Vitruv. viii. 4. Tac. Ann. xv. 43. Nero instituit, ut urbis domus non communione parietum, sed propriis quæque muris ambirentur. 2. Muri, mœnia, etc., are walls in a good condition; parietinæ, walls that are falling into ruins. 3. Mœnia denote walls as a defence of a city against a first assault; munimenta, the proper fortifications of fortresses and camps, which are of themselves a bulwark against being taken by storm. (v. 350.)
Mutilare; Truncare. Mutilare denotes smaller mutilations, such as the breaking off of horns, the cutting off of a finger, the nose, etc.; truncare denotes greater mutilations, such as the chopping off of arms, feet, hands. The mutilata membra may be compared to twigs and shoots broken off; the truncata membra, to principal branches chopped off. (iv. 325.)
Mutuo, see Vicissim.
Mutuum dare, see Commodare.
Mysteria, see Arcana.
N
Nancisci, see Invenire.
Nares, see Nasus.
Nasus; Nares. Nasus is the exterior of the nose, as a prominent part of the face, like ῥίν; nares (ναρός) the interior of the nose, as the organ of smell, like μυκτῆρες. (vi. 231.).
Natio, see Gens.
Navigium; Navis; Celox; Lembus; Liburna; Scapha; Cymba; Linter. Navigium is the most general expression, like vessel; navis (ναῦς) an ordinary ship for distant voyages; celox, lembus, and liburna, are boats which may be manned and armed for service in war; scapha, cymba, and linter, are only skiffs and wherries, intended merely for short distances and for crossing over; scapha and cymba, of the broader sort, in the form of small barges; linter, long and narrow, like a canoe. (vi. 232.)
Necessarius; Propinquus; Cognatus; Consanguineus; Affinis. 1. Necessarius means any one to whom one is bound by a permanent connection, whether of an official kind, as collega, patronus, cliens, or of a private nature, as familiaris, amicus, like προσήκοντες; propinquus, any one to whom one is bound by a family connection, a relation, like ἀγχιστεῖς and ἔται, as a species of cognatus and consanguineus, related by blood; affinis, a relation by marriage, or in law, like κηδεστής. 2. Cognatio is the relationship by blood existing among members of the same family, like σύναιμος; consanguinitas, the relationship of nations by derivation from a common origin, like συγγενής. Cæs. B. G. vii. 32. Hominem summæ potentiæ et magnæ cognationis: comp. with i. 11. Ambarri necessarii et consanguinei Æquorum. Liv. vii. 9. Suet. Cl. 25. Justin, xviii. 5. (v. 179.)
Necesse est; Oportet; Opus est; Debere. 1. Necesse est (ἀναγκάζω) denotes an obligation of nature and necessity, like ἀνάγκη ἐστίν; oportet, an obligation of morality and of honor, like χρή; opus est (πόθος, optare?) an obligation of prudence, like δεῖ. Cic. Orat. ii. 25. Jure omnia defenduntur quæ sunt ejus generis, ut aut oportuerit aut licuerit aut necesse fuerit. Att. iv. 6. Si loquor de republica quod oportet, insanus; si, quod opus est, servus existimor. And xiii. 25. Cat. ap. Sen. Ep. 94. Emo non quod opus est, sed quod necesse est; quod non opus est, asse carum est. And Cic. Or. ii. 43. 2. Oportet denotes objectively, the moral claim which is made upon any man; debere (δεύεσθαι, δεῖν? or, dehibere?) subjectively, the moral obligation which any man is under, like ὀφείλειν. Tac. Hist. iv. 7. Accusatores etiamsi puniri non oporteat, ostentari non debere. (v. 323.)
Nectere, see Ligare.
Nefandus, Nefarius, see Scelestus.
Nefastus, see Delictum.
