capitis periculum, mortal peril; capitis deminutio (maxima, media, minima) (Liv. 22. 60), deprivation of civil rights. caput is often combined with fons = source, origin, e.g. ille fons et caput Socrates (Cic. De. Or. 1. 42); in aegritudine est fons miseriarum et caput (Cic.) By metonymy caput is used with liberum (and noxium) (Verr. 2. 32. 79) with the meaning of a free (guilty) person, individual.
36
Cf. velut in cervicibus habere hostem (Liv. 44. 39); bellum ingens in cervicibus est (Liv. 22. 33. 6).
37
Cf. ne digitum quidem porrigere alicuius rei causa.
38
Notice too liberos de parentum complexu avellere (Verr. 2. 1. 3. 7), to snatch children from their parents' "arms" (not brachium), so in alicuius complexu mori; in alicuius complexu haerere. medium aliquem amplecti, to take to one's arms, embrace; libentissimo animo accipere, to welcome with open arms.
39
Distinguish effugere aliquid, to escape the touch of, e.g. invidiam, mortem; and effugere ex aliqua re, to escape from a position one is already in, e.g. e carcere, e caede, e praelio. Notice fugit me, it escapes my notice.
40
animum advertere aliquid = animadvertere aliquid = to notice a thing; animadvertere in aliquem = to punish a person.
41
To shut one's eyes to a thing, conivere in aliqua re.
42
Cf. caecatus, occaecatus cupiditate, stultitia.
43
pro virili parte is distinct from the other expressions, as implying more assurance and confidence on the part of the speaker.
44
It was the custom for a Roman father to lift up his new-born child, which was laid on the ground at his feet; hence the expression tollere, suscipere.
45
suppeditare (1) transitive, to supply sufficiently; (2) intrans. to be present in sufficient quantities = suppetere.
46
vitae (vivendi) cursus or curriculum = life, career – considering its duration, length. Life = biography is not curriculum vitae, but simply vita, vitae descriptio.
47
To live, speaking chronologically, is esse; vivere denotes to be alive, pass one's life, e.g. laute, in otio.
48
sitis is also used metaphorically – e.g. libertatis sitis (Rep. 1. 43. 66), so sitire– e.g. honores (De Fin. 4. 5. 3), libertatem (Rep. 1. 43. 66), sanguinem (Phil. 2. 7. 20). The participle sitiens takes the Gen. – e.g. sitiens virtutis (Planc. 5. 13).
49
Not in risum erumpere, which only occurs in late Latin. However, risus, vox, fletus erumpit is classical, similarly indignatio (Liv. 4. 50), furor, cupiditates (Cael. 12. 28).
50
valetudo is a neutral term = state of health. sanitas = soundness of mind, reason – e.g. ad sanitatem reverti, to recover one's reason.
51
Note auribus, oculis, captum esse, to be deaf, blind; mente captum esse, to be mad.
52
The comparative and superlative of aeger and aegrotus are not used in this connection, they are replaced by such phrases as vehementer, graviter aegrotare, morbus ingravescit, etc.
53
But se excusare alicui or apud aliquem (de or in aliqua re) = to excuse oneself to some one about a thing.
54
sua morte defungi or mori is late Latin, cf. Inscr. Orell. 3453, debitum naturae persolvit.
55
se interficere, se occidere, se necare are rare. During the classic period, when suicide was not common, ipse is often added – e.g. Crassum se ipsum interemisse (Cic. Scaur. 2. 16), Lucretia se ipsa interemit (Fin. 2. 20. 66); but later, when suicide had become frequent, se interemit; nonnulli semet interemerunt (Suet. Iul. 89), etc., occur commonly.
56
"Corpse" usually = corpus mortui or simply corpus. cadaver is a corpse which has begun to decompose.
57
For eulogy, panegyric, use laudatio funebris or simply laudatio, cf. Mil. 13. 33; Liv. 5. 50.
58
incunabula literally swaddling-clothes. cunabula, cradle, is not used in this metaphorical sense except in post-Augustan Latin.
59
Notice the order; so regularly ea and qua de causa; but ob eam causam not eam ob causam. For the meaning of iustus cf. xvi. 5 bellum iustum and xvi. 10a praelium iustum.
60
But respicere ad aliquid (aliquem) = to look round at an object.
61
contineri aliqua re also means (1) to be bounded by… e.g. oceano; (2) to be limited, restricted to, e.g. moenibus.
62
The proper meaning of integer (in-TAG, tango) is untouched, unsullied.
63
Not occasio opportuna, bona, pulchra, the notion "favourable" being contained in the word itself. We find, however, occasio praeclara, ampla, tanta, not unfrequently.
64
Notice potestatem alicui pugnandi facere, to offer battle, and potestatem sui facere alicui, (1) to give opportunity of battle, and also (2) to grant an audience to (cf. sui conveniendi potestatem facere).
65
In the same way deesse officio, to leave one's duties undone; d. muneri, to neglect the claims of one's vocation; d. rei publicae, to be careless of state interests, to be unpatriotic; d. sibi, not to do one's best.
66
beatitas and beatitudo are used by Cicero in one passage only (De Nat. Deorum, 1. 34. 95), but merely as a linguistic experiment.
67
In Latin metaphor the verb only, as a rule, is sufficient to express the metaphorical meaning – e.g. amicitiam iungere cum aliquo, to be bound by the bands of affection to any one; religionem labefactare, to undermine the very foundations of belief; bellum exstinguere, to extinguish the torch of war; cuncta bello ardent, the fires of war are raging all around; libido consedit, the storm of passion has ceased; animum pellere, to strike the heart-strings; vetustas monumenta exederat, the tooth of time had eaten away the monuments.
68
The first meaning of exercere is to keep in motion, give
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