Venerari, see [Vereri].
Veniam dare, s. [Ignoscere].
[Ventus]; Procella; Tempestas; Vortex; Turbo. Ventus (ἀείς, or ἄντη, Hesiod) is the generic term for wind; procella and tempestas denote a violent wind; procella (κέλαδος), a mere squall or gust of wind; tempestas, a complete storm, or stress of weather, generally accompanied by thunder and lightning, rain or hail; whereas vortex and turbo denote a whirlwind; vortex (vertere), a weaker sort, that merely raises the dust; turbo (στρέφω, στροφάλιγξ), a strong whirlwind that causes destruction. (v. 287.)
Venudare, see [Vendere].
Venustus, see [Formosus].
Vepres, see [Dumi].
[Verberare]; Icere; Ferire; Cædere; Pulsare; Mulcare; Pavire; Cudere. 1. Verberare, ferire, and icere, mean, in a general sense, to strike, whether by throwing, hitting, or pushing; but the verberans makes his blow rebound; the iciens and feriens penetrate and wound, or break to pieces; the iciens (resembling in form jaciens) chiefly by throwing, for instance, fulmine ictus; the feriens, by pushing, for instance, murum ariete; whereas cædere, pulsare, and mulcare, denote especially striking, generally with a weapon; cædere, with a weapon that cuts and wounds, a hatchet, sword, whip, rod, strap; pulsare and mulcare, with a hard weapon, stick or fist. Pulsare has any object whatever, man, a door, the ground; mulcare, like to cudgel, only an object that can feel pain, especially man. 2. Verberare, in a narrower sense, denotes a quiet chastisement by the blows of a stick, which is generally appointed, as a formal punishment, by the competent authorities; whereas pulsare and mulcare, a misusage by blows or thrusts, which is administered as mere vengeance by unauthorized persons; pulsare (from pellere) as a slighter misusage with hand or stick, which principally hurts the honor and dignity of the person misused; mulcare (μαλάξαι, malaxare), a rougher misusage, with fists or clubs, which aims principally at physical pain, like a sound drubbing. 3. Pavire (παίειν) means to beat, in order to make a soft mass solid; cudere, in order to widen or extend a solid mass. Fulgere, battuere, and cajare are antiquated or vulgar expressions for beating. (v. 67.)
Verbosus, see [Garrire].
[Verbum]; Vocabulum; Vox; Dictum; Dicterium. 1. Verbum (ἄραβος) is a word, as a part of speech; whereas vocabulum, as a part of language. The verba are verbs, the vocabula words in general. 2. Verba denote words in general, with reference to their meaning; voces, with reference to their form and their sound. 3. As a grammatical term, vox comprehends all the eight parts of speech; vocabulum, all legitimate words, consequently with the exclusion of interjections or natural sounds; nomen, only the nouns, adjectives, substantives, and pronouns; and verbum, only the verbs. 4. Verbum, in a collective sense, denotes a general notion, that which is said; whereas vox, dictum, and dicterium, are particular expressions; vox (ἠχή), an expression of feeling or passion, like an exclamation; dictum, an expression of wit or intellect, like a bon mot. Tac. Hist. iii. 39. Audita est sævissima Vitellii vox, qua se pavisse oculos spectata inimici morte jactavit; comp. with Ann. vi. 20. Scitum Passieni dictum percrebuit, neque meliorem unquam servum neque deteriorem dominum fuisse. 5. Dictum is the general and popular expression for any pointed saying; dicterium, a select term of later times for a particularly smart dictum, which is not merely the product of natural wit, but also of cultivation refined by literature and intercourse with polished society. (iv. 29.)
[Vereri]; Timere; Metuere; Spes; Fiducia; Timor; Timiditas; Ignavia; Formido; Horror. 1. Vereri (ὁρᾶν?) like αἰδεῖσθαι, has its foundation in what is strikingly venerable; metuere and timere, like δεῖσαι; and φοβεῖσθαι, in the threatening danger of an object. The timens and metuens fear the danger; the verens, the disgrace and shame. Cic. Phil. xii. 12. Quid? veteranos non veremur? nam timeri ne ipsi quidem volunt. Sen. 11, 37. Metuebant eum servi, verebantur liberi, carum omnes habebant. Liv. xxxix. 37. Veremur quidem vos Romani et si ita vultis etiam timemus. Afran. ap. Gell. xv. 13. Ubi malunt metui, quam vereri se ab suis. Senec. Ir. iii. 32. Quibusdam timeamus irasci, quibusdam vereamur. 2. Metus (ματᾶν) is fear, only as the anticipation of an impending evil, and reflection upon it, the apprehension that proceeds from foresight and prudence, like δέος, synonymously with cautio; whereas timor (from τρέμω), the fear that proceeds from cowardice and weakness. Or, metus is an intellectual notion; fear, as from reflection, in opp. to spes; for instances, see Cic. Verr. ii. 54. Off. ii. 6. Liv. xxx. 9. Suet. Aug. 25. Tac. H. i. 18. Ann. ii. 12, 38. Sen. Ep. 5. Suet. Aug. 5. Cels. ii. 6. Curt. viii. 6:—whereas timor is a moral notion, fear as a feeling, in opp. to fiducia, animus. Cic. Divin. ii. 31. Att. v. 20. Rull. i. 8. Sallust. Jug. ii. 3. Tac. Hist. ii. 80. Plin. Ep. v. 17. 3. In the like manner are spes, hope, and fiducia, confidence, distinguished. Sen. Ep. 16. Jam de te spem habeo, nondum fiduciam. Tac. Agr. 2. Nec spem modo ac votum securitas publica, sed ipsius voti fiduciam ac robur assumpserit. Suet. Cl. 10. Aliquanto minore spe quam fiducia. Liv. x. 25. Curt. ix. 4, 25. 4. Timor denotes fear, as a temporary state; timiditas, fearfulness, as an habitual quality, which is connected with ignavia, as a more precise expression for the more general feeling. Lactant. iii. 17. Epicurus . . . ignavum prohibet accedere ad rem publicam, pigrum exercere, timidum militare. Ignavia is inaptitude for any noble action, and particularly for deeds of valor; timiditas is, under certain circumstances, excusable; ignavia is absolutely blamable. 5. Metus and timor have their foundation in reflection, whereby a person is made clearly aware of the object and ground of his apprehension; whereas horror and formido is an immediate feeling, which overpowers the understanding by the dreadful image of the nearness of some horrid object, and can give no account of the ground of its fear; formido (fremere) expresses this state immediately as a state of mind, like ὀῤῥωδία; whereas horror (χέρσος) as the bodily expression of this state, by the hair standing on end, the eyes wildly staring, etc., like φρίκη. Tac. H. iv. 45. Metus per omnes ac præcipua Germanici militis formido. (ii. 190.)