Censere; Judicare; Arbitrari; Æstimare; Opinari; Putare; Reri; Autumare; Existimare; Credere. 1. Censere, judicare, arbitrari, æstimare, denote passing judgment with competent authority, derived from a call to the office of judge; censere, as possessing the authority of a censor, or of a senator giving his vote; judicare, as possessing that of a judge passing sentence; arbitrari, as possessing that of an arbitrator; æstimare (αἰσθέσθαι), as that of a taxer, making a valuation; whereas, opinari, putare, reri, and autumare, denote passing judgment under the form of a private opinion, with a purely subjective signification; opinari (ὀπίς) as a mere sentiment and conjecture, in opp. to a clear conviction and knowledge. Cic. Orat. i. 23. Mur. 30. Tusc. iv. 7. Rosc. Am. 10; putare, as one who casts up an account; reri as a poetical, and autumare as an antiquated term. 2. Æstimare denotes passing judgment under the form of the political function of an actual taxer, to estimate anything exactly, or according to its real value, or price in money; but existimare, as a moral function, to estimate anything according to its worth or truth; hence Cicero contrasts existimatio, not æstimatio, as a private opinion, with competent judgment, judicio; Cluent. 29. Verr. v. 68. 3. Censere denotes judgment and belief, as grounded upon one’s own reflection and conviction; credere, as grounded on the credit which is given to the testimony of others. 4. Opinor, parenthetically, implies modesty, like οἶμαι; whereas credo implies irony, like ὡς ἔοικεν, sometimes in propositions that are self-evident, whereby the irony reaches the ears of those to whom the truth could not be plainly spoken or repeated, or who might be inclined to doubt it; sometimes, in absurd propositions which a man thinks fit to put in the mouth of another; sometimes, in propositions so evident as scarcely to admit of controversy. (v. 300.)
Cernere, see Videre.
Cerritus, see Amens.
Certare, see Imitatio.
Cessare, see Vacare and Cunctari.
Chorda; Fides. Chorda (χορδή is a single string; fides (σφιδή) in the sing. and plur. means a complete collection of strings, or a string-instrument.
Cibare, Cibus, see Alimenta.
Cicatrix, see Vulnus.
Cicur; Mansuetus. Cicur (redupl. of κορίζομαι) denotes tameness, merely in a physical sense, and as a term in natural history, in opp. to ferus; whereas mansuetus, in a moral sense also, as implying a mild disposition, in opp. to sævus. (iv. 257.)
Cincinnus, see Crinis.
Circulus, see Orbis.
Circumire, see Ambire.
Circumvenire, see Fallere.
Cirrus, see Crinis.
Citus; Celer; Velox; Pernix; Properus; Festinus. 1. Citus and celer denote swiftness, merely as quick motion, in opp. to tardus, Cic. Or. iii. 57. Sall. Cat. 15. Cic. Fin. v. 11. N. D. ii. 20. Rosc. Com. 11. Top. 44; velox and pernix, nimbleness, as bodily strength and activity, in opp. to lentus; properus and festinus, haste, as the will to reach a certain point in the shortest time, in opp. to segnis Gell. x. 11. 2. Citus denotes a swift and lively motion, approaching to vegetus; celer, an eager and impetuous motion, approaching to rapidus. 3. Pernicitas is, in general, dexterity and activity in all bodily movements, in hopping, climbing, and vaulting; but velocitas, especially in running, flying, and swimming, and so forth. Plaut. Mil. iii. 1, 36. Clare oculis video, pernix sum manibus, pedibus mobilis. Virg. Æn. iv. 180. Curt. vii. 7, 53. Equorum velocitati par est hominum pernicitas. 4. Properus, properare, denote the haste which, from energy, sets out rapidly to reach a certain point, in opp. to cessare; whereas festinus, festinare, denote the haste which springs from impatience, and borders upon precipitation. (ii. 144.)
Civilitas, see Humanitas.
Civitas, see Gens.
Clam, see Celare.
Claritas, see Gloria.
Clarus, see Celeber.
Claustrum, see Sera.
Clementia, see Mansuetudo.
Clivus, see Collis.
Clangere; Clamare; Vociferari. Clangere is the cry of animals and the clang of instruments, like κλάγγειν; clamare and vociferari, the cry of men; clamare, an utterance of the will, but vociferari, of passion, in anger, pain, in intoxication. Rhet. ad. Her. iii. 12. Acuta exclamatio habet quiddam illiberale et ad muliebrem potius vociferationem, quam ad virilem dignitatem in dicendo accommodatum. Senec. Ep. 15. Virg. Æn. ii. 310. Exoritur clamorque virum clangorque tubarum. (v. 103.)
“Clypeus” and “Codicilli” printed before “Clangere”.
Clypeus, see Scutum.
Codicilli, see Literæ.
Cœnum, see Lutum.
Cœpisse, see Incipere.
Coercere; Compescere. Coercere denotes restriction, as an act of power and superior strength; whereas compescere (from pedica, πεδᾶν) as an act of sovereign authority and wisdom. (iv. 427.)
Cœtus, see Concilium.
Cogere; Adigere. Cogere (from co-igere) means by force and power to compel to something; adigere, by reflection and the suggestion of motives to persuade to something. Tac. Ann. vi. 27. Se ea necessitate ad preces cogi, per quas consularium aliqui capessere provincias adigerentur. (vi. 70.)
Cogitare; Meditari; Commentari. 1. Cogitare (from the Goth. hugjan) denotes the usual activity of the mind, which cannot exist without thinking, or employing itself about something; meditari (from μέδεσθαι), the continued and intense activity of the mind, which aims at a definite result. Ter. Heaut. iii. 3, 46. Quid nunc facere cogitas? Compare this with Adelph. v. 6, 8. Meditor esse affabilis. Cic. Cat. i. 9, 22. In Tusc. iii. 6, cogitatio means little more than consciousness; whereas meditatio means speculative reflection. 2. Meditari has an intensive meaning, with earnestness, exertion, and vivacity; commentari (only in Cicero) means to reflect leisurely, quietly, and profoundly. (v. 198.)
Cognatus, see Necessarius.
Cognitio; Notitia; Scientia; Ignarus; Inscius; Nescius. 1. Cognitio is an act of the mind by which knowledge is acquired, whereas notitia and scientia denote a state of the mind; notitia, together with nosse, denotes a state of the merely receptive faculties of the mind, which brings an external appearance to consciousness, and retains it there; whereas scientia, together with scire, involves spontaneous activity, and a perception of truth; notitia may be the result of casual perception; scientia implies a thorough knowledge of its object, the result of mental activity.