{"slug":"tmp1447.tmp1447.opp-lat1","id":"latin:ogl-pl:tmp1447.tmp1447.opp-lat1","title":"Differentiarum, sive de Proprietate Sermonum, Liber","title_source":"Differentiarum, sive de Proprietate Sermonum, Liber","author":"Isidorus Hispalensis","genre":"homily","date":"","tradition":"latin","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T07:10:06Z","cost_usd":0.019347},"source":{"registry_id":"latin:ogl-pl:tmp1447.tmp1447.opp-lat1","work_id":"tmp1447.tmp1447.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/tmp1447/tmp1447/tmp1447.tmp1447.opp-lat1.xml"},"stats":{"passages":38,"english_words":7037,"coptic_letters":0,"source_letters":27716,"commentary_units":224,"commentary_kinds":8,"derived_notes":0,"ambiguities":60,"work_notes":5,"external_links":3,"timeline":6},"summary":{"work":"tmp1447.tmp1447.opp-lat1","abstract":"Isidore of Seville's *Differentiarum*, also known as *De Proprietate Sermonum*, is a grammatical-theological treatise that distinguishes between near-synonyms in Latin, such as *homo* and *vir*. Composed around 600–615 during Isidore's episcopate in Seville, the work employs a formulaic structure ('Inter ... hoc interest') to clarify lexical nuances, often with theological implications. It survives in numerous medieval manuscripts from the 8th–9th centuries onward, frequently paired with his *Etymologiae*. The text served as a reference for correct Latin usage and theological precision in Carolingian and later medieval schools.","historical_context":"Isidore of Seville (ca. 560–636) composed the *Differentiarum* during his tenure as bishop of Seville, likely between 600 and 615. This period in Visigothic Spain saw the consolidation of Catholic orthodoxy after the Third Council of Toledo (589), and Isidore was a central figure in ecclesiastical and educational reform. The work reflects the late antique tradition of grammatical and lexical study, influenced by earlier Latin grammarians like Donatus and Servius, but adapted for Christian theological purposes. It circulated widely in the Carolingian Renaissance, where it was used in monastic and cathedral schools to teach proper Latin usage and doctrinal precision. The earliest surviving manuscripts date from the 8th–9th centuries, often copied alongside Isidore's *Etymologiae*, indicating its role as a companion reference. The text's transmission through numerous medieval copies attests to its enduring utility in education and exegesis.","significance":"The *Differentiarum* is a key witness to the intersection of grammar and theology in early medieval Latin Christianity. It systematized lexical distinctions that influenced later medieval thought on language, semantics, and doctrine. Its pairing with the *Etymologiae* underscores Isidore's encyclopedic project, and its use in Carolingian schools shaped the Latin education of generations of scholars, linking late antique learning to medieval scholasticism.","timeline":[{"date":"ca. 560","event":"Birth of Isidore of Seville."},{"date":"ca. 600–615","event":"Composition of the *Differentiarum* during Isidore's episcopate in Seville."},{"date":"636","event":"Death of Isidore of Seville."},{"date":"8th–9th centuries","event":"Earliest surviving manuscripts of the *Differentiarum*."},{"date":"8th–9th centuries","event":"Carolingian Renaissance: widespread use of the *Differentiarum* in schools."},{"date":"Medieval period","event":"Continued copying and use of the *Differentiarum* alongside the *Etymologiae*."}],"relations":[{"work":"Etymologiae","relation":"Often paired in manuscripts; both are encyclopedic works by Isidore on language and knowledge.","key":"wikipedia:Etymologiae","label":null,"url":null},{"work":"De Differentiis","relation":"A similar work by the Latin grammarian Servius, which may have influenced Isidore's approach.","key":"wikipedia:Servius (grammarian)","label":null,"url":null},{"work":"Institutiones Grammaticae","relation":"Priscian's grammar, a later reference for Latin usage, though not directly related to Isidore's work.","key":"wikipedia:Priscian","label":null,"url":null},{"work":"Ars Grammatica","relation":"Donatus's grammar, a foundational text in late antique education that Isidore likely drew upon.","key":"wikipedia:Aelius Donatus","label":null,"url":null},{"work":"De Ordine Creaturarum","relation":"Another work attributed to Isidore, showing his broader theological and cosmological interests.","key":"wikipedia:Isidore of Seville","label":null,"url":null}],"external_links":[{"key":"wikipedia:Isidore of Seville","label":"Isidore of Seville","url":"https://en.wikipedia.org/wiki/Isidore_of_Seville","reason":"Author of the Differentiarum; provides biographical and historical context."},{"key":"wikipedia:Etymologiae","label":"Etymologiae","url":"https://en.wikipedia.org/wiki/Etymologiae","reason":"Isidore's major encyclopedic work, often transmitted with the Differentiarum."},{"key":"wikipedia:Visigothic Kingdom","label":"Visigothic Kingdom","url":"https://en.wikipedia.org/wiki/Visigothic_Kingdom","reason":"Political and cultural context for Isidore's episcopate and the composition of the work."}],"cautions":["The exact date of composition (ca. 600–615) is inferred from internal references and Isidore's literary development, not from explicit external evidence.","The genre is a grammatical-theological treatise, not a homily, despite the prompt's initial genre tag.","The earliest surviving manuscripts date from the 8th–9th centuries, leaving a gap of over a century from the original composition.","The edition (ogl-pl) lacks a critical apparatus, so variant readings and manuscript families are not discussed."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000578,"generated":"2026-11-15T07:10:06Z"},"links":[{"kind":"source","label":"Open Greek and Latin Patrologia Latina","url":"https://github.com/OpenGreekAndLatin/patrologia_latina-dev/blob/master/data/tmp1447/tmp1447/tmp1447.tmp1447.opp-lat1.xml"}],"checks":{"work":"tmp1447.tmp1447.opp-lat1","status":"warn","blocking":[],"warnings":[{"code":"commentary-single-kind","i":"2","kind":"term"},{"code":"commentary-single-kind","i":"5","kind":"term"},{"code":"commentary-single-kind","i":"9","kind":"term"},{"code":"commentary-single-kind","i":"10","kind":"term"},{"code":"commentary-single-kind","i":"11","kind":"sense"},{"code":"commentary-single-kind","i":"14","kind":"term"},{"code":"commentary-single-kind","i":"15","kind":"term"},{"code":"commentary-single-kind","i":"28","kind":"term"},{"code":"commentary-single-kind","i":"29","kind":"term"},{"code":"commentary-single-kind","i":"36","kind":"term"}],"stats":{"passages":38,"translated":38,"commentary_passages":38,"commentary_units":224,"english_words":7037,"source_letters":27621,"commentary_kinds":8},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Isidore’s Differentiae is a grammatical-theological treatise distinguishing near-synonyms (e.g., ‘homo’ vs. ‘vir’). It is not a homily, despite the genre tag in the prompt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"external","lemma":"","severity":"info","text":"The work survives in numerous medieval manuscripts, often paired with Isidore’s Etymologiae. The earliest witnesses date from the 8th–9th centuries.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Composed ca. 600–615, during Isidore’s episcopate in Seville. The dating rests on internal references and the work’s place in his literary development.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Differentiae was widely used in Carolingian schools and later medieval classrooms as a reference for correct Latin usage and theological precision.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition (ogl-pl) does not provide a critical apparatus or stemma. Variant readings and manuscript families are not discussed.","cites":[],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — 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 Coptic; 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: 38 narrative."},{"kind":"source","severity":"info","text":"Source edition: ogl-pl — Available under a Creative Commons Attribution-ShareAlike 4.0 International License"}],"derived_structure":{"narrative":38},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"APPENDIX XXIII.\n\nDIFFERENTIARUM, SIVE DE PIIOPRIETATE SERMONUM, LIBER.\n\nEx Parisiensi Editione.\n\nInler polliceri et promittere hoc Interest, quod promittimus, rngati pollicemur ultro.\n\ni. Inter nullum et neminem hoc inlerest, quod nullus potest ad aliquid referri, nemo ad hominem; et est nemo, quasi nec homo.\n\nInter intus et intro hoc interest, quod intro eo, intus sum; foris sum, foras eo.\n\nInter lustra, producte, et lustra, correpte, hoc interest, quod lustra sunt certa tempora; lustra latibula ferarum, vel turpium hominum receptacula.\n\nInter servitium ct servitutem hoc intensi, quod servitus necessitas serviendi, servitium dicimus munus servitorum.\n\nInter terminum et finem hoc interest, quod terminus non sine manu ponitur; finis vel sermonis, vel voluntatis, vel cujusque rei intelligi potest.\n\nInter asperum, et ferocem hoc interest, quod asper ad tempus, ferox a nativitate.","english":"APPENDIX XXIII.\n\nTHE BOOK OF DIFFERENCES, OR ON THE PROPRIETY OF SPEECH.\n\nFrom the Paris Edition.\n\nBetween polliceri and promittere there is this difference: that we promise (promittimus) when asked, we pledge (pollicemur) of our own accord.\n\ni. Between nullus and nemo there is this difference: that nullus can be referred to anything, nemo to a person; and nemo is as if to say \"ne homo\" (not a man).\n\nBetween intus and intro there is this difference: that I go (eo) intro, I am (sum) intus; I am foris, I go foras.\n\nBetween lustra, with a long u, and lustra, with a short u, there is this difference: that lustra are fixed periods of time; lustra are lairs of wild beasts, or haunts of base men.\n\nBetween servitium and servitus there is this difference: that servitus is the necessity of serving, servitium we call the service of servants.\n\nBetween terminus and finis there is this difference: that terminus is not set without a hand; finis can be understood of speech, or of will, or of anything whatsoever.\n\nBetween asper and ferox there is this difference: that asper is for a time, ferox from birth.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a series of brief lexical distinctions, each introduced by 'Inter ... hoc interest', a formulaic structure typical of Isidore's Differentiarum.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"polliceri / promittere","severity":"info","text":"Isidore distinguishes polliceri (to promise when asked) from promittere (to pledge voluntarily), a nuance not consistently observed in classical Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"nullus / nemo","severity":"info","text":"Isidore notes that nullus refers to any thing, nemo only to a person, deriving nemo from 'ne homo' (not a man), a folk etymology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"lustra (long u) / lustra (short u)","severity":"info","text":"Isidore distinguishes lustra (long u) as periods of time from lustra (short u) as lairs of beasts or haunts of base men, a difference of vowel quantity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"servitium / servitus","severity":"info","text":"Isidore defines servitus as the necessity of serving, servitium as the service performed by servants, a semantic distinction not always maintained.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"terminus / finis","severity":"info","text":"Isidore states that terminus is set by hand (e.g., a boundary marker), while finis can refer to speech, will, or any end, reflecting a concrete vs. abstract distinction.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has a typographical error: 'PIIOPRIETATE' for 'PROPRIETATE'.","The phrase 'rngati' in the Latin is likely a misprint for 'rogati' (when asked)."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Inter flumen et fluvium, amnem et torrentem hoc interest, quod flumen a fluere dicitur; fluvius a temporali aqua est; amnis ab amoenitate cognominatur, quasi amœnus; torrens, qui hieme intumescit, et imbribus nivibusque completur.\n\nInter innocentem et innoxium hoc interest, quod innocens sanctitate morum intelligitur, innocuus qui non habet nocendi volontatem.\n\nInter generosum et nobilem hoc interest, quod generosus, nascitur, nuhilis opibus fit.\n\n! I. Inter regium ct regem interest, quod regius puer regalis est, rex qui regit regnum.\n\nInter dementem et amentem hoc interest, quod amens in tomum caret mente, demens partem retinet; dictus quasi diminuta parte mentis.\n\nInter pecudes et pecora hoc interest, quod pecudes tantum oves accipimus, pecora autem mistura omnium animalium cst.\n\nInter monstrare et demonstrare hoc inlerest, quod monstramus semel, demonstramus sæpius.","english":"Between *flumen* and *fluvius*, *amnis* and *torrens* there is this difference: that *flumen* is so called from *fluere* (to flow); *fluvius* is from temporary water; *amnis* is named from *amoenitas* (pleasantness), as if *amoenus*; *torrens* (torrent), which swells in winter and is filled by rains and snows.\n\nBetween *innocentem* and *innoxium* there is this difference: that *innocens* (innocent) is understood by the holiness of character, *innocuus* (harmless) is one who has no will to harm.\n\nBetween *generosum* and *nobilem* there is this difference: that *generosus* (well-born) is born, *nobilis* (noble) is made by wealth.\n\nI. Between *regium* and *regem* there is this difference: that *regius* (royal) is a boy of royal blood, *rex* (king) is one who rules a kingdom.\n\nBetween *dementem* and *amentem* there is this difference: that *amens* (mad) is wholly lacking in mind, *demens* (insane) retains a part; so called as if from a diminished part of the mind.\n\nBetween *pecudes* and *pecora* there is this difference: that by *pecudes* (flocks) we understand only sheep, but *pecora* (herds) is a mixture of all animals.\n\nBetween *monstrare* and *demonstrare* there is this difference: that we *monstramus* (show) once, we *demonstramus* (demonstrate) more often.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"flumen","severity":"info","text":"Isidore distinguishes flumen (from fluere, 'to flow') from fluvius (temporary water), amnis (from amoenitas, 'pleasantness'), and torrens (a winter torrent). This reflects his etymological method, not classical usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"innocens","severity":"info","text":"Isidore contrasts innocens (moral innocence) with innoxius (lack of will to harm). The distinction is artificial; classical Latin often uses the two interchangeably.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"generosus","severity":"info","text":"Isidore claims generosus is born noble, while nobilis is made noble by wealth. This reflects a social distinction not consistently observed in classical Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"amens","severity":"info","text":"Isidore distinguishes amens (wholly lacking mind) from demens (partially diminished mind). The etymology (a- 'without' vs. de- 'down from') is his own invention.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pecudes","severity":"info","text":"Isidore restricts pecudes to sheep, while pecora means a mix of animals. This is a late antique narrowing; in classical Latin pecus (gen. pecoris) covers all livestock.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"monstrare","severity":"info","text":"Isidore says monstrare means 'show once', demonstrare 'show often'. The distinction is not supported by classical usage, where demonstrare often means 'point out' or 'prove'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'nuhilis' for 'nobilis' in the generosus entry, likely a scribal error.","The entry 'Inter regium ct regem' has 'ct' for 'et', a common abbreviation."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"Inter divilem et honestum, pecuniosum, blatum, locupletem ct opulentum, hoc interest, quod dives auro argentoque; honestus moribus dicitur; pecuniosus a pecoribus dici ur; beatus ab animo; locuples ab eo quod loculis plenus; opulentus, omnibus bis plenus, tanquam opibus eminens.\n\nInter palam et coram hoc interest, quod palam hominum præsentian notat; coram, personam accipere desiderat.\n\nInter album et candidum hoc interest, quod album naturale est, candidum cura facit.\n\nInter sensum et intellectum hoc interest, quod sensus naturale est, intellectus a re obscura.\n\nInter exanimum et inanimum hoc interest, quod exanimus vita privatus est, inanimus, nunquam habet animam.\n\nInter imbrem, nimbum et pluviam, hoc interest, quod imber a Græca significatione descenditv quasi umbrosum, qui summa vi cadit, et cito descendit; pluvia est quam impulsu ventorum nubes exprimunt, unde et plurare est dictum, cum coactæ dolore lacrymæ exprimuntur; nimbus etiam erumpit, ut aliquam partem minorem occupet cæli, majorem serenam relinquat.","english":"Between *dives* and *honestus*, *pecuniosus*, *beatus*, *locuples* and *opulentus* there is this difference: that *dives* is said of gold and silver; *honestus* of character; *pecuniosus* is said from *pecora* (cattle); *beatus* from the mind; *locuples* from being full of *loculi* (money-boxes); *opulentus*, full of all things, as if eminent in *opes* (wealth).\n\nBetween *palam* and *coram* there is this difference: that *palam* denotes the presence of men; *coram* desires to take a person.\n\nBetween *albus* and *candidus* there is this difference: that *albus* is natural, *candidus* is made by care.\n\nBetween *sensus* and *intellectus* there is this difference: that *sensus* is natural, *intellectus* is from an obscure matter.\n\nBetween *exanimus* and *inanimus* there is this difference: that *exanimus* is deprived of life, *inanimus* never has a soul.\n\nBetween *imber*, *nimbus* and *pluvia* there is this difference: that *imber* descends from a Greek meaning, as if *umbrosum* (shadowy), which falls with the greatest force and descends quickly; *pluvia* is what clouds express by the impulse of winds, whence *pluere* (to rain) is said, as when tears are expressed by forced grief; *nimbus* also bursts forth, so that it occupies a smaller part of the sky, leaving the greater part clear.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the pattern of the preceding one, listing pairs or groups of near-synonyms and defining their differences. Each entry is introduced by 'Inter ... hoc interest'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"dives","severity":"info","text":"Isidore distinguishes 'dives' (rich) from 'honestus' (honorable), 'pecuniosus' (wealthy in cattle), 'beatus' (blessed), 'locuples' (well-off), and 'opulentus' (opulent). The etymologies are folk: 'pecuniosus' from 'pecora' (cattle), 'locuples' from 'loculi' (money-boxes), 'opulentus' from 'opes' (wealth).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"albus","severity":"info","text":"Isidore distinguishes 'albus' (white by nature) from 'candidus' (white by care or application). This reflects a common Latin distinction, also noted by other grammarians.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sensus","severity":"info","text":"Isidore distinguishes 'sensus' (sensation, natural) from 'intellectus' (understanding, arising from an obscure matter). This reflects a philosophical distinction between sense perception and intellectual comprehension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"exanimus","severity":"info","text":"Isidore distinguishes 'exanimus' (deprived of life, i.e., dead) from 'inanimus' (never having had a soul, i.e., inanimate). The distinction is between loss of life and absence of life.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"imber","severity":"info","text":"Isidore distinguishes 'imber' (violent, quick rain), 'pluvia' (rain driven by wind), and 'nimbus' (a rain shower that leaves part of the sky clear). He derives 'imber' from Greek, as if 'umbrosum' (shadowy), and 'pluvia' from 'pluere' (to rain), comparing it to tears expressed by grief.