Varro: DE LINGVA LATINA

Origines verborum quae sunt locorum et ea quae in his in priore libro scripsi. In hoc dicam de vocabulis temporum et earum rerum quae in agendo fiunt aut dicuntur cum tempore aliquo ut sedetur, ambulatur, loquontur; atque si qua erunt ex diverso genere adiuncta, potius cognationi verborum quam auditori calumnianti geremus morem.

The origins of words which are of places, and those things which among these I wrote in the prior book. In this I shall speak about the vocables of times and of those things which in doing are done or are said with some time, as it is sat, it is walked, they speak; and if any things from a different kind shall be adjoined, we shall rather defer to the cognation of words than to a calumniating auditor.

Huius rei auctor satis mihi Chrysippus et Antipater et illi in quibus, si non tantum acuminis, at plus litterarum, in quo est Aristophanes et Apollodorus, qui omnes verba ex verbis ita declinari scribunt, ut verba litteras alia assumant, alia mittant, alia commutent, ut fit in turdo, in turdario et turdelice. Sic declinantes Graeci nostra nomina dicunt Lucienum Leukienon et Quinctium Kointion, et nostri illorum Aristarchon Aristarchum et Diona Dionem; sic, inquam, consuetudo nostra multa declinavit a vetere, ut ab solu solum, ab Loebeso Liberum, ab Lasibus Lares: quae obruta vetustate ut potero eruere conabor.

For this matter my authority is sufficiently Chrysippus and Antipater and those in whom, if not as much acumen, yet more letters, among whom are Aristophanes and Apollodorus, who all write that words are declined from words in such a way that words assume some letters, dismiss others, change others, as happens in turdus, in turdarius, and in turdelice. Thus, in declining, the Greeks say our names “Lucienus” as Leukienon and “Quinctius” as Kointion, and our people say theirs “Aristarchon” as Aristarchus and “Dion” as Dionem; thus, I say, our usage has declined many things from the old, as from solu “solum,” from Loebeso “Liberum,” from Lasibus “Lares”: which, overwhelmed by antiquity, I shall try, as I am able, to unearth.

II.

Dicemus primo de temporibus, tum quae per ea fiunt, sed ita ut ante de natura eorum: ea enim dux fuit ad vocabula imponenda homini. Tempus esse dicunt intervallum mundi motus. Id divisum in partes aliquot maxime ab solis et lunae cursu.

We will speak first about times, then about the things which are done through them, but in such a way that first about their nature: for that was the guide for man for imposing vocabula. They say time is the interval of the world’s motion. That is divided into several parts, chiefly by the course of the sun and the moon.

Itaque ab eorum tenore temperato tempus dictum, unde tempestiva; et a motu eorum qui toto caelo coniunctus mundus.

Therefore from their tempered tenor 'time' was named, whence 'tempestive'; and from their motion, the world, which is conjoined through the whole heaven.

Duo motus solis: alter cum caelo, quod movetur ab Iove rectore, qui Graece Dia appellatur, cum ab oriente ad occasum venit, quo tempus id ab hoc deo dies appellatur. Meridies ab eo quod medius dies. D antiqui, non R in hoc dicebant, ut Praeneste incisum in solario vidi.

Two motions of the sun: one with the sky, which is moved by Jove the ruler—who in Greek is called Dia—when it comes from the east to the west; whence that time from this god is called “day.” Meridies (meridian) is from this, that it is the middle of the day. The ancients said D, not R, in this, as I saw incised on a sundial at Praeneste.

Solarium dictum id, in quo horae in sole inspiciebantur, vel horologium ex aqua, quod Cornelius in Basilica Aemilia et Fulvia inumbravit. Diei principium mane, quod tum manat dies ab oriente, nisi potius quod bonum antiqui dicebant manum, ad cuiusmodi religionem Graeci quoque cum lumen affertur, solent dicere phos agathon.

The solarium is so called, that in which the hours were inspected by means of the sun, or the horologe from water, which Cornelius traced by shadow in the Basilica Aemilia and Fulvia. The beginning of the day is morning, because then the day emanates from the east, unless rather because the ancients said “manum” for “bonum” (good); to a religious usage of this kind the Greeks also, when light is brought in, are accustomed to say phos agathon.

Suprema summum diei, id ab superrimo. Hoc tempus XII Tabulae dicunt occasum esse solis; sed postea lex Plaetoria id quoque tempus esse iubet supremum quo praetor in Comitio supremam pronuntiavit populo. Secundum hoc dicitur crepusculum a crepero: id vocabulum sumpserunt a Sabinis, unde veniunt Crepusci nominati Amiterno, qui eo tempore erant nati, ut Lucii prima luce in Reatino; crepusculum significat dubium; ab eo res dictae dubiae creperae, quod crepusculum dies etiam nunc sit an iam nox multis dubium.

Suprema, the topmost of the day, is from “most upper.” The 12 Tables say this time is the sun’s setting; but later the Plaetorian law also orders that to be the supreme time at which the praetor in the Comitium proclaimed the suprema to the people. Next after this comes “twilight,” said from creperus: they took that vocable from the Sabines, whence come the Crepusci named at Amiternum, who were born at that time, as the Lucii “at first light” in the Reatine district; “crepusculum” signifies “doubtful”; from it doubtful things are called “creperae,” because at twilight it is to many doubtful whether it is still day or already night.

Nox, quod, ut Pacuius ait,

Night, because, as Pacuvius says,

Omnia nisi interveniat sol pruina obriguerint,

All things, unless the sun intervene, would have stiffened with hoarfrost,

quod nocet, nox, nisi quod Graece nux nox. Cum stella prima exorta (eum Graeci vocant hesperon, nostri Vesperuginem ut Plautus:

what is noxious, night, except that in Greek nux is nox. When the first star has risen (the Greeks call it hesperon, our people Vesperuginem as Plautus:

Neque Vesperugo neque Vergiliae occidunt),

Neither Vesperugo nor the Vergiliae set),

id tempus dictum a Graecis hespera, Latine vesper; ut ante solem ortum quod eadem stella vocatur iubar, quod iubata, Pacui dicit pastor:

that time is called by the Greeks hespera, in Latin vesper; just as before the sun’s rising the same star is called iubar, because “iubata,” Pacuvius’s shepherd says:

Exorto iubare, noctis decurso itinere;

With the day-star arisen, the journey of night run through;

Enni Aiax:

Ennius’ Ajax:

Lumen — iubarne? — in caelo cerno.

Light — is it the dawn-radiance? — I discern in the sky.

Inter vesperuginem et iubar dicta nox intempesta, ut in Bruto Cassii quod dicit Lucretia:

Between the evening-star and the morning radiance the time is called the dead of night, as in Cassius’s Brutus, where Lucretia says:

Nocte intempesta nostram devenit domum.

In the dead of night he came to our house.

Intempestam Aelius dicebat cum tempus agendi est nullum, quod alii concubium appellarunt, quod omnes fere tunc cubarent; alii ab eo quod sileretur silentium noctis, quod idem Plautus tempus conticinium: scribit enim:

Aelius used to call “intempesta” the time when there is no time for acting, which others appellated “concubium,” because almost all then were abed; others [derived it] from the fact that the silence of the night was being kept, which same time Plautus [calls] “conticinium”: for he writes:

Videbimus: factum volo. Redito conticinio.

We shall see: I want it done. Return at conticinium.

Alter motus solis est, aliter ac caeli, quod movetur a bruma ad solstitium. Dicta bruma, quod brevissimus tunc dies est; solstitium, quod sol eo die sistere videbatur, quo ad nos versum proximus est. Sol cum venit in medium spatium inter brumam et solstitium, quod dies aequus fit ac nox, aequinoctium dictum.

There is another motion of the sun, different from that of the sky; it is moved from the bruma to the solstice. It is called bruma, because the day is then the shortest; solstice, because on that day the sun seemed to stand still, when, turned toward us, it is nearest to us. When the sun comes into the middle space between bruma and solstice, because the day becomes equal to the night, it is called the equinox.

Tempus a bruma ad brumam dum sol redit, vocatur annus, quod ut parvi circuli anuli, sic magni dicebantur circites ani, unde annus.

The time from the winter solstice to the winter solstice, while the sun returns, is called the year, because just as the small circles’ rings are called annuli, so the great one’s circuits were called ani, whence annus.

Huius temporis pars prima hiems, quod tum multi imbres; hinc hibernacula, hibernum; vel, quod tum anima quae flatur omnium apparet, ab hiatu hiems. Tempus secundum ver, quod tum virere, incipunt virgulta ac vertere se tempus anni; nisi quod Iones dicunt er ver. Tertium ab aestu aestas; hinc aestivum; nisi forte a Graeco aithesthai.

The first part of this time is winter, because then there are many rains; hence hibernacula, winter-quarters, and hibernum, wintry; or, because then the breath which is breathed by everyone becomes visible, winter from hiatus. The second season is spring, because then the shrubs begin to grow green and the season of the year to turn itself; unless that the Ionians say er ver. The third, from heat, is summer; hence estival; unless perhaps from the Greek aithesthai.

Quartum autumnus, ab augendis hominum opibus dictus frugibusque coactis, quasi auctumnus.

The fourth, autumn, named from augmenting the wealth of men and from the fruits having been collected, as if “auctumnus.”

Ut annus ab sole, sic mensis a lunae motu dictus, dum ab sole profecta rursus redit ad eum. Luna quod Graece olim dicta mene, unde illorum menes, ab eo nostri. A mensibus intermestris dictum, quod putabant inter prioris mensis senescentis extremum diem et novam lunam esse diem, quem diligentius Attici henen kai nean appellarunt, ab eo quod eo die potest videri extrema et prima luna.

As the year is named from the sun, so the month is said from the moon’s motion, when, having set out from the sun, it returns again to it. The Moon, which in Greek was once called mene, whence their menes, and from that our months. From inter-month days it is said, because they thought that between the last day of the preceding waning month and the new moon there is a day, which the Attics more carefully called henen kai nean, from the fact that on that day the last and the first moon can be seen.

Lustrum nominatum tempus quinquennale a luendo, id est solvendo, quod quinto quoque anno vectigalia et ultro tributa per censores persolvebantur. Seclum spatium annorum centum vocarunt, dictum a sene, quod longissimum spatium senescendorum hominum id putarunt. Aevum ab aetate omnium annorum (hinc aeviternum, quod factum est aeternum): quod Graeci aiona, id ait Chrysippus esse aei on. Ab eo Plautus:

Lustrum, the quinquennial period, was named from luere, that is, paying, because every fifth year the public revenues and voluntary tributes were paid in full through the censors. Seclum they called a span of 100 years, said from senex, because they thought that the longest span for men to grow old. Aevum from the age of all years (hence aeviternal, which became eternal): which the Greeks [call] aion, which Chrysippus says is aei on (“always being”). From this Plautus:

Non omnis aetas ad perdiscendum est satis,

Not every age is sufficient for learning thoroughly,

hinc poetae:

hence the poets:

Aeterna templa caeli.

The eternal temples of heaven.

III.