Negare; Infitiari; Infitias ire; Denegare; Pernegare; Recusare; Abnuere; Renuere; Repudiare. 1. Negare means to deny, from objective motives, when a man has, or professes to have, the truth in view, like ἀποφάναι, οὐ φάναι; whereas infiteri, infitiari, and infitias ire, mean to disown from subjective motives, when personal interest is in some way implicated, like ἀρνεῖσθαι. 2. Infiteri is an obsolete expression; infitiari (ἀνα-φατίζειν,) the usual and general expression; infitias (ἀμφασίας) ire is only connected with a negation, and answers to the phrase, not to assent to. 3. Negatio is a denial, merely conveying information to the hearer; pernegatio, or negitatio, to convince him, when he is incredulous; denegatio, to get rid of his importunity, when his request is useless. Martial, Ep. iv. 82. Negare jussi, pernegare non jussi. Cic. Phil. xi. 8, 19. In quo maximum nobis onus imposuit, assensero; ambitionem induxero in curiam; negaro; videbor suffragio meo tanquam comitiis honorem amicissimo denegasse. 4. Negare supposes a question only, whether actual or possible, which is denied; whereas recusare, a request which is refused; hence negare is a more general and mild expression than recusare; for the negans merely denies the possibility of granting what he is asked or requested; whereas the recusans also calls in question the justice of the request, which he protests against as a threat, or as an encroachment. Hence negare, denegare, are more used in private transactions; recusare, in public affairs. 5. Negare and recusare take place by means of words and speeches; abnuere and renuere, mostly by signs and gestures; abnuere, by waving a person from one with the hand, like ἀπονεύω; renuere, by drawing back the head, like ἀνανεύω. 6. Abnuere is a more friendly, renuere a haughtier manner of denying. 7. Recusare refers to an object which is considered as a burden, and claims resignation, in opp. to suscipere, Suet. Ner. 3; whereas repudiare (from repedare?) refers to an object which is considered as a good, and promises profit or pleasure, in opp. to assumere. Cic. Orat. 62. Cic. Fin. i. 10, 33. Sæpe eveniet ut et voluptates repudiandæ sint, et molestia non recusanda. (iv. 40.)
Negligere, see Spernere.
Nemus, see Silva.
Nepos, see Prodigus.
Nequaquam, s. Neutiquam.
Nequidquam, see Frustra.
Nequitia, see Malitia.
Nescius, see Cognitio.
Neutiquam; Nequaquam; Minime. Neutiquam means, in no case, in opp. to utique; nequaquam, by no means; minime, not in the least.
Nex, see Mors.
Niger, see Teter and Ater.
Nihil agere, see Vacare.
Nihil est; Nihili est; Nullus est. Nihil est denotes the entire want of virtue and efficacy; as, he is good for nothing; whereas nihili est, the entire want of value and usefulness, as he is of no use; lastly, nullus est, the negation of existence in general, as it is all over with him. (i. 56.)
Nitere, see Lucere.
Niti, see Fulciri.
Nobilis, see Celeber.
Nocens, see Culpa.
Nominare; Nuncupare; Vocare; Appellare. Nominare and nuncupare mean, to call anybody by his name; nominare, to call him by the name which he already possesses; nuncupare, to give a name to an object that has hitherto been without a name; whereas appellare and vocare mean to designate a person by any name, title, or appellation belonging to him. (v. 105.)
Nonnunquam; Interdum; Aliquando. Nonnunquam, sometimes in opp. to nunquam and semper, approximates to the meaning of sæpius, like ἔσθ’ ὅτε; interdum, at times, is in opp. to crebro, and approximates to the meaning of rarius, like ἐνίοτε; lastly, aliquando, now and then, is in opp. to semel, and approximates to the meaning of prope nunquam, like ποτέ. The interdum facta denotes actions repeated at considerable intervals of time; the nonnunquam facta, actions repeated at shorter intervals; the aliquando facta, actions repeated at very distant intervals of time. Cic. Sext. 54. Comitiorum et concionum significationes interdum veræ sunt, nonnunquam vitiatæ et corruptæ. And Acad. i. 7. Off. ii. 18. Brut. 67. Mur. 30. (iv. 273.)
Notare, see Animadvertere.
Notitia, see Cognitio.
Novissimus, see Extremus.
Novus; Recens; Novicius. 1. Novus means new, as that which did not exist in former times, in opp. to antiquus, like νέος; whereas recens (from candere) new, as one that has not long been in existence, in opp. to vetus. Cic. Verr. ii. 2. Mur. 7. 16. Tusc. iv. 17. Tac. Ann. ii. 88. iv. 12. Colum. vi. 12; like καινός. 2. Novus denotes new, indifferently; novicius (from νέαξ) with the accessory notion of being a novice, who must accustom himself, or be instructed by others, before he is qualified for something, in opp. to vetustus? (iv. 95.)
