{"slug":"tmp1403.tmp1403.opp-lat1","id":"latin:ogl-pl:tmp1403.tmp1403.opp-lat1","title":"Differentiarum Sive De Proprietate Sermonum Libri Duo","title_source":"Differentiarum Sive De Proprietate Sermonum Libri Duo","author":"Isidorus Hispalensis","genre":"homily","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T21:36:40Z","cost_usd":0.014006},"source":{"registry_id":"latin:ogl-pl:tmp1403.tmp1403.opp-lat1","work_id":"tmp1403.tmp1403.opp-lat1","edition":"ogl-pl","language":"","license":"Available under a Creative Commons Attribution-ShareAlike 4.0 International License","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1403/tmp1403/tmp1403.tmp1403.opp-lat1.xml"},"stats":{"passages":165,"english_words":34124,"coptic_letters":0,"source_letters":135485,"commentary_units":0,"commentary_kinds":0,"derived_notes":54,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1403/tmp1403/tmp1403.tmp1403.opp-lat1.xml"}],"checks":{"work":"tmp1403.tmp1403.opp-lat1","status":"pass","blocking":[],"warnings":[],"stats":{"passages":165,"translated":165,"commentary_passages":0,"commentary_units":0,"english_words":34124,"source_letters":135012,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Latin; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: homily in Latin; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 165 narrative."},{"kind":"caution","severity":"caution","text":"53 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: Luke 1:28."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl."},{"kind":"source","severity":"info","text":"Licence: Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":165},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"SANCTI ISIDORI HISPALENSIS EPISCOPI DIFFERENTIARUM, SIVE DE PROPRIETATE SERMONUM, LIBRI DUO.\n\nPraefatio.\n\nISIDORUS LECTORI SALUTEM.\n\nI Purique veterum sermonum differentias distinguere studuerunt, subtilius inter verba et verba aliquid indagantes. Poetæ autem gentiles necessitate metrica confuderunt sermonum proprietates. Sicque ex his consuetudo obtinuit pleraque ab auctoribus [AI. auctoritatibus] indifferenter accipi, quæ quidem quamvis similia videantur, quadam tamen propria inter se origine distinguuntur. De his apud Latinos Cato primus scripsit, ad cujus exemplum, ipse paucissimas partim edidi, partim ex auctorum libris deprompsi, tibique, lector, pro delectatione [legentium] subnotavi.\n\nLIBER PRIMUS.\n\nDE DIFFERENTIIS VERBORUM.\n\nDe littera A.\n\nInter Aptum et utile. Aptum ad tempus, utile ad perpetuum..\n\nInter Amicum et socium. Amicus constat affectu, socius re, quia consortio constat.","english":"THE TWO BOOKS OF THE DIFFERENCES, OR ON THE PROPERTY OF WORDS, OF SAINT ISIDORE, BISHOP OF HISPALIS.\n\nPreface.\n\nISIDORE TO THE READER, GREETING.\n\nI The ancients earnestly studied to distinguish the differences of words, investigating something more subtly between word and word. But the gentile poets, compelled by the necessity of meter, confounded the properties of words. And so from these the custom has prevailed that many things are received indiscriminately from authors, which, although they seem similar, are yet distinguished from one another by a certain proper origin. Concerning these, among the Latins Cato was the first to write; after his example, I myself have partly published a very few, partly drawn them from the books of authors, and have noted them down for you, reader, for your delight.\n\nBOOK ONE.\n\nON THE DIFFERENCES OF WORDS.\n\nOn the letter A.\n\nBetween apt and useful. Apt relates to time, useful to perpetuity.\n\nBetween friend and associate. A friend consists in affection, an associate in fact, because he consists in partnership.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":2,"ref":"p2","source":"Inter Arrogantem et abrogantem. Arrogans superbus, abrogans humilis. Arrogans assumit sibi fiduciam, abrogans demit, id est, negans.\n\nInter Avarum et cupidum. Avarus est qui suo non utitur, cupidus qui aliena desiderat.\n\nInter Amorem et cupidinem. Aliud est, inquit Cato, Philippe, amor longe, aliudque cupido. Accessit illico alter ubi alter recessit: alter bonus, alter malus. Alii verius amorem et bonum dixerunt et malum, cupidinem semper malum. Amoris quadripartita differentia est. Est enim justus amor, pius, crudelis, obscenus. Justus amor est uxorum, pius filiorum, crudelis contra naturam, ut Pasipbae, obscenus merelricum.\n\nInter Auspicia et auguria. Auspicia suM quæ inchoantur et ultro veniunt, auguria quae consuluntur et consequuntur.\n\nInter Argumentum et argumentationem. Argumentum est quod in principio libri buevitor causam pandil, argumentatio est quae in disputatione fidem assertionibus facit.","english":"Between Arrogant and Abrogant. Arrogant is the proud man, abrogant the humble man. The arrogant man assumes confidence for himself; the abrogant man takes it away, that is, denies it.\n\nBetween the Avaricious and the Covetous. The avaricious man is one who does not use his own possessions; the covetous man is one who desires what belongs to others.\n\nBetween Love and Lust. It is one thing, says Cato, Philip, love, and far another thing lust. The one came in at once when the other withdrew: the one good, the other evil. Others have more truly called love both good and evil, but lust always evil. The difference of love is fourfold. For there is just love, pious love, cruel love, obscene love. Just love is that of wives, pious love that of children, cruel love is against nature, as that of Pasiphae, obscene love is that of harlots.\n\nBetween Auspices and Auguries. Auspices are those which are begun and come of their own accord; auguries are those which are consulted and follow after.\n\nBetween Argument and Argumentation. An argument is what at the beginning of a book briefly lays open the cause; argumentation is what in disputation gives credibility to assertions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Inter Artem. et artificium. Ars est natura libew ralis, artificium vero gestum manibus constat.\n\nInter Absconditam et absconsum. Absconsum est cujuslibet arte celatum, absconditum vero naturanter abditum. Conditum est enim, nen consum. Inde et consuere dicitur, quando rapta atque aperta quaeque texuntur. Porro occultum ab occulendo, id est, claudendo, dictum. Arcanum vero ab arca vel ab arcendo, eo quod ab eo omnes arceantur, id est, prohibeantur. Inde et arces dicuntur, a quibus arceantue hostes. Inde et area. eo quod arceat furem. Inde et arcus, eo quod arceat adversarium.\n\nInter Ante et antea. Ante locum significat et personam, antea tantum tempus.\n\nInter accubuit et recubuit, hæc differentia est: accubuit in triclinio conviva, recubuit in cubiculo dominus, decubuit languidus. Accubare enim est corpore toto, accumbere cubito.","english":"Between Art and artifice. Art is a liberal nature, while artifice consists in what is done by the hands.\n\nBetween the Hidden and the Concealed. The concealed is what is hidden by anyone's skill, while the hidden is what is naturally put away. For it is \"put away,\" not \"consumed.\" Hence also \"to sew\" is spoken of, when things snatched and open are woven together. Furthermore, \"occult\" is said from \"occluding,\" that is, closing. But \"arcane\" is from \"ark\" or from \"keeping off,\" because all are kept off from it, that is, forbidden. Hence also \"citadels\" are spoken of, by which enemies are kept off. Hence also \"threshing floor,\" because it keeps off the thief. Hence also \"bow,\" because it keeps off the adversary.\n\nBetween Before and Previously. \"Before\" signifies place and person, \"previously\" only time.\n\nBetween reclined and lay back, this is the difference: the guest reclined at the table, the master lay back in the bedchamber, the sick man lay down. For to recline is with the whole body, to lie at table is on the elbow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Inter abscedit et discedit. Abscedit quod a parte qualibet se subtrahit, quod vero a medio dividitur, discedit.\n\nInter Adulterium et fornicationem. Quod adulterium est alienam uxorem appetere, fornicatio vero non est adulteratio matrimonii fœderis, sed cum aliis solutis mœchari.\n\nInter Altum et excelsum, sublime et arduum. Altum ex superiori parte et inferiori est, excelsum ex superiori tantum; sublime excelsum est cum aliqua dignitate; arduum, excelsum est cum aliqua difficultate. Item altus puteus, murus excelsus. Summa videbis in excelso, ima in alto.\n\nInter Adnisum, innixum, subnixum et obnixum. Adnisum, conantem ad aliquid, innixum innitentem in aliquid, ut si quis baculo innitatur, aut columnae. Subnixum vero instructum aliquo consilio, aut suffultum ex omni parte, obnixum autem obstinatum, vel perseverantem.\n\nInter Alloqui, obloqui, eloqui. Alloqui hortantis ef jubentis, obloqui obtrectantis, eloqui oratoris. -","english":"Between abscedit and discedit. Abscedit is what withdraws itself from some part, while what is divided from the middle, discedit.\n\nBetween Adultery and fornication. For adultery is to desire another's wife, while fornication is not the adulteration of the marriage covenant, but to fornicate with other unmarried persons.\n\nBetween altum and excelsum, sublime and arduum. Altum is from the upper part and the lower, excelsum from the upper part only; sublime is excelsum with some dignity; arduum is excelsum with some difficulty. Likewise a deep well, a high wall. You will see the highest things in the lofty, the lowest things in the deep.\n\nBetween adnisum, innixum, subnixum and obnixum. Adnisum, one striving toward something; innixum, one leaning upon something, as if someone leans upon a staff, or upon a column. Subnixum, however, is one furnished with some counsel, or supported from every side; obnixum, however, is one obstinate, or persevering.\n\nBetween alloqui, obloqui, eloqui. Alloqui is of one exhorting and commanding, obloqui of one disparaging, eloqui of an orator.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Inter Amare et Digere putat differre Cicero, sæpiusque sic utitur, ut distinguat, atque amare ponat pro ardenter amare, at diligere pro levius amare, sicut in epistol, ad Brutum: Vate I inquit, et nos ama; vel, si id majus est, dilige. Et rursus: Sic igitur facies; me aut amabis, aut quo contentus sum, diliges. Item ad Dolabellam: Quia erat qui putaret ad eum amorem quem erga te habebam, posse aliquid accedere? Tantum accessit, ut mihi nunc denique amore videar, antea dilexisse. Alii dixerunt amare nobis naturaliter insitum, diligere vero electione.\n\nInter Abjicere et projicere distat. Quod enim in despectione est, et neglectum, abjicitur, quod vero foris est penitus a salute, et a beatitudine alienum, hoc projicitur. Projicere autem dictum, quasi porro abjicere.\n\nInter Arguere et coarguere. Coarguere est coercere et compescere, arguere modo accusare, modo aliquid ostendere, et patefacere esU Virgilius (Æneid. iv ): Degeneres animos timor anuH. Unde et argumenta dicuntur qua causam ostendunt.","english":"Between amare and diligere Cicero thinks there is a difference, and he uses the words often enough in such a way as to distinguish them, setting amare for loving ardently and diligere for loving more lightly, as in the letter to Brutus: \"You, indeed,\" he says, \"love me, and love us; or, if that is greater, hold us dear.\" And again: \"So then you will do thus: either you will love me, or, what satisfies me, you will hold me dear.\" Likewise to Dolabella: \"For was there anyone who thought that anything could be added to the love I had toward you? So much has been added that now at last I seem to love you, whereas before I held you dear.\" Others have said that amare is naturally implanted in us, but diligere comes by choice.\n\nBetween abicere and proicere there is a difference. For what is held in contempt and neglected is abicere, but what is utterly outside of safety and alien to blessedness, that is proicere. Proicere, moreover, is said as it were porro abicere, to cast forth.\n\nBetween arguere and coarguere. Coarguere is to restrain and check; arguere is sometimes to accuse, sometimes to show or make plain something. Virgil: \"Fear has overturned their degenerate minds.\" Hence also argumenta are so called, which show a cause.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"luter Adlidere et elidere. Adliditur qai. proxime, eliditur longe.\n\nInter Aspicere et respicere, etc. AspicimUs ante nos, respicimus retro; suspicimus aur. sum, despicimus dedrsum, inspicimus introrsum, prospicimus [AI., perspicimus ] longe, conspicimus circumqunque. hem aspieimus praesentia, respicimus præterita, prospicimus fotura. Qui autem in dexteram lævamque se convertit, hæc aspeciat, non aspicit. Notandum sane, quod si et despicieus dixerimus nonnunquam diligenter inquirere significamus. Item circuminspicere [ F., circumspicere ], quæ nec cernere possis Al., quaerit cernere ]. Nam circuminspicere [ F., circumspicere ] est quærere.\n\nInter Attendere et intendere. Attendere aspicere est, intendere vero criminari, aut ad cædem, aut ad injuriam. Perraro tamen in bono est.\n\nInter Audire et exaudire: quod tam boni quam mali audiuntur, exaudiuntur tantum boni.","english":"Between adlidere and elidere: adlidere is to strike nearby, elidere to strike from afar.\n\nBetween aspicere and respicere, etc. We aspicimus things before us, respicimus things behind; suspicimus upward, despicimus downward, inspicimus inward, prospicimus far off, conspicimus all around. Likewise we aspicimus things present, respicimus things past, prospicimus things to come. But one who turns to the right and the left looks at these things, he does not aspicere them. It should be noted, however, that when we say despicere, we sometimes mean to inquire diligently. Likewise circuminspicere, which is to seek what you cannot discern; for circuminspicere is to seek.\n\nBetween attendere and intendere: attendere is to look at, intendere truly is to accuse, either to murder or to injury. Yet it is very rarely used in a good sense.\n\nBetween audire and exaudire: for both good and bad are heard, but only the good are exaudire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":7,"ref":"p7","source":"Inter Adolescere et inolescere. Adolescere — augmenti est, inolescere consuescere.\n\nInter Annuntiatur, nuntiatur, et denuntiatur. Anuuntiatur de futuro, nuntiatur de longinquo; denuntiatur de [ Al., in | præsenti, renuntiatur de excusando et repudiando.\n\nInter Advocatur, invocatur et evocatur. Advocatur daturus patrocinium, invocatur praesliturus auxilium, evocatur præbiturus obsequium.\n\nInter Abducitur, perducitur et deducitur. Abducitur quis ad rem inhonestam, perducitur ad studia deducitur ad honorem.\n\nlnler Adficimur et afficimur. Adficimur honore, afficimur injuria.\n\nInter Adversum te et adversus te. Adversum te adversarius, adversus te imitator.\n\nInter Alterum et alium. Alter de duobus dicitur, alius de multis. Alter enim sine uno esse non potest.\n\nInter Apparet et paret. Apparet qui videtur, paret [ Al., apparet qui obsequitur non regulae ratione, sed discernendi intellectus gratia.","english":"Between adolescere and inolescere. Adolescere belongs to growth, inolescere to becoming accustomed.\n\nBetween annuntiatur, nuntiatur, and denuntiatur. Annuntiatur concerns the future, nuntiatur concerns something far off; denuntiatur concerns the present, renuntiatur concerns excusing and repudiating.\n\nBetween advocatur, invocatur, and evocatur. Advocatur is one who is about to give patronage, invocatur one who is about to bring aid, evocatur one who is about to provide obedience.\n\nBetween abducitur, perducitur, and deducitur. Someone is abducted to a dishonorable matter, led through to studies, led down to honor.\n\nBetween adficimur and afficimur. We are affected with honor, we are affected with injury.\n\nBetween adversum te and adversus te. Adversum te is an adversary, adversus te is an imitator.\n\nBetween alterum and alium. Alter is said of two, alius of many. For alter cannot exist without one.\n\nBetween apparet and paret. Apparet is he who is seen, paret is he who obeys—not by the rule of reason, but by the grace of the intellect for discerning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":8,"ref":"p8","source":"Inter Aditum et ostium. Aditus quibus admittitur [ AI., admittimur ], ostium quo excluditur.\n\nInter Arbitrum et judicem. Arbiter ex voluntate fit, judex ex lege.\n\nInter Advenam et convenam. Advenae de uno loco venientes, convenae de diversis.\n\nInter Album et candidum. Album natura, candidum studio sive cura; Albos ergo capillos, ceram candidam dicimus. Item candidum est quadam nitenti luce perfusum, album vero quod aurorae constat esse vicinum.\n\nInter Albentem et albscentem. Albentem dicimus eum qui jam albatus, albescentem eum qui incipit.\n\nInter Animum et animam hoc interest, quod animus consilii est, anima vitae. Ista semper eaderr. est, ille pro affectu mutatur. Item mentem antiqui ab animo separaverunt: mentem, ut sciat, animum vero, ut velit, aut possit discere. Præterea nonnunquam, et animus pro viribus ponitur.\n\nInter Alvum et ventrem, et uterum. Alvus interius receptaculum cibi est, quo sordes defluunt, ut Sallustius, Simulans sibi alvum purgari. Venter est aspectus ipsius partis extrinsecus, ut Juvenalis: Montani quoque venter adest. Uterus autem proprie prægnantis est. Sed et hoc a poetis metri necessitate variatur.","english":"Between aditus and ostium. Aditus is that by which one is admitted; ostium is that by which one is shut out.\n\nBetween arbiter and judex. An arbiter is appointed by will; a judex by law.\n\nBetween advena and convena. Advenae are those coming from one place; convenae from diverse places.\n\nBetween album and candidum. Album is by nature, candidum by study or care; therefore we call hairs albi and wax candida. Likewise candidum is that which is suffused with a certain shining light, while album is what is established as being near to dawn.\n\nBetween albens and albescens. We call albens one who is already whitened, albescens one who is beginning.\n\nBetween animus and anima the difference is this: that animus belongs to counsel, anima to life. The latter is always the same; the former is changed according to feeling. Likewise the ancients separated mens from animus: mens, that one may know; animus, truly, that one may will or be able to learn. Moreover, sometimes animus is also put for strength.\n\nBetween alvus and venter, and uterus. Alvus is the inner receptacle of food, into which filth flows down, as Sallust says: Feigning that his alvus was being purged. Venter is the outward appearance of that same part, as Juvenal says: The venter of Montanus too is present. Uterus, however, is properly that of a pregnant woman. But this too is varied by the poets for the sake of meter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":9,"ref":"p9","source":"Inler Arma et tela. Arma sunt quibus defendimur, tela quae mittimus. Item arma belli sunt, armamenta navium.\n\ninter Alluvium et colluvium. Alluvium consumptio est riparum ex aquis, colluvium autem congregatio sordium, quae fit a fluxione multa.\n\nInter Aquatum. et aquesum. Aquatam potionem recte dicimus, aquosum locum qui ex se aquam fundit. Ita et meracam potionem, merosum autem vinum appellamus.\n\nInterApricum et opacum. Apricum conlrarlum est opaco, quasi apertum coelo, vel soli sine horrore frigoris. Et est apricum, quasi sine flatu et frigore. Hinc et Africam dici quidam existimant, quasi Apricam. At contra opacum condensum est, et umbrosum, sicut et amœnum. Amoena autem dicta eo quod amentur.\n\nInter Acerbum et acervum. Acervus per duas scribitur, et significat molem. Acerbus per scriplus significat immaturum.\n\nInter Arbos et arbor. Arbor.inlerdum et sine fruclu, arbos vero nonnisi fructifera. Similiter silva et nemus. Silva interdum est fructuosa, nemus vero arbores umbrosae et infructuosæ intelliguntur.","english":"Between arma and tela. Arma are those things by which we are defended; tela are those things which we throw. Likewise, arma are the equipment of war, armamenta of ships.\n\nBetween alluvium and colluvium. Alluvium is the wearing away of riverbanks by water; colluvium, however, is a gathering of filth, which is produced by a great flow.\n\nBetween aquatum and aquosum. We rightly call a drink aquata, and a place that pours forth water from itself aquosa. So too we call a drink meraca, but wine merosum.\n\nBetween apricum and opacum. Apricum is the opposite of opacum, as it were open to the sky, or to the sun without the shudder of cold. And apricum is, as it were, without wind and cold. Hence some think Africa is so called, as if Aprica. By contrast, opacum is dense and shady, just as amoenum is. Amoena, moreover, are so called because they are loved.\n\nBetween acerbum and acervum. Acervus is written with two letters and signifies a mass. Acerbus, written with an s, signifies unripe.\n\nBetween arbos and arbor. Arbor is sometimes even without fruit; arbos, however, only if fruit-bearing. Similarly silva and nemus. Silva is sometimes fruitful; nemus, however, is understood as shady and unfruitful trees.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Inter Acerbum et immaturum. Acerbum est longe a maturitate positum, immaturum vero proximum maturitati.\n\nInter Avenam et habenam. Avena per v litteram herba est. Habena per litteram lorum est. Habenas autem ab habendo dictas putant, quod his equos habemus, hoc est tenemus, unde et equi habiles dicti.!\n\nInter Avem et volucrem. Aves dicimus quae per aera levibus volitant pinnis, volucres autem non solum aves vocamus, sed quadrupedes nimia pernicitate currentes, sed tamen cum adjectione, ut puta volucrem equum, volucrem tigridem. Ut est illud Pacuvii: Volucri currit axe quadriga. Nam et sagittae volucres dicuntur, quod his pinnæ conglutinantur. Nam sine adjectione tantum alitem sonat.\n\nInter Anguem, serpentem et draconem. In mari angues, in terra serpenles, in templo dracones. Ut Virgilius: Tranquilla per alta angues; et paulo post: Serpens amplexus uterque. Item: Delubra ad summa dracones.","english":"Between acerbum and immaturum. Acerbum is something placed far from maturity; immaturum, however, is near to maturity.\n\nBetween avena and habena. Avena, with the letter v, is a plant. Habena, with the letter l, is a strap. They think habena is so called from habendo, because by it we hold horses, that is, we keep them, whence also horses are called habiles.\n\nBetween aves and volucres. We call aves those things that fly through the air on light wings; but volucres we call not only birds, but also four-footed animals running with excessive swiftness, yet with an addition, for example a swift horse, a swift tigress. As that line of Pacuvius: the four-horse team runs with swift axle. For arrows too are called volucres, because feathers are glued to them. For without an addition it means only a winged creature.\n\nBetween anguis, serpens, and draco. In the sea there are angues, on land serpentes, in the temple dracones. As Virgil says: angues through the tranquil deep; and a little later: serpens, each entwining. Likewise: dracones to the highest shrines.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Inter Aureum et auralum. Aureum auro factum, auratum ex alia materia factum, et mistum auro operitur.\n\nInter Animalia et animantia. Animalia sunt quae habent animam, animantia tantum ad animos pertinent.\n\nInter Austrum et ostrum. Austrum ventum significat, ostrum vero purpuram.\n\nInter Annuit et abnuit. Annuit consentit, abnuit denegat.\n\nInter Æs et es. Æs metalli materia, es vero verbum est.\n\nInter Animum et animam. Anima sine differentia, animus vero varius est; quod animo sapimus, anima qua vivimus.\n\nInter Ad et at. Ad præpositio est, at vero coujunctio.\n\nInter Adjuro et abjuro. Adjurorogo,abjuronego.\n\nInter Apud et penes. Quod apud te tunc dico, cum aliquam partem omnem significo. Nam penes possessionem significat, apud autem quasi corpus et librum, non possessio. Dicimus autem, apud te habeo argentum meum, non penes te; quae ergo redduntur, apud te habeol; quae possidentur, penes te habeo.","english":"Between aureum and auratum. Aureum is made of gold; auratum is made of another material and covered with a mixture of gold.\n\nBetween animalia and animantia. Animalia are those that have a soul; animantia pertain only to minds.\n\nBetween Austrum and ostrum. Austrum means the wind; ostrum, however, means purple.\n\nBetween annuit and abnuit. Annuit means consents; abnuit means denies.\n\nBetween aes and es. Aes is the material of metal; es, however, is a verb.\n\nBetween animus and anima. Anima is without distinction; animus, however, is varied; for by animus we are wise, by anima we live.\n\nBetween ad and at. Ad is a preposition; at, however, is a conjunction.\n\nBetween adjuro and abjuro. Adjuro I entreat; abjuro I deny.\n\nBetween apud and penes. What I say is apud you then, when I signify some part or the whole. For penes signifies possession; apud, however, signifies as it were the body and the book, not possession. But we say, apud you I have my silver, not penes you; things therefore that are returned, I have apud you; things that are possessed, I have penes you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Inter Amburere et comburere, et sepelire. Comburere est igni dare, amburere ex utraque adurere; urere est igni adurere penitus, et ad medullam ignem sentire. Sepelire est sepulcro cingere, vel corpus humo tegere et ossa.Inde Virgilius (Æneid. x): Corpus humo paliare tegi: Aut (Æneid. IX): Si qua id fortuna vetabit. Absenti ferat inferias, decoretque sepulcro.\n\nInter Audacem et temerarium. Audax non timet, temerarius non æstimat periculum.\n\nInter Ad forum ire et in forum ire. Ad forum significatur aliquis locus in quem imus; in forum, in ipsum forum.\n\nInter Afrum et Africum, et Africanum. Afrum dicimus civem, Africum ventum, Africanum negotiatorem.\n\nInter Agnoscere et cognoscere. Agnoscimus notos, cognoscimus ignotos.\n\nInter Auferre, adimere et eripere. Auferimus rem quam dedimus, adimimus jus, eripimus quod ab aliquo jAl., alio] rapimus.","english":"Between amburere and comburere, and sepelire. Comburere is to give to the fire; amburere is to burn up from both sides; urere is to burn into thoroughly with fire, and to feel the fire all the way to the marrow. Sepelire is to enclose in a tomb, or to cover the body and bones with earth. Hence Virgil (Aeneid 10): \"The body is covered, buried in the earth\"; or (Aeneid 9): \"If any fortune shall forbid this, let him bear funeral offerings to the absent one, and honor him with a tomb.\"\n\nBetween audax and temerarius. The audax one does not fear; the temerarius one does not reckon the danger.\n\nBetween ad forum ire and in forum ire. By ad forum is signified some place toward which we go; by in forum, into the forum itself.\n\nBetween Afer and Africus, and Africanus. We call Afer a citizen, Africus a wind, Africanus a merchant.\n\nBetween agnoscere and cognoscere. We agnoscere those known to us; we cognoscere those unknown.\n\nBetween auferre, adimere, and eripere. We auferre a thing that we gave; we adimere a right; we eripere what we snatch from someone else.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Inter Agere causam et dicere. Quod agit patronUS, dicit reus.\n\nInter Aquam et undam. Unda semper in motu est, aqua vero stativa. Porro imbres nubium sunt, Jatices fontium. Nam latex proprie liquor fontis est; et dictus, quod in venis terrae lateat.\n\nInter Æquora et maria. Æquora, non tantum aquæ, sed et campi propter aequalitatem dicti, mare autem tantum congregatio aquarum.\n\nInter ævum et sæculum. Ævum tantum tempus ostendit, saeculum vero perpetuitatem et tempus. Unde et in sæcula sæculorum dicimus.\n\nInter Æquum et justum. Justus quippe ex lege est, quasi jus custodiens, æquus autem est qui secundum naturam justus. Etenim justus a jure vivendo, id est, juxta quod jus est faciendo, vocatur.\n\nInter ægrum et ægrotum. Æger proprieanimo mœstus, nam corpore ægrotus dicitur. Proinde aeger est, et tristis, et male valens, ægrotus autem, sive aegrotans tantummodo male valens.","english":"Between agere causam and dicere: what the patron does is agere causam, the defendant dicere.\n\nBetween aqua and unda: unda is always in motion, whereas aqua is standing still. Further, imbres are of the clouds, Iatices of the springs. For latex is properly the liquid of a spring, and it is so called because it lies hidden in the veins of the earth.\n\nBetween aequora and maria: aequora are not only waters but also plains, so called from their levelness; mare, however, is only a gathering of waters.\n\nBetween aevum and saeculum: aevum shows only time, whereas saeculum means perpetuity and time. Hence we also say in saecula saeculorum.\n\nBetween aequum and justum: the justus is, as it were, from the law, as if keeping the jus; the aequus, however, is one who is just according to nature. For justus is named from living by the jus, that is, from doing according to what is jus.\n\nBetween aeger and aegrotus: aeger is properly one sorrowful in mind, for one is called aegrotus in body. Accordingly, aeger means both sad and ill, whereas aegrotus, or aegrotans, means only ill.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Inter Ægritudinem et ægrotationem. Sicut aegrotatio in corpore, sic ægritudo in animo nomen habet non sejunctum a dolore. Dolor igitur aegritudo, id est, causa efficiens ægritudinem in animo, tanquam ægrotationem in corpore.\n\nDe littera B.\n\nInter Benignitatem et bonitatem. Stoici ita definiunt: quod benignilas sit virtus ad benefaciendum exposita, lenis, blanda, dulcis alloquio, ad omnium bonorum familiaritatem invitans, bonitas autem bene quidem facere et praestare quod poscitur parala est; non tamen novit suavis esse consortio, et sua cunctos invitare dulcedine.\n\nInter Bealum et felicem. Beatus sibi tantum est, felix, et aliis, ut est illud Virgilianum: Sis felix nostrumque reves quæcunque laborem. Felix autem dicitur, per quem datur et accipitur felicitas, ut felix tempus, felix locus, felix eventus.\n\nInter Beatus, honestus, fortunatus. Beatus animo, honestus moribus, fortunatus substantia.","english":"Between aegritudo and aegrotatio: just as aegrotatio has its name in the body, so aegritudo has it in the mind, not separated from grief. Grief, then, is aegritudo, that is, the cause effecting aegritudo in the mind, as aegrotatio in the body.\n\nOn the letter B.\n\nBetween benignitas and bonitas. The Stoics define it thus: that benignitas is a virtue exposed for doing good, gentle, soothing, sweet in address, inviting to the familiarity of all good people; but bonitas is indeed ready to do good and to furnish what is asked; yet it does not know how to be pleasant in company, and to invite all by its sweetness.\n\nBetween beatus and felix. The beatus is so only for himself; the felix, also for others, as is that Virgilian line: \"May you be felix, and may you bring back whatever of our labor.\" But he is called felix through whom felicitas is both given and received, as a felix time, a felix place, a felix outcome.\n\nBetween beatus, honestus, fortunatus. Beatus in mind, honestus in morals, fortunatus in substance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Inter Bibere et potare. Bibere naturae est, potare luxuriæ.\n\nInter Balineum et balneum. In prosa quotidiano sermone balineum, in versu balneum dicimus.\n\nInter Barbam et barbas. Barbam hominum, barlas pecudum vel herbarum dicimus. Barbas el hominum, ut apud Virgilium: Barbas incHOaque menta regis Romani.\n\nInter Bucinam et bucinum. Bucina est tuba qua signum datur in hostes, Bucinus ipse clangor canoris.\n\nInter Bellum et prælium. Bellum indicitur, praelium geritur. In bello enim non statim praelium; in praelio autem statim et bellum. Unde et apud antiquos tuba praelii signum erat, belli buccina. Item bellum totum est, id est, totus conflictus, ut Jugurthinum [Al., jurgium), civile, Punicum. Pugna unius diei, praelium pars pugnæ, licet et pugna duorum sit aliquando, et sine ferro, uode et a pugno dicta est.\n\nloter Batsamum et opobalsamum. Balsamum est arbor ipsa, opobalsanlum succus collectus ex arbore. Nam opos dicitur succus. Probatio autem balsami, ut dicit Plinius, haec est: quod si contra solem feratur, et corruptum non sit, manum fereniis exurit.","english":"Between bibere and potare. Bibere is a matter of nature; potare, of luxury.\n\nBetween balineum and balneum. In everyday prose we say balineum; in verse, balneum.\n\nBetween barba and barbas. We call the beards of men barbae, but those of beasts or of plants barbae. And the beards of men, as in Virgil: the beards and hoary chins of the Roman king.\n\nBetween bucina and bucinum. The bucina is the trumpet by which the signal is given against the enemy; the bucinum is the sound itself, the ringing of the blast.\n\nBetween bellum and proelium. War is declared; battle is waged. For in war there is not immediately a battle; but in a battle there is immediately also war. Hence among the ancients the trumpet was the signal of battle, the horn of war. Likewise, war is the whole, that is, the entire conflict, as the Jugurthine, the civil, the Punic. A pugna is of a single day; a proelium is a part of a pugna, although a pugna is sometimes also between two men, and without iron, whence it is also named from the fist.\n\nBetween balsamum and opobalsamum. Balsamum is the tree itself; opobalsamum is the juice collected from the tree. For opos means juice. The test of balsam, moreover, as Pliny says, is this: that if it is carried into the sun, and is not corrupted, it burns the hand of the bearer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":16,"ref":"p16","source":"Inter Bassos et bassus. Bassos nomina propria sunt, Bassus [A/., Balsos] vero appellativa nomina sunt.\n\nInter Barbarismum et solœcismum. Barbarismus fit in una loquela, solœcismus in pluribus.\n\nDe littera C.\n\nInter Cœlum et æther ita distinguitur. Quod non tantum ille astriferus [F., astrifer] locus, sed et iste aer coelum vocatur. Æther autem sublimior coeli pars est, in quo sidera constituta sunt. Sane et æther aer igneus est superior, æthra vero lux et splendor est ætheris.\n\nInter Cras et crastinum. Cras ad tempus periinet, crastinum ad opus ejusdem temporis.\n\nInter castitatem et continentiam hoc interest. Quod castitas est corporis incorruptio, continentia vero post corruptionem sexui renuntiatio. * Primum ex bis felicitatis est, non esse quod metuas; secundum virtutis est, prosternere bostem libidinis, a quo toties victus atque dejectus es. Quo primum cedere humilitatis est, secundum patientiae. * Harum prima felicitatis est, nOR nosse in totum a quo postea.liberari optabis; secunda vero virtutis contemoere vitium quod optime noveris. Alii continentiam i. conjugiis [Al., conjugibus specialibus, castitatem in virginibus intelligunt. Item quidam castitatem accipiunt i. monte, virginitatem vero in corpore. Illa est autem vera castitas, quae nec corpore, nec mente polluitur.","english":"Between Bassos and bassus. Bassos are proper names; bassus, however, is a common noun.\n\nBetween barbarism and solecism. A barbarism occurs in a single word; a solecism in several.\n\nOn the letter C.\n\nBetween caelum and aether the distinction is this: that not only that star-bearing region, but also this air, is called caelum. Aether, however, is the higher part of the sky, in which the stars are set. Indeed aether is the upper fiery air, while aethra is the light and splendor of aether.\n\nBetween cras and crastinum. Cras pertains to time; crastinum to the work of that same time.\n\nBetween chastity and continence the difference is this: that chastity is the incorruption of the body, while continence is the renunciation of sexual intercourse after corruption. The first of these belongs to happiness—not to have what you should fear; the second belongs to virtue—to lay low the enemy of lust, by which you have so often been conquered and cast down. To yield in the first is a matter of humility; in the second, of patience. The first of these belongs to happiness, not to know at all what you will afterward wish to be freed from; the second, however, belongs to virtue, to despise a vice that you know full well. Others understand continence as pertaining to marriages, and chastity as in virgins. Likewise some take chastity as in the mind, but virginity as in the body. That, however, is true chastity which is polluted neither in body nor in mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":17,"ref":"p17","source":"inter Clamorem et clangorem. Clamor rationabilium, clangor irrationabillum, ut anserum, vel tubarum.\n\nInter Criminatorem et criminantem hoc interesse auctor Orbilius putat, quod criminator sit qui alteri crimen inferat, et id saepius faciat, criminans autem qui crimen inferat, et cum suspicione quoque id faciat quare quis magis noxius videatur. Ut Afranius: Non sum, inquit, tam criminosa [AI., criminosus], quam tu [AI., quantum], vipera, gannire ad aurem nunquam didici dominicam.\n\nInicr Callidum et versulum. Callidus est in disputando subdolus, versutus autem cujus mens in negotiorum actu ad quamlibet fraudem facile vertitur. Ergo callidum non pro astuto laUtum, sed pro astute docto dicimus, versutum autem ab eo quod animum cito vertat. Unde et Plautus: Versutior es quam rota figularis [AI. figulari].\n\nInter Curam et sollicitudinem. Sollicitudo moderata est, atque temperabilis, cura vero sine moderatione est; unde et cura dicta est, eo quod cor urat.","english":"Between clamor and clangor. Clamor is of rational beings; clangor of irrational beings, such as geese or trumpets.\n\nBetween criminator and criminans, the author Orbilius thinks there is this difference: that a criminator is one who brings a charge against another and does so rather often, whereas a criminans is one who brings a charge and does so even with suspicion, whereby someone seems more guilty. As Afranius says: I am not, he says, so criminosa as you, viper, I never learned to gannire at a master's ear.\n\nBetween callidus and versutus. Callidus is crafty in disputing; versutus, however, is one whose mind in the conduct of affairs is easily turned to any fraud. Therefore we call callidus not, in place of astutus, lautus, but in place of astute doctus; versutus, however, from the fact that he quickly turns his mind. Whence also Plautus: You are more versutus than a potter's wheel.\n\nBetween cura and sollicitudo. Sollicitudo is moderate and temperable; cura, however, is without moderation; whence also cura is so called because it burns the heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":18,"ref":"p18","source":"Inter Cognitionem et agnitionem quidam sic distinguunt, quod cognitio eorum sit quæ ante non scivimus, et ea postea scire permittimur, agnitio vero eorum quæ prius scientes, deinceps scire desivimus, eorumque postea recordamur.\n\nInter Commentarium et commentum, et eomicum [F., commaticum]. Commentarium liber, commentum, vel commentatum volumen, id est, ex diversis libris comatum, scilicet, ex Veteri et Novo Testamento.\n\nInter Coram et palam. Coram ad personam refertur, dicimus enim coram illo, palam autem persona caret, quia id ipsum significat quod omnes aciunt. Ergo coram ad personam certam refertur, palam ad omnes.\n\nInter Cavum et cavatum. Cavum naturaliter, cavatum manu.\n\nInter Circiter, circa et [circum. Circiter ad nomerum referendum est, circa ad locum et tempus, circum vero undique. Ergo dicimus circumisse nos orbem, non circasse.","english":"Between cognition and recognition, some make this distinction: that cognition is of things we did not know before and are afterward permitted to know, while recognition is of things we knew previously, then ceased to know, and afterward remember.\n\nBetween commentarium and commentum, and commaticum. A commentarium is a book; a commentum, or commentated volume, that is, something gathered together from various books, namely from the Old and New Testament.\n\nBetween coram and palam. Coram refers to a person, for we say \"in the presence of him\" (coram illo); palam lacks a person, because it signifies the same thing that all know. Therefore coram refers to a specific person, palam to all.\n\nBetween cavum and cavatum. Cavum is by nature; cavatum is by hand.\n\nBetween circiter, circa, and circum. Circiter is to be referred to number; circa to place and time; circum, however, to all around. Therefore we say that we have gone around the world (circumisse nos orbem), not circasse.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":19,"ref":"p19","source":"Inter Circumpedes et antepedes. Circumpedes sunt obsequia servorum, antepedes amicorum.\n\nInter Contingit, obtingit, evenit, et accidit. Contingit eventu, obtingit sorle, accidit casu, evenit - Tel malo, vel hono,\n\ninter Corripere, objurgare, et castigare. Corriptmus verberibus, objurgamus verbo, castigamus verbis, caedibus et verberibus.\n\nInter Cupere et ambire. Cupere est terrena lucra, vel quælibet mundi desideria inaniter quaerere, ambire vero bonorum gradus, vel ordines potestatum appetere.\n\nInter Cantare et canere. Cantare tantum voeibus vel clamore insonare est, canere autem interdum modulari, interdum vaticinari est, id est, intara prædicere.\n\nInter Conscribere, exsribere, et reliqua. Placidus: Conscribere, inquit, est mulla simul scribere. Exscribere, quod alibi scriptum sit transferre, transcribere, cum jus nostrum in alium transit, Inscribere accusationis est, ascribere assignationis. Describere dictionis [F. ditionis, vel ordinis.","english":"Between \"circumpedes\" and \"antepedes.\" \"Circumpedes\" are the services of slaves, \"antepedes\" of friends.\n\nBetween \"contingit,\" \"obtingit,\" \"evenit,\" and \"accidit.\" \"Contingit\" is by outcome, \"obtingit\" by lot, \"accidit\" by chance, \"evenit\" for evil or good.\n\nBetween \"corripere,\" \"objurgare,\" and \"castigare.\" We \"corripimus\" with blows, \"objurgamus\" with a word, \"castigamus\" with words, slaughters, and blows.\n\nBetween \"cupere\" and \"ambire.\" \"Cupere\" is to seek earthly gain or any desires of the world in vain; \"ambire\" truly is to seek the ranks of the good or the orders of powers.\n\nBetween \"cantare\" and \"canere.\" \"Cantare\" is only to resound with voices or with shouting; \"canere\" however is sometimes to modulate, sometimes to prophesy, that is, to foretell future things.\n\nBetween \"conscribere,\" \"exscribere,\" and the rest. Placidus says: \"Conscribere\" is to write many things at once. \"Exscribere\" is to transfer what has been written elsewhere; \"transcribere,\" when our right passes to another. \"Inscribere\" is of accusation, \"ascribere\" of assignment. \"Describere\" is of declaration [or of jurisdiction, or of order].","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":20,"ref":"p20","source":"Inter Construere et destruere. Construere est aedificare, destruere vero exterminare.\n\nInter Commodare et accommodare. Commodare est præstare aliquid, accommodare vero aptare.\n\nInter Consuere et suere, vel assuere. Consuere vestium, suere codicum, assuere coriorum.\n\nInter Consequimur et assequimur, Consequimur podibus, assequimur studio.\n\nInter Consuescimus, assuescimus, insuescimus. Consuescimus bona, insuescimus mala, assuescimus atraque.\n\nInter Capio et capesso. Capio aliquando, capesso frequenter.\n\nInter Cunctos et omnes. Cuncti omnes sunt, si modo juncti sunt, et simul faciunt aliquid. Aliter onmes dicuntur non cuncti.\n\nInter Cæteros et atioa. Quod caeteri ex eodem numero sUnt, alii ex alio.\n\nInter Curulem et curialem. Curiales officiales publici, curulcs vero sellae, in quibus magistratus sedentes jura reddunt.\n\nInter Censorem et censualem. Censores etiim judices vocantur, censuales vero officiales qui censum provincialem exigunt. Interim et censorium bominem pulchrum dicimus.","english":"Between \"construere\" and \"destruere.\" \"Construere\" is to build, \"destruere\" truly to exterminate.\n\nBetween \"commodare\" and \"accommodare.\" \"Commodare\" is to lend something, \"accommodare\" truly to fit.\n\nBetween \"consuere\" and \"suere,\" or \"assuere.\" \"Consuere\" of garments, \"suere\" of books, \"assuere\" of leathers.\n\nBetween \"consequimur\" and \"assequimur.\" \"Consequimur\" with the feet, \"assequimur\" by study.\n\nBetween \"consuescimus,\" \"assuescimus,\" \"insuescimus.\" \"Consuescimus\" good things, \"insuescimus\" evil things, \"assuescimus\" both.\n\nBetween \"capio\" and \"capesso.\" \"Capio\" at some time, \"capesso\" frequently.\n\nBetween \"cuncti\" and \"omnes.\" \"Cuncti\" are all, if only they are joined together, and do something at the same time. Otherwise they are called \"omnes,\" not \"cuncti.\"\n\nBetween \"cæteri\" and \"alii.\" That \"cæteri\" are from the same number, \"alii\" from another.\n\nBetween \"curulis\" and \"curialis.\" \"Curiales\" are public officials, \"curules\" truly of the seats, in which magistrates sitting render judgment.\n\nBetween \"censor\" and \"censualis.\" \"Censores\" are also called judges, \"censuales\" truly officials who exact the provincial census. Meanwhile we also call a \"censorium\" man beautiful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Inter Cognatum et affinem, et propinquum. Cognatus ejusdem generis, affinis nuptiis veniens, propinquus sanguine vel affinitate conjunctus.\n\nInter Columem et incolumem. Incolumem animo accipimus, columem corpore. Columen autem sanitas, vel sustentaculum est, quod [AI., quia] a columna est factum, unde et culmen, unde et culmus.\n\nInter Comptum et compositum. Comptum cura, compositum natura.\n\nInter Crassum et grassum. Crassum corporis est pinguedinis [AI., pinguendo]. Nam grassari animi nimiae crudelitatis\n\nInter Crassum et obesum. Crassus pinguis est. obesus plus est quam pinguis.\n\nInter Cærulum et cæruleum. Cærulus est color, caeruleus qui ex eo colore confectus est natura. Nam cærulum ipsum colorem dicimus.\n\nInter Corpus et carnem. Quod in omni carne corpus est, non in omni corpore caro. Caro enim proprie ossa et sanguis est, quod tamen et corpus est. Corpus autem et tapis, et lignum est, quod tamen caro non est. Dictum autem corpus a corruptione, ei caro a carendo, vel a cadendo.","english":"Between \"cognatus\" and \"affinis,\" and \"propinquus.\" A \"cognatus\" is of the same family; an \"affinis\" comes by marriage; a \"propinquus\" is joined by blood or by affinity.\n\nBetween \"columis\" and \"incolumis.\" We understand \"incolumis\" of the mind, \"columis\" of the body. But \"columen\" is health, or a support, which is derived from \"columna,\" whence also \"culmen,\" and whence also \"culmus.\"\n\nBetween \"comptus\" and \"compositus.\" \"Comptus\" is by care, \"compositus\" by nature.\n\nBetween \"crassus\" and \"grassus.\" \"Crassus\" belongs to the fatness of the body. For \"grassari\" belongs to the mind of excessive cruelty.\n\nBetween \"crassus\" and \"obesus.\" \"Crassus\" is fat; \"obesus\" is more than fat.\n\nBetween \"caerulus\" and \"caeruleus.\" \"Caerulus\" is a color; \"caeruleus\" is that which is made from that color by nature. For we call the color itself \"caerulum.\"\n\nBetween \"corpus\" and \"caro.\" That which is in every \"caro\" is a \"corpus,\" but not in every \"corpus\" is there \"caro.\" For \"caro\" is properly bones and blood, which nevertheless is also \"corpus.\" But \"corpus\" is also a carpet and a piece of wood, which nevertheless is not \"caro.\" Now \"corpus\" is so called from corruption, and \"caro\" from lacking, or from falling.