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'blatum' in the first list, which is likely a scribal error for 'beatum' (blessed), as the English draft reads 'beatus'. The passage is otherwise clear."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Inter sanguinem, cruorem et saniem, hoc interest, quod sanguis dicitur, cum intra corpus est, dictus quod nos sanciat, id est, contineat; cruor confusus ideo dictus, quod corruere cogat; sanies, corpus putre.\n\nInter lerga et tergora hoc interest, quod terga hominum sum, tergora animalium. Numero singulari homiliis tergum dicimus, animalis lergus.\n\n23, Inter mi et mihi hoc interest, quod mi pronomen est simplex, mibi compositum; vel mi vox affectus, et casum vocativum semper desiderat.\n\nInter tum et tunc hoc interest, quod tum ordinis habet significationem, tunc temporis.\n\nInter iram et iracundiam hoc interest, quod ira ad tempus, iracundia continetur in corde.\n\nInter noctu et nocte hoc interest, quod noctu sic dicitur quomodo interdiu, et significat aliquam partem noctis; nocte autem totam noctem intelligimus.\n\n. Inter fari, loqui, sermocinari et narrare, hoc interest, quod famur cum aliqnid dicimus facunde; loquimur natura; sermocinamur quando contra aliquem sermone conlendimus; narrammus docte.","english":"Between *sanguis*, *cruor*, and *sanies* there is this difference: that *sanguis* is said when it is within the body, so called because it *sanctiat* (preserves) us, that is, contains us; *cruor* (gore) is so called because it compels one to *corruere* (fall down); *sanies* (ichor) is putrid matter of the body.\n\nBetween *terga* and *tergora* there is this difference: that *terga* (backs) are of men, *tergora* (hides) of animals. In the singular number we say *tergum* for men, *tergus* for an animal.\n\n23. Between *mi* and *mihi* there is this difference: that *mi* is a simple pronoun, *mihi* a compound; or *mi* is a word of emotion, and always requires the vocative case.\n\nBetween *tum* and *tunc* there is this difference: that *tum* has the meaning of order, *tunc* of time.\n\nBetween *ira* and *iracundia* there is this difference: that *ira* (anger) is for a time, *iracundia* (wrathfulness) is contained in the heart.\n\nBetween *noctu* and *nocte* there is this difference: that *noctu* is said just as *interdiu* (by day), and signifies some part of the night; but by *nocte* we understand the whole night.\n\nBetween *fari*, *loqui*, *sermocinari*, and *narrare* there is this difference: that we *fari* (speak) when we say something eloquently; we *loqui* (talk) by nature; we *sermocinari* (discourse) when we contend in speech against someone; we *narrare* (narrate) learnedly.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"sanguis","severity":"info","text":"Isidore derives sanguis from sanciat (preserves), linking it to the body's containment of life; cruor from corruere (fall down), evoking collapse; sanies is putrid matter, distinct from blood.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"terga / tergora","severity":"info","text":"Isidore distinguishes terga (backs of humans) from tergora (hides of animals), noting singular forms tergum (human) and tergus (animal), a morphological and semantic contrast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"mi / mihi","severity":"info","text":"Isidore treats mi as a simple pronoun or affective vocative, mihi as a compound; this reflects Latin grammatical tradition distinguishing enclitic forms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"tum / tunc","severity":"info","text":"Isidore assigns tum to order (sequential) and tunc to time (temporal), a distinction not always observed in classical usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"ira / iracundia","severity":"info","text":"Ira is temporary anger; iracundia is persistent wrathfulness held in the heart, a moral-psychological distinction common in Latin patristic thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"fari / loqui / sermocinari / narrare","severity":"info","text":"Isidore distinguishes fari (eloquent speech), loqui (natural speech), sermocinari (contentious discourse), and narrare (learned narration), reflecting rhetorical categories.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'lerga' for 'terga' in the second entry, likely a scribal error; the English draft corrects to 'terga'.","The etymology of 'sanguis' from 'sanciat' is Isidore's own, not classical."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"Inter tenere,,urere et accipere hoc interest, quod tenemus quæ sunt in nostra potestate; sumimus posita; accipimus data.\n\nInter aspicere, suspicere, inspicere, prospicere, despicere, intueri, videre, spectare et visere hoc interest, quod nos aspicimus casu; suspicimus in superiorem partem, vel venerdmur; inspicimus, judicaturi; prospicimus quæ longe sunt; despicimus inferiorem partem, vel tanguidam; intuemur cum causa; videmus natura; visimus experta.\n\nInter furorem et insaniam hoc interest, quod furor vitium temporis est; insania perpetua.\n\nInter alium et alterum hoc interest, quod alius a multis, alter a duobus.\n\nSi. Inter Ice Ius et facinus hoc interest, quod scelus crimen est, facinus etiam in laude recte dicitur; Sallustius dicit bonum facinus,\n\nInter dona et munera hoc interest, quod dona Deo dantur, munera hominibus tribuuntur. Et munera quibus homines, id est milites officio funguntur, quæ quidem munia vocantur.","english":"Between *tenere*, *urere*, and *accipere* there is this difference: that we *hold* (tenemus) those things which are in our power; we *take* (sumimus) things placed before us; we *receive* (accipimus) things given.\n\nBetween *aspicere*, *suspicere*, *inspicere*, *prospicere*, *despicere*, *intueri*, *videre*, *spectare*, and *visere* there is this difference: that we *look at* (aspicimus) by chance; we *look up at* (suspicimus) toward a higher part, or we *venerate*; we *look into* (inspicimus) when about to judge; we *look forward to* (prospicimus) things which are far off; we *look down upon* (despicimus) a lower part, or something contemptible; we *gaze at* (intuemur) with purpose; we *see* (videmus) by nature; we *visit* (visimus) things we have experienced.\n\nBetween *furor* and *insania* there is this difference: that *furor* is a vice of the moment; *insania* is perpetual.\n\nBetween *alius* and *alter* there is this difference: that *alius* refers to many, *alter* to two.\n\nBetween *scelus* and *facinus* there is this difference: that *scelus* is a crime, *facinus* is also correctly used in praise; Sallust speaks of a *good deed* (bonum facinus).\n\nBetween *dona* and *munera* there is this difference: that *dona* are given to God, *munera* are bestowed upon men. And *munera* by which men, that is, soldiers, perform their duty, are indeed called *munia*.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"tenere","severity":"info","text":"Isidore distinguishes tenere (hold), sumere (take), and accipere (receive) by degrees of agency: tenere implies control, sumere implies taking what is placed, accipere implies receiving a gift.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"aspicere","severity":"info","text":"Isidore differentiates nine verbs of seeing: aspicere (casual glance), suspicere (look up or venerate), inspicere (examine for judgment), prospicere (look ahead), despicere (look down or despise), intueri (gaze intently), videre (natural sight), spectare (watch), visere (visit).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"furor","severity":"info","text":"Isidore contrasts furor (temporary madness) with insania (permanent insanity), a distinction rooted in classical medical and philosophical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"alius","severity":"info","text":"Isidore notes that alius refers to many, alter to two, a standard Latin grammatical distinction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"scelus","severity":"info","text":"Isidore observes that scelus always means crime, while facinus can be used positively, citing Sallust's bonum facinus (good deed).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"dona","severity":"info","text":"Isidore distinguishes dona (gifts to God) from munera (gifts to men), and notes that munera for soldiers' duties are called munia.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'urere' in the first entry, but the English draft omits it; likely a scribal error for 'sumere' (to take), as the explanation uses 'sumimus'."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Inter vesiem et vestimentum hoc interest, quod vestes leminarum dicuntur, vestimentia, virorum.\n\nInter humidum et uvidum hoc interest, quod humidum omnino permaduit, uviduiu, quod ad medium usque perventi.\n\nInter vetus ct vetustum hoc interest, quod vetus novo comparatur, e contrario vetustum ad antiquitatem refertur.\n\nInter terrere et deterrere hoc interest, quod qui terrei timere cogit, qui deterret prohibet perseverare.\n\nInter solum, unum, solitarium, et unicum hoc interest, quod solus, qui a cæteris relactus; unus initium multorum agit; solitarius qui semper sine cæteris vivit; unicus habetur solus propter inopiam aliorum.\n\ninter aphæresin, syncopen et apocopen hoc interest, quod sola aphæresis ex prima parte vocis fit, litteras et syllabas detrahens, ut Si genus humanum, et morlalia TEMNITIS arma, pro contemnitis. Syncope mediam perdit ut Apparent rari nantes, pro natanles. Apocope ex ultimaUt, ut domus luxu instruitur, id est, luxuria.","english":"Between *vestis* and *vestimentum* there is this difference: that *vestes* are said of women’s garments, *vestimenta* of men’s.\n\nBetween *humidum* and *uvidum* there is this difference: that *humidum* is completely soaked through, *uvidum* that which has reached only to the middle.\n\nBetween *vetus* and *vetustum* there is this difference: that *vetus* is compared with *novus*, while on the contrary *vetustum* is referred to antiquity.\n\nBetween *terrere* and *deterrere* there is this difference: that he who *terret* compels fear, he who *deterret* forbids perseverance.\n\nBetween *solus*, *unus*, *solitarius*, and *unicus* there is this difference: that *solus* is he who is abandoned by the others; *unus* acts as the beginning of many; *solitarius* is he who always lives without others; *unicus* is held to be alone because of the lack of others.\n\nBetween *aphaeresis*, *syncope*, and *apocope* there is this difference: that *aphaeresis* alone is made from the first part of a word, drawing off letters and syllables, as in *Si genus humanum, et mortalia TEMNITIS arma*, for *contemnitis*. *Syncope* loses the middle, as in *Apparent rari nantes*, for *natantes*. *Apocope* is from the last, as in *domus luxu instruitur*, that is, *luxuria*.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"vestis / vestimentum","severity":"info","text":"Isidore distinguishes vestes (women's garments) from vestimenta (men's garments), a gender-based lexical distinction not consistently observed in classical Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"humidum / uvidum","severity":"info","text":"The distinction between humidum (completely soaked) and uvidum (partially wet) is not standard in classical usage; Isidore may be inventing or recording a late antique nuance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"vetus / vetustum","severity":"info","text":"Isidore contrasts vetus (opposed to novus) with vetustum (referring to antiquity), a semantic differentiation not found in earlier Latin lexicography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"terrere / deterrere","severity":"info","text":"The prefix de- in deterrere is interpreted as indicating prevention of perseverance, a logical but not grammatically necessary reading.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"solus / unus / solitarius / unicus","severity":"info","text":"Isidore distinguishes four near-synonyms: solus (abandoned), unus (first of many), solitarius (always alone), unicus (alone due to lack of others). The definitions are partly idiosyncratic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"aphaeresis / syncope / apocope","severity":"info","text":"Isidore illustrates three Greek rhetorical figures (aphæresis, syncope, apocope) with Latin examples from Vergil and common usage, showing the integration of Greek grammatical theory into Latin pedagogy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor spelling variants (e.g., 'leminarum' for 'feminarum', 'uviduiu' for 'uvidum'), likely scribal errors.","The distinction between 'vestes' and 'vestimenta' as gendered is not supported by classical usage and may reflect Isidore's own system."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"Inter soloecismum et barbarismum hoc interest, quod solœcismus in sensu fit, barbarismus in voce.\n\n.i. Inter relictum et desertum hoc interest, quod relinquimus voluntate, deserimus inviti.\n\nInter misereri et miaerari hoc interest, quod miseremur cum eodem tempore, et de alicujus casu dolet nobis, et subvenimus laboranti; miserari est consolari tantum, et intra affectum doloris esse.\n\nInter orare et precari hoc interest, quod orare dicitur quoniam oris ratio dicitur, et qui orat etiam precatur, qui rogat deprecatur; non utique qui precatur orat, qu.a etiam imperiti ad preces descendunt.\n\nInter nescire et ignorare hoc interest, quod qui nescit omnum notitia caret, qui ignorat aliquid nescit\n\nInter legatum et oratorem hoc interest, quod legatus electus est ad officium a civitate, et est sacrosanctus; orator, ad orandum missus, ut oris oratione exponat quod petit.","english":"Between *soloecismus* and *barbarismus* there is this difference: that *soloecismus* occurs in sense, *barbarismus* in sound.\n\nBetween *relictum* and *desertum* there is this difference: that we leave behind (*relinquimus*) willingly, we abandon (*deserimus*) unwillingly.\n\nBetween *misereri* and *miserari* there is this difference: that we pity (*miseremur*) at the same time, and we grieve for someone’s misfortune, and we help the sufferer; *miserari* is only to console, and to be within the feeling of grief.\n\nBetween *orare* and *precari* there is this difference: that *orare* is so called because it is said to be the speech of the mouth, and he who prays (*orat*) also entreats (*precatur*), he who asks (*rogat*) beseeches (*deprecatur*); not everyone who entreats (*precatur*) prays (*orat*), because even the unskilled descend to entreaties (*preces*).\n\nBetween *nescire* and *ignorare* there is this difference: that he who does not know (*nescit*) lacks all knowledge, he who is ignorant (*ignorat*) does not know something.\n\nBetween *legatus* and *orator* there is this difference: that a *legatus* is chosen for an office by a city, and is sacrosanct; an *orator*, sent to speak, so that by the speech of his mouth he may set forth what he seeks.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"soloecismus","severity":"info","text":"Isidore distinguishes soloecismus (a grammatical error in sentence structure) from barbarismus (an error in pronunciation or spelling), a standard distinction in Latin grammatical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"barbarismus","severity":"info","text":"Barbarismus is defined as an error in sound (voce), contrasting with soloecismus in sense (sensu). This reflects late antique grammatical pedagogy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"misereri","severity":"info","text":"Isidore distinguishes misereri (to pity with active help) from miserari (to console only, without action). The distinction is moral-linguistic, typical of his etymological method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"orare","severity":"info","text":"Orare is derived from os, oris (mouth), implying formal speech; precari is a broader term for entreaty, even by the unskilled. Isidore notes that not all who precantur orant.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"legatus","severity":"info","text":"Legatus is a sacrosanct official chosen by a city; orator is a speaker sent to plead orally. The distinction reflects Roman diplomatic and legal practice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the pattern of binary lexical distinctions (hoc interest, quod...), each introduced by Inter...et..., typical of Isidore's Differentiarum.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'miaerari' (line 4), likely a scribal error for 'miserari'; the English draft corrects it.","The distinction between nescire and ignorare is truncated in the Latin; the English draft supplies a plausible completion."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Inter tardum, pigrum, inerlem et segnem hoc interest, quod tardus dicitur qui trahit tempus; iners, sine arte, nullius officii capax; piger, per omnia ægro simulis; segnis, emotus est a calore.\n\nInter natum et gnatum hoc interest, quod natus particulariter a verbo nasci, gnatus dicitur filius a generatione.\n\nInter infamem et famosum hoc interest, quod famosus tam in bona cogitatione quam in mala, infamis tantum in mala.\n\nInter juventutem et juventam hoc interest: juventus dicitur multitudo juvenum, juventa, unius ætas, vel eliam dea juventutis.\n\nInter decus et decorem hoc interest, quod decus ad virtutem refertur, decor ad corpus.\n\nInter supra et super hoc interest, quod super est quod eminet, supra quod aliquid substratum babet.\n\nInter melum, timorem et pavorem hoc interest, quod metus futura prospicit, timor subita mentis consternatio est, pavor autem motus. inde etiam pavida jumenta dicimus.","english":"Between *tardus*, *piger*, *iners*, and *segnis* there is this difference: that *tardus* is said of one who wastes time; *iners*, without skill, incapable of any office; *piger*, in all things like a sick man; *segnis*, moved away from heat.\n\nBetween *natus* and *gnatus* there is this difference: that *natus* is derived particularly from the verb *nasci* (to be born), *gnatus* is said of a son from generation.\n\nBetween *infamis* and *famosus* there is this difference: that *famosus* is used both in a good sense and in a bad, *infamis* only in a bad sense.\n\nBetween *juventus* and *juventa* there is this difference: *juventus* is said of a multitude of young men, *juventa* of the age of one person, or also of the goddess of youth.\n\nBetween *decus* and *decor* there is this difference: that *decus* refers to virtue, *decor* to the body.\n\nBetween *supra* and *super* there is this difference: that *super* is what stands above, *supra* what has something underlying it.\n\nBetween *metus*, *timor*, and *pavor* there is this difference: that *metus* looks to future things, *timor* is a sudden consternation of the mind, *pavor* however is a movement; hence we also say *pavida jumenta* (frightened beasts of burden).","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"iners","severity":"info","text":"Isidore derives *iners* from *in-* (without) + *ars* (skill), glossing it as 'without skill, incapable of any office.' This etymology is standard in late antique grammar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"segnis","severity":"info","text":"Isidore's etymology of *segnis* as 'moved away from heat' (emotus a calore) reflects a folk etymology connecting it to *sine igne* (without fire), implying sluggishness from lack of warmth.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"gnatus","severity":"info","text":"Isidore distinguishes *natus* (from *nasci*, to be born) from *gnatus* (son by generation). The form *gnatus* is archaic, used in legal and poetic contexts for 'offspring'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"juventa","severity":"info","text":"Isidore notes *juventa* can mean both the age of one person and the goddess of youth (Juventas). This dual sense is rare; *juventus* is the usual collective noun.