Noxia, Noxius, see Culpa.
Nullus sum, see Nihil sum.
Numen; Deus; Divus; Semo; Heros. Numen (πνεῦμα) in a wider sense is any divine being, like δαίμων; in a narrower sense it is used as a species of Deus, or ancient Divus, θεός; and for semideus, a half-god; or semo, a half-man; for which last, besides the foreign word heros, numen also is used. Plin. Pan. 2, 3. Nusquam ut deo, nusquam ut numini blandimur. (vi. 239.)
Nummus, see Pecunia.
Nunc-nunc, see Modo-modo.
Nuncupare, see Nominare.
Nuper; Modo. Nuper (νέον, πέρι) means several days, months, also, years since, lately, like νεωστί; whereas modo, a few moments since, just now, like ἄρτι. Cic. Verr. iv. 3, 6. Nuper homines nobiles ejusmodi; sed quid dico nuper? imo vero modo ac plane paulo ante vidimus. Tusc. i. 24. Quanta memoria fuit nuper Charmadas! quanta qui modo fuit Scepsius Metrodorus!
Nuptiæ, see Conjugium.
Nutare, see Labare.
Nutrire, Nutricare, see Alere.
O
Obambulare, see Ambulare.
Obedire, see Parere.
Obesus, see Pinguis.
Obex, see Sera.
Objicere; Exprobrare. Objicere means to charge a person with something, from which he must vindicate himself as against an accusation; whereas exprobrare means to upbraid a person with something, which he must let remain as it is. The objiciens will call a person to account; the exprobrans only put him to the blush. (iv. 198.)
Obitus, see Mors.
Oblectatio; Delectatio. Oblectatio (from ἀλέγειν?) is a pleasant occupation, conversation, amusement, which disperses ennui, and confers a relative pleasure; whereas delectatio is a real delight, which procures positive enjoyment, and confers absolute pleasure. Cic. Orat. i. 26. In iis artibus, in quibus non utilitas quæritur necessaria, sed animi libera quædam oblectatio. And Ep. Q. Fr. ii. 14. Satis commode me oblectabam: comp. with Fam. ix. 24. Magna te delectatione et voluptate privavisti. Or, Suet. Dom. 21. with Aug. 29. Plin. Ep. iv. 14. with iv. 8. (v. 10.)
Obligare, see Ligare.
Obliquus, see Transversus.
Oblitus, see Delibutus.
Obscurum; Tenebræ; Caligo; Tenebricosus; Opacus; Umbrosus. 1. Obscurum (σκοτερόν) denotes darkness as an obstruction of light, like σκότος in opp. to illustre. Auct. ad Her. iii. 19, 32. Plin. Pan. 69; whereas tenebræ (δνοφεραί) as the absence of light,) like ζόφος, κνέφας,) in opp. to lux. Cic. Ep. ad Q. Fr. i. 2; lastly, caligo (from celare) as the positive opposite to light and brightness, like ἀχλύς. Caligo denotes a greater degree of darkness than tenebræ; tenebræ than obscuritas; obscuritas than opacum and umbrosum. Cic. Acad. iv. 23, 72. Sensus quidem non obscuros facit sed tenebricosos. Plin. Ep. vii. 21. Cubicula obductis velis opaca, nec tamen obscura facio. Tac. H. ii. 32. Senatum et populum nunquam obscurari nomina, etsi aliquando obumbrentur. Hence, figuratively, obscurus denotes only an insignificant person, of whom nobody takes notice; whereas tenebricosus something positively bad, which seeks darkness that it may remain unobserved. 2. Opacus denotes shady, with reference to a pleasant and beneficial coolness, in opp. to apertus and apricus, like εὔσκιος; whereas umbrosus (umbra, ἀμαυρός,) implies a depth of shade approaching to darkness, like σκιόεις. (iii. 168.)
Obsecrare, see Rogare.
Obsecundare and Obsequi, see Parere.
Observare, see Vereri.
Obstinare, s. Destinare.
Obstinatio, s. Pervicacia.
Obstringere, s. Ligare.
Obtemperare, see Parere.
Obtestari, see Rogare.
Obtingere, see Accidere.
Obtrectatio, s. Invidia.
Obtruncare, s. Interficere.
Obtutus, see Invidia.