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":22,"ref":"p22","source":"Inter Capillos et capillamenta. Capilli capitis sunt, capillamenta summitates arborum..\n\nInter Collum et cervicem. Collum [AI., Collus] semper cervicem, cervix jAI. collus] autem dum singulari numero dicitur, significat collum; dum plurali, superbiam, ut Cicero in Verrem (Lib. v): Prætorem tu acfusas? Frange cervices.\n\nInter Concidit et concidit. Concidit, eorrepta media syllaba, significat cecidisse, concidit, producta media, significat separasse.\n\nInter Cassidem et galeam. Cassis de lamina est, galea de corio.\n\nInter Clypeum et clupeum. Clypeum sentum, clupeum ornamentum dicimus. Inter Clypeum et clupeum: Clypeus masculino genere est quem scutum diciinus, clupeum neutro dicitur imago, ab eo quod clueat, id est, dicatur et nominetur, et clara sit. Sic et inclytus praeclarus dicitur.\n\nInter Consuetudinem et ritum. Consuetudo est solitæ rei usus, ex consensu duorum, |plurimorumque factus. Ritus vero ad justitiam pertinet, quasi rectum, ex quo pium, aequum, sanctumque.","english":"Between \"capilli\" and \"capillamenta.\" \"Capilli\" are the hairs of the head; \"capillamenta\" are the tops of trees.\n\nBetween \"collum\" and \"cervix.\" \"Collum\" always means the neck; but \"cervix,\" when used in the singular number, signifies the neck; when in the plural, it signifies pride, as Cicero says in the Verrines: \"Do you cut the throat of the praetor?\" Break his necks.\n\nBetween \"concidit\" and \"concidit.\" \"Concidit,\" with the middle syllable shortened, signifies \"fell\"; \"concidit,\" with the middle syllable lengthened, signifies \"cut apart.\"\n\nBetween \"cassis\" and \"galea.\" A \"cassis\" is of metal plate; a \"galea\" is of leather.\n\nBetween \"clypeum\" and \"clupeum.\" We call \"clypeum\" a shield, \"clupeum\" an ornament. Between \"clypeum\" and \"clupeum\": \"clypeus\" is of the masculine gender, which we call a shield; \"clupeum\" is of the neuter gender and is called an image, from the fact that it \"clueat,\" that is, is spoken and named, and is clear. So also \"inclytus\" is called renowned.\n\nBetween \"consuetudo\" and \"ritus.\" \"Consuetudo\" is the use of a customary thing, made by the consent of two or very many. \"Ritus\" truly pertains to justice, as it were \"rectum,\" from which comes what is pious, fair, and holy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":23,"ref":"p23","source":"Inter Cognitorem et procura'orem. Cognitor non nisi praesens a praesente praesenti datur, procurator autem et absens constituitur adversus absentem. Item cognitor adversus eum solummodo lite contendit adversus quem ad agendum constitutus est, procurator vero apud omnes. Item cognitor liti tantum dari solet, id est, judicii expediendi gratia, procurator vero et res omnes administrat.\n\nInter Cochlearium et cochleare. Cochlearius qui vendit, cochleare vero species.\n\nInter Cœtum et cetum. Coetus multitudo eetum belluam dicimus.\n\nInter Commune et epicœnum. Commune generis est, epicœnum vero animalium.\n\nInter Capillatum et capillosum. Capillatus capillo grandi, capillosus pilosus et birsutus.\n\nInter Cornua et corna. Cornua animalium, vel antemnarum, corna vero pomorum genus.\n\nInter Coepit et cepit. Cepit de capiendo, coepit de incipiendo.","english":"Between \"Cognitor\" and \"Procurator.\" A \"cognitor\" is appointed only in person, by a person present, for a person present; but a \"procurator\" is also appointed in absentia to act against an absent party. Likewise, a \"cognitor\" contends in a suit only against the one against whom he was appointed to act, but a \"procurator\" acts before all. Also, a \"cognitor\" is customarily appointed only for a suit, that is, for the sake of expediting a trial, but a \"procurator\" administers all matters as well.\n\nBetween \"Cochlearium\" and \"cochleare.\" A \"cochlearius\" is one who sells; a \"cochleare\" is the item itself.\n\nBetween \"Coetus\" and \"cetus.\" \"Coetus\" is a multitude; \"cetus\" we call a beast.\n\nBetween \"Commune\" and \"epicoenum.\" \"Commune\" pertains to gender; \"epicoenum\" pertains to animals.\n\nBetween \"Capillatus\" and \"capillosus.\" \"Capillatus\" is one with abundant hair; \"capillosus\" is hairy and shaggy.\n\nBetween \"Cornua\" and \"corna.\" \"Cornua\" are the horns of animals, or the yardarms of ships; \"corna\" is a kind of fruit.\n\nBetween \"Coepit\" and \"cepit.\" \"Cepit\" is from \"capiendo\" (taking); \"coepit\" is from \"incipiendo\" (beginning).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Inter Calvum et calvatum. Calvus est natura, calvatus manu. Inde et decalvatus dicimus valide manu decalvator.\n\nInter Circa, circum et circiter. Quod circa est incerti loci de aliqua parte, circum certi undique, circiter numeri pene infiniti.\n\nInter Causam et rationem. Quod causa rem vel rationem antecedit, ratio in ipsa re est. Item causa est, propter quam fit aliquid, ratio per quam fit.\n\nInter Civile et civicum. Civile est quod ad civitatem pertinet, civicum, quod ipsi cives faciunt.\n\nInter Cognoscinus et agnoscimus. Cognoscimus ignoratos mores, agnoscimus quae nobis exciderant.\n\nDe littera D.\n\nInter Diurna, diutina et diuturna. Diurna a die facta sunt, ut diurna merces, diutina dicta ab eo quod est, quod diu duraverit, diuturna vero a perpetuitate dicta, quasi aeterna.\n\nInter Disertum et discretum [At., disserlum]. Disertus orator est, discretus est doctus, a discendo dictus.","english":"Between \"Calvus\" and \"calvatus.\" \"Calvus\" is so by nature, \"calvatus\" by hand. Hence we also say \"decalvatus,\" strongly by the hand of the \"decalvator.\"\n\nBetween \"Circa,\" \"circum,\" and \"circiter.\" \"Circa\" concerns an uncertain place, on some side; \"circum\" concerns a certain place, on all sides; \"circiter\" concerns a number that is nearly infinite.\n\nBetween \"Causa\" and \"ratio.\" \"Causa\" precedes the thing or the reason; \"ratio\" is in the thing itself. Likewise, \"causa\" is that on account of which something is done; \"ratio\" is that through which it is done.\n\nBetween \"Civile\" and \"civicum.\" \"Civile\" is what pertains to the city; \"civicum\" is what the citizens themselves do.\n\nBetween \"Cognoscimus\" and \"agnoscimus.\" We \"cognoscimus\" manners previously unknown; we \"agnoscimus\" things that had slipped from our memory.\n\nOn the letter D.\n\nBetween \"Diurna,\" \"diutina,\" and \"diuturna.\" \"Diurna\" are made from \"dies\" (day), as in \"diurna merces\" (daily wages); \"diutina\" are so called from the fact that a thing has lasted a long time; but \"diuturna\" are called so from perpetuity, as it were eternal.\n\nBetween \"Disertum\" and \"discretum.\" \"Disertus\" is an orator; \"discretus\" is a learned man, called so from \"discere\" (to learn).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":25,"ref":"p25","source":"Inter Divitem et locupletem. Dives est pecuniis, locuples autem fundis, quasi locorum divitiis plenus.\n\nInter Defensorem et ultorem. Defensor curat, ne fiat injuria, ultor id facit, ne impune sit facta injuria.\n\nInter Deformem et turpem. Deformis ad corpus pertinet. Turpis ad animum.\n\nInter Dementem et delirum. Demens est cujuscunque aetatis angens, et [F., id estj sine mente, delirus autem per aetatem mente defectus: dictus autem ita, eo quod recto ordine, quasi lira, aberret. Lira enim est arationis genus, cum agricolae facta semente dirigunt sulcos.\n\nInter Dirum et atrocem. Dirus immisericors, quasi divina ira in id adactus. Atrox, crudelis, hoc est, crudus, neque suavis.\n\nInter Dolum et dolorem. Dolor eat corporis incommoditas, sive molestia. Dolus vero occulta malitia, blandis sermonibus adornata.\n\nInter Dolum, insidias, et fraudet. Dolus animo fit, insidiae loco, sive telo, fraus circa fidem mutuam.","english":"Between \"Dives\" and \"locuples.\" \"Dives\" is rich in money, but \"locuples\" in lands, as it were full of the riches of places.\n\nBetween \"Defensor\" and \"ultor.\" A \"defensor\" takes care that injury not be done, an \"ultor\" brings it about that an injury not go unpunished once done.\n\nBetween \"Deformis\" and \"turpis.\" \"Deformis\" pertains to the body. \"Turpis\" to the mind.\n\nBetween \"Demens\" and \"delirus.\" A \"demens\" is one who is troubled at any age, and, that is, without mind; but a \"delirus\" is one whose mind has failed through age: he is called this because he wanders from the right order, as it were from the lira. For the lira is a kind of plowing, when farmers, once the seed is sown, direct the furrows.\n\nBetween \"Dirus\" and \"atrox.\" \"Dirus\" is merciless, as it were driven to it by divine wrath. \"Atrox\" is cruel, that is, raw, and not gentle.\n\nBetween \"Dolus\" and \"dolor.\" \"Dolor\" is a bodily discomfort or trouble. \"Dolus\" truly is hidden malice, adorned with flattering words.\n\nBetween \"Dolus,\" \"insidiae,\" and \"fraus.\" \"Dolus\" is done in the mind, \"insidiae\" in place or by weapon, \"fraus\" concerning mutual faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":26,"ref":"p26","source":"Inter Dementiam et amentiam. Dementia teutporale vitium est, amentia perpetuum. Dementia autem dicta, quasi diminutio mentis.\n\nInter Distinctionem et subdistinctionem. Distinctio finem sensus facit, subdistinctio suspendit.\n\nInter Dimidium et dimidiatum. Dimidium est æqua pars divisa, dimidiatum utique pars, sed non aequalis.\n\nInter Divertit et divortit. Divortio [F., divortium] est separatio, cum mulier a viro discedit. die vertit vero, qui a via vel ratione deflectit.\n\nInter Deluit et diluit: Deluit purgat, diluit temperat. [Livius, de morte Mitridatis: Quod cnm diluisset.\n\nInter Dilectum et delectum. Dilectum a diligendo, delectum ab deligendo.\n\nInter Directum et derectum. Derectum per latum est, directum per longum.\n\nInter Discernere et secernere. Discernit qui in duas partes dividit, secernit, qui ex multis seorsum multa eligit.","english":"Between \"Dementia\" and \"amentia.\" Dementia is a temporary defect, amentia a perpetual one. Now dementia is so called as though it were a lessening of the mind.\n\nBetween \"Distinctio\" and \"subdistinctio.\" Distinctio brings the sense to an end, subdistinctio leaves it suspended.\n\nBetween \"Dimidium\" and \"dimidiatum.\" Dimidium is an equal part divided, dimidiatum is indeed a part, but not an equal one.\n\nBetween \"Divertit\" and \"divortit.\" Divortium is a separation, when a woman departs from a man. Divertit vero is he who turns aside from the way or from reason.\n\nBetween \"Deluit\" and \"diluit\": deluit means purges, diluit means tempers. Livy, on the death of Mithridates: \"Quod cum diluisset.\"\n\nBetween \"Dilectum\" and \"delectum.\" Dilectum is from diligendo, delectum from deligendo.\n\nBetween \"Directum\" and \"derectum.\" Derectum is across the breadth, directum along the length.\n\nBetween \"Discernere\" and \"secernere.\" Discernit is he who divides into two parts; secernit is he who from many things chooses many apart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":27,"ref":"p27","source":"Inter Dicere et memorare. Dicit enim, qui semel idem pronuntiat, memorat, non qui semel dicit, sed qui saepius idem, memoriae conservandae causa, facit.\n\nInter Derigere et dirigere. Derigimus quae curva sunt, dirigimus, cum aliquo tendimus.\n\nInter Deportare, comportare et exportare. Deportare est aliquid afferre, comportare in unum locum conferre, exportare tullere.\n\nInter Discedere et abscedere, et caetera. Discedere per divoruum dicimus, abscedere per absentiam, secedere per singularitatem, decedere per mortem.\n\nInter Deauco et diduco. Deduco de amico producendo [Al., perducendoj. Diduco autem distraho, vel divido. Item quantum ad equos triumphales refertur, si equi, duxere triumphos; si boves, deduxere. Item quantum ad naves, subducere in terram dicimus, deducere [AI., diducere] autem in mare, ut: Deducunt socii naves.\n\nInter Duo ei ambo, Utique qui dicit duo [AI., duos ambos], numerat; qui ambo, jungit.","english":"Between \"Dicere\" and \"Memorare.\" For he who pronounces the same thing once, mentions it; not he who says it once, but he who does the same thing rather often for the sake of preserving it in memory.\n\nBetween \"Derigere\" and \"Dirigere.\" We derigere things that are curved; we dirigere when we head toward something.\n\nBetween \"Deportare,\" \"Comportare,\" and \"Exportare.\" Deportare is to bring something; comportare is to gather into one place; exportare is to carry away.\n\nBetween \"Discedere\" and \"Abscedere,\" and the rest. We say discedere for a parting of ways, abscedere for absence, secedere for solitude, decedere for death.\n\nBetween \"Deduco\" and \"Diduco.\" Deduco is from bringing a friend forth. Diduco, however, is I draw apart, or I divide. Again, as it relates to triumphal horses: if horses, they duxere triumphs; if oxen, they deduxere. Again, as it relates to ships, we say subducere onto land, but deducere into the sea, as: The companions deducunt the ships.\n\nBetween \"Duo\" and \"Ambo.\" Indeed, he who says duo counts; he who says ambo joins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":28,"ref":"p28","source":"Inter Disparem et imparem. Dispar est mæqualis, vel dissimilis, impar vero, sine pari.\n\nInter Duo et bina. Cicero, in epistolis ad filium, duas epistolas, non binas; binas litteras, non duas. Quia numeri tantum pluralis est nomen litterae quae epistolam significant. Nam non dicimus bina, nisi ea quae singularem numerum non admittunt, ut bina castra, bina arma. Ea autem dicimus duo quae singularem numerum admittunt.\n\nInter Domum et hospitium. Domus ad proprios habitatores pertinet. Nam hospitium tunc vocatur, cum aut aliquem recipimus aut cum ab aliqno ipsi recipimur; unde et qui venit, et ad quem venitur, hospes dicitur. Sic Plautus: Hospes necavit hospitem captum manu.\n\nInter Decentem et speciosum et formosum. Decens motu corporis probatur, speciosus specie, formosus, natura, sive forma.\n\nInter Deformem et informem. Deformis est cui deest forma, informis ultra formam.","english":"Between \"Dispar\" and \"Impar.\" \"Dispar\" means unequal or dissimilar; \"impar\" means without equal.\n\nBetween \"Duo\" and \"Bina.\" Cicero, in his letters to his son, says \"duas epistolas,\" not \"binas\"; \"binas litteras,\" not \"duas.\" Because \"littera,\" which signifies a letter, is a noun of the plural number only. For we say \"bina\" only of those things that do not admit the singular number, as \"bina castra,\" \"bina arma.\" But we call those things \"duo\" that admit the singular number.\n\nBetween \"Domus\" and \"Hospitium.\" \"Domus\" belongs to its own inhabitants. For it is called \"hospitium\" when we either receive someone or are ourselves received by someone; whence both the one who comes and the one to whom one comes are called \"hospes.\" Thus Plautus: \"The host slew the guest captured by his hand.\"\n\nBetween \"Decens\" and \"Speciosus\" and \"Formosus.\" \"Decens\" is approved by movement of the body, \"speciosus\" by appearance, \"formosus\" by nature or by form.\n\nBetween \"Deformis\" and \"Informis.\" \"Deformis\" is that which lacks form; \"informis\" is beyond form.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Inter Decus et aMorem. Decus ad animum refertur, decor ad corporis speciem.\n\nInter Delatorem et dilatorem. Delator, qui defert ad accusandum; dilator, qui differt ad proferendum.\n\nInter Draconem et traconem. Draco est immanis bellua, tracones.ero sunt hi'tu. terræ.\n\nInter Divitem, potentem, fortunatum, locupletem et honestum. Dives est potentia et virtute, potens, quasi Deo proximus, locuples fundis, quasi locis plenus, fortunatus, subite [F., substantia] factus beatus, honestus moribus et honore usus.\n\nInter Do et cedo. Qui dicit do significat quibus detur; qui dicit cedo, de se tantum dicit.\n\nInter Deum et divum. Quod Deus semper est, divus fit.\n\nInter Damnum et jacturam, et detrimentum. Jacturam scientes et utro patimur, damnum subito, et non credentibus nobis, fit; detrimentum, leve damnum fit in parte.\n\nInter Donum et munus. Doaum Deo offertar, munus hominibus.","english":"Between \"Decus\" and \"Amor.\" \"Decus\" refers to the mind, \"decor\" to bodily appearance.\n\nBetween \"Delator\" and \"Dilator.\" A \"delator\" is one who reports something in order to accuse; a \"dilator\" is one who postpones in order to put off.\n\nBetween \"Draco\" and \"Traco.\" A \"draco\" is a monstrous beast; \"tracones\" are those of the earth.\n\nBetween \"Dives,\" \"Potens,\" \"Fortunatus,\" \"Locuples,\" and \"Honestus.\" \"Dives\" is [so called] from power and virtue; \"potens\" as if next to God; \"locuples\" from estates, as if full of places; \"fortunatus,\" made blessed by substance; \"honestus,\" one who uses [good] morals and honor.\n\nBetween \"Do\" and \"Cedo.\" One who says \"do\" signifies to whom something is given; one who says \"cedo\" speaks only of himself.\n\nBetween \"Deus\" and \"Divus.\" What God always is, \"divus\" becomes.\n\nBetween \"Damnum,\" \"Jactura,\" and \"Detrimentum.\" \"Jactura\" is what we suffer knowingly and on both sides; \"damnum\" happens suddenly and when we do not believe it; \"detrimentum\" is a light loss, in part.\n\nBetween \"Donum\" and \"Munus.\" A \"donum\" is offered to God, a \"munus\" to men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":30,"ref":"p30","source":"Inter Delicta et delecta. Delicta peccata, delecta electa.\n\nInter Delictum et injustitiam. Delictum faidam leve putaverunt esse peccatum, quasi negligentis [F., negligentia ] derelictum, injustitiam vero immane aliquod sævumque commissum.\n\nInter Dolum et dolorem. Dolus tergiversatio, dolor vero corporis inquietudo.\n\nInter Dolosum et inimicum. Dolosus eat qui occulta machinatione grassatur, inimicus vero qui mala facit apertius.\n\nInter Deduco et diduco. Deduco, amicum, diduco, distraho.\n\nInter Directum et derectum. Directum in rectum vadenc; derectum in latere rectum.\n\nInter Disco et doceo. Discit qui non novit, docet vero qui novit.\n\n. De littera E.\n\nInter Externum et hesternum. Hesternum dicimus pridianum, externum autem extraneum, hoc eat, alienum.\n\nInter Eloquentem et loquacem. Sinceritas facundiae eloquentum est, effusa et incondita temeritas, loquacium. Unde cst Sallustius: Loquax magis quam facundus. Et Cicero: Hunc loquacem esse habitum, nunquam dissertum.","english":"Between \"Delicta\" and \"Delecta.\" \"Delicta\" are sins, \"delecta\" are chosen things.\n\nBetween \"Delictum\" and \"Injustitia.\" They have thought \"delictum\" to be a light sin, as it were abandoned through negligence, but \"injustitia\" to be some monstrous and savage act.\n\nBetween \"Dolus\" and \"Dolor.\" \"Dolus\" is evasion, but \"dolor\" is bodily unrest.\n\nBetween \"Dolosus\" and \"Inimicus.\" \"Dolosus\" is one who advances by hidden plotting, but \"inimicus\" is one who does evil more openly.\n\nBetween \"Deduco\" and \"Diduco.\" \"Deduco\" [I lead], a friend; \"diduco\" [I draw apart], I separate.\n\nBetween \"Directum\" and \"Derectum.\" \"Directum\" is going into a straight line; \"derectum\" is straight in its side.\n\nBetween \"Disco\" and \"Doceo.\" He learns who does not know, but he teaches who knows.\n\nOn the letter E.\n\nBetween \"Externum\" and \"Hesternum.\" We call \"hesternum\" that of yesterday, but \"externum\" is foreign, that is, alien.\n\nBetween \"Eloquens\" and \"Loquax.\" The sincerity of eloquence belongs to the eloquent, but the effusive and unpolished recklessness belongs to the talkative. Whence Sallust says: \"Talkative rather than eloquent.\" And Cicero: \"This man was held to be talkative, never articulate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":31,"ref":"p31","source":"inter Expertam et expertum. Si enim expertum rerum dixerimus, significamus peritum, si expertem, ignarum.\n\nluter Exercitatum et exercitum. Exercitus, laboribus fatigatus, exercitatus, vel arle, vel studio peritus.\n\nInter Exosum et odiosum. Exosus dicitur qui aliquem odit, odiosus. qui oditur.\n\nInter Ebrietatem et ebriositatem. Quod ebrie. tas aliquando est, ebriositas frequens temulentia vini est. De. qua Apostolus ait (/ Cor. VI): Neque ebriosi regnum Dei possidebunt. Pulchre autem quidam non ignobilis orator, cum ebrium e somno describeret excitatum, ait: Neque dormire excitatus, nec vigilare ebrius poterat. Qua sententia expressit quodammodo nec mortuum eum fuisse, nec vivum.\n\nInter Eventum et eventa. Eventus ip-a res est, Eventa autem dicuntur quæ ab eventu veniunt.\n\nInter Egestatem et paupertatem. Quod egestas pejor est qnam paupertas, paupertas enim potest esse honesta, nam egestas semper lurpis est.","english":"Between \"Expertam\" and \"expertum.\" For if we say \"expertum\" of things, we mean skilled; if \"expertem,\" ignorant.\n\nBetween \"Exercitatum\" and \"exercitum.\" \"Exercitus\" is one worn out by labors; \"exercitatus\" is one skilled either in art or in study.\n\nBetween \"Exosum\" and \"odiosum.\" \"Exosus\" is said of one who hates someone; \"odiosus,\" of one who is hated.\n\nBetween \"Ebrietatem\" and \"ebriositatem.\" \"Ebrietas\" is drunkenness at a particular time; \"ebriositas\" is frequent intoxication from wine. Of this the Apostle says (1 Cor. 6): \"Neither shall drunkards possess the kingdom of God.\" And fittingly a certain not ignoble orator, when he described a drunk man roused from sleep, said: \"Roused, he could not sleep; drunk, he could not keep awake.\" By this sentence he expressed in a manner that he was neither dead nor alive.\n\nBetween \"Eventum\" and \"eventa.\" \"Eventus\" is the thing itself; \"eventa,\" however, are those things which come from an outcome.\n\nBetween \"Egestatem\" and \"paupertatem.\" \"Egestas\" is worse than \"paupertas,\" for poverty can be honorable, but destitution is always base.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Inter Experientiam et scientiam, Experientia in malo dici potest, ut pœnas expertus, scienlia autem in bono tantum.\n\nInter Emittit et admittit. Emittimus alios a nobis, admittimus alios ad nos. Sic quidam virgini cuidam ait: Murum sexui tuo exstrue, qui nec tuos emittat oculos, nec admittat alienos.\n\nInter Existimare et arbitrari. Existimare apud animum nostrum est, arbitrari judicium animi proferre.\n\nInter Emere et redimere. Id diflert quia qui eunt alienum emit, qui autem redimit, id emit proprie quod suum fuit, et suum esse desiit.\n\nInter Exspectarent spectare. Exspectatur venturus, spectatur qui videtur, vel approbatur.\n\nInter Efferunt et eferunt. Efferunt qui exportant [ AI., asportantj, per duo ff. Eferunt autem, qui\n\nlaudandum [F., laudaudo] extollunt, per unum f. Cicero: Nimium fortasse hæc illi eferunt.\n\nInter Exsequimur, persequimur et prosequimur. Exsequimur mortem, in qua vindicta est, persequimur fugientem, prosequimur, cum fungimur officio.","english":"Between \"experience\" and \"knowledge\": experience can be spoken of in an evil sense, as one who has experienced punishments, but knowledge only in a good sense.\n\nBetween \"sends out\" and \"admits.\" We send out others from us, we admit others to us. Thus a certain man said to a certain virgin: Build a wall for your sex, which may neither send out your eyes nor admit those of others.\n\nBetween \"to think\" and \"to judge.\" To think is within our own mind; to judge is to bring forth a judgment of the mind.\n\nBetween \"to buy\" and \"to redeem.\" This differs because he who buys another's property buys it, but he who redeems properly buys that which was his own and has ceased to be his own.\n\nBetween \"to expect\" and \"to look at.\" One who is to come is expected; one who is seen, or approved, is looked at.\n\nBetween \"efferunt\" and \"eferunt.\" \"Efferunt,\" with two f's, is said of those who export, that is, carry away. But \"eferunt,\" with one f, is said of those who extol something to be praised. Cicero: Perhaps these things extol him too much.\n\nBetween \"we follow out,\" \"we pursue,\" and \"we accompany.\" We follow out a death, in which there is vengeance; we pursue one who flees; we accompany when we discharge an office.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":33,"ref":"p33","source":"Inter Extemplo et illico. Extemplo, repente, vel statim, vel subito, illico, mox vel continuo.\n\nInter Exstinctum et restinctum. Exstinctum dicimus lumen, ut Cicero: Lumina civitatis exstincta sunt, restinctum vero incendium, ut idem Cicero: Subjectos prope jam ignes, circumdatosque restinximus.\n\nInter Equitem, equestrem et sequestrem. Sequestris dicitur, qui certantibus medius intervenit, per quem utraque pars æquam udem sequatur. Eques autem est qui equo sedet in armis. Equestris vero locus, vel ordo, ut si dicas: Ille homo equestris est. Item: Militat [Al., miles ille in equestri ordine.\n\nInter Exanimem et exanimatum. Exanimis. est mortuus, exanimatus vero timens. Ut est illud: Exanimata sequens impingeret agmina muris.\n\nInter Eu et heus. Eu inlerjeclio dolentis est, heus adverbium vocantis.\n\nInter Ensem et gladium, Ensis est ferrum tantum, gladius vero totus. Mucro autem non tantum gladii, sed et cujuscunque teli acumen est. Item gladium generaliter dicimus, ensem in praelio, mucronem in opere.","english":"Between \"immediately\" and \"instantly.\" \"Immediately\" means suddenly, or at once, or abruptly; \"instantly\" means presently or continuously.\n\nBetween \"extinguished\" and \"quenched.\" We call a light \"extinguished,\" as Cicero says: The lights of the state have been extinguished; but a fire is \"quenched,\" as the same Cicero says: We have quenched the fires that were already close beneath us and had surrounded us.\n\nBetween \"horseman,\" \"equestrian,\" and \"sequester.\" A \"sequester\" is one who intervenes as a neutral party between disputants, through whom each side may follow what is fair and equal. A \"horseman\" is one who sits on a horse in arms. \"Equestrian\" refers to a place or an order, as if you were to say: That man is of the equestrian order. Likewise: He serves as a soldier in the equestrian order.\n\nBetween \"lifeless\" and \"terrified.\" \"Lifeless\" means dead, but \"terrified\" means fearing, as in this line: Terrified, she would dash against the ranks that followed.\n\nBetween \"eu\" and \"heus.\" \"Eu\" is an interjection of one in grief; \"heus\" is an adverb of one calling out.\n\nBetween \"blade\" and \"sword.\" A \"blade\" is the iron only, but a \"sword\" is the whole thing. The \"point,\" however, is the sharpness not only of a sword but of any weapon. Likewise we speak generally of a \"sword,\" a \"blade\" in battle, a \"point\" in its working.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":34,"ref":"p34","source":"Inter Exuvias et spolia. Exuviæ ducum sunt, spolia privatorum.\n\nInter eum qui in insulam relegatur, et eum qui deportatur, magna differentia est: primo, quod relegatum bona sequuntur, nisi fuerint sententia adempta, deportatum non sequuntur, nisi palam ei fuerint concessa. Ita fit, ut relegato, mentionem bonorum iu sententia haberi, non prosit, deportato noceat. Item distant et in loci qualitate. Quod cum relegato quidem bumanius transigitur, deportatis vero solent insulae assignari quæ sunt asperrimae, quaeque sunt paulo minus summo supplicio comparandae.\n\nInter Eremum et desertum. Eremus est in via solitudo, ubi nunquam habitatum est, desertum ubi aliquando habitatum et derelictum est.\n\nInter Exsecrationem et jurationem. Exsecratio, ut puta: Si malum non patior [F., ut malum non patiar]; Juratio: Si bonum mihi evenit.\n\nInter Expertum, et experrectum. Expertum, aliquid agnitum, experrectum a somno.","english":"Between \"spoils\" and \"plunder.\" Spoils are the property of leaders, plunder that of private persons.\n\nBetween one who is relegated to an island and one who is deported, there is a great difference: first, because the property of the relegated person follows him, unless it has been taken away by sentence; the property of the deported person does not follow him, unless it has been openly granted to him. Thus it comes about that for the relegated person it does no good to have mention of his property made in the sentence, while for the deported person it does harm. They also differ in the character of the place. For one who is relegated is dealt with somewhat more humanely, but to the deported are customarily assigned islands that are the most rugged, and that are to be reckoned as scarcely less than the supreme punishment.\n\nBetween \"wilderness\" and \"desert.\" A wilderness is a solitude on a road, where there has never been habitation; a desert is where there was once habitation and it has been abandoned.\n\nBetween \"execration\" and \"oath.\" Execration, for example: \"If I do not suffer evil\"; oath: \"If good comes to me.\"\n\nBetween \"having experienced\" and \"awakened.\" \"Having experienced\" means having learned something; \"awakened\" means [roused] from sleep.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":35,"ref":"p35","source":"Inter En et em. En, cum ostendis, em, cum increpas.\n\nInter Ebrium et ebriosum. Ebrius ad tempus multum bibit, ebriosus semper multum bibit.\n\nInter Æquum et equum. Equus, quod est animal, per e et u. sola scribendum. Quod vero pro juslo scribitur [F., accipitur] per a diphthongon geminata u u est scribendum.\n\nDe littera F.\n\nInter Fidelem et fidum. Fidus amicus dicitur, fidelis famulus. hem infidelis est qui caret firmilate, infidus, qui fide.\n\nInter Famosum et infamem. Famosus est, de quo fama loquitur seu bene seu male, infamis vero tantum malae famae est.\n\nInter Ferocem et ferum. Ferox dicitur animus, ferus leo.\n\nInter Fallacem et mendacem. Omnis homo fallax id agit, unde quisque fallatur; non autem omhis vult fallere qui mentitur. Sicut mimi et comœdiæ, et multa poemata, ubi mendacium delectandi potius studio quam fallendi voluntate scribitur. Nam et omnes fere qui jocantur, mentiuntur.","english":"Between \"en\" and \"em.\" \"En\" is when you point something out; \"em\" when you rebuke.\n\nBetween \"ebrius\" and \"ebriosus.\" The \"ebrius\" drinks much for a time; the \"ebriosus\" always drinks much.\n\nBetween \"aequum\" and \"equum.\" \"Equus,\" which is an animal, is to be written with e and u only. But that which is written for \"just\" is to be written with the diphthong a and a doubled u.\n\nOn the letter F.\n\nBetween \"fidelis\" and \"fidus.\" \"Fidus\" is said of a friend, \"fidelis\" of a servant. And \"infidelis\" is one who lacks firmness, \"infidus\" one who lacks faith.\n\nBetween \"famosus\" and \"infamis.\" \"Famosus\" is one about whom report speaks, whether good or ill; \"infamis\" is only of ill report.\n\nBetween \"ferox\" and \"ferus.\" \"Ferox\" is said of a mind, \"ferus\" of a lion.\n\nBetween \"fallax\" and \"mendax.\" Every man who is \"fallax\" does that whereby someone is deceived; but not everyone who lies wishes to deceive. As in mimes and comedies, and many poems, where a lie is written rather than from a wish to deceive, from a desire to delight. For almost all who jest, lie.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":36,"ref":"p36","source":"Inter Furtatum et furiosum. Furiosus est qui ferarum ritu fertur, et ab eo furor nunquam recedit, furiatus qui furit ex causa.\n\nInter Furiosum, furentem et iratum. Furiosus est corde, furens causa, iratus merito.\n\nInter Ferocitatem et feritatem. Feroeitas saepe laudi habetur. Est enim ferocitas militum, et ferox juventus dicitur. Feritas autem dirus animi habitus.\n\nInter Formidinem, pavorem. et metum, sive timorem. Formido objicitur, vel oculis, vel animo, sine adbibita ratione, et maxime parvulis, pavor autem cum timiditate animi subita est conturbans oecasio, quae tamen solvitur ratione, vel tempore, nec stat, item metus est motus interior animi subitus, sive cordis, factus ex aliqua tristi recordatione. Timor vero est accedens dolor mentis extrinsecus, ex aliqua accidenti occasione. Porro timiditas animi vitium sempiternum est. Nam timor, pro tempore est. Itaque in viro forti est aliquando timor, tirniditas nunquam. Est autem et bonus timor et malus. Malus est, cum lemporalia bona quisque sibi subtrahi perhorrescit; bonus, cum quanto quis Deum ardentius diligit, tanto eum diligentius offendere pertimescit. Nam timere interdum prodest, et decet, pro qualitate temporum atque causarum.","english":"Between \"furtatum\" and \"furiosum.\" The \"furiosus\" is one who is carried along in the manner of wild beasts, and fury never departs from him; the \"furiatus\" is one who rages for a cause.\n\nBetween \"furiosum,\" \"furentem,\" and \"iratum.\" The \"furiosus\" is so in heart, the \"furens\" for a cause, the \"iratus\" deservedly.\n\nBetween \"ferocitatem\" and \"feritatem.\" \"Ferocitas\" is often held to be a praiseworthy quality. For there is a ferocity of soldiers, and a young man is called \"ferox.\" \"Feritas,\" however, is a dreadful habit of mind.\n\nBetween \"formidinem,\" \"pavorem,\" and \"metum,\" or \"timorem.\" \"Formido\" is set before either the eyes or the mind without reason being applied, and especially in little children; \"pavor\" is a sudden disturbance of the mind accompanied by timidity, which is nevertheless resolved by reason or by time, and does not persist; likewise \"metus\" is a sudden inner motion of the mind or heart, arising from some sorrowful recollection. \"Timor,\" however, is grief of mind approaching from outside, from some accidental occasion. Furthermore, \"timiditas\" is a perpetual vice of the mind. For \"timor\" is for a time. And so in a brave man there is sometimes \"timor,\" never \"timiditas.\" There is also both a good \"timor\" and a bad one. It is bad when each person dreads that temporal goods be taken from him; it is good when, the more ardently someone loves God, the more carefully he fears to offend Him. For to fear is sometimes beneficial and fitting, according to the quality of the times and causes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Inter Facinus et flagitium ita videtur distinguere Augustinus. Quidquid enim, inquit, agit indomita cupiditas ad corrumpendum animum et corpus suum, flagitium vocatur, quidquid vero agit ut alteri noceat, dicitur facinus. Et hæc duo genera sunt omnium [AI., hominum] peccatorum. Sed flagitia priora sunt, quæ cum corruperint animum in facinora prosiliunt.\n\nInter Phantasiam et phantasma. Phantasia est imago alicujus corporis visa, etcogitando postea in animo figurata, ut puta, avi vel patris species, quem aliquando vidimus, ac dum cogitando memoramu s, phantasiam dicimus. Phantasma vero est ex imagine cognita, aliqua, quam vidimus, imago formata, ut puta, species avi quem nunquam vidissc meminimus; sed tamen ejus species non memoria, sed motu animi figuratur. De cognitis ergo speciebus memoria collecta, phantasia esi; de incognilis species animo figurata, phantasma. Nam figurata phantasmata nihil aliud sunt quam de specie corporis, corporeo sensu abstracta; figmentoque memoria;, ut accepta sunt, vel partiri, vel multiplicare, vel contrahere, vel distendere, vel ordinare, vel turbare, vel quidlibet figurare cogitando facillimum est, sed, cum verum quaeritur, cavere et vitare difficile. Item phanLasia est incognitarum rerum ex cognitis conjectura, phantasma vero rerum incognitio cognitarum.","english":"Between \"facinus\" and \"flagitium\" Augustine seems to distinguish as follows. Whatever, he says, an untamed desire does to corrupt one's own soul and body is called \"flagitium\"; but whatever it does to harm another is called \"facinus.\" And these two are the kinds of all sins. But \"flagitia\" come first, which, when they have corrupted the soul, leap forth into \"facinora.\"\n\nBetween \"phantasia\" and \"phantasma.\" \"Phantasia\" is the image of some body that has been seen and afterward formed in the mind by thinking—for example, the appearance of a bird or of a father whom we once saw; and while we remember him by thinking, we call it \"phantasia.\" But \"phantasma\" is an image formed from some known image that we have seen—for example, the appearance of a bird whom we do not remember ever having seen; yet its appearance is formed not by memory but by a movement of the mind. Therefore, from known appearances collected by memory comes \"phantasia\"; from unknown appearances formed in the mind comes \"phantasma.\" For formed \"phantasmata\" are nothing other than [images] abstracted by bodily sense from the appearance of a body; and once memory has been fashioned, it is very easy to divide, multiply, contract, extend, order, disturb, or in any way shape by thinking, just as they have been received—but when the truth is sought, it is difficult to be on guard and avoid [error]. Likewise, \"phantasia\" is a conjecture of unknown things from known things; \"phantasma,\" however, is the unknowing of known things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":38,"ref":"p38","source":"Inter Fiduciam et confidentiam. Fiducia in bonis rebus, confidentia in malis est.\n\nInter Famam et gloriam. Gloria quippe virtutum est, fama vero vitiorum. Ennius in Achille: Summam tu tibi pro mala vita famam extolles, et pro bona paratam gloriam....; malevolentes enim famam tollunt, benevolentes gloriam.\n\nInter Fatum et fortunam pagani ita separaDant: quod enim fortuitu venit, nulla palam causa, fortunam vocabant, fatum vero quidquid appositum singulis, et statutum erat, ut puta, fati esse dicebant quod nascimur, quod occidimus; fortunae quidquid in vita varietatis accidit.\n\nInter Falsitatem et mendacium. Negare quod verum est, falsitas est, fingere quod verum non est, mendacium est. Unde et Cato: Tu, inquam, si verum supprimis, falsarius agnosceris; si falsa confingis, mendax esse videris.\n\nInter Falsum et fictum. Falsum ad oratores pertinet, ubi veritas saepe ita luditur, ut quae facta suut negentur; fictum vero ad poetas, ubi quæ facta non sunt facta dicuntur. Falsum est ergo quod verum non est; fictum quod tantum verisimile est.","english":"Between \"fiducia\" and \"confidentia.\" Fiducia is in good things, confidentia in evil things.\n\nBetween \"fama\" and \"gloria.\" Gloria is surely of virtues, but fama of vices. Ennius in his Achilles: You will extol the highest fama for yourself for a bad life, and gloria prepared for a good one...; for the malevolent take up fama, the benevolent gloria.\n\nBetween \"fatum\" and \"fortuna\" the pagans distinguished as follows: for what came by chance, with no evident cause, they called fortuna; but fatum was whatever was appointed and fixed for each individual—for example, they said it was of fatum that we are born and that we die; of fortuna, whatever variety of events happens in life.\n\nBetween \"falsitas\" and \"mendacium.\" To deny what is true is falsitas; to feign what is not true is mendacium. Whence also Cato: You, I say, if you suppress the truth, will be recognized as a falsifier; if you invent false things, you will be seen to be a liar.\n\nBetween \"falsum\" and \"fictum.\" Falsum belongs to orators, where the truth is often so played with that things which were done are denied; but fictum belongs to poets, where things which were not done are said to have been done. Falsum, then, is what is not true; fictum is what is only verisimilar.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Inter Fertilem et fructuosum. Fertilis, est ager; fructuosum, quod cuique compendium est.\n\nInter Frondeum et frondosum. Frondeum est totum factum de frondibus, ut torus, frondosus vero est locus. Licet enim abundet frondibus, non tamen est de frondibus totus. Sic et gramineum, et graminosum.\n\nInter Flecti et deflecti. Flecti est retro et in proximum, deflecti vero longius et in devium.\n\nInter Frui et uti haec distinctio est. Quod fruimur quo nequaquam carere possumus; utimur quae aliqnando nec semper habemus. Ac per hoc uti temporale est, frui vero aeternum.\n\nInter Fremere et frender. Fremere est furo. rem mentis, usque ad vocis tumultum excitare, frendere vero proprie, dentes comprimere et concutere. Unde frena dicta, quod hæc equi frendant, id est, premant [AI., imprimant] dentibus, et mordeant. Hinc et frenetici dicti, eo quod dentes concutiant.","english":"Between \"fertile\" and \"fruitful.\" Fertile applies to a field; fruitful applies to whatever yields some profit.\n\nBetween \"leafy\" and \"leafy.\" \"Leafy\" (frondeum) is a thing wholly made of leaves, like a couch; but \"leafy\" (frondosum) is a place. For although it may abound in leaves, it is not wholly made of leaves. So too with \"grassy\" (gramineum) and \"grassy\" (graminosum).\n\nBetween \"to bend\" and \"to turn aside.\" To bend is backward and toward what is near; but to turn aside is farther off and into a byway.\n\nBetween \"to enjoy\" and \"to use\" there is this distinction: that we enjoy what we can by no means lack; we use things that we do not always and at some time do not have. And by this, to use is temporal, but to enjoy is eternal.\n\nBetween \"to rage\" and \"to gnash.\" To rage is to rouse the frenzy of the mind all the way to a tumult of the voice; but to gnash is properly to press the teeth together and strike them. Whence \"bridles\" (frena) are so called because horses gnash them, that is, press them with their teeth and bite them. Hence also \"frenzied\" (frenetici) are so called, because they strike their teeth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":40,"ref":"p40","source":"Inter Flere et plorare. Flere est ubertim lacrymas fundere, quasi fluere, p.orare est quasi cum voce flere, plangere, cum lacrymis pectus aut faciem tundere. Lamentari, est cum aliquibus dictis miserabilibus flere. Mœrere, cum silentio dolere. Lugere est cum habitus mutatione. Lacrymas autem a laceratione mentis dictas. Lugentes vero dicti, quasi luce egentes, unde et luctus [F., lucus ] dicitur.\n\nInter Fodere et effodere. Fodere est tantum sollicitare terram, effodere, hoc ipsum faciendo eruere aliquid, vel invenire, cui contrarium est hifodere.\n\nInter Famulari et obsequi. Famulari est debiti; obsequi, voluntatis proprie.\n\nInter Flagitare et flagitiare. Quod flagitare idem est quod acriter interpellare, flagitiare vero est impurare.\n\nInter Fugiunt et diffugiunt. Fugiunt pariter, diffugiunt divisi.\n\nInter Fatemur et confitemur. Confiteri proprii arbitrii est; nam fateri, coacti est animi, non voluntatis.","english":"Between \"to weep\" and \"to wail.\" \"To weep\" is to pour out tears abundantly, as it were to flow; \"to wail\" is, as it were, to weep with the voice, to beat the breast or face with tears. \"To lament\" is to weep with certain pitiable words. \"To mourn\" is to grieve in silence. \"To be in mourning\" is with a change of attire. But tears (lacrimae) are so called from the tearing (laceratio) of the mind. Those in mourning (lugentes) are so called as being in need of light (luce), whence mourning (luctus) is also named.\n\nBetween \"to dig\" and \"to dig out.\" \"To dig\" is merely to disturb the earth; \"to dig out\" is by doing this very thing to draw something forth, or to find it, whose opposite is \"to dig in.\"\n\nBetween \"to serve\" and \"to comply.\" \"To serve\" is a matter of debt; \"to comply\" is properly a matter of will.\n\nBetween \"to demand\" and \"to commit shameful acts.\" For \"to demand\" is the same as to press sharply; but \"to commit shameful acts\" is to defile.\n\nBetween \"they flee\" and \"they scatter in flight.\" \"They flee\" together; \"they scatter in flight\" as divided.\n\nBetween \"we confess\" and \"we acknowledge.\" To acknowledge is a matter of one's own judgment; for to confess is of a compelled mind, not of the will.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":41,"ref":"p41","source":"Inter Fecisti? et nunquid fecisti? percontaudi differentia est. Nam quo loco volumus nobis responderi factum esse, quod est imperatum, dicimus: Fecisti? Quo loco volumus negari, hoc modo dicimus: Nunquid fecisti?\n\nInter Fluit et defluit. Fluit quod naturaliter decurrit, ut humor, defluit autem quod aetate, vel vetustate dissolvitur, ut ætas hominum, folium arborise Fluere autem tribus modis dicimus: humor. rerum, sane vivorum, tabe mortuorum.\n\nInter Funebre, funereum, et funestum. Funebre, luctuosum; funereum, quod ex funere constat; funestum vero, quod funere inquinatum est. Itaque funestus famulus dicitur, qui aliquo funere pollutus est, quo minus sacra peragere potest.\n\nInter Fragrat et flagrat. Fragrat per litteram ad odorem refertur; per I ad flammam et ignem. Nam quando incendium significat, quod flatu alitur, per I dicimus; et quando odorem, quia fracta specie major est, per enuntiatur.","english":"Between \"Did you do it?\" and \"Surely you did not do it?\" there is a difference in questioning. For in the place where we wish it to be answered to us that what was commanded has been done, we say: \"Did you do it?\" In the place where we wish it to be denied, we speak in this way: \"Surely you did not do it?\"\n\nBetween \"it flows\" and \"it flows down.\" \"It flows\" is what naturally runs down, as moisture; \"it flows down,\" however, is what is dissolved by age or old age, as the age of men, the leaf of a tree. But we say \"to flow\" in three ways: of the moisture of things, of the living, and of the decay of the dead.\n\nBetween \"funebre,\" \"funereum,\" and \"funestum.\" \"Funebre\" is mournful; \"funereum\" is what consists of a funeral; \"funestum,\" however, is what has been polluted by a funeral. And so a \"funestus\" servant is called one who has been defiled by some funeral, so that he is less able to perform the sacred rites.\n\nBetween \"fragrat\" and \"flagrat.\" \"Fragrat,\" with the letter a, refers to odor; with i, to flame and fire. For when it signifies a conflagration, which is nourished by blowing, we say it with i; and when it signifies odor, because it is greater from a broken appearance, it is pronounced with e.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Inter Fratrem et germanum. Fratres dicuntur, qui ex eodem patre nascuntur, et non ex eadem matre. Qui vero ex eodem patre et matre [Al., eadem matre et patrel, germani appellantur. Et est germanus ex eadem genitrice, vel ex eodem germine manans.\n\nInter Firmum et valentem. Firmus ex firmitate naturæ, valens vero ex praecipuis viribus, ut athleta.\n\nInter Figuram et formam. Figura est artis, forma naturæ\n\nInter Farctum et partum. Farctum dicimus qui non est editus, et intra ventrem jacet. partum qui editus est.\n\nInter Fessum et fangatum, et lassum. Fessum animo et cura, fatigatum, ex itineris longitudine, lassum, labore.\n\nInter Frameam et machæram. Framea appellatur gladius, ex utraque parte acutus, quam vulgo spatam dicent, machæra autem gladius est longus, ex una parte acutus.\n\nInter Fœdus et pacem. Foedus namque pacem praevenit. Nam posterius pax accipitur, prius foedus initur.","english":"Between \"brother\" and \"german brother.\" Brothers are those who are born from the same father but not from the same mother. But those born from the same father and mother are called germani. And a germanus is so called from the same womb, or as flowing from the same stock.\n\nBetween \"firm\" and \"strong.\" Firm is from firmness of nature, while strong is from outstanding powers, like an athlete.\n\nBetween \"figure\" and \"form.\" Figure is of art, form of nature.\n\nBetween \"farctum\" and \"partum.\" We call farctum that which has not been brought forth and lies within the womb; partum, that which has been brought forth.\n\nBetween \"fessum\" and \"fangatum,\" and \"lassum.\" Fessum is in mind and care; fatigatum, from the length of a journey; lassum, from labor.\n\nBetween \"framea\" and \"machaera.