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pavor","severity":"info","text":"Isidore defines *pavor* as a movement (motus), linking it to *pavida jumenta* (frightened beasts). This aligns with classical usage where *pavor* denotes sudden, often physical fear.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a consistent pattern: each entry introduces a set of near-synonyms, defines each term by etymology or usage, and often includes a negative or contrastive gloss.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'inerlem' which is likely a scribal error for 'inerem' (accusative of *iners*); the English draft corrects to 'iners'.","The phrase 'ægro simulis' in the Latin is unclear; the English draft renders it as 'like a sick man', but the exact meaning of *simulis* (perhaps a variant of *similis*) is uncertain."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Inter omnes, cunctos et universos hoc Interest, quod omnes quorum mentio est, cuncti qui ubique sunt, universi qui in uno loco versi.\n\nInter undam et aquam hoc interest, quod unda copiosa aqua est, aqua est naturalis.\n\nInter tacere et silere hoc interest, quod qui desinit loqui silet, et qui non coepit tacet.\n\nInter auxilium, præsidium et subsidium hoc interest, quod auxilium laborantibus mittitur, præsidium præparatur, subsidium servatur, ut cum exegerit necessitas detur.\n\nInter insequi et consequi hoc interest, quod amicum consequimur præcedentem, insequimur inimicum.\n\nInter principium et initium hoc interest, quod principium totius corporis est, initium quasi primum.\n\nInter simulare et dissimulare boc interest, quod simulamus quod nescimus et negamus nescire, dissi. mulamus quæ scimus.\n\nInter simut et simitum hoc interest, quod simul, ut una res pariter clareat, ut: Simul legimus, simul scribiMus. Simitum lucri recipit significationem, quasi simulitum.","english":"Between *omnes*, *cunctos*, and *universos* there is this difference: that *omnes* are those of whom mention is made, *cuncti* are those who are everywhere, *universi* are those who are turned into one place.\n\nBetween *unda* and *aqua* there is this difference: that *unda* is copious water, *aqua* is natural water.\n\nBetween *tacere* and *silere* there is this difference: that one who stops speaking is *silere*, and one who has not begun is *tacere*.\n\nBetween *auxilium*, *praesidium*, and *subsidium* there is this difference: that *auxilium* is sent to those laboring, *praesidium* is prepared, *subsidium* is kept so that when necessity demands it may be given.\n\nBetween *insequi* and *consequi* there is this difference: that we *consequimur* a friend who precedes, we *insequimur* an enemy.\n\nBetween *principium* and *initium* there is this difference: that *principium* is of the whole body, *initium* is like the first part.\n\nBetween *simulare* and *dissimulare* there is this difference: that we *simulamus* what we do not know and deny we do not know, we *dissimulamus* what we know.\n\nBetween *simul* and *simitum* there is this difference: that *simul* means that one thing shines equally, as: We read *simul*, we write *simul*. *Simitum* receives the meaning of gain, as if *simulitum*.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"omnes, cunctos, universos","severity":"info","text":"Isidore distinguishes omnes (those mentioned), cuncti (those everywhere), and universi (those turned into one place). The etymology of universi from unus + versus is a standard Latin derivation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"unda, aqua","severity":"info","text":"Isidore defines unda as copious water and aqua as natural water. This reflects a common distinction in Latin between water in motion (unda) and water as an element (aqua).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"tacere, silere","severity":"info","text":"Isidore distinguishes tacere (not having begun to speak) from silere (having stopped speaking). This semantic contrast is a standard grammatical observation in Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"auxilium, praesidium, subsidium","severity":"info","text":"Isidore differentiates auxilium (sent to those laboring), praesidium (prepared), and subsidium (kept for when necessity demands). This reflects a military and logistical hierarchy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"simulare, dissimulare","severity":"info","text":"Isidore states that simulamus what we do not know and deny we do not know, while dissimulamus what we know. This is a standard Latin distinction between feigning ignorance and concealing knowledge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"simul, simitum","severity":"info","text":"Isidore explains simul as meaning 'together' (e.g., simul legimus), and simitum as a word for gain, as if from simulitum. The form simitum is rare and likely a learned coinage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; no significant ambiguities."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Inter scelestum, utleratum et scelerosum hoc interest, quod sceleratus, suo scelere, vel alieno contaminatur; scelestus, scelerum cogitator; scelerosus, quasi insidiosus, periculosus, * vel totus dies vel animus propter arduitatem.\n\nInter reliquos et cætero. hoc interest, quod reliquos dicimus relictos ex omnibus; caeteros quos nescimus.\n\nInter redibidum per litteram, et redivivum per v litteram hoc interest, quod redibidum est quod nascitur, redivivum quod reviviscit.\n\nInter palrium et paternum hoc interest, quod patrium a patria venit, paternum a patre.\n\nInter pomela et pomaria hoc interest, quod pomaria vaga dicimus, sicut olearia et ficaria; pometa, quasi maleta, ficeta et oleia.\n\nInter ægrum ct ægrotum hoc interest, quod æger animo, ægrotus corpore.\n\nInter prior venit et ante venit hoc inlerest, quod prior ad dignitatem, ante ad tempus refertur.","english":"Between *scelestus*, *sceleratus*, and *scelerosus* there is this difference: that *sceleratus* is contaminated by his own crime or that of another; *scelestus* is a contriver of crimes; *scelerosus* is like one who is insidious, dangerous, or wholly given over to harshness of mind or spirit.\n\nBetween *reliqui* and *ceteri* there is this difference: that we call *reliqui* those left over from all; *ceteri* those whom we do not know.\n\nBetween *redibidus* spelled with the letter *d*, and *redivivus* spelled with the letter *v*, there is this difference: that *redibidus* is what is born again, *redivivus* what comes back to life.\n\nBetween *patrius* and *paternus* there is this difference: that *patrius* comes from *patria* (fatherland), *paternus* from *pater* (father).\n\nBetween *pomeria* and *pomaria* there is this difference: that we call *pomaria* orchards, like olive groves and fig groves; *pometa* are like apple orchards, fig orchards, and olive orchards.\n\nBetween *aeger* and *aegrotus* there is this difference: that *aeger* refers to the mind, *aegrotus* to the body.\n\nBetween *prior venit* and *ante venit* there is this difference: that *prior* refers to rank, *ante* to time.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"scelestus, sceleratus, scelerosus","severity":"info","text":"Isidore distinguishes three near-synonyms for 'wicked': sceleratus (tainted by crime), scelestus (plotter of crimes), scelerosus (dangerous, harsh). The latter is rare and may be a coinage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"redibidus, redivivus","severity":"info","text":"Isidore contrasts redibidus (born again, from re- + *gigno*?) with redivivus (revived, from re- + *vivo*). The form redibidus is otherwise unattested; possibly a scribal error for *redivivus* or a distinct formation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"patrius, paternus","severity":"info","text":"Isidore derives patrius from patria (fatherland) and paternus from pater (father), a standard etymological distinction in Latin grammar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pomeria, pomaria, pometa","severity":"caution","text":"The text contrasts pomaria (orchards, like olive groves) with pometa (apple orchards). The lemma pomeria is likely a scribal error for pomaria; Isidore elsewhere uses pometum for fruit-tree plantation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"aeger, aegrotus","severity":"info","text":"Isidore distinguishes aeger (sick in mind) from aegrotus (sick in body), a moral-psychological nuance common in Latin patristic usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"prior, ante","severity":"info","text":"Isidore notes that prior refers to rank (dignitas) and ante to time (tempus), a standard distinction in Latin grammatical tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The form 'redibidus' is uncertain; it may be a corruption or a nonce formation.","The lemma 'pomeria' is likely a scribal error for 'pomaria'.","The phrase 'totus dies vel animus propter arduitatem' in the first entry is obscure; possibly a gloss on scelerosus."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Inter inficere et officere hoc interest, quod officit qui nocet, inficit qui lanam aut alia inlicit.\n\nInter contingere, accidcre et evenire hoc interest, quod contingunt bona, accidunt mala, eveniunt utraque.\n\nInter grates et gratias hoc interest, quod grates referimus, gratias agimus.\n\nInter oleas et olivas hoc.interest olivas ipsum fructum dicimus, unde fit oleum. Oleas arbores dicimus, undc fiunt oliveta.\n\n72.Internixus etnisus hoc interest, quod nixus ad corpus refertur, nisus ad animum, id est, conatus.\n\nInter nefandum et nefarium hoc interest, quod nefarius a præteritis intelligitur, nefandus in qpere.\n\nInter nutrit ct nutricat hoc interest, quod mulier nutrit, nutricat nutritius.\n\nInter maritimum et morinum hoc interest, quod maritimum proximum mari, marinum ex ipso mari.\n\nInter tanial, lacerat et lancinat hoc interest, quod laniat qui membratim distendit, lacerat qui partibus suis membra destituit, lancinat qui inutiliter membra discerpit.","english":"Between *inficere* and *officere* there is this difference: that *officit* is one who harms, *inficit* is one who dyes wool or other things.\n\nBetween *contingere*, *accidere*, and *evenire* there is this difference: that *contingunt* good things, *accidunt* bad things, *eveniunt* both.\n\nBetween *grates* and *gratias* there is this difference: that we offer *grates*, we give *gratias*.\n\nBetween *oleas* and *olivas* there is this difference: we call the fruit itself *olivas*, from which oil is made. We call the trees *oleas*, from which olive groves are made.\n\n72. Between *nixus* and *nisus* there is this difference: that *nixus* refers to the body, *nisus* to the mind, that is, an effort.\n\nBetween *nefandum* and *nefarium* there is this difference: that *nefarius* is understood from past actions, *nefandus* in the deed itself.\n\nBetween *nutrit* and *nutricat* there is this difference: that a woman *nutrit* (nourishes), a nurse *nutricat* (suckles).\n\nBetween *maritimum* and *marinum* there is this difference: that *maritimum* is near the sea, *marinum* from the sea itself.\n\nBetween *laniat*, *lacerat*, and *lancinat* there is this difference: that *laniat* is one who tears limb from limb, *lacerat* is one who deprives limbs of their parts, *lancinat* is one who uselessly rends limbs.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"inficere / officere","severity":"info","text":"Isidore distinguishes *inficere* (to dye or stain) from *officere* (to harm), though classical usage often blurs the two. The distinction is based on etymology: *inficere* from *facere* (to make) with prefix *in-*, *officere* from *ob-* and *facere*.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"contingere / accidere / evenire","severity":"info","text":"Isidore assigns *contingere* to good events, *accidere* to bad, and *evenire* to either. This reflects a late antique grammatical tradition, not classical usage, where *contingere* could be neutral.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"grates / gratias","severity":"info","text":"Isidore notes that *grates* is used with *referre* (to offer thanks) and *gratias* with *agere* (to give thanks). This distinction is observed in classical Latin, though *gratias agere* is far more common.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"oleas / olivas","severity":"info","text":"Isidore distinguishes *oleas* (olive trees) from *olivas* (olive fruits). This is a standard botanical distinction in Latin, though *oliva* can also refer to the tree in poetry.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"nixus / nisus","severity":"info","text":"Isidore assigns *nixus* to bodily effort and *nisus* to mental effort. This distinction is not consistently observed in classical Latin, where *nisus* can be physical and *nixus* metaphorical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"nefandus / nefarius","severity":"info","text":"Isidore distinguishes *nefarius* (understood from past actions) from *nefandus* (in the deed itself). This temporal distinction is not found in classical usage, where both refer to impiety or wickedness.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'accidcre' for 'accidere' (a typographical error).","The English draft translates 'inficit' as 'one who dyes' but the Latin 'inficit' is third person singular; the subject is implied."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"'77. lnter patulum et, patens hoc interest, quod patulum claudi vdl tegi non potest; patens, quod cum reseratum fuerit, iterum obaudi potest.\n\nInter guttam et stillam hoc interest, quod stilla cadit, gutta stat.\n\nInter delictum et peccatum hec interest, quod delinquimus cum jussa salubria non adimplemus, peccamus cum ea quae jubentur non agi præsumimus agere.\n\nInter incolam, accolam et advenam hoc interest, quod incola est qui propriam terram in qua natus est excolit; accola qui terram nativitatis suæ, sed alienam colit; advena qui de sua terra in alienam venit.\n\nInter hesternum et externum hocinterest, quod hesternum ab hesterna die,.icitur, externum vevo extraneum. Nam mułti imperitorum externa dies4icunt quod non admittitur.\n\nInter baltea et balteos hoc interest, quod baltea ipsa lora significamus, cæteres balteos dicimus.\n\nInter bibere et ebibere hoc interest, quod bibit, qui aliquid relinquitin poculo,totum exhaurit.","english":"77. Between *patulum* and *patens* there is this difference: that *patulum* cannot be closed or covered; *patens* is that which, when it has been opened, can be closed again.\n\nBetween *gutta* and *stilla* there is this difference: that *stilla* falls, *gutta* stands.\n\nBetween *delictum* and *peccatum* there is this difference: that we commit a *delictum* when we do not fulfill wholesome commands; we commit a *peccatum* when we presume to do those things which are commanded not to be done.\n\nBetween *incola*, *accola*, and *advena* there is this difference: that an *incola* is one who cultivates his own land in which he was born; an *accola* is one who cultivates land not of his own birth, but foreign; an *advena* is one who comes from his own land into a foreign one.\n\nBetween *hesternum* and *externum* there is this difference: that *hesternum* is said from *hesterna dies* (yesterday), while *externum* means foreign. For many of the unskilled say *externa dies*, which is not admitted.\n\nBetween *baltea* and *balteos* there is this difference: that by *baltea* we signify the straps themselves, but we say *balteos* for the belts.\n\nBetween *bibere* and *ebibere* there is this difference: that one who *bibit* (drinks) leaves something in the cup; one who *ebibit* (drinks up) drains it entirely.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"patulum / patens","severity":"info","text":"Isidore distinguishes *patulum* (uncloseable) from *patens* (openable and closable), a semantic nuance not preserved in English 'open'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"delictum / peccatum","severity":"info","text":"Isidore differentiates *delictum* (omission of commanded acts) from *peccatum* (commission of forbidden acts), a moral-legal distinction influential in medieval penitentials.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"incola / accola / advena","severity":"info","text":"These terms reflect Roman legal categories of residency: *incola* (native resident), *accola* (non-native settler), *advena* (newcomer). Isidore's definitions align with late antique administrative usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"hesternum / externum","severity":"caution","text":"Isidore notes that 'many of the unskilled' misuse *externa dies* for 'yesterday', a solecism he rejects. The text may reflect a scribal error: 'externa dies' is not classical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a consistent pattern: 'Inter X et Y hoc interest, quod ...' Each entry pairs or triples near-synonyms, contrasting their precise meanings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"bibere / ebibere","severity":"info","text":"Isidore's distinction between *bibere* (drink, leaving some) and *ebibere* (drink up entirely) was cited by later grammarians and lexicographers, e.g., in medieval Latin glossaries.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'obaudi' for 'obcludi' (to close) in the first entry; this may be a scribal error or variant spelling.","The phrase 'cæteres balteos dicimus' is unclear: 'cæteres' may be a corruption of 'ceteros' (the others) or 'cateros' (a type of belt)."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"Inter geminatum, junctumet duplicatum quid intersit quamvis acute intelligentibus breviter exposuerimus, tamen sub exemplis latius doceamus. Geminatum est quod ex duabus rebus similibus constat, ut Cicero: Gemina audacia. Junctum est quod ex duabus rebusparibus constat, ut Virgilius: Jungentur jam gryphes equi. Duplicatum est cum una res bis ponitur: Ingens ad terram.duplicato poplite.\n\nInter decline et declive hoc interest, quod declinus sol, declivus locus. Sic intelligendum est accline, acctive, ut acclinus homo, acclivus lecus; ex hoc acclivum dicitur.\n\nInter commentarios et commentaria hoc interest, quod commentarii libri, commentaria volumina dicunt.\n\nInter primum et priorem hoc interest, quod primus e multis, prior ex duobus. Sic inter postremum et posteriorem observabis.\n\nInter disertum et desertum hoc interest, quod disertus orator dicitur, desertus derelictus.","english":"Between *geminatum*, *iunctum*, and *duplicatum*—what the difference is, although we have briefly set it forth for those who understand acutely, yet let us teach it more fully with examples. *Geminatum* is that which consists of two similar things, as Cicero: *gemina audacia* (twin audacity). *Iunctum* is that which consists of two equal things, as Virgil: *iungentur iam gryphes equi* (now griffins will be yoked to horses). *Duplicatum* is when one thing is placed twice: *ingens ad terram duplicato poplite* (huge, with knee doubled to the ground).\n\nBetween *decline* and *declive* there is this difference: *declinus* (declining) is said of the sun, *declivus* (sloping) of a place. So too is *accline* and *acclive* to be understood: *acclinus* (leaning) of a man, *acclivus* (sloping) of a bed; from this *acclivum* (a slope) is said.\n\nBetween *commentarii* and *commentaria* there is this difference: *commentarii* are books, *commentaria* are volumes.\n\nBetween *primum* (first) and *priorem* (former) there is this difference: *primus* is among many, *prior* among two. So too you will observe between *postremum* (last) and *posteriorem* (latter).\n\nBetween *disertum* (eloquent) and *desertum* (deserted) there is this difference: *disertus* is said of an orator, *desertus* of something abandoned.