Ad naturale discrimen civilia vocabula dierum accesserunt. Dicam prius qui deorum causa, tum qui hominum sunt instituti. Dies Agonales per quos rex in Regia arietem immolat, dicti ab "agon," eo quod interrogat minister sacrificii "agone?": nisi si a Graeca lingua, ubi agon princeps, ab eo quod immolatur a principe civitatis et princeps gregis immolatur.

To the natural distinction were added the civil vocables of days. I will first speak of those which, for the sake of the gods, then of those which for men have been instituted. The Agonales days, on which the king in the Regia immolates a ram, are said from "agon," because the minister of the sacrifice asks "agone?": unless perhaps from the Greek tongue, where agon is "princeps," from the fact that what is immolated is by the princeps of the civitas and the princeps of the flock is immolated.

Carmentalia nominantur quod sacra tum et feriae Carmentis.

The Carmentalia are named because then the sacra and feriae of Carmentis are observed.

Lupercalia dicta, quod in Lupercali Luperci sacra faciunt. Rex cum ferias menstruas Nonis Februariis edicit, hunc diem februatum appellat; februm Sabini purgamentum, et id in sacris nostris verbum non ignotum: nam pellem capri, cuius de loro caeduntur puellae Lupercalibus, veteres februm vocabant, et Lupercalia Februatio, ut in Antiquitatum libris demonstravi. Quirinalia a Quirino, quod ei deo feriae et eorum hominum, qui Furnacalibus suis non fuerunt feriati.

The Lupercalia are so called, because in the Lupercal the Luperci perform sacred rites. When the King proclaims the monthly feriae on the Nones of February, he calls this day “februated”; the Sabines call februm a purgamentum (a purificatory implement), and that word is not unknown in our sacred rites: for the hide of a billy-goat, with a thong from which girls are struck at the Lupercalia, the ancients called februum, and the Lupercalia a Februation, as I have demonstrated in the books of Antiquities. The Quirinalia are from Quirinus, because it is a holiday for that god, and for those men who were not on holiday at their own Fornacalia.

Feralia ab inferis et ferendo, quod ferunt tum epulas ad sepulcrum quibus ius ibi parentare. Terminalia, quod is dies anni extremus constitutus: duodecimus enim mensis fuit Februarius et cum intercalatur inferiores quinque dies duodecimo demuntur mense. Ecurria ab equorum cursu: eo die enim ludis currunt in Martio Campo.

Feralia, from the infernal ones and from bearing, because they then bring banquets to the sepulcher, by which they have the right there to perform parental rites. Terminalia, because that day has been established as the last of the year: for February was the 12th month, and when intercalation is made the lower five days are subtracted from the 12th month. Ecurria, from the running of horses: on that day indeed, in the games, they run in the Campus Martius.

Liberalia dicta, quod per totum oppidum eo die sedent ut sacerdotes Liberi anus hedera coronatae cum libis et foculo pro emptore sacrificantes. In libris Saliorum quorum cognomen Agonensium, forsitan hic dies ideo appelletur potius Agonia. Quinquatrus: hic dies unus ab nominis errore observatur proinde ut sint quinque; dictus, ut ab Tusculanis post diem sextum Idus similiter vocatur Sexatrus et post diem septimum Septimatrus, sic hic, quod erat post diem quintum Idus, Quinquatrus.

Liberalia are so called, because throughout the whole town on that day they sit as priestesses of Liber—old women crowned with ivy—sacrificing with cakes and a little brazier on behalf of a purchaser. In the books of the Salii, whose byname is Agonenses, perhaps this day is therefore rather called Agonia. Quinquatrus: this single day, through an error of the name, is observed as though there were five; so named: just as by the Tusculans the day after the sixth day before the Ides is likewise called Sexatrus, and the day after the seventh Septimatrus, so this one, because it was after the fifth day before the Ides, [is] Quinquatrus.

Dies Tubulustrium appellatur, quod eo die in Atrio Sutorio sacrorum tubae lustrantur.

The day is called the Tubulustrium, because on that day in the Shoemakers’ Atrium the trumpets of the sacred rites are lustrated.

Megalesia dicta a Graecis, quod ex Libris Sibyllinis arcessita ab Attalo rege Pergama; ibi prope murum Megalesion, id est templum eius deae, unde advecta Romam. Fordicidia a fordis bubus; bos forda quae fert in ventre; quod eo die publice immolantur boves praegnantes in curiis complures, a fordis caedendis Fordicidia dicta. Palilia dicta a Pale, quod ei feriae, ut Cerialia a Cerere.

Megalesia, so called by the Greeks, because, from the Sibylline Books, it was summoned by King Attalus from Pergamum; there near the wall is the Megalesion, that is, the temple of that goddess, whence it was conveyed to Rome. Fordicidia from fordae cows; a forda cow is one which bears in the womb; because on that day pregnant cows are publicly immolated in several curiae, from the slaughtering of the fordae it is called Fordicidia. Palilia, called from Pales, because the holidays are for her, as the Cerialia from Ceres.

Vinalia a vino; hic dies Iovis, non Veneris. Huius rei cura non levis in Latio: nam aliquot locis vindemiae primum ab sacerdotibus publice fiebant, ut Romae etiam nunc: nam flamen Dialis auspicatur vindemiam et ut iussit vinum legere, agna Iovi facit, inter cuius exta caesa et porrecta flamen primus vinum legit. In Tusculanis portis est scriptum:

Vinalia from wine; this day of Jupiter, not of Venus. The care of this matter is no slight one in Latium: for in several places the vintages were first conducted publicly by the priests, as at Rome even now: for the flamen Dialis takes the auspices for the vintage, and when he has ordered the wine to be gathered, he offers a ewe-lamb to Jupiter; among whose entrails, once cut and presented, the flamen is the first to gather the wine. On the Tusculan gates it is written:

Vinum novum ne vehatur in urbem ante quam Vinalia kalentur.

Let new wine not be conveyed into the city before the Vinalia are called.

Robigalia dicta ab Robigo; secundum segetes huic deo sacrificatur, ne robigo occupet segetes.

Robigalia, so called from Robigo; with regard to the crops, sacrifice is offered to this god, lest rust occupy the crops.

Dies Vestalia ut virgines Vestales a Vesta. Quinquatrus minusculae dictae Iuniae Idus ab similitudine maiorum, quod tibicines tum feriati vagantur per urbem et conveniunt ad Aedem Minervae. Dies Fortis Fortunae appellatus ab Servio Tullio rege, quod is fanum Fortis Fortunae secundum Tiberim extra urbem Romam dedicavit Iunio mense.

The day Vestalia is so called from Vesta, just as the Vestal virgins are from Vesta. The Lesser Quinquatrus are called on the June Ides by likeness to the Greater, because the pipers, then on holiday, wander through the city and assemble at the Temple of Minerva. The day of Fortis Fortuna is named after King Servius Tullius, because he dedicated a shrine of Fortis Fortuna along the Tiber, outside the city of Rome, in the month of June.

Dies Poplifugia videtur nominatus, quod eo die tumultu repente fugerit populus: non multo enim post hic dies quam decessus Gallorum ex Urbe, et qui tum sub Urbe populi, ut Ficuleates ac Fidenates et finitimi alii, contra nos coniurarunt. Aliquot huius diei vestigia fugae in sacris apparent, de quibus rebus Antiquitatum Libri plura referunt. Nonae Caprotinae, quod eo die in Latio Iunoni Caprotinae mulieres sacrificant et sub caprifico faciunt; e caprifico adhibent virgam.

The Day Poplifugia seems so named, because on that day, at a sudden tumult, the people fled: for this day is not long after the departure of the Gauls from the City, and the peoples who then were near the City, such as the Ficuleates and the Fidenates and other neighbors, conspired against us. Several vestiges of the flight of this day appear in the sacred rites, about which matters the Books of Antiquities report more. The Nones of Caprotinae, because on that day in Latium women sacrifice to Juno Caprotina and perform (the rites) under the wild fig-tree; from the wild fig-tree they employ a rod.

Cur hoc, toga praetexta data eis Apollinaribus Ludis docuit populum.

Why this was so, the toga praetexta given to them at the Apollinarian Games taught the people.

Neptunalia a Neptuno: eius enim dei feriae. Furrinalia a Furrina, quod ei deae feriae publicae, dies is; cuius deae honos apud antiquos: nam ei sacra instituta annua et flamen attributus; nunc vix nomen notum paucis. Portunalia dicta a Portuno, cui eo die aedes in portu Tiberino facta et feriae institutae.

Neptunalia from Neptune: for it is the holiday of that god. Furrinalia from Furrina, because to that goddess there are public holidays, on that day; the honor of that goddess was among the ancients: for annual sacred rites were instituted for her and a flamen was assigned; now scarcely the name is known to a few. Portunalia called from Portunus, to whom on that day a temple was made in the Tiberine harbor and holidays were instituted.

Vinalia rustica dicuntur ante diem XIIII Kalendas Septembres, quod tum Veneri dedicata aedes et horti ei deae dicantur ac tum sunt feriati holitores. Consualia dicta a Conso, quod tum feriae publicae ei deo et in Circo ad aram eius ab sacerdotibus ludi illi, quibus virgines Sabinae raptae. Volcanalia a Volcano, quod ei tum feriae et quod eo die populus pro se in ignem animalia mittit.

The Rustic Vinalia are said to be on the 14th day before the Kalends of September, because then a temple is dedicated to Venus and the gardens are said to be dedicated to that goddess, and at that time the greengrocers are on holiday. The Consualia are named from Consus, because then there are public festival-days for that god, and in the Circus at his altar there are those games by the priests, during which the Sabine virgins were seized. The Volcanalia [are] from Vulcan, because then there are festival-days for him and because on that day the people, on their own behalf, throw animals into the fire.

Opeconsiva dies ab dea Ope Consiva, cuius in Regia sacrarium quod adeo artum, eo praeter virgines Vestales et sacerdotem publicum introeat nemo. "Is cum eat, suffibulum ut habeat," scriptum: id dicitur ab suffigendo subfigabulum. Volturnalia a deo Volturno, cuius feriae tum. Octobri mense Meditrinalia dies dictus a medendo, quod Flaccus flamen Martialis dicebat hoc die solitum vinum novum et vetus libari et degustari medicamenti causa; quod facere solent etiam nunc multi cum dicunt:

Opeconsiva day is from the goddess Ops Consiva, whose shrine in the Regia is so narrow that, into it, except for the Vestal Virgins and the public priest, no one enters. "That when he goes, he is to have a suffibulum," is written: that is said from subfixing, "subfigabulum." Volturnalia from the god Volturnus, whose festival is then. In the month of October the day Meditrinalia is said from healing, because Flaccus, the Flamen of Mars, used to say that on this day it was customary for new and old wine to be libated and tasted for the sake of a medicament; a thing which many even now are accustomed to do when they say:

Novum vetus vinum bibo: novo veteri morbo medeor.

I drink new wine and old: with the new I heal the old sickness.

Fontanalia a Fonte, quod is dies feriae eius; ab eo tum et in fontes coronas iaciunt et puteos coronant. Armilustrium ab eo quod in Armilustrio armati sacra faciunt, nisi locus potius dictus ab his; sed quod de his prius, id ab ludendo aut lustro, id est quod circumibant ludentes ancilibus armati. Saturnalia dicta ab Saturno, quod eo die feriae eius, ut post diem tertium Opalia Opis.