\" Framea is the name for a sword sharp on both sides, which in common speech they call a spatha; machaera, however, is a long sword, sharp on one side.\n\nBetween \"covenant\" and \"peace.\" For a covenant precedes peace. For peace is received later; the covenant is entered into first.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":43,"ref":"p43","source":"Inter Flumen et fluvium, flumen, torrentem, etc. Fłuvius, perennis aquarum decursus generaliter, a flueudo dictus. Et proprie flumen ipsa aqua; fluvius, eujus aqua; torrens autem inde dictus, quia pluvia crescii, siccitate torrescit, id est, aresciL. Unde et Pacuvius: Flammeo vapore torrens torret. Porro rivus vocatur qui subito ex pluvia fit, celeriterque decurrit ac deficit, fons autem est caput aquae nascentis. Amnis autem fluvius est nemore et frondibus redimitus, et ex ipsa amoeniiale amnis vocatur.\n\nInter Fulgura et fulmina. Fulgur est splendor micantis nubis, flumen autem, mucro est fervidus, ventorum violeatia e nubibus ad terras emissus. Tria sunt autem hæc, fulgor, fulgur, et Cui. men. Fulgor, qui tangit; fuigur, quod incendit et urit; fulmen, quod findit. Et ideo cum trinis radiis finguntur.\n\nInter Florida et florulenta. Florida sunt arbores et herba, florulenta campi, vel prata. Sic et alia intelliguntur similia.","english":"Between \"river\" and \"stream,\" \"river,\" \"torrent,\" etc. A river is, generally speaking, a continuous flow of waters, so called from flowing. And properly the river is the water itself; the stream is that whose water it is; but a torrent is so called because it swells from rain and dries up in drought, that is, it becomes parched. Whence also Pacuvius: \"The torrent scorches with flaming vapor.\" Furthermore, a brook is called that which arises suddenly from rain and swiftly runs down and fails; but a spring is the head of rising water. A river, however, is a stream crowned with grove and foliage, and from that very pleasantness it is called a river.\n\nBetween \"lightnings\" and \"thunderbolts.\" Lightning is the splendor of a flashing cloud; but the river is a fiery point, sent from the clouds to the earth by the violence of the winds. There are, moreover, these three: flash, lightning, and bolt. The flash is what touches; the lightning is what kindles and burns; the bolt is what splits. And therefore they are depicted with three rays.\n\nBetween \"flowering\" and \"full of flowers.\" Flowering things are trees and grass; full of flowers, the fields or meadows. So also other similar things are understood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Inter Frumenta et fruge. Frumenta sunt arida et sicca, fruges vero liquidæ. Frumenti autem nomen tractum est a frumine, id est, eminente gutturis parte.\n\nInter Feras et bestias. Omnis bestia fera, non omnis fera besfia. Bestiæ namque sunt, quæ morsu, vel unguibus sæviunt, ut pardi, leones, tigrides, a vastando dictæ. Ferre autem etiam illæ sunt quæ etsi non sæviunt, tamen silvestres sunt; dictai autem feræ, quod et naturali alantur libertate, et desiderio suo ferantur.\n\nInter Fastos et fastos [AI., fastus] dies. Fasti nniversaliter comprehensi, tam boni, quam mali, dies fasti, quibus sunt contrarii nefasti.\n\nInter Fastos dies et nefastos dies. Quou fasti dies sunt qnibus judicia exercere et causam dicere vel agere licet, nefasti dies dicti ab eo quod nefas sit quidquam his diebus agere, vel dicere, vel sacrum facere. Ergo festis diehus contrarii sunt nefasti.","english":"Between \"grain\" and \"crops.\" Grain is dry and parched, while crops are liquid. The name of grain (frumentum) is drawn from frumen, that is, the prominent part of the throat.\n\nBetween \"wild beasts\" and \"beasts.\" Every beast is wild, but not every wild creature is a beast. For beasts are those that rage with bite or claws, such as leopards, lions, and tigers, called so from ravaging (vastando). But \"wild\" (ferae) also applies to those which, though they do not rage, are nevertheless of the woods; and they are called ferae because they are nourished by their natural liberty and are carried along by their own desire.\n\nBetween \"fasti\" and \"fasti\" days. Fasti, taken universally, are both good and bad days—fasti being those to which nefasti are opposed.\n\nBetween \"fasti\" days and \"nefasti\" days. Fasti days are those on which it is permitted to exercise judgments and to plead or conduct a case; nefasti days are so called from the fact that it is nefas (wrong) to do, say, or perform any sacred rite on these days. Therefore nefasti are the opposite of festi days.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":45,"ref":"p45","source":"Inter Festos dies et solemnes. Festi dies ex consuetudine dicuntur, solemnes vero qui ad omnes pertinent, ut parentalia. Ut cum quis defuncti officia expleverit, dicitur solemnia praestitisse.\n\nInter Fulmen, fulgorem et fulgur. Fulmen, quod ferit, fu!gor est, quod apparet, fulgur, quod conditur, si cadat de cœlo.\n\nInter Fœdus et fœdus. Fœdus turpis, fœdus placitum.\n\nInter Fides et fidis. Fides in fide, idis de chorda.\n\nInter Fenum et fenus. Fenum palea, fenus lucrum est.\n\nInter Fragrat et flagrat. Fragat redolet, flagrat verberat.\n\nInter Favorem et favum. Favor adjutorium esi, favum vero mel.\n\nInter Furatum et furtatum. Faratum eum qui furtum facit; furtatnm, quod furatur fur.\n\nInter Fatum et fatuum. Fatoum segnem, fatum vero fortunæ decretio est.\n\nInter Fastos et fastus. Fastus de superbia, factos de libris.\n\nInter Feminam et femina. Feminam de homine, femina femora sunt.","english":"Between \"festal days\" and \"solemn days.\" Festal days are so called from custom, while solemn days are those that pertain to all, such as the Parentalia. Thus when someone has performed the rites for a deceased person, he is said to have rendered the solemn rites.\n\nBetween \"lightning,\" \"flash,\" and \"thunderbolt.\" Lightning (fulmen) is what strikes; the flash (fulgor) is what appears; the thunderbolt (fulgur) is what is hidden, if it falls from the sky.\n\nBetween \"foul\" and \"covenant.\" Foul (foedus) is shameful; covenant (foedus) is an agreement.\n\nBetween \"faith\" and \"string.\" Faith (fides) is in faith; fidis, with the genitive fidis, is of a string.\n\nBetween \"hay\" and \"interest.\" Hay (fenum) is chaff; interest (fenus) is profit.\n\nBetween \"it is fragrant\" and \"it blazes.\" Fragrat means it gives off a scent; flagrat means it strikes.\n\nBetween \"favor\" and \"honeycomb.\" Favor is assistance; favum is honey.\n\nBetween \"stolen\" and \"he steals.\" Furatum means him who commits theft; furtatum means what the thief steals.\n\nBetween \"fate\" and \"foolish.\" Fatuum means sluggish; fatum is the decree of fortune.\n\nBetween \"fasti\" and \"fastus.\" Fastus is from pride; fasti is from books.\n\nBetween \"woman\" and \"thighs.\" Feminam is from a human being; femina means thighs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Inter Forfice et forcipes. Forfices, id est, tisorias, forcipes, tenaces.\n\nInter Fornicationem et adulterium. Adultenum est conjugalis tori inquinamentum, fornicatio vero amor legitimo conjugio solutus, et vagus, explendæ libidinis consectando licentiam. Scripturæ autem soIent fornicationem vocare omnem iHicitam corruptionem, sicut est idololatria, et avaritia, ex quibuS fit transgressio legis, propter illicium concupiscentiam. Fornicatio autem sumpsit nomen a quibusdam aedificiis arcuatis quos fornices antiqui vocabant, in quibus meretrices constitutæ prostituebantur. Meretrices autem dicunlur a merendo, id est, promerendo stipendia libidinis. Unde et milites, cum stipendia accipiunt, mereri dicuntur.\n\nDe littera G.\n\nInter Grates et gratias. Grates Deo aguntur, gratiae vero hominibus, quoniam referri possunt. Idcirco optime Deo convenit,,ved relationem significat ad latriam.","english":"Between \"shears\" and \"tongs.\" Shears, that is, cutting instruments; tongs, pincers.\n\nBetween \"fornication\" and \"adultery.\" Adultery is the defilement of the conjugal bed, while fornication is love released from lawful marriage and wandering free, pursuing license for the satisfying of lust. But the Scriptures are accustomed to call \"fornication\" every illicit corruption, such as idolatry and greed, from which comes transgression of the law, on account of illicit desire. Fornication, moreover, took its name from certain arched buildings which the ancients called fornices, in which prostitutes were stationed and plied their trade. Prostitutes, furthermore, are so called from merendo, that is, from earning the wages of lust. Whence also soldiers, when they receive their pay, are said mereri.\n\nOn the letter G.\n\nBetween \"thanks\" and \"graces.\" Thanks are given to God, but graces to men, since they can be returned. Therefore it is most fittingly suited to God, since it signifies a relation to latria.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Inter Gaudium et lætitiam. Stoici sic distinguunt: gaudium quippe esse aiunt elationem animi, in his quæ digna sunt exsultantis, Ixtitam vero effrenatam animi ĮAl., animæ] elationem, quæ modum nesciat; et in his quoque quæ vitio sunt mista lætetur. Unde et Scriptura: Non at gaudium impiis, dicit Dominus.\n\nInter Gravitatem et gravtludinem. Gravitas ex pondere animi, et ex sententia constat, graviludo autem corporis est. Inter Grave et gravidum. Grave de natura dicitur; gravidum de accidenti [AI., accidenti] fecunditate, ut arhor gravida pomis.\n\nInter Garrire et loqui. Loquitur qui recte et temperanter dicit; garrit qui aut multa verba dicit, aut sordide loquitur.\n\nInter Gerere et ferre. Gerimus nostra, et veluti natura aliqua, quæ in nobis sunt, ferimus vero imposita nobis, veluti onus. Sed Virgilius permiste utitur (I Æneid.): Fidus quæ tela gerebat Achates. Gerebat pro ferre posuit.","english":"Between \"joy\" and \"gladness.\" The Stoics distinguish them thus: they say that joy is an elation of mind exulting in things that are worthy, while gladness is an unbridled elation of the mind that knows no measure, and rejoices even in things that are mixed with vice. Hence also Scripture says: \"There is no joy for the impious,\" says the Lord.\n\nBetween \"gravity\" and \"heaviness.\" Gravity comes from the weight of the mind and from judgment, while heaviness belongs to the body. Between \"heavy\" and \"pregnant.\" \"Heavy\" is said of nature; \"pregnant\" of an accidental fruitfulness, as a tree is pregnant with apples.\n\nBetween \"to chatter\" and \"to speak.\" He speaks who says things rightly and with restraint; he chatters who either says many words or speaks basely.\n\nBetween \"to bear\" and \"to carry.\" We bear our own things, and, as it were, by some natural right, the things that are in us; but we carry things imposed on us, like a burden. But Virgil uses them interchangeably (Aeneid I): \"The faithful Achates who bore his weapons.\" He put \"bore\" for \"carried.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":48,"ref":"p48","source":"Inter Gravatur et ingravatur [Al. ponderatur. Ingravatur [Al., ponderatur) pondere alieno, gravatur suo.\n\nInter Gentem et gentes, et genus. Gens nationis est, ut Græciæ, Assyriæ. Hinc et gentilitas dicitur. Gentes autem famili;e, ut Juliæ, Claudis. Genus vero ad qualitatem refertur, ut pecoris, pomi.\n\nInter Græcum, Græcanicum, et Græcense. Græcus homo dicitur; Græcanica res; Græcense, quale in Graecia solet Heri.\n\nInter Gallum et Gallicum, et Gallicanum. Gallum in Gallia natum, Gallicum ex Gallia latum, Gallicanum, quod aliquid ex Gallia affert.\n\nInter Germanam et sororem. Soror eriri ab eodem genuine, non ab eodem utero; germana vero ex utriusque manans germine.\n\nInter Genitorem et patrem. Genitor naturæ vocabulum est, sive originis; nam pater dignitatis et honoris nornen est. Unde et sanctos viros ac seniores patres dicimus. Genitorcs vero nostri a quibus nati sumus.","english":"Between gravatur and ingravatur: ingravatur is with another's burden, gravatur with one's own.\n\nBetween gens and gentes, and genus. Gens is of a nation, as of Greece, of Assyria; hence also gentilitas is said. Gentes, however, are of a family, as the Julian, the Claudian. Genus truly refers to quality, as of a herd, of an apple.\n\nBetween Graecus, Graecanicus, and Graecensis. Graecus is said of a man; Graecanica of a thing; Graecense, of the kind that is customary in Greece.\n\nBetween Gallus and Gallicus, and Gallicanus. Gallus is one born in Gaul, Gallicus is brought from Gaul, Gallicanus is that which brings something from Gaul.\n\nBetween germana and soror. A soror is born from the same stock, not from the same womb; but a germana flows from the seed of both.\n\nBetween genitor and pater. Genitor is a term of nature, or of origin; for pater is a name of dignity and honor. Hence we call holy men and elders fathers. But our genitors are those from whom we are born.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":49,"ref":"p49","source":"Inter Generat et parturit. Generare masculos dicimus, parturire feminas. Ut puta: Ille generavit, illa parturiit.\n\ninter Gubernatorem et nautam. Quod omnis gubernator, nauta esse potest, omnis nauta gubernator esse non potest.\n\nInter Grande et maximum. Grande ad corpus pertinet, maximum ad animum.\n\nDe littera H.\n\nInter Hodie et hoc die. Hodie est quasi primum fiat, hoc die quasi aliquando factum referamus.\n\nInter Hunc diem et hanc diem. Dies masculini generis bonum tempus apud veteres indicabat; feminini malum, veluti in Job, maledicta dies.\n\nInter Habeo et ab eo. Habeo, retineo; ab eo, boc est, ab ipso.\n\nInter Hos et os. Si hos cum scribimus, significamus personam, sine significat vultum.\n\nInter Hæresim et schisma. Schisma esse eadem opinantem, atque eodem ritu colentem quo caeteri, solo congregationis delectari discidio: hæresim autem esse longe alia opinantem quam cæteri, aliamque sibi ac longe dissimilem perversi dogmatis instituere culturam. Hæresis autem Graece ab electione dicitur, quod scilicet unusquisque id sibi eligat quod melius esse videtur. Secta autem a divisione dicta est, quasi sectio. Unde et sectæ philosophorum vel baereticorum dicuntur.","english":"Between generat and parturit. We say that men generate, women give birth. For example: he generated, she gave birth.\n\nBetween gubernator and nauta. For every gubernator can be a nauta, but not every nauta can be a gubernator.\n\nBetween grande and maximum. Grande pertains to the body, maximum to the mind.\n\nOn the letter H.\n\nBetween hodie and hoc die. Hodie is, as it were, that it is first happening; hoc die, as it were, that we report something as having happened at some time.\n\nBetween hunc diem and hanc diem. Dies of the masculine gender indicated good time among the ancients; of the feminine, evil, as in Job, cursed days.\n\nBetween habeo and ab eo. Habeo, I retain; ab eo, that is, from him.\n\nBetween hos and os. If we write hos, we signify a person; without it, it signifies the face.\n\nBetween haeresis and schisma. Schisma is to hold the same opinion, and to worship with the same rite as the others, and to delight in the division of the congregation alone; but haeresis is to hold far different opinions than the others, and to establish for itself another and far dissimilar observance of perverse doctrine. Haeresis in Greek is said from election, namely because each one chooses for himself what seems to him better. Secta, however, is said from division, as it were sectio. Hence also the sects of philosophers or of heretics are spoken of.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Inter Honos et onus. Honos de honore, onus de onere.\n\nInter Hora et ora. Hora cum II littera, dierum, sine II regionum, vel finium, sive oris significatio, quo locutio exprimitur.\n\nInter Honustus et oneratus hoc interest, quod oneratus est qualicunque pressus pondere, bouustus vero, cui ipsum onus honori est, ut si quis spolia hostium ferat. Sed oneratus aspirationem non babet, quia ab onere venit; honustus vero, quia ab honore descendit, retinet aspirationem.\n\nInter Hauritur et exhauritur. Hauritur aqua, exhauritur puteus.\n\nInter Herbidum et herbosum. Herbidum dicimas locum, in quo herbarum viriditas nunquam cessat, herbosum aulam, qui facile herbam generat, et ad tempus arescit.\n\nDe littera I.\n\nInter Inferum et infernum. Pars superior inferni inferus est, ubi quieverunt ante adventum Cbristi animæ justorum. Pars vero inferior infernus, in quo truduntur animæ impiorum qui plurimum peccaverunt. De quo Propheta animam suam liberatam esse gaudet, dicens: Quia liberasti animam meam ab inferno inferiori.","english":"Between honos and onus. Honos comes from honor, onus from burden.\n\nBetween hora and ora. Hora, with the letter h, means of days; without h, of regions, or of boundaries, or the meaning of mouth, by which speech is expressed.\n\nBetween honustus and oneratus there is this difference: that oneratus is one pressed by any sort of weight, but honustus is one for whom the burden itself is an honor, as if someone were carrying the spoils of enemies. But oneratus does not have aspiration, because it comes from onus; honustus, however, because it descends from honor, retains the aspiration.\n\nBetween hauritur and exhauritur. Water is drawn, a well is drained.\n\nBetween herbidum and herbosum. We call herbidum a place in which the greenness of grass never ceases; herbosum a courtyard which easily produces grass and dries up in time.\n\nConcerning the letter I.\n\nBetween inferum and infernum. The upper part of hell is the inferus, where the souls of the just rested before the coming of Christ. But the lower part is the infernus, into which the souls of the impious who sinned most greatly are thrust. Concerning this the Prophet rejoices that his soul has been freed, saying: Because you have freed my soul from the lower hell.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Inter Initium et principium. Initium est rerum a quo quid incipit, ut fundamenta domus, carina navis; principium autem verborum exordium est.\n\nInter Judicium et justitiam. Justitia est studium recte vivendi, judicium vero æquitas recte judicandi; quisquis ergo bene vivendo servii [AI., vivendi serviat], justitiam facit; quisquis recte judicat in subdiiis, judicium custodit. Profanatur autem judicium astutiæ tempore, non dignitate. Nam primum oportet quemque esse justum, providere rectitudinem,et post hoc assequitur in judiciis æquitatem. Horum primum virtutis est, alterum honoris. Neque enim quisquam potest pervenire ad honorem, nisi per virtutem. Differt enim justitia a judicio. Solet enim dici judicium pravum, quod injustum est; justitia vero nunquam et injusta esse non potest.\n\nInter Incantatorem, magum, aruspicem et maleficum. Incantatores sunt qui rem verbis peragunt. Magi, qui de sideribus philosophantur. Malefici, qui sanguine utuntur et viciimis, et saepe contingunt corpora mortuorum. Aruspices, qui exta pecudum inspiciunt, et ex eis futura praedicunt.","english":"Between initium and principium. Initium is the starting point of things, from which something begins, as the foundations of a house, the keel of a ship; principium, however, is the beginning of words.\n\nBetween judicium and justitia. Justitia is the pursuit of living rightly, judicium truly is the equity of judging rightly; whoever, therefore, by living well devotes himself to it, does justice; whoever judges rightly in matters subject to him, guards judgment. But judgment is profaned in a time of cunning, not by dignity. For first it is fitting that each person be just, provide for uprightness, and after this he attains equity in judgments. The first of these belongs to virtue, the second to honor. For no one can arrive at honor except through virtue. For justice differs from judgment. For a judgment is customarily called depraved when it is unjust; but justice can never be unjust.\n\nBetween incantator, magus, aruspex, and maleficus. Incantatores are those who accomplish a matter by words. Magi are those who philosophize about the stars. Malefici are those who use blood and victims, and often touch the bodies of the dead. Aruspices are those who inspect the entrails of cattle, and from them foretell the future.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":52,"ref":"p52","source":"Inter Indoctum et indocilem. Indocilis est, qui penitus non potest discere. Indoctus, qui nondum discit, et tamen discere potest. Ad hanc formam similia distingue, ut puta, immotus, et immobilis, et his similia.\n\nInter Innoxtum et Innocuum. Innocuus est cui non nocetur; inuoxius, qui non novit nocere.\n\nInter Impurum et impudicum. Impudicus Al., impurus], qui turpitudinem flagitii infert; impurus, qui patitur.\n\nInter Immemorem et ignarum. Immemor est, qui oblitus est; ignarus, qui inscius. Unde et nares dictae, quae nos odore [AI., ad odorem] admonent ut cognoscamus aliquid et sciamus. Unde et olfecisse, scisse [AI., olfari res] veteres dicebant.\n\nInter Inertem et segnem. Iners sine arte, et ob hoc neque operis quidem ullius. Segnis, quasi sine igne; quomodo securus, sine cura, id est frigidus, per quod inutilem accipimus.\n\nInter Insanum et insanientem. insanus est qui perpetuo animi furore tenetur; insaniens subito incitatus indignatione, vel ira.","english":"Between indoctum and indocile. Indocilis is one who is utterly unable to learn. Indoctus is one who does not yet learn, and yet is able to learn. Distinguish similar words according to this pattern, for example immotus and immobilis, and the like.\n\nBetween innoxtum and innocuum. Innocuus is one to whom no harm is done; innoxius is one who does not know how to do harm.\n\nBetween impurum and impudicum. Impudicus is one who brings about the shamefulness of a disgraceful act; impurus is one who suffers it.\n\nBetween immemorem and ignarum. Immemor is one who has forgotten; ignarus is one who is unaware. Whence also the nostrils (nares) are so called, because they admonish us by smell to recognize something and know it. Whence also the ancients used to say olfecisse for scisse.\n\nBetween inertem and segnem. Iners is without skill (sine arte), and for this reason without any work at all. Segnis is, as it were, without fire (sine igne); just as securus is without care (sine cura), that is, cold, whereby we understand it as useless.\n\nBetween insanum and insanientem. Insanus is one who is held by perpetual madness of mind; insaniens is one suddenly stirred by indignation or anger.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":53,"ref":"p53","source":"Inter Impium et peccatorem hoc distare solet, quod omnis impius peccalor, non lamen omnis peccator impius habendus est. Impius quippe est quisquis a fidei pietate alienus efficilur, peccator vero qui prava actione foedatur...\n\nInter Iniquitatem et peccatum sic distare dicit Ambrosius, quod iniquitas ad mentis acerbitatem refertur, peccatum vero ad prolapsionem corporis. Praecedit igitur iniquitas, peccatum sequitur. Sed gravior est iniquitas, tanquam materia peccatorum, in cujus comparatione levius est peccatum. Item peccatum est quod admittitur; piaculum autem id quod admissum est, et id quod expiatur admissum. Iniquitalis autem tres sunt differentiae: suggestionis, delectationis, et consensus. Inter iniquitates et peccata sanctus Hieronymus banc differentiam facit: iniquitates dicimus quæ ante susceptam fidem, sive per ignorantiam, sive per scientiam committuntur. Peccata vero, quae post cognitionem fidei, vel gratiam baptismatis contrahuntur; totidemque et peccata, verbi, operis et consensionis.","english":"Between the impious and the sinner, this is usually the difference: that every impious person is a sinner, but not every sinner is to be considered impious. For impious is whoever is made estranged from the piety of faith, while a sinner is one who is defiled by depraved action.\n\nBetween iniquity and sin, Ambrose says the difference is this: that iniquity refers to bitterness of mind, while sin refers to a lapse of the body. Iniquity therefore comes first, sin follows. But iniquity is graver, as being the matter of sins, in comparison with which sin is lighter. Likewise, sin is what is committed; a piaculum is both what has been committed and what is expiated after being committed. There are three differences of iniquity: suggestion, delight, and consent. Between iniquities and sins, Saint Jerome makes this distinction: we call iniquities those things which are committed before faith has been received, whether through ignorance or through knowledge. But sins are those which are contracted after the knowledge of faith or the grace of baptism; and there are just as many kinds of sins: of word, of deed, and of consent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Inter Invidum et invidiosum, quod invidus feliciori invidet, invidiosus autem is est qui ab alio patitur invidiam. Nihil autem honestum, quod non invidiosum. Nemo quippe invidet misero; quis autem bonus et non invidiosus?\n\nInter Iram et iracundiam. Ira præsens est, et ex causa nascitur; iracundia autem vitium naturale et perpetuum est. Item iratus pro tempore concitatur; iracundus autem frequenter fAl. frequens] irascitur, et ad levem sermonis auram, quasi a vento folium, commovetur. De talibus dicit Scriptura: Vir iracundus inhonestus est. EI iterum: Iracundus effodit peccata.\n\nInter Ignominiam et infamiam. Ignominia ponitur potestate alicujus, infamia autem fit multorum consentiente sermone.\n\nInter Incusare et accusare. Incusamus potiores, accusamus pares. Item incusamus verbo, aocusamus crimine et facto.\n\nInter Jubere et imperare. Jubere apud veteres non idem erat quod imperare; nam jubere ibi dicebatur, ubi voluntatis erat obsequium; imperare autem,ubi debito quisque imperio parebat.","english":"Between the envious and the envied: the envious person envies one who is happier, while the envied person is one who suffers envy from another. Yet nothing is honorable that is not envied. For no one envies the wretched; but who is good and not envied?\n\nBetween anger and irascibility. Anger is present [in the moment] and arises from a cause; irascibility, however, is a natural and perpetual vice. Likewise the angry man is stirred up for a time; the irascible man, however, is frequently angry, and at a light breeze of speech, like a leaf by the wind, he is moved. Of such people Scripture says: An irascible man is dishonorable. And again: The irascible man digs up sins.\n\nBetween ignominy and infamy. Ignominy is placed in someone's power, but infamy comes about by the consenting speech of many.\n\nBetween incusare and accusare. We incusare (find fault with) our superiors, we accusare (accuse) our equals. Likewise we incusare by word, we accusare by charge and deed.\n\nBetween jubere and imperare. Among the ancients jubere was not the same as imperare; for jubere was said where there was obedience of will; imperare, however, where each one obeyed by due command.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Inter Jactamur et fatigamur, Jactamur in maris fluctibus, fatigamur in terris.\n\nInter Jaceo et jacio. Jaceo accubantem significat, jacio vero mitto demonstrat.\n\nInter Ignem et focum. Ignis ipsa flamma est, focus vero fomes, ac nutrimentum ignis. Nam Yarro: Focus, ait, dicta, quod foveat ignem. Focus ergo dictus a fotu.\n\nInter Januam et ostium. Janua est aditus primus in domum, ostium in quemlibet locum domus. Similiter vero janua, vel est clausa, vel patens; fores autem et valvæ ipsae clausae sunt, sed fores quae foras vertuntur, valvæ, quae imus aperiuntur, et duplices, multiplices, complicabilesque sunt. Portae vero proprie murorum dicuntur; atque ideo dictæ eo quod antiquitus portato aratro designabantur, quando circumducebatur gyrus, atque urbs signabatur.\n\nInter Illius similis et illi similis. illius similis ad mores refertur, illi similis ad vultum.","english":"Between being tossed about and being worn out: we are tossed about on the waves of the sea, we are worn out on land.\n\nBetween I lie and I throw. \"I lie\" signifies one reclining, while \"I throw\" shows that one sends.\n\nBetween fire and hearth. Fire is the flame itself, while the hearth is the tinder and nourishment of the fire. For Varro says: \"The hearth (focus) is so called because it fosters (fovere) the fire.\" Therefore \"hearth\" is named from \"fostering.\"\n\nBetween doorway and entrance. The doorway is the first approach into a house, the entrance into any place of the house. Likewise, indeed, the doorway is either closed or open; but the doors and the folding doors are themselves closed things, yet \"doors\" are those which turn outward, \"folding doors\" those which open inward, and they are double, multiple, and foldable. \"Gates\" however are properly spoken of walls; and they are so called for the reason that in ancient times they were marked out by carrying a plow, when a circle was drawn around and the city was marked out.\n\nBetween \"similar to him\" (illius similis) and \"similar to him\" (illi similis). \"Similar to him\" in the genitive refers to character, \"similar to him\" in the dative refers to countenance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Inter Juventam et juventutem. Juventus est juvenum multitudo; juventa autem hominum est aetas. Juventas vero decus juventu* tis, sed auctores in plerisque locis aliter posuerunt.\n\nInter Inficere et officere. Inficere est colerem mutare, officere est alicui nocere.\n\nInter Invenire et reperire. Invenimus inquisita, reperimus ultro occurrentia.\n\nInter Inquirere et quærere. Inquirimus ea de quibue dubitamus, quaerimus ignota.\n\nInter Impendere et impendere. Impendere correpte ab eo venit, quod esi impendo, impendere, impendere autem, si e litteram producas, significat imminere, ab eo quod est impendeo.\n\nInter Juvat et jubat. Juvat, delectai; jubat, adjuvat.\n\nInter Illicem. et ilicem, Illicem cum duobus it significat induetorem; ilicem per unum I arborem indicat.\n\nInter It et id. Id pronomen est; it vero, vadit.\n\nInter Inquit et inquid, ut puta ubi inquit dictum.","english":"Between Juventa and Juventus. Juventus is a multitude of young people; Juventa, however, is the age of men. Juventas truly is the glory of youth, but the authorities have set it down otherwise in very many places.\n\nBetween Inficere and Officere. Inficere is to change a color; officere is to harm someone.\n\nBetween Invenire and Reperire. We invenire things that have been sought out; we reperire things that meet us of their own accord.\n\nBetween Inquirere and Quaerere. We inquirere into those things about which we doubt; we quaerere things unknown.\n\nBetween Impendere and Impendere. Impendere with a short vowel comes from that which is impendo, impendere; but impendere, if you lengthen the letter e, signifies to threaten, from that which is impendeo.\n\nBetween Juvat and Jubat. Juvat means it delights; jubat means it helps.\n\nBetween Illicem and Ilicem. Illicem with two i's signifies a seducer; ilicem with one i indicates a tree.\n\nBetween It and Id. Id is a pronoun; it, however, means he goes.\n\nBetween Inquit and Inquid, as for instance where inquit is said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Inter Insitum et insertum. Insitas arbores dicimus, insertas vero causas, aut fabulas.\n\nInter Illud et illuc. Illud pronomen, illuc adverbium est.\n\nInter Imprecari et deprecari. Imprecari, maledicere; depreeari, excusare et expurgare.\n\nInter Incolam et inquilinum. lncola quidem et inquilinus signum est perditæ patriæ; sed inquilinus diCitur quandiu peregrinatur, incola eum invenerit sedem.\n\nInter Indigenam et indigentem. Indigentes egeni sunt; indigena, inde geniti.\n\nDe littera L.\n\nInter Libertatem et liberalitatem. Libertas conditionis est, liberalitas vero beneficentiae et largitatis, ut nudum vestire, captivos redimere, pauperi victum administrare.\n\ninter Laudabilem et laudandum. Laudabilis est qui laudari potest, laudandus qui laudari debet.\n\nInter Luxuriosum et prodigum. Luxuriosus, quasi solutus in voluptates, unde membra loce mota luxa dicuntur; prodigus autem sumptuosus, qui omnia porro agit, et quasi projicit.","english":"Between Insitum and insertum. We call trees insitae (grafted), but causes or stories insertae (inserted).\n\nBetween Illud and illuc. Illud is a pronoun, illuc an adverb.\n\nBetween Imprecari and deprecari. Imprecari is to curse; deprecari is to excuse and to clear oneself.\n\nBetween Incola and inquilinus. Incola indeed and inquilinus are a sign of a lost homeland; but inquilinus is said as long as he is a stranger, until an incola has found a seat.\n\nBetween Indigenam and indigentem. Indigentes are the needy; indigena, those born from there.\n\nOn the letter L.\n\nBetween Libertatem and liberalitatem. Libertas is a matter of status, but liberalitas of beneficence and generosity, as to clothe the naked, to redeem captives, to provide food for the poor.\n\nBetween Laudabilem and laudandum. Laudabilis is he who can be praised, laudandus he who ought to be praised.\n\nBetween Luxuriosum and prodigum. Luxuriosus is, as it were, dissolved into pleasures, whence limbs moved from their place are called luxa; but prodigus is wasteful, who drives everything onward, and as it were throws it away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Inter Lascivum et petulantem. Lascivus luxu, petulans temeritate. Petulantia autem libido dicitur ab eo quod petit male alienum pudorem.\n\nInter Litigiosum et litigatorem. Litigiosus est de quo litigatur, quasi ager.; litigator qui litigat.\n\nInter Lætitiam et exsultationem. Lætitia est mentis gaudium, exsultatio vero verborum atque membrorum. Rursus exsultatio a jubilatione distinguitur. Ubi enim verba sufficiunt laetitiae, et lingua idonea est mentis gaudium explicare, exsultatio est. Ubi vero non potest quisque conceptum gaudium verbis annuntiare, sed ipsam animi effusi lætitiam in vocem quamdam exsultationis erumpit, jubilatio est.\n\nInter Lechum et mortem quidam tentaverunt facere discretionem, dicentes: Lethum per se venit, mors vero infertur.\n\nInter Libidinem et lividinem. Libido per cupiditas est animi; livido per v livor est corporis. Sunt autem multæ variaeque libidines, sicut libido ulciscendi, quae ira vocatur; sicut libido habendi pecuniam, quae avarilia nominatur; sicut libido quomodocunque vincendi, quae pertinacia dicitur; sicut libido gloriandi, quae jactantia nuncupatur. Et cum sint multarum libidines rerum, neque cujus rei libido sit adjicilur, non solet animo occurrere, nisi illa tantum qua obscenæ partes corporis ad flagitiorum immunditias excitantur.","english":"Between Lascivious and petulant. Lascivious is from excess, petulant from recklessness. Petulance, moreover, is called lust from the fact that it seeks (petit) another's shame wickedly.\n\nBetween Litigious and litigant. A litigious person is one about whom litigation is brought, as it were a field; a litigant is one who litigates.\n\nBetween Gladness and exultation. Gladness is a joy of the mind, but exultation is of words and limbs. Again, exultation is distinguished from jubilation. For where words suffice for gladness, and the tongue is fit to unfold the joy of the mind, it is exultation. But where one cannot announce the joy conceived in words, but the very gladness of the soul poured forth bursts out into a kind of voice of exultation, it is jubilation.\n\nBetween Lethe and death some have attempted to make a distinction, saying: Lethe comes of itself, but death is brought on.\n\nBetween Lust and lividness. Lust is a desire of the mind; lividness is a lividness of the body. But there are many and various lusts, as the lust for revenge, which is called anger; as the lust for possessing money, which is named avarice; as the lust for conquering in whatever way, which is called obstinacy; as the lust for glorying, which is termed boastfulness. And although there are lusts for many things, and it is not added for what thing the lust is, it does not usually occur to the mind, except that one only by which the shameful parts of the body are aroused to the foulness of disgraceful acts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Sed merito ista inter caetera hoc sibi nomen proprie obtinuit, quia in carne corruptibili plus caeteris sævit. Dicta autem libido, eo quod libeat alienum pudorem, sive quamcunque rem appetere.\n\nInter Laudem et laudationem. Laus est ejus qui laudatur; Laudatio vero ejus qui laudat. Item laus est in qua virtus enitet; laudatio, ipsa laudandis Oratio. Laus et lætitia [AI., laudem lætitiam,] sine celebratione vocis in animi admiratione consistit: laudatio vero rei cujusque prædicatio est, adminiculo orationis ornata.\n\nInter Largitatem ct largitionem. Largitas humanitatis est, largitio ambitionis.\n\nInter Lætari et gracalari. Lætamur de nostris bonis, gratulamnr de amicorum [Agræt., alienis].\n\nInter Legere et lectitare. Legere ad tempus refertur, lectitare ad frequentiam. Interdum et legere nauticum.erbam est, quia et navis dicitur legere quidquid transit.","english":"But deservedly this one among other things has obtained this name for itself properly, because in corruptible flesh it rages more than the rest. It is called libido (lust), moreover, from the fact that it pleases (libeat) to seek another's shame, or any thing whatsoever.\n\nBetween Praise and praising. Praise (laus) belongs to him who is praised; praising (laudatio), however, to him who praises. Likewise praise is that in which virtue shines forth; praising is the very speech of things to be praised. Praise and joy consist without celebration of voice in the admiration of the mind; praising, however, is the proclamation of any thing, adorned with the aid of speech.\n\nBetween Largeness and largess. Largeness is of humanity, largess of ambition.\n\nBetween To rejoice and to congratulate. We rejoice over our own goods, we congratulate over those of friends.\n\nBetween To read and to read repeatedly. To read refers to a time, to read repeatedly to frequency. Sometimes also to read is a nautical word, because a ship is also said to read whatever it passes over.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":60,"ref":"p60","source":"Inter Labium et labrum. Labium superius dicimus, labrum inferius. Rostrum, non nisi avium, quod incurvum est. Vanissime autem quidam nititur.\n\nInter Lactantem et lactentem, quod lactans est qua lac præbet, lacteAs cui praebetur.\n\nInter Leges et jura. Jus dicitur, lex scribitur. Unde et Virgilius: Jura dabat legesque viris. Item leges humanae, jura divina sunt. Ideoque et juramentum dicitur id est, sacramentum in Deo. Hinc et Virgilius; Fas mihi Graiorum sacrata resolvere jura.\n\nInter Leges et mores. Lex est scriptis edita, mos autem lex quaedam vivendi, nullo vinculo astricta, sive lex non scripta, sed tantum cum usu retenta.\n\nInter Latronem et furem. Qui alienam involat, fur est; qui furatur et occidit, latro est. Proprie autem lalro a latitando insidiis dictus; fur autem a furvo vocatus, id est, nigro; nam noctis utitur tempore. Pulchre autem Plautus cuidam qui furabatur ait (Plaut. Aulularia): Tu trium litterarum homo, id est, fur.","english":"Between labium and labrum. We call the upper one labium, the lower labrum. Rostrum is only for birds, because it is curved. But someone strives most vainly.\n\nBetween lactans and lactens, because lactans is she who offers milk, lactens is he to whom milk is offered.\n\nBetween leges and jura. Jus is spoken, lex is written. Hence also Virgil: He was giving jura and leges to men. Likewise, human leges are jura divine. And therefore also juramentum is spoken, that is, a sacrament in God. Hence also Virgil: It is fas for me to loose the sacrated jura of the Greeks.\n\nBetween leges and mores. Lex is set forth in writings, but mos is a certain law of living, bound by no chain, or a law not written, but retained only with use.\n\nBetween latro and fur. He who steals another's property is a fur; he who steals and kills is a latro. Properly, however, latro is said from latitando in ambushes; fur, moreover, is called from furvus, that is, black; for he uses the time of night. Plautus, moreover, said beautifully to a certain man who was stealing: You are a man of three letters, that is, fur.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Inter Locum religiosum, et sacrum, et sandum, quod sacrum vocamus, quod ad deos superos pertinet; religiosum, quod ad deos inferos; sanctum vero, quod aliqua sanctitate sanctum est, ut eunt tauri apud Homerum (' ) soli sancti, sacri, sacrosancti.\n\nInter Labat et lavat. Labat nutat, lavat lotorem esse.\n\nInter Lætum et lethum. Laetum gaudentem, lethum mors dicitur.\n\nInler Labium et labrum. Labium oris; labrum vasis, a rostro, quod incurvum est.\n\nInter Lympham et nympham. Lympham aquam, nympham deam.\n\nInter Litem et rixam. Lis inter duos committitur, et mota finitur; Rixa inter multos et jurgio constat.\n\nInter Ligal et legat. Ligat quis vinculo, legat testamento.\n\nInter Limen et limitem. Limen ædium est, limes regionum vel finium.\n\nInter Libat et immolat. Veteres immolare dicebant, quando victimas in mole alt3ris ponentes ignem sacrificiis [AI., sacrificium] subjiciebant. Libare autem quando pateras mero plenas aris fundebant. Nam libare proprie fundere est. Unde et Liber vocatur qui [AI., quia] vini usum in Graecia ostendisse fertur. Nos ergo juxta verborum distinctionem immolamus panem, libamus calicem.","english":"Between locus religiosus, sacer, and sanctus: what we call sacer is what pertains to the gods above; religiosus, what pertains to the gods below; but sanctus is what is holy by some sanctity, as in Homer the bulls are called \"soli sancti, sacri, sacrosancti.\"\n\nBetween labat and lavat. Labat means \"nods\"; lavat means \"to be a washer.\"\n\nBetween laetum and lethum. Laetum means \"rejoicing\"; lethum means \"death.\"\n\nBetween labium and labrum. Labium is of the mouth; labrum is of a vessel, from rostrum, because it is curved.\n\nBetween lympha and nympha. Lympha is water; nympha is a goddess.\n\nBetween lis and rixa. Lis is joined between two, and once stirred up is ended; rixa is between many and consists in quarreling.\n\nBetween ligat and legat. Ligat is when someone binds with a chain; legat is when someone bequeaths by testament.\n\nBetween limen and limes. Limen is of a house; limes is of regions or boundaries.\n\nBetween libat and immolat. The ancients used to say immolare when, placing victims on a heap of the altar, they put fire under the sacrifices. Libare, however, was when they poured bowls full of pure wine onto the altars. For libare properly means \"to pour.\" Hence also Liber is called, because he is said to have shown the use of wine in Greece. We therefore, according to the distinction of words, immolate the bread, and libate the cup.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":62,"ref":"p62","source":"De littera M.\n\nInter Misericordiam et miserationem. Bene velle misericordiæ est; bene facere, miserationis. Dicitur enim miseratio, quasi misericordiae actio. Nam misericordia affectus tantum cordis est quo compellimur ut miseris subveniamus. Quapropter misericordia condolere misero novit, etsi non sit unde tribuatur; miseratio autem ex opere comprobatur.\n\nInter Memorare et commemorare. Memorantur pauca, commemorantur multa.\n\nInter Mansuetum et modestum. Mansuetus est qui nulli injuriam irrogat, modestus qui nec læsus irascitur.\n\nInter Miserum et miseltum. Miserum viventem adhuc dicimus, misellum mortunm.\n\nInter Miserandum et miserabilem. Miserabilis est cui misereri possumus, miserandus cui misereri debemus.\n\nInter Memoriosum et memorem. Memoriosus memoriam habet, memor vero beneficii vel defensionis memor est.\n\nInter Moram et tarditatem. Mora est quae impedii, tarditas quae impeditur. Mora in re, tarditas in homine.","english":"On the letter M.\n\nBetween misericordia and miseratio. To wish well belongs to misericordia; to do well belongs to miseratio. For miseratio is so called as it were misericordiae actio, the acting out of compassion. For misericordia is only the feeling of the heart by which we are compelled to come to the aid of the wretched. Wherefore misericordia knows how to grieve with the wretched, even if there is nothing from which help may be given; miseratio, however, is proven by deed.\n\nBetween memorare and commemorare. Few things are memorantur, many things commemorantur.\n\nBetween mansuetus and modestus. Mansuetus is one who inflicts injury on no one; modestus is one who does not grow angry even when he has been wronged.\n\nBetween miser and misellus. We call miser the one still living, misellus the one who has died.\n\nBetween miserandus and miserabilis. Miserabilis is one whom we are able to pity; miserandus is one whom we ought to pity.\n\nBetween memoriosus and memor. Memoriosus has a memory; memor, however, is mindful of a benefit or of a defense.\n\nBetween mora and tarditas. Mora is what hinders; tarditas is what is hindered. Mora is in the matter, tarditas in the person.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Inter Mendum et mendacium. Mendum in libro proprie dicitur, unde et emendare dicimus. Nam mendaciam in caeteris rebus est.\n\nInter Malitiam et malignitatem. Cogitatio quippe prava mentis malitia dicitur, malitiae votum vel opus malignitas appellatur.\n\nInter multationem, pœnam, et supplicium. Multatio potest esse, et sine sanguine, in damno pecuniæ. Supplicium cum sanguine; poena vero dolor sine sanguine.\n\nInter Munus et donum. Munus est debitum, ut patrono; donum, honorarium est. Item donum dantis est, munus accipientis. Dictum autem donum a dando, munus a muniendo, vel a monendo.\n\nInter Meruit et promeruit. Meruit commune est et ad poenam et ad praemium, promeruit tantum ad præmium. Nam promeritus dicitur qui bene facit, sic immeritus qui male.\n\nInter Magnum et grandem. Magnum ad animum referimus [AI. referturj, grandem ad corpus.","english":"Between mendum and mendacium. Mendum is properly said of a book, whence we also say emendare. But mendacium is in other things.\n\nBetween malitia and malignitas. A depraved thought of the mind is called malitia; the desire or work of malice is called malignitas.\n\nBetween multatio, poena, and supplicium. Multatio can be without blood, in the loss of money. Supplicium is with blood; poena truly is pain without blood.\n\nBetween munus and donum. Munus is a debt, as to a patron; donum is an honorarium. Likewise donum is the giver's, munus the receiver's. Now donum is said from giving, munus from fortifying, or from warning.\n\nBetween meruit and promeruit. Meruit is common both to punishment and to reward; promeruit only to reward. For he is called promeritus who does well, just as immeritus who does ill.\n\nBetween magnum and grandem. We refer magnum to the mind, grandem to the body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":64,"ref":"p64","source":"Inter Mutuum dare et com. modare. Qui mutuum dat, aliud recepturus est; qui commodat, utique idem sibi reddi desiderat.\n\nInter Monere et admonere. Monet qui praecipit, Admonet qui quod exciderat memoriæ reducit.\n\nInter Meretur et mœret. Qui meretur dignus est aliquo beneficio; qui mœret, tristis est.\n\nInter Miramur et admiramur. Admiramur virtutes, miramur opera.\n\nInter Miseremur et miserescimus. Miseremur quantum necesse est, miserescimus amplius quam necesse est. Item miseremur rogati, misereseimus ultro.\n\nInter Monemus, admonemus et commonemus. Monemus futura, admonemus præsentia, commonemns præterita.\n\nInter Multitudinem et numerum. Multitudo numero fit, turba loco posita. Possunt enim pauci in angusto turbam facere.