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"geminatum / iunctum / duplicatum","severity":"info","text":"Isidore distinguishes three terms for pairing: geminatum (two similar things), iunctum (two equal things), and duplicatum (one thing placed twice). The examples from Cicero and Virgil illustrate the semantic nuance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"decline / declive","severity":"info","text":"Isidore differentiates decline (declinus, of the sun) from declive (declivus, of a place), and extends the pattern to accline/acclive. The distinction is morphological: -inus for animate, -ivus for inanimate.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"commentarii / commentaria","severity":"info","text":"Isidore notes that commentarii are books (libri) and commentaria are volumes (volumina). The distinction may reflect a difference in format or content, though the terms are often used interchangeably in later Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"primum / priorem","severity":"info","text":"Isidore distinguishes primus (first among many) from prior (former among two), and similarly postremus (last among many) from posterior (latter among two). This reflects a logical rather than temporal distinction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"disertum / desertum","severity":"info","text":"Isidore distinguishes disertus (eloquent, of an orator) from desertus (abandoned). The pair is a classic example of a near-homograph with different meanings, common in Latin grammatical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows a pattern of brief definition followed by illustrative examples, typical of Isidore's Differentiae. The structure is pedagogical, moving from abstract to concrete.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'junctumet' which is likely a scribal error for 'iunctum et' (joined and). The English draft reads 'iunctum' as one of the three terms.","The phrase 'accline, acctive' in the Latin is unclear; the English draft interprets it as 'accline and acclive', following the pattern of decline/declive."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"Inter dilatorem et delatorem hoc interest, quod delator est qui defert ad accusandum, dilator qui differt ad proferendum.\n\nInter adversam et adversus hoc interest, quod adversum te adversarius, adversus te mutator.\n\nInter pauperiem 'et poupertatem hoc interest, quod paupenes damnum est, paupertas qui nihil habet.\n\nInter exprobrare et obprobrare hoc interest, quod exprobrat qui proprium objectat vitium, obprobrat qui maledictum infert.\n\nInter accersire et arcessire hoc interest, quod accersit qui evocat, arcessit qui accusat.\n\nInter abervum et acerbum hoc interest, quod acervus moles est, acerbus immaturus et asper.\n\nInter labrum et labium hoc interest quod labrum superius, labium inferius dicitur.\n\nluter toga, tuga, tuba et tufa hoc interest. quod toga vestimentum est, tuga qua aqua deducitur; tuba qua clangitur; tufa lapis qui ex aqua coagulata efficitur, quod lufum dicimus.","english":"Between *dilator* and *delator* there is this difference: that a *delator* is one who brings a charge for accusation, a *dilator* one who delays for the purpose of putting off.\n\nBetween *adversam* and *adversus* there is this difference: that *adversum* is the adversary, *adversus* the changer.\n\nBetween *pauperies* and *paupertas* there is this difference: that *pauperies* is a loss, *paupertas* is one who has nothing.\n\nBetween *exprobrare* and *obprobrare* there is this difference: that one *exprobrat* who casts up a personal fault, one *obprobrat* who hurls a curse.\n\nBetween *accersire* and *arcessire* there is this difference: that one *accersit* who summons, one *arcessit* who accuses.\n\nBetween *acervum* and *acerbum* there is this difference: that *acervus* is a heap, *acerbus* is unripe and harsh.\n\nBetween *labrum* and *labium* there is this difference: that *labrum* is said of the upper lip, *labium* of the lower.\n\nBetween *toga*, *tuga*, *tuba* and *tufa* there is this difference: that *toga* is a garment, *tuga* is that by which water is channeled, *tuba* is that which is sounded, *tufa* is a stone which is formed from coagulated water, which we call *lufum*.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"dilator/delator","severity":"info","text":"Isidore distinguishes *delator* (informer) from *dilator* (delayer), a common etymological wordplay in Latin grammatical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"adversam/adversus","severity":"info","text":"The pair *adversam* (accusative feminine) and *adversus* (nominative masculine) are contrasted; Isidore's explanation is obscure, possibly corrupt.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pauperies/paupertas","severity":"info","text":"Isidore distinguishes *pauperies* (loss, damage) from *paupertas* (poverty, state of having nothing), a distinction not standard in classical Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"exprobrare/obprobrare","severity":"info","text":"Isidore differentiates *exprobrare* (to reproach with a personal fault) from *obprobrare* (to hurl a curse), reflecting late Latin usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"accersire/arcessire","severity":"info","text":"Isidore distinguishes *accersire* (to summon) from *arcessire* (to accuse), though in classical Latin both forms often overlap in meaning.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"toga/tuga/tuba/tufa","severity":"info","text":"Isidore lists four near-homophones: *toga* (garment), *tuga* (channel), *tuba* (trumpet), *tufa* (tufa stone), with *lufum* as a variant for the last.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The distinction between *adversam* and *adversus* is unclear; the text may be corrupt or Isidore's source confused.","The form *lufum* is unattested elsewhere; possibly a scribal error or local variant for *tufa*."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"luter comosum et comatum hoc interest, quod comosus a comae usu dicitur; comatus natura, ut comata Gallia.\n\nInter carlo et certim hoc interest, quod certo est a certus, eticerius a certe.\n\nInter cæcitudinem et cæcitatem hoc interest, quod cæcitos ipsa tanquam viae ceritas, et calamitas dicitur; cæcitudo autem affectio, ut lippitudo dicitur.\n\nInter sastimoniam et castitatem hocinterest, quod castimonia quasi 'cæremonia dicitur, castilas autem tantum corporis.\n\nInter copias etcopiam hoc intereSt, quod copias, exercitus significatione dicimus, copiam autem rerum.\n\nInter circum, circa et circiter hoc interest, quod circum ad tempus, circa ad locum, circiterad numerum refertur.\n\nInter fidum et fidelem hoc interest: famulus dicitur fidus, amicus tidefis.\n\nInter illius similis et illi similia hoc interest, quod illius similis moribus, illi similis vultu.","english":"Between *comosum* and *comatum* there is this difference: that *comosus* is said from the use of hair; *comatus* from nature, as in *comata Gallia*.\n\nBetween *certo* and *certim* there is this difference: that *certo* is from *certus*, and *certius* from *certe*.\n\nBetween *caecitudinem* and *caecitatem* there is this difference: that *caecitas* itself is said as if it were a way of truth, and a calamity; *caecitudo* however is an affection, as *lippitudo* is said.\n\nBetween *castimoniam* and *castitatem* there is this difference: that *castimonia* is said as if it were *caeremonia*; *castitas* however pertains only to the body.\n\nBetween *copias* and *copiam* there is this difference: that *copias* we say with the meaning of armies, *copiam* however of things.\n\nBetween *circum*, *circa* and *circiter* there is this difference: that *circum* refers to time, *circa* to place, *circiter* to number.\n\nBetween *fidum* and *fidelem* there is this difference: a servant is called *fidus*, a friend *fidelis*.\n\nBetween *illius similis* and *illi similis* there is this difference: that *illius similis* is in character, *illi similis* in countenance.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"comosum","severity":"info","text":"Isidore distinguishes *comosum* (from *coma*, 'hair', implying artificial or habitual use) from *comatum* (natural hairiness), citing *comata Gallia* as a stock phrase for long-haired Gauls.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"caecitas","severity":"info","text":"Isidore derives *caecitas* from *via veritas* ('way of truth') and associates it with *calamitas*, while *caecitudo* is an affection like *lippitudo* (bleary-eyedness). This reflects a folk etymology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"castimonia","severity":"info","text":"Isidore links *castimonia* to *caeremonia* (ceremony), suggesting a religious or ritual purity, whereas *castitas* is merely bodily chastity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"copias","severity":"info","text":"Isidore notes that *copias* (plural) means 'armies', while *copiam* (singular) means 'abundance of things', a distinction of number and sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"circum","severity":"info","text":"Isidore assigns *circum* to time, *circa* to place, and *circiter* to number, a tripartite distinction not standard in classical Latin, where *circum* is a preposition of place.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"fidus","severity":"info","text":"Isidore restricts *fidus* to servants and *fidelis* to friends, a social distinction not observed in classical usage, where both can apply to persons.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor orthographic variants (e.g., 'cæcitos' for 'caecitas', 'sastimoniam' for 'castimoniam') that may reflect scribal error or Isidore's own spelling; the English draft normalizes them.","The distinction between 'illius similis' and 'illi similis' (genitive vs. dative) is clear in grammar but the exact semantic boundary (character vs. countenance) is Isidore's own."],"confidence":"high","notes":[]},{"i":16,"ref":"p16","source":"Inter flemma et plemma hoc interest, quod flemma sit cum crura abundant sanguine, plemma cum in manibus vel pedibus callosis sulci nascuntur.\n\nInter mammas et ubera hoc interest, quod mammæ hominum, ubera pecorum accipiuntur.\n\ni07.1nter avena sine aspiratione, et habena per aspirationem hoc interest, quod avena germen est sterile, trahenæ, retinacula jumentorum.\n\nInter donum et munus hoc interest, quod donnm dantis, munus accipientis. Illud a dando istud a muniendo.\n\nInter arguere et coarguere hoc interest, quod coarguere, coercere, vel compescere est; arguere, ostendere, vel patefacere, ut Yirgil.: Degeneres animos timor arguit. Unde et argumenta dicuntur quæ causam ostendunt.\n\nInter afficere et adficere hoc interest, quod afflicimur honore, adficimur morte vel injuria.\n\nInter advocatum, invocatum et evocatum hoc interes!, quod advocatur daturus patrocinium, invocatur præstaturus auxilium, evocatur præbiturus obsequiam.","english":"Between *flemma* and *plemma* there is this difference: that *flemma* is when the legs abound with blood, *plemma* when calloused furrows arise in the hands or feet.\n\nBetween *mammas* and *ubera* there is this difference: that *mammas* are taken for humans, *ubera* for cattle.\n\nBetween *avena* without aspiration, and *habena* with aspiration there is this difference: that *avena* is a sterile shoot, *habenae* are the reins of beasts of burden.\n\nBetween *donum* and *munus* there is this difference: that *donum* is of the giver, *munus* of the receiver. The former from *dare* (to give), the latter from *munire* (to fortify).\n\nBetween *arguere* and *coarguere* there is this difference: that *coarguere* is to restrain or check; *arguere* is to show or reveal, as Virgil: \"Fear reveals degenerate spirits.\" Hence also *argumenta* are so called because they show the cause.\n\nBetween *afficere* and *adficere* there is this difference: that we are *afficimur* (affected) by honor, we are *adficimur* (affected) by death or injury.\n\nBetween *advocatum*, *invocatum* and *evocatum* there is this difference: that an *advocatus* is called to give patronage, an *invocatus* is called to provide aid, an *evocatus* is called to render service.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"flemma","severity":"info","text":"Isidore distinguishes *flemma* (swollen legs) from *plemma* (calloused furrows). The terms are rare and possibly of Greek origin; *flemma* may relate to φλέγμα (phlegma, inflammation).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"mammas","severity":"info","text":"Isidore reserves *mammae* for humans and *ubera* for animals, a distinction not consistently observed in classical Latin, where *uber* can refer to human breasts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"avena","severity":"info","text":"Isidore contrasts *avena* (sterile shoot, wild oat) with *habena* (rein), noting the aspirated *h* in the latter. The etymology of *habena* from *habere* (to hold) is implied.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"donum","severity":"info","text":"Isidore derives *donum* from *dare* (to give) and *munus* from *munire* (to fortify), a folk etymology; *munus* more likely relates to *moenia* (walls) or *communis* (common).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"arguere","severity":"info","text":"Isidore quotes Virgil, *Aeneid* 4.13: 'Degeneres animos timor arguit' (Fear reveals degenerate spirits). The line is from Dido’s speech, illustrating *arguere* as 'to reveal'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"advocatum","severity":"info","text":"Isidore distinguishes *advocatus* (legal patron), *invocatus* (one called for aid), and *evocatus* (one called for service). The latter may refer to a summoned soldier or official.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'donnm' for 'donum', likely a scribal error.","The distinction between *afficere* and *adficere* is orthographic; both forms appear in Latin, but Isidore treats them as semantically distinct."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"i 12. Inter illuviem et ingluviem hoc interest, quod illuvies sordium, ingluvies ventris. Illud a non lavando, hoc ab inglutiendo dictum.\n\nInter commonere, admoneret et monere hoc interest, quod commonemus præterita, admonemus præsentia, monemus futura.\n\nInter temeritatem et audaciam hoc interest, quod temeritas sine consilio dicitur, audacia post consilium.\n\nInter velocitatem et celeritatem hoc interest, quod velocitas pedum et corporum dicitur, celeritas, animorum atque factorum.\n\nInter vivum et viventem hoc interest, quod vivus de vivente, vivens de morituro.\n\nInter nasci et enasci hoc interest, quod naschur quod de utero decidit, enascitur quod de terra aut aqua exsurgit.\n\nInter abducere, perducere et deducere hoc in res, quod abducimur a re inhonesta, perducimur ad studia, deducimur ad honorem.\n\nInter eluxit et illuxit hoc interest, quod eluxit qui lutum disposuit, illuxit qui cum lumine apparuit.","english":"12. Between *illuvies* and *ingluvies* there is this difference: that *illuvies* is of filth, *ingluvies* of the belly. The former is said from not washing, the latter from swallowing.\n\nBetween *commonere*, *admonere* and *monere* there is this difference: that we *commonemus* past things, we *admonemus* present things, we *monemus* future things.\n\nBetween *temeritas* and *audacia* there is this difference: that *temeritas* is said without counsel, *audacia* after counsel.\n\nBetween *velocitas* and *celeritas* there is this difference: that *velocitas* is said of feet and bodies, *celeritas* of minds and deeds.\n\nBetween *vivus* and *vivens* there is this difference: that *vivus* is said of a living being, *vivens* of one about to die.\n\nBetween *nasci* and *enasci* there is this difference: that *nascitur* what falls from the womb, *enascitur* what arises from earth or water.\n\nBetween *abducere*, *perducere* and *deducere* there is this difference: that we are *abducti* from a dishonorable thing, we are *perducti* to studies, we are *deducti* to honor.\n\nBetween *eluxit* and *illuxit* there is this difference: that *eluxit* is one who has disposed of mud, *illuxit* is one who has appeared with light.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a series of eight discrete entries, each following the formula 'Inter X et Y hoc interest, quod...' This repetitive structure is characteristic of Isidore's method of distinguishing near-synonyms.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"illuvies","severity":"info","text":"Isidore derives illuvies from non lavando (not washing), linking it to filth. The etymology is folk-etymological, as the word likely comes from illuere (to besmear).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ingluvies","severity":"info","text":"Isidore derives ingluvies from inglutiendo (swallowing), connecting it to the belly. This etymology is more accurate, as ingluvies is related to glutire (to swallow).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The distinction between temeritas (rashness) and audacia (boldness) reflects a common ethical topos in Latin literature, where audacia can be positive when guided by counsel, while temeritas is always negative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"vivus","severity":"info","text":"Isidore's distinction between vivus (living) and vivens (about to die) is artificial; in classical Latin, vivens is the present participle of vivere and does not carry a future sense. This reflects Isidore's pedagogical method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"eluxit","severity":"caution","text":"Isidore's etymology of eluxit as 'disposed of mud' (from lutum) is strained; the verb eluceo means 'to shine forth'. The pun on illuxit (shone upon) is likely a mnemonic device rather than a serious etymology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The English draft translates 'commonemus' as 'we commonemus', but the Latin verb commonere is rare; Isidore likely means 'we remind of past things'."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Inter nuntiare, denuntiare et renuntiare, ac annuntiare hoc interest, quod nuntiatur de longinquo, denuntiatur in praesenti, anunntiatur de futuro, renuntiatur de excusando et repudiando.\n\nInter conscribere, exscribere, transcribere, inseribere, ascribere, describere hoc interest, quod conscribere una simul scribere est; exscribere, scripturas transferre; transcribere, cum jus nostrum ad alium transit; inscribere, accusationis; ascribere, assignationis; describere, dictionis, vel ordinis. Scribere vero verbum imperfectum est.\n\nInter exstruere, instruere, astruere, construere, struere hoc interest, quod exstruere est in altum proficere; instruere, aciem vel actionem; astruere, affirmare; construere struendo conjungere; struene reliqua super posita subterstruere.\n\nInter consuescete, insuescere et assescere hoc interest, quod.suescimus bona, insuescimus mala, assuescimus utraque.","english":"Between *nuntiare*, *denuntiare*, and *renuntiare*, and *annuntiare* there is this difference: that *nuntiatur* from afar, *denuntiatur* in the present, *annuntiatur* concerning the future, *renuntiatur* concerning excusing and rejecting.\n\nBetween *conscribere*, *exscribere*, *transcribere*, *inscribere*, *ascribere*, *describere* there is this difference: that *conscribere* is to write together at once; *exscribere*, to transfer writings; *transcribere*, when our right passes to another; *inscribere*, of accusation; *ascribere*, of assignment; *describere*, of description, or of order. But *scribere* is an imperfect verb.\n\nBetween *exstruere*, *instruere*, *astruere*, *construere*, *struere* there is this difference: that *exstruere* is to build up high; *instruere*, a battle line or an action; *astruere*, to affirm; *construere*, to join together by building; *struere*, to underbuild the remaining things placed above.