Fontanalia from Fons, because that day is his feast; from this then they both cast crowns into the springs and crown the wells. Armilustrium from the fact that in the Armilustrum armed men perform sacred rites, unless rather the place is named from these; but as to that earlier about these, it is from playing or from lustration, that is, because they used to go around playing, armed with the ancilia. Saturnalia called from Saturn, because on that day is his holiday, just as on the third day after are the Opalia of Ops.

Angeronalia ab Angerona, cui sacrificium fit in Curia Acculeia et cuius feriae publicae is dies. Larentinae, quem diem quidam in scribendo Larentalia appellant, ab Acca Larentia nominatus, cui sacerdotes nostri publice parentant e sexto die, qui ab ea dicitur dies Parentalium Accas Larentinas.

Angeronalia from Angerona, for whom a sacrifice is made in the Curia Acculeia and whose public feast-day is this day. Larentinae, a day which some in writing call Larentalia, named from Acca Larentia, to whom our priests publicly perform parentation on the sixth day, which from her is called the day of the Parentalia of Acca Larentia.

Hoc sacrificium fit in Velabro, qua in Novam Viam exitur, ut aiunt quidam ad sepulcrum Accae, ut quod ibi prope faciunt diis Manibus servilibus sacerdotes; qui uterque locus extra urbem antiquam fuit non longe a Porta Romanula, de qua in priore libro dixi. Dies Septimontium nominatus ab his septem montibus, in quis sita Urbs est; feriae non populi, sed montanorum modo, ut Paganalibus, qui sunt alicuius pagi.

This sacrifice is performed in the Velabrum, where one goes out onto the Nova Via, as some say at the sepulcher of Acca, as the priests make near there for the servile Manes; both of which places were outside the ancient city, not far from the Romanula Gate, about which I spoke in the prior book. The day Septimontium is named from these seven hills on which the City is situated; a holiday not of the people, but only of the hill-dwellers, as at the Paganalia, who are of some pagus.

De statutis diebus dixi; de annalibus nec die statutis dicam. Compitalia dies attributus Laribus vialibus: ideo ubi viae competunt tum in competis sacrificatur. Quotannis is dies concipitur.

I have spoken about the established days; I will speak about the annual ones not fixed by a set day. The day of the Compitalia is attributed to the roadside Lares: therefore where the roads meet, then at the crossroads sacrifice is made. Each year this day is appointed by proclamation.

Similiter Latinae Feriae dies conceptivus dictus a Latinis populis, quibus ex Albano Monte ex sacris carnem petere fuit ius cum Romanis, a quibus Latinis Latinae dictae.

Similarly, the Latin Feriae, a conceptive day, were so called from the Latin peoples, who had the right, together with the Romans, to ask for flesh from the sacred rites on Mount Alban; from these Latins the Feriae were called “Latin.”

Sementivae Feriae dies is, qui a pontificibus dictus, appellatus a semente, quod sationis causa susceptae. Paganicae eiusdem agriculturae causa susceptae, ut haberent in agris omnis pagus, unde Paganicae dictae. Sunt praeterea feriae conceptivae quae non sunt annales, ut hae quae dicuntur sine proprio vocabulo aut cum perspicuo, ut Novendiales sunt.

The day of the Sementine Feriae is that which is declared by the pontiffs, appellated from sowing, because undertaken for the sake of sowing. The Paganicae, undertaken for the sake of the same agriculture, so that every pagus might have them in the fields, whence they are called Paganicae. There are, moreover, conceptive feriae which are not annal (fixed-date), such as those which are spoken of without a proper vocable or with a perspicuous one, as the Novendiales are.

IV.

De his diebus satis; nunc iam, qui hominum causa constituti, videamus. Primi dies mensium nominati Kalendae, quod his diebus calantur eius mensis Nonae a pontificibus, quintanae an septimanae sint futurae, in Capitolio in Curia Calabra sic: "Die te quinti kalo Iuno Covella" aut "Septimi die te kalo Iuno Covella."

Enough about these days; now, let us see those which have been established for the sake of men. The first days of months are named the Calends, because on these days the Nones of that month are called out by the pontiffs—whether they are going to be on the fifth day or the seventh—on the Capitol in the Curia Calabra thus: "On the fifth day I call you, Juno Covella," or "On the seventh day I call you, Juno Covella."

Nonae appellatae aut quod ante diem nonum Idus semper, aut quod, ut novus annus Kalendae Ianuariae ab novo sole appellatae, novus mensis ab nova luna Nonae; eodem die in Urbem qui in agris ad regem conveniebat populus. Harum rerum vestigia apparent in sacris Nonalibus in Arce, quod tunc ferias primas menstruas, quae futurae sint eo mense, rex edicit populo. Idus ab eo quod Tusci Itus, vel potius quod Sabini Idus dicunt.

The Nones are called either because they are always on the ninth day before the Ides, or because, just as the new year, the Kalends of January, are named from the new sun, the new month from the new moon—the Nones; on the same day the people who were in the fields used to come together into the City to the king. Traces of these things appear in the Nones rites on the Citadel, because then the king proclaims to the people the first monthly holy days which are to be in that month. The Ides are [so named] from the fact that the Tuscans say Itus, or rather because the Sabines say Idus.

Dies postridie Kalendas, Nonas, Idus appellati atri, quod per eos dies nihil novi inciperent. Dies fasti, per quos praetoribus omnia verba sine piaculo licet fari; comitiales dicti, quod tum ut in Comitio esset populus constitutum est ad suffragium ferundum, nisi si quae feriae conceptae essent, propter quas non liceret, ut Compitalia et Latinae.

The days on the day after the Kalends, Nones, and Ides were called black, because on those days they began nothing new. Days fasti, on which it is permitted for the praetors to speak all words without expiation; called comitial, because then it was established that the people be in the Comitium for the bearing of a suffrage, unless there were any proclaimed feast-days (feriae conceptae), on account of which it would not be permitted, such as the Compitalia and the Latin Festival.

Contrarii horum vocantur dies nefasti, per quos dies nefas fari praetorem "do," "dico," "addico"; itaque non potest agi: necesse est aliquo eorum uti verbo, cum lege quid peragitur. Quod si tum imprudens id verbum emisit ac quem manumisit, ille nihilo minus est liber, sed vitio, ut magistratus vitio creatus nihilo setius magistratus. Praetor qui tum fatus est, si imprudens fecit, piaculari hostia facta piatur; si prudens dixit, Quintus Mucius aiebat eum expiari ut impium non posse.

The days contrary to these are called nefast days, on which days it is nefas for the praetor to utter "I give," "I say," "I adjudge"; and so no action can be brought: it is necessary to use some one of those words when anything is transacted by law. But if then unwitting he let slip that word and manumitted someone, that man is nonetheless free, but with a flaw, as a magistrate created with a flaw is nonetheless a magistrate. The praetor who then spoke thus, if he did it unwittingly, is purified by a piacular victim having been offered; if he spoke knowingly, Quintus Mucius used to say that he cannot be expiated as impious.

Intercisi dies sunt per quos mane et vesperi est nefas, medio tempore inter hostiam caesam et exta porrecta fas; a quo quod fas tum intercedit aut eo intercisum nefas, intercisi. Dies qui vocatur sic "Quando rex comitiavit fas," is dictus ab eo quod eo die rex sacrificio ius dicat ad Comitium, ad quod tempus est nefas, ab eo fas: itaque post id tempus lege actum saepe.

The intercised days are those on which in the morning and in the evening it is nefas, but in the middle time between the victim having been slain and the entrails proffered it is fas; from which, because fas then intervenes, or because nefas is at that point cut asunder, they are called intercised. The day which is called thus “Quando rex comitiavit fas” is so named from this: that on that day the king, by sacrifice, pronounces ius at the Comitium—up to that time it is nefas, from then on fas; and therefore after that time legal action has often been carried on.

Dies qui vocatur "Quando stercum delatum fas," ab eo appellatus, quod eo die ex Aede Vestae stercus everritur et per Capitolinum Clivum in locum defertur certum. Dies Alliensis ab Allia fluvio dictus: nam ibi exercitu nostro fugato Galli obsederunt Romam.

The day which is called "When the dung has been carried away is fas" is so named from this: because on that day from the Temple of Vesta the dung is swept out and is carried along the Capitoline Clivus into a certain fixed place. The Allian day is named from the river Allia: for there, our army having been put to flight, the Gauls besieged Rome.

Quod ad singulorum dierum vocabula pertinet dixi. Mensium nomina fere sunt aperta, si a Martio, ut antiqui constituerunt, numeres: nam primus a Marte. Secundus, ut Fulvius scribit et Iunius, a Venere, quod ea sit Aphrodite; cuius nomen ego antiquis litteris quod nusquam inveni, magis puto dictum, quod ver omnia aperit, Aprilem.

As to the names of the individual days, I have spoken. The names of the months are for the most part evident, if you count from March, as the ancients established: for the first is from Mars. The second, as Fulvius and Junius write, is from Venus, since she is Aphrodite; but since I have found that name nowhere in ancient letters, I rather think it is said that April is from the fact that spring (ver) opens all things (aperit).

Tertius a maioribus Maius, quartus a iunioribus dictus Iunius.

The third, from the majors, May; the fourth, from the juniors, called June.

Dehinc quintus Quintilis et sic deinceps usque ad Decembrem a numero. Ad hos qui additi, prior a principe deo Ianuarius appellatus; posterior, ut idem dicunt scriptores, ab diis inferis Februarius appellatus, quod tum his parentetur; ego magis arbitror Februarium a die februato, quod tum februatur populus, id est Lupercis nudis lustratur antiquum oppidum Palatinum gregibus humanis cinctum.

Then the fifth, Quintilis, and thus in succession up to December, are named from the number. To these which were added, the former was called January from the chief god Janus; the latter, as the same writers say, was called February from the infernal gods, because then parentation is performed to them; I rather judge February [to be] from the februated day, because then the people are februated, that is, the ancient Palatine town, girt with human flocks, is lustrated by the naked Luperci.

Quod ad temporum vocabula Latina attinet, hactenus sit satis dictum; nunc quod ad eas res attinet quae in tempore aliquo fieri animadverterentur, dicam, ut haec sunt: legisti, cursus, ludens; de quis duo praedicere volo, quanta sit multitudo eorum et quae sint obscuriora quam alia.

As regards the Latin vocabulary of times, let it have been said enough thus far; now, as regards those things which are observed to be done at some time, I will speak, as these are: you have read, running, playing; about which I wish to say two things: how great is their multitude, and which are more obscure than others.

Cum verborum declinatuum genera sint quattuor, unum quod tempora adsignificat neque habet casus, ut ab lego leges, lege; alterum quod casus habet neque tempora adsignificat, ut ab lego lectio et lector; tertium quod habet utrunque et tempora et casus, ut ab lego legens, lecturus; quartum quod neutrum habet, ut ab lego lecte ac lectissime: horum verborum si primigenia sunt ad mille, ut Cosconius scribit, ex eorum declinationibus verborum discrimina quingenta milia esse possunt ideo, quod a singulis verbis primigeniis circiter quingentae species declinationibus fiunt.