\n\nInter Mihi et mi. Mihi dativus casus est, mi vocativus.\n\nInter Municipem et municipalem. Municipes sunt curialium majores, dicti eo quod fisci munera accipiant; municipales autem originales cives sunt, et in locum [ Forte, loco officium gerentes.","english":"Between mutuum dare and commodare. One who gives a mutuum is going to receive something else back; one who commodat certainly desires that the same thing be returned to him.\n\nBetween monere and admonere. Monet is the one who instructs; admonet is the one who brings back to memory what had slipped away.\n\nBetween meretur and moeret. One who meretur is worthy of some benefit; one who moeret is sad.\n\nBetween miramur and admiramur. We admiramur virtues, we miramur works.\n\nBetween miseremur and miserescimus. We miseremur as much as is necessary, we miserescimus more than is necessary. Likewise we miseremur when asked, we miserescimus of our own accord.\n\nBetween monemus, admonemus, and commonemus. We monemus future things, we admonemus present things, we commonemus past things.\n\nBetween multitudo and numerus. Multitudo is made by number, turba by place. For a few people in a narrow space can make a turba.\n\nBetween mihi and mi. Mihi is the dative case, mi the vocative.\n\nBetween municeps and municipalis. Municipes are the elders of the curiales, so called because they receive the duties of the fisc; municipales, however, are original citizens, and in place of [perhaps: in the place of] performing office.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":65,"ref":"p65","source":"Inter Mamillas et mammas, et ubera. Mamillæ virorum sunt, mammæ mulierum, ubera pecorum. Papillæ autem sunt nuclea summa mammarum, quae sugentes comprehendunt.\n\nInter Matronam et matrem familias, Melissus grammaticus arbitratur hoc interesse, quod matrona dicatur maler primi pueri; mater familias, quae plures peperit. Alii dixerunt matronam dici quae in matrimonium cum viro convenerit, et in eo matrimonium actum; matrem vero familias eam esse quae in mariti manu, mancipioque est, aut in cujus maritus manu mancipioque esset, quoniam in familiam quoque mariti et sui hæredis venisset. Matronae autem et virgines nubiles dicuntur, quae matres jam fieri possunt. Quoniam per quamdam juris solemnitatem in familiam migrant mariti.\n\nInter Mortuum et emortuum. Mortuum jam exanimatum corpus, emortuum vero, vicinnm morti.\n\nInter Mare et maria. Mare elementum est totum, maria vero partes maris. Sicut terræ sunt, terra vero tantum elementum.","english":"Between mamillae and mammae, and ubera. Mamillae are men's, mammae are women's, ubera are animals'. Papillae, however, are the tips at the top of the mammae, which those who suck grasp.\n\nBetween matrona and mater familias, the grammarian Melissus holds that this is the difference: that matrona is said of the mother of a first child; mater familias, of one who has borne several. Others have said that matrona is she who has come into marriage with a man, and has acted in that marriage; but mater familias is she who is in the hand and ownership of her husband, or whose husband is in her hand and ownership, since she has also come into the family of her husband and of her own heir. But matronae and marriageable virgins are said to be those who can already become mothers, since through a certain solemnity of law they migrate into the family of their husbands.\n\nBetween mortuum and emortuum. Mortuum is a body already lifeless; emortuum, however, is near to death.\n\nBetween mare and maria. Mare is the whole element, while maria are parts of the sea, just as there are terrae, while terra is only the element.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Inter Montes et colles. Montes tumores terrarum, collesprominentiora juga montium, quasi colla.\n\n377, Inter Malogranatam et Malogranatum. Malogranata, feminini generis, arbor est; malogranatum vero, generis neutri, pomum est. Sicut persieus et persicum: persicus, generis feminini, arbor; persicum, generis neutri, fructus est. Sicut huxus et buxum: nam buxum neutrum, lignum est: buxus femininum, arbor est.\n\nInter Magis et potius. Magis est alterum ex duobus præferre, utrum comparet; potius alterum damnat.\n\nInter Mala et malas. Mala poma sunt, malae vero maxillæ.\n\nInter Marem et mare. Marem, masculum; mare elementum est aquæ.\n\nInter Mentientem et fallentem. Considerandum est quod ille mentitur qui vult videri quod non est: qui autem non volens aliud putat quam est, non mentitur, sed fallitur. Inest ergo omni mentienti voluntas lallendi: res autem fallendi, voluntas non est mentiendi. Nam et lapis fallit, et multa corpora specie fallunt, ut remi fracti in unda, dum sint integri: sed et turres, quasi currentes, oculos navigantium fallunt. Et tamen hoc naturae agunt specie non mentiendi voluntate.","english":"Between mountains and hills. Mountains are swellings of the earth; hills are the more prominent ridges of mountains, as it were necks.\n\n377. Between malogranata and malogranatum. Malogranata, of the feminine gender, is the tree; malogranatum, however, of the neuter gender, is the fruit. Just as persicus and persicum: persicus, of the feminine gender, is the tree; persicum, of the neuter gender, is the fruit. Just as huxus and buxum: for buxum is neuter, the wood; buxus is feminine, the tree.\n\nBetween magis and potius. Magis is to prefer one of two things, whichever one compares; potius condemns the other.\n\nBetween mala and malas. Mala are fruits, malae however are jaws.\n\nBetween marem and mare. Marem is a male; mare is the element of water.\n\nBetween one who lies and one who is deceived. It must be considered that he lies who wishes to appear to be what he is not; but he who, not willing it, thinks something other than what is, does not lie but is deceived. Therefore the will to deceive is present in every liar; but the matter of deceiving is not the will to lie. For a stone also deceives, and many bodies deceive by their appearance, as oars broken in the water, though they are whole; but also towers, as if running, deceive the eyes of sailors. And yet they do this by the appearance of nature, not by the will to lie.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Inter Monile et munile. Monile dicitur harpago a monendo, eo quod moneat mulierem esse sub potestate viri; munite verodicitur vestimentum, a muniendo, vel munile dicitur ornamentum ex gemmis quod solet ex leminarum pendere collo: dictum a munere.\n\nDe littera N.\n\nInter Necessitatem et necessitudinem. Necessitas aliquid fieri cogit, necessitudo autem affectus est vel vinculum propinquitatis.\n\nInter Nihil et nihili. Nihil adverbium est, nihili autem homo nullius momenti.\n\nInter Nudum et nudatum. Ea enim nudata dicuntur quæ vestiri solent, ea nuda quæ non solent tegi. Item nudus illius rei aut illa re bene dicitur. Nudatus vero ab illo denuntiatur.\n\nInter Negamus et abnegamus. Negamus, si quid objicitur; abnegamus, si quid petitur.\n\nInter Neminem et nullum. Neminem ad hominem referimus, nullum ad omnia.\n\nInter Nomen, prænomen, cognomen et agnomen. Nomen est vocabulum propriæ appellationis; prænomen, quod numinibus. ob dignitatem generis præponitur; ut Publius Virgilius., Non enim; possumus dicere Virgilius Publius. Cognomen, quode ex familia generis venit, ut puta Scipio Cornelius, a Cornelia familia ortus.. Agnomen, quod ex virtute, vel vitio trahitur.: ut Scipio Africanus, pro eo quod Africam vicerit: vel Lentulus Sura,'pro co quod majores habuerat. suras. Proinde nomen a proprietate venit; praenomen.a dignitate, cognomen ab origine, agnomen vero a specie vel actione..","english":"Between monile and munile. Monile is said to be a clasp, from monendo, because it warns a woman to be under the power of her husband; munile, however, is said to be a garment, from muniendo, or munile is said to be an ornament of gems which is accustomed to hang from a woman's neck: it is named from munere.\n\nOn the letter N.\n\nBetween necessitas and necessitudo. Necessitas compels something to be done; necessitudo, however, is an affection or a bond of kinship.\n\nBetween nihil and nihili. Nihil is an adverb; nihili, however, is a man of no importance.\n\nBetween nudum and nudatum. For those things are called nudata which are accustomed to be clothed; those things nuda which are not accustomed to be covered. Likewise nudus is correctly said of that thing or by that thing. Nudatus, however, is announced by that thing.\n\nBetween negamus and abnegamus. Negamus, if something is objected; abnegamus, if something is requested.\n\nBetween neminem and nullum. We refer neminem to a person, nullum to all things.\n\nBetween nomen, praenomen, cognomen, and agnomen. Nomen is the word of a proper appellation; praenomen, which is placed before names on account of the dignity of the family, as Publius Virgilius—for we cannot say Virgilius Publius. Cognomen, which comes from the family of the clan, as for instance Scipio Cornelius, sprung from the Cornelian family. Agnomen, which is drawn from virtue or vice: as Scipio Africanus, for the reason that he conquered Africa; or Lentulus Sura, for the reason that his ancestors had warts. Accordingly nomen comes from propriety, praenomen from dignity, cognomen from origin, and agnomen from appearance or action.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Inter Nascitur et enascitur. Nascitur, quod ab utero decidil; enascitur, quod ex terra, aut aqua exsurgit.\n\nInter, Nautam et navitam. Navita poeticum est. Nam dictus est a nauta, sed causa metri a poetis una litlera addita est..\n\nInter Num et nunc. Num, nunquid;• nunc, modo.\n\nInter Ne et næ. Næ, si praeponitur, adver. bium est et acuto accentu pronuntiatur, ne.vero si subjungatur. conjunctio est, et presso accentu.\n\nInler Nigro et migro. Nigro'nigrum facio, migro demutatio est.\n\nInter Neutrum et neutralem. Neutrum nomen, aut pronomen, vel participium; neutrale vero verbum est.\n\nInter Notus ct notus [AI., notu]. Notus, cognitus, notus judicio; Notus, Auster.\n\nInter Nobilem etnobilem. Nobilis; generosus; nobilis, notus omnibus.\n\nInter Nomina et Numina. Nomina sunt vocabula, numina, potestas.\n\nDe littera O.\n\nInter Osculum et pacem, Pacem amicis [AI. add. amicis vel] filiis osculum dari dicimus: uxorihas basium, scorto suavium (AI. savium]. Item osculum charitatia es;, basium blanditiæ, suavium voluptatis. Quod quidam etiam versibus bia distinxi: Basia conjugibus, sed et oscula dantur amicis: Suavia lascivis moscentur grau labellis.","english":"Between Nascitur and enascitur. Nascitur, because it comes forth from the womb; enascitur, because it rises up out of the earth or water.\n\nBetween Nauta and navita. Navita is poetic. For it is derived from nauta, but for the sake of meter one letter was added by the poets.\n\nBetween Num and nunc. Num, \"whether\"; nunc, \"now.\"\n\nBetween Ne and nae. Nae, if it is placed before, is an adverb and is pronounced with an acute accent; ne, however, if it is joined after, is a conjunction, and with a grave accent.\n\nBetween Nigro and migro. Nigro, \"I make black\"; migro, it is a change.\n\nBetween Neutrum and neutralem. Neutrum is a noun, or pronoun, or participle; neutrale, however, is a verb.\n\nBetween Notus and notus. Notus, \"known\"; notus, \"by judgment\"; Notus, the south wind.\n\nBetween Nobilem and nobilem. Nobilis, \"well-born\"; nobilis, \"known to all.\"\n\nBetween Nomina and Numina. Nomina are words; numina, power.\n\nConcerning the letter O.\n\nBetween Osculum and pacem. We say that a kiss of peace is given to friends or children; to a wife a basium; to a harlot a suavium. Likewise an osculum is of charity, a basium of flattery, a suavium of pleasure. Which some have also distinguished in verses: Basia are given to spouses, but oscula also to friends; suavia are wont to be given by wanton lips.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":69,"ref":"p69","source":"Inter Occasionem et opportunitatem. Convenienter in litteris ponitur, occasio arrisit. Opporlunitas se praebuit, vel secunda successit.\n\n400, Inter Observationem et observantiam. Observatio curæ, doctrinæ et artis est, observantia vero cultus et. religionis est.\n\nInter Opus et operationem. Opus dicitur ipsum quod fit, operatio autem ipsa rei actio est.\n\nInter Omne et totum. Omne ad multitudinem et ad numerum pertinet: ad numerum, ut omnes homines; ad multitudinem, ut omnis familia, omnis exercitus, omne pecus dicimus. Totum vero ad magnitudinem pertinet, ut totum corpus, tota terra, totum coelum. Ergo totus homo, si ad corpus referamus; omnis homo, si de universis. Proinde omne in diversis partibus ponitur, totum autem sine partibus debet esse.\n\nInter Orare et exorare. Orare est poscere; exarare, impetrare.\n\nInter Obesse et officere. Qui obest nocet, qui officit vult nocere.","english":"Between Occasio and opportunitas. In literature it is used fittingly: occasio smiled upon him; opportunitas presented itself, or a favorable opportunity followed.\n\nBetween Observatio and observantia. Observatio belongs to care, learning, and skill; observantia, however, belongs to worship and religion.\n\nBetween Opus and operatio. Opus is the thing itself that is made; operatio, however, is the very action of the thing.\n\nBetween Omne and totum. Omne pertains to multitude and to number: to number, as all men; to multitude, as we say every household, every army, every flock. Totum, however, pertains to magnitude, as the whole body, the whole earth, the whole heaven. Therefore totus homo, if we refer to the body; omnis homo, if concerning all persons. Accordingly, omne is applied to different parts, but totum ought to be without parts.\n\nBetween Orare and exorare. Orare is to ask; exorare, to obtain.\n\nBetween Obesse and officere. He who obest harms; he who officit wishes to harm.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Inter Officere et inficere. Officere est alicui velle nocere, inficere colorem mutare.\n\nInter Olet et redolet. Olet res, vel male, vel bene; redolet tantum bene.\n\nInter Uracula et delubra. Oracula templa sunt ubi oratur, unde et responsa redduntur. Delubra autem templa fontes habentia ad purificandos et abluendos fideles. Et inde delubra a diluendo appellata. Unde et prius hæc loca altaria non habebant, ut tantum delubra essent, non templa.\n\nInter Orbum et cæcum. Orbus est qui filios amittit, cæcus est qui oculos perdit.\n\nInter Occidit et occidit. Occidit, eerrepta media, eum qui mortuus est significat; occidit autem, producta media, eum qui interficit.\n\nInter Oleam et olivam auctores ita distinguunt, ut olea sit fructus, oliva arbor, quia multitudo di. citur olivetum, ut quercetum et pometum. Enimvero sine discrimine poetræ et oleam et olivam pro fructu saepe posuerunt. Sed consuetudo obtinuit olivam fructum dicere. Nec vetat quominus et arboris et fructus idem nomen sit.","english":"Between Officere and inficere. Officere is to wish to harm someone; inficere is to change a color.\n\nBetween Olet and redolet. Olet applies to a thing, whether it smells bad or good; redolet only to what smells good.\n\nBetween Uracula and delubra. Oracula are temples where prayer is offered, whence also responses are given. Delubra, however, are temples having springs for purifying and washing the faithful. And thence delubra is named from diluendo, \"washing away.\" Whence also these places formerly did not have altars, so that they were only delubra, not templa.\n\nBetween Orbum and caecum. Orbus is one who loses his children; caecus is one who loses his eyes.\n\nBetween Occidit and occidit. Occidit, with the middle syllable shortened, signifies one who has died; occidit, however, with the middle syllable lengthened, signifies one who kills.\n\nBetween Olea and oliva the authorities distinguish thus: that olea is the fruit, oliva the tree, because a multitude is called an olivetum, as a quercetum and a pometum. Indeed, the poets without distinction often put both olea and oliva for the fruit. But custom has prevailed that oliva means the fruit. Nor does it forbid that the same name belong to both the tree and the fruit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Inter Odorum, odorabile et odoriferum. Quod enim per se odorem mittit odorum est, odorabile [Serv. odoratum] vero, quod aliunde [Serv. alicunde] accipit odorem; odoriferum, quod odorem sequitur.\n\nInter Operam et opera. Operam, quæ sit; opera vero, quod fit.\n\nInter Ostium el hostiam. Ostium quod aperitur, hostia sacrificium.\n\nInter Ortus et hortos. Ortus processus, hortos agros dicit [F., dicimus].\n\nInter Oblitum et oblitum. Oblitum, correpte, perfusum; oblitum, producte, immemorem.\n\nInter Offerre et inferre. Offerre est ultro praebere, inferre importare.\n\nDe littera P.\n\nInter Prudentiam et sapientiaM. Prudentia in humanis rebus, sapientia in divinis distribuitur fAl., tribuilur].\n\nluter Pudorem et pudicitiam. Pudor corporis est, pudicitia mentis.\n\nInter Pietatem et affectionem. Pietas inter devinctos sanguine exhibetur, affectio inter extraneos.","english":"Between Odorum, odorabile, and odoriferum. For what gives off a scent by itself is odorum; odorabile, however, is what receives a scent from elsewhere; odoriferum is what follows a scent.\n\nBetween Operam and opera. Operam is what one does; opera, however, is what is done.\n\nBetween Ostium and hostia. Ostium is what is opened; hostia is a sacrifice.\n\nBetween Ortus and hortos. Ortus is a rising; hortos we call fields.\n\nBetween Oblitum and oblitum. Oblitum, with short quantity, is poured over; oblitum, with long quantity, is forgetful.\n\nBetween Offerre and inferre. Offerre is to offer of one's own accord; inferre is to bring in.\n\nOn the letter P.\n\nBetween Prudentia and sapientia. Prudentia is distributed in human affairs, sapientia in divine.\n\nBetween Pudor and pudicitia. Pudor belongs to the body; pudicitia to the mind.\n\nBetween Pietas and affectio. Pietas is shown among those bound by blood; affectio among strangers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":72,"ref":"p72","source":"Inter Patientiam et tolerantiam. Tolerantia animi est patientia corporis. Ut SalJustius [AI., Catilina] Corpus patiens inediæ, algoris.\n\nInter Peritum, prudentem, callidum et facundum. Peritus usu doctus; prudens, veluti providens, utilis rerum futurarum ordinator; callidus, per exercitationem [AI., pro exercitatione] artis instructus; facundus, qui facile possit rari.\n\nInter Pudentem et verecundum hoc interest, quod pudens opinionem veram falsamque metuit: Verecundus autem non nisi veram timet.\n\nInter Profanum, et nefandum, et nefarium. Nefarius, ut Yarro existimat, non dignus farre. Quo primo cibi genere vita hominum sustentabatur. Nefandus, id est, nec nominandus quidem. Profanus autem, cui sacris non licet interesse. De quo Sallustius: Sacra polluet profanus. Profanns ergo, porro, id est, longe a fano.\n\nInter Peccatorem et immundum, quod omnis peccator immundus est; non tamen omnis immundus peccator. Peccator enim est qui transgreditur praecepta Dei, et necesse est hunc et immundum esse quia transgreditur. Immundus autem est et qui cum uxore sua dormierit, aut morum tetigerit, non tamen ideo peceator est.","english":"Between Patientia and tolerantia. Tolerantia is patience of the body, patientia of the mind. As Sallust says: A body patient of hunger, of cold.\n\nBetween Peritus, prudens, callidus, and facundus. Peritus is one learned by experience; prudens, as it were providens, a useful arranger of future things; callidus, one equipped through the practice of a skill; facundus, one who can easily [speak] rarely.\n\nBetween Pudens and verecundus there is this difference, that pudens fears both true and false opinion; verecundus, however, fears only true opinion.\n\nBetween Profanus, nefandus, and nefarius. Nefarius, as Varro thinks, is one unworthy of far (spelt). By which first kind of food the life of men was sustained. Nefandus, that is, not even to be named. Profanus, however, is one who is not permitted to take part in sacred rites. Concerning whom Sallust says: The profane man will pollute the sacred rites. Profanus therefore is, so to speak, porro, that is, far from the fane (temple).\n\nBetween Peccator and immundus, because every peccator is immundus; yet not every immundus is a peccator. For a peccator is one who transgresses the commandments of God, and this one must also be immundus because he transgresses. Immundus, however, is also one who has slept with his wife, or has touched the dead, yet is not for that reason a peccator.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":73,"ref":"p73","source":"Inter Ploratum, planctum, et fletum. Ploratus tantum lacrymarum est, planctus tantum voeum, fletos ad utrumque pertinet.\n\nInter Pigritiam et torporem. Torpor dormitantis est, pigritia vigilantis.\n\nInter Perseverantiam et pertinaciam. Perseverantia in virtute est, pertinacia in vilio.\n\nInter Præsidium, auxilium et subsidium. Præsidium est aliquo loco utili positum, auxilium quod ab exteris datur, subsidium quod postea supervenit.\n\nInter potentiam et potentatum. Potentia est sui cujusque solius, potentatus vero auctoritas est judicialis.\n\nInter Pestem et pestilentiam. Pestis ipsum est nomen morbi [ AI., verbi ], pestilentia vero id quod ex se efficit. Pestilentiae autem tres modi sunt: aut ex terra, aut ex aqua, aut ex acre.\n\nInter Passionem et propassionem Hieronymus in Matthæum distinguit, dicens: quod passio repu. tatur in culpa; propassio, licet culpam habeat [AI., pro culpa habeatur], tamen non tenetur in crimine. Ergo qui viderit mulierem, et anima ejus fuerit titillata, hic propassione percussus est: Si vero consenserit, et de cogitatione affectum fecerit (sicut scriptum est in David: transierunt in affectum cordis), de propassionc transit ad passionem, et huic non voluntas deest, sed occasio.","english":"Between Ploratus, planctus, and fletus. Ploratus is weeping of tears only, planctus of voices only, while fletus belongs to both.\n\nBetween Pigritia and torpor. Torpor belongs to one who is drowsy, pigritia to one who is awake.\n\nBetween Perseverantia and pertinacia. Perseverantia is in virtue, pertinacia in vice.\n\nBetween Praesidium, auxilium, and subsidium. Praesidium is placed in some advantageous position, auxilium is what is given by outsiders, subsidium is what comes afterward as reinforcement.\n\nBetween potentia and potentatus. Potentia belongs to each one individually, while potentatus is judicial authority.\n\nBetween Pestis and pestilentia. Pestis is the very name of the disease, while pestilentia is what it brings about of itself. There are three kinds of pestilentia: from the earth, from the water, or from the air.\n\nBetween Passio and propassio Jerome distinguishes in his commentary on Matthew, saying that passio is reckoned as guilt; propassio, although it has guilt, is nevertheless not held as a crime. Therefore he who has looked upon a woman and whose soul has been titillated has been struck by propassio. But if he has consented and has turned the thought into affection (as it is written in David: they have passed into the affection of the heart), he passes from propassio to passio, and to this there is no lack of will, but of occasion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":74,"ref":"p74","source":"Inter Percunctationem et interrogationem Augustinus hoc interesse existimat, dicens: quod ad percunctationem multa responderi soleant, veluti quid est hoc, aut illud? ut respondeantur diversa, vel varia. Ad interrogationem non multa respondentur, sed aut non, aut etiam pronuntiabitur. Veluti factum dictumve est? Verum aut falsum est? Respondetur: aut non, aut etiam.\n\nInter Perfectumet consummatum hoc distatauod perfectum est cui jam addi nihil aliud potest. CousummaLum vero est quodlibet opus in finem deductum.\n\nInter Patens et patulum. Patulum dicimus quod naturaliter semper patet, ut nares, arbor. Patens vero quod aperitur et clauditur, ut ostium, oculi. Sic lucidum et lucibile: lucidum est quod aliunde illuminatur, lucibile quod per se lucet.\n\nInter Penetrale et penetrabile. Quod penetrat penetrale dicitur; quod autem penetratur, penetrabile. Penetralia autem sunt domorum secreta, et dicta ab eo quod est penitus.","english":"Between Percunctatio and interrogatio, Augustine thinks there is this difference, saying: that to percunctatio many things are usually answered, as for instance, \"What is this, or that?\" so that diverse or various things are answered. To interrogatio not many things are answered, but either no, or even it will be pronounced. As for instance, \"Was it done or said? Is it true or false?\" It is answered: either no, or even.\n\nBetween Perfectum and consummatum there is this difference: that perfectum is that to which nothing else can now be added. Consummatum, however, is any work brought to its end.\n\nBetween Patens and patulum. We call patulum that which is naturally always open, as the nostrils, a tree. Patens, however, is that which is opened and closed, as a door, the eyes. So too lucidum and lucibile: lucidum is that which is illuminated from elsewhere, lucibile that which shines by itself.\n\nBetween Penetrale and penetrabile. That which penetrates is called penetrale; that which is penetrated, however, penetrabile. Penetralia, moreover, are the secret parts of houses, and are so called from that which is penitus, \"deep within.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"436.. Inter Post et pone hoc videtur interesse quod post semper chronic ponimus, cum dicimus: Post tempus veniam; pone vero, post tergum.\n\nInter precari, et imprecari, et deprecari, Precari est rogare, imprecari est optare [ Ai. exoptare ], deprecari est excusare, vel expurgare. Cicero (lib. II in Verr.). Quid, inquit, faciat Hortensius? Avaritiæne crimina frugalitatis laudibus deprecetur\n\nInter Poscere et exposcere. Poscere minus est quam exposcere. Nam poscunt qui simpliciter petunt, exposcunt qui desiderant.\n\nInter Polliceri et promittere. Polliceri dicimur quod sponte promittimus nec rogati, promittere quod petitur. Ergo promittimus rogati, pollicemur ultro. Item pollicemur scriptura, promiuimus verbo.\n\nInter Properare et festinare. Marcus Cato sic distinguit dicens: Qui unumquodque mature transigit, is properat. Qui multa simul incipit, neque perficit, is festinat. Ego unumquodque quod adortus eram transigebam o.","english":"Between post and pone there seems to be this difference: that we always place post in reference to time, when we say, \"I will come after a time\"; but pone, in reference to what is behind the back.\n\nBetween precari, imprecari, and deprecari: precari is to ask, imprecari is to wish, deprecari is to excuse or to clear. Cicero, in the second book against Verres, says: \"What should Hortensius do? Should he deprecate the charges of avarice by praises of frugality?\"\n\nBetween poscere and exposcere: poscere is less than exposcere. For those poscunt who simply seek; those exposcunt who desire earnestly.\n\nBetween polliceri and promittere: we are said polliceri when we promise of our own accord and unasked; promittere when it is asked of us. Therefore we promittere when asked, we pollicemur of our own will. Likewise we pollicemur by writing, we promittimus by word.\n\nBetween properare and festinare: Marcus Cato distinguishes them thus, saying: \"He who finishes each single thing in good time, he properat. He who begins many things at once and does not finish them, he festinat. I used to finish each single thing I had begun.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":76,"ref":"p76","source":"Inter Primum et priorem. Primus e multis, prior e duobus, primarius a dignitate.\n\nInter Plures et pluris. Pluris est quod majori summa laxatur, plures vero de multitudine scribimus.\n\nInter Pelivit et expetivit. Petivit pro parum [F. add. petivitl ponitur, expetivit pro satis petivit. Et inimicissime ac vehementer adnisus est. Ex enim pro valde ponitur.\n\nInter Pyram et rogum: Pyra est constructio lignorum, antequam ignis admotus est. Rogus est dum ardet. Bustum vero posteaquam arsit.\n\nInter Plebem et populum. Plebs a populo eo distat, quod populus est generalis universilas civium cum senioribus, plebs autem pars humilis et abjecta.\n\nInter Pauperiem et paupertatem, Pauperies damnum est, paupertas ipsa conditio.\n\nInter Proclivum et declivum. Proclivus est ascensus; declivus, descensus facilis.\n\nInter Puerperam et puellam. Puellam investem dici et aetate parvulam, quasi pullam; puerperam vero, quae primum puerum enixa est, et in annis puerilibus parit. Unde et Horatius (Lib. IV, od. 4): Laudantur simili prole puerperæ.","english":"Between primus and prior. Primus is one of many, prior one of two, primarius by dignity.\n\nBetween plures and pluris. Pluris is that which is paid out at a greater sum, but plures we write of a multitude.\n\nBetween petivit and expetivit. Petivit is put for \"little,\" expetivit for \"sought enough.\" And he strove most hostilely and vehemently. For ex is put for \"greatly.\"\n\nBetween pyra and rogus: a pyra is a construction of logs, before fire has been applied. A rogus is while it burns. But a bustum is after it has burned.\n\nBetween plebs and populus. Plebs differs from populus in this, that populus is the general whole of citizens together with the elders, but plebs is the lowly and abject part.\n\nBetween pauperies and paupertas. Pauperies is loss, paupertas is the condition itself.\n\nBetween proclivum and declivum. Proclivus is an ascent; declivus, an easy descent.\n\nBetween puerpera and puella. Puella is said to be one unclad and small in age, as it were a pulla; but puerpera is she who has first brought forth a boy, and gives birth in her boyish years. Whence also Horace: puerperae are praised for similar offspring.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":77,"ref":"p77","source":"Inter Pampineum et pampinosum. Pampineum est totum de pampinis, pampinosum quod pampinis plenum est.\n\nInter Populum et populos, cum enim populos numero plurali dicimus, urbes significamus; cum populum, unius multitudinem civitatis intelligimus.\n\nInter Pontificem et vatem. Pontifex tantum summum sacerdotem significat, vates autem plura significat, aut sacerdotes, aut poetas, aut prophetas.\n\nInter Profugum et exsulem. Profugus voluntate, exsul necessitate.\n\nInter Patrium et paternum. Paternum est quod patris fuit, ut fundus paternus. Patrius dicilur patri similis, ut patrius animus\n\nInter Proprius et propius [AI., proprium. Proprius est nomen, propius vero juxta me.\n\nInter Prægnantem et gravidam haec differentia est: praegnantem esse quae concepit; gravidam, quam uteri gravedo proximam partui ostendit.\n\nInter Pignera et pignora. Pigoera sunt rerum, pignora filiorum et affectuum.","english":"Between pampineum and pampinosum. Pampineum is that which is wholly made of vine-shoots; pampinosum is that which is full of vine-shoots.\n\nBetween populus and populos: for when we say populos in the plural number, we mean cities; when we say populus, we understand the multitude of one city.\n\nBetween pontifex and vates. Pontifex signifies only the highest priest; vates, however, signifies several things—either priests, or poets, or prophets.\n\nBetween profugus and exsul. Profugus is by will, exsul by necessity.\n\nBetween patrium and paternum. Paternum is that which belonged to the father, as a paternal estate. Patrium is said of that which is like the father, as a paternal spirit.\n\nBetween proprius and propius. Proprius is a name; propius, however, means near me.\n\nBetween praegnans and gravida there is this difference: praegnans is she who has conceived; gravida is she whom the heaviness of the womb shows to be near to childbirth.\n\nBetween pignera and pignora. Pignera are of things; pignora, of children and affections.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":78,"ref":"p78","source":"Inter Portentum et monstrum. Portentum est quod ex formis diversis proponitur, monstrum, quod extra naturam nascitur, vel nimis grande, vel nimis breve.\n\nInter Portentum et portentosum. Portentum dicitur quod ex omni parte naturae mutationem sumens aliquid portendere futurum videtur, sicul biceps caput in corpus unum, vel sicut in Xerxis regia ex equa vulpem ferunt creatam (Herodian.); per quod ejus solvi regnum ostensum est. Nam portentosa dicuntur quae ex parte corporis sumunt mutationem; ut, exempli causa, cum sex digitis nati, sive cum aliqua pravilate [ F., parvitate] IDembrorum.\n\ninter Portentum et ostentum. Portentum nascitur et in sua permanet qualitate; ostentum vero subito offertur oculis, et subducitur. Sic portentum dicitur a portendendo, id est porro ostendendo, sicut et prodigium, quod porro dicat, id est fulura de longe praedical. Monstrum sane a monitu vel monstrando dictum, quod aliquid significando demonstret et.statim. Quinque sunt autem genera prodigiorum, ut Varro dicit, id est: portentum, ostentum, prodigium, miraculum et monstrum.","english":"Between Portentum and monstrum. A portentum is that which is presented in diverse forms; a monstrum is that which is born outside nature, either too large or too small.\n\nBetween Portentum and portentosum. A portentum is said to be that which, taking on a change of nature in every part, seems to portend something to come, like a head with two faces on one body, or as they report that in the palace of Xerxes a fox was born from a mare (Herodian), whereby the dissolution of his kingdom was shown. For portentosa are said to be those things which take on a change in part of the body, as, for example, when people are born with six fingers, or with some deformity of the limbs.\n\nBetween Portentum and ostentum. A portentum is born and remains in its own quality; an ostentum, however, is suddenly offered to the eyes and withdrawn. Thus a portentum is said from portending, that is, showing forth, just as also a prodigium, because it speaks forth, that is, foretells future things from afar. Monstrum, indeed, is said from warning or from showing, because by signifying something it demonstrates and stands forth. Moreover, there are five kinds of prodigies, as Varro says, that is: portentum, ostentum, prodigium, miraculum, and monstrum.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":79,"ref":"p79","source":"Inter Pueritiam et pubertatem. Poeritia est tenera et parva actas, a puritate ita vocata; Pubertas autem ætas adulta est quae jam gignere potest; dicta a pube, id est a pudendis corporis, quod haec loca tunc primum lanuginem inducunt [L., induunt. Pueritia autem a septimo anno, pubertas a quarto decimo incipit.\n\nInter Percussum et. perculsum. Percussum corpore dicimus, perculsum animo. Cicero, de Signis: Taoquam ipsa illa face perculsus esset [Agræt., perculsos esse].\n\nInter Parricidam et paricidam. Parricidam dicimus qui occidit parentem; paricidam, qui socium atque parem.\n\nInter Procellam et tempestatem. Procellas non tam terrarum quam coeli esse, tempestates autem fluctuum sunt.\n\nInter Plantas et plantaria. Quod plantae sunt raptæ de arboribus, plantaria vero, quæ ex seminibus nata sunt, et cum radicibus et terra propria transferuntur.","english":"Between Pueritia and pubertas. Pueritia is the tender and small age, so called from purity; pubertas, however, is the adult age which can already beget; it is named from the pubes, that is, from the shameful parts of the body, because these places then first put on down. Pueritia, moreover, begins from the seventh year, pubertas from the fourteenth.\n\nBetween Percussum and perculsum. We call percussum that which is struck in body, perculsum in mind. Cicero, On Statues: As if she herself had been struck by that torch.\n\nBetween Parricida and paricida. We call parricida one who kills a parent; paricida, one who kills a companion and equal.\n\nBetween Procella and tempestas. Procellae are not so much of the lands as of the sky, but tempestates are of the waves.\n\nBetween Plantae and plantaria. Because plantae are those torn from trees, but plantaria are those born from seeds, and are transferred with their roots and their own soil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":80,"ref":"p80","source":"Inter Pomarium et pometum. Pomarium est ubi poma ponuniur, pometum ubi poma nascuntur, pomerium ubi poma inveniuntur.\n\nInter Pyram et pyrum. Pyra est rogus ardens, pyrum vero pomum.\n\nInter Piscatorem et piscarium. Piscator est qui capit, piscarius est qui vendit.\n\nInter Pulvereum et pulverulentum. Pulvereum, factum; pulverulenlum est, pulvere plenum.\n\nInter Pennas, et pinnas, et pennum. Pinnæ sunt murorum, pennæ avium, a pendendo; pennum extremitas ferri acuti.\n\nInter Prædam, lucrum et compendium. Præda ex hoste, lucrum ex negotio, compendium proprie ex pondere.\n\nInter Pompeii porticum, Pompeiam, et Pompeianam. Pompeii, est ipsius Pompeii; Pompeia, publicaLa; Pompeiana, si ad aliam domum transit.\n\nInter Populum et plebem. Quod populus est universus cum senatu et civibus Romanis, plebs tantum vilior numerus.\n\nInter Partem et partim. Partem nomen, parlim adverbium est.","english":"Between Pomarium and pometum. A pomarium is where fruits are placed, a pometum where fruits grow, a pomerium where fruits are found.\n\nBetween Pyra and pyrum. A pyra is a burning pyre, but a pyrum is a fruit.\n\nBetween Piscator and piscarius. A piscator is one who catches, a piscarius is one who sells.\n\nBetween Pulvereum and pulverulentum. Pulvereum means made [of dust]; pulverulentum means full of dust.\n\nBetween Pennas, and pinnas, and pennum. Pinnae are of walls, pennae of birds, from hanging; pennum is the tip of a sharp iron.\n\nBetween Praeda, lucrum, and compendium. Praeda is from an enemy, lucrum from business, compendium properly from weight.\n\nBetween Pompeii porticum, Pompeia, and Pompeiana. Pompeii is his own [portico] of Pompeius; Pompeia is public; Pompeiana, if it passes to another house.\n\nBetween Populus and plebs. Because populus is the whole together with the senate and Roman citizens, plebs is only the more lowly multitude.\n\nBetween Partem and partim. Partem is a noun, partim is an adverb.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"Inter Postremum et posteriorem. Postremus de multis, posterior de duobus.\n\nInter Principium et initium. Principium, prima pars; initium, uniuscujusque rei incipientis cœptum.\n\nInter Pendent et pendunt. Pendent suspensi, pendunt aliquid ponderantes.\n\nInter Pene et pene. Pene adverbium est, pene turpissima pars corporis.\n\nDe littera Q.\n\nInter Quatenus et quatinus Quatenus adverbium est, quatinus conjunctio causalis, ut si dicas: Quatinus hoc sine plaga non lacis, en tibi plagas. Adverbium est autem quatenus, aut temporis, aut loci; temporis cum dicimus: Quatenus hoc modo res exercebis.\n\nInter Quoniam et quia. Quoniam praeponitur, et sic sequentetem sensum alligat, ut: quoniam dicis, dico. Quia postponitur, et superiorem sensum confirmat, ut: Scias quia didici.\n\nInter Quamdudum et jamdudum. Quamdudum interrogantis est, jamdudum respondentis.","english":"Between Postremum and posteriorem. Postremus is used of many, posterior of two.\n\nBetween Principium and initium. Principium is the first part; initium is the beginning of each thing that begins.\n\nBetween Pendent and pendunt. Pendent are those who are suspended, pendunt those weighing something.\n\nBetween Pene and pene. Pene is an adverb; pene is the most shameful part of the body.\n\nOn the letter Q.\n\nBetween Quatenus and quatinus. Quatenus is an adverb, quatinus a causal conjunction, as if you were to say: Quatinus you do not entice this without a blow, behold blows for you. But quatenus is an adverb either of time or of place; of time when we say: Quatenus you will carry on the matter in this way.\n\nBetween Quoniam and quia. Quoniam is placed first, and thus binds the sense that follows, as: quoniam you say, I say. Quia is placed after, and confirms the preceding sense, as: Know that I have learned.\n\nBetween Quamdudum and jamdudum. Quamdudum belongs to one asking, jamdudum to one answering.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"inter Quæritur et quiritur. Quiritur de implorando, quæritur de inquirendo.\n\nInter Questus et quæstus. Quæstus lucri, questus lacrymarum.\n\nInter Quæ et que. Quae pronomen est, que vero conjunctio est.\n\nInter Quod et quot. Si per scribitur quod, pronomen personate est; si per quot, numerus.\n\nDe littera R.\n\nInter Recens et novum. Recens nascitur; novum fit. Unde et Virgilius: Lac mihi non aestate novum, non frigore defit.\n\nInter Religionem et fidem. Fides est credulitas qua Deum confitemur, religio est cultus quem illi credentes exhibemus. Dicta autem fides ab eo quod fit id quod inter utrosque placitum est. Quasi inter Deum et hominem dicta quoque religio, eo quod ea homines religantur vinculo serviendi ad cultum divinitatis. Religio autem est in virtute, superstido vero in cultu illicito.\n\nInter Rationale et rationabile. Rationale et angelus et homo, rationabile quod ratione vel agitur vel dicitur.","english":"Between Quæritur and quiritur. Quiritur is used of imploring, quæritur of inquiring.\n\nBetween Questus and quæstus. Quæstus is of gain, questus of tears.\n\nBetween Quæ and que. Quæ is a pronoun, but que is a conjunction.\n\nBetween Quod and quot. If quod is written with a d, it is a personal pronoun; if quot, it is a number.\n\nConcerning the letter R.\n\nBetween Recens and novum. Recens is born; novum is made. Whence also Virgil: Milk is never new to me in summer, nor lacking in the cold.\n\nBetween Religionem and fidem. Fides is the belief by which we confess God, religio is the worship which we who believe offer to him. Now fides is so called from the fact that what has been agreed between both parties is done. Religio is likewise said, as it were, between God and man, because by it men are bound by the bond of serving for the worship of the divinity. Now religio consists in virtue, but superstitio in unlawful worship.\n\nBetween Rationale and rationabile. Rationale applies both to an angel and to a man; rationabile is what is done or said with reason.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"Inter Rusticum et rusticeanum. Rusticus operarius dici potest, rusticanus pater familias.\n\nInter Rusticitatem et rusticationem. Rusticitas morum est, rusticatio operis.\n\nInter Rationem et ratiocinationem. Ratio est mentis motus in his quae dicuntur, discernere vel connectere valens; ratiocinatio autem rationabilis est subtilisque disputatio, atque a certis ad incertorum indagationem nitens cogitatio.\n\nInter Regium et regale. Regium est ipsius \" regis, regale dignum rege. Sic et regia et regatis. Regia domus in qua est, regalis rege digna.\n\nInter Rubor, robur, robor. Rubor coloris est, robur virtutis, robor arboris.\n\nInter Reptilia et vepentia, Reptitia aquarum sunt, repentia terræ.\n\nInter Rivum, fontem, torrentem, et flumen. tUvus subito fit: fons est caput atque decursus in quem naturalis manat aqua, torrens pluviae fluctus præcups, fluvius aquae decursus generaliter,","english":"Between Rusticus and rusticeanus. Rusticus can be said of a laborer, rusticanus of a father of a household.\n\nBetween Rusticitas and rusticatio. Rusticitas is of manners, rusticatio of work.\n\nBetween Ratio and ratiocinatio. Ratio is a movement of the mind, able to discern or connect in the things that are said; ratiocinatio, however, is a reasonable and subtle disputation, and a thought straining from certain things to the investigation of uncertain ones.\n\nBetween Regium and regale. Regium is of the king himself, regale is worthy of a king. So also regia and regalis. Regia is the house in which he is, regalis is worthy of a king.\n\nBetween Rubor, robur, robor. Rubor is of color, robur of virtue, robor of a tree.\n\nBetween Reptilia and repentia. Reptilia are of the waters, repentia of the earth.\n\nBetween Rivus, fons, torrens, and fluvius. Rivus comes into being suddenly; fons is the head and the course into which natural water flows, torrens is a headlong rush of rainwater, fluvius is a course of water generally.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"De littera S.\n\nInter Sidera, astra, stellas, et signa. Sidera illa dicuntur quibus navigantes considerant quod ad cursum dirigant consilium; astra autem sunt stellæ grandes, ut Orion; stellae autem, multijuges; ut Hyades, Pleiades; signum vero quo animantis imago formata est, ut Taurus, Scorpio et hujusmodi.\n\nInter Sempiternun. et perpetuum hoc distat, quod sempiternitas ad Deum pertinet, perpetuitas ad angelos, vel ad animas [AI., animam]hominum. Primum enim semper fuit, nec unquam esse desinit; allerum esse coepit, sed esse perpetuum non desinit.\n\nInter Sensum et intellectum. Sensus ad naturam refertur, intellectus ad artem.\n\nInter Sacrum, religiosum, et sanctum. Sacrum vocamus quod ad Deum pertinet; religiosum quod ad homines juslos; sanctum vero quo aliquid sancitur, quoque violate, pœna committitur. Sacrum vero et sanctum est, sanctum vero non continuo sacrum. Item sanctum in bonam pariem ponitur; sacrum vero duo significat, et bonum, et malum: bonum, ut illud (Virg.. Eclog. i): Inter flumina nota, et fantes sacros; malum, ut: Auri sacra fames (Æneid. lib. III). Et: Sacræ panduntur portæ(Æneid. lib. II). Et: Leno sacer (Plaut.). Et: sacer hircus (Ovid.). Unde et ignis sacer dicitur hulcus horribile. Alma autem ab alendo dicta. Unde et apud paganos alma Ceres dicta est, alimentorum inventrix.","english":"Concerning the letter S.\n\nBetween sidera, astra, stellae, and signa. Sidera are those by which sailors consider what counsel to direct toward their course; astra, however, are great stars, like Orion; stellae, however, are manifold ones, like the Hyades and the Pleiades; a signum, however, is that in which the image of a living creature is formed, like Taurus, Scorpio, and the like.\n\nBetween sempiternum and perpetuum the difference is this: that sempiternity pertains to God, perpetuity to angels or to the souls of men. For the first has always been, nor does it ever cease to be; the second began to be, but does not cease to be perpetual.\n\nBetween sensus and intellectus. Sensus is referred to nature, intellectus to art.\n\nBetween sacrum, religiosum, and sanctum. We call sacrum that which pertains to God; religiosum that which pertains to just men; sanctum, however, that by which something is sanctioned, and by the violation of which a penalty is incurred. Sacrum, however, is also sanctum, but sanctum is not forthwith sacrum. Likewise sanctum is placed in a good sense; sacrum, however, signifies two things, both good and evil: good, as in this passage (Virgil, Eclogues 1): \"Among the well-known rivers and the sacred springs\"; evil, as in: \"The accursed hunger for gold\" (Aeneid, book III). And: \"The accursed gates are opened\" (Aeneid, book II). And: \"The accursed pimp\" (Plautus). And: \"The accursed goat\" (Ovid). Whence also the horrible ulcer is called sacred fire. Alma, however, is said from alendo, \"nourishing.\" Whence also among the pagans Ceres was called alma, the discoverer of foods.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":85,"ref":"p85","source":"Inter Sapientem et prudentem ita discerni solet, ut sapiens vocetur is qui intellectum æternorum rimatur, prudens vero qui ea quae sensibus corporis experiuntur.\n\nInter Stultum, fatuum, et stupidum. Quidam veterum fatuum existimant qui nec quod fatur ipse, nec quod alii dicunt, intelligat; stultum vero hebetiorem corde. Unde Afranius: Ego, inquit, me stultum existimo, fatuum esse non opinor. Id est, obtusis quidem sensibus, non tamen nullis. Stupidus vero dictus est quasi lapideus, quasi stolidus.