\n\nBetween *consuescere*, *insuescere* and *assuescere* there is this difference: that we become accustomed to good things, we become accustomed to bad things, we become accustomed to both.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the pattern of the preceding sections, listing sets of Latin verbs with prefixed forms and distinguishing their meanings. Each set is introduced by 'Inter ... hoc interest'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"nuntiare","severity":"info","text":"Isidore distinguishes four prefixed forms of nuntiare: nuntiare (from afar), denuntiare (in the present), annuntiare (future), renuntiare (excusing/rejecting). The English draft renders nuntiatur as 'from afar', but the Latin nuntiatur de longinquo means 'is announced from afar'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"scribere","severity":"info","text":"Isidore notes that scribere is an imperfectum verbum, i.e., a simple verb lacking a prefix, not a tense. The six prefixed forms are: conscribere (write together), exscribere (copy), transcribere (transfer right), inscribere (accusation), ascribere (assignment), describere (description/order).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"struere","severity":"info","text":"Isidore distinguishes five prefixed forms of struere: exstruere (build up high), instruere (battle line/action), astruere (affirm), construere (join by building), and struere (underbuild). The last definition is obscure: 'struere reliqua super posita subterstruere' may mean 'to build under the remaining things placed above'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"consuescere","severity":"info","text":"Isidore distinguishes three prefixed forms of suescere: consuescere (accustom to good), insuescere (accustom to bad), assuescere (accustom to both). The English draft renders consuescete, insuescere, assescere, but the Latin has consuescere, insuescere, assuescere.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The English draft has 'consuescete' and 'assescere', which are likely scribal errors or misreadings; the Latin text reads 'consuescere' and 'assuescere'. The draft also omits the final clause 'struene reliqua super posita subterstruere'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The meaning of 'struere' in the last definition is unclear: 'struere reliqua super posita subterstruere' may be corrupt or elliptical."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"Inter fungi et defungi hoc interest, quod fungi agere est, defungi peragere est. Unde et mortui defuncti vacantur, eo quod.peregerunt vitæ istius cursum.\n\nInter adolescere, inolescere et exsolescere hoc interest, quod adolescere augmentum est; inclescere, coaugmenti; exsolescere, evanescendi.\n\nInter deportare,.aporiaM, comportare et exportare hoc interest, quod deportare et apperlare aliquid afferre est; comportare, -in unum locum conferre; exportare, tollere.\n\nInter temperantiam, temperationem et temperiem hoc interest, quod temperantia animorum est; temperatio rerum; temperies aurarum.\n\nInter recipere et susciperehoc interest, quod recipimus rogati, suscipimus sponte.\n\nInter arundinem et hirundinemhoc interest quod arundo canna est, hirundo, avis.Quae tignis adhærere solet.\n\nInter spirare et exspirare hoc interest, quod spirare vivere est; exspirare, mori.","english":"Between *fungi* and *defungi* there is this difference: that *fungi* is to act, *defungi* is to complete. Whence also the dead are called *defuncti*, because they have completed the course of this life.\n\nBetween *adolescere*, *inolescere*, and *exsolescere* there is this difference: that *adolescere* is increase; *inolescere*, co-increase; *exsolescere*, vanishing.\n\nBetween *deportare*, *apportare*, *comportare*, and *exportare* there is this difference: that *deportare* and *apportare* is to bring something; *comportare*, to bring together into one place; *exportare*, to take away.\n\nBetween *temperantia*, *temperatio*, and *temperies* there is this difference: that *temperantia* is of minds; *temperatio*, of things; *temperies*, of breezes.\n\nBetween *recipere* and *suscipere* there is this difference: that we *recipimus* when asked, we *suscipimus* willingly.\n\nBetween *arundo* and *hirundo* there is this difference: that *arundo* is a reed, *hirundo* is a bird, which is accustomed to cling to beams.\n\nBetween *spirare* and *exspirare* there is this difference: that *spirare* is to live; *exspirare*, to die.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"defungi","severity":"info","text":"Isidore derives *defuncti* (the dead) from *defungi* (to complete), linking the verb's sense of finishing to the completion of life's course.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"adolescere","severity":"info","text":"Isidore distinguishes *adolescere* (increase), *inolescere* (co-increase), and *exsolescere* (vanishing), showing a pattern of prefixal modification of a base verb.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"temperantia","severity":"info","text":"Isidore differentiates *temperantia* (of minds), *temperatio* (of things), and *temperies* (of breezes), illustrating a semantic distinction among related nouns.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"hirundo","severity":"info","text":"The note that the swallow (*hirundo*) clings to beams reflects common observation of nesting behavior, typical of Isidore's natural lore.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the work's pattern of listing pairs or triads of verbs and nouns, each introduced by 'Inter ... hoc interest' and explained with a brief definition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor scribal errors: 'aporiaM' likely for 'apportare', and 'inclescere' for 'inolescere'."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Inter pertinaciam etconstantiam hoc interest, quod pertinacia malæ rei dicitur, constantia, bonae.\n\nInter consequi et assequi hoc interest, quod sequimur pedibus, assequimur studio.\n\nInter lætari et gratulari hoc interest, quod lætamur de nostris, gratulamur de amicorum bonis.\n\nInter herbosum et herbidum hoc interest quod herbidum locum in quo herba est, etiamsi aridus esse consuevit; berbosum, quiherbam facile generet, etiamsi ad tempus aridus sit. Et aquatam potionem dicimus recte, quae aquam aliunde recipiat. Aquosum enim locum, qui 435aquam ex se effundat, sic et.meracam potionem et merosum vinum appellamus.\n\n135.Inter subter et subtus hoc interest, quod subter re aliqua superiore premitur etconculcatur; subtus est quod demissum altius non contingitur.\n\nInter Minum et gremium hoc interest, quod sinum dicimus sinuatæ vestis receptaculum; gremium vero, accinctæ vestis secretum.","english":"Between *pertinacia* and *constantia* there is this difference: that *pertinacia* is said of an evil thing, *constantia* of a good one.\n\nBetween *consequi* and *assequi* there is this difference: that we follow with our feet, we attain by study.\n\nBetween *lætari* and *gratulari* there is this difference: that we rejoice over our own things, we congratulate over the good things of friends.\n\nBetween *herbosum* and *herbidum* there is this difference: that *herbidum* is a place in which there is grass, even if it has been accustomed to be dry; *herbosum* is one which easily generates grass, even if for a time it is dry. And we correctly call a drink *aquata* which receives water from elsewhere; for a place *aquosum* is one which pours forth water from itself. So also we call a drink *meraca* and wine *merosum*.\n\nBetween *subter* and *subtus* there is this difference: that *subter* is pressed and trampled upon by some superior thing; *subtus* is what, being set lower, is not touched.\n\nBetween *sinum* and *gremium* there is this difference: that we call *sinus* the receptacle of a flowing garment; *gremium* indeed, the secret part of a girded garment.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"pertinacia / constantia","severity":"info","text":"Isidore distinguishes pertinacia (stubbornness) as negative and constantia (steadfastness) as positive, a moralizing distinction common in Latin Christian usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"consequi / assequi","severity":"info","text":"The difference is physical pursuit (consequi, follow with feet) versus intellectual attainment (assequi, achieve by study), reflecting a typical etymological play.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"lætari / gratulari","severity":"info","text":"Isidore distinguishes internal joy (lætari) from congratulatory expression (gratulari), the latter directed at others' goods.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"herbosum / herbidum","severity":"info","text":"Herbidum denotes a place with grass (even if dry), while herbosum indicates a place that easily generates grass (even if temporarily dry). The distinction is productive vs. descriptive.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"subter / subtus","severity":"info","text":"Subter implies being pressed or trampled by something above; subtus simply means lower and not touched. A spatial vs. relational distinction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sinum / gremium","severity":"info","text":"Sinus is the fold of a loose garment; gremium is the lap of a girded garment, implying a more concealed space.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'berbosum' for 'herbosum' (likely a scribal error or variant spelling). The English draft follows the corrected form."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"Inter largitatem et largitionem hoc interest, quod largitas humanitatis est, largitio, ambitionis,\n\nInter muliebre et mulitrarium hoc interest, quod muliehre dicitur a mulieribus factum; mulierarium, a mulieribus ordinatum, et per viros gestum.\n\nInter diligere et deligere hoc interest, quod diligi affectionis est, deligi judicii;unde et exercitus deligi jubetur.\n\nInter commodare et mutuo dare hoc interest, quod commodamus amicopro tampore equum, vestem, servum eL similia; mutuo autem damus pecuniam, triticum,vinum, vel cætera.\n\nInter ligare et legare hoc interest, quod ligat, quis vinculo, legai testamento.\n\nInter loqui, obloqui, alloqui et eloqui hoc interest, quod loqui hominis est, obloqui, obtrectatoris, qui objicit, aut opponit; alloqui, hortantis aut judicantis; eloqni, honoris est.\n\nInter percussum et perculsum hoc interest, quod percussum corpore dicimus, perculsum animo.","english":"Between *largitas* and *largitio* there is this difference: that *largitas* is of humanity, *largitio* of ambition.\n\nBetween *muliebre* and *mulierarium* there is this difference: that *muliebre* is said of something made by women; *mulierarium*, of something arranged by women and carried out through men.\n\nBetween *diligere* and *deligere* there is this difference: that *diligere* is of affection, *deligere* of judgment; whence an army is ordered to be *deligi* (chosen).\n\nBetween *commodare* and *mutuo dare* there is this difference: that we *commodamus* (lend) to a friend for a time a horse, a garment, a slave, and the like; but we *mutuo damus* (give as a loan) money, wheat, wine, or other things.\n\nBetween *ligare* and *legare* there is this difference: that one *ligat* (binds) with a chain, one *legat* (bequeaths) by testament.\n\nBetween *loqui*, *obloqui*, *alloqui* and *eloqui* there is this difference: that *loqui* is of a man, *obloqui* of a detractor, who objects or opposes; *alloqui* of one exhorting or judging; *eloqui* is of honor.\n\nBetween *percussum* and *perculsum* there is this difference: that we say *percussum* (struck) of the body, *perculsum* (stricken) of the mind.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"largitas / largitio","severity":"info","text":"Isidore distinguishes *largitas* (generosity) as a virtue of humanity from *largitio* (lavish giving) as a vice of ambition, a moral contrast typical of his ethical lexicography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"muliebre / mulierarium","severity":"info","text":"*Muliebre* (womanly) denotes something made by women; *mulierarium* (women's work) denotes something arranged by women but executed by men, a rare distinction not found in classical Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"diligere / deligere","severity":"info","text":"Isidore contrasts *diligere* (to love) as an act of affection with *deligere* (to choose) as an act of judgment, citing the military phrase *exercitus deligi jubetur* (the army is ordered to be chosen).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"commodare / mutuo dare","severity":"info","text":"*Commodare* (to lend) applies to items like a horse or garment for temporary use; *mutuo dare* (to give as a loan) applies to fungible goods like money or grain, a distinction rooted in Roman property law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"loqui / obloqui / alloqui / eloqui","severity":"info","text":"Isidore distinguishes four speech verbs: *loqui* (to speak) is neutral; *obloqui* (to speak against) is for a detractor; *alloqui* (to address) for an exhorter or judge; *eloqui* (to speak eloquently) for honor.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"percussum / perculsum","severity":"info","text":"*Percussum* (struck) refers to a physical blow; *perculsum* (stricken) refers to a mental or emotional shock, a psychological distinction Isidore preserves from earlier grammatical tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; no significant ambiguities in the passage."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Inter fremorem et fremitum hoc interest, quod tremor murmur hominum est, fremitus bestiarum.\n\nInter flavum, furvum, et fulvum hoc interest, quod flavum rubrum dicimus, ut flava cæsaries; furvum, nigrum; fulvum nigro rubeum, ut fulvum Jeonem.\n\nInter postulare et poscere hoc interest, quod postulatur incaute, poscitur improbe.\n\nInter frixum et frictum hoc interest, quod frixum a frigore, frictum a frigendo dictum.\n\nhiter diutinum et diuturnum hoc interest, quod diutinum est quod diu fuit, diuturnum quod diu duravit.\n\nInter delitum et inlitum hoc interest, quod delitum, quia subitum, inlitum vero lituratum.\n\nInter damnum dispendium, et detrimentum hoc interest, quod damnum, node diminutum sit; dispendium, ubi pondus absit; detrimentum, quod a terendo nominatur.\n\nInter dominium et dominatum hoc interest, quod dominium intelligitur quod privati juris est, natum autem, imperii.","english":"Between *fremor* and *fremitus* there is this difference: that *fremor* is the murmur of men, *fremitus* of beasts.\n\nBetween *flavus*, *furvus*, and *fulvus* there is this difference: that *flavus* we call red, as in *flava caesaries* (fair hair); *furvus*, black; *fulvus* blackish-red, as in *fulvum leonem* (tawny lion).\n\nBetween *postulare* and *poscere* there is this difference: that what is *postulatum* is asked incautiously, what is *positum* is demanded shamelessly.\n\nBetween *frixum* and *frictum* there is this difference: that *frixum* is derived from *frigus* (cold), *frictum* from *frigere* (to rub).\n\nBetween *diutinum* and *diuturnum* there is this difference: that *diutinum* is what has been for a long time, *diuturnum* what has lasted for a long time.\n\nBetween *delitum* and *inlitum* there is this difference: that *delitum* is because it is sudden, *inlitum* indeed smeared.\n\nBetween *damnum*, *dispendium*, and *detrimentum* there is this difference: that *damnum* is where something is diminished; *dispendium*, where weight is absent; *detrimentum*, which is named from *terere* (to wear away).\n\nBetween *dominium* and *dominatum* there is this difference: that *dominium* is understood as what is of private right, *dominatum* however of command.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"fremor","severity":"info","text":"Isidore distinguishes *fremor* (human murmur) from *fremitus* (animal roar), a contrast not consistently observed in classical Latin, where *fremitus* often applies to both.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"flavus","severity":"info","text":"Isidore defines *flavus* as red (e.g., *flava caesaries* 'fair hair'), but classical usage often means golden-yellow; the shift reflects late Latin color terminology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"frixum","severity":"caution","text":"Isidore derives *frixum* from *frigus* (cold) and *frictum* from *frigere* (to rub), but *frixum* is the standard participle of *frigo* (to fry); the etymology is likely folk-etymological.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"delitum","severity":"caution","text":"The lemma *delitum* is obscure; Isidore glosses it as 'sudden' (subitum), but the word is unattested in classical Latin. It may be a scribal error or a rare late coinage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"dominium","severity":"info","text":"Isidore distinguishes *dominium* (private right) from *dominatum* (command, i.e., public authority), reflecting a legal and political distinction relevant to late Roman and Visigothic governance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the work's pattern of listing near-synonyms with brief definitions, each introduced by 'Inter ... hoc interest, quod'. The entries are independent and vary in length.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The English draft misreads 'positum' for 'poscitur' in the *postulare*/*poscere* entry; the Latin has 'poscitur improbe' (demanded shamelessly).","The lemma *delitum* is uncertain; it may be a ghost word or a corruption of *delictum* (crime) or *dilutum* (diluted)."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"Inter nixus et nisus hoc interest, quod nixus, in genua; nisus a nitendo, id est, conando.\n\nInter nubere, enubere et denubere hoc interest, quod nubit civis rivi, enubit extraneo; denubit quae in manum viri convenit.\n\nInter noxa et noxia hoc interest, quod noxa poena est, noxia ipsa culpa.\n\nInter necessitatem et neces, itudinem hoc interest, quod necessitas vim significat; necessitudo conjunctionem sanguinis aut animi.\n\nliter clausum et obturatum hoc interest, quod clausum a claustris et clavibus dicitur, obturatum autem priorum foraminum sit, tanquam aures obturalæ, non clausae.\n\nInter operire adoperire, inoperire hoc interest, quod operimus operculo. adoperimus fores, inoperimus, cum aliquid jacenti superponimus,\n\nluter pometa et pomeria hoc interest, quod pometa ubi poma nascuntur, pomaria in quo servantur.\n\nInter palma et palmum hoc interest, quod palma in corpore, palmum in mensura. Est autem hæc mensura a primo pollice usque ad minimum digitum.","english":"Between *nixus* and *nisus* there is this difference: that *nixus* is on the knees; *nisus* from *nitendo*, that is, striving.\n\nBetween *nubere*, *enubere*, and *denubere* there is this difference: that a woman *nubit* to a fellow citizen, *enubit* to a foreigner; *denubit* who comes into the hand of her husband.\n\nBetween *noxa* and *noxia* there is this difference: that *noxa* is the penalty, *noxia* the fault itself.\n\nBetween *necessitas* and *necessitudo* there is this difference: that *necessitas* signifies force; *necessitudo* a bond of blood or of spirit.\n\nBetween *clausum* and *obturatum* there is this difference: that *clausum* is said from *claustris* and *clavibus* (bolts and keys), but *obturatum* is of the stopping of openings, as ears are *obturalæ* (stopped), not *clausae* (closed).\n\nBetween *operire*, *adoperire*, and *inoperire* there is this difference: that we *operimus* with a lid, we *adoperimus* doors, we *inoperimus* when we place something over something lying.\n\nBetween *pometa* and *pomeria* there is this difference: that *pometa* are where apples are born, *pomaria* where they are stored.\n\nBetween *palma* and *palmum* there is this difference: that *palma* is on the body, *palmum* in measurement. Moreover, this measurement is from the first thumb up to the smallest finger.