Since the kinds of declensions of words are four—one which assigns times and does not have cases, as from lego leges, lege; a second which has cases and does not assign times, as from lego lectio and lector; a third which has both, both times and cases, as from lego legens, lecturus; a fourth which has neither, as from lego lecte and lectissime—if the primigenial ones of these words are up to 1,000, as Cosconius writes, from their declensions the distinctions of words can be 500,000, for this reason: that from each primigenial verb about 500 species are made by declensions.

Primigenia dicuntur verba ut lego, scribo, sto, sedeo et cetera, quae non sunt ab alio quo verbo, sed suas habent radices. Contra verba declinata sunt, quae ab alio quo oriuntur, ut ab lego legis, legit, legam et sic indidem hinc permulta. Quare si quis primigeniorum verborum origines ostenderit, si ea mille sunt, quingentum milium simplicium verborum causas aperuerit una; sin nullius, tamen qui ab his reliqua orta ostenderit, satis dixerit de originibus verborum, cum unde nata sint, principia erunt pauca, quae inde nata sint, innumerabilia.

Words are called primigenial, such as I read, I write, I stand, I sit, and the rest, which are not from any other word, but have their own roots. Conversely, there are declined words, which arise from some other, as from I read come you read, he reads, I shall read, and thus from the same source very many more. Wherefore, if someone should show the origins of the primigenial words—if these are 1,000—he will with that one have laid open the causes of 500,000 simple words; but if of none, nevertheless he who shall have shown that the remaining ones have arisen from these will have said enough about the origins of words, since the beginnings whence they are born will be few, whereas the things born from them will be innumerable.

A quibus iisdem principiis antepositis praeverbiis paucis immanis verborum accedit numerus, quod praeverbiis inmutatis additis atque commutatis aliud atque aliud fit: ut enim et processit, et recessit, sic accessit et abscessit; item incessit et excessit, sic successit et decessit, discessit et concessit. Quod si haec decem sola praeverbia essent, quoniam ab uno verbo declinationum quingenta discrimina fierent, his decemplicatis coniuncto praeverbio ex uno quinque milia numero efficerentur, ex mille ad quinquagies centum milia discrimina fieri possunt.

From these same principles, with a few preverbs put in front, an immense number of words is added, because, when the preverbs are altered, added, and changed, one thing after another is produced: for just as he both proceeded and receded, so he acceded and absceded; likewise he inceded and exceeded, so he succeeded and deceded, disceded and conceded. And if these ten preverbs alone existed, since from one verb five hundred distinctions of inflections would be made, with these multiplied tenfold, a preverb being joined, from one there would be produced five thousand in number; from a thousand, up to five million distinctions can be made.

Democritus, Epicurus, item alii qui infinita principia dixerunt, quae unde sint non dicunt, sed cuiusmodi sint, tamen faciunt magnum: quae ex his constant in mundo, ostendunt. Quare si etymologus principia verborum postulet mille, de quibus ratio ab se non poscatur, et reliqua ostendat, quod non postulat, tamen immanem verborum expediat numerum.

Democritus, Epicurus, likewise others who said that the principles are infinite, do not say whence they are, but of what sort they are; nevertheless they achieve something great: they show the things which in the world are constituted from these. Wherefore, if an etymologist should postulate a thousand principles of words, for which no account is demanded of him, and should show the rest—though this is not required—nevertheless he would unravel an immense number of words.

De multitudine quoniam quod satis esset admonui, de obscuritate pauca dicam. Verborum quae tempora adsignificant ideo locus, difficillimus etyma, quod neque his fere societas cum Graeca lingua, neque vernacula ea quorum in partum memoria adfuerit nostra; e quibus, ut dixi, quae poterimus.

Concerning the multitude, since I have admonished what would be sufficient, I shall speak a few things about obscurity. As to the words which assign the times, the topic is therefore most difficult for etymology, because neither do these for the most part have association with the Greek language, nor are they vernacular, at whose bringing-forth our memory has been present; of which, as I said, what we shall be able.

VI.

Incipiam hinc primum quod dicitur ago. Actio ab agitatu facta. Hinc dicimus "agit gestum tragoedus," et "agitantur quadrigae"; hinc "agitur pecus pastum." Qua vix agi potest, hinc angiportum; qua nil potest agi, hinc angulus, vel quod in eo locus angustissimus, cuius loci is angulus.

I shall begin here first with what is called “I drive/act” (ago). “Action” made from “agitation.” Hence we say “the tragedian acts the gesture,” and “the quadrigae are driven”; hence “the herd is driven to pasture.” Where it can scarcely be driven, hence angiportum; where nothing can be driven, hence angle, or because in it the place is most narrow, of which place that is the angle.

Actionum trium primus agitatus mentis, quod primum ea quae sumus acturi cogitare debemus, deinde tum dicere et facere. De his tribus minime putat volgus esse actionem cogitationem; tertium, in quo quid facimus, id maximum. Sed et cum cogitamus quid et eam rem agitamus in mente, agimus, et cum pronuntiamus, agimus.

Of the three actions, the first is the mind’s agitation, because first we ought to cogitate the things we are about to do, then next to say and to do. Of these three the vulgar crowd least thinks cogitation to be an action; the third, in which we do something, that they deem the greatest. But both when we cogitate something and agitate that matter in the mind, we act, and when we pronounce, we act.

Itaque ab eo orator agere dicitur causam et augures augurium agere dicuntur, quom in eo plura dicant quam faciant.

Therefore, from this the orator is said to act a cause and the augurs to act an augury, since therein they say more than they do.

Cogitare a cogendo dictum: mens plura in unum cogit, unde eligere possit. Sic e lacte coacto caseus nominatus; sic ex hominibus contio dicta, sic coemptio, sic compitum nominatum. A cogitatione concilium, inde consilium; quod ut vestimentum apud fullonem cum cogitur, conciliari dictum.

To cogitate is said from “to co-gather” (cogere): the mind co-gathers many things into one, whence it may be able to elect. Thus from coagulated milk cheese is named; thus from men a contio is said, thus coemption, thus compitum named. From cogitation, council (concilium), thence counsel (consilium); because, just as a garment at the fuller’s, when it is co-gathered, it is said to be conciliated.

Sic reminisci, cum ea quae tenuit mens ac memoria, cogitando repetuntur. Hinc etiam comminisci dictum, a con et mente, cum finguntur in mente quae non sunt; et ab hoc illud quod dicitur eminisci, cum commentum pronuntiatur. Ab eadem mente meminisse dictum et amens, qui a mente sua discedit.

Thus to reminisce, when the things which the mind and memory have held are repeated by thinking. Hence also “to devise” is said, from “con-” and “mind,” when things that are not are fashioned in the mind; and from this, that which is called “to bring to mind,” when the contrivance is pronounced. From the same “mind” are said “to remember” and “mindless,” one who departs from his own mind.

Hinc etiam metus a mente quodam modo mota, ut metuisti te amovisti; sic, quod frigidus timor, tremuisti timuisti. Tremo dictum a similitudine vocis, quae tunc cum valde tremunt apparet, cum etiam in corpore pili, ut arista in spica hordei, horrent.

Hence also fear, from the mind in a certain way moved, as when you felt fear you removed yourself; thus, because fear is cold, you trembled, you were afraid. “I tremble” is said from a similitude of the voice, which then appears when they tremble greatly, when also on the body the hairs, like the awn on the spike of barley, bristle.

Curare a cura dictum. Cura, quod cor urat; curiosus, quod hac praeter modum utitur. Recordari, rursus in cor revocare.

To cure (to care for) is said from care. Care, because it burns the heart; the curious, because he uses this beyond measure. To record (to remember) is to call back again into the heart.

Curiae, ubi senatus rempublicam curat, et illa ubi cura sacrorum publica; ab his curiones.

Curiae, where the Senate takes care of the republic, and that place where the care of the sacred rites is public; from these come the curiones.

Volo a voluntate dictum et a volatu, quod animus ita est, ut puncto temporis pervolet quo volt. Lubere ab labendo dictum, quod lubrica mens ac prolabitur, ut dicebant olim. Ab lubendo libido, libidinosus ac Venus Libentina et Libitina, sic alia.

Volo is said from voluntas and from volatus, because the mind is such that in a point of time it flies through to where it wills. Lubere is said from slipping (labere), because the mind is slippery and even slips down, as they used to say. From lubere: libido, libidinous, and Venus Libentina and Libitina, so also other things.

Metuere a quodam motu animi, cum id quod malum casurum putat refugit mens. Cum vehementius in movendo ut ab se abeat foras fertur, formido; cum parum movetur pavet, et ab eo pavor.

To fear is from a certain motion of the mind, when the mind shuns that which it thinks an evil is about to befall. When, in moving, it is carried more vehemently so as to go forth away from itself, dread; when it is moved too little, it quails, and from that, panic.

Meminisse a memoria, cum in id quod remansit in mente rursus movetur; quae a manendo ut manimoria potest esse dicta. Itaque Salii quod cantant:

To remember from memory, when it is moved again into that which has remained in the mind; which from remaining, as manimoria, can have been said. And so the Salii, what they sing:

Mamuri Veturi,

O Mamurius Veturius,

significant memoriam veterem. Ab eodem monere, quod is qui monet, proinde sit ac memoria; sic monimenta quae in sepulcris, et ideo secundum viam, quo praetereuntis admoneant et se fuisse et illos esse mortalis. Ab eo cetera quae scripta ac facta memoriae causa monimenta dicta.

they signify ancient memory. From the same [root] comes to admonish, since he who admonishes is, as it were, akin to memory; thus the monuments which are in sepulchres, and therefore alongside the road, in order that they may admonish passers-by both that they themselves have been, and that those are mortal. From this, the other things which are written and made for the sake of memory are called monuments.

Maerere a marcere, quod etiam corpus marcesceret; hinc etiam macri dicti. Laetari ab eo quod latius gaudium propter magni boni opinionem diffusum. Itaque Iuventius ait:

To mourn from marcere, because the body too would wither; hence also the lean are called macri. To rejoice from that, because joy, on account of the opinion of a great good, is spread more widely. And so Juventius says:

Gaudia
Sua si omnes homines conferant unum in locum,
Tamen mea exsuperet laetitia.

Joys
If all men should bring together their own into one place,
yet my joy would surpass them.

Sic cum se habent, laeta.

Thus, when they are so disposed, they are joyful.

VII.

Narro, cum alterum facio narum, a quo narratio, per quam cognoscimus rem gestam. Quae pars agendi est ab dicendo ac sunt aut coniuncta cum temporibus aut ab his: eorum hoc genus videntur etyma.

I narrate, when I make another gnarus (knowing), whence narration, through which we come to know a thing done. Which is a part of pleading drawn from speaking; and they are either conjoined with times (tenses) or derived from them: of these the etyma seem to be of this kind.