\n\nInter Savum et crudelem. Saevus in ira, erudelis in sanguine.\n\nInter Stuprum, incestum, et adulterium. Sluprum in virgine, incestum in parente vel vidua, adulterium in nupta. Dictum autem incestum quasi incastum.\n\nInter Satietatem et saturitatem. Satietas vario genere spectaculorum contingit, saturitas vero ciborum est.\n\nInter Super6iam et arrogantiam. Arrogantia est inanis gloria de eo quod quisque est. Superbia vero, supergrediens elatio mentis de eo quod non est. Superbiae autem gemina est differentia: Una quæ spirituales ac summos viros per virtutum jactantiam dejicit, altera quae carnales erga seniorum imperium inobedientes reddit. Dicta autem superbia, quia super vult quam quod est.","english":"Between the wise man and the prudent man the distinction is usually drawn thus: that he is called wise who searches out the understanding of eternal things, but prudent who [understands] those things which are experienced by the senses of the body.\n\nBetween the foolish, the fatuous, and the stupid. Some of the ancients consider him fatuous who understands neither what he himself says nor what others say; but foolish, one duller of heart. Whence Afranius says: I, he says, consider myself foolish, I do not think myself fatuous. That is, of dulled senses indeed, yet not of none. But stupid is so called as though stony, as though dull-witted.\n\nBetween savage and cruel. Savage in wrath, cruel in blood.\n\nBetween stuprum, incest, and adultery. Stuprum with a virgin, incest with a parent or a widow, adultery with a married woman. But incest is called as though unchaste.\n\nBetween satiety and fullness. Satiety comes from a varied kind of spectacles, but fullness is of foods.\n\nBetween arrogance and pride. Arrogance is empty glory concerning what each one is. But pride is a mind's exaltation, going beyond, concerning what is not. But the difference of pride is twofold: one which casts down spiritual and highest men through the boasting of virtues, the other which makes carnal men disobedient toward the authority of elders. But it is called pride, because it wishes to be above what it is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"Inter Scientem et sciolum. Sciens est peritus sCientia et rebus; sciolus, simulator scientiæ ac pe ritiæ, scienti contrarius est; et quidquid alius sciat, ipse videri vellet scire: aut qui se profitetur scire omnia, aut etiam futura praedicere.\n\nInter Spurcum et spurium. Spureus non tantum impurus, sed et saevus; spurius autem patre incerto, matre vidua genitus, quasi tantum spurii filius. Quia muliebrem naturam antiqui spurium vocabant. Eosdem et favonios quidam appellant, quia quædam animalia favonii spiritu hausto concipere existimantur.\n\nInter Sceleratum, scelestum, et scelerosum. Grammatici dicunt sceleratum illum esse in quo fit scelus; ut Cicero: te [AI., tu] scelerate, qui subactus et prostitutus ea, Scelestum autem per quem fit. Ut Terentius: scelesta, ovem lupo commisisti. Scelerosus, qui facit: ut idem: Ego illum scelerosum misera nolens pertuli. Sed haec auctores non usquequaque custodiunt.","english":"Between the knowing man and the sciolist. The knowing man is experienced in knowledge and in affairs; the sciolist is a pretender to knowledge and experience, and is the opposite of the knowing man; and whatever another may know, he himself would wish to seem to know: or he who professes himself to know all things, or even to foretell future things.\n\nBetween the filthy and the bastard. The filthy man is not only impure but also savage; the bastard, however, is one born of an uncertain father and a widowed mother, as it were only the son of a bastard. For the ancients called the female nature \"spurium.\" Some call these same men \"favonii,\" because certain animals are thought to conceive by drawing in the breath of the favonius.\n\nBetween the criminal, the accursed, and the vicious. The grammarians say that the criminal is he in whom a crime is committed; as Cicero: you criminal, who, subdued and prostituted by those things. The accursed, however, is he through whom it is committed; as Terence: accursed woman, you have entrusted the sheep to the wolf. The vicious is he who commits it; as the same author: I, wretched woman, unwillingly endured that vicious man. But the authors do not observe these distinctions everywhere.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":87,"ref":"p87","source":"Inter Salutem et salubritatem. Salus est integritas corporis; salubritas, saluti conveniens causa, per quam sanitas, vel reservatur, vel restauratur.\n\nInter Super et supra hoc interest: Super est quod imminet [Agrætius eminet], supra quod substratum aliquid habet. Item super interdum, aut nimium, aut satis accipimus.\n\nInter Subter et subtus. ° Subter est quod re aliqua superiore deprimitur, et proculcatur; subtus quod demissum altius non contingitur.\n\nInter supremi et supprimi. Supremi et summi significat et imi; supprimi autem, occultari.\n\nInter Sumere et accipere [AI., præcipimus]. Sumimus ipsi, accipimus ab alio. Cum enim damus, dicendum est, Accipe; cum permittimus ipsi tollere, dicimus, Sume. Item sumimus per nos, accipimus a volenti- I bus, tollimus a non volentibus. Item auferimus, jure quidquid dedimus assumimus jussu, eripimus vi.","english":"Between salus and salubritas. Salus is the soundness of the body; salubritas is a cause conducive to salus, through which health is either preserved or restored.\n\nBetween super and supra there is this difference: super is what overhangs; supra is what has something beneath it. Likewise super is sometimes taken to mean \"excessively\" or \"sufficiently.\"\n\nBetween subter and subtus. Subter is what is pressed down by something higher and trampled underfoot; subtus is what is set low and is not reached from higher up.\n\nBetween supremi and supprimi. Supremi means both \"highest\" and \"lowest\"; supprimi, however, means \"to be hidden.\"\n\nBetween sumere and accipere. We sumimus for ourselves; we accipimus from another. For when we give, one should say \"Accipe\"; when we allow someone to take it himself, we say \"Sume.\" Likewise we sumimus by ourselves, we accipimus from those willing, we tollimus from those unwilling. Likewise auferimus: we assume by right whatever we have given by command; eripimus by force.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":88,"ref":"p88","source":"Inter Sperare et exspectare. Exspectamus et bona et mala; speramus autem tantum bona. Miro autem modo Virgilius verbi hujus proprietatem a propria significatione secernit, dicens (Æneid. IV): Hunc ego si potui tantum sperare dolorem; dum omne quod exhorret animus rectius timere dicatur. Sed grammatici hoc exponunt, dicentes: Sperare dixit pro timere. Quod et Lucanus distinguens ait: Liceat sperare timenti.\n\nInter Scire et nosse. Scire est reddere rationem quam noveris; nosse, referre tantummodo quod audieris.\n\nInter Simulare et dissimulare. Dissimulamus nota: simulamus ignota. Qui enim fingit se scire quod nescit, simulat; qui autem quod scit nescire se dicit, dissimulat. Unde et Sallustius: llle simulator incerti, ac certi dissimulator erat.\n\nInter Sistere, et consistere, et assistere. Sistere est interdum resistere, vel prohibere, id est, qui aliquam rem in loco stare facit. Ut Virgilius: Sistere aquam fluviis. Assistere vero et ante unum, et coram multis; consistere in medio adesse.","english":"Between sperare and exspectare. We exspectare both good things and bad; but we sperare only good things. Yet Virgil, in a wondrous way, separates the proper meaning of this word from its own signification, saying (Aeneid IV): Hunc ego si potui tantum sperare dolorem — \"If I could sperare such great grief\"; whereas everything that the mind shrinks from is more rightly called timere. But the grammarians explain this, saying: \"He said sperare for timere.\" Lucan too, making this distinction, says: Liceat sperare timenti — \"Let it be permitted to one who fears to sperare.\"\n\nBetween scire and nosse. Scire is to render an account of what you have learned; nosse is merely to report what you have heard.\n\nBetween simulare and dissimulare. We dissimulare things that are known; we simulare things that are unknown. For he who feigns that he knows what he does not know, simulat; but he who says that he does not know what he does know, dissimulat. Whence also Sallust: Ille simulator incerti, ac certi dissimulator erat — \"That man was a simulator of the uncertain, and a dissimulator of the certain.\"\n\nBetween sistere, and consistere, and assistere. Sistere is sometimes to resist, or to prohibit, that is, one who makes some thing stand in a place. As Virgil: Sistere aquam fluviis — \"To make the water stand in the rivers.\" But assistere is both before one person and in the presence of many; consistere is to be present in the middle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Inter Servire et inservire. Servire tantum dominis: inservire cujusque praeceptis.\n\nInter Spirare et exspirare. Spirare vivere est, exspirare mori.\n\nInter Surgere et exurgere, et reliqua. Surgitur a loco, exsurgitur a somno, insurgitur ad vindictam, consurgilur ad auxilium.\n\nInter Subjicitur et supponitur. Subjicitur cito, supponitur lente.\n\nInter Simul et semel. Semel ad numerum pertinet, ut, semel bis; simul ad congregationem, ut, Globati [Al., conglobati simul feruntur in arma viri.\n\nInter Sepulcrum et monumentum. Sepulcrum tantummodo tumulus defunctorum est, monumentum vero, nunc sepulcrum, nunc historia rerum gestarum: dictum eo quod mentem moneat, vel ad memoriam defuncti vel ad recordationem rei scriptæ. Porro tumulus bifarie, nunc tumens tellus, nuuc sepulcrum vocatur. Sepulcrum autem a sepulto dictum. Sepultus vero, eo quod sine palpitatione, vel pulsu sit, id est, sine motu. Cadaver autem a cadendo dictum.","english":"Between servire and inservire. Servire applies only to masters; inservire to anyone's commands.\n\nBetween spirare and exspirare. Spirare is to live, exspirare to die.\n\nBetween surgere and exurgere, and the rest. One surgit from a place, exsurgit from sleep, insurgit to vengeance, consurgit to aid.\n\nBetween subjicitur and supponitur. Subjicitur quickly, supponitur slowly.\n\nBetween simul and semel. Semel pertains to number, as “once, twice”; simul to gathering together, as “men crowded together are borne together into arms.”\n\nBetween sepulcrum and monumentum. Sepulcrum is only the mound of the dead; monumentum, however, is now a sepulcrum, now the history of deeds done: so called because it admonishes the mind, either to the memory of the deceased or to the recollection of a written matter. Further, tumulus is twofold: now it is called swelling earth, now a sepulcrum. Sepulcrum, moreover, is named from the buried one. The buried one, indeed, because he is without palpitation or pulse, that is, without motion. Cadaver, however, is named from falling.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":90,"ref":"p90","source":"Inter Sacrificium et hostiam hæc vetus erat discretio, quod sacrificium spontanea oblatio erat; hostia vero quae devictis hostibus iinmolabatur. Haec et victima vocabatur. Alii victimam ideo dictam putant, quia ictu percussa cadit, vel quia vincla ad aras perducitur.\n\nInter Sedes et thronos. Sedes pon tantum unius, sed multorum est. Nam solium unius tantum est, et regum; sedes quibuscunque proprium. Solium autem, vel a solius sessione, vel a soliditate dictum. Solium Latini, Græci tharonum dicunt. Sedes autem dictæ, quia apud veteres Romanos non erat usus accumbendi. Unde et consedere antiquo more dicitur. Nam veteres sedentes epulabantur. Postea, ut ait Varro, de Yila populi Romani, viri discumbere coeperunt, mulieres sedere. Quia turpe illis erat discumbere mulierem [AI., discumbere visumj.\n\nInter Servum et famulum. Servi sunt in bello capti, quasi servati; sicut mancipium ab hostibus, quasi manu captum. Famuli autem ex propriis familiis orti.","english":"Between sacrificium and hostia there was this ancient distinction: a sacrificium was a voluntary offering, whereas a hostia was what was immolated after enemies had been conquered. This was also called a victima. Some think it was called victima because it falls struck by a blow, or because it is led to the altars by bonds.\n\nBetween sedes and throni. Sedes is not only of one but of many. For solium is of one only, and of kings; sedes is proper to anyone. Solium, moreover, is so called either from the sitting of one alone or from solidity. The Latins call it solium, the Greeks thronos. But sedes are so called because among the ancient Romans there was no custom of reclining. Hence even consedere is said in the ancient manner. For the ancients dined sitting. Later, as Varro says, from the custom of the Roman people, men began to recline, women to sit. Because it was shameful for a woman to recline.\n\nBetween servus and famulus. Servi are those captured in war, as it were preserved; just as a mancipium is from enemies, as it were captured by hand. Famuli, however, are those born from their own households.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":91,"ref":"p91","source":"Inter Servitutem et servitium. Servitus est conditio serviendi, servilium numerus servientium.\n\nInter Socerum et socrum. Socerum virum dicimus, socrum feminam.\n\nInter Similitudinem et figuram. Similitudo est cum secundum aliquam speciem visam imago vel pingitur, vel formatur. Figura est cum impressione formæ alicujus imago exprimitur, veluti si in cera ex annulo effigiem sumat, aut si figulus in argillam manum vultumque aliquem imprimat, et fingendo figuram faciat.\n\nInter Sanguinem et cruorem. Sanguis est dum in corpore manet, effusus vero cruor fit. Cruor autem a cruditate vocatur, unde et crudelitas dicta, et crudus. Alii dicunt cruorem victimarum esse, sanguinem hominum. Ul Virgilius (Æneid. n): Sanguine placastis ventos, et virgine caesa; id est, sanguine virginis occisæ.\n\nInter Sinum et gremium. Sinum dicimus sinuatae vestis receptaculum, gremium interius accurtatae.","english":"Between servitus and servitium. Servitus is the condition of serving; servitium is the number of those serving.\n\nBetween socer and socrus. We call the man socer and the woman socrus.\n\nBetween similitudo and figura. Similitudo is when an image is either painted or formed according to some visible appearance. Figura is when an image is expressed by the impression of some form, as if a likeness were taken in wax from a ring, or if a potter impressed his hand and some face into clay and by shaping made a figure.\n\nBetween sanguis and cruor. Sanguis is while it remains in the body; once poured out, it becomes cruor. Cruor is so called from cruditas, whence also crudelitas and crudus are named. Others say that cruor is of sacrificial victims, sanguis of men. As Virgil says: You appeased the winds with blood, and with a slain virgin; that is, with the blood of a slain virgin.\n\nBetween sinus and gremium. We call sinus the fold of a curved garment, gremium the inner part of a gathered one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"Inter Senium et senectutem. Senectus est gravior ætas post juventutem succedens, senium autem ultima ætas post gravitatem veniens. Sic senex et senior. Nam senior adhuc viridior. Ut illud Virgilianum: Jam senior, sed cruda deo viridisque senectus. Et Terentius: Quo jure sum usus adolescentior; non utique magis adolescens, sed minus. Ut senior, minus senex. Senecta autem est ipsa sors, sive conditio senectuti accedens.\n\nInter Sonum et sonitum. Sonus est quidquid auditur sensibile, sonitus vero confusio vocis tubarum.\n\nSpolia ad exspoliantes, exuviæ ad exspoliatos.\n\nInter Stillam et guttam Palaemon grammaticus ita distinguit: Gutta, inquit, stat; stilla cadit.\n\nInter Stationem et portum. Statio est, ubi ad tempus stant naves, portus ubi hiemanl. Nam portus locus ignotus est ab accessu ventorum, ubi hiberna opponere soleut.\n\nInter Serenum et tranquillum. Serenum enim ad coelum referri potest, ad mare non potest. Serenum enim coelum dicimus, tranquillum mare.","english":"Between senium and senectus. Senectus is the heavier age succeeding after youth; senium, however, is the final age coming after gravity. So too senex and senior. For senior is still more green. As that Virgilian line: \"Already senior, but the god's old age is raw and green.\" And Terence: \"By what right I have acted as the more youthful; not by any means more a youth, but less.\" As senior, less senex. Senecta, however, is the lot itself, or the condition attaching to old age.\n\nBetween sonus and sonitus. Sonus is whatever is heard as perceptible; sonitus, however, is the confusion of the voice of trumpets.\n\nSpolia belongs to those despoiling, exuviae to those despoiled.\n\nBetween stilla and gutta the grammarian Palaemon distinguishes thus: A gutta, he says, stands; a stilla falls.\n\nBetween statio and portus. Statio is where ships stand for a time; portus, where they winter. For portus is a place unknown from the approach of winds, where they are accustomed to set up winter quarters.\n\nBetween serenum and tranquillum. For serenum can be referred to the sky, not to the sea. For we call the sky serenum, the sea tranquillum.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"Inter Saxa et lapides. Saxa tantum durissima, nam lapis et dura et mollis est petra.\n\nInter Specum et antrum. Specum Latini, Graeci antrum dicunt. Sunt autem loca ex quibus repercussae voces imaginem referunt.\n\nInter Semitam, callem et tramitem. Semita hominum est, callis vero pecorum vel ferarum est. Callis etiam dicitur via stricta, a calcando ita dicta. Tramites vero transversa sunt in agris itinera, proprie ergo callis semita tenuis, callo pecorum prædurata. Semita autem quasi semis via. Semita [dicta, qua potest ire unum vehiculum. Hujus duplex actus vocatur: propterea quod duo capit, vel propter euntium et venientium vehiculorum occursus.\n\nSuccipere est, do superiori quidcadens corporale, suscipere causam iucorporaliter. Suspicere sursum aspicere, aut veuerari.\n\nInter Simulare et dissimulare. Qui simulat vult videri facere quæ non facit, qui dissimulat non vult videri facere quæ facil.","english":"Between saxa and lapides. Saxa are only the hardest stones, for lapis is both hard and soft, as is petra.\n\nBetween specus and antrum. The Latins call it specus, the Greeks antrum. These are places from which voices, rebounding, return an image.\n\nBetween semita, callis, and trames. A semita is for people, while a callis is for cattle or wild beasts. A callis is also called a narrow way, so named from calcando. Tramites, however, are crossways in the fields; properly, then, a callis is a narrow path, hardened by the hooves of cattle. A semita is, as it were, a half-way (semis via). A semita is so called because one vehicle can go along it. Its double action is called this because it holds two, or because of the meeting of vehicles going and coming.\n\nSuccipere is to take up something bodily that falls from above; suscipere is to take up a matter incorporeally. Suspicere is to look upward, or to reverence.\n\nBetween simulare and dissimulare. One who simulates wishes to be seen doing what he does not do; one who dissimulates does not wish to be seen doing what he does.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":94,"ref":"p94","source":"Inter Somnum et somnium. Somnus quo dormimus, somnium quod dormientes videmus.\n\nInter Sumet suum. Sum verbum est, suum pronomcn est.\n\nInter Sævit et sevit. Saevit, irascitur; sevit satorcm dicit.\n\nInter suus et sus. Suus pronomen est, sus animal est.\n\nInter Syram et suram. Syra gentis suae femina, sura pars pedis.\n\nInter Sartorem et' sarcinatorem. Sartorem, agrum sarrientem; sarcinatorem, vestes sarcientem.\n\nInter Similem et simulantem. Similem, talem; simulantem, talem mentientem.\n\nInter Strenuum et exteruum. Strenuum, fortem; externum, extraneum dicimus.\n\nInter Statum et staturam. Statum, quaestionem vel scenicam vestem; staturam, quantitatem cujusque rei.\n\nInter Scripturam et lectionem. Lectio in opere est, scriptura in affectu, vel pictura.\n\nDe litera T.\n\nInter Terram, et tellurem, et humum. Terra squalida est et inculta, lellus fructifera; humus autem, inferior, et deorsum, et humida. Unde et humati, sepulti. Generaliter autem ubique terra est, non ubique humus. Et in parietibus terra est, hoc est in lateribus, et non est humus. Humus autem terra humida est, et ab humore vocata, sicut et terra, quod naturali siccitate torreat, sicut et tellus. quod fructus [ AI., fructum ] ejus tollimus.","english":"Between somnus and somnium. Somnus is that by which we sleep; somnium is that which we see while sleeping.\n\nBetween sum and suum. Sum is a verb; suum is a pronoun.\n\nBetween saevit and sevit. Saevit means \"he is angry\"; sevit means \"he sows\" — it speaks of a sower.\n\nBetween suus and sus. Suus is a pronoun; sus is an animal.\n\nBetween Syra and sura. Syra is a woman of her own people; sura is a part of the foot.\n\nBetween sartor and sarcinatorem. Sartor is one who hoes a field; sarcinatorem is one who mends clothes.\n\nBetween similem and simulantem. Similem means \"such a one\"; simulantem means \"one pretending to be such.\"\n\nBetween strenuum and exteruum. Strenuum means \"strong\"; externum we call \"foreign.\"\n\nBetween statum and staturam. Statum means a question or a stage garment; staturam means the quantity of any thing.\n\nBetween scripturam and lectionem. Lectio lies in the work, scriptura in the feeling, or in the picture.\n\nConcerning the letter T.\n\nBetween terram, tellurem, and humum. Terra is rough and uncultivated; tellus is fruitful; humus, however, is lower, and downward, and moist. Whence also the humati, that is, the buried. Generally, however, terra is everywhere, but humus is not everywhere. Even in walls there is terra, that is, in bricks, and there is no humus. Humus, however, is moist earth, and is named from humor, just as terra is so called because it parches with natural dryness, and tellus because we take its fruits.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":95,"ref":"p95","source":"Inter Temperantiam et temperationem sic discernitur, ut temperantia animorum sit, temperatio rerum.\n\nInter Timentem et timidum. Timidus est qui semper timet, timens vero qui ad tempus formidat ex causa. Tali intellectu distinguuntur pavidus et pavens, providus et providens, superbus et superbiens, languidus et languens, furibundus et furens, et cætera similia.\n\nInter Tremulum et trementem. Tremulus est natura, tremens tempore.\n\nInter Temeritatem et audaciam. Temeritas sine consilio dicitur; audacia, post consilium.\n\nInter Tum et tunc. Tum temporis est iuturi; tunc, præteriti.\n\nInter Tribuere et attribuere. Tribuimus cum aliquid donamus, attribuimus, dum ordines officiaque distribuimus.\n\nInter Tulit, Aabstulit, et sustulit. Tulit qui fert, abstulit qui ab alio tulit, sustulit qui sursum tulit.\n\nInter Tumidum et turgidum. Tumet corpus aegroti. Turget cadaver.","english":"Between temperantia and temperatio the distinction is this: temperantia belongs to minds, temperatio to things.\n\nBetween timens and timidus. Timidus is one who is always afraid; timens, however, is one who fears for a time, from some cause. By this same understanding pavidus and pavens, providus and providens, superbus and superbiens, languidus and languens, furibundus and furens, and other such pairs are distinguished.\n\nBetween tremulus and tremens. Tremulus is so by nature, tremens for a time.\n\nBetween temeritas and audacia. Temeritas is said to be without counsel; audacia, after counsel.\n\nBetween tum and tunc. Tum is of future time; tunc, of past.\n\nBetween tribuere and attribuere. We tribuimus when we give something; we attribuimus when we distribute ranks and duties.\n\nBetween tulit, abstulit, and sustulit. Tulit is he who bears; abstulit is he who took away from another; sustulit is he who bore it up.\n\nBetween tumidum and turgidum. The body of a sick man tumet. A corpse turget.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"Inter Testor, contestor, et obtestor. Testor saepenumero ad jusjurandum pertinet, ut Virgilius, per sidera testor; contestor autem ad judices, obtestor ad adversarios.\n\nInter Terga et tergora. Terga sunt hominis, quod singulariter tergum facit; tergus vero quadrupedum est. Unde pluraliter tergora coria dicuntur.\n\nInter Tumultum et bellum. Bellurn est contra hostes exortum, tumultus vero domestica appellatione concitatus. Hic et seditio nuncupatur. Nam seditio est discessio civium. Quod enim seorsum alii ad alios eunt, seditio dicitur. Alii putant propter dissensionem animorum seditionem vocari [ Ac., vocatam ], quam Graeci diastasin vocant.\n\nInter Turbidum et turbulentum. Turbidum de natura est, turbulentum fit.\n\nInter Terrenum, terrestre, et terrosum. Terrenum opus dicimus, terrestre, ut maritimum, terrosum vero frumenti genus arenosum..","english":"Between testor, contestor, and obtestor. Testor very often pertains to an oath, as Virgil says, \"I call the stars to witness\"; contestor, however, pertains to judges, obtestor to adversaries.\n\nBetween terga and tergora. Terga are a man's, because in the singular it makes tergum; tergus, however, is of four-footed animals. Hence in the plural tergora means hides.\n\nBetween tumultus and bellum. Bellum is a war arisen against enemies; tumultus, however, is stirred up by a domestic designation. This is also called seditio. For seditio is a withdrawal of citizens. For because some go apart to one side and others to another, it is called seditio. Others think it is called seditio because of dissension of minds, which the Greeks call diastasis.\n\nBetween turbidum and turbulentum. Turbidum is from nature; turbulentum is made so.\n\nBetween terrenum, terrestre, and terrosum. We call terrenum a work; terrestre, as maritimum; terrosum, however, is a sandy kind of grain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":97,"ref":"p97","source":"Inter Tuus et tus. Tuus pronomen est, tus vero pigmentum.\n\nInter Tuum et tum. Tum adverbium est, tuum pronomen.\n\nInter Tempore et tempori. Tempore, ablativo casu, tempori adverbium est.\n\nInter Tristitiam, et mæstitiam. Mæstitia cordis A est, tristitia vultus. Moestum ergo vel mœrentem animo dicimus, tristem aspectu. Item mœstitia tcmporis est, et fit aliquando ex aliquo accidenti dolore. Tristitia vero, vitium naturæ perpetuum est.\n\nDe littera V.\n\nInter Velus et antiquum. Vetus annis enumeratur, antiquum saeculis.\n\nInter Virtutem et fortitudinem. Virtus in animi vigore et habitu est, cujus pars est fortitudo mentis. Quae ex quatuor virtutibus una est, licet et corporis robur fortitudo vocetur.\n\nInter Vecordem et vesamum. Vecors mali cordis, sicut vcsanus non probe sanus.\n\nInter Velocitatem et celeritatem. Velocitas pedum est, celeritas animorum.","english":"Between tuus and tus. Tuus is a pronoun, while tus is a pigment.\n\nBetween tum and tuum. Tum is an adverb, tuum a pronoun.\n\nBetween tempore and tempori. Tempore is in the ablative case; tempori is an adverb.\n\nBetween tristitia and maestitia. Maestitia is of the heart, tristitia of the countenance. Therefore we call him maestus, or grieving, in mind, and tristis in appearance. Likewise maestitia is of time, and sometimes arises from some accidental grief. Tristitia, however, is a perpetual vice of nature.\n\nConcerning the letter V.\n\nBetween vetus and antiquum. Vetus is reckoned by years, antiquum by ages.\n\nBetween virtus and fortitudo. Virtus is in the vigor and disposition of the mind, of which fortitudo of the mind is a part. It is one of the four virtues, although the strength of the body is also called fortitudo.\n\nBetween vecors and vesanus. Vecors is of an evil heart, just as vesanus is not rightly sound.\n\nBetween velocitas and celeritas. Velocitas is of the feet, celeritas of the minds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"lnter Vastitatem et vastitudinem. Vastitas corporis est; vasiiludo, solitudo.\n\nInter Voluptatem et voluntatem. Voluntas est desiderium nondum adeptae rei, voluptas vero rei adeptae delectatio, vel bonæ, vel malae.\n\nInter Verbera et flagella. Verbera quodlibet genus flagellorum est, nam flagella proprie virgarum sunt, et dicta eo quod flatu agitentur et sonent.\n\nInter Valetudinem et infirmitalem. Valetudo prospera esse potest et adversa, infirmitas semper infesta est.\n\nInter Vulnus et ulcus. Vulnus ad animum refertur, ulcus ad corporis injuriam. Item vulnus corporis recens plaga, ulcus vero inveteratum vulnus.\n\nInter Verbum et Sermonem. Verbum unius pars orationis est, juxta grammaticos. Nam sermo plurimorum verborum oratio est. Sermo autem a serendo dictus, quod nos cum præpositione dicimus a disserendo. Hinc et sermo sancti lIilarii et Augustini dicitur, id est dissertio Hilarii et Augustini.","english":"Between Vastitas and vastitudo. Vastitas belongs to the body; vastitudo is solitude.\n\nBetween Voluptas and voluntas. Voluntas is the desire for a thing not yet obtained, while voluptas is the delight in a thing obtained, whether good or bad.\n\nBetween Verbera and flagella. Verbera is any kind of whip, for flagella properly are of rods, and they are called this because they are driven and sound by a blowing.\n\nBetween Valetudo and infirmitas. Valetudo can be prosperous or adverse; infirmitas is always hostile.\n\nBetween Vulnus and ulcus. Vulnus refers to the mind, ulcus to an injury of the body. Likewise vulnus is a fresh wound of the body, while ulcus is an inveterate wound.\n\nBetween Verbum and sermo. Verbum is one part of speech, according to the grammarians. For sermo is speech of very many words. But sermo is said from serendo, which we with a preposition call from disserendo. Hence also the sermo of Saint Hilary and Augustine is spoken of, that is, the dissertio of Hilary and Augustine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"Inter Ultra et citra. Ultra illuc vel amplius, CUra huc ad nos, intra nos.\n\nInter Ulcisci et vindicare. Ulciscimur injuriam factam; vindicamus, ne fiat.\n\nInter Videre, aspicere, et intueri. Videmus natura, aspicimus voluntate, intuemur cura.\n\nInter Veneunt et vendunt. Vendunt qui venundant, veneunt qui venduntur.\n\nInter Volo, et opto, et cupio. Volo minus est quam opto, Opto minus est quam cupio.\n\nInter Unum et unicum. Unus, ex multis; unicus, solus est. Solus itaque unus numeratur, unicus intra numerum finitur.\n\nInter Unum et solum. Unus ad numerum pertinet, solus e multis intelligitur.\n\nInter Uter et utrum. Si enim dicimus: Utrum vis, eligere significat, aut hoc, aut illud. Uter autem accipitur pro personis, sicut, verbi gratia: Uter vult, veniat ad me, id est, qui vult de duobus.\n\nInter Urbem et civitatem ita distinguit Cicero, ut urbem moenia civitatis significent, civitas incolas urbis. Nam ad Dolabellam sic scripsit: Liberasti urbem a periculo, civitatem a meta, Urbem autem ab urbo, quem aratrum vel sulcum veteres dicebant, aut ab orbe dictam putant, cujus in se imaginem respublica contineret. Porro oppidum ad habitantes pertinet, civitas ad leges, urbs ad utrumque.","english":"Between Ultra and citra. Ultra means to that place or further; citra means here, to us, within us.\n\nBetween ulcisci and vindicare. We avenge (ulciscimur) an injury that has been done; we vindicate (vindicamus) so that it not be done.\n\nBetween videre, aspicere, and intueri. We see (videmus) by nature, we look at (aspicimus) by will, we gaze upon (intuemur) with care.\n\nBetween veneunt and vendunt. Those who sell (vendunt) are those who offer goods for sale; those who are sold (veneunt) are those who are bought and sold.\n\nBetween volo, opto, and cupio. Volo is less than opto; opto is less than cupio.\n\nBetween unum and unicum. Unus is one out of many; unicus is alone. Thus solus is counted as one, while unicus is confined within number.\n\nBetween unum and solum. Unus belongs to number; solus is understood as one out of many.\n\nBetween uter and utrum. For if we say, \"Utrum vis\" (\"which of the two do you want\"), it signifies choosing either this or that. Uter, however, is used of persons, as for example: \"Uter vult, veniat ad me\" (\"whichever of the two wishes, let him come to me\"), that is, the one of the two who wishes.\n\nBetween urbs and civitas Cicero distinguishes thus: that urbs signifies the walls of the civitas, and civitas the inhabitants of the urbs. For he wrote to Dolabella as follows: \"You freed the urbs from danger, the civitas from fear.\" Urbs is thought to be named either from urbus, which the ancients called a plow or furrow, or from orbis, whose image the commonwealth contains within itself. Furthermore, oppidum pertains to the inhabitants, civitas to the laws, urbs to both.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"Inter Virum et hominem. Vir mas est, non femina; Homo mas est, et femina. Femina autem naturale nomen est, generale mulier, speciale virgo, vel nupta, vel quæ etiam aetatis nomina accedunt.\n\nInter Vultum et faciem. Facies est naturalis oris habitus immutabilis, vultus vero pro rerum ac temporum qualitate varius et mutabilis, et secundum affectionem animi modo lætus, modo tristis. Unde et vultuosi dicuntur qui vultum saepe commotaM. Itaque Lucilius haec quasi distinguens ait: Quæ focies, qui vultus viro. Dicimus autem et vultum coeli et vultum maris, quia et mare saepe in varios motus ventorum flatibus mutatur, et celi vultus ex luce in tenebras, et ex sereno in nubilum commutatur, sicut et hominum cum mentibus vultus.\n\nInter Virgiuem et viraginem. Virgo est quæ virum nescit, virago autem quae virum agit, hoc est opera virilia facit. Non autem solum virgines viragines, sed et corruptae mulieres, quæ virilia faciunt, viragines recte dicuntur.","english":"Between man (vir) and human being (homo). A man (vir) is male, not female; a human being (homo) is both male and female. Woman (femina) is a natural term; mulier is the general term; virgo is the specific term, or nupta, or else the names of age are added.\n\nBetween countenance (vultus) and face (facies). The face is the natural, unchanging appearance of the mouth; the countenance, however, varies and changes according to circumstances and times, and according to the affection of the mind is now glad, now sad. Hence those who often change their countenance are called vultuosi. And so Lucilius, as if distinguishing these, says: What a face, what a countenance the man has. But we also speak of the countenance of heaven and the countenance of the sea, because the sea is often changed into various motions by the blasts of the winds, and the countenance of heaven is changed from light into darkness, and from clear into cloudy, just as the countenances of men change with their minds.\n\nBetween virgin (virgo) and virago. A virgin is one who does not know a man; a virago, however, is one who acts the man, that is, does manly works. But not only virgins are viragines, but also corrupted women who do manly things are rightly called viragines.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Inter Vivum et viventem. Vivum de victuro dicimus; viventem, de morituro.\n\nInter Ve et que. Ve distinguit, que conjungit.\n\nInter Vœ et ve. Ve sine a conjunctio conjunctiva est. Vac cum a, interjectio dolentis est.\n\nInter Vocem et Sonum. Vox est hominis, sonus crepidlnis.\n\nInter Uvidum et humidum. Humidum est, quod extrinsecus habet aliquid humoris, uvidum vero quod intrinsecus; unde et uvae dictae.\n\nInter Valles et convalles. Valles sunt depressa loca camporum, convalles, montium intervalla.\n\nInter Undam et aquam. Unda semper in motu est, aqua vero stativa. Porro imbres nubium sunt, latices fontium. Nam latex proprie liquor fontis, et dictus quod in venis terrae lateat.\n\nInter Vicum, et Viam, et plateam. Vici dicuntur ipsæ habitationes in urbibus; viae autem, spatia angusta quæ inter vicos sunt, quarum perpetuas et latiores plateas vocamus. Nam plata juxta proprietatem linguae Græcæ a latitudine nomen accepit.","english":"Between vivum and viventem. We call vivum of one who is going to live; viventem, of one who is going to die.\n\nBetween ve and que. Ve separates, que joins.\n\nBetween vœ and ve. Ve without a is a conjunctive conjunction. Vac with a is an interjection of one who grieves.\n\nBetween vocem and sonum. Vox is of a man, sonus of a crepido.\n\nBetween uvidum and humidum. Humidum is that which has something of moisture on the outside; uvidum, truly, that which has it within; whence also grapes (uvae) are so called.\n\nBetween valles and convalles. Valles are the low-lying places of the plains; convalles, the spaces between mountains.\n\nBetween undam and aquam. Unda is always in motion; aqua, truly, is standing still. Further, imbres are of the clouds, latices of the springs. For latex is properly the liquid of a spring, and is so called because it lies hidden in the veins of the earth.\n\nBetween vicum, and viam, and plateam. Vici are called the dwellings themselves in cities; viae, however, are the narrow spaces which are between the vici, of which we call the continuous and broader ones plateae. For plata, according to the propriety of the Greek tongue, takes its name from breadth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"Inter Viridia et virentia. Viridia sunt ligna; virentia sunt campi, vel prata [ AI., prati].\n\nInter Visus et visos. Visos, participia dicta; Visus, nomina appellativa.\n\nInter Virum et virus. Virum, hominem; virus, venenum dicit.\n\nInter Vivit et bibit. Vivitde vita, bibit de potione.\n\nInter Vinctum et victum. Vinctus, vinculatus; victus, superatus.\n\nInter Vis et bis. Vis, quae ad voluntatem pertinet; bis, duabus vicibus.\n\nInter Ullam et ollam. Ullam, aliquam: ollam, vas.\n\nInter Vallum et murum. Non quod mdrus etiam vallum. Nam utique quod vallum murus est.\n\nInter Vagire, mugire, et caetera. Infans vagit, bos mugit, equus hinnit, asinus ragit vel rudit, leo rugit, elephas barrit, sus grunnit, ovis balat, serpens sibilat, rana coaxat, corvus crocitat, grus arsat, milvus jugit, canis baubat, vel latrat, vulpes gannit.\n\nInter Vesperescit et vesperascit. Vesperescit, id est, sero fit; vesperascit, sol ad Occasum declinat.","english":"Between viridia and virentia. Viridia are trees; virentia are fields or meadows.\n\nBetween visus and visos. Visos is said as a participle; visus as an appellative noun.\n\nBetween virum and virus. Virum means a man; virus means poison.\n\nBetween vivit and bibit. Vivit is from life, bibit from drink.\n\nBetween vinctum and victum. Vinctus means bound; victus means conquered.\n\nBetween vis and bis. Vis pertains to will; bis means twice.\n\nBetween ullam and ollam. Ullam means any; ollam means a vessel.\n\nBetween vallum and murum. Not that a wall is also a rampart. For indeed a rampart is a wall.\n\nBetween vagire, mugire, and the rest. An infant wails, an ox bellows, a horse neighs, a donkey brays or roars, a lion roars, an elephant trumpets, a pig grunts, a sheep bleats, a serpent hisses, a frog croaks, a crow caws, a crane honks, a kite screeches, a dog barks or bays, a fox yelps.\n\nBetween vesperescit and vesperascit. Vesperescit means it becomes late; vesperascit means the sun declines toward its setting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":103,"ref":"p103","source":"Inter Viperiuum et vipereum. Viperinus, pullus; Vipereus, ad similitudinem serpentis.\n\nDe littera Z.\n\nInter Zelum et invidiam. Zelus interdum et in bonam partem accipi potest, cum quis nitilur ea quae meliora sunt aemulari; invidia vero, ut dictum est, aliena felicitate torquetur, et in duplicem scinditur passionem, cum aut quod ipse est aliud esse non vult, aut alium videns esse meliorem, dolet se non esse consimilem. Pulchre autem quidam Graecum versum transferens elegiaco metro, de Invidia lusit dicens: Justius iavidia nihil est, quæ prolinus ipsum Auctorem rodit, excruciaique animum. Invidiæ autem nomen dictum est a nimis intuendo felicitatem [Cicer. fortunam ] alterius, ut esi illud: Quisnam florem invidit meum?\n\nLIBER SECUNDUS\n\nDE DIFFERENTIIS RERUM.\n\nDIFFERENTIA PRIMA.\n\nInter Deum et Dominum ita quidam definie. runt, ut in Dei appellatione Patrem, in Domino Filium intelligerent. Scriptura autem sacta utrumque et Deum affirmat et Dominum.","english":"Between Viperinus and vipereus. Viperinus means a young viper; vipereus means in the likeness of a serpent.\n\nOn the letter Z.\n\nBetween zelus and invidia. Zelus can sometimes be taken even in a good sense, when someone strives to emulate the things that are better; but invidia, as has been said, is tormented by another's happiness, and is split into a twofold passion, when either one does not wish another to be what one is oneself, or, seeing another to be better, one grieves that one is not like him. Elegantly indeed a certain man, rendering a Greek verse into elegiac meter, jested about Invidia, saying: Nothing is more just than invidia, which straightway gnaws the very Author and tortures the mind. But the name of invidia is said to come from gazing too much upon the felicity of another, as in that line: Who indeed has envied my flower?\n\nBOOK TWO\n\nON THE DIFFERENCES OF THINGS.\n\nFIRST DIFFERENCE.\n\nBetween Deus and Dominus, certain men have so defined it that in the appellation Deus they understood the Father, in Dominus the Son. But sacred Scripture affirms both Deus and Dominus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":104,"ref":"p104","source":"Sed tamen invicem haec vocabula discernuntur. Primum enim naturae nomen est pertinens ad amorem; secundum potestatis, congruens ad timorem. Denique ex Dei vocabulo adverte quid diligas, ex Domini appellatione cognosce quid metuas.\n\nII.\n\nInter Trinitatem et unitatem hæc distinctio est, quod unitas propter inseparabilem deitatis substantiam, trinitas vero propter personarum diversitatem vocatur. In personis enim discretio est, in Divinitate nulla distinctio. Est enim gignens, genitus et procedens. Tria quidem nomina, sed substantia una. Sicut enim ignis, candor et color, tria quidem sunt vocabula, sed res una.\n\nIn relatione enim personarum trinitas est, in substantia vero naturae unus Deus est: Pater scilicet, et Filius, et Spiritus sanctus. De Patre quia Deus est testatur Apostolus dicens, Unus Deus Pater, ex quo omnia; ita de Filio, quia Deus est, alibi ipse dicit: Quorum patres, et ex quibus Christus secundum carnem, qui est super omnia Deus benedictus in sæcula.","english":"But nevertheless these terms are distinguished from each other. For the first is a name of nature, pertaining to love; the second is of power, suited to fear. Finally, from the word \"God,\" observe what you should love; from the title \"Lord,\" recognize what you should fear.\n\nII.\n\nBetween Trinity and unity there is this distinction: that \"unity\" is used because of the inseparable substance of the Godhead, while \"Trinity\" is used because of the diversity of persons. For in the persons there is distinction, but in the Godhead there is no distinction. For there is one who begets, one who is begotten, and one who proceeds. There are indeed three names, but one substance. For just as fire, brightness, and color are indeed three words, but one thing.\n\nFor in the relation of persons there is Trinity, but in the substance of nature there is one God: namely, the Father, and the Son, and the Holy Spirit. That God is of the Father the Apostle testifies, saying, One God the Father, from whom are all things; so too concerning the Son, that he is God, he himself says elsewhere: Whose are the fathers, and from whom is Christ according to the flesh, who is over all things, God blessed forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"De Spiritu autem sancto, quia Deus est, idem qui et supra sic dicit: Divisiones donationum sunt, idem autem Spiritus; et divisiones operationum sunt, idem vero Deus. Ecce Pater, et Filius, et Spiritus sanctus Deus, sed non triplex deorum numerus in hac Trinitate est credendus.\n\nScriptum est enim: Ego sum Deus, et non est alius Deus præter me. Et illud: Audi, Israel, Dominus Deus tuus unus est. Tres ergo deos credere profanum est; trinitatem in personis non distinguere impium est.\n\nIII.\n\nInter personam Patris, et Filii, et Spiritus sancti, ita secernitur. Quod pater, nec factus, nec natus est. Filius natus, non factus; Spiritus sanctus, nec factus, nec natus, sed ex Patre Filioque procedens est. Proinde Pater æternitatem habet sine nativitate, Filius nativitatem cum æternitate; Spiritus vero sanctus processionem sine nativitate, cum aeternitate.","english":"Concerning the Holy Spirit, because he is God, the same writer says as above: There are divisions of gifts, but the same Spirit; and there are divisions of workings, but the same God. Behold, the Father, and the Son, and the Holy Spirit are God, but in this Trinity a threefold number of gods is not to be believed.\n\nFor it is written: I am God, and there is no other God besides me. And that: Hear, Israel, the Lord your God is one. To believe in three gods, therefore, is profane; not to distinguish the Trinity in persons is impious.\n\nIII.\n\nBetween the person of the Father, and of the Son, and of the Holy Spirit, the distinction is as follows. That the Father was neither made nor born. The Son was born, not made; the Holy Spirit was neither made nor born, but proceeds from the Father and the Son. Accordingly the Father has eternity without birth, the Son has birth with eternity; but the Holy Spirit has procession without birth, with eternity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"Pater ex nullo exordium ducit, Filius ex PaIre originem sumit, Spiritus vere sanctus ex PaIre Filioque procedit. Hæc tamen a nobis ita dicuntur de Trinitate, ut potest humana natura capere. Nam quis considerare sufficiat ipsius Trinitatis interna mysteria Quomodo Pater, Filius, et Spiritus sanctus tres personae sunt, una natura?\n\nQuomodo Pater ingenitus, Filius genitus, Spiritus sanctus nec ingenitus, nec genitus? Quomodo Filius de Patre natus est, Spiritus sanctus de Patre procedit et Filio? Quomodo Filius nascendo procedit, Spiritus autem sanctus procedendo non nascitur? Quomodo Pater nunquam sine Filio, et tamen sine Filio Pater genuit Filium?\n\nQuomodo Filius nunquam sine Spiritu sancto, et tamen ait: Nisi ego abiero, Paracletus non veniet ad vos? Quomodo Filius non de se sed de Patre est, nec tamen ei est posterior de quo est? Quomodo Spiritus sanctus de Patre procedit et Filio, nec tamen ab eis præceditur a quibus procedit?","english":"The Father takes his beginning from no one; the Son takes his origin from the Father; the Holy Spirit truly proceeds from the Father and the Son. Yet these things are said by us concerning the Trinity insofar as human nature can grasp them. For who is sufficient to consider the inner mysteries of the Trinity itself? How the Father, the Son, and the Holy Spirit are three persons, one nature?\n\nHow the Father is unbegotten, the Son begotten, the Holy Spirit neither unbegotten nor begotten? How the Son is born from the Father, the Holy Spirit proceeds from the Father and the Son? How the Son proceeds by being born, while the Holy Spirit does not be born by proceeding? How the Father is never without the Son, and yet the Father begot the Son without the Son?\n\nHow the Son is never without the Holy Spirit, and yet he says: Unless I go away, the Paraclete will not come to you? How the Son is not from himself but from the Father, and yet he is not later than the one from whom he is? How the Holy Spirit proceeds from the Father and the Son, and yet is not preceded by those from whom he proceeds?