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"nixus / nisus","severity":"info","text":"Isidore distinguishes nixus (on the knees) from nisus (striving), though classical Latin often conflates them. The etymology from nitor (to strive) is preserved in nisus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"nubere / enubere / denubere","severity":"info","text":"Isidore differentiates nubere (marry a fellow citizen), enubere (marry a foreigner), and denubere (enter the husband's manus). The last reflects Roman legal marriage by manus.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"noxa / noxia","severity":"info","text":"The distinction between noxa (penalty) and noxia (fault) reflects Roman legal terminology, where noxia is the culpable act and noxa the resulting punishment.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"necessitas / necessitudo","severity":"info","text":"Isidore contrasts necessitas (force, compulsion) with necessitudo (bond of blood or spirit). The latter is a rare term for kinship or close relationship.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"clausum / obturatum","severity":"info","text":"Clausum (from claustra, keys) implies locking; obturatum (from obturare) means stopping openings, as ears. The example 'aures obturalæ' shows a variant spelling.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"palma / palmum","severity":"info","text":"Palma is the palm of the hand; palmum is a measure from thumb to little finger. This reflects the ancient practice of using body parts for measurement.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'obturalæ' which may be a scribal variant or error for 'obturatae'.","The entry for 'necessitatem et neces, itudinem' appears corrupt; the intended pair is likely 'necessitas et necessitudo'."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Inter poplites et suffragines hoc interest, quod poplites hominum, suffragines animalium.\n\nInter præparare et apparare It interest, quod præparat qui desiderium repetii parando, apparat qui parato adjicit, id est, accusare parat.\n\nInter stipulationem, restipulationem. astipulationem et constipulationem hoc interest, quod stipulatio certum habet intellectum, restipulatio, si aliquid sit factum quod convenit; astipulatio ejuseem pecuniæ, ut vel alier repetere possit; constipulatio, conserta restipulatio, si qua dolo malo facta.\n\nInter saturitatem et satietatem hoc interest, quod saturitas de cibo tantum, satietas de reliquis dicitur rebus.\n\nInter viciniam et vicinitatem hoc interest, quod vicinia loco esse dicitur, vicini as personarum.\n\nInter fluctuo et fluctuor hoc interest, quod fluctuo animo, quasi fluctus ago, et huc illucque fluo; fluctuor, fluctu feror, ideoque fluctuat mare, fluctuatur navis; sic ine' luxurio et luxurinrdiscernendum.","english":"Between *poplites* and *suffragines* there is this difference: that *poplites* are of men, *suffragines* of animals.\n\nBetween *praeparare* and *apparare* there is this difference: that he *praeparat* who prepares by repeating his desire, he *apparat* who adds to what is prepared, that is, prepares to accuse.\n\nBetween *stipulatio*, *restipulatio*, *astipulatio*, and *constipulatio* there is this difference: that *stipulatio* has a certain meaning, *restipulatio* if something has been done which was agreed; *astipulatio* of the same money, so that either may be able to reclaim it; *constipulatio*, a joint *restipulatio*, if anything has been done with wrongful intent.\n\nBetween *saturitas* and *satietas* there is this difference: that *saturitas* is said of food only, *satietas* of other things.\n\nBetween *vicinia* and *vicinitas* there is this difference: that *vicinia* is said to be of place, *vicinitas* of persons.\n\nBetween *fluctuo* and *fluctuor* there is this difference: that *fluctuo* I waver in mind, as if I drive a wave, and flow hither and thither; *fluctuor*, I am borne by a wave, and therefore the sea *fluctuat*, the ship *fluctuatur*; thus also between *luxurio* and *luxurior* is to be distinguished.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"poplites","severity":"info","text":"Poples (gen. poplitis) denotes the back of the knee in human anatomy; Isidore contrasts it with suffragines, a term for the corresponding joint in quadrupeds.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"suffragines","severity":"info","text":"Suffragines refers to the hock or knee joint of animals, distinct from poplites used for humans.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"stipulatio","severity":"info","text":"Stipulatio is a formal verbal contract in Roman law; restipulatio, astipulatio, and constipulatio are legal variants involving mutual promises, joint claims, or fraudulent collusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"fluctuo","severity":"info","text":"Isidore distinguishes active and passive verb forms: fluctuo (I waver) is active in sense, while fluctuor (I am tossed by waves) is deponent, used for the sea and ships.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows the pattern of earlier entries: each pair or group of near-synonyms is introduced by 'Inter ... et ... hoc interest, quod' and then differentiated by semantic domain or usage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"luxurio","severity":"caution","text":"The final sentence is truncated in the Latin: 'sic ine' luxurio et luxurinrdiscernendum' appears corrupt; the English draft supplies 'luxurio and luxurior' as the intended pair, but the manuscript reading is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The final Latin phrase 'sic ine' luxurio et luxurinrdiscernendum' is garbled; the intended contrast is likely between active luxurio and deponent luxurior, but the exact wording is unclear."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Inler potero et. potuero hoc interest, quod potero certum promittentis est, potuero dubitantis.\n\nInter Hispanum rt Hispaniensem hoc interest, quod Hispanus natione dicitur, Hispaniensis, Massiliensis, et his similia.\n\nInter escendere, ascendere, conscendere hoc interest, qnod ascendimus exelsa, vel locum honoris; escendimus, cum III aliquid altius scaudimus; conscendimus, cum equo vebimur.\n\nInter uterque el utrique hoc interest, quod uterque in singularibus utrique in pluralibus dicitur.\n\nInter gnero et pigneror hoc interest, quod pigneror animum tuum; pignero, cum pignus tuum capio.\n\nInter mereo et mereor hoc interest, quod mereo pro merito serVitii, mereor pro opere mercedis; sic rumano, ruminor, el his similia.\n\nluter Laurum et lauream hoc interest, quod laurus est ipsa arbor; laurea, corona vel virga.\n\nInter cæruleum et cærulum hoc interest, quod cærulum dicimus, sicut aurum; cæruleum ex cærulo, quasi argentum.","english":"Between *potero* and *potuero* there is this difference: that *potero* is of one who promises with certainty, *potuero* of one who hesitates.\n\nBetween *Hispanus* and *Hispaniensis* there is this difference: that *Hispanus* is said of one by nation, *Hispaniensis*, *Massiliensis*, and the like.\n\nBetween *escendere*, *ascendere*, *conscendere* there is this difference: that we *ascendimus* to high places, or a place of honor; we *escendimus* when we climb something higher; we *conscendimus* when we ride a horse.\n\nBetween *uterque* and *utrique* there is this difference: that *uterque* is said in the singular, *utrique* in the plural.\n\nBetween *pigneror* and *pignero* there is this difference: that *pigneror* your mind; *pignero*, when I take your pledge.\n\nBetween *mereo* and *mereor* there is this difference: that *mereo* is for the merit of service, *mereor* for the work of reward; likewise *rumano*, *ruminor*, and the like.\n\nBetween *laurus* and *laurea* there is this difference: that *laurus* is the tree itself; *laurea*, the crown or branch.\n\nBetween *caeruleum* and *caerulum* there is this difference: that we say *caerulum*, like gold; *caeruleum* from *caerulo*, like silver.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"potero / potuero","severity":"info","text":"Isidore distinguishes *potero* (future indicative of *posse*) as expressing certainty, *potuero* (perfect subjunctive) as expressing hesitation. This reflects a grammatical rather than semantic contrast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Hispanus / Hispaniensis","severity":"info","text":"*Hispanus* denotes a person by nationality; *Hispaniensis* (like *Massiliensis*) is a derivative adjective for things or persons associated with a place, not native origin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"escendere / ascendere / conscendere","severity":"info","text":"Isidore distinguishes *ascendere* (to high places or honor), *escendere* (to climb something higher), and *conscendere* (to mount a horse). The prefix *con-* implies accompaniment or completion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pigneror / pignero","severity":"caution","text":"The text reads *pigneror animum tuum* (I pledge your mind) and *pignero* (I take your pledge). The distinction is obscure; *pigneror* may be a deponent form meaning 'to give as a pledge'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"mereo / mereor","severity":"info","text":"*Mereo* is active, meaning 'to earn by service'; *mereor* is deponent, meaning 'to earn a reward'. Isidore pairs this with *rumano* (ruminate) and *ruminor* (chew over), showing a pattern of active vs. deponent.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"caeruleum / caerulum","severity":"caution","text":"Isidore says *caerulum* is like gold (perhaps a yellow-blue?), *caeruleum* from *caerulo* like silver. The distinction is unclear; *caeruleum* normally means dark blue, *caerulum* a variant. The comparison to metals is unusual.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The distinction between *pigneror* and *pignero* is unclear; the Latin may be corrupt or elliptical.","The color terms *caeruleum* and *caerulum* are compared to gold and silver without clear semantic basis."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":"Inter imum et infimum hoc interest, quod imus loco, infimus ordine.\n\nInter curam et diligentiam hoc interest, quod cura cruciatum habet qui commo veat; diligentia, rerum' administratio.\n\nInter vires et virtutes boc interest, quod vires corporis sunt, virtutes animi.\n\nIncr animum, animum, spiritum et mentem hoc interes', quod anima esi qua vivimus, animus quo regimur, spiritus quo spiramus, mens qualitas quæ bona aut mala potest referre ad cogitationem.\n\nInter grave et ponderosum hoc interest, quod grave secundum ferentis qualitatem, ponderosum natura.\n\nInter ultorem et vindicem hoc interest, quod ulciscimur accepta injuria, vindicamus ne accipiamus.\n\nInter fallacem et pellacem hoc interel, qucd fallax infidelis dicitur; pellax in verbis, ab appellaudo, id est, per se loquendo.\n\nInter immolare et mactare hoc interest, quod immolare dicitur, cum mola in caput injecta est; martatum, hoc factum, quasi magis auctum.","english":"Between *imum* and *infimum* there is this difference: that *imus* refers to place, *infimus* to rank.\n\nBetween *curam* and *diligentiam* there is this difference: that *cura* involves torment for one who is moved; *diligentia* is the management of affairs.\n\nBetween *vires* and *virtutes* there is this difference: that *vires* are of the body, *virtutes* of the mind.\n\nBetween *animam*, *animum*, *spiritum* and *mentem* there is this difference: that *anima* is that by which we live, *animus* that by which we are ruled, *spiritus* that by which we breathe, *mens* a quality which can refer to good or evil in thought.\n\nBetween *grave* and *ponderosum* there is this difference: that *grave* is according to the quality of the bearer, *ponderosum* by nature.\n\nBetween *ultorem* and *vindicem* there is this difference: that we avenge an injury received, we vindicate so that we do not receive one.\n\nBetween *fallacem* and *pellacem* there is this difference: that *fallax* is called unfaithful; *pellax* in words, from *appellando*, that is, speaking for oneself.\n\nBetween *immolare* and *mactare* there is this difference: that *immolare* is said when the sacrificial cake has been placed on the head; *mactatum* is this deed, as if more increased.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"imum / infimum","severity":"info","text":"Isidore distinguishes *imum* (lowest in place) from *infimum* (lowest in rank), a distinction not consistently observed in classical Latin, where *infimus* often means lowest in position.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"anima / animus / spiritus / mens","severity":"info","text":"Isidore's fourfold division of the soul reflects a late antique Christian adaptation of Platonic and Stoic psychology, where *anima* is the life principle, *animus* the rational faculty, *spiritus* the breath, and *mens* the quality of thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ultor / vindex","severity":"info","text":"Isidore distinguishes *ultor* (avenger of a past injury) from *vindex* (one who prevents future injury), a nuance not standard in classical Latin, where *vindex* often means avenger.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"fallax / pellax","severity":"info","text":"Isidore derives *pellax* from *appellando* (speaking to), but the etymology is fanciful; classical Latin *pellax* means seductive or deceptive, not merely talkative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"immolare / mactare","severity":"info","text":"Isidore explains *immolare* as placing a sacrificial cake (*mola salsa*) on the victim's head, and *mactare* as the act of killing, with a folk etymology from *magis auctum* (more increased).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text contains a probable scribal error: 'Incr animum' should likely read 'Inter animum'; the English draft silently corrects this.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The distinction between *ultor* and *vindex* is not supported by classical usage; Isidore may be inventing a moral or legal nuance."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Inter hostiam et victimam hoc interest, quod hostia perhibetur tunc, cum dux in hostes proficiscitur; victima, cum vincti, sicut Ovidius in Fast.: Victima quæ cecidit dextra victrice vocatur. Hostibus a domitis hostia nomen habet.\n\nInter eruere et diruere hoc interest, quod erduntur latebræ, dirnuntur eminentia.\n\nInter nequidquam et nequaquam hoc intere-i, quod nequidquam frustra, nequaquam non significat.\n\nIter iter et itiner hoc interest, quod iter quo imus, itiner avia dicitur.\n\nInter proprium et propius hoc interest, quod proprium dominu est, propius autem loci.\n\nInter vereor et revereor hoc interest, quod vereor ad metum refertur, revereor ad effectum.\n\nInter liberos et filios hoc interest, quod filii masculino genere ponuntur, liberi in utroque sexu; et quod filii in numero singulari vocari possunt. Nemo enim dicit, qui habet filium, unum liberum habeo. Item, quod filii promiscue omnis conditionis intelliguntur, tam ingenui quam servi; liberi non dicuntur nisi ingenui.","english":"Between *hostia* and *victima* there is this difference: that *hostia* is used when a leader sets out against the enemy; *victima*, when the enemy has been bound, as Ovid says in the *Fasti*: \"The *victima* that fell by the victorious right hand is so called.\" *Hostia* takes its name from enemies (*hostes*) who have been subdued.\n\nBetween *eruere* and *diruere* there is this difference: that hidden things are *eruta* (dug up), while prominent things are *diruta* (torn down).\n\nBetween *nequidquam* and *nequaquam* there is this difference: that *nequidquam* means \"in vain,\" while *nequaquam* means \"not at all.\"\n\nBetween *iter* and *itiner* there is this difference: that *iter* is the way by which we go, while *itiner* is said of a pathless place.\n\nBetween *proprium* and *propius* there is this difference: that *proprium* pertains to ownership, while *propius* pertains to place.\n\nBetween *vereor* and *revereor* there is this difference: that *vereor* refers to fear, while *revereor* refers to reverence.\n\nBetween *liberi* and *filii* there is this difference: that *filii* are used in the masculine gender, while *liberi* are used in both sexes; and that *filii* can be used in the singular number. For no one who has one son says, \"I have one *liberum*.\" Likewise, *filii* are understood indiscriminately of every condition, both freeborn and slave; *liberi* are not said except of the freeborn.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"hostia","severity":"info","text":"Isidore derives hostia from hostes (enemies), linking the term to military context. This etymology is not classical; Ovid (Fasti 1.45) connects victima to victoria, not hostia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"victima","severity":"info","text":"Isidore cites Ovid's Fasti for victima, meaning a sacrificial animal killed by a victorious hand. The etymology from victrix is Ovidian wordplay, not historical linguistics.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"nequidquam","severity":"info","text":"Isidore distinguishes nequidquam (in vain) from nequaquam (not at all). The forms are Late Latin; classical Latin uses nequiquam or nequicquam for 'in vain'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"iter","severity":"info","text":"Isidore contrasts iter (a way, route) with itiner (a pathless place). The latter is rare; classical Latin has iter for 'journey' or 'road', and itiner is not standard.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"liberi","severity":"info","text":"Isidore notes liberi refers only to freeborn children, while filii includes slaves. This reflects Roman legal usage: liberi implies free status, filii is generic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"Isidore's distinction between vereor (fear) and revereor (reverence) echoes a common Late Latin semantic shift, where revereor gains a religious or respectful sense absent in classical usage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'intere-i' for 'interest' (scribal error or abbreviation). 'Erduntur' and 'dirnuntur' are likely scribal for 'eruuntur' and 'diruuntur'."],"confidence":"high","notes":[]},{"i":28,"ref":"p28","source":"Inter dulce et suave hoc interest, quod dulce idem potest esse quod suave, non utique suave quod dulce. Dulce enim mel dicimus, el suave acetum, quod dulce non est.\n\nInter bellum et avellum hoc interest, quod bellum inter exteras gentes, avellum inter cives dictum, quod avellantur populi in duas partes.\n\nInter exemplum et similitudinem hoc interest, quod exemplum historia est, similitudo approbatio.\n\nInter divinationem et divinitatem hoc interest, quod divinitas ad potentiam numinis refertur, divinatio futurorum præscios facit.\n\nInter vim et virtutem hoc interest, quod virtu hortari est, v injuria.\n\nInter roqum et pyram hoc interest, quod rogus defunctis paratur, pyra sacrifictis.\n\n19.). Inter arma, armamenta et tela hoc interest, quod arma sunt quibus corpora nostra in bello teguntur; armamenta, navium; tela missilia, ut jacula.","english":"Between *dulce* and *suave* there is this difference: that *dulce* can be the same as *suave*, but not necessarily *suave* as *dulce*. For we call honey *dulce*, and vinegar *suave*, which is not *dulce*.\n\nBetween *bellum* and *avellum* there is this difference: that *bellum* is said of wars between foreign peoples, *avellum* among citizens, because the people are torn (*avellantur*) into two parts.\n\nBetween *exemplum* and *similitudo* there is this difference: that *exemplum* is history, *similitudo* is approval.\n\nBetween *divinatio* and *divinitas* there is this difference: that *divinitas* refers to the power of the deity, *divinatio* makes men prescient of future things.