the opposite of whom is one obscurely born. [Idoneus (suitable).] Incolomis (safe and sound, incolumis) takes its name from a column (columna), as it were upright, strong, and stable. Inmarcescibilis (unfading) means uncorrupted and everlasting, because it is without withering (marcore) and languor. Intemeratus (unblemished) means uncorrupted and violated by no rashness (temeritate). Infirmus (weak) is so called because he is without form (forma). Inbecillus (feeble) is, as it were, fragile and inconstant without a staff (baculo). Inanis (empty) means light. Inconstans (inconstant) is so called because he is not stable, but what pleases him again displeases him. He is boastful (iactans) or arrogant who does not acquiesce in the institutions of his elders, but seeks out some private path of his own to justice and holiness. Iracundus (irascible) is so called because, his blood being kindled, he is driven into fury; for 'ur' means flame, and anger (ira) inflames.
Incentor (an inciter) comes from the fact that he kindles (incendat) and inflames. Incentor is so called because by wicked suggestion he sets fire to the hearts of others toward vices, and by persuasion inflames them. Inexpiabilis (inexpiable) means that which is never expiated, never purged. Inlaudabilis (unpraiseworthy) means not that he has not been praised, but that he has not deserved to be praised. Iratus (angry) means driven by anger (ira). Impius (impious) is so called because he is without the piety of religion. Iniquus (unjust) is properly so called because he is not equal (aequus) but unequal. Between the impious and the unjust there is sometimes this distinction, that every impious man is unjust, yet not every unjust man is impious. For 'impious' is put for 'unbeliever'; and he is called impious because he is estranged from the piety of religion.
But he is called iniquus (unjust) because he is not equal but is stained with wicked deeds, even if he be reckoned by the name of Christianity. Inimicus (enemy) is so called because he is not a friend (amicus) but an adversary. Now two things make men enemies: deceit and terror. Terror, because they fear; deceit, on account of the evil they have suffered. Invidus (envious) is so called from gazing upon (intuendo) another's good fortune. Invidiosus (one envied) is he who suffers envy from another. Invisus (hateful, odious) is so called on account of envy (invidia) and jealousy. Intestabilis (infamous) means one whose testimony is worthless and whatever he says is void and disapproved. Infamis (disreputable) means of no good repute (fama). Inprobus (shameless) is so called because he presses on even against one forbidding him. Inportunus (troublesome) means restless, because he has no harbour (portum), that is, no rest. Whence also the troublesome are, as it were, swiftly carried into shipwreck.
Infrenis (unbridled) means one who is not governed by reins (frenis), as in Virgil (Aeneid 4.41): 'the unbridled Numidians.' Infrendens (gnashing) is properly one who presses his teeth together against each