Detrectatio, see [Invidia].
Detrimentum, see [Damnum].
Deus, see [Numen].
[Deversorium]; Hospitium; Caupona; Taberna; Popina; Ganeum. Deversorium is any house of reception on a journey, whether one’s own property, or that of one’s friends, or of inn-keepers; hospitium, an inn for the reception of strangers; caupona (from καρποῦσθαι?) a tavern kept by a publican. These establishments afford lodging as well as food; whereas tabernæ, popinæ, ganea, only food, like restaurateurs; tabernæ (from trabes?), for the common people, as eating-houses; popinæ (from popa, πέψαι), for gentlefolks and gourmands, like ordinaries; ganea (from ἀγανός?), for voluptuaries. (vi. 101.)
Devincire, see [Ligare].
Dicare, see [Sacrare].
[Dicere]; Aio; Inquam; Asseverare; Affirmare; Contendere; Fari; Fabulari. 1. Dicere denotes to say, as conveying information, in reference to the hearer, in opp. to tacere, like the neutral word loqui. Cic. Rull. ii. 1. Ver. ii. 1, 71, 86. Plin. Ep. iv. 20. vii. 6, like λέγειν; but aio expresses an affirmation, with reference to the speaker, in opp. to nego. Cic. Off. iii. 23. Plaut. Rud. ii. 4, 14. Terent. Eun. ii. 2, 21, like φάναι. 2. Ait is in construction with an indirect form of speech, and therefore generally governs an infinitive; whereas inquit is in construction with a direct form of speech, and therefore admits an indicative, imperative, or conjunctive. 3. Aio denotes the simple affirmation of a proposition by merely expressing it, whereas asseverare, affirmare, contendere, denote an emphatic affirmation; asseverare is to affirm in earnest, in opp. to a jocular, or even light affirmation, jocari. Cic. Brut. 85; affirmare, to affirm as certain, in opp. to doubts and rumors, dubitare, Divin. ii. 3, 8; contendere, to affirm against contradiction, and to maintain one’s opinion, in opp. to yielding it up, or renouncing it. 4. Dicere (δεῖξαι) denotes to say, without any accessory notion, whereas loqui (λακεῖν), as a transitive verb, with the contemptuous accessory notion that that which is said is mere idle talk. Cic. Att. xiv. 4. Horribile est quæ loquantur, quæ minitentur. 5. Loqui denotes speaking in general; fabulari, a good-humored, or, at least, pleasant mode of speaking, to pass away the time, in which no heed is taken of the substance and import of what is said, like λαλεῖν; lastly, dicere, as a neuter verb, denotes a speech prepared according to the rules of art, a studied speech, particularly from the rostrum, like λέγειν. Liv. xlv. 39. Tu, centurio, miles, quid de imperatore Paulo senatus decreverit potius quam quid Sergio Galba fabuletur audi, et hoc dicere me potius quam illum audi; ille nihil præterquam loqui, et id ipsum maledice et maligne didicit. Cic. Brut. 58. Scipio sane mihi bene et loqui videtur et dicere. Orat. iii. 10. Neque enim conamur docere eum dicere qui loqui nesciat. Orat. 32. Muren. 34, 71. Suet. Cl. 4. Qui tam ἀσαφῶς loquatur, qui possit quum declamat σαφῶς dicere quæ dicenda sunt non video. 6. Fari (φάναι) denotes speaking, as the mechanical use of the organs of speech to articulate sounds and words, nearly in opp. to infantem esse; whereas loqui (λακεῖν), as the means of giving utterance to one’s thoughts, in opp. to tacere. And as fari may be sometimes limited to the utterance of single words, it easily combines with the image of an unusual, imposing, oracular brevity, as in the decrees of fate, fati; whereas loqui, as a usual mode of speaking, is applicable to excess in speaking, loquacitas. (iv. 1.)
Dicterium, see [Verbum].
Dicto audientem esse, see [Parere].
[Dies]; Tempus; Tempestas; Die; Interdiu. 1. Dies (from ἔνδιος) denotes time in its pure abstract nature, as mere extension and progression; whereas tempus and tempestas, with a qualifying and physical reference, as the weather and different states of time; tempus denotes rather a mere point of time, an instant, an epoch; tempestas, an entire space of time, a period. Hence dies docebit refers to a long space of time, after the lapse of which information will come, like χρόνος; whereas tempus docebit refers to a particular point of time which shall bring information, like καιρός. (iv. 267.) 2. Die means by the day, in opp. to by the hour or the year; whereas interdiu and diu, by day, in opp. to noctu; but interdiu stands in any connection; diu only in direct connection with noctu. (iv. 288.)