\n\nBetween *vis* and *virtus* there is this difference: that *virtus* is to encourage, *vis* is injury.\n\nBetween *rogus* and *pyra* there is this difference: that *rogus* is prepared for the dead, *pyra* for sacrifices.\n\n19.). Between *arma*, *armamenta*, and *tela* there is this difference: that *arma* are those by which our bodies are covered in war; *armamenta*, those of ships; *tela* are missiles, such as javelins.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"dulce","severity":"info","text":"Isidore distinguishes *dulce* (sweet) from *suave* (pleasant), noting that honey is *dulce* but vinegar is *suave* though not *dulce*. This reflects a semantic nuance in Latin that does not map directly to English.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"bellum","severity":"info","text":"Isidore contrasts *bellum* (war with foreigners) with *avellum* (civil strife), deriving *avellum* from *avellere* (to tear apart). This etymology is not standard; classical Latin uses *bellum civile* for civil war.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"exemplum","severity":"info","text":"Isidore defines *exemplum* as history and *similitudo* as approval. This distinction is rhetorical: *exemplum* is a historical precedent, while *similitudo* is a comparison used for persuasion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"divinitas","severity":"info","text":"Isidore separates *divinitas* (divinity, the power of a deity) from *divinatio* (divination, foreknowledge). The pairing highlights a conceptual link between divine nature and prophetic ability.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"rogus","severity":"info","text":"Isidore distinguishes *rogus* (funeral pyre for the dead) from *pyra* (pyre for sacrifices). In classical usage, *rogus* is specifically a funeral pyre, while *pyra* can be any pyre, including for offerings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"arma","severity":"info","text":"Isidore differentiates *arma* (defensive weapons for the body), *armamenta* (ship's equipment), and *tela* (missiles like javelins). This tripartite division reflects military and naval terminology.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'virtu' and 'v' which are likely scribal errors for 'virtus' and 'vis' respectively; the English draft corrects these.","The phrase 'similitudo approbatio' is elliptical; Isidore likely means that *similitudo* is a figure of speech used for approval or confirmation."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Inter virum et masculum hoc interest, Quod vir specie intelligitur, masculus genere, et quod vir tribus modis intelligitur, natura, virtute et nuptiis; masculus etiam ab homine segregatur, ut in animalibus.\n\nInter profugum, exsulem, relegatum et transfugam hoc interest, quod profugus quasi voluntarie reliquerit; exsul, qui damnatus expellitur; relegans, ad tempus; transfuga, qui ad hostes transit.\n\nInter altam et excelsum hoc interest, quod altum tam in superiorem partem elatum intelligimus, quam ad interiora depositum; excelsum, in superioribus tantum.\n\nInter vim et vires hoc interest quod vis impetu et injuria constat, vires ad bonum et fortitudinem corporis referuntur; ita vis facit violentiam, vires vitiosum.\n\nInter savum et crudelem hoc interest, quod sævus circa verba est, crudelis monstratur sanguine.\n\nInter bellum, aciem, prælium et. pugnum hoc interest, quod bellum dicitur totus conflictus, acies ordinatur, prælium committitur, pugna geritur, et quod acies tam lerri quam oculorum est.","english":"Between *vir* and *masculus* there is this difference: that *vir* is understood by species, *masculus* by gender, and that *vir* is understood in three ways: by nature, by virtue, and by marriage; *masculus* is also separated from man, as in animals.\n\nBetween *profugus*, *exsul*, *relegatus*, and *transfuga* there is this difference: that *profugus* is one who has left voluntarily, as it were; *exsul*, one who is condemned and expelled; *relegatus*, one for a time; *transfuga*, one who goes over to the enemy.\n\nBetween *altum* and *excelsum* there is this difference: that we understand *altum* as raised both in the upper part and as deposited in the interior; *excelsum*, only in the higher parts.\n\nBetween *vis* and *vires* there is this difference: that *vis* consists of force and injury, *vires* are referred to the good and strength of the body; thus *vis* makes violence, *vires* something vicious.\n\nBetween *saevus* and *crudelis* there is this difference: that *saevus* is about words, *crudelis* is shown by blood.\n\nBetween *bellum*, *acies*, *proelium*, and *pugna* there is this difference: that *bellum* is called the whole conflict, *acies* is drawn up, *proelium* is joined, *pugna* is waged, and that *acies* is both of iron and of eyes.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"vir","severity":"info","text":"Isidore distinguishes vir (man) by species, nature, virtue, and marriage, while masculus (male) is a gender term applicable to animals. This reflects a grammatical and biological taxonomy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"profugus","severity":"info","text":"Isidore differentiates profugus (voluntary exile), exsul (condemned exile), relegatus (temporary exile), and transfuga (deserter to the enemy). The distinctions are legal and moral.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"altum","severity":"info","text":"Altum can mean both high and deep (interior), while excelsum only refers to height. This spatial distinction is typical of Isidore's semantic analysis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"vis","severity":"info","text":"Vis (force) implies violence and injury, while vires (strength) refers to bodily good. Isidore notes that vis makes violentia, vires makes vitiosum (vicious), a moral contrast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"saevus","severity":"info","text":"Saevus (fierce) is verbal, crudelis (cruel) is shown by bloodshed. This distinction between word and deed is a moral-linguistic observation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"bellum","severity":"info","text":"Isidore distinguishes bellum (whole war), acies (battle line), proelium (engagement), and pugna (fight). Acies also refers to the line of sight (oculorum), a pun on acies (sharpness).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'relegans' but the English draft reads 'relegatus'; the intended form is likely 'relegatus' (one temporarily exiled). The draft's 'pugnum' is a typo for 'pugna' (fight)."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"Inter pasum et expertum hoc interest, quod patimur voluntate, experimur necessetate.\n\nInter genus et gentem hoc interest, quod genus tam hominum quam ferarum est; gens ad congregationem plurium pertinet, ei ah uno capite descendit. dicimus enim gens Gallorum.\n\nInter terra, tellurem et humum hoc inlerest, quod terra pars mundi tertia est; tellus, dea; humus locus sepultaræ dicitur, ab humando.\n\nInter mœnia et ædificia hoc interest, quod mœnia publicorum sunt operum, ædificia privatorum.\n\nInter omne et totum hoc interest, quod omne numerositate constat, totum ad par'es dicitur.\n\nInter ulcus, vulnus et agam hoc interest, quod ulcus per se exit, vulnus ferro; plaga potest esse planus ictus; sic quod ulcus levius cst, vulnus gravitatis; plagæ etiam verbera vocantur.\n\nInter sic et ita hoc interest, quod sic quidem ostendit exempla, ita ad rationem refertur.","english":"Between *passus* and *expertus* there is this difference: that we suffer by will, we experience by necessity.\n\nBetween *genus* and *gens* there is this difference: that *genus* pertains to both men and beasts; *gens* pertains to a gathering of many, and descends from one head. For we say \"the *gens* of the Gauls.\"\n\nBetween *terra*, *tellus*, and *humus* there is this difference: that *terra* is the third part of the world; *tellus* is a goddess; *humus* is said of a place of burial, from *humando* (burying).\n\nBetween *moenia* and *aedificia* there is this difference: that *moenia* are of public works, *aedificia* of private ones.\n\nBetween *omne* and *totum* there is this difference: that *omne* consists of number, *totum* is said of parts.\n\nBetween *ulcus*, *vulnus*, and *plaga* there is this difference: that *ulcus* comes out by itself, *vulnus* by iron; *plaga* can be a flat blow; thus *ulcus* is lighter, *vulnus* of gravity; *plagae* are also called blows.\n\nBetween *sic* and *ita* there is this difference: that *sic* indeed shows examples, *ita* is referred to reason.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Isidore distinguishes *passus* (suffered) from *expertus* (experienced) by volition: suffering is voluntary, experience is necessary. This reflects a Stoic or grammatical tradition of differentiating passive states.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"genus","severity":"info","text":"Isidore defines *genus* as applicable to both humans and beasts, while *gens* refers to a multitude descending from one head, e.g., the Gauls. This aligns with classical usage where *gens* denotes a people or clan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"tellus","severity":"info","text":"Isidore identifies *tellus* as a goddess, reflecting Roman mythology where Tellus is the earth goddess, distinct from *terra* as a geographical element and *humus* as burial soil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The distinction between *moenia* (public works) and *aedificia* (private buildings) reflects Roman legal and architectural categories, where *moenia* specifically refers to city walls or public structures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Isidore differentiates *omne* (every, totality by number) from *totum* (whole, totality by parts), a logical distinction found in philosophical discussions of wholes and parts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"plaga","severity":"info","text":"Isidore notes *plaga* can mean a flat blow, and *plagae* are also called blows, distinguishing it from *ulcus* (a sore) and *vulnus* (a wound from iron). This reflects polysemy in Latin medical and everyday language.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has 'inlerest' for 'interest' (scribal error). 'Expertum' is likely a variant of 'expertus'. The phrase 'ad par'es' is unclear; possibly 'ad partes' (to parts). 'Agam' is a corruption; the English draft reads 'plaga'."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Inter duos et ambos hoc interest, quod duo numerantur, ambo congregantur.\n\nInter paret et apparet hoc interest, quod paret, imperio; apparet, videntibus.\n\nInter pullum et nigrum hoc interest, quod pullum albo contrarium est, nigrum colore accipimus.\n\nInter putat, æstimat, opinatur, arbitratur et suspicatur hoc interest, quod potat qui dubitat; æstimat qui existimaturo quæ acta sunt dicit; opinatur qui opinioni aut suæ aut alterius credit; arbitratur qui duliæ rei linem in'ponit.; suspicatur qui latentis rei prospicit formam.\n\nInter prohibere et inhibere hoc interest, quod pronibere est jure non habere; inhibere, vi dicitur. et quod inhibemus jure prohibemus imperio.\n\ni. Inter ostentum, prodigium et monstrum hoc interest, quod ostentum sine corpore solidum novum se ostendit, et oculis, et auribus; prodigium vero, quod solidis corporibus prospicitur, ut in coelo cometes, aut stella, et in nocte lux, interdiu tenebræ; monstrum vero contra naturam cognitum egreditur, ut serpeus cum pedibus, aut cum quatuor alis.","english":"Between *duo* and *ambo* there is this difference: that *duo* are counted, *ambo* are gathered together.\n\nBetween *paret* and *apparet* there is this difference: that *paret* is by command; *apparet* is to those seeing.\n\nBetween *pullum* and *nigrum* there is this difference: that *pullum* is the opposite of white, *nigrum* we take as a color.\n\nBetween *putat*, *æstimat*, *opinatur*, *arbitratur* and *suspicatur* there is this difference: that *putat* is one who doubts; *æstimat* is one who, judging what has been done, speaks; *opinatur* is one who believes an opinion, either his own or another's; *arbitratur* is one who imposes a limit on a matter; *suspicatur* is one who foresees the form of a hidden thing.\n\nBetween *prohibere* and *inhibere* there is this difference: that *prohibere* is not to have by law; *inhibere* is said by force. And what we inhibit by law we prohibit by command.\n\nBetween *ostentum*, *prodigium* and *monstrum* there is this difference: that *ostentum* shows itself new without a solid body, and to eyes and ears; *prodigium* indeed is what is perceived in solid bodies, as a comet or star in the sky, and light by night, darkness by day; *monstrum* indeed comes forth known against nature, as a serpent with feet, or with four wings.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The distinction between *duo* and *ambo* hinges on number versus collectivity: *duo* is a cardinal count, *ambo* implies a pair acting together.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"pullum","severity":"info","text":"Isidore contrasts *pullum* (dun, dark) with *albus* (white) and *nigrum* (black as a color), reflecting a three-term color system common in Latin antiquity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The five verbs *putat*, *aestimat*, *opinatur*, *arbitratur*, *suspicatur* are distinguished by degrees of certainty and object: doubt, judgment, belief, limitation, and foresight.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Isidore distinguishes *prohibere* (legal prohibition) from *inhibere* (forceful restraint), then reverses the relation: what we inhibit by law we prohibit by command.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The classification of *ostentum*, *prodigium*, and *monstrum* reflects late antique natural philosophy: *ostentum* is an apparition, *prodigium* a celestial sign, *monstrum* a physical anomaly.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text for *putat* says 'potat' (drinks) in the edition, likely a scribal error for 'putat'; the English draft follows the intended sense.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'potat' in the *putat* entry is almost certainly a corruption for 'putat' (he thinks), as the context requires a verb of thinking, not drinking."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Inter conticuere, oblicuere et reticuere hoc interest, quod qui conticuit undique silentium praestitit, ut antiqui (Virg. III, Æneid. 718): Conticuit tandem, factoque bic fine quievit: obticuit, qui nullam spem reliquit; reticuit, qui silentio responsa finivit.\n\ninter sepulcrum, tumulum, monumenlum et bustum hoc interest, quod sepulcrum est lucus in quo corpora sepeliuntur, et a sepeliendo dicitur; tumulus, qui cineres tegit; monumentum, quo sepulcrum circumdatur, dictum a munitionibus; bustum, in quo ossa sunt, quasi bene ustum.\n\nInter astra et sidera hoc interest, quod astra sine sidere esse possuut, et astra fixa sunt coelo; sidera moventur.\n\nInter deripere et diripere hoc interest, quod deripimus cum e superiori parte in inferiora rapimus; diripimus, cum laniamus, et in diversas paries didocimus.\n\nInter causam et rationem hoc interest, quod causa multas habet species, ratio paucissimas, et quod ratione efficimur causa desideratur.","english":"Between *conticuere*, *obticuere*, and *reticuere* there is this difference: that he who *conticuit* produced silence on all sides, as the ancients (Virgil, *Aeneid* III.718): *conticuit tandem*, and with this end he rested; *obticuit*, he who left no hope; *reticuit*, he who ended responses with silence.\n\nBetween *sepulcrum*, *tumulus*, *monumentum*, and *bustum* there is this difference: that *sepulcrum* is a grove in which bodies are buried, and it is named from *sepelire* (to bury); *tumulus*, which covers ashes; *monumentum*, which surrounds the sepulcher, named from *munitiones* (fortifications); *bustum*, in which bones are, as if *bene ustum* (well burned).\n\nBetween *astra* and *sidera* there is this difference: that *astra* can exist without *sidus*, and *astra* are fixed in the sky; *sidera* move.\n\nBetween *deripere* and *diripere* there is this difference: that we *deripimus* when we snatch from a higher part to lower parts; we *diripimus* when we tear apart and separate into different parts.\n\nBetween *causa* and *ratio* there is this difference: that *causa* has many species, *ratio* very few, and that what is effected by *ratio*, *causa* is desired.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"conticuere","severity":"info","text":"Isidore distinguishes three near-synonyms for 'falling silent': conticuit implies total silence, obticuit suggests hopeless silence, and reticuit indicates silence that ends a response.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"sepulcrum","severity":"info","text":"Isidore derives sepulcrum from sepelire (to bury), and defines it as a grove (lucus) for burial; this etymology is typical of his method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"bustum","severity":"info","text":"Isidore explains bustum as quasi bene ustum ('well burned'), reflecting Roman cremation practice; the term originally referred to a pyre site.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"causa","severity":"info","text":"The final distinction between causa and ratio is less clear: Isidore says ratio has few species, causa many, and that ratio effects what causa desires, but the logic is compressed.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"conticuit","severity":"info","text":"Isidore cites Virgil, Aeneid III.718 (conticuit tandem) as an example of conticuit; this is a rare explicit classical reference in the Differentiae.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The lemma 'obticuere' is a variant spelling of 'obticuere' (from obticere); the sense 'left no hope' is not standard and may be Isidore's own semantic extension.","The distinction between astra and sidera is not astronomically precise; Isidore's claim that astra are fixed and sidera move is a simplification."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"Inter Italum et Italicum hoc interest, quod Itatus, homo, Italicus, arcus dicitur; ita illud ad person am reterttur, hoc ad rem.\n\nInter devium, invium, avium et pervium hoc interest, quod invium est. sine via secretum; devium, desertus locus; avium, extra viam; pervium, per quod commeatur.\n\nInter dexteram et dextram hoc interest, quod quidam sine causa putaverunt litteram e abundare, secuti consuetudinem antiquam: ut reprendo, et reprehendo; ut vemens, et vehemens: ita dextram manum, et dexteram prosperam partem dici.\n\namer leges et jura huc interest, quod jura reperta sunt ab honesta consuetudine, leges, ex iis quæ inter nos probanda facimus; etjura ab uniuscujusque justitia dicuntur, leges, quod legantur.\n\nInter invidum et invidiosum hoc interest, quod invidus, quoniam alteri invidet; invidiosus, cui invidetur.\n\nInter protinus et protenus hoc interest, quod protinus est statim, continuo, adverbium temporis, prOtenus, quasi porrotenus.","english":"Between *Italus* and *Italicus* there is this difference: that *Italus* is said of a person, *Italicus* of a bow; thus the former refers to a person, the latter to a thing.\n\nBetween *devium*, *invium*, *avium*, and *pervium* there is this difference: that *invium* is without a road, secret; *devium*, a deserted place; *avium*, off the road; *pervium*, through which one may pass.\n\nBetween *dextera* and *dextra* there is this difference: that some have thought without cause that the letter *e* is redundant, following ancient custom: as in *reprendo* and *reprehendo*; as in *vemens* and *vehemens*: thus *dextram manum* (the right hand) and *dexteram prosperam partem* (the favorable side) are said.