Fatur is qui primum homo significabilem ore mittit vocem. Ab eo, ante quam ita faciant, pueri dicuntur infantes; cum id faciunt, iam fari; cum hoc vocabulum, tum a similitudine vocis pueri fariolus ac fatuus dictum. Ab hoc tempora quod tum pueris constituant Parcae fando, dictum fatum et res fatales.

One speaks who, as a human, first sends forth from the mouth a voice capable of signifying. From this, before they do so, children are called infants; when they do it, they are now said to speak; along with this vocable, then from a likeness of the child’s voice, “fariolus” and “fatuous” were said. From this, because the Parcae by speaking establish times for children then, “fate” and “fatal things” are so called.

Ab hac eadem voce qui facile fantur facundi dicti, et qui futura praedivinando soleant fari fatidici; dicti idem vaticinari, quod vesana mente faciunt: sed de hoc post erit usurpandum, cum de poetis dicemus.

From this same word those who speak easily are called facund, and those who are wont to speak the future by predivining, fatidic; they are said likewise to vaticinate, because they do this with a vesanic mind: but this must be dealt with later, when we speak about poets.

Hinc fasti dies, quibus verba certa legitima sine piaculo praetoribus licet fari; ab hoc nefasti, quibus diebus ea fari ius non est et, si fati sunt, piaculum faciunt. Hinc effata dicuntur, qui augures finem auspiciorum caelestum extra urbem agris sunt effati ut esset; hinc effari templa dicuntur: ab auguribus effantur qui in his fines sunt.

From this, fasti days, on which it is permitted for the praetors to speak the fixed lawful words without a piacular offense; from this, nefasti, on which days it is not right to speak them and, if they have been spoken, they commit a piaculum. From this, effata are so called, which are those by which the augurs have spoken out that the boundary of the celestial auspices should be outside the city in the fields; hence temples are said to be “spoken out”: the augurs speak out the boundaries which are within them.

Hinc fana nominata, quod pontifices in sacrando fati sint finem; hinc profanum, quod est ante fanum coniunctum fano; hinc profanatum quid in sacrificio atque Herculi decuma appellata ab eo est quod sacrificio quodam fanatur, id est ut fani lege fit. Id dicitur polluctum, quod a porriciendo est fictum: cum enim ex mercibus libamenta porrecta sunt Herculi in aram, tum polluctum est, ut cum profanatum dicitur, id est proinde ut sit fani factum: itaque ibi olim in fano consumebatur omne quod profanatum erat, ut etiam nunc fit quod praetor urbanus quotannis facit, cum Herculi immolat publice iuvencam.

Hence fanes (fana) are so named, because the pontiffs, in consecrating, speak the boundary; hence profane, which is before the temple (fanum), conjoined to the temple; hence “profanated” something in sacrifice and the “tithe to Hercules” are named from this, that by a certain sacrifice it is “fanated,” that is, it becomes by the law of the fanum. That is called polluctum, which is formed from porricere: for when from the profits the libations have been proffered to Hercules onto the altar, then it is polluctum, as when “profanated” is said, that is, as though it has been made to belong to the fanum: and so there formerly in the temple (fanum) everything that was profanated was consumed, as even now happens in what the urban praetor does each year, when he immolates a heifer publicly to Hercules.

Ab eodem verbo fari fabulae, ut tragoediae et comoediae, dictae. Hinc fassi ac confessi, qui fati id quod ab is quaesitum. Hinc professi; hinc fama et famosi.

From the same verb fari “to speak,” fables, such as tragedies and comedies, are named. Hence fassi and confessed, those who have spoken what was asked by them. Hence professed; hence fame and famous.

Ab eodem falli, sed et falsum et fallacia, quae propterea, quod fando quem decipit ac contra quam dixit facit. Itaque si quis re fallit, in hoc non proprio nomine fallacia, sed tralaticio, ut a pede nostro pes lecti ac betae. Hinc etiam famigerabile et sic compositicia alia item ut declinata multa, in quo et Fatuus et Fatuae.

From the same source are “to be deceived,” and also “false” and “fallacy,” so called because by speaking he deceives someone and does contrary to what he said. And so, if someone deceives in fact, in this case it is not by its proper name “fallacy,” but by a tralatitious one, as from our foot comes the “foot” of a bed and of a beet. Hence also “famigerable,” and thus other composite words likewise, as many derived ones, among which also Fatuus and Fatuae.

Loqui ab loco dictum. Quod qui primo dicitur iam fari vocabula et reliqua verba dicit ante quam suo quique loco ea dicere potest, hunc Chrysippus negat loqui: quare ut imago hominis non sit homo sic in corvis, cornicibus, pueris primitus incipientibus fari verba non esse verba, quod non loquantur. Igitur is loquitur, qui suo loco quodque verbum sciens ponit, et is tum prolocutus, quom in animo quod habuit extulit loquendo.

To speak is said to be from “place.” For he who, though at the first he is said already to utter vocables and the remaining words, says them before he is able to say each in its proper place—Chrysippus denies that this one speaks: wherefore, as an image of a man is not a man, so in ravens, crows, and boys first beginning to speak, the “words” are not words, since they do not speak. Therefore he speaks who knowingly sets each word in its own place; and he has then spoken forth, when by speaking he has brought out what he had in mind.

Hinc dicuntur eloqui ac reloqui in fanis Sabinis, e cella dei qui loquuntur. Hinc dictus loquax, qui nimium loqueretur; hinc eloquens, qui copiose loquitur; hinc colloquium, cum veniunt in unum locum loquendi causa; hinc adlocutum mulieres ire aiunt, cum eunt ad aliquam locutum consolandi causa; hinc quidam loquelam dixerunt verbum quod in loquendo efferimus. Concinne loqui dictum a concinere, ubi inter se conveniunt partes ita ut inter se concinant aliud alii.

Hence to speak out and to speak back are said in the Sabine fanes, of those who speak from the god’s cella. Hence loquacious is said, one who would speak too much; hence eloquent, one who speaks copiously; hence colloquy, when they come into one place for the sake of speaking; hence they say women go to address, when they go to speak to someone for the sake of consoling; hence certain men have called loquela the word which we utter in speaking. To speak with concinnity is said from to sing together, where the parts agree among themselves so that they harmonize one with another.

Pronuntiare dictum a pro et nuntiare; pro idem valet quod ante, ut in hoc: proludit. Ideo actores pronuntiare dicuntur, quod in proscaenio enuntiant poetae cogitata, quod maxime tum dicitur proprie, novam fabulam cum agunt. Nuntius enim est a novis rebus nominatus, quod a verbo Graeco potest declinatum; ab eo itaque Neapolis illorum Novapolis ab antiquis vocitata nostris.

To pronounce is said from pro and to announce; pro is the same as before, as in this: he preludes. Therefore actors are said to pronounce, because on the proscenium they enunciate the poet’s thoughts, which is then most properly said when they perform a new play. For a messenger is named from new things, since it can be declined from a Greek word; from that, therefore, their Neapolis was by our ancients often called Novapolis.

A quo etiam extremum novissimum quoque dici coeptum volgo, quod mea memoria ut Aelius sic senes aliquot, nimium novum verbum quod esset, vitabant; cuius origo, ut a vetere vetustius ac veterrimum, sic ab novo declinatum novius et novissimum, quod extremum. Sic ab eadem origine novitas et novicius et novalis in agro et "sub Novis" dicta pars in Foro aedificiorum, quod vocabulum ei pervetustum, ut Novae Viae, quae via iam diu vetus.

From this, too, the extreme began also to be called “newest” in common speech, which, in my memory, Aelius, as also several old men, avoided as being too new a word; its origin is this: just as from vetus come vetustius and veterrimum, so from novus are declined novius and novissimum, meaning “the last/uttermost.” Thus from the same source come novelty (novitas) and novice (novicius) and noval (novalis) in the field, and the section among the buildings in the Forum called “sub Novis,” which appellation for it is very time‑honored, as with the Novae Viae, which street has already long been old.

Ab eo quoque potest dictum nominare, quod res novae in usum quom additae erant, quibus eas novissent, nomina ponebant. Ab eo nuncupare, quod tunc pro civitate vota nova suscipiuntur. Nuncupare nominare valere apparet in legibus, ubi "nuncupatae pecuniae" sunt scriptae; item in Choro in quo est:

From that too “to nominate” can be said to be so called, because when new things had been added into use, they would set names by which they might know them. From that “to nuncupate,” because then new vows are undertaken for the state. That “to nuncupate” avails for “to nominate” appears in the laws, where “nuncupated moneys” are written; likewise in the Chorus in which there is:

Aenea! — Quis is est qui meum nomen nuncupat?

Aeneas! — Who is this who calls my name?

Item in Medo:

Likewise in the Medus:

Quis tu es, mulier, quae me insueto nuncupasti nomine?

Who are you, woman, who have named me by an unaccustomed name?

Dico originem habet Graecam, quod Graeci deiknyo. Hinc etiam dicare, ut ait, Ennius:

Dico has a Greek origin, because the Greeks deiknyo. Hence also dicare, as Ennius says:

Dico VI hunc dicare circum metulas.

I say 6: that this one dedicate around the boundary-posts.

Hinc iudicare, quod tunc ius dicatur; hinc iudex, quod ius dicat accepta potestate; hinc dedicat, id est quibusdam verbis dicendo finit: sic, enim aedis sacra a magistratu pontifice praeeunte, dicendo dedicatur. Hinc, ab dicendo, indicium; hinc illa: indicit bellum, indixit funus, prodixit diem, addixit iudicium; hinc appellatum dictum in mimo, ac dictiosus; hinc in manipulis castrensibus dicta ab ducibus; hinc dictata in ludo; hinc dictator magister populi, quod is a consule debet dici; hinc antiqua illa addici numo et dicis causa et addictus.

Hence to judge, because then the law is said; hence judge, because he says the law after power has been received; hence he dedicates, that is, by saying certain words he sets a boundary: thus indeed a sacred temple, the pontiff leading the magistrate, is dedicated by saying. Hence, from saying, indication (evidence); hence those: he proclaims war, he proclaimed a funeral, he appointed a day, he awarded a judgment; hence the thing called a dictum in mime, and more “dictious” (rich in dicta); hence in the camp maniples the watchwords said by the commanders; hence dictations in school; hence dictator, master of the people, because he ought to be declared by the consul; hence those ancient phrases: to be adjudged to the coin, and “for the sake of a plea” (for form’s sake), and addictus (one adjudged).

Si dico quid sciens nescienti, quod ei quod ignoravit trado, hinc doceo declinatum vel quod cum docemus dicimus vel quod qui docentur inducuntur in id quod docentur. Ab eo quod scit ducere qui est dux aut ductor; hinc doctor qui ita inducit, ut doceat. Ab ducendo docere disciplina discere litteris commutatis paucis.

If I say something, being-knowing, to one not-knowing—inasmuch as I hand over to him what he was ignorant of—hence “I teach” is derived either from what we say when we teach, or from the fact that those who are taught are induced into that which they are taught. From his knowing how to lead, he is a leader, a dux or a ductor; hence “doctor,” one who so leads-in as to teach. From leading (ducere) come teach (docere), discipline (disciplina), and learn (discere), with only a few letters altered.