Obvenire, see Accidere.
Occasio; Opportunitas; Potestas; Copia; Facultas. Occasio and opportunitas are the opportunities which fortune and chance offer; occasio, the opportunity to undertake something in a general sense, like καιρός; opportunitas, the opportunity to undertake something with facility and the probability of success, like εὐκαιρία; whereas potestas and copia are opportunities offered by men, and through their complaisance; potestas denotes the possibility of doing something with legal authority; copia the possibility of doing something with convenience; lastly, facultas, as the most general expression, the possibility to do something in a general sense.
Occidere, see Interficere.
Occulere, Occultare and Occulte, see Celare.
Oculi, see Facies.
Odium; Invidia; Inimicitia; Simultas. 1. Odium and invidia denote the feeling of aversion; inimicitia and simultas, the exterior state arising from this feeling. 2. Invidia has a negative character, like disaffection, like δύσνοια, and is a temporary feeling, in opp. to gratia or favor; whereas odium (from ὀδύσασθαι) has a character thoroughly positive, like hatred, μῖσος, and is a deep-rooted feeling, in opp. to amor. Plin. Pan. 68, 7. Hence, invidia is the beginning of odium. Invidia has merely persons; odium, persons and things for its objects. Tac. Ann. ii. 56. Armenii.. sæpius discordes sunt, adversus Romanos odio, et in Parthum invidia. xiii. 15. Nero intellecta invidia odium intendit. Plin. Pan. 84, 2. Exardescit invidia, cujus finis est odium. 3. Inimicitia denotes any enmity which has its foundation in antipathy or disagreement, like δυσμένεια, ἔχθρα; whereas simultas (ὁμαλότης) denotes a political enmity, which has its foundation in rivalship, like φιλονεικία. Suet. Vesp. 6. Simultas quam ex æmulatione non obscuræ gerebant. (iii. 73.)
Odorari, Odorus, see Olere.
Offendere, see Lædere.
Offensio, see Contumelia.
Officium; Munus. Officium means an employment, as imposing a moral obligation, undertaken from conscientious feelings; munus, as imposing a political obligation, undertaken merely as a charge or office. Cic. Mur. 35. Hæc sunt officia necessariorum, commoda tenuiorum, munia candidatorum. (v. 352.)
Olere; Olfacere; Fragrare; Odorari; Olidus; Odorus; Redolere; Perolere. 1. Odor and olere (ὄδωδα) denote, objectively, the smell which a thing has in itself, in opp. to sapor, etc., like ὀσμή; whereas olfactus and olfacere denote, subjectively, the sensation caused by this smell, or the sense of smell, in opp. to gustus, etc., like ὄσφρησις. 2. Olere means to smell, in opp. to being without smell, and especially denotes a rank and bad smell; whereas fragrare (from βρέχειν) denotes a good smell. Redolere and perolere are used as frequentatives; redolere denotes a strong smell in an indifferent sense; perolere, a penetrating smell, in a bad sense. 3. Olfactus is a smell, as far as it is an involuntary effect of the sense of smell; odoratus, as far as it is an intentional exertion of that sense. 4. Olfacere, to smell, is of a passive nature, like audire, the smell mounting up to the nose of itself; odorari, to smell at, to sniff, ῥίνηλατεῖν, is of an active nature, like auscultare, the man drawing up the smell into his nose of himself. Olfaciens sentit odorem, odorans captat. 5. Olidus denotes smelling, and particularly with a bad smell; odorus, with a good smell. Hence, bene olidus denotes merely the negative of a stench; odorus, a positive good smell; and the antiquated word olor denoted a stench, like oletum; but odor denotes only a smell. (iii. 131.)
Oletum, see Lutum.
Olfacere, Olidus, see Olere.
Omina, see Auguria.
Omittere, see Intermittere, Mittere, and Relinquere.
Omnes, see Quisque.
Omnino, see Plane.
Onus, see Moles.
Opacus, see Obscurum.
Opem ferre, see Auxilium.