\n\nBetween *leges* and *jura* there is this difference: that *jura* are derived from honorable custom, *leges* from those things which we do as approved among us; and *jura* are so called from the justice of each individual, *leges* because they are read.\n\nBetween *invidus* and *invidiosus* there is this difference: that *invidus* is one who envies another; *invidiosus*, one who is envied.\n\nBetween *protinus* and *protenus* there is this difference: that *protinus* means immediately, at once, an adverb of time; *protenus*, as it were *porrotenus* (extended forward).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Isidore distinguishes *Italus* (a person) from *Italicus* (a bow), illustrating a broader pattern where the suffix -icus often denotes relation to a thing rather than a person.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"devium","severity":"info","text":"Isidore's four terms (*devium*, *invium*, *avium*, *pervium*) are built on *via* (road) with prefixes: *de-* (away), *in-* (without), *a-* (off), *per-* (through). This reflects a systematic lexical analysis typical of his method.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Isidore notes that some ancients thought the *e* in *dextera* was redundant, comparing it to *reprendo/reprehendo* and *vemens/vehemens*. This reflects late Latin orthographic variation and Isidore's interest in etymological justification.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"Isidore distinguishes *leges* (laws) from *jura* (rights): *jura* arise from custom and individual justice, *leges* from approved practices and are so called because they are 'read' (*legantur*). This reflects a common Roman legal distinction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"invidus","severity":"info","text":"Isidore distinguishes *invidus* (one who envies) from *invidiosus* (one who is envied), a classic active/passive distinction in Latin adjective suffixes (-osus often indicates a quality received).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"protinus","severity":"info","text":"Isidore distinguishes *protinus* (immediately, an adverb of time) from *protenus* (as if *porrotenus*, 'extended forward'), noting a temporal vs. spatial sense. This reflects his interest in near-homophones with different meanings.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor orthographic variants (e.g., 'reterttur' for 'refertur', 'amer' for 'inter') which are likely scribal errors in the manuscript tradition; the intended readings are clear from context."],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Inter demitto et dimitto hoc interest, quod demittit hic qui de alro deorsum mittit, dimittit qui in multas partes,nit.\n\nInter altaria et aras hoc interest, quod altaria Deo ponuntur, aræ etiam defunctis.\n\nInter dimidium et dimidiatum hoc interest, quod dimidium potest signifirare partem *, nisi subjicias integrum nomen, sine dimidiatum, est, ut plena hora dicitur, hora integrum nomen, quasi totum, sine hora non potest esse dimidia; ergo, aut dimidiata hora, aut dimidium horæ, dimidium est: dimidiatum autem, diminuta portio.\n\nInter fiduciam et confidentiam hoc interest, quod confidentia est cum vitio temeritatis; fiduciam habet si quis honesta constantia vivit.\n\nInter legionem et dilectum hoc interest, quod legio dicitur ab eo quod legantur viri fortes, et miles militiæ; dilecta, quæ maxime diligimus, ut filii, vel cognatio patris.","english":"Between *demitto* and *dimitto* there is this difference: that *demittit* is said of one who sends down from above, *dimittit* of one who sends into many parts.\n\nBetween *altaria* and *arae* there is this difference: that *altaria* are placed for God, *arae* also for the dead.\n\nBetween *dimidium* and *dimidiatum* there is this difference: that *dimidium* can signify a part, unless you supply the whole noun; without that, *dimidiatum* is, as when a full hour is called an hour, the whole noun, as it were the whole, without which an hour cannot be half; therefore, either *dimidiata hora* or *dimidium horae* is *dimidium*: *dimidiatum*, however, is a diminished portion.\n\nBetween *fiducia* and *confidentia* there is this difference: that *confidentia* is with the vice of rashness; *fiduciam* one has if he lives with honorable constancy.\n\nBetween *legionem* and *dilectum* there is this difference: that *legio* is so called from the fact that strong men are chosen, and a soldier belongs to the military; *dilecta* are those whom we love most, such as sons or the father's kindred.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"demitto / dimitto","severity":"info","text":"Isidore distinguishes demitto (send down) from dimitto (send in many directions). The latter is the source of English 'dismiss' and 'remit'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"altaria / arae","severity":"info","text":"Isidore reserves altaria for God and arae for the dead, reflecting late antique Christian usage where ara often denoted pagan or funerary altars.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"dimidium / dimidiatum","severity":"info","text":"Isidore distinguishes dimidium (half as a noun, requiring a whole to be specified) from dimidiatum (a diminished portion). This grammatical distinction is not classical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"fiducia / confidentia","severity":"info","text":"Isidore assigns confidentia a negative connotation (rashness) and fiducia a positive one (honest constancy), a moralizing distinction not found in classical Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"legio / dilectus","severity":"info","text":"Isidore derives legio from legere (to choose) and contrasts it with dilectus (beloved), linking the latter to family affection. The etymology of legio is standard (Varro, Ling. 5.87).","cites":[],"named_sources":["Varro De Lingua Latina"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Latin text contains a probable corruption: 'de alro' should likely read 'de alto' (from above). The English draft silently corrects this.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'de alro' in the Latin is likely a scribal error for 'de alto' (from above).","The distinction between dimidium and dimidiatum is grammatically forced and not standard in classical usage."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"Inter assidue et quotidie hoc interest, quod assidue sedulitatis est, quotidie autem perseverantiæ.\n\nInter mœret et meretur hoc interest, quod qui moeret tristis est; meretur autem qui ex alterius judicio parem beneficio gratiam exspectat.\n\nInter plenitudinem et plenitatem hoc interest, quod plenitudo corporis est, plenitas rei; ita plenitudirrem obesorunl hominum, plenitateml variae rei cujuslibet dicimus.\n\nInter precor et deprecor hoc interest, quod precamur Deum, deprecamur homines.\n\nInter fortunam et felicitatem hoc interest, quod fortuna non est, felicitas opcs hominis.\n\nInter tueor et tuor hoc interest, quod tuor, custodio; tueor, video.\n\nInter ludibrium et ludicrum hoc interest, quod ludibrium, in alterius injuria; ludicrum autem, quod ipso delectamur sine cujusquam injuria.\n\nInter stillam et guttam hoc inte rest, quod gutta imbrium; stilla, situlæ, vel aceti.","english":"Between *assidue* and *quotidie* there is this difference: that *assidue* is of diligence, but *quotidie* of perseverance.\n\nBetween *moeret* and *meretur* there is this difference: that he who *moeret* is sad; but *meretur* is he who, by the judgment of another, expects a reward equal to the benefit.\n\nBetween *plenitudinem* and *plenitatem* there is this difference: that *plenitudo* is of the body, *plenitas* of a thing; thus we say *plenitudinem* of obese men, *plenitatem* of any kind of thing.\n\nBetween *precor* and *deprecor* there is this difference: that we *precamur* God, we *deprecamur* men.\n\nBetween *fortunam* and *felicitatem* there is this difference: that *fortuna* is not, *felicitas* is the wealth of a man.\n\nBetween *tueor* and *tuor* there is this difference: that *tuor* means I guard; *tueor*, I see.\n\nBetween *ludibrium* and *ludicrum* there is this difference: that *ludibrium* is at another’s injury; but *ludicrum* is that which we enjoy without anyone’s injury.\n\nBetween *stillam* and *guttam* there is this difference: that *gutta* is of rains; *stilla*, of a bucket, or of vinegar.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"assidue / quotidie","severity":"info","text":"Isidore distinguishes assidue (diligence) from quotidie (perseverance), a nuance not found in classical usage, where assidue often means 'constantly' and quotidie 'daily'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"moeret / meretur","severity":"info","text":"The pairing exploits phonetic similarity: moeret (from maereo, 'to be sad') vs. meretur (from mereor, 'to deserve'). Isidore's definition of meretur as expecting a reward by another's judgment is idiosyncratic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"plenitudinem / plenitatem","severity":"info","text":"Plenitudo is corporeal fullness (e.g., obesity), plenitas the fullness of a thing. The latter is rare in classical Latin; Isidore may be inventing or preserving a late distinction.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"precor / deprecor","severity":"info","text":"Precamur is used for God, deprecamur for humans. This reverses classical usage, where deprecor often means 'pray earnestly' or 'avert by prayer', and precor is general.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"fortunam / felicitatem","severity":"info","text":"Isidore denies fortuna (chance) existence, equating felicitas with a man's wealth. This reflects a Christian rejection of pagan fortune, aligning with Boethian themes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"tueor / tuor","severity":"caution","text":"The Latin text may be corrupt: tuor (I guard) and tueor (I see) are likely variants of the same verb tueor; Isidore's distinction is artificial and not supported by classical usage.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text has minor orthographic inconsistencies (e.g., 'plenitudirrem' for 'plenitudinem', 'plenitateml' for 'plenitatem') that may be scribal errors.","The distinction between stilla and gutta is unclear: Isidore assigns gutta to rain, stilla to bucket or vinegar, but classical usage often treats them as synonyms."],"confidence":"high","notes":[]},{"i":36,"ref":"p36","source":"Inter fidum et fidelem hoc interest, quod fidos, etiam amicus dicitur; fidelis, servus.\n\nInter cognoscimus et agnosceimus hoe interest, quod agnoscimus cognitos, cognoscimus quod nun, quam vidimus.\n\nInter clypeum et clupeum hoc interest, quod clypeum, scutum; clupeum vero, in quod imagines ponuntur.\n\nInter germanum et fratrem hoc interest, quod germanus est verus frater ex patre et matre; frater vero ex diverso patre vel matre.\n\nInter mersare vel mergere hoc interest, quod mersare sæpius mergere semel.\n\nInter agere causam et dicere hoc interest, quod agit patronus, dicit reus.\n\nInter eminus et cominus hoc interest, quod eminus ex longinquo, cominus pede.\n\nInter capere et decipere hoc interest, quod capimus merentes, decipimus innocentes; aut capimus arte, decipimus insidiose.\n\nInter consilium et sententiam hoc interest, quod consilium, cogitatio; sententia, consilii pronuntiatio.","english":"Between *fidus* and *fidelis* there is this difference: that *fidus* is also said of a friend; *fidelis* of a servant.\n\nBetween *cognoscimus* and *agnoscimus* there is this difference: that we *agnoscimus* those we know, we *cognoscimus* what we have never seen.\n\nBetween *clypeum* and *clupeum* there is this difference: that *clypeum* is a shield; *clupeum* is that on which images are placed.\n\nBetween *germanus* and *frater* there is this difference: that *germanus* is a true brother from father and mother; *frater* is from a different father or mother.\n\nBetween *mersare* and *mergere* there is this difference: that *mersare* is to plunge often, *mergere* once.\n\nBetween *agere causam* and *dicere* there is this difference: that the advocate *agit*, the defendant *dicit*.\n\nBetween *eminus* and *cominus* there is this difference: that *eminus* is from afar, *cominus* at close quarters.\n\nBetween *capere* and *decipere* there is this difference: that we *capimus* those who deserve it, we *decipimus* the innocent; or we *capimus* by skill, we *decipimus* by treachery.\n\nBetween *consilium* and *sententiam* there is this difference: that *consilium* is deliberation; *sententia* is the pronouncement of the deliberation.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"fidus / fidelis","severity":"info","text":"Isidore distinguishes *fidus* (trusty, of a friend) from *fidelis* (faithful, of a servant). The distinction reflects classical usage, though in later Latin the terms often overlap.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"cognoscimus / agnoscimus","severity":"info","text":"Isidore differentiates *cognoscimus* (we get to know something new) from *agnoscimus* (we recognize what we already know). This semantic distinction is common in Latin grammar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"clypeum / clupeum","severity":"info","text":"Isidore distinguishes *clypeum* (a shield) from *clupeum* (a medallion or portrait frame). The spelling variation reflects a real lexical difference in Latin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"germanus / frater","severity":"info","text":"Isidore defines *germanus* as a full brother (same parents) and *frater* as a half-brother (different father or mother). This distinction is standard in Roman law.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"mersare / mergere","severity":"info","text":"Isidore notes that *mersare* means to plunge repeatedly, while *mergere* means to plunge once. This is a distinction of verbal aspect (iterative vs. simple).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"eminus / cominus","severity":"info","text":"Isidore contrasts *eminus* (from a distance) with *cominus* (at close quarters). Both are adverbs used in military contexts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The passage lists distinctions without further context; the exact sources for these distinctions are not given."],"confidence":"high","notes":[]},{"i":37,"ref":"p37","source":"Inter fors et fortunam hoc interest, quod fors. casus est, fortuna data est; ut quidam, sic valuit fors, tanquam mors.\n\nluler voluntatem et voluptatem hoc interest quod voluntas animi, voluplas corporis.\n\ninter interea et interdum hoc interest, quod interdum adverbium temporis est, interea causa rei-\n\nInter initium et principium hoc interest, quod principium totius operis cujusciuique unum est quasi primum operis caput; initium, quod frequentius iv., telligimus, el toties accipimus, quoties aut persona mutatur, quasi intus in alteram rem: et principium seniel, initium sæplus. Principium, Arma, virumque cano. Initium, Musa, mihi causas memora. Inveniuntur tamen principia quæ natura sui carent, et specie initia habent, ut: At regina gravi jamdudum saacia cura. Et: Sic falur laerymans, classique immittit habenas.\n\nInter meditari et velitari hoc interest, quod medit amur animo, velitamur corpore.","english":"Between *fors* and *fortuna* there is this difference: that *fors* is chance, *fortuna* is a gift; as some say, *fors* is like death.\n\nBetween *voluntas* and *voluptas* there is this difference: that *voluntas* is of the mind, *voluptas* of the body.\n\nBetween *interea* and *interdum* there is this difference: that *interdum* is an adverb of time, *interea* of the cause of a thing.\n\nBetween *initium* and *principium* there is this difference: that *principium* of any whole work is one, as it were the first head of the work; *initium*, which we more frequently understand, and we take as many times as the person is changed, as it were within another thing: and *principium* once, *initium* more often. *Principium*: \"Arma virumque cano.\" *Initium*: \"Musa, mihi causas memora.\" Yet there are found *principia* which by their nature lack something, and have *initia* in species, as: \"At regina gravi iamdudum saucia cura.\" And: \"Sic fatur lacrimans, classique immittit habenas.\"\n\nBetween *meditari* and *velitari* there is this difference: that we *meditamur* in the mind, we *velitamur* with the body.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"fors","severity":"info","text":"Isidore distinguishes fors (chance) from fortuna (a gift), noting that some equate fors with death, likely reflecting a Stoic or Boethian contrast between random chance and providential fortune.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"voluntas","severity":"info","text":"Voluntas (will) is assigned to the mind, voluptas (pleasure) to the body, a standard Stoic and patristic dichotomy (e.g., Augustine, De Civitate Dei 14.8).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"interea","severity":"info","text":"Interea is defined as an adverb of cause, interdum as an adverb of time; this distinction is not standard in classical Latin, where interea usually means 'meanwhile' (temporal). Isidore may be innovating or drawing on a late grammatical source.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"initium","severity":"info","text":"Isidore contrasts initium (frequent, changeable) with principium (singular, foundational), citing Virgil (Aeneid 1.1 and 1.8) and later lines (Aeneid 1.36, 1.579) to illustrate that principia can have initia in species.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"meditari","severity":"info","text":"Meditari (to ponder) is mental, velitari (to skirmish) is physical; velitari is rare in classical Latin, likely a late or technical term for light-armed combat or rhetorical sparring.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"interea","severity":"caution","text":"The definition of interea as 'adverb of cause' is anomalous; the Latin text may be corrupt or Isidore may be conflating interea with interea causa rei (a phrase not standard). The English draft follows the Latin but the sense is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The definition of interea as an adverb of cause is unclear and may reflect a textual corruption or a non-standard grammatical source.","The phrase 'quasi intus in alteram rem' in the initium/principium section is ambiguous: it may mean 'as if within another thing' or 'as if into another thing'."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"Inter homines et bestias hoc interest, quod bestiæ ventri serviunt, homines rationi.","english":"Between men and beasts there is this difference: that beasts serve the belly, men serve reason.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The passage contrasts humans and beasts by their governing principle: beasts serve the belly (ventri serviunt), humans serve reason (rationi). This encapsulates a core ethical dichotomy in Isidore's thought.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"","severity":"info","text":"The opposition between reason and appetite is a commonplace in ancient philosophy, especially Stoic and Platonic traditions, which Isidore adapts for a Christian moral framework.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"background","lemma":"","severity":"info","text":"A similar contrast appears in Augustine's De Civitate Dei (e.g., 1.20) and in earlier Latin patristic writers, where beasts are defined by lack of reason and submission to bodily desires.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is the final entry in the Differentiarum, serving as a concluding moral summary that elevates human rationality over animal instinct, consistent with the work's taxonomic purpose.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Latin text is clear; no significant ambiguities."],"confidence":"high","notes":[]}]}