Ab eodem principio documenta, quae exempla docendi causa dicuntur.

From the same principle, documents, which are called examples for the sake of teaching.

Disputatio et computatio e propositione putandi, quod valet purum facere; ideo antiqui purum putum appellarunt; ideo putator, quod arbores puras facit; ideo ratio putari dicitur, in qua summa fit pura: sic is sermo in quo pure disponuntur verba, ne sit confusus atque ut diluceat, dicitur disputare.

Disputation and computation are from the proposition of putare, which has the force “to make pure”; therefore the ancients called “pure” putum; therefore putator, because he makes trees pure; therefore reckoning (ratio) is said “putari,” in which the sum is made pure: thus that discourse in which the words are disposed purely, lest it be confused and so that it may shine clear, is said “to dispute.”

Quod dicimus disserit item translaticio aeque ex agris verbo: nam ut holitor disserit in areas sui cuiusque generis res, sic in oratione qui facit, disertus. Sermo, opinor, est a serie, unde serta; etiam in vestimento sartum, quod comprehensum: sermo enim non potest in uno homine esse solo, sed ubi oratio cum altero coniuncta. Sic conserere manum dicimur cum hoste; sic ex iure manum consertum vocare; hinc adserere manu in libertatem cum prendimus. Sic augures dicunt:

What we say “he disserts” likewise is transferentially from a word of the fields: for as the kitchen‑gardener dis‑sows (distributes) into areas the things of each several kind, so in oration he who does this is eloquent. Discourse, I suppose, is from series, whence garlands (serta); also in a garment “sewn‑up” (sartum), because it is comprehended; for discourse cannot be in one man alone, but where speech is conjoined with another. Thus we are said to con‑sew the hand with the enemy; thus “to call to a hand‑joining by law”; hence “to assert by hand into freedom” when we lay hold. Thus the augurs say:

Si mihi auctor es verbenam manu asserere, dicito consortes.

If you are my guarantor to assert the vervain by hand, say “consorts.”

Hinc etiam, a quo ipsi consortes, sors; hinc etiam sortes, quod in his iuncta tempora cum hominibus ac rebus; ab his sortilegi; ab hoc pecunia quae in faenore sors est, impendium quod inter se iungit.

Hence also, whence they themselves are consorts, the lot; hence also the lots, because in these the times are joined with men and with things; from these, the sortilegi; from this, the money which in usury is the principal, the outlay which links them together.

Legere dictum, quod leguntur ab oculis litterae; ideo etiam legati, quod ut publice mittantur leguntur. Item ab legendo leguli, qui oleam aut qui uvas legunt; hinc legumina in frugibus variis; etiam leges, quae lectae et ad populum latae quas observet. Hinc legitima et collegae, qui una lecti, et qui in eorum locum suppositi, sublecti; additi allecti et collecta, quae ex pluribus locis in unum lecta.

To read is so called, because letters are read by the eyes; therefore also legates, because they are selected to be sent on public business. Likewise from reading/gathering, leguli, those who pick olives or grapes; hence legumes among the various crops; also laws, which, having been selected and brought to the people, they are to observe. Hence legitimate and colleagues, who are chosen together, and those put in their place, subselected; added, allected, and collected, which, chosen from several places, is brought into one.

Ab legendo ligna quoque, quod ea caduca legebantur in agro quibus in focum uterentur. Indidem ab legendo legio et diligens et dilectus.

From legere, “to gather,” wood as well, because those fallen pieces were gathered in the field to be used in the hearth. From the same legere come legion and diligent and dilect (beloved/selected).

Murmurari a similitudine sonitus dictus, qui ita leviter loquitur, ut magis e sono id facere quam ut intellegatur videatur. Hinc etiam poetae

To murmur is said from a likeness of sound, of one who speaks so lightly that he seems to do it more from the sound than to be understood. Hence also the poets

Murmurantia litora.

Murmuring shores.

Similiter fremere, gemere, clamare, crepare ab similitudine vocis sonitus dicta. Hinc illa

Similarly, to roar, to groan, to clamor, to creak are said from the similitude of the sound of the voice. Hence those

Arma sonant, fremor oritur;

Arms resound, a roar arises;

hinc

hence

Nihil me increpitando commoves.

You do not move me at all by increpation.

Vicina horum quiritare, iubilare. Quiritare dicitur is qui Quiritum fidem clamans inplorat. Quirites a Curensibus; ab his cum Tatio rege in societatem venerunt civitatis. Ut quiritare urbanorum, sic iubilare rusticorum: itaque hos imitans Aprissius ait:

Near akin to these are “quiritare” and “jubilare.” One is said to quiritare who, crying out, implores the fides of the Quirites. Quirites [are so named] from the Curenses; from them they came, with King Tatius, into a partnership of the state. As quiritare is of the urbanites, so jubilare is of the rustics: and so, imitating these, Aprissius says:

Io bucco! — Quis me iubilat?
Vicinus tuus antiquus.

Hey, blockhead! — Who is jubilating me?
Your ancient neighbor.

Sic triumphare appellatum, quod cum imperatore milites redeuntes clamitant per Urbem in Capitolium eunti "Io triumphe"; id a thriamboi ac Graeco Liberi cognomento potest dictum.

Thus it is appellated “to triumph,” because when the soldiers are returning with the commander, as he goes through the City to the Capitol, they shout “Io, triumph!”; and this can be said to be from thriambos and from the Greek cognomen of Liber.

Spondere est dicere spondeo, a sponte: nam id idem valet et a voluntate. Itaque Lucilius scribit de Cretaea, cum ad se cubitum venerit sua voluntate, sponte ipsam suapte adductam, ut tunicam et cetera reiceret. Eandem uoluntatem Terentius significat, cum ait satius esse

To spond is to say “I spond” (I pledge), from sponte: for that has the same value also from volition. And so Lucilius writes about Cretaea, that when she came to him to lie down of her own will, spontaneously, she herself self-led, she should cast off her tunic and the rest. The same volition Terence signifies, when he says that it is preferable

Sua sponte recte facere quam alieno metu.

To do right of one’s own accord rather than by another’s fear.

Ab eadem sponte, a qua dictum spondere, declinatum despondet et respondet et desponsor et sponsa, item sic alia. Spondet enim qui dicit a sua sponte "spondeo"; qui spopondit, est sponsor; qui idem ut faciat obligatur sponsu, consponsus.

From that same sponte, from which spondere is said, are declined despondet and respondet and desponsor and sponsa, likewise others in this way. For he pledges who says from his own sponte “I pledge” (spondeo); he who has pledged (spopondit) is a sponsor; he who is bound by a sponsus to do the same, a co-sponsor (consponsus).

Hoc Naevius significat cum ait "consponsi." Si spondebatur pecunia aut filia nuptiarum causa, appellabatur et pecunia et quae desponsa erat sponsa; quae pecunia inter se contra sponsu rogata erat, dicta sponsio; cui desponsa quae erat, sponsus; quo die sponsum erat, sponsalis.

This Naevius signifies when he says "consponsi." If money or a daughter was being formally promised for the sake of nuptials, both the money and she who was betrothed were called sponsa; the money that had been asked between them by way of a counter-pledge (contra sponsu) was called a sponsio; the one to whom she was betrothed, sponsus; the day on which there was a betrothal, sponsalis.

Qui spoponderat filiam, despondisse dicebant, quod de sponte eius, id est de voluntate, exierat: non enim si volebat, dabat, quod sponsu erat alligatus: nam ut in comoediis vides dici:

He who had pledged his daughter (spopondit), they used to say had “desponsed” her, because it had gone forth from her sponte, that is, from her will: for it was not that he gave her merely if he wished, since he was bound by the sponsus (pledge): for, as you see it said in the comedies:

Sponden tuam gnatam filio uxorem meo?

Do you pledge your daughter as a wife to my son?

Quod tum et praetorium ius ad legem et censorium iudicium ad aequum existimabatur. Sic despondisse animum quoque dicitur, ut despondisse filiam, quod suae spontis statuerat finem.

For at that time it was considered that praetorian law had regard to statute, and censorial judgment to the equitable. Thus one is also said to have betrothed his mind, as to have betrothed a daughter, because he had set a limit to his own free will.

A sua sponte dicere cum spondere, respondere quoque dixerunt, cum ad spontem responderent, id est ad voluntatem rogatoris. Itaque qui ad id quod rogatur non dicit, non respondet, ut non spondet ille statim qui dixit spondeo, si iocandi causa dixit, neque agi potest cum eo ex sponsu. Itaque is quoi dicitur in comoedia:

To speak from one’s own sponte went along with to spondere; they also said to respondere, when they responded ad spontem, that is, to the will of the questioner. And so he who does not speak to that which is asked does not respond, just as he does not at once “spond” who has said “I spondeo,” if he said it for the sake of joking; nor can action be brought against him from a sponsio. And so the one to whom it is said in the comedy:

Meministin te spondere mihi gnatam tuam?

Do you remember that you promised your daughter to me?

quod sine sponte sua dixit, cum eo non potest agi ex sponsu.

since he said it without his own free will, one cannot bring suit against him on a sponsion.

Etiam spes a sponte potest esse declinata, quod tum sperat cum quod volt fieri putat: nam quod non volt si putat, metuit, non sperat. Itaque hi quoque qui dicunt in Astraba Plauti:

Even hope can be declined from “of one’s own accord” (sponte), for one hopes then when he thinks that what he wants will happen: for if he thinks what he does not want, he fears, not hopes. And so those also who say in Plautus’s Astraba:

Nunc sequere adseque, Polybadisce, meam spem
cupio consequi.
Sequor hercle equidem, nam libenter meam
speratam consequor:

Now follow and pursue, Polybadiscus, my hope
I desire to attain it.
I follow, by Hercules, indeed, for gladly
I attain what I have hoped for:

quod sine sponte dicunt, vere neque ille sperat qui dicit adolescens neque illa quae sperata est.

because they say it without “sponte,” in truth neither does that adolescent who says it hope, nor does that hoped‑for girl [hope].

Sponsor et praes et vas neque idem, neque res a quibus hi, sed e re simili. Itaque praes qui a magistratu interrogatus, in publicum ut praestet; a quo et cum respondet, dicit "praes". Vas appellatus, qui pro alteo vadimonium promittebat. Consuetudo erat, cum reus parum esset idoneus inceptis rebus, ut pro se alium daret; a quo caveri postea lege coeptum est ab his, qui praedia venderent, vadem ne darent; ab eo ascribi coeptum in lege mancipiorum:

Sponsor, praes, and vas are neither the same, nor are they from the same matters, but from a similar affair. Therefore praes is he who, when questioned by the magistrate, is to stand surety in public; and from this, when he replies, he says “praes.” Vas is the one so called who, on behalf of another, promised the vadimonium. It was the custom, when the defendant was too little suitable for the undertakings, that he give another in his stead; from which it thereafter began to be provided by law that those who sold landed estates should not give a vades; from this it began to be written into the Law of Mancipations:

Vadem ne poscerent nec dabitur.

Let them not demand a surety, nor shall it be given.