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":". Quomodo tria unum suut, et unum tria? Quomodo ad se invicem relative tria sunt, et essentialiter unum sunt? Quis ista consideret? Quis ista comprehendat? Si enim humanae nativitatis Christi secreta non capimus, divinae naturae mysteria quomodo capiemus?\n\nIV.\n\nInter substantiam et essentiam Dei hoc quidam definierunt, quod substantia est hoc quod non est ab alio, sed semper ex sese est, hoc est propria intra se virtute subsistit; essentia vero in Deo idcirco est dicta, quia semper est, nec incipiens quando, nec desinens est, sed esse semper proprium ejus est.\n\nInter hoc quod Filius nunc æqualis, nunc minor est Patre, ista est differentia. Primum aeternaesubstantiae est, alterum humanae naturae. In forma enim servi, quia factus est ex muliere, Pater major illo est; in forma autem Dei, in qua erat ante carnis assumptionem, Patri coæqualis est. Propter illud dictum est, Pater major me est; propter hoc, Ego, et Pater, unum sumus. Æqualis ergo Patri in quantum Deus est, subjectus vero in quantum homo est.","english":"How are the three one, and the one three? How are they three in relation to one another, and one in essence? Who can consider these things? Who can comprehend them? For if we do not grasp the secrets of Christ's human birth, how shall we grasp the mysteries of the divine nature?\n\nIV.\n\nBetween substance and essence in God, some have defined this distinction: that substance is that which is not from another but always exists from itself, that is, subsists by its own power within itself; whereas essence is said to be in God for this reason, that he always is, neither beginning at some time nor ceasing to be, but it is proper to him always to be.\n\nBetween the fact that the Son is now equal and now lesser than the Father, this is the difference. The former belongs to the eternal substance, the latter to the human nature. For in the form of a servant, because he was made of a woman, the Father is greater than he; but in the form of God, in which he was before the assumption of the flesh, he is coequal with the Father. On account of the former it was said, The Father is greater than I; on account of the latter, I and the Father are one. He is therefore equal to the Father insofar as he is God, but subject insofar as he is man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"VI.\n\nQuid differt inter id quod Cbristus nunc unigenitus, nunc primogenitus esse prædicatur? Horum primum ad Patrem pertinet, alterum ad nos. Nam secundum divinitatis excellentiam Unigenitus est a Patre juxta Evangelium, quod dicit: Et vidimus gloriam ejus, gloriam quasi Unigeniti a Patre, plenum gratiæ et veritatis.\n\nAt vero, secundum fraternam societatem, primogenitus universae creaturae, juxta id quod Apostolus ait: ut sit ipse primogenitus in multis fratribus. Est ergo unigenitus in substantia deitatis, primogenitus in susccptione humanitatis: primogenitus in gratia, unigenitus in natura; primogenitus, juxta Apostolum, in multis fratribus; unigenitus tantum ex Deo solus Inde est quod Frater nuncupatur et Dominus: Frater, quia primogenitus; Dominus vero, quia unigenitus.\n\nVII.\n\nDe variorum nominum distinctione, quæ Filio Dei attribuuntur.","english":"VI.\n\nWhat is the difference between Christ being proclaimed now only-begotten and now firstborn? The first of these pertains to the Father, the second to us. For according to the excellence of his divinity he is the Only-begotten from the Father, according to the Gospel which says: And we saw his glory, glory as of the Only-begotten from the Father, full of grace and truth.\n\nBut according to his brotherly fellowship, he is the firstborn of all creation, according to what the Apostle says: that he himself might be the firstborn among many brothers. He is therefore only-begotten in the substance of his deity, firstborn in the assumption of humanity: firstborn in grace, only-begotten in nature; firstborn, according to the Apostle, among many brothers; only-begotten, as the only one from God. Hence it is that he is called both Brother and Lord: Brother, because firstborn; Lord, because only-begotten.\n\nVII.\n\nOn the distinction of the various names which are attributed to the Son of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":109,"ref":"p109","source":"Jam vero differentiæ vel significationes nominum quæ in Dei Filio distinguuntur plurimae sunt. Sed ex his quaedam sunt naturalia ad divinitatis ejus excellentiam pertinentia. Quædam vero accidentia. Naturalia sunt: Deus, Omnipotens, Perfectus, Filius Dei, Verbum, Principium, Virtus, Sapientia, Imago, Splendor sive Figura, Brachium.\n\nAccidentia sunt ista: Agnus, Sacerdos, Petra, Lapis, Homo, Leo, Vitulus, Aquila, et his similia. Deus dicitur quia ex Deo genitus est, Omnipotens ab Omnipotente, Perfectus a Perfecto: Filius Dei est, quia dum hoc ipsum sit quod Pater, non tamen ipse est qui Pater.\n\nVerbum est Filius Dei, quia proprie de divino ore processit, vel quia nihil in substantia naturæ suæ visibile vel corporeum est, vel pro eo quod Pater per eum omnia condidit sive jussit, vel quia per illum innotuit. Pater principium ex eo quod rerum omnium origo et causa sit. Dextera, propter effectum totius creaturæ, quae per ipsum formata est.","english":"Now the differences or meanings of the names that are distinguished in the Son of God are very many. But of these, some are natural, pertaining to the excellence of his divinity; others, however, are accidental. The natural ones are: God, Almighty, Perfect, Son of God, Word, Beginning, Power, Wisdom, Image, Splendor or Figure, Arm.\n\nThe accidental ones are these: Lamb, Priest, Rock, Stone, Man, Lion, Calf, Eagle, and the like. He is called God because he was begotten of God; Almighty from the Almighty; Perfect from the Perfect. He is the Son of God because, while he is that very thing which the Father is, he is nevertheless not the one who is the Father.\n\nThe Son of God is the Word, because he proceeded properly from the divine mouth, or because there is nothing visible or corporeal in the substance of his nature, or because the Father created or commanded all things through him, or because through him he became known. The Father is the Beginning from the fact that he is the origin and cause of all things. The Right Hand, on account of the effecting of the whole creation, which was formed through him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"Brachium, quia ab ipso omnia continentur. Virtus pro eo quod omnem potestatem Patris in semetipsum habeat, et omnem coeli terraeque creaturam gobernet, contineat atque regat. Sapientia est pro eo quod ipse revelet omnia mysteria scientiæ, et arcana sapientiae. Imago est propter sirnilitudinis veritatem.\n\nSpecies enim Patris indifferens est, habens in se indiscretam naturam, sive essentiam. Splendor appellatur, quia dum sit ipse Pater lux, ita Filius ab eo inseparabiliter quasi splendor ex luce procedit. Figura est, quia, suscipiens formam servi, operum virtutumque similitudine Patris in se imaginem atque immensam magnitudinem designavit.\n\nMediator est, quia inter hominem et Deum medius est, habens in se substantiam utriusque naturae, id est, humanae humilitatis formam, et divinitatis excellentiam. Porro, Agnus propter innocentiam, et passionem carnis appellatur. Sacerdos, quia semetipsum Patri hostiam pro nobis obtulit. Petra, quod firmitas sit credentium, offensio et ruina incredulorum. Lapis angularis, quia Vetus et Novum Testamentum, veluti duo parietes ex adverso venientes, tanquam angulus, sibimet copulavit ac fidei unitate conjunxit.","english":"Arm, because all things are held together by him. Power, because he has in himself all the power of the Father, and governs, contains, and rules every creature of heaven and earth. Wisdom, because he reveals all the mysteries of knowledge and the hidden things of wisdom. Image, because of the truth of his likeness.\n\nFor he is the undifferentiated likeness of the Father, having in himself an undivided nature, that is, essence. He is called Splendor, because while the Father himself is light, the Son proceeds from him inseparably, as splendor from light. Figure, because, taking the form of a servant, by the likeness of his works and powers he designated in himself the image and immeasurable greatness of the Father.\n\nMediator, because he is between man and God, having in himself the substance of both natures, that is, the form of human lowliness and the excellence of divinity. Further, he is called Lamb because of his innocence and the suffering of the flesh. Priest, because he offered himself to the Father as a victim for us. Rock, because he is the firmness of believers, the offense and ruin of unbelievers. Cornerstone, because he joined to himself the Old and New Testaments, like two walls coming from opposite sides, as a corner, and united them in the unity of faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Homo, quia secundum carnem ex Virgine natus est passibilis atque mortalis. Leo, propter regnum et potentiam, per quam in morte Zabulum vicit. Vitulus, quia propter salutem gentium immolatus est. Aquila, pro eo quod resurgens ad astra cœli remeavit, et ad sedem paternam unde venerat iterum rediit.\n\nVIII.\n\nInter naiivitatem Christi et nostram hoc interest, quod omnis homo ex delicti lege invenitur esse conceptus, ille autem non ex concupiscentia carnis, vel ex virilu coitu, sed de Spiritu sancto natus est. Naturam quippe traxit originis, non culpam praevaricationis. Corpus ex Virgine sumpsit, virginitatem maternae carnis non abstulit. Item, nos ex una generatione subsistimus; ille autem ex duabus, divinitatis et humanitatis.\n\nEx prima nativitatem sumpsit, ex altera creationem. Natus enim divina generatione, factus humana. Primum fuit sine tempore, secundum in plenitudine temporis. Nos ex duabus subsistimus substantiis; corporis, videlicet, atque animae; ille vero ex tribus: verbi, corporis, et animae. Inde est quod perfectus prædicatur Deus et homo, habens in se geminam substantiam, et divinitatissuae, et humanitatis nostræ.","english":"Man, because according to the flesh he was born of the Virgin, passible and mortal. Lion, on account of his kingship and power, by which in death he conquered the devil. Calf, because for the salvation of the nations he was sacrificed. Eagle, because rising again he returned to the stars of heaven, and to the paternal throne whence he had come he returned again.\n\nVIII.\n\nBetween the nativity of Christ and ours there is this difference: that every man is found to have been conceived under the law of sin, but he was born not of the concupiscence of the flesh, nor of virile intercourse, but of the Holy Spirit. For he drew nature from his origin, not the guilt of transgression. He took a body from the Virgin, yet did not take away the virginity of his mother's flesh. Likewise, we subsist from one generation; but he from two, of divinity and of humanity.\n\nFrom the first he took nativity, from the other creation. For he was born by divine generation, made by human generation. The first was without time, the second in the fullness of time. We subsist from two substances, namely of body and of soul; but he from three: of the Word, of the body, and of the soul. Hence it is that he is proclaimed perfect God and man, having in himself a twofold substance, both of his divinity and of our humanity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"IX.\n\nItem hoc distat inter mortem Christi et nostram. Nos enim in mortem pro merito pravaricationis incurrimus, ille autem sponte mortem pro nostra salute suscepit secundum quod ipse testatur dicens: Potestatem habeo ponendi animam meam, et nemo eam tollit a me, sed ego pono eam.\n\nInter resurrectionem Christi et nostram sic discrepat: quod nobis resurrectionis tempus usque in finem saeculi differtur, illius vero die tertio celebratur; ille nullius eguit ut resurgeret, nos illo miserante resurgimus\n\nXI.\n\nInter creationem mundi et formationem ejus hæc est differentia, quod originaliter secundum materiae substantiam simul cuncta creata sunt, junia illud quod dicitur: Qui vivit in æternum creavit omnia simul.\n\nAt vero secundum distinctionem specierum per sex dierum alternationem formata sunt. Totius enim creaturae origo simul exstitit, species tamen et forma per temporum incrementa processerunt.","english":"IX.\n\nLikewise, this differs between the death of Christ and ours. For we fall into death by the merit of transgression, but he took up death willingly for our salvation, according to what he himself testifies, saying: I have power to lay down my life, and no one takes it from me, but I lay it down.\n\nBetween the resurrection of Christ and ours the difference is this: that for us the time of resurrection is deferred even to the end of the world, but his is celebrated on the third day; he needed no one's help to rise again, but we rise again by his mercy.\n\nXI.\n\nBetween the creation of the world and its formation this is the difference: that originally, according to the substance of matter, all things were created at once, according to that which is said: He who lives forever created all things at once.\n\nBut according to the distinction of species, they were formed through the alternation of six days. For the origin of all creation existed at once, yet the species and form proceeded through increments of time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"Nam primum materia facta coeli et terraeconfusa atque informis, quam Graeci chaos appellant. De qua postmodurn singillatim per species varias formasque proprias prodierunt. De qua materia Scriptura loquitur: Qui fecisti mundum de materia informi. Quae ob hoc informis, quia adhuc confusa erat atque obscura, et neC. dum per visibiles species, variasque formas discreta.\n\nSed materia facta est de nihilo. Mundi autem species de informi materia. Proinde duas res ante omnem diem et tempus condidit Deus omnipotens: angelicam, videlicet, creaturam, et informem materiam; quæ quidem dum sit ex nihilo facta, praecessit tamen res ei se factas non aeternitate, sed sola origine, sicut sonus cantum.\n\nNam qui vivit in aeternum, creavit omnia simul. Itaque non omnia ex nihilo condidit Deus, sed quaedam ex aliquo, quaedam autem ex nihilo. De nihilo mundum, angelum et animas; ex aliquo hominem et caeteras mundi creaturas.","english":"For first the matter of heaven and earth was made confused and formless, which the Greeks call chaos. From it afterwards, one by one, various species and their own proper forms came forth. Concerning this matter Scripture says: You who made the world from formless matter. It is formless for this reason, because it was still confused and obscure, and not yet distinguished into visible species and various forms.\n\nBut the matter was made from nothing. The species of the world, however, came from formless matter. Accordingly, before every day and time, God almighty created two things: namely, the angelic creature and formless matter; and although this was made from nothing, it nevertheless preceded the things made from it not by eternity, but only by origin, as sound precedes song.\n\nFor he who lives forever created all things at once. And so God did not create all things from nothing, but some from something, and some from nothing. From nothing, the world, the angel, and souls; from something, man and the other creatures of the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"XII.\n\nDe duplici paradiso.\n\nUnus est terrenus, ubi primorum hominum corporaliter vita exstitit, alter cœletis, ubi animae beatorum, statim ut a corpore exeunt, transferuntur, atque, digna felicitate laetantes, exspectant receptionem corporum suorum. De hoc paradiso Dominus ad latronem dixit: Hodie mecum eris in paradiso. Originaliter autem primi hominis culpa nos de paradiso expulit, et in banc exsilii peregrinationem dejecit.\n\nInde est quod prævaricationis suae reatu astringimur. Undc L merito sententiae debito poenam paternæ praevaricationisexsolvimus. Nam ita primus homo est condilus, ut per augmentum aetatum sine media morte de vita corporalis paradisi commutaretur ad vitam paradisi coelestis.\n\nSed quia hoc bono contentus esse noluit, protinus suae conditionis merito caruit, mortemque geminam animae et corporis invenit. Ignorantiam veri et vetustatem obtinuit, atque iu omnem progeniem peccati sui prævaricationem transmisit, non tantum in hos qui proprio delinquunt arbitrio, sed etiam in illos qui nondum implicari valent actuali peccato.","english":"XII.\n\nConcerning the twofold paradise.\n\nOne is earthly, where the first human beings lived in the body; the other is heavenly, where the souls of the blessed are carried as soon as they leave the body, and, rejoicing in a felicity worthy of them, await the reception of their bodies. Concerning this paradise the Lord said to the thief: Today you will be with me in paradise. But originally the guilt of the first man drove us out of paradise and cast us down into this pilgrimage of exile.\n\nHence it is that we are bound by the charge of his transgression. Hence by the deserved sentence of the law we pay the penalty of our father's transgression. For the first man was so created that, through the increase of his years, without the intervention of death, he would be changed from the life of the bodily paradise to the life of the heavenly paradise.\n\nBut because he was unwilling to be content with this good, he straightway lost the reward of his condition, and found a twofold death, of soul and of body. He obtained ignorance of the truth and old age, and he transmitted the transgression of his sin to his whole offspring, not only to those who sin by their own free choice, but also to those who cannot yet be entangled in actual sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"Inde est quod parvulis lavacri gratia conceditur. Quia etsi non est illis peccatum proprii operis, inest tamen originaliter noxa paternæ prævaricationis. Unde et propheta David ex semetipso humanum genus deplorans conqueritur dicens: Ecce in iniquitatibus conceptus sum, et in peccatis peperit me mater mea.\n\nXIII.\n\nDe rerum gradibus.\n\nGradus vel differentiae rerum sex sunt. Id est, non viventia, viventia, irrationabilia, rationabilia, mortalia, immortalia; novissimus DEUS, qui est super omnia benedictus in scecula. Primus gradus est eorum quæ non crescunt, vita motuque carent, qualis est in lapidibus.\n\nSecundus gradus, in iis quae crescunt, vitam motumque sine sensu habent, qualis est in herbis, vel in arboribus, quibus si minime vita insensibilis, motusque inesset, nec germinare utique, neque crescere possent; atque ista quæ vitam sine sensu habent lapidibus praeponuntur et terrae.","english":"Hence it is that the grace of baptism is granted to little children. For even if they have no sin of their own doing, there is nonetheless in them by origin the guilt of their father's transgression. Whence also the prophet David, lamenting the human race from his own case, complains, saying: Behold, I was conceived in iniquities, and in sins my mother bore me.\n\nXIII.\n\nConcerning the grades of things.\n\nThe grades or differences of things are six. That is, non-living, living, irrational, rational, mortal, immortal; the last is GOD, who is blessed above all things forever. The first grade is of those things which do not grow and lack life and motion, such as is found in stones.\n\nThe second grade is in those things which grow and have life and motion without sensation, such as is found in herbs or in trees; if life without sensation and motion were wholly absent from them, they could certainly neither sprout nor grow; and these things which have life without sensation are placed before stones and the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"Tertius gradus est in iis quae non solum erescunt et vivunt, sed etiam sentiunt, at non intelligunt, qualis est in pecoribus. Quartus gradus est in iis quæ crescunt, vivunt, sentiunt, et intelligunt, sed tamen mortalia, ut animalia sunt, qualis est in hominibus.\n\nQuintus est in iis quae sentiunt, et intelligunt, et immortalia sunt, qualis est in angelis. Sextus, id quod immutabile et infinitum, et simplex est, a quo omnis haec natura inspiratur, movetur, gubernatur, et regitur, quod est Deus.\n\nSed haec quidem omnia, sicut gradibus crescunt, ita sibi qualitate naturae præcellunt. Nam arbor præfertur lapidi, et pecus arbori, et homo pecori, angelus homini, et Deus praeponitur angelis.\n\nXIV.\n\nInter angelos, dæmones, et homines hanc differentiam veteres scripserunt, quod angeli sint spiritualis substantia, ante omnem creaturam creati, natura mutabiles conditi, sed contemplatione Dei immutabiles facti, animo impassibiles, mente rationales, tempore aeterni, beatitudine perpetui, felicitate securi, futuri praescii, Jussi mundum regunt, missi corpora ex excellenti aere sumunt, in coelestibus cum. morantur.","english":"The third grade is in those things which not only grow and live, but also feel, yet do not understand, such as is in cattle. The fourth grade is in those things which grow, live, feel, and understand, but are nevertheless mortal, as animals are, such as is in humans.\n\nThe fifth is in those things which feel, and understand, and are immortal, such as is in the angels. The sixth is that which is immutable and infinite, and simple, from which all this nature is inspired, moved, governed, and ruled, which is God.\n\nBut all these things, just as they advance by grades, so they surpass one another by the quality of their nature. For the tree is preferred to the stone, and the cattle to the tree, and man to the cattle, the angel to man, and God is placed before the angels.\n\nXIV.\n\nAmong angels, demons, and humans the ancients wrote this difference, that angels are a spiritual substance, created before every creature, mutable by nature when created, but made immutable by the contemplation of God, impassible in soul, rational in mind, eternal in time, perpetual in blessedness, secure in felicity, foreknowing the future, when commanded they rule the world, when sent they take bodies from the excellent air, and they dwell in the heavenly places.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"Dæmones sunt impuri spiritus, subtiles et vagi, animo passibiles, mente rationabiles, corpore aerei, tempore æterni, humanitatis inimici, nocendi cupidi, superbia tumidi, fallacia callidi, semper in fraude novi. Commovent sensus, lingunt auectus, vitam turbant, somnos inquietant, morbos inferunt, mentes terrent, membra distorquent, sortes regunt, præstigiis oracula fingunt, cupidinem amoris illiciunt, ardorem cupiditatis infundunt, in consecratis imaginibus delitescunt; invocati adsunt, veris similia metiuntur, mutantur in diversis figuris, interdum in angelorum imaginibus transformantur. Hi quondam a sede cœlesti ob superbiam lapsi, nunc in aere commorantur.\n\nHomines sunt ratione capaces, intellectu sapientes, ore loquaces, natura magis quam doctrina valentes, statu rigidi, vultu erecti, figura universi similes, et inter se dissimiles singuli, nnimo immortales, sensu imbecilli, corpore fragiles, mente leves, diversi moribus, impares erroribus, ad sludia inertes, proni ad voluptates, cassi labore, divitiis caduci, sollicitudine anxii, singillatim mortales,prole mutabiles, vita queruli, tempore celeres, tardi ad sapientiam, veloces ad mortem, de præterilis nudi, de praesentibus exigui, de futuris incerti; concipiuntur in iniquilate, in peccato nascuntur, in labore vivunt, in dolore moriuntur; denuo alii ad gloriam, alii ad poenam de favilla surgentes debitum solvunt.","english":"Demons are unclean spirits, subtle and wandering, passible in soul, rational in mind, aerial in body, eternal in time, enemies of humanity, eager to harm, swollen with pride, cunning in deceit, always new in fraud. They stir the senses, lick at desires, disturb life, trouble sleep, bring on diseases, terrify minds, twist limbs, govern lots, feign oracles by tricks, entice the desire of love, pour in the ardor of lust, lurk in consecrated images; when invoked they are present, they measure out things like the truth, they are changed into various shapes, and sometimes they are transformed into the likenesses of angels. These once fell from the heavenly seat because of pride, and now dwell in the air.\n\nHuman beings are capable of reason, wise in understanding, talkative in speech, strong by nature rather than by learning, rigid in posture, upright in face, alike in figure to all, and individually unlike one another, immortal in spirit, weak in sense, fragile in body, light in mind, diverse in morals, unequal in errors, sluggish toward studies, prone to pleasures, empty in labor, falling away in riches, anxious with worry, mortal one by one, changeable through offspring, complaining in life, swift in time, slow to wisdom, quick to death, naked concerning past things, slight concerning present things, uncertain concerning future things; they are conceived in iniquity, born in sin, live in labor, die in grief; rising again from the ashes, some to glory, others to punishment, they pay the debt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"XV.\n\nInter prævaricationem angelicam et humanam.\n\nQuae sit discretio prævaricationis angelicæ et humanæ naturae, cur ista redimitur, illa sine fine damnatur? Praevaricatoresquippe angeli ideo veniam non habent, eo quod fragilitatis carnalis nulla graventur infirmitate. Homines autem post peccatum idcirco ad veniam reverti possunt, propterea quod pondus infirmitatisex lutea traxerunt inateria.\n\nProbat Psalmista quod propter carnis conditionem reditus eis pateat ad salutem; sic enim dicit: Ipse scit figmentum nostrum. Memento, Domine, quod terra sumus. Et iterum: Memorare quæ mea subitantia. At vero diabolus, vel maligni spiritus, nec possunt babere veniam, nec merentur, sicut scriptum est deeodem apostata, cujuscor, quasi lapis, indurabitur, scilicet, ut pœnitentiæ compunctione non emolliatur.\n\nXVI.\n\nInter hominem et pecus ista est discretio. Homo est aniroal ex corpore animaque vivente compositum, atque spirituali compactione formatum, subsistens rafione, Jiberique arbitrii voluntate, vitiornm capax, atque virtutum; at contra pecus est animat irrationale, mortale, motu carnis et sanguinis animatum; unde et anima eorum post mortem simul cum carne dissolvitur. (Adde et aliud, per quod ab eis distinguitur.","english":"XV.\n\nBetween angelic and human transgression.\n\nWhat is the distinction between the transgression of angelic and of human nature, why is the one redeemed, the other damned without end? For the angels who transgressed therefore have no pardon, because they are weighed down by no infirmity of carnal frailty. But humans after sin can therefore return to pardon, because they have drawn the weight of infirmity from earthly matter.\n\nThe Psalmist proves that because of the condition of the flesh a return to salvation lies open to them; for thus he says: He himself knows our frame. Remember, Lord, that we are earth. And again: Remember what my substance is. But the devil, or the malignant spirits, can neither have pardon nor deserve it, as it is written of the same apostate, whose heart, like a stone, shall be hardened, namely, that it may not be softened by the compunction of penitence.\n\nXVI.\n\nBetween man and beast this is the distinction. Man is a living being composed of body and living soul, and formed by a spiritual compacting, subsisting by reason, and by the will of free choice, capable of vices and of virtues; but on the other hand a beast is an irrational, mortal living being, animated by the motion of flesh and blood; whence also their soul after death is dissolved together with the flesh. (Add also another point, by which it is distinguished from them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Illa prona sunt, et ad terram vergentia; nobis naturaliter vultus in coetum erectus est; illis otium et opulentia; nobis ratio et sermo concessus est, per quæ intelligere et Deum confiteri possimus.)\n\nXVII.\n\nInter humani corporis membra.\n\nRationem autem humani corporis singulorumque membrorum differentiam Lactantius, sive plerique auctorum, ita definierunt, dicentes: Homo dictus est ab humo. Hic ex diversis subsistit substantiis, ex mortali et immortali. Corpus autem ejus ex ossibus et carnibus constat, dividiturque in quatuor elementa.\n\nHabet enim in se aliquid ignis, aeris, aquae et terræ. Ratio autem terrae in carne est: humoris in sanguine, aeris in spiritu, ignis iu calore vitali. Siquidem quadripartita humani corporis ratio quatuor elementorum designat speciem. Caput namque ad cœlum refertur, in quo sunt duo oculi, quasi duo luminaria solis et lunae.","english":"Those things are prone and inclined toward the earth; for us the face is by nature raised up to the heavens; to them were granted leisure and wealth; to us reason and speech, through which we may understand and confess God.\n\nXVII.\n\nBetween the members of the human body.\n\nNow Lactantius, and indeed most of the authors, defined the reason of the human body and the distinction of each of its members in this way, saying: Man (homo) is so called from the soil (humus). He subsists from different substances, from the mortal and the immortal. His body consists of bones and flesh, and is divided into the four elements.\n\nFor it has in itself something of fire, air, water, and earth. The nature of earth is in the flesh; of moisture, in the blood; of air, in the breath; of fire, in the vital heat. Indeed the fourfold nature of the human body designates the likeness of the four elements. For the head is referred to the heavens, in which are two eyes, as it were the two lights of the sun and the moon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"Pectus aeri conjungitur, quia sic inde emittitur spiraminis flatus, sicut ex aere ventorum spiritus. Venter autem mari assimilatur, propter collectionem omnium humorum, quasi congregationem aquarum. Vestigia postremo terrae comparantur, eo quod sunt ultima membrorum arida, sive sicca, sicut et terra. Jam vero in capitis arce mens collocata est, tanquam in coelo Deus, ut ab alto speculetur omnia, atque regat.\n\nFactus est autem homo ad contemplationem coeli rigidus, et erectus, non sicut pecora in humum prona, atque vergentia; in cujus summitate caput est collocatum, datumque illi hoc nomen, quod hinc capiant initium sensus et nervi. Capilli autem capitis, vel ad speciem sunt decoris, vel ad arcendam frigoris injuriam, sive caloris.\n\nhi capite autem, ut ait sanctus Augustinus, Tres tanquam ventriculi cerebri constituti sunt: unus anterior ad faciem, a quo sensus omnis; alter posterior ad servicem, a quo motus omnis; tertius inter utrumque, in quo memoria vigere demonstratur, ne cum sensum sequitur molus, non connectat homo quod faciendum est, si fuerit oblitus quod fecit.","english":"The breast is joined to the air, because the breath of the spirit is emitted from it just as the spirit of the winds is from the air. But the belly is likened to the sea, on account of the collection of all the humors, as it were a gathering of waters. Finally, the feet are compared to the earth, in that they are the lowest of the members, dry or parched, just as the earth is. Moreover, in the citadel of the head the mind is placed, as God in heaven, so that from on high it may look out upon all things and rule them.\n\nBut man was made for the contemplation of heaven, upright and erect, not like the cattle, prone and inclined toward the ground; on the summit of which body the head is placed, and this name was given to it, because from here the senses and nerves take their beginning. But the hairs of the head are either for the appearance of beauty, or for warding off the injury of cold or of heat.\n\nIn the head, moreover, as Saint Augustine says, there are established, as it were, three chambers of the brain: one anterior toward the face, from which is every sensation; another posterior toward the back of the head, from which is every motion; the third between the two, in which memory is shown to flourish, lest, when motion follows sensation, a man fail to connect what must be done, if he has forgotten what he has done.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Facies dicta est, eo quod notitiam faciat bominis. Inter faciem autem et vultum hæc est differentia, quod facies naturalis et-certus oris habitus est; vultus vero varius et secundum affectionem animi modo laetus, modo tristis. Unde et vultuosi dicuntur qui vulium saepe commutant.\n\nJam vero barbae ratio quantam vultus confert decentiam? Barba est decoris signum, virilitatis in.. dicium, quae et juventutem significat, et sexus naturam distinguit. Oculi autem in facie concavis foraminibus iuclusi sunt, a quo foratu frons nominata est. Iidem quoque oculi gemmarum habentes similitudiuem membranis perlucentibus conteguntur. Per quas membranas, quasi per vitrum, vel speculum refulgentes, mens ea quae foris sunt transpicit.\n\nIn medio autem horum orbium scintillae luminum conclusae tenentur, quas pupillas vocamus, quibus cernendi gratia continetur; et ut oculi munitiores essent ab injuria, eos Opifex summus tegminibusocculuit. Unde et oculos esse dictos, quasi occultatos (id est, undique munitos) quibus adhibitæ sunt palpebrae a palpitando dictae. Quia concurrentes invicem oculorum obtutum reficiunt, pilis in ordine astantibus ad munitionem eorum. '","english":"The face is so called because it makes a person known. But between the face and the countenance there is this difference: the face is the natural and fixed appearance of the mouth, whereas the countenance is varied and, according to the affection of the mind, now glad, now sad. Hence those are called countenanced who often change their countenance.\n\nNow, how much decency of appearance does the nature of the beard confer? The beard is a sign of dignity, a mark of manliness, which both signifies youth and distinguishes the nature of the sex. But the eyes are enclosed in the face within hollow openings, from which opening the brow is named. These same eyes, having a likeness to gems, are covered by translucent membranes. Through these membranes, as through glass or a mirror, shining forth, the mind looks out upon the things that are outside.\n\nBut in the middle of these orbs, sparks of light are held enclosed, which we call pupils, in which the grace of seeing is contained; and so that the eyes might be more protected from injury, the supreme Maker concealed them with coverings. Hence they are also said to be eyes, as if hidden (that is, protected on every side), to which eyelids are applied, called from blinking. Because meeting one another in turn they refresh the gaze of the eyes, with the hairs standing in order for their protection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"Supercilia quoque pilis brevibus adornata sunt, quasi quibusdam aggeribus oculis praebentes custodiam, ne quid superne incidat. Aurium inde dictum nomen est, a vocibus bauriendis. Per inimutationem enim litteræ aures veluti audes, sunt nominatae. Per has enim sonum vocemque, quasi per cochleam descendere. Quod aer ictus in circutum orbemque moveatur.\n\nGenae, a genibus dictae. Quia complicatum in utero gigni formarique hominem aiunt, ita ut genua sursum sint, quibus oculi formentur, ut cavi ac reconditi fiant. Ideoque et qui alicujus lacrymas elicere cupiunt, genua tangunt, ac per ea deprecantur, quod in utero formaverint oculos, atque enutrierint. Ipse genarum tumor instar collium leniter exsurgens ab omni parte contra imminentes ictus, oculos efficit tutos.\n\nNares dictae, quod per eas aer, vel spiritus nare non desinit. In bis.enim tria sunt officia: unum ducendi spiritus, alterum capiendi odoris, tertium purgamenta cerebri defluendi. Os dictum est, quasi corporis ostium. Cujus species in duobus constat officiis: sumendi victum, et loquendi lingua.","english":"The eyebrows also are adorned with short hairs, providing a kind of rampart for the eyes, lest anything fall upon them from above. The name of the ears is derived from \"drawing in voices\" (auriendo voces). For by a change of letter, \"aures\" is as it were \"audes.\" For through them sound and voice descend as through a spiral. Because the air, when struck, is moved in a circular orb.\n\nThe cheeks (genae) are named from the knees (genibus). Because they say that a human being is conceived and formed folded in the womb, such that the knees are upward, by which the eyes are formed, so that they become hollow and recessed. And for this reason also those who wish to draw forth someone's tears touch the knees, and entreat by them, because in the womb they formed and nourished the eyes. The very swelling of the cheeks, rising gently like hills, on every side against impending blows, keeps the eyes safe.\n\nThe nostrils (nares) are so called because through them air or breath does not cease to \"flow\" (nare). For in them there are three functions: one of drawing in breath, the second of taking in odor, the third of draining away the impurities of the brain. The mouth (os) is so called as though it were the door (ostium) of the body. Its appearance consists in two functions: taking in food, and speaking with the tongue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"Labia a lambendo nominata. Quod autem superius est labium dicimus; quod inferius, labrum. Linguæ nomen a ligando cibo impositum. Hæc interpres animae vocem motibus suis in verba distinguit, vel iIlisione palati, ac dentium, vel compressione labiorum.\n\nDentes dicti, quasi cibos dividentes. Siquidem escam inciduntetcomminuunl, opportunius gutturi et stomacho tradunt. Horum priores, qui cibum praecidunt, adversi dentes dicuntur; molares intimi, qui cibos subigunt; canini, qui vigesimo ætatis anno existunt.\n\nGingivae a gignendis dentibus nominatæ, quæ magnam pulchritudinem ori conferunt, dum nuditatem dentium tegunt. Fauces sunt angustae fistulæ, quasi foces, per quas vocalis spiritus ab intimo pectore exiliens sonum vocis emittit.\n\nMandibulae maxillarum partes sunt quibus mandimus. Dicta autem maxilla per diminutionem, sicut paxillus a palo. Collum ad instar columnae vocatum. Est enim rigidum et rotundum. Duae sunt in eo fistulae: una ciborum, altera aeris. Harum superior rumen vocatur, qua cibus et pOlio devoratur; unde bestiæ quae cibuin revocant ac remandunt ruMinare dicuntur: altera inferior vocatur gurgulio ex ossibus compacta, et cohaerentibus et flexuosis; hæc a naribus ad pulmonem patens ob transmeantem spiritum.","english":"The lips are named from licking. What is above we call the upper lip; what is below, the lower lip. The name of the tongue is given from binding food. This, the interpreter of the soul, distinguishes the voice into words by its movements, either by striking against the palate and teeth, or by compression of the lips.\n\nThe teeth are so called, as it were dividing foods. Indeed they cut and crush the food, and hand it on more conveniently to the throat and stomach. The front ones of these, which cut off the food, are called the front teeth; the inner ones, the molars, which grind the food; the canines, which appear in the twentieth year of life.\n\nThe gums are named from giving birth to the teeth, which confer great beauty on the mouth, since they cover the nakedness of the teeth. The fauces are narrow passages, like throats, through which the vocal breath, leaping forth from the depths of the breast, emits the sound of the voice.\n\nThe jaws are parts of the maxillae with which we chew. But maxilla is said by way of diminution, as paxillus from palus. The neck is called after the likeness of a column. For it is rigid and round. There are two passages in it: one for foods, the other for air. Of these the upper is called the gullet, through which food and drink are swallowed; whence beasts that recall and chew their food again are said to ruminate: the lower is called the throat, compacted of bones both joined together and flexible; this, open from the nostrils to the lung, serves for the breath passing through.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"Cujus operculum sublinguium dicitur, quasi parva lingua, quae foramen ejus recludit et aperit, De per partes juncta fistula impetu veniens, violenter aer interna corrumpat.\n\nManus dictae eo quod munus sint omni corpori, et quod ab ipsis mandimus. Palma manus est dispansis digitis, sicut et arbor dispansis ramis. Item, sicut contractis digitis, pugnus.\n\nDigitorum quoque numerus perfectus est, et ordo decentissimus. Ex his primus rector omnium ct moderator pollex vocatur, eo quod plurimum inter caeteros polleat, id est praevaleat. Secundus index et salutaris vocatur, quia eo fere ostendimus et salutamus. Tertius medius vel impudicus, quartus medicus, quod eo tritum collyrium a medicis colligitur. Quintus auricularis, quod eo aurem scalpimus.\n\nPorro pectus hominis ab aspectu vocatum. In mutis enim animantibus ad terram oppressum est, atque ab aspectu remotum; hominis autem aspectui patens et erectum. Plenum enim ratione non decebat esse latens et humile.","english":"Its little cover is called the sublingual, as it were a little tongue, which uncloses and opens its opening, so that the breath coming with force through the joined pipe may not violently corrupt the inner parts.\n\nThe hands are so called because they are a gift to the whole body, and because we chew with them. The palm of the hand is with the fingers spread out, just as a tree is with branches spread out. Likewise, with the fingers contracted, it is a fist.\n\nThe number of the fingers is also perfect, and their order most becoming. Of these the first, the ruler and moderator of all, is called the thumb, because it prevails most among the others, that is, it has the most power. The second is called the index and the greeting finger, because with it we generally point and greet. The third is the middle or shameless finger, the fourth the medical finger, because with it the physicians gather the powdered eye-salve. The fifth is the ear finger, because with it we scratch the ear.\n\nFurthermore, the breast of man is named from its appearance. For in dumb animals it is pressed down toward the ground and removed from sight; but man's is open to view and upright. For it was not fitting that what is full of reason should be hidden and lowly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"Papillae sunt mammarum capitula. Mammæ autem tumores pectoris leviter exsurgentes: haec sunt feminis ad alendum fetum datae, maribus ad solum decus, ne informe pectus esse videretur. Neque enim decebat in feminis alibi esse, quam ut animal intelligens ex corde alimoniam sumeret.\n\nPorro umbilicus est nota impressa quae medium ventrem designat. Ad hoc factus, ut per eum fetus dum est in ulero nutriatur. Splenis autem et jecoris viscera quasi ex conturbato sanguine videntur esse concreta. Juxta eos autem qui de physicis disputant, voluptatem venereæ concupiscentiae consistere dicunt in jecore, affectum autem iracundiae in felle, pavoris in corde, in spleue laetitiae. In pulmonibus vero aerem contineri, qui a corde per venas quas arterias vocant, diffunditur, ut paulatim inspirandi et respirandi tractu totum animet corpus.\n\nIn jecore ignis habet sedem, qui velut subvolare ostenditur in excelsum cerebri locum, tanquam in coelum corporis nostri. Unde et radii emicunt oculorum, et de cujus medio, velut centro quodam, quaedam non solum ad oculos, sed caeteros sensus tenues fistulae deducuntur. Siquidem in eo volunt esse officium voluptatis, et decoctionis ciborum complexu, et calefactu suo in sanguinem mutandorum.","english":"The papillae are the tips of the breasts. Breasts, however, are swellings of the chest rising up gently; these were given to women for nourishing offspring, to men only for comeliness, lest the chest appear unshapely. For it was not fitting that in women they be anywhere else than where the intelligent being might draw nourishment from the heart.\n\nFurthermore, the navel is an impressed mark that designates the middle of the belly. It was made for this purpose, that through it the fetus may be nourished while it is in the womb. But the inner organs of the spleen and liver seem to be formed, as it were, from disturbed blood. According to those who dispute concerning natural philosophy, they say that the pleasure of venereal desire resides in the liver, the affection of anger in the gall, of fear in the heart, of joy in the spleen. In the lungs, however, air is contained, which is diffused from the heart through the veins they call arteries, so that by the gradual drawing in and breathing out it may animate the whole body.\n\nIn the liver fire has its seat, which is shown to fly up, as it were, to the lofty place of the brain, as if to the heaven of our body. Whence also the rays of the eyes flash forth, and from its middle, as from a kind of center, certain fine tubes are drawn not only to the eyes but to the other senses. Indeed they hold that in it is the office of pleasure, and of the digestion of foods by its embrace, and by its warming of things to be changed into blood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"Intestinorum autem ratio: idcirco longis anfractibus in circulorum ordinata sunt modum, ut susceptos cibos paulatim egerant, et ex ipsis ea quae intrinsecus sunt, humorem sensim suscipiant. Alvus dictus eo quod in eum, quasi in alveum, omnis humor cibo permistus defluat ac recurrat, et inenarrabili modo ciborum succo universum corpus, quasi e latere valles vicinas irrigando adimpleat.\n\nPorro alvus venter, et uterus differunt. Venter enim est qui apparet extrinsecus, pertinetque a pectore ad inguen. Alvus est interior pars, qua cibus recipi et purgari solet. Uterum solae mulieres habent in quo concipiunt. Confundunt tamen haec auctores, cl uterum pro utriusque sexus ventre ponunt.\n\nGenitalia autem, sicut ipsum nomen docet, a gignendo dicta. Natium caro conglobata sedendi officio facta est, ne, premente corporis mole, ossibus cedcret. Femina sunt femorum partes, quibus in equitando tergis equorum adhaeremus. Unde et praelialores feminibus equos admisisse dicuntur.","english":"The arrangement of the intestines: for this reason they are disposed in long windings, ordered in the manner of circles, so that they may gradually discharge the food they have received, and from it may little by little take up the moisture that is within. The belly is so called because into it, as into a trough, all the moisture mixed with food flows down and back, and in an indescribable manner, by irrigating the whole body as if from a flank into the neighboring valleys, it fills it with the juice of the food.\n\nFurthermore, the belly, the stomach, and the womb differ. For the stomach is what appears on the outside, and it extends from the breast to the groin. The belly is the inner part, in which food is customarily received and purged. Only women have a womb, in which they conceive. Yet authors confuse these things, and they put the womb for the stomach of either sex.\n\nThe genitals, however, as the name itself teaches, are so called from begetting. The flesh of the buttocks, gathered into a ball, was made for the office of sitting, lest, with the body's mass pressing down, it yield to the bones. The femina are the parts of the thighs, by which, in riding, we cling to the backs of horses. Hence also those who ride before others are said to have mounted horses with their thighs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"Genua a genis dicta, eo quod in ulero cohæreant, et cognata sint oculis. Unde Ennius, genua comprimit arta gena. Tibiae dictae sunt quasi tubae. Plantæ vero a planitie nuncupatae, quia non rotundae, ut in quadrupedibus, ne stare non possit homo, sed planae et longiores formatae sunt, ut stabile corpus efficerent. Calces autem a callo pedum sic nominatae sunt.