Annales; Historiæ. Annales means a comprehensive historical work, principally and especially a history of former ages, composed from documents, like Livy and Tacitus; historiæ, particularly a work on the history of the times in which the author himself has lived, as Sallust and Tacitus.
Antiquus; Priscus; Vetus; Vetustus; Veternus; Pristinus. 1. Antiquum and priscum denote the age that formerly existed, and is now no more, in opp. to novum, like παλαιός; vetus and vetustum (from ἔτος), what has existed for a long time, and has no longer any share in the disadvantages or advantages of youth, in opp. to recens, like γέρων, γεραιός, γερούσιος. Hence antiquus homo is a man who existed in ancient times; vetus, an old man. Antiqui scriptores means the classics, inasmuch as the age in which they flourished has long been past; veteres, inasmuch as they have lived and influenced manhood for 2000 years. Cic. Verr. i. 21. Vereor ne hæc nimis antiqua et jam obsoleta videantur: compare with Orat. i. 37. Ut illi vetus atque usitata exceptio daretur. 2. Vetus refers only to length of time, and denotes age, sometimes as a subject of praise, sometimes as a reproach; vetustus refers to the superiority of age, inasmuch as that which is of long standing is at the same time stronger, more worthy of honor, more approved of, than that which is new, in opp. to novicius; lastly, veternus refers to the disadvantages of age, inasmuch as, after many years’ use, a thing becomes worn out, or, through long existence, weak and spiritless. Moreover, veternus, in the writers of the golden age, is only admitted as a substantive, veternum, as lethargy; vetus regularly supplies its place, and denotes more frequently the weakness than the strength of age. Tac. Ann. xi. 14 and 15. Veterrimis Græcorum, and vetustissima Italiæ disciplina. 3. Antiquus denotes age only in relation to time, as a former age in opp. to the present; priscus (from πάρος), as a solemn word, with the qualifying accessory notion of a former age worthy of honor, and a sacred primitive age, like ἀρχαῖος, in opp. to the fashion of the day. 4. Antiquus and priscus denote a time long past; pristinus, generally, denotes only a time that is past, like πρότερος. (iv. 83.)
Antrum, see Specus.
Anus; Vetula. Anus (as the fem. to senex) denotes an old lady, with respect, and also as a term of reproach; an old woman, with reference to her weakness, credulity, loquacity, and so forth: vetula, an old woman, with reference to her ugliness and disagreeableness. (iv. 92.)
Aperire; Patefacere; Aperte; Palam; Manifesto; Propalam. 1. Aperire (from πεπαρεῖν) means ‘to open’ a space that is covered at top, and therefore in a horizontal direction, as, for instance, pits and springs, and thereby to make them visible; patefacere, ‘to open’ a space whose sides are closed; hence, to open in a perpendicular direction, as, for instance, gates, roads, and fields, and thereby to make them accessible. 2. Returare (from στέφω, German stopfen) means, to make accessible an opening that has been stopped up; recludere, an opening that has been shut up; reserare, an opening that has been barred up. 3. Aperte means ‘openly,’ and without concealment, so that everybody can perceive and know, in opp. to occulte, like φανερῶς; palam (from planus), ‘openly,’ and without hiding anything, so that everybody can see and hear, in opp. to clam, like ἀναφανδόν; manifesto, palpably, so that one is spared all inquiry, all conjecture, all exertion of the senses and of the mind, like δῆλον. 4. Palam denotes that openness which does not shun observation; propalam, that which courts observation. Cic. Orat. i. 35. Neque proposito argento neque tabulis et signis propalam collocatis; that is, to everybody’s admiration: compare with Pis. 36. Mensis palam propositis; that is, without fear and constraint. (v. 291.)
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.
Appellare, see Alloqui and Nominare.
Aptus, see Idoneus.
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.
Arbitrari, see 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