Canere, accanit et succanit ut canto et cantatio ex Camena permutato pro M N. Ab eo quod semel, canit, si saepius, cantat. Hinc cantitat, item alia; nec sine canendo tubicines, liticines, cornicines, tibicines dicti: omnium enim horum quodam canere; etiam bucinator a vocis similitudine et cantu dictus.

To sing: one “sings to” (accanit) and “sings under” (succanit), just as canto and cantatio come from Camena, with M and N swapped. From this, if once, he sings (canit); if more often, he chants (cantat). Hence cantitat, and likewise other forms; nor are tubicines, liticines, cornicines, and tibicines so named without singing, for in all of these there is a certain kind of singing; and even the bucinator is said to be named from the likeness to the voice and from singing.

Oro ab ore et perorat et exorat et oratio et orator et osculum dictum. Indidem omen, ornamentum; alterum quod ex ore primum elatum est, osmen dictum; alterum nunc cum propositione dicitur vulgo ornamentum, quod sicut olim ornamenta scaenici plerique dicunt. Hinc oscines dicuntur apud augures, quae ore faciunt auspicium.

I pray (oro) from mouth (os), and “to perorate” (perorat) and “to exorate” (exorat) and “oration” (oratio) and “orator” (orator) and “osculum” (a kiss) are so named. From the same source, “omen,” “ornament”: the former, because what is first brought forth from the mouth was called “osmen”; the latter is now commonly said with a preposition, “ornamentum,” which, as of old, most stage-players call “ornaments” (ornamenta). Hence “oscines” are so called among the augurs, which make an auspice by the mouth.

VIII.

Tertium gradum agendi esse dicunt, ubi quid faciant; in eo propter similitudinem agendi et faciendi et gerendi quidam error his qui putant esse unum. Potest enim aliquid facere et non agere, ut poeta facit fabulam et non agit, contra actor agit et non facit, et sic a poeta fabula fit, non agitur, ab actore agitur, non fit. Contra imperator quod dicitur res gerere, in eo neque facit neque agit, sed gerit, id est sustinet, tralatum ab his qui onera gerunt, quod hi sustinent.

Third, they say, is the grade of acting, where they do something; in this, because of the similarity of acting (agere) and making (facere) and carrying on (gerere), there is some error among those who think them one. For one can make something and not act, as the poet makes a fable and does not act; conversely, the actor acts and does not make; and thus by the poet the fable is made, not acted; by the actor it is acted, not made. Conversely, as for the general, who is said to “carry on affairs” (res gerere), in that he neither makes nor acts, but carries on, that is, sustains—transferred from those who carry burdens, because these sustain them.

Proprio nomine dicitur facere a facie, qui rei quam facit imponit faciem. Ut fictor cum dicit fingo, figuram imponit, quom dicit formo, formam, sic cum dicit facio, faciem imponit; a qua facie discernitur, ut dici possit aliud esse vestimentum, aliud vas, sic item quae fiunt apud fabros, fictores, item alios alia. Qui quid amministrat, cuius opus non extat quod sub sensum veniat, ab agitatu, ut dixi, magis agere quam facere putatur; sed quod his magis promiscue quam diligenter consuetudo est usa, translaticiis utimur verbis: nam et qui dicit, facere verba dicimus, et qui aliquid agit, non esse inficientem.

By its proper name one says “to make” from “face,” he who imposes a face upon the thing that he makes. As the modeller, when he says “I fashion” (fingo), imposes a figure; when he says “I form” (formo), a form; so, when he says “I make” (facio), he imposes a face; by which face it is distinguished, so that it can be said that a garment is one thing, a vessel another, and likewise the things that are made among smiths, modellers, and among others, this thing or that. He who administers something, whose work does not stand forth so as to come under sense-perception, from “agitation,” as I said, is thought rather to act than to make; but because usage has employed these more promiscuously than carefully, we use transferred words: for we even say of the one who speaks that he “makes words,” and of one who does something, that he is not a “un-maker.”

Et facere lumen, faculam qui adlucet, dicitur. Lucere ab luere, quod et luce dissolvuntur tenebrae; ab luce Noctiluca, quod propter lucem amissam is cultus institutus. Acquirere est ad et quaerere; ipsum quaerere ab eo quod quae res ut reciperetur datur opera; a quaerendo quaestio, ab his tum quaestor.

And “to make light” is said of a torch that shines upon. To shine (lucere) is from to loosen (luere), because by light the darknesses are dissolved; from light (lux), Noctiluca, because on account of the lost light that cult was instituted. To acquire (acquirere) is ad plus to seek (quaerere); the verb quaerere itself is from this, that effort is given so that a thing may be recovered; from seeking (quaerendo), question (quaestio), and from these then quaestor.

Video a visu, id a vi: quinque enim sensuum maximus in oculis: nam cum sensus nullus quod abest mille passus sentire possit, oculorum sensus vis usque pervenit ad stellas. Hinc:

I see from visus, that from vis: for of the five senses the greatest is in the eyes: for since no sense can perceive what is a thousand paces away, the vis (power) of the eyes’ sense reaches all the way to the stars. Hence:

Visenda vigilant, vigilium invident.

They keep watch over things-to-be-seen, they begrudge the vigils.

Et Acci:

And of Accius:

Cum illud oculis violavit is, qui invidit invidendum.

When he who envied the enviable violated that thing with his eyes.

A quo etiam violavit virginem pro vitiavit dicebant; aeque eadem modestia potius cum muliere fuisse quam concubuisse dicebant.

Whence also they said “he violated the maiden” instead of “he vitiated”; likewise, by the same modesty, they said rather “to have been with a woman” than “to have lain [with her].

Cerno idem valet: itaque pro video ait Ennius:

Cerno is of the same force; accordingly, Ennius says it in place of video:

Lumen — iubarne? — in caelo cerno.

A light — is it the morning-radiance? — I discern in the sky.

Cassius:

Sensumque inesse et motum in membris cerno.

And I discern that sense and motion are present in the members.

Dictum cerno a cereo, id est a creando; dictum ab eo quod cum quid creatum est, tunc denique videtur. Hinc fines capilli discripti, quod finis videtur, discrimen; et quod in testamento cernito, id est facito videant te esse heredem: itaque in cretione adhibere iubent testes. Ab eodem est quod ait Medea:

I discern that cern is said from cereo, that is, from creating; it is said from this, that when something has been created, then at last it is seen. Hence the boundaries of parted hair, because a boundary is seen, are called the discrimen; and the fact that in a testament cernito means “see to it that they see you to be the heir”: and so, in cretion, they bid that witnesses be adhibited. From the same source is what Medea says:

Ter sub armis malim vitam cernere,
Quam semel modo parere;

Thrice under arms I would rather have my life decided,
Than only once to give birth;

quod, ut decernunt de vita eo tempore, multorum videtur vitae finis.

because, as they decide concerning life at that time, it seems to be the end of the life of many.

Spectare dictum ab specio antiquo, quo etiam Ennius usus:

Spectate is said to be from the ancient specio, which even Ennius used:

Quos Epulo postquam spexit,

After Epulo had looked at them,

et quod in auspiciis distributum est qui habent spectionem, qui non habeant, et quod in auguriis etiam nunc augures dicunt avem specere. Consuetudo communis quae cum praeverbiis coniuncta fuerunt etiam nunc servat, ut aspicio, conspicio, respicio, suspicio, despicio, sic alia; in quo etiam expecto quod spectare volo. Hinc speculor, hinc speculum, quod in eo specimus imaginem.

and that in the auspices there is an apportionment of those who have spection and those who do not, and that in auguries even now the augurs say “to specere” the bird. The common usage, which, when joined with preverbs, has even now been preserved, keeps such forms as: I behold (aspicio), I conspect (conspicio), I respect (respicio), I suspect (suspicio), I despise (despicio), and others likewise; in which also I expect (exspecto) that which I wish to spectate. Hence I speculate (speculor), hence the speculum, a mirror, because in it we inspect the image.

Specula, de quo prospicimus. Speculator, quem mittimus ante, ut respiciat quae volumus. Hinc qui oculos inunguimus quibus specimus, specillum.

Watch-tower, from which we look forth. Speculator, whom we send ahead, to look back at the things we want. Hence the specillum, with which we anoint the eyes with which we look.

Ab auribus verba videntur dicta audio et ausculto; aures ab aveo, quod his avemus discere semper, quod Ennius videtur etymon, ostendere velle in Alexandro cum ait:

From ears the words I hear and I listen seem to be derived; ears from I crave (aveo), because with these we are always eager to learn, which Ennius seems to wish to show as the etymon in Alexander when he says:

Iam dudum ab ludis animus atque aures avent,
Avide expectantes nuntium.

For a long time now my mind and ears have been eager from the games,
avidly expecting the message.

Propter hanc aurium aviditatem theatra replentur. Ab audiendo etiam auscultare declinatum, quod hi auscultare dicuntur qui auditis parent, a quo dictum poetae:

Because of this avidity of the ears the theaters are filled. From “hearing” (audio) also “to auscultate” is derived, since those are said to auscultate who obey the things heard, whence the poets’ saying:

Audio, haut ausculto.

I hear, I do not obey.

Littera commutata dicitur odor olor, hinc olet et odorari et odoratus et odora res, sic alia.

With a letter changed, odor is said as olor; hence “it smells” (olet), and “to smell” (odorari), and “scented” (odoratus), and an “odorous thing” (odora res), and so with others.

Ore edo, sorbeo, bibo, poto. Edo a Graeco edo, hinc esculentum et esca et edulia; et quod Graece genetai, Latine gustat. Sorbere, item bibere a vocis sono, ut fervere aquam ab eius rei simili sonitu.

With the mouth I eat, I slurp, I drink, I quaff. I eat (edo) is from the Greek edo, hence esculent and esca and edulia; and what in Greek is “genetai,” in Latin “tastes” (gustat). To sip (sorbere), likewise to drink (bibere), are from the sound of the voice, as to boil water (fervere aquam) is from the similar sound of that thing.

Ab eadem lingua, quod poton, potio, unde poculum, potatio, repotia. Indidem puteus, quod sic Graecum antiquum, non ut nunc phrear dictum.

From the same tongue, since poton and potio, whence cup (poculum), potation, and re-potations (repotia). From the same source, well (puteus), because thus it was said in ancient Greek, not as now phrear.

A manu manupretium; mancipium, quod manu capitur; quod coniungit plures manus, manipulus; manipularis, manica. Manubrium, quod manu tenetur. Mantelium, ubi manus terguntur ***

From hand, hand-price; mancipium, because it is taken by hand; that which joins several hands, a maniple; manipular, manica. Manubrium, because it is held by the hand. Mantelium, where hands are wiped ***

IX.

Nunc primum ponam de Censoriis Tabulis:

Now first I will set down concerning the Censorial Tables:

Ubi noctu in templum censor auspicaverit atque de caelo nuntium erit, praeconi sic imperato ut viros vocet: "Quod bonum fortunatum felix salutareque siet populo Romano Quiritibus reique publicae populi Romani Quiritium mihique collegaeque meo, fidei magistratuique nostro: omnes Quirites pedites armatos, privatosque, curatores omnium tribuum, si quis pro se sive pro altero rationem dari volet, voca inlicium huc ad me."

When by night in the temple the censor shall have taken the auspices and there will be a message from the sky, order the herald thus to call the men: "May it be good, fortunate, happy, and salutary for the Roman people, the Quirites, and for the Republic of the Roman People, the Quirites, and for me and my colleague, for our good faith and our magistracy: call to the inlicium here to me all Quirites, foot-soldiers under arms and private persons, the curators of all the tribes, if anyone on his own behalf or on behalf of another will wish an account to be rendered."

Praeco in templo primum vocat, postea de moeris item vocat. Ubi lucet, censores scribae magistratus murra unguentisque unguentur. Ubi praetores tribunique plebei quique inlicium vocati sunt venerunt, censores inter se sortiuntur, uter lustrum faciat.

First the herald calls in the temple, afterwards he likewise calls from the walls. When it is light, the censors, the scribes, and the magistrates are anointed with myrrh and unguents. When the praetors and the tribunes of the plebs, and those who have been summoned to the inlicium, have come, the censors cast lots among themselves as to which shall perform the lustrum.

Ubi templum factum est, post tum conventionem habet qui lustrum conditurus est.

When the templum has been established, then afterwards the one who is about to conclude the lustrum holds a convention.

In Commentariis Consularibus scriptum sic inveni:

In the Consular Commentaries I found it written thus:

Qui exercitum imperaturus erit, accenso dicito: "C. Calpurni, voca inlicium omnes Quirites huc ad me." Accensus dicit sic: "Omnes Quirites, inlicium vos ite huc ad iudices." "C. Calpurni," cos. dicit, "voca ad conventionem omnes Quirites huc ad me." Accensus dicit sic: "Omnes Quirites, ite ad conventionem huc ad iudices." Dein consul eloquitur ad exercitum: "Impero qua convenit ad comitia centuriata."

Whoever is about to command the army, let him say to the accensus: "C. Calpurnius, call the inlicium; summon all the Quirites here to me." The accensus says thus: "All Quirites, go to the inlicium here to the judges." "C. Calpurnius," the consul says, "call to the convention all the Quirites here to me." The accensus says thus: "All Quirites, go to the convention here to the judges." Then the consul speaks out to the army: "I order as is fitting for the Centuriate Comitia."

Quare hic accenso, illic praeconi dicit, haec est causa: in aliquot rebus item ut praeco accensus acciebat, a quo accensus quoque dictus. Accensum solitum ciere Boeotia ostendit, quam comoediam, alii Plauti, alii Aquili esse dicunt, hoc versu:

Wherefore here he says to the accensus, there to the praeco; this is the cause: in several matters likewise, just as the praeco, the accensus used to summon, whence the accensus also was so called. The Boeotia shows that the accensus was wont to call, which comedy some say is Plautus’s, others Aquilius’s, in this verse:

Ubi primum accensus clamarat meridiem.

As soon as the accensus had cried midday.

Hoc idem Cosconius in Actionibus scribit praetorem accensum solitum tum esse iubere, ubi ei videbatur horam esse tertiam, inclamare horam tertiam esse, itemque meridiem et horam nonam.

Cosconius writes this same thing in the Actions: that the praetor was accustomed to order the accensus then, when it seemed to him that it was the third hour, to cry out that it was the third hour, and likewise midday and the ninth hour.

Circum muros mitti solitum, quo modo inliceret populum in eum locum, unde vocare posset ad contionem, non solum ad consules et censores, sed etiam quaestores, Commentarium indicat vetus Anquisitionis M'. Sergii, Mani filii, quaestoris, qui capitis accusavit Trogum; in qua sic est:

It was customary for someone to be sent around the walls, so as to entice the people into that place whence he could call them to a contio, not only for the consuls and censors, but also the quaestors, as the old Commentary of the Inquisition of M'. Sergius, son of Manius, quaestor, who accused Trogus on a capital charge, indicates; in which it is thus:

Auspicio operam des et in templo auspices, tum aut ad praetorem aut ad consulem mittas auspicium petitum; comitiatum praetor reum vocet ad te, et eum de muris vocet praeco; id imperare oportet. Cornicinem ad privati ianuam et in Arcem mittas, ubi canat. Collegam roges ut comitia edicat de rostris et argentarii tabernas occludant.

Give diligence to the auspice and take the auspices in the temple; then either to the praetor or to the consul you should send to request the auspicium; with an escort let the praetor summon the defendant to you, and let the herald call him from the walls; that must be ordered. Send the horn-blower to the door of the private citizen and to the Citadel, where he is to sound. Ask your colleague to proclaim the comitia from the Rostra and that the argentarii shut their shops.

Patres censeant exquaeras et adesse iubeas; magistratus censeant exquaeras, consules praetores tribunosque plebis collegasque tuos, et in templo adesse iubeas omnes; ac cum mittas, contionem advoces.

Let the Fathers give their opinion—you should inquire it and order them to be present; let the magistrates give their opinion—you should inquire it, the consuls, praetors, and tribunes of the plebs, and your colleagues, and you should order them all to be present in the temple; and when you send the summons, convoke a public assembly.

In eodem Commentario Anquisitionis ad extremum scriptum caput edicti hoc
est:

In the same Commentary of the Inquisition, at the end the written chapter of the edict
is this:

Item quod attingat qui de censoribus classicum ad comitia centuriata redemptum habent, uti curent eo die quo die comitia erunt, in Arce classicus canat circumque muros et ante privati huiusce T. Quinti Trogi scelerosi ostium canat, et ut in Campo cum primo luci adsiet.

Likewise, as regards those who from the censors have the clarion contracted for the Centuriate Comitia, let them see to it that, on the day on which the comitia will be held, on the Arx the trumpeter sound, and around the walls, and that he sound before the doorway of this private individual, Titus Quintius Trogus, a criminal, and that he be present in the Campus at first light.

Inter id cum circum muros mittitur et cum contio advocatur, interesse tempus apparet ex his quae interea fieri inlicium scriptum est; sed ad comitiatum vocatur populos ideo, quod alia de causa hic magistratus non potest exercitum urbanum convocare; censor, consul, dictator, interrex potest, quod censor exercitum centuriato constituit quinquennalem, cum lustrare et in urbem ad vexillum ducere debet; dictator et consul in singulos annos, quod hic exercitui imperare potest quo eat, id quod propter centuriata comitia imperare solent.

Meanwhile, while it is sent around the walls and while the contio is summoned, the intervening time is apparent from the fact that in the meantime it is written that an inlicium takes place; but the people are called to the comitiatum for this reason, because for another cause this magistrate cannot convene the urban exercitus; the censor, consul, dictator, interrex can, because the censor constitutes a five‑year exercitus arranged by centuries, since he ought to perform the lustrum and lead it into the city to the vexillum; the dictator and the consul for each single year, because this one can command the exercitus where it is to go, which, on account of the centuriate comitia, they are accustomed to command.

Quare non est dubium, quin hoc inlicium sit, cum circum muros itur, ut populus inliciatur ad magistratus conspectum, qui viros vocare potest, in eum locum unde vox ad contionem vocantis exaudiri possit. Quare una origine illici et inlicis quod in Choro Proserpinae est, et pellexit, quod in Hermiona est, cum ait Pacuius:

Wherefore there is no doubt that this is the inlicium, when one goes around the walls, so that the people may be enticed/summoned to the sight of the magistrates, who can call the men, into that place whence the voice of the one calling to the assembly can be heard. Therefore from one origin are “illici” and “inlicis,” which is in the Chorus of Proserpina, and “pellexit,” which is in the Hermione, when Pacuvius says:

Regni alieni cupiditas
Pellexit.

Cupidity for an alien realm
Seduced.

Sic Elicii Iovis ara in Aventino, ab eliciendo.

Thus the altar of Jupiter Elicius on the Aventine, from eliciting.

Hoc nunc aliter fit atque olim, quod augur consuli adest tum cum exercitus imperatur ac praeit quid eum dicere oporteat. Consul auguri imperare solet, ut inlicium vocet, non accenso aut praeconi. Id inceptum credo, cum non adesset accensus; et nihil intererat cui imperaret, et dicis causa fiebant quaedam neque item facta neque item dicta semper.

This now is done otherwise than formerly, because the augur is present to the consul at the time when an army is being levied, and he dictates in advance what it is proper for him to say. The consul is accustomed to command the augur to call the inlicium, not the accensus or the herald. I believe that practice began when the accensus was not present; and it made no difference to whom he gave the order, and certain things were done for the sake of form, nor were they always done in the same way nor always said in the same way.

Hoc ipsum inlicium scriptum inveni in M. Iunii Commentariis; quod tamen inlex apud Plautum in Persa est qui legi non paret, ibidem est quod illicit illex, fit quod I cum E et C cum G magnam habet communitatem.

This very inlicium I found written in the Commentaries of M. Junius; but inlex with Plautus, in the Persa, is one who does not obey the law; in the same place there is “the illex entices” (illicit illex); it comes about because I with E and C with G have great commonality.

10.

Sed quoniam in hoc de paucis rebus verba feci plura, de pluribus rebus verba faciam pauca, et potissimum quae in Graeca lingua putant Latina, ut scalpere a skaleuein, sternere a stronnyein, lingere a lichmasthai, i ab ithi, ite ab ite, gignitur a gignetai, ferte a pherete, providere a proidein, errare ab errein, ab eo quod dicunt strangalan strangulare, tinguere a tengein. Praeterea depsere a depsesai; ab eo quod illi malassein nos malaxare, ut gargarissare ab anagargarizesthai, putere a pythesthai, domare a damazein, mulgere ab amelgein, pectere a pekein, stringere a stlengizein: id enim a stlengis, ut runcinare a runcina, cuius rhykane origo Graeca.

But since in this I have made more words about a few matters, I shall make few words about more matters, and most especially those which, in the Greek tongue, they suppose to be Latin: scalpere from skaleuein, sternere from stronnyein, lingere from lichmasthai, i from ithi, ite from ite, gignitur from gignetai, ferte from pherete, providere from proidein, errare from errein, strangulare from what they call strangalan, tinguere from tengein. Furthermore, depsere from depsesai; from that which they call malassein we say malaxare, as gargarissare from anagargarizesthai, putere from pythesthai, domare from damazein, mulgere from amelgein, pectere from pekein, stringere from stlengizein: for that indeed is from stlengis, as runcinare from runcina, of which rhykane is the Greek origin.

XI.

11.

Quod ad origines verborum huius libri pertinet, satis multas arbitror positas huius generis; desistam, et quoniam de hisce rebus tris libros ad te mittere institui, de oratione soluta duo, poetica unum, et ex soluta oratione ad te misi duo, priorem de locis et quae in locis sunt, hunc de temporibus et quae cum his sunt coniuncta, deinceps in proximo de poeticis verborum originibus scribere incipiam.

As to the origins of the words of this book, I judge that enough many of this kind have been set forth; I shall desist, and since I have determined to send to you three books on these matters—two on prose and one poetic—and from the prose I have sent to you two, the earlier on places and the things that are in places, this one on times and the things that are conjoined with these—next, in the next, I shall begin to write on the poetic origins of words.