\n\nPedum digiti et decorem et usum ferunt. Nam currere non possemus, nisi digitis in humum pressis soloque nitentibus impetum saltumque captamus. Reliqua ossa corporis, velut columnae quædam, quibus caro sustentatur, inserta sunt, et nervorum vinculis colligata, ut aptissimo motu flectantur. Haec Lactantius cæterique de ratione corporis scripserunt.\n\nXVIII.\n\nInter virum et hominem quidam distinxerunt hoc interesse, quod vir utraque scientia praeditus eloquentiam cum sapientia retinet: Homo loquacitate tantum naturae bestiis præpollet. Virum autem dixerunt, id est a virtute. Virtus autem apud veteres scientia rerum omnium nuncupatur. Nos amem unum eumdemque et virum, et hominem nu neupamus. Juxta quod et de Christo legitur, qui tari vir in sanctis Scripturis quam et etiam homo vocatur.","english":"The knees are called genua from the cheeks (genae), because in the womb they cling together and are akin to the eyes. Hence Ennius says, \"the close-pressed cheek touches the knee.\" The tibiae (shinbones) are so called as if tubae (trumpets). The soles (plantae) are named from their flatness (planities), because they are not round as in quadrupeds—otherwise man could not stand—but are formed flat and longer, so as to make the body stable. The heels (calces) are so named from the callus (callum) of the feet.\n\nThe toes of the feet provide both beauty and use. For we could not run unless, with our toes pressed to the ground and pushing off the soil, we took our impulse and leap. The remaining bones of the body are inserted like so many columns by which the flesh is supported, and bound together by the ties of sinews, so that they may bend with the most fitting motion. Lactantius and others have written these things concerning the constitution of the body.\n\nXVIII.\n\nSome have distinguished between \"man\" (vir) and \"human being\" (homo) as follows: that \"man\" (vir), endowed with both kinds of knowledge, holds eloquence together with wisdom; whereas \"human being\" (homo) surpasses the beasts of nature by speech alone. But they called him \"man\" (vir), that is, from virtue (virtus). Virtus, moreover, among the ancients is the name for the knowledge of all things. We, however, now call one and the same person both vir and homo. In accordance with which it is also read of Christ, who is called both vir in the holy Scriptures and also homo.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"XIX.\n\nInter infantiam et pueritiam9 et reliquas ætates, sapientes ita definierunt. Prima hominis aetas infantia, secunda puerilia, tertia adolescentia, quarta juventus, quinta senectus, sexta senium. Duae primae aetates singulis annorum terminantur hebdomadibus, propter simplicem vitam. Nam infantia septimo anno finitur, quartodecimo pueritia, dehinc sequens adolescentia duabus constat hebdomadibus propter intellectum et actionem. Quae duae nondum erant in I pueris, et porrigitur haec aetas a quinto decimo anno usque ad XXVIII.\n\nPost haec succedens juventus tribus hebdomadibus permanet, propter tria illa, intellectum et actionem, corporisque virtutem. Ista aetas a XXVIII anno exoritur, et quagragesimo nono consummator, quando et in feminis partus deficit.\n\nPorro senectus quatuor hebdomadibus completur propter accedentem illis tribus.animi et eorporis gravitatem. Incipit enim hæc aetas a quinquagesimo anno, et septuagesimo septimo terminatur. Ultima vero senium nullo certo annorum tempore definitur, sed solo naturae fine concluditur.","english":"XIX.\n\nBetween infancy and boyhood and the remaining ages, the wise have defined as follows. The first age of a human being is infancy, the second boyhood, the third adolescence, the fourth youth, the fifth old age, the sixth senility. The first two ages are bounded by single weeks of years, on account of their simple life. For infancy is ended in the seventh year, boyhood in the fourteenth, then the following adolescence consists of two weeks on account of understanding and action. These two were not yet in boys, and this age extends from the fifteenth year all the way to the twenty-eighth.\n\nAfter these, the youth that succeeds remains for three weeks, on account of those three things, understanding and action, and bodily strength. This age arises from the twenty-eighth year and is completed in the forty-ninth, when even in women childbearing fails.\n\nFurther, old age is completed in four weeks on account of the weight of mind and body added to those three. For this age begins from the fiftieth year and is terminated in the seventy-seventh. But the last, senility, is defined by no certain measure of years, but is concluded only by the end of nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"XX.\n\nInter senectulem et senium hoc differt, quod senectus vergens aetas a juventute in senium, nondum 'amen decrepita; senium vero est fessa atque extrema ætas, et vitam ultimam anhelans.\n\nXXI\n\nInter infantem et puerum quidam ex sapientibus distiuxerunt. Infans, inquiunt, dicilur, qui nondum fari potest. Puer autem a puritate vocatus quasi purus, sive quia nondum lanuginem floremque genarum inducunt.\n\nPuella autem a parvitate vocata, quasi pulla. Unde pupillos et pupillas non pro conditione, sed pro aetate puerili vocamus. Puer olim et masculus et femina appellabatur, sicut infans. Hinc consuetudo communis puerperam vocat. Proprie autem puerperas dici quae primum enixæ sunt pueros, eo quod puellæ admodum pariant.\n\nEgressi pueriliam masculi, puberes appellantur, quia jam gignendi potestatem sumunt; feminae vero vir gines vel viragines dicuntur. Dicta autem virago, vel quoda viro sumpta sit, vel quod sit masculini vigoris. Simul pubertatem egressi, adolescentes appellantur. Adolescentes autem dicti ab adolesceudo atque crescendo. Unde et quidam, de agricuhura loquens, maturescentem fructum adolescentem vocavit.","english":"XX.\n\nBetween senectulem and senium this is the difference: senectus is the age verging from youth into senium, not yet decrepit; but senium is the weary and final age, and gasping for its last life.\n\nXXI\n\nBetween infans and puer certain of the wise have distinguished. Infans, they say, is one called who cannot yet speak. Puer, however, is named from purity, as it were purus, or because they do not yet bring forth the down and bloom of the cheeks.\n\nPuella, however, is named from smallness, as it were pulla. Whence we call pupilli and pupillae not by condition but by boyish age. Puer was once used for both male and female, just as infans. Hence common custom calls the puerpera. Properly, however, those are called puerperae who have given birth to pueri for the first time, because puellae give birth very young.\n\nMales who have passed beyond boyhood are called puberes, because they now assume the power of begetting; females, however, are called virgines or viragines. Virago is so called either because she is taken from a vir, or because she is of masculine vigor. Likewise, those who have passed beyond puberty are called adolescentes. Adolescentes, however, are so called from adolescendo and growing. Whence also a certain one, speaking of agriculture, called the ripening fruit adolescentem.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"Post adolescentiam quoque juvenes fiunt. Juvenes autem dicli, quod juvare posse incipiunt, ut bobus juvencus dicitur, cum a vitulo discedit.\n\nJam vero mediae aetatis proprie dicuntur vir et mulier. Vir itaque nuncupatus, ut ait Lactantius, quia major in eo vis sit quam in feminis, et hinc virtus nomen accipit. Item mulier a mollitie dicta, immutata et detracta littera, quasi mollier.\n\nSed ideo viris plus roboris datum est, ut facilius ad patientiam conjugalem feminae cogerentur. Mulier autem non pro corruptela integritatis, sed pro sola maturitate aetatis mulier nominatur; sicut et vir pro sola virilitate, etiamsi ab opere femineae admixtionis habeatur immunis.\n\nExtremae jam aetatis, senes et anus vocantur. Senes autem quidam dictos putant, eo quod se nesciunt, et per nimiam ætatem delirent atque dcsipiant. Unde et Plato: In pueris erescit sersus, in juvenibus viget, in senibus minuitur. Anus autem ex multis annis dicta est, quasi annosa.","english":"After adolescence, moreover, they become juvenes. But juvenes are so called because they begin to be able to help (juvare), as a bullock (juvencus) is so called when it departs from the calf.\n\nNow truly, the middle age is properly called man (vir) and woman (mulier). For vir is named, as Lactantius says, because there is greater strength (vis) in him than in women, and from this virtus takes its name. Likewise mulier is said from mollities (softness), with a letter changed and removed, as it were mollier.\n\nBut for this reason more strength was given to men, that women might more easily be brought to conjugal endurance. But a woman is called mulier not by reason of the corruption of her integrity, but by reason of maturity of age alone; just as a man is called vir by reason of virility alone, even if he is kept free from the work of feminine intercourse.\n\nAt the extreme of age, they are called old men (senes) and old women (anus). But some think that senes are so called because they do not know themselves (se nesciunt), and through excessive age they rave and dote. Whence also Plato: In boys sense grows, in youths it flourishes, in old men it is diminished. But anus is said from many years, as it were annosa (full of years).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"XXII.\n\nInter rationabile et rationale hoc interesse sapiens quidam dixit: Rationale est quod rationis utitur intellectu, ut homo; rationabile vero quod ratione dictum vel factum est.\n\nXXIII.\n\nInter mentem et rationem hoc differt. Mens est pars animæ praestantior, a qua procedit intelligentia. Ratio vero est motus quidam animi visum mentis acuens, veraque a falsis distinguens.\n\nXXIV.\n\nInter memoriam, mentem, et cogitationem, talis distinctio est, quod memoria præterita retinet, mens futura praevidet, cogitatio præsentia complectitur.\n\nXXV.\n\nInter sensum et memoriam hoc interest. Sensus, rei cujusque adinventio; memoria, rei inventae recordatio: ille excogitat et reperit, hæc reperta custodit.\n\nXXVI.\n\nInter intelligibilia et sensibilia taliter veteres discreverunt: intelligibilia esse quæ mente animoque percipiuntur; sensibilia autem, quae visu tactuque corporeo sentiuntur.","english":"XXII.\n\nA certain wise man said that this is the difference between rational and reasonable: that which is rational uses the intellect of reason, as a human being does; but that which is reasonable is what has been said or done with reason.\n\nXXIII.\n\nBetween mind and reason there is this difference. The mind is the more excellent part of the soul, from which understanding proceeds. Reason, however, is a certain movement of the soul that sharpens the vision of the mind and distinguishes true things from false.\n\nXXIV.\n\nBetween memory, mind, and thought there is this distinction: that memory retains past things, the mind foresees future things, and thought embraces present things.\n\nXXV.\n\nBetween sense and memory there is this difference. Sense is the discovery of each thing; memory is the recollection of a thing discovered: the former thinks out and finds, the latter guards what has been found.\n\nXXVI.\n\nThe ancients distinguished intelligible and sensible things in this way: that intelligible things are those which are perceived by the mind and soul; but sensible things are those which are felt by bodily sight and touch.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"Sunt autem sensus corporei quinque: visus, auditus, odoratus, gustus, tactus. Visui subjacet habitus, et color, seu magnitudo mensurae. Auditui voces et sonus, odoratui odorum fragrantia, vel quæ aliter se habent, gustui sapor amarus seu dulcis, tactui calida vel frigida, aspera vel mollia, seu lenia.\n\nHi autem quinque sensus ex partibus elementorum sunt, sed non ex omnibus elementis quatuor, sed ex aere terraque gignuntur. Ex aere quidem visus, odoratus, auditus; ex terra tactus saporque nascitur.\n\nXXVII.\n\nInter animam et corpus ita secernitur: anima est substantia incorporea, intellectualis, rationalis, invisibilis, atque mobilis, et immortalis, habens ignotam originem, nihil tamen in natura sua mixtum concretum, vel terrenum, nibil humidum, nihil flabile, vel igneum; at contra corpus est substantia visibilis, atque mobilis, mortalis, habens semen ex vitio, et ex terrena fæce materiam. Sed anima, quia spiritualis creatura est, initium novit, finem habere non novit. Sicut enim angeti, ita et anima: sunt. Habent enim initium, finem nullum. Corpus autem, quia ex quatuor elementis contat, ignis, aeris, aquæ, et terrae, dum fuerit excedente anima resolutum, redit rursus unde fuerat ortum. Inde et partim mortales, partim immortales sumus. Animæ enim naturam communem habemus cum angelis, carnem vero cum pecoribus.","english":"But there are five bodily senses: sight, hearing, smell, taste, touch. To sight belong appearance and color, or the magnitude of measure. To hearing belong voices and sound, to smell the fragrance of odors, or whatever else is of that sort, to taste a flavor bitter or sweet, to touch hot or cold, rough or soft, or smooth.\n\nThese five senses, moreover, come from the parts of the elements, but not from all four elements; rather they are produced from air and earth. For from air come sight, smell, and hearing; from earth touch and taste are born.\n\nXXVII.\n\nBetween the soul and the body the distinction is this: the soul is an incorporeal substance, intellectual, rational, invisible, and mobile, and immortal, having an unknown origin, yet nothing in its nature mixed, compounded, or earthly, nothing moist, nothing fleeting, or fiery; but on the contrary the body is a visible substance, and mobile, mortal, having its seed from vice, and its material from earthly dregs. But the soul, because it is a spiritual creature, knows its beginning, but does not know that it has an end. For just as the angels, so also the soul: they exist. For they have a beginning, no end. The body, however, because it consists of the four elements, fire, air, water, and earth, when the soul has departed and it has been dissolved, returns again whence it had arisen. Hence we are partly mortal, partly immortal. For we have a nature in common with the angels as regards the soul, but with the beasts as regards the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"XXVIII.\n\nInter carnem et corpus quidam sapiens distinxit dicens: Caro est quae proprie sanguine, nervis, ossibusque distinguitur; corpus vero, quanquam et caro dicator, interdum tamen et aereum nominatur, quod tactui visuiqne non subjaceat, et plerumque est visibile atque tangibile. Paries corpus est, sed non earo; lapis corpus est, sed non caro. Sic et|Apostolus corpora coelestia appellat, et corpora terrestria. Cæleste corpus solis, lunae et stellarum, terrestre ignis, aeris, aquae, terrae, et reliquorum, quae absque anima iis censentur elementis.\n\nXXIX.\n\nInter animum et animam Lactantius distinguere philosophos quosdam ita existimat: Quidam, inquit, aiunt aliud esse animam qua vivimus; aliud animum quo sentimus et sapimus, quia, valente in corpore anilua, nonnunquam animus perit, sicut accidere dementibus solet.\n\nAddunt quoque animam morto sopiri, animum somno. Ob hoc inde putant esse divisum, eo quod actionis officio separentur. Qui vero utrumque indirferenter accipiunt, veracius argumentantur: Quod nec vivere sine sensu possumus, nec sentire sine vita.","english":"XXVIII.\n\nA certain wise man distinguished between flesh and body, saying: Flesh is that which is properly distinguished by blood, sinews, and bones; but body, although it is also called flesh, is sometimes nonetheless called ethereal, because it is not subject to touch and sight, and for the most part it is visible and tangible. A wall is a body, but not flesh; a stone is a body, but not flesh. So too the Apostle calls some things heavenly bodies and some earthly bodies. The heavenly body is that of the sun, the moon, and the stars; the earthly body is that of fire, air, water, earth, and the rest, which are reckoned among those elements without a soul.\n\nXXIX.\n\nLactantius thinks that certain philosophers distinguish between the animus and the anima thus: Some, he says, claim that the anima is one thing, by which we live, and the animus another, by which we sense and are wise, because, while the anima is strong in the body, the animus sometimes perishes, as is wont to happen to the demented.\n\nThey add further that the anima is lulled in death, the animus in sleep. For this reason they think the two are divided, in that they are separated by the office of action. But those who take both indiscriminately argue more truly: that we can neither live without sensation nor sense without life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"Idcirco nequaquam posse esse divisum quod a se minime separatur. Sed idem unum, et vivendi habere vigorem, et sentiendi. perfrui ratione; et dum sunt utraque unum, varia sumpsere vocabula, pro diversitate effectionum. Sicut enim spiritus pars animae est per quam imagines rerum corporalium imprimuntur, tur, sic animus pars ejusdem animae est, quo sentitur et sapitur; sicut et mens ejusdem portio est, per quam omnis ratio intelligentiaque percipitur.\n\nSicut voluntas, qua intellecta consentiuntur; sicut memoria, qua meditata rememorantur. Et hæc quidem dum multiplici constant appellatione, non tamen ita dividuntur in substantia sicut in nomine, quia eadem una est anima. Quæ dum contemplatur, spiritus est; dum sentit, sensus est; dum sapit, animus est, dum intelligit, mens est; dum discernit, ratio est; dum consentit, voluntas est; dum recordatur, memoria est; et dum membra ve. getat, anima est et modo sapit, modo desiplt, modo remotis paulisper curis, corporis sopore delinita quiescit, rursusque commota ad contemplandas rerum imagines protinus excitata recurrit.","english":"For this reason it cannot possibly be divided, since it is in no way separated from itself. But the same one has both the vigor of living and of sensing, and enjoys reason; and while both are one, they have taken various names according to the diversity of their operations. For just as the spirit is a part of the soul through which the images of corporeal things are impressed, so the animus is a part of the same soul by which one senses and understands; just as the mind is a portion of it, through which all reason and intelligence is perceived.\n\nAs the will, by which things understood are consented to; as the memory, by which things meditated upon are recalled. And these indeed, while they consist in a manifold appellation, are nonetheless not so divided in substance as in name, because it is one and the same soul. Which, while it contemplates, is spirit; while it senses, is sense; while it understands, is animus; while it comprehends, is mind; while it discerns, is reason; while it consents, is will; while it remembers, is memory; and while it invigorates the members, it is soul; and now it understands, now it is foolish, now with cares set aside for a little while, lulled by the body's sleep it rests, and again stirred and roused at once it returns to contemplate the images of things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"XXX.\n\nInter animam et spiritum hoc differre doctores dixerunt, quod anima ipsa vita est hominis, praestans sensum motumque corporis: spiritus autem ipsius animae est quædam vis et potentia rationalis, per quam lege naturae praestare videtur cæteris pecoribus. Proinde anima flatas vitæ est, animalem hominem faciens; spiritus autem, vis quae carnales concupiscentias calcat, atque mortalem ad immutabilitatem vitae hominem provocat.\n\nCertissime autem spiritum animam esse evangelista testatur, quia animam quam Christus in carne suscepit spiritum nominavit. Nam cum dixisset Dominus, Potestatem habeo ponendi animam meam, hanc sine dubio tunc posuit, quando in crace, inclinato capite, spiritum tradidit. Omnis autem anima spiritus esse potest, non tamen omnis spiriLusanima. Nam ipse Deus spritus est, et tamen anima non est; augeli quoque et venti spiritus sunt, et tamen animx non sunt.","english":"XXX.\n\nThe teachers have said that soul and spirit differ in this: that the soul is the life of man itself, furnishing sensation and motion to the body; the spirit, however, is a certain force and rational power of the soul itself, through which by the law of nature it is seen to excel the other beasts. Accordingly the soul is the breath of life, making man animal; the spirit, however, is the force that tramples on carnal desires and summons mortal man to the immutability of life.\n\nMost certainly, however, the evangelist testifies that the spirit is the soul, because the soul that Christ took on in the flesh he called spirit. For when the Lord had said, I have power to lay down my soul, he laid it down without doubt at that time when on the cross, having bowed his head, he gave up the spirit. Every soul, moreover, can be a spirit, yet not every spirit is a soul. For God himself is spirit, and yet is not a soul; the angels also and the winds are spirits, and yet are not souls.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"Ipsa autem anima,quid sit, qualissit, ubi sit, quam formam habeat, vel quam vim, nullo modo certissime sapientes hujus mundi definierunt Alii namque ignem animam, alii sanguinem esse dixerunt, alii incorpoream, neque habere ullam figuram. Nonnulli quoque eamdem divinae naturae esse partem impia lemeritate crediderunt.\n\nNos autem eamdem non ignem, vel sanguinem, sed incorpoream dicimus, passihilem, atque mutabilem, carentem pondere, figura, sive colore. Nec dicimus animam partem, sed creaturam esse Dei, nec de substantia Dei, vel de qualibet subjacenti elementorum materia, sed ex hihilo fuisse creatam.\n\nNam, ut ait quidam, si eam Deus ex semeiipso fecisset, nequaquam vitiosa, vel mutabilis, vel misera esset. Item, si ex elementis esset visibilibus facta, haberet utique vel ex terra soliditatem, aut ex aqua humorem, aut flatum ex aere, aut calorem ex igne; sed quia bis omnibus caret, apparet eam inde non esse, quia cum illis nihil probatur habere commune.","english":"What the soul itself is, of what sort it is, where it is, what form or what power it has, the wise men of this world have in no way defined with certainty. For some have said that the soul is fire, others that it is blood, others that it is incorporeal and has no shape at all. Some too, with impious rashness, have believed that it is a part of the divine nature.\n\nWe, however, say that it is not fire or blood, but incorporeal, passible, and mutable, lacking weight, shape, or color. Nor do we say that the soul is a part, but a creature of God, and that it was not made from the substance of God or from any underlying matter of the elements, but was created out of nothing.\n\nFor, as someone has said, if God had made it from himself, it would by no means be defective, or mutable, or wretched. Likewise, if it had been made from the visible elements, it would surely have solidity from earth, or moisture from water, or breath from air, or heat from fire; but because it lacks all these, it is evident that it is not from them, since it is proved to have nothing in common with them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"Unde et prave a quibusdam creditur esse corporea, quae propter id ad imaginem Dei facta est ut si non immutabilis ut Deus esset, tamen in corporea ut Deus existeret. Si enim corpoream credimus animam, ergo et Deum credimus habere corporis formam, quia eadem ad suam condidit imaginem.\n\nHujus autem animæ partes nonnulli veteres tres esse dixerunt: rationale, irascibile, et concupiscibile. Rationale, per quod invisibilia conspicit; irascibile, per quod impetus iræ suae ernendat et corrigit; concupiscibile, per quod concupiscentiam carnis spirituali virtute Compescit. Cujus domicilium quidam in pectore esse voluerunt, quidam vero in capitis arce eam habitare dixerunt, tanquam in coelo rectorem, ut a summo omnia contempletur. Alii nullum ei certum locum definierunt, sed eam per omnes artus infusam discurrere dicunt.\n\nDe origine ejus variae habentur opiniones: verum tamen, sine affirmandi praesumptione, quid inde Patrum disputatio senserit, referamus. Inter quos sanctissimus Fulgentius incertam de hac quaestione sic profert sententiam, cujus breviter verba ponenda sunt: « Utrum, inquit, sicut caro nascentium, sic omnes animae ex Adam venire credantur, an novae flant, et ex parentibus minime propagentur? Quæ quæstio in definiendo difficilis est, quia contrariis objectionibus destruitur.","english":"Hence it is also wrongly believed by some that the soul is corporeal, which for this reason was made in the image of God, that if it were not immutable as God is, it might nevertheless exist in a corporeal manner as God does. For if we believe the soul to be corporeal, then we also believe God to have the form of a body, since he created it in his own image.\n\nNow some of the ancients said that there are three parts of this soul: the rational, the irascible, and the concupiscible. The rational, by which it beholds invisible things; the irascible, by which it restrains and corrects the impulses of its anger; the concupiscible, by which it checks the concupiscence of the flesh by spiritual virtue. Some wished its dwelling-place to be in the breast, while others said that it dwells in the citadel of the head, as a ruler in heaven, so that from the highest point it may contemplate all things. Others have defined no certain place for it, but say that it is poured through all the limbs and runs about through them.\n\nConcerning its origin, various opinions are held; yet, without the presumption of affirming, let us report what the disputation of the Fathers has thought about it. Among whom the most holy Fulgentius thus sets forth an uncertain opinion on this question, whose words must be briefly set down: \"Whether,\" he says, \"as the flesh of those being born, so all souls are believed to come from Adam, or whether new ones are breathed forth and are not propagated from parents at all? This question is difficult to define, because it is destroyed by contrary objections.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"Nam illi qui novas animas contendunt singulis corporibus dari, cum illis opponi coeperit cur anima parvuli, quae non propagatur, ut caro, cum carne originalis peccati teneatur consortio? Nunquid injustus est Deus, ut cum carne mittat animam in ignem æternum, quæ cum carne non habet commune peccatum? Hoc cum illis opponitur, omnino deficiunt. At contra illi qui asserunt animas cum ipsis corporibus propagari, possunt quidem in parvulis justum Dei judicium firmare, ut commune habeant peccatum originale, sicut communem vindicant utriusque esse propagalionem. Sed in consideratione seminum quæ non concepta pereunt, et ipsi penitus obmutescunt.\n\nAnimam quippe humanam certum est in ipso conditionis suae munere percepisse. Quae necesse est ut corpus in quo hic quantulumcunque tempus vixerit, in resurrectione recipiat. Quis ergo dicat animata semina profluxisse, sive illa quæ non concipiuntur, sive illa quae nocturna illusione funduutur? Quod omnis sapiens videt quam sit absurdum et a ratione omnibus modis alienum. His ergo propositionibus de origine animae partes se invicem vincunt, quia unaquaeque earum alteram propositionem destruit, et ipsa non valet astruere quod proponit.","english":"For those who contend that new souls are given to each individual body, when it begins to be objected to them: why is the soul of a little child, which is not propagated like the flesh, held together with the flesh in the fellowship of original sin? Is God unjust, that He should send into eternal fire with the flesh a soul that has no sin in common with the flesh? When this is objected to them, they fail entirely. But on the other hand, those who assert that souls are propagated together with the bodies themselves can indeed establish the just judgment of God in little children, so that they have original sin in common, just as they claim the propagation of both is common. But in the consideration of seeds that perish without being conceived, they too fall completely silent.\n\nFor it is certain that the human soul received its existence at the very gift of its creation. And it is necessary that it receive in the resurrection the body in which it lived here for however brief a time. Who, then, could say that animated seeds have flowed forth, whether those that are not conceived, or those that are discharged in nocturnal illusion? Every wise man sees how absurd this is and in every way alien to reason. In these propositions, therefore, concerning the origin of the soul, the parties defeat one another, because each of them destroys the other's proposition, and itself cannot establish what it proposes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"Ob hoc de hac quaestione cautius quaerendum est: maxime quod a sanctis viris nihil certius definitum est, nec sanctarum Scripturarum auctoritate quidquam manifestius pronuntiatur. Illud tamen tenendum est parvulorum animas nexu peccati originalis esse astrictas, quae nisi percipiant baptismatis sacramentum, regni coelestis participes esse non possunt; sed cum carne commune habebunt peccatum, et pari judicio damnabuntur in ignem aeternum.\n\nXXXI.\n\nInter concupiscentiam carnis et spiritus hoc interest: concupiscentia carnis est motus animae turpis in effectum sordidae delectationis; concupiscentia vero spiritus, ardens intentio. mentis in desideria sanctæ virtutis. ista sibi consentientes mittit ad regnum, illa ad supplicium sempiternum. llla lex peccati est, de primi hominis damnatione descendens, ista lex mentis est de munere Redemptoris nostri procedens. Hae autem sibi invicem pro affectu virtutum ac vitiorum, quotidiana colluctatione lelhaliter adversantur.","english":"On this account this question must be investigated with greater caution, especially since nothing has been defined with sufficient certainty by holy men, nor is anything proclaimed more plainly by the authority of the Holy Scriptures. Nevertheless this must be held: that the souls of little children are bound by the chain of original sin, and unless they receive the sacrament of baptism, they cannot be partakers of the heavenly kingdom; but they will have sin in common with the flesh, and by an equal judgment they will be condemned into eternal fire.\n\nXXXI.\n\nBetween the concupiscence of the flesh and of the spirit there is this difference: the concupiscence of the flesh is a shameful motion of the soul toward the effect of filthy delight; but the concupiscence of the spirit is the ardent intent of the mind toward the desires of holy virtue. The one, when they consent to it, sends them to the kingdom; the other to everlasting punishment. That one is the law of sin, descending from the condemnation of the first man; this one is the law of the mind, proceeding from the gift of our Redeemer. But these, in accordance with the inclination of virtues and vices, are mortally opposed to one another in daily struggle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"Concupiscentia namque carnis primum illecebras vitiorum in cogitationibus gignit, concupiscentia vero spiritus e contrario cogitationes sanctas indesinenter opponit. Illa fabulis vanis oblectatur et verbis, ista Scripturarum meditationibus atque praeceptis; illa gaudet spectaculis rerum terrestrium; ista contemplatione coelestium gaudiorum. Illa terrena gaudia quaerit, ista gemitus et suspiria trahit: illa torpore somni atque pigritia corpus relaxat, ista vigiliis et competentibus orationibus elaborat.\n\nllla per ingluviem illecebris ventris et desideriis gutturis aestuat, ista semetipsam jejunus et abstinentiae cruciatibus macerat. Illa luxuriae subdita turpium perpetrationum affectus, quos intentione cogitationis agit, perfectione voluptatis explere contendit; ista castitatis et pudicitiae pulchritudinem diUgit. llla avaritiæ flamma succensa appetit lucrum et fugit damna temporalium rerum; ista contemnens mundum solum sibi vindical Christum. Ula invidia nullum sibi superiorem vel aequalem esse permittit, sed interno livore vulneris de cunctorum profectu tabescit; isla de cunctorum virtutibus gaudet, et minores sibi per charitatem praeponit.","english":"For the concupiscence of the flesh first breeds the enticements of vices in our thoughts, whereas the concupiscence of the spirit, by contrast, ceaselessly sets holy thoughts against them. The former takes delight in idle tales and words, the latter in the meditations and precepts of the Scriptures; the former rejoices in spectacles of earthly things, the latter in the contemplation of heavenly joys. The former seeks earthly joys, the latter draws forth groans and sighs; the former relaxes the body in the torpor of sleep and in sloth, the latter labors in vigils and fitting prayers.\n\nThe former, through gluttony, burns with the enticements of the belly and the desires of the throat; the latter afflicts itself with fastings and the torments of abstinence. The former, subject to luxury, strives to fulfill by the consummation of pleasure the affections of shameful deeds which it stirs up by the intent of thought; the latter loves the beauty of chastity and modesty. The former, set ablaze by the flame of avarice, seeks gain and flees the losses of temporal things; the latter, despising the world, claims Christ alone for itself. The former, through envy, permits no one to be superior or equal to itself, but with an inward wound of spite wastes away at the progress of all; the latter rejoices in the virtues of all, and through charity sets those lesser than itself before itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"Illa, ira exæstuans, nihil aequanimiter portat, sed perturbatam mentem usque ad vocis tumultum exaltat; ista nulla exasperatione movetur, sed per tranquillitatem et mansuetudinem patienter omnia sustinet. Illa tristitia inficitur, dum quaelibet adversa persenserit; ista nullo moerore frangitur, sed etiam mala de proximis portans, ab interiore gaudio non tnovetur. Illa ambitione honorum, inficitur humanis laudibus, vel illecebris vanae gloriae delinitur; ista humilitatem amat, et soli Deo suo, qui inspector est mentis, placere delectat. Illa inflata superbiæ faslu cor miserum elevat; ista, ne a celsitudine sua corruat, usque ad infima seipsam humiliat.\n\nSed quid plura? Concupiscentia carnis in omnium vitiorum multitudinem consentientes sibi præcipitat, concupiscentia vero spiritus mentem lapsam ne deficiat, spe futuræ gloriæ corroborat. Proinde illa, quamvis superet, nullatenus desperandum est, quia, reparato cerlamine, possumus de ea etiam gloriosius triumphare. Ista quamvis vincat, de victoria non est secura, quia callidus hostis, etsi devictus interdum, tamen victores ultimo vincit. Et quos prima congressione non percutit, decipere in finem contendit.","english":"That one, seething with anger, bears nothing with equanimity, but raises a disturbed mind even to the tumult of the voice; this one is moved by no exasperation, but through tranquility and meekness patiently endures all things. That one is infected by sadness when it perceives any adversities; this one is broken by no grief, but even bearing evils from neighbors, it is not moved from inner joy. That one is infected by ambition for honors, by human praises, or is softened by the enticements of vainglory; this one loves humility, and delights to please its God alone, who is the inspector of the mind. That one, puffed up by the pride of arrogance, lifts up the wretched heart; this one, lest it fall from its own height, humbles itself even to the lowest things.\n\nBut what more? The concupiscence of the flesh plunges those consenting to it into a multitude of all vices, whereas the concupiscence of the spirit strengthens a fallen mind with the hope of future glory, lest it fail. Therefore, concerning that one, however much it prevails, one must in no way despair, because, once the contest is renewed, we can triumph over it even more gloriously. This one, however much it conquers, is not secure about victory, because the cunning enemy, even if sometimes defeated, nevertheless in the end conquers the victors. And those whom he does not strike in the first engagement, he strives to deceive in the end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"Hinc est etiam quod ipsa concupiscentia carnis usque in hujus vitae terminum dimicare non cessat. Sed si concupiscentia spiritus usque in finem superet, victoriæ pace secura in aeternum cum suis victorihus regnat. Quando, consummato concupiscentiæ aculeo, nec carni spiritus, neque caro spiritui adversabitur. Sed utræque invicem æternæ pacis concordia copulatae, Redemptori suo sine oppugnatione in perpetuum adhærebunt.\n\nXXXII.\n\nInter gratiæ divinæ infusionem et humani arbiirii voluntatem hoc interest: arbitrium est volunlas liberae potestatis, quae per se sponte, vel bona, vel mala appetere potest; gratia autem est divinæ misericordiæ donum gratuitum, per quod et bonae voluntatis initium et operis promeremur effectum. Nullus autem liberi arbitrii quidquam potest praevalere virtute, nisi supernae gratiae sustentetur juvamine. Divina quippe gratia praevenitur homo, ut bonus sit, nec bumanum arbitrium Dei gratiam antecedit; sed ipsa grat tia Dei volentem hominem prævenit ut etiam bene velit.","english":"Hence it is also that the concupiscence of the flesh itself does not cease to struggle until the end of this life. But if the concupiscence of the spirit prevails even to the end, it reigns forever in the secure peace of victory with its victors. When the sting of concupiscence has been consumed, neither will the spirit strive against the flesh, nor the flesh against the spirit. But both, joined together in the concord of eternal peace, will cling to their Redeemer forever without assault.\n\nXXXII.\n\nBetween the infusion of divine grace and the will of human free choice there is this difference: free choice is the will of free power, which of itself, spontaneously, can desire either good or evil; grace, however, is the free gift of divine mercy, through which we merit both the beginning of good will and the effect of the work. No one, moreover, can prevail in anything by the strength of free choice unless he is sustained by the help of supernal grace. For man is preceded by divine grace so that he may be good, nor does human free choice precede the grace of God; but that grace of God itself precedes the willing man so that he may also will well.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"Nam pondere carnis homo sic agitur, ut ad peccandum sit facilis, et ad poenitendum piger. Habet de se unde corruat, et non habet unde consurgat, nisi, gratia Conditoris, ut erigatur manum jacenti extendat. Denique homini per Dei gratiam liberum restauralur arbitrium, quod primus homo perdiderat. Nam ille habuit inchoandi boni liberum arbi. trium, quod lamen Dei adjutorio perficeretur. Nos vero, et inchoationem liberi arbitrii, et perfectionem de Dei sumimus gratia. Quia et incipere et perficere bonum de ipso habemus, a quo et gratiae donum datum, et liberum arbitrium in nobis est restauratum.\n\nDei est ergo bonum quod agimus propter gratiam praevenientem, et subsequentem. Nostrum vero est, propter obsequcntem liberi arbilrii voluntlatem. Nam si Dei non esset, cur illi gratias agimus? Et si nostrum non est, quare retributionem bonorum operum exspectamus Proinde ergo in eo quod gratia praevenimur, Dei est, in eo vero quod bene operando praevenientem gratiam sequimur, nostrum est. Nemo autem Deum meritis antecedit, ut tenere eum quasi debitorem possit. Sed miro modo aequus omnibus condilor alios prædestinando praeeligit, alios in suis moribus pravis justo judicio derelinquit. Unde verissimum est gratie munus non ex humana virtute vel ex merito arbitrii consequi, sed solius divinæ pie. latis bonitate largiri.","english":"For by the weight of the flesh man is so driven that he is quick to sin and slow to repent. He has in himself that by which he may fall, and he does not have that by which he may rise, unless, by the grace of the Creator, He extends His hand to the fallen so that he may be lifted up. Finally, free will, which the first man had lost, is restored to man through God's grace. For he had free will to begin good, which was nevertheless to be perfected by God's help. But we receive both the beginning of free will and its perfection from God's grace. For we have both to begin and to perfect good from Him from whom both the gift of grace was given and free will has been restored in us.\n\nIt is God's, therefore, that good which we do, on account of prevenient and subsequent grace; but it is ours on account of the obedient will of free choice. For if it were not God's, why do we give thanks to Him? And if it were not ours, why do we expect the recompense of good works? Accordingly, then, in that we are preceded by grace, it is God's; but in that by doing good we follow the prevenient grace, it is ours. No one, however, precedes God by merits, so as to be able to hold Him as a debtor. But in a wondrous way the Creator, equal to all, by predestining forechooses some, and by a just judgment abandons others in their depraved habits. Whence it is most true that the gift of grace does not come from human virtue or from the merit of free will, but is bestowed by the goodness of the only divine loving-kindness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"Quidam enim gratissimae misericordiæ ejus praevenientis dono salvantur, effecti vasa misericordiie; quidam vero reprobi habiti, ad pœnam praedestinati, damnantur, effecti vasa iræ. Quod exemplum de Esau et Jacob nondum natis colligitur. Qui dum essent una conceptione vel partu editi, parique nexu peccati originalis astricti, alterum tamen eorum ad se misericordiæ divinae praevenientis bonitas gratuita traxit, alterum quadam juslitiae severitate odio habitum in massa perditionis relictum damnavit. Sicut per prophetam idem Deus loquitur dicens: Jacob dilexi, Esau autem odiu habui.\n\nUnde consequens est nullis praevenientibus meritis conferri gratiam, sed sola vocatione divina. Neque quemquam salvari sive damnari, eligi vel reprobari, nisi ex proposito prædestinantis Dei, qui juslus est in reprobatis, misericors in electis. Universae enim viæ Domini misericordia et veritas.","english":"For some are saved by the gift of his most gracious prevenient mercy, having been made vessels of mercy; but others, accounted reprobate and predestined to punishment, are damned, having been made vessels of wrath. This example is gathered from Esau and Jacob before they were born. For though they were brought forth from one conception and one birth, and were bound by the equal chain of original sin, yet the free goodness of divine prevenient mercy drew one of them to itself, while the other, held in hatred by a certain severity of justice, it left in the mass of perdition and damned. As the same God speaks through the prophet, saying: Jacob I loved, but Esau I hated.\n\nHence it follows that grace is conferred by no preceding merits, but by divine calling alone. Nor is anyone saved or damned, chosen or reprobated, except by the purpose of the predestining God, who is just in the reprobate and merciful in the elect. For all the ways of the Lord are mercy and truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"Ante gratiae enim donum liberum quidem est in homine arbitrium, sed non bonum, quia sine gratiae adjutorio manet infirmum. Nam sicut oculus videre non valet, si caret officio luminis, ita humanæ voluntatis arbilrium nihil valet, si luminis gratia indigeat; illud utique quod illuminat omnem hominem venientem in hunc mundum. Liberum autem arbitrium ad omne malum promptum est per semetipsum, ad bonum vero nequaquam nisi per gratiae donum: et eadem praestat homini et bona velle et facere, mala præterita flere, tnm a cogitatione quam ab opere delicta praesentia cavere, quod etiam Apostolus manifestius scribit dicens: Non sumus sufficientes cogitare aliquid ex nobis, quasi ex nobis, sed sufficientia nostra ex Dio etc. itaque non in omne genus hominum gratiae beneficium tenditur, sed in illis tantum qui per fidem illuminantur; nec enim in cunctis gentibus fidei pervenit auditus.","english":"For before the gift of grace, free will is indeed present in man, but it is not good, because without the help of grace it remains weak. For just as the eye cannot see if it lacks the service of light, so the free will of the human will is worth nothing if it lacks the grace of light—that light, namely, which enlightens every man coming into this world. But free will is of itself ready for every evil, yet in no way ready for good except through the gift of grace; and the same grace grants to man both to will and to do good things, to weep over past evils, and to guard against present sins both in thought and in deed, as the Apostle also writes more plainly, saying: We are not sufficient to think anything of ourselves, as if of ourselves, but our sufficiency is from God, etc. And so the benefit of grace is not extended to every kind of man, but only to those who are enlightened by faith; for the hearing of faith has not reached all nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"Unde et Apostolus: Quomodo, inquit, invocabunt in quem non crediderunl? Aut quomodo credent ei quem non audierunt? Ipsius etiam gratiæ donum quibuscunque datur, non æqualiter conceditur, sed ad mensuram pro merito accipientium distribuitur, juxta quod scriptum: aui reddet unicuique secundum opera sua,\n\nOmne autem donum gratiae non omnibus ad integrum datur, sed singulis dona singula distribuuntur, ut scilicet, quasi membra corporis singula officia habeant, et alter indigeat altero quod non habet alter; proinde omnia fiunt communia, dum fiunt sibimet membra invicem necessaria.\n\nXXXIII.\n\nInter Legem et Evangelium hoc interest, quod in Lege littera est, in Evangelio gratia: illa habuit umbram, ista imaginem; illa data est propter transgressionem, ista propter justificationem; illa ignorantiae demonstrat peccatum, ista agnitum adjuvat, ut vitetur; illa flagitiis deditos increpat, ista peccanles bonitate propria liberat; illa talionem reddendum decrevit, ista etiam pro inimicis orare jussit: illa, conjugiorum indultis habenis, crescere et generaTe praecepit, ista continentiam suasit.","english":"Hence also the Apostle says: How, he says, will they call upon him in whom they have not believed? Or how will they believe him whom they have not heard? Even the gift of grace itself, to whomever it is given, is not granted equally, but is distributed by measure according to the merit of those receiving it, just as it is written: who will render to each one according to his works.\n\nBut every gift of grace is not given whole to all, but individual gifts are distributed to individuals, so that, as it were, the individual members of the body may have their individual functions, and one may need from another what the other does not have; and thus all things become common, while they become members mutually necessary to one another.