Opera; Labor; Industria; Gnavitas; Assiduitas; Diligentia. 1. Opera (from περᾶν, πράσσειν,) denotes activity without intense exertion, as merely doing, or turning one’s hand to, something, in opp. to momentary inactivity; and also in opp. to thinking, speaking, advising, like ἐργασία; whereas labor denotes strenuous exertion, which is followed by fatigue, labor, in opp. to pleasure, like πόνος. Plaut. Aul. iii. 3. 7. Opera huc est conducta vestra, non oratio: comp. with Bacch. iii. 6, 11. Cic. Rep. i. 9. Otiosiorem opera quam animo. Liv. xxii. 22. Ut opera quoque impensa consilium adjuvem meum. And Liv. v. 4. Labor voluptasque dissimillima natura, societate quadam naturali inter se sunt conjuncta: comp. with Cic. Mur. 35. Plin. Ep. ix. 10. Senec. Tranq. 2. 2. Industria, gnavitas, and sedulitas, denote activity as an habitual quality, in opp. to the love of idleness; industria, of an elevated sort, the impulse to activity that animates the hero or the statesman, in opp. to ignavia, gnavitas (γενναιότης) of a useful sort, the diligence of ordinary men, and of the industrious citizen; sedulitas (sine dolore) an activity that shows itself in small matters, often even of a comic sort, the indefatigable bustling of the busy housewife, of the good-natured nurse, of any one who pays officious court to another. Colum. xii. præf. 8. Ut cum forensibus negotiis matronalis sedulitas industriæ rationem parem faceret. 3. Assiduitas and diligentia denote industry; assiduitas (from sedere) like συνέχεια, more in an extensive sense with continued and uninterrupted efforts; diligentia, (ἀλέγειν) more in an intensive sense, with careful and close application, in order to attain the end of one’s industry. 4. Studium denotes inclination and love towards the object of one’s industry, and an inward impulse. (i. 111.)
Operæ, see Mercenarii.
Opes, see Divitiæ.
Opifex, see Faber.
Opimus, see Pinguis.
Opinari, see Censere.
Opinio, see Sententia.
Opitulari, see Auxilium.
Oportet, see Necesse est.
Opperiri, see Manere.
Oppetere, see Mors.
Opportunitas, s. Occasio.
Opprimere, s. Vincere.
Opprobrium, s. Ignominia.
Optare, see Velle.
Optimates, see Primores.
Opulentia, see Divitiæ.
Opus est, see Necesse est.
Opus, see Agere.
Ora, see Margo and Ripa.
Orare, see Rogare.
Oratio, see Sermo.
Orbis; Circulus; Gyrus. Orbis (from ῥαιβός) denotes a circular motion, and the periphery described by it; whereas circulus denotes a circular level; lastly, gyrus (from γυρός) a curved, and especially a serpentine line. The phrase in orbem consistere could not be changed into in circulum, and a limited social circle, circulus, could not be expressed by orbis. Tac. G. 6. Equi nec variare gyros nostrum in modum docentur; in rectum aut uno flexu dextros agunt, ita conjuncto orbe ut nemo posterior sit. (v. 182.)
Ordiri, see Incipere.
Ordo, see Series.
Oreæ, see Frenum.
Ornare, see Comere.
Ornatus, see Præditus.
Os, see Facies.
Osculum; Suavium; Basium. Osculum is a friendly; suavium, a tender; basium, an ardent kiss. (vi. 251.)
Ostendere; Monstrare; Declarare. Ostendere means to show, as far as one makes something observable, lets it be seen, and does not keep it secret, like φῆναι, ἐμφανίσαι; monstrare (intensive from μανθάνειν) means to show, as far as one imparts information thereby; lastly, declarare, to make evident, as far as one makes a thing clear, and dispels doubt, like δηλῶσαι.
Ostenta, see Auguria.
Ostentatio, see Jactatio.
Ostium; Janua; Fores; Valvæ. Ostium and janua denote the door, as the opening through which one goes in and out; ostium, as the most general expression for any door, like θύρα; janua, as a particular expression only for a house-door; whereas fores and valvæ denote the leaves of a door, which serve to close the opening; fores, of ordinary doors, like θυρίδες; valvæ, of stately buildings and temples, as double or folding doors. Tac. Ann. xiv. 8. Anicetus refracta janua obvios servorum adripit, donec ad fores cubiculi veniret. (v. 214.)
Otiari, see Vacare.
Otium; Pax; Concordia. Otium (αὔσιος, αὔτως,) denotes quiet times in general, as a species of pax (πῆξαι), with reference to foreign relations; concordia, with reference to internal relations. (v. 246.)