\n\nXXXIII.\n\nBetween the Law and the Gospel there is this difference: in the Law there is the letter, in the Gospel grace; the former had a shadow, the latter the image; the former was given because of transgression, the latter because of justification; the former demonstrates the sin of ignorance, the latter helps when it is recognized, so that it may be avoided; the former rebukes those given over to shameful acts, the latter frees sinners by its own goodness; the former decreed that retaliation be rendered, the latter commanded even to pray for enemies; the former, with the reins of marriages loosened, commanded to increase and be fruitful, the latter urged continence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"Illic praedicatur circumcisio sola carnis, hic lavacrum in ablutione cordis et corporis; illic Cbananitidis regnum et promissiones rerum temporalium continentur, hic vita aeterna regnumque coelorum promittitur; illic sabbati otium et requies celebratur, hic ipsa sabbati requies in Chrislo habetur, qui dixit: Venite ad me, omnes qui laboratis et onerati estis, et ego reficiam vos, et invenietis requiem animabus vestris. Illic esus animalium immundorum prohibetur, hic in corpore Christi, id est in sanctis suis, non admittitur quidquid per illa animalia immunda in mores hominum figurabatur.\n\nIllic, pecoribus immolatis, carnis et sanguinis hostiæ offerebantur, hic sacrificium carnis et sanguinis Christi offertur, quod per illa animalia (igurabatur; illic ex carne Agni Pascha celebratur, hic Pascha nostrum immolatus est Christus, qui est verus Agnus immaculatus. Illic Neomeniae, id est novae lunæ principia celebrantur, hic nova creatura in Cbristo accipitur, sicut Paulus apostolus ait: Si qua in Christo noro creatura, vetera transierunt, ecce facta sunt nova.","english":"There circumcision of the flesh alone is preached; here, the washing in the cleansing of heart and body. There the kingdom of Canaan and promises of temporal things are contained; here eternal life and the kingdom of heaven are promised. There the leisure and rest of the sabbath is celebrated; here the very rest of the sabbath is had in Christ, who said: Come to me, all you who labor and are burdened, and I will refresh you, and you will find rest for your souls. There the eating of unclean animals is forbidden; here, in the body of Christ, that is, in his saints, whatever was prefigured by those unclean animals in the customs of men is not admitted.\n\nThere, with beasts sacrificed, offerings of flesh and blood were made; here the sacrifice of the flesh and blood of Christ is offered, which was prefigured by those animals. There the Passover is celebrated from the flesh of the Lamb; here Christ our Passover has been sacrificed, who is the true Lamb without blemish. There the Neomeniae, that is, the beginnings of the new moon, are celebrated; here the new creature is received in Christ, as the apostle Paul says: If anyone is a new creature in Christ, the old things have passed away; behold, they have been made new.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"Quid plura? In lege per figuram res gestæ in significalionem futurorum annuntiabantur, in gratia vero, evangelicae veritatis, quae illic denuntiata fuerunt, explentur. Item in lege mandata scripta sunt et promissa, sed mandata legem implere vel conservare iubebant, promissa vero, figuris ohtecta sacramentorum, futuram Evangelii gratiam praedicabant. In lege ergo mandata tenentur, promissa vero in Evangelii plenitudine consummantur. Legem enim Evangelia complent, et significalionem praecepti pIenitudo Testamentorum.\n\nItem nihil aliud lex præstitit, nisi quod solum peccata monstravit, non abstulit, et sub suo terrore redactos omnes servos effecit, et inde spiritum servitutis habuisse priorem populum Apostolus docuit. Evangelium vero veniens crudelitatem legis amovit; peccata, quae lex puniebat per spiritum servitutis, laxavit per spiritum adoptionis, filios ex servis reddidit, amorem implendæ legis omnibuscondonavit, et, si deinceps punienda commiserunt, per eumdem spiritum adoplionis indulget: formam bene agendi praebuit, et ut possint agi quae docuit adjutorem Spiritum infudit,","english":"What more need be said? In the law, events were announced through figures for the signifying of future things; in grace, however, those things which were foretold there are fulfilled by the truth of the Gospel. Again, in the law both commandments and promises were written, but the commandments bade one fulfill or keep the law, while the promises, veiled in the figures of the sacraments, proclaimed the future grace of the Gospel. In the law, then, the commandments are held; but the promises are consummated in the fullness of the Gospel. For the Gospels fulfill the law, and the fullness of the Testaments fulfills the signifying of the precept.\n\nAgain, the law accomplished nothing else but that it only showed sins, did not take them away, and made all who were brought under its terror slaves, and from this the Apostle taught that the former people had the spirit of slavery. But the Gospel, when it came, removed the cruelty of the law; the sins which the law punished through the spirit of slavery it released through the spirit of adoption, it turned slaves into sons, it bestowed on all the love of fulfilling the law, and, if thereafter they committed things that should be punished, it pardons through the same spirit of adoption: it provided a pattern of acting well, and, so that the things it taught might be done, it poured in the Spirit as helper.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"Nam præcepta legalia quae illi populo data sunt, comparatione meliorum, etiam non bona dicuntur, quia quae praecipiunt non perficiunt; gratia vero Evangelii quod exterius imperat, interius ut perficiatur juvat. Ezechielis etiam testimonio dicitur: Dedi eis præcepta non bona. Utique quia in eis quaedam inutilia infirmioribus sensibus agenda permissa sunt, sicut illud, ubi Deus Israelitarum cupiditatem spoliis Ægyptiorum satiari permisit.\n\nNam pro eo quod carnalis populus modum egrederelur vindictae, lex permittit carnalibns vicem rependere mali, quod Evangelia firmioribus vetant. Proinde ergo dicuntur non bona, quoniam Evangelio comparata, legis praecepta inferiora noscuntur. Ante adventum enim Redemptoris nostri, genis populus ideo non obtemperavit legi, quia nondum intelligebatur sensu spirituali. Lex enim gravia atque dura secundum litteram jubebat, ideo contemnebatur. Venit autem gratia Evangelii, temperavit legis austeritatem, applicavitque sibi gentilem populum.","english":"For the legal precepts that were given to that people are called, by comparison with better things, even not good, because they do not perfect what they command; but the grace of the Gospel helps inwardly that what it commands outwardly may be fulfilled. It is also said by the testimony of Ezekiel: I gave them precepts that were not good. Namely, because among them certain unprofitable things were permitted to be done by weaker senses, as in that place where God permitted the desire of the Israelites to be satisfied with the spoils of the Egyptians.\n\nFor in that a carnal people went beyond the measure of vengeance, the law permits carnal men to return the turn of evil, which the Gospels forbid to the stronger. Accordingly, then, they are called not good, since compared with the Gospel the precepts of the law are known to be inferior. For before the advent of our Redeemer, the gentile people did not obey the law for this reason, that it was not yet understood in a spiritual sense. For the law commanded heavy and hard things according to the letter, and therefore it was despised. But the grace of the Gospel came, it tempered the harshness of the law, and joined the gentile people to itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"XXXIV.\n\nInter activam et contemplativam vitam, haec distinctio est: activa vita est quae in operibus justitiae et proximi utilitate versatur; contemplativa, quæ vacans ab omni negotio, in sola Dei dilectione deRgitur. Harum una in opere bonæ conversationis, a!tera in contemplatione immutabitis veritatis est; una, quae ex fide in hac peregrinatione vivit, altera quae bene viventes usque ad regnum perducit.\n\nActivae enim vitae magna sunt praemia, sed contemplativæ potiora. Activa vita ex bonis operibus incipit, contemplativa pervenit ad quod intendit. Activæ vitae opera cum corpore finiuntur, contemplativae autem gaudia in fine amplius crescunt. llla autem, quamvis utilis et bona, tamen cum requies venerit, transitura; ista vero boni operis transituri merces est, ct requies permansura.\n\nContemplativa vila per Rachel ostenditur, quæ erat pulchra et sterilis, quia per contemplationis otium minus operum filii generantur. Activam aulcm vitam monstrabat Lia sine oculis, sed fecunda. Quia actio laboriosa quidem est, minusque alla considerans. Sed in eo quod se erga proximi utilitatem plus exhibet, fecundior operibus, quasi in filiis crescit. Sic Martba et Maria, quarum una virtutibus mentem exercebat in opere, altera requiescebat defixa in contemplatione.","english":"XXXIV.\n\nBetween the active and the contemplative life, this is the distinction: the active life is the one that is engaged in works of righteousness and in usefulness to one's neighbor; the contemplative, which, free from every business, is directed toward the love of God alone. Of these, one consists in the work of good conduct, the other in the contemplation of unchanging truth; one, which lives by faith in this pilgrimage, the other, which leads those who live well all the way to the kingdom.\n\nFor the rewards of the active life are great, but those of the contemplative are greater. The active life begins from good works, the contemplative arrives at what it intends. The works of the active life end together with the body, but the joys of the contemplative grow greater at the end. That one, however, although useful and good, is nonetheless to pass away when rest has come; this one is the reward of good work that is to pass away, and the rest that is to remain.\n\nThe contemplative life is shown through Rachel, who was beautiful and barren, because through the leisure of contemplation fewer children of works are generated. But the active life was shown by Leah without eyes, but fruitful. Because action is indeed laborious, and considers fewer things. But in that it shows itself more toward the usefulness of neighbor, it is more fruitful in works, and grows as it were in children. So too Martha and Mary, of whom the one exercised her mind in virtues in work, the other rested, fixed in contemplation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"Ii autem qui ad contemplationis otium venire contendunt, prius se in stadio activae vitæ exercere debent, ut dum opera justitiae faeces peccatorum exhauriunt, cor mundum exhibeant ad videndum Deum. Nam mens quae adhuc temporalem gloriam quærit, aut carnalis concupiscentiae tentationibus cedit, a contemplatiune proculdubio prohibetur. Unde et populus dum legem acciperet a monte, id est a sublimi contemplatione, quasi carnalium curiositas removetur. Et. in Evangelio curatus a legione vult Dominum per contemplationem sequi; sed jubetur domum reverti, et in activæ vitæ operatione versari.\n\nIn ipso autem contemplationis et actionis usu interdum magna differentia animorum est. Nam quibusdam sola contemplatio proficit, quibusdam vero activa sola est cconsolatio. His media et de utrisque composita utilior est magis ad refovendas mentis an. gustias, quæ solent per unius intentionem nutriri, ut de utriusque partibus melius temperentur. Nam quod Salvator per diem signis et miraculis coruscabat in urbibus, activam nobis vitam commendabat. Quod vero in monte orationis studio pernoctabat, vitam contemplationis significabaL","english":"But those who strive to come to the leisure of contemplation ought first to exercise themselves in the stadium of the active life, so that, while by works of righteousness they drain off the dregs of sins, they may present a clean heart for seeing God. For the mind that still seeks temporal glory, or yields to the temptations of carnal concupiscence, is beyond doubt barred from contemplation. Hence also the people, when they were receiving the law from the mountain, that is, from sublime contemplation, are kept back as it were by the curiosity of carnal things. And in the Gospel, the man cured of the legion wishes to follow the Lord through contemplation; but he is commanded to return home and to be engaged in the work of the active life.\n\nIn the very practice of contemplation and action, however, there is sometimes a great difference among souls. For to some contemplation alone is profitable, while to others the active life alone is a consolation. To these, a middle course composed of both is more useful for refreshing the anxieties of the mind, which are wont to be nourished by the intentness of one alone, so that they may be better tempered from the parts of both. For that the Savior flashed with signs and miracles in the cities by day commended to us the active life. But that he spent the night on the mountain in the pursuit of prayer signified the life of contemplation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"Idcirco Dei servus juxta imitationem Christi, nec actualem vitam amittit, et contemplaiivam vitam agit. Aliter enim incedens offendit. Sicut enim per contemplationem amandus est Deus, ita per actualem vitam diligendus est proximus. Ac per hoc sic non possumus sine utraque esse vita, sicut et sine utraque in dilectione esse nequaquam possumus.\n\nXXXV.\n\nInter Fidem et Opus hoc distat: per fidem possibilitas boni operis inchoatur, ex opere ipsa fides perficitur. Opus enim lide prævenitur, fides ex operibus consummatur. Opera autem ante fidem nequaquam prodesse, quia nihil valet a malo declinare et agere quod pertinet ad salutem ei qui ipsum salutis vel negat vtl nescit auctorem. Item fides sine operibus nequaquam prodest, quia non potest per fideli Deo placere qui Deum contemnit in opere.\n\nOb hoc etiam fides sine operibus morlua est, juxta Jacobum; et opus extra fidem vacuum est, juxta Paulum. Horum enim alter fidei studium, alter opus laudat. Paulus praedicat ante fidem nullo modo esse opus bonum, Jacobus narrat fidem nihil valere sine opere bono. Ac per hoc, juxta primum, opera fidem praecedentia nihil prosunt; juxta alterum, subsequentia multum prosunt.","english":"Therefore the servant of God, following the imitation of Christ, neither lets go of the active life nor fails to practice the contemplative life. For by walking otherwise he offends. For just as God is to be loved through contemplation, so through the active life the neighbor is to be loved. And by this means we cannot be without both lives, just as we can by no means be in love without both.\n\nXXXV.\n\nBetween faith and works there is this difference: through faith the possibility of good work is begun, and by the work faith itself is perfected. For work is preceded by faith, and faith is brought to completion by works. But works before faith are of no profit at all, because it avails nothing to turn away from evil and to do what pertains to salvation for one who either denies or does not know the very author of salvation. Likewise faith without works is of no profit at all, because he cannot please God by faith who despises God in his work.\n\nFor this reason also faith without works is dead, according to James; and a work apart from faith is empty, according to Paul. For of these, the one commends the zeal of faith, the other the work. Paul proclaims that before faith there is in no way a good work; James declares that faith is worth nothing without a good work. And by this means, according to the first, works preceding faith profit nothing; according to the other, works following it profit much.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"Jacobus dicit: Abraham pater noster ex operibus justificatus est. Paulus dicit: Credidit Abraham Deo, et reputatum est ei ad justitiam. Quid ergo? Utrique se destruunt? Absit. Sed utrique nos instruunt. Nam secundum Paulum, Abraham ex fide justificari meruit, quando credidit Deo; secundum Jacobum, ex operibus placuit, quando tentatus immolandum filium non recusavit.\n\nXXXVI.\n\nInter fidem, spem et charitatem hoc differt: fides est divinitatis confessio, et religionis solidum fundamentum; spes est bonorum exspectatio fnlurorum; charitas est perfecta dilectio in Deum et proximum. Harum prima credulitatem fovet praesentem, secunda promissa praestolatur futurorum, tertia amorem complectitur aeternum. Quae quidem tria in hujus vitae tempore ita copulantur, ut altera sine altera stare non possit.\n\nDenique veraciter credere non possumus, nisi ea quæ promissa sunt speremus; nec poterimus sustinere promissa, nisi sit fidei credulitas firma; nec aderit fructus spei, vel stabilitas fidei, nisi fuerit perfecta charitas Christi, quae et fidem ut credat, adjuvet et spem spectationis corroboret. Cujus specialiter secundum Apostolum inter has virtutes traditur principatus, et cultus manet aeternus.","english":"James says: Abraham our father was justified by works. Paul says: Abraham believed God, and it was reckoned to him as righteousness. What then? Do the two destroy each other? Far be it. Rather, both instruct us. For according to Paul, Abraham merited to be justified by faith when he believed God; according to James, he was pleasing by works when, having been tested, he did not refuse to sacrifice his son.\n\nXXXVI.\n\nAmong faith, hope, and charity there is this difference: faith is the confession of the Godhead and the solid foundation of religion; hope is the expectation of future goods; charity is perfect love toward God and neighbor. The first of these fosters present belief, the second awaits what has been promised for the future, the third embraces eternal love. Indeed these three are so joined together in the time of this life that one cannot stand without another.\n\nFinally, we cannot truly believe unless we hope for the things that have been promised; nor shall we be able to endure the promises unless the belief of faith is firm; nor will the fruit of hope, or the stability of faith, be present unless the perfect charity of Christ is there, which both helps faith to believe and strengthens hope in its expectation. To this, specifically according to the Apostle, the primacy among these virtues is assigned, and its worship remains eternal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"Nam et fides cessabit, dum futura quae creduntur advenerint; et spes finem habebit, dum beatitudinem quam quisque bonus praestolatur acceperit. Sola charitas in æternum perseverabit, ipsa sola utramque perducens ad Christum, ipsa sola gaudio perfruens sempiterno.\n\nXXXVII.\n\nInter amorem et dilectionem, sive charitatem, hoc differt, quod amor et dilectio media sunt, et ad utrumque parata, modo in bonum, modo in malum vertuntur. Charitas autem non nisi in bonum; cujus etiam nomen eo usque extollitur, ut ipse Deus Charitas appelletur. Illa est enim perfecta charitas, quae inimicos et patienter sustinet, et benigne refovet. Qui vero hæc non agit, longe a charitale discedit. Hæc enim summa sola sunt bona. Nam a quibus Ita. bentur, utique veraciter habentur. Aliae vero virtutes media bona sunt, et quae ad utilitatem possunt ab aliquibus haberi, et ad perniciem, si de his arrogantes tumuerint.","english":"For faith too will cease when the future things that are believed have come; and hope will have an end when each good person receives the blessedness he awaits. Charity alone will endure forever, she alone leading both to Christ, she alone enjoying eternal joy.\n\nXXXVII.\n\nBetween love (amor) and affection (dilectio), or charity (charitas), there is this difference: that love and affection are intermediate, and are ready for either, being turned now to good, now to evil. Charity, however, is only toward good; whose very name is extolled to such a degree that God himself is called Charity. For that is perfect charity which both patiently endures enemies and kindly cherishes them. But whoever does not do these things departs far from charity. For these alone are the highest goods. For those by whom they are possessed, they are assuredly truly possessed. The other virtues, however, are intermediate goods, and can be held by some for benefit and for destruction, if people have grown arrogant and puffed up about them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"Quatuor autem sunt diligenda: Deus scilicet, atque proximus, caro nostra, atque anima. Prior est autem amor Dei, sequens vero est et proximi. Sed sicut per amorem Dei amor fit proximi, sic per amorem proximi amor ostenditur Dei. Dilectio in Deum origo est dilectionis in proximum; et dilectio in proximum cognitio est dilectionis in Deum. Porro dilectio Dei a timore inchoat, sed non sub timore perseverat. Nam dilectio ex timore servilis est, non libera, quia non constat ex amore Dei, sed ex timore supplicii.\n\nIn tribus autem his rebus dilectio Dei exprimitur, ut nihil remaneat in homine quod non divinæ dilectioni subdatur. Nam dum dicitur: Diliges Deum ex toto corde tuo, omnes cogitationes in Deum referendas praecipit; dum veto dicitur, ex tota anima, ornnes affectiones animæ ad Deum referri jussit; dum vero adjecit, ex tota mente, indicat omnem rationem humanam, qua intelligimus et discernimus, in rebus divinis esse occupandam.","english":"But four things are to be loved: namely, God, and our neighbor, our flesh, and our soul. The love of God is first, and the love of neighbor follows. But just as through the love of God love for neighbor is produced, so through the love of neighbor the love of God is shown. Love toward God is the origin of love toward neighbor; and love toward neighbor is the knowledge of love toward God. Further, the love of God begins from fear, but does not remain under fear. For love that comes from fear is servile, not free, because it does not consist in the love of God, but in fear of punishment.\n\nBut in these three things the love of God is expressed, so that nothing remains in a person that is not made subject to divine love. For when it is said, You shall love God with your whole heart, it commands that all thoughts be referred to God; when indeed it is said, with your whole soul, it ordered that all affections of the soul be referred to God; but when it adds, with your whole mind, it indicates that all human reason, by which we understand and discern, is to be occupied with divine things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"Item duo sunt erga dilectionem proximi servanda: ut ipse praestet aliis quae sibi praestari et ab aliis vult, et quae sibi inferri pertimescit non inferat. Ex hae gemina dilectionis virtute in proximum orone' oriuntur virtutes, quibus aut utiliter ea quae eunt appetenda cupimus, aut quae vitanda sunt præcavemus,\n\nQuod enim Dominus dicit: Omnia quæcunque vultis ut faciant vobis homines, et vos facite illis, pertinet ad boni impensionem in proximum. Item quod in Veteri Testamento legitur: Quod tibi non vis, alteri ne feceris, pertinet ad cavendum ne quis malum inferat proximo. Ex his ergo duobus articulis congrue diligitur proximus, dum et beneficii impensione fovetur, et nulla malitia laeditur.\n\nXXXVIII.\n\nlnter scientiam et sapientiam hoc interest: scientia ad agnitionem pertinet, sapientia ad contemplationem. Scientia temporalibus bene utitur, atque in vitandis malis, seu intelligendis vel appetendis bonis versatur: sapientia autem tantummodo aeterna contemplatur. Item nonnulli viri inter sapientiam et prudentiam intelligi voluerunt, ut sapientiam in divinis, prudentiam autem vel scientiam in hominis negotiis ponerent. Perfecta autem est scientia multa agere bona, et de illis laudem terrenam nou quaerere quae Deus praecepit facere, et servum inutilem ante oculos Dei se existimare.","english":"Likewise, two things are to be observed in love of neighbor: that he himself do for others what he wishes to be done for him by others, and that he not do to others what he fears would be done to him. From this twofold virtue of love toward neighbor arise virtues by which we either usefully desire the things that are to be sought, or guard against the things that are to be avoided.\n\nFor what the Lord says: All things whatsoever you wish that men should do to you, do you also to them, pertains to the bestowal of good upon neighbor. Likewise what is read in the Old Testament: What you do not wish for yourself, do not do to another, pertains to taking care that no one inflict evil on his neighbor. From these two articles, then, neighbor is rightly loved, when he is both cherished by the bestowal of benefit and harmed by no malice.\n\nXXXVIII.\n\nBetween knowledge and wisdom there is this difference: knowledge pertains to recognition, wisdom to contemplation. Knowledge makes good use of temporal things, and is occupied in avoiding evils or in understanding or desiring goods; wisdom, however, contemplates only eternal things. Likewise some men have wished it understood between wisdom and prudence, that they place wisdom in divine matters, but prudence or knowledge in human affairs. Perfect knowledge, however, is to do many good things, and not to seek earthly praise for those things which God has commanded to be done, and to consider oneself an unprofitable servant before the eyes of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"XXXIX.\n\nInter sapienttam et eloquentiam ita distinguunt: quod eloquentia constat ex verbis. Sapientiam sine eloquentia prodesse non est dubium. Eloquenlia sine sapientia valere non potest. Melior enim est indisCreta prudentia quam stulta loquacitas. Rerum enim studia prosunt, non ornamenta verborum. Eloquentia enim, ut diximus, scientia est verborum; sapientia autem, cognitio rerum et intellectus causarum.\n\nPorro sapientiam veteres philosophiam vocaverunt, id est omnium rerum humanarum atque divinarum scientiam. Hujus philosophiæ partes tres esse dixerunt, id est, physicam, logicam, ethicam. Physica, naturalis est; Ethica, moralis; Logica, rationaiis. Harum prima naturae et contemplationi rerum deputatur, secunda in actione et cognitione recte vivendi versatur, tertia in discernendo verum a falso ponitur.\n\nHoc trimodum philosophiæ genus, juxta sapientes mundi in partibus suis, ita distinguitur. Ad physicam pertinere aiunt disciplinas septem, quarum prima est arithmetica, secunda geometria, tertia musica, quarta astronomia, quinta astrologia, sexta mechanica, septima medicina. Ratio autem earumdem disciplinarum breviter, ista est.","english":"XXXIX.\n\nThey distinguish between wisdom and eloquence as follows: eloquence consists of words. There is no doubt that wisdom is of no profit without eloquence. Eloquence without wisdom cannot avail. For undiscriminating prudence is better than foolish talkativeness. For the study of things profits, not the ornaments of words. For eloquence, as we have said, is the knowledge of words; wisdom, however, is the cognition of things and the understanding of causes.\n\nFurthermore, the ancients called wisdom philosophy, that is, the knowledge of all things human and divine. They said that there are three parts of this philosophy, namely, physics, logic, and ethics. Physics is natural; ethics, moral; logic, rational. Of these, the first is assigned to nature and the contemplation of things, the second is engaged in action and the knowledge of right living, the third is placed in discerning the true from the false.\n\nThis threefold kind of philosophy, according to the wise men of the world, is distinguished in its parts as follows. They say that seven disciplines belong to physics, of which the first is arithmetic, the second geometry, the third music, the fourth astronomy, the fifth astrology, the sixth mechanics, the seventh medicine. The account, moreover, of these same disciplines is briefly as follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"Arithmetica namque est definitio per quam numerorum omnium ratio vel ordo consistit. Geometria est disciplina magnitudinis, et figurarum notis lineamentisque propriis distincta, vel formis. Dicta autem Geometria a dimensione terrae, per quam uniuscujusque termini delineari solent. Hanc primum Ægyptii invenerunt pro necessitate terminorum terrae, quos Nilus inundationis tempore confundebat. Musica est ars spectabilis voce vel gestu, ha bens in se numerorum ac soni certam dimensionem cum scientia perfectæ modulationis. Hæc constat ex tribus modis, id est sono, verbis et numeris.\n\nAstronomia est lex astrorum. Astrologia est ratio quae conversionem coeli et signorum defluit, potestatesque et ortus siderum, et occasus. Hanc mathematici sequuntur. Mechanica est quædam peritia, vel doctrina, ad quam subtiliter fabricas omnium rerum concurrere dicunt. Medicina est scientia cnrationum, ad temperamentum corporis, vel salutem inventa. E quibus quidem omnibus quædam religioni conveniunt, quaedam vero longe modis omnibus aliena sunt.","english":"For arithmetic is the definition through which the reckoning or order of all numbers consists. Geometry is the discipline of magnitude, distinguished by the marks and proper lines of figures, or by their forms. It is called Geometry from the measuring of the earth, by which the boundaries of each property are customarily laid out. The Egyptians first discovered this out of the necessity of land boundaries, which the Nile confused at the time of its flooding. Music is an art observable in voice or gesture, having in itself a fixed measure of numbers and sound together with the knowledge of perfect modulation. This consists of three modes, that is, sound, words, and numbers.\n\nAstronomy is the law of the stars. Astrology is the reckoning which traces the turning of the heaven and of the signs, and the powers and risings of the stars, and their settings. The mathematicians follow this. Mechanics is a certain skill, or doctrine, to which they say the workshops of all things come together with subtlety. Medicine is the science of cures, devised for the balance of the body, or for health. Of all these indeed some are suited to religion, but some are far alien to it in every way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"Digestis generibus, sive differentiis physicae artis, nunc partes logices exsequamur. Constat autem ex dialectica et rhetorica. Dialectica est ratio sive regula disputandi, intellectum mentis acuens, veraquo a falsis distinguens. Rhetorica est ratio dicendi, jurisperitorum scientia, quam oratores sequuntur. Hac, ut quidam ait sicut ferrum veneno, sententia armatur eloquio.\n\nPost logicam sequitur etliica, quae ad institutionem pertinet morum. Hæc enim bene vivendi magistra est, dividiturque in quatuor principales virtutes: prudentiam, scilicet, atque justiiium, fortitudinem, et temperantiam. Prudentia est agnitio veræ fidei, et scientia Scripturarum, in qua intueri oportet illud trimodum intelligentiae genus. Quorum primum est per quod quædam accipiuntur historialiter sine ulla figura, ut sunt decem præcepta; secundum est per quod quaedam in Scripturis permixto jure accipiuntur, tam secunduli finem rerum gestarum, quam etiam juxta figurarum intellectum, sicut de Sara et Agar. Primum quod vcre fuerint, dehinc quod tropice duo Testamenta figurentur.","english":"Having set out the kinds and differences of the art of physics, let us now take up the parts of logic. It consists of dialectic and rhetoric. Dialectic is the method or rule of disputation, sharpening the understanding of the mind and distinguishing true things from false. Rhetoric is the method of speaking, the knowledge of jurists, which orators follow. By this, as someone has said, sentence is armed with eloquence as iron is with poison.\n\nAfter logic follows ethics, which pertains to the formation of morals. For this is the teacher of living well, and it is divided into four principal virtues: namely prudence, justice, fortitude, and temperance. Prudence is the acknowledgment of the true faith and the knowledge of the Scriptures, in which one ought to consider that threefold kind of understanding. The first of these is that by which certain things are received historically without any figure, as are the ten commandments; the second is that by which certain things in the Scriptures are received with a mixed sense, both according to the plain account of the events and also according to the understanding of figures, as with Sarah and Hagar: first, that they truly existed, and then that tropologically they prefigure the two Testaments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"Tertium genus est quod tantum spiritualiter accipitur, sicut de Canlicis canticorum. Quae si juxta sonum verborum vel efficientium operis sentiantur, corporalis magis luxuria quam virtus sacramentorum accipitur.\n\nDefinito prudenliae genere, nunc partes justitiae subjiciamus, cujus primum est Deum timere, religionem venerari, honorem referre parentibus, patriam diligere, cunctis prodesse, nocere nulli, fraterna charitalis vincula amplecti, pericula aliena suscipere, opem ferre miseris, boni accepti vicissitudinem rependere, æquitatem in judiciis conservare.\n\nFortitudo est animi magnitudo, atque gloria bellicæ virtutis, contemptus honorum et divitiarum. Hæc adversis aut patienter cedit, aut forliter resistit, uultis emollitur illecebris, adversis non frangitur, non elevatur secundis, invicta est ad labores, fortis ad pericula, pecuniam negligit, avaritiam fugit, contra improbos animum ad pericula praeparat, molestiis nullis cedit, gloriæ cavet appetitus.","english":"The third kind is that which is received only spiritually, as in the Song of Songs. If these things are understood according to the sound of the words or of the works that produce them, it is taken as bodily lust rather than the power of the sacraments.\n\nHaving defined the kind of prudence, let us now set out the parts of justice, of which the first is to fear God, to venerate religion, to render honor to parents, to love one's country, to benefit all, to harm no one, to embrace the bonds of brotherly charity, to undertake dangers on behalf of others, to bring aid to the wretched, to repay the kindness of a good deed received, to preserve equity in judgments.\n\nFortitude is greatness of mind, and the glory of warlike virtue, contempt for honors and riches. This either yields patiently to adversities or resists bravely; it is not softened by the allurements of pleasures, is not broken by adversities, is not elated by prosperity; it is unconquered in labors, brave in dangers, disregards money, flees avarice, prepares the mind against dangers in the face of the wicked, yields to no troubles, and guards against the appetite for glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"Temperantia est modus vitæ in omni verbo vel opere. Haec verecundiæ comes est, humilitatis regulam custodit, tranquillitatem animi servat, continentiam et castitatem amplectitur, fovet decus et honestatem, restringit ratione appetilum, iram comprimit, nec rependit contumeliam. Sed ex his prudentia agnitione veri delectatur, justitia dilectionem Dei et proximi servat, fortitudo vim virtutis habet metumque mortis contemnit, temperantia affectiones carnis moderatur, et restinguit appetitum. Prima credit et intelligit, secunda diligit, tertia appetitum cohibet, quarta modum imponit.\n\nXL.\n\nDe distinctionibus quatuor vitiorum.\n\nContra haec tamen quatuor virtutum genera, totidem vitia philosophi opposita dicunt: metum, et gaudium, cupiditatem, et dolorem; nos autem hæc ipsa non perfecta vitia, sed media nuncupamus, eo quod propter diversitatem morum ad utrumque pa. rata sunt, et modo ad bonum, modo ad malum, pro arbitrii voluntate, vertuntur. Sic enim nonuullæ male usae virtutes ex se vitia gignunt: veluti si ex mansuetudine interdum nascatur torpor, et ex pietate dissolutio disciplinae, vel ex justitia crudelitatis immoderata vindicta. Ita quatuor ista, si bene utantur, virtutes sunt; sin minus, ex virtutibus in vilia transeunt.","english":"Temperance is a measure of life in every word or deed. It is truly the companion of modesty, it keeps the rule of humility, it preserves tranquillity of mind, it embraces continence and chastity, it fosters honor and decency, it restrains desire by reason, it suppresses anger, and it does not repay an insult. But of these, prudence takes delight in the knowledge of the truth, justice preserves the love of God and neighbor, fortitude has the strength of virtue and despises the fear of death, temperance moderates the affections of the flesh and extinguishes desire. The first believes and understands, the second loves, the third curbs desire, the fourth imposes measure.\n\nXL.\n\nOn the distinctions of the four vices.\n\nAgainst these four kinds of virtues, however, the philosophers say that an equal number of vices are set in opposition: fear, and joy, desire, and grief; but we call these very things not perfect vices, but intermediate, in that on account of the diversity of customs they are prepared for either side, and are turned now to good, now to evil, according to the will of choice. For thus certain virtues, wrongly used, give birth from themselves to vices: as, for instance, if from gentleness there sometimes arises sluggishness, and from piety a loosening of discipline, or from justice the immoderate vengeance of cruelty. So these four, if used well, are virtues; but if not, they pass over from virtues into base things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"Hoc modo denique, cum quisque metuit peccare, vel cupit beatificari, dolet pro peccatis, gaudet in bonis operibus, jam tum hi motus, qui ab amore studioque procedunt, pro virtutibus accipiuntur. At contra, dum quisque metu carendi re aliqua terrena tenetur, vel dolore amissae rei frangitur, dumque rerum temporalium cupiditate inflammatur, aut gaudio adeptae rei extollitur, tunc non virtutes sed vere vitia nuncupantur. Ex his autem duo sunt futuri temporis, antequam quid eveniat, metus et cupiditasalia duo praeteriti, cum quid acciderit, gaudium et dolor.\n\nOcto sunt autem perfecta, vel principalia vitia, quæ orone genus humanum inquietant, ex quibus vitiorum turba exoritur copiosa, id est: gulæ concupiscentia, fornicatio, avaritia, invidia, trisUtia, ira, inanis gloria, novissima dux ipsa et harum radix superbia. Ex quibus omnibus duo sunt carnalia, fornicatio et ingluvies ventris; reliqua spiritualia.","english":"In this way, then, when each person fears to sin, or desires to be made blessed, grieves for sins, rejoices in good works, these motions, which proceed from love and zeal, are already accepted as virtues. But on the contrary, while each person is held by the fear of lacking some earthly thing, or is broken by grief for a lost thing, and while he is inflamed by desire for temporal things, or lifted up by joy for a thing obtained, then they are called not virtues but truly vices. Of these, moreover, two belong to the future time, before anything happens, fear and desire; the other two to the past, when something has happened, joy and grief.\n\nThere are, however, eight perfect or principal vices which disturb the human race, from which a copious multitude of vices arises, namely: the concupiscence of gluttony, fornication, avarice, envy, sadness, anger, vainglory, and the last leader of these and their root, pride. Of all these, two are carnal, fornication and the gluttony of the belly; the rest are spiritual.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"Quæ quidem in membris suis taliter distinguuntur. Gulae concupiscentia in quinque modis distinguitur: primo modo, si ante tempus cibos quis appetat, sicut Jcnathan gustu mellis jejunium solvit. Secundo modo, si lautiores escas quærat, sicut popu. Ius. eremi manna contempto, carnes Ægyptias concupivit. Tertio modo, si diligentius quisquam communes cibos procuret, sicut filii Heli extra morem crudam ab offerentibus carnem tollebant, quam sibi accuratius præpararent. Quarto modo, si viles escas nimium quisque sumat. Unde et propheta Sodomam de panis saturitate accusat. Quinto modo, si quis ex desiderio quodcunque sumat, sicut Esau pro lenticulae concupiscentia perdidit primogenita sua.\n\nFornicatio quoque trimodo genere discernitur. Primo quidem, dum per voluptatem luxuriae commistio carnis expletur; altero, dum sola attrectatione luxus carnis per immunditiam provocatur; tertio, dum intentione turpis cogitationis nocturna quisque illusione polluitur. Est et quartum genus fornicationis juxta Scripturam, omnis, scilicet, illicita corruptio mentis, sicut idololatria et avaritia, ex quibus fit prævaricalio legis propter illicitam concupiscentiam.","english":"These things are distinguished among their members in the following way. The concupiscence of gluttony is distinguished in five modes: in the first mode, if someone desires food before the proper time, as Jonathan broke his fast with a taste of honey. In the second mode, if one seeks more delicate foods, as the people of the wilderness, despising the manna, craved the flesh of Egypt. In the third mode, if someone procures common foods too diligently, as the sons of Eli, contrary to custom, took raw flesh from those offering it, so that they might prepare it for themselves more carefully. In the fourth mode, if someone takes vile foods too abundantly. Whence also the prophet accuses Sodom of fullness of bread. In the fifth mode, if someone takes whatever it may be out of desire, as Esau lost his birthright for the concupiscence of a lentil dish.\n\nFornication also is discerned in a threefold kind. First indeed, when through the pleasure of luxury the commingling of the flesh is fulfilled; second, when by mere touching the luxury of the flesh is provoked through uncleanness; third, when by the intention of a shameful thought one is polluted by a nocturnal illusion. There is also a fourth kind of fornication according to Scripture, namely every illicit corruption of the mind, such as idolatry and avarice, from which comes transgression of the law on account of illicit concupiscence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"Porro avaritia in geminam distingutur pœnam, id est in concupiscentiam augendae rei, et in metum rei carendæ. Sicut etiam quidam ait: Non enim unquam expletur neque satiatur cupiditatis sitis. Neque solum ea quae habent amore augendi excruciantur, sed etiam amittendi melu.\n\nIpsa quoque invidia duplici afficitur flamma, id est, cum aut meliori invidet in id quod ipse non est, aut dum quemlibet consimilem esse sibi æqualem dolet.\n\nSequitur tristitia, cujus tria sunt genera, quarum prima, ut ait Cassianus, temperata et rationabilis, de delictorum pœnitudine veniens; altera perturbata, irralionabilis, de anxietate mentis seu desperatione peccatorum exoriens; tertia de iracundia, vel de illato damno, vel desiderio praepedito procedens.\n\nJam vero inanis gloria quadripartitam habet jactantiam. Nam sunt qui habent dona et donantem ignorant. Et supt qui se dicant dona accepisse præcedentibus meritis, non pm gratia largientis. Item qui' dam sunt qui quod non habent se habere per tumorem existimant. Item quidam sunt qui, contemnendo alios, se aliquid habere singulariter putant. Perniciosior autem est elatio de singularitate jactantiæ veniens.","english":"Furthermore, avarice is distinguished into a twofold punishment, that is, into the desire of increasing a thing and into the fear of losing it. As someone also says: For never is the thirst of cupidity fulfilled or satisfied. Nor are they tormented only by the love of increasing what they have, but also by the fear of losing it.\n\nEnvy itself also is afflicted by a twofold flame, that is, when it either envies a better person for what it itself is not, or grieves that anyone is like and equal to itself.\n\nThere follows sadness, of which there are three kinds. The first, as Cassian says, is temperate and reasonable, coming from repentance for sins; the second is disturbed and unreasonable, arising from anxiety of mind or despair over sins; the third proceeds from anger, either over an inflicted loss or over a hindered desire.\n\nNow vainglory has a fourfold boasting. For there are those who have gifts and do not know the giver. And there are those who say they have received gifts by their preceding merits, not by the grace of the one who bestows. Likewise there are some who, through swelling pride, think they have what they do not have. Likewise there are some who, by despising others, think they have something uniquely. But more pernicious is the elation that comes from the singularity of boasting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"Ultima superbia, trimodam habel differentiam: primum namque genus superbiae est eorum qui per transgressionem culpae conteniptui habent divina praecepta; secundum genus eorum qui ex observatione attolluntur mandatorum, et elatione virtutum; tertium genus est eorum qui per contumaciam luentis subdi dedignantur seniorum imperiis.\n\nQuæ quidem vitia, divinitus divina adjuvante gratia, contrario curantur virtutibus. Gulæ cuncupiscentiam reprimunt vigiliae et compunctio cordis; fornicationem exstinguit contritio cordis, et corporis afflictio, et oratio assidua, vel laboris exercitium, metus gehennae, et amor coelestis patriae; invidiam superat amor dilectionis fraternæ. Et quia cœleste regnum non accipiunt nisi concordes, abjicere invidiam convenit et diligere fratrem.\n\nIram temperat patientia, et ratio æquanimitatis. Avaritiam subjugat eleemosyna, et spes aeternae retributionis. Tristitiam subjugant fraterna alloquia, et consolatio Scripturarum. Arrogantiam calcat metus, ne vana gloria delinitum animum a virtutibus cunctis excludat, et per jactantiam perdat semetipsum, et pereat. Jam superbiam deprimit exemplum humilitatis Christi, atque diabolicae rnetus ruinae. Qui dum vult esse quod non erat, et ipsum quod erat perdidit, et Tartari inferna promeruit.","english":"Pride, the last of these, has a threefold distinction: for the first kind of pride is that of those who through the transgression of sin hold the divine commandments in contempt; the second kind is that of those who are puffed up by the observance of the commandments and by elation over virtues; the third kind is that of those who through contumacy disdain to be subject to the commands of their elders.\n\nThese same vices, by divine aid and with the help of divine grace, are cured by the contrary virtues. Vigils and compunction of heart restrain the lust of gluttony; contrition of heart extinguishes fornication, along with affliction of the body, and assiduous prayer, or the exercise of labor, the fear of hell, and the love of the heavenly fatherland; the love of brotherly affection overcomes envy. And because they do not receive the heavenly kingdom unless they are of one accord, it is fitting to cast off envy and to love one's brother.\n\nPatience tempers anger, and the reason of equanimity. Almsgiving subdues avarice, and the hope of eternal recompense. Brotherly conversation subdues sadness, and the consolation of the Scriptures. Fear tramples down arrogance, lest vainglory, having softened the mind, exclude it from all the virtues, and lest through boasting it lose itself and perish. Now the example of Christ's humility casts down pride, and the fear of the devil's ruin. For while he wished to be what he was not, he also lost what he was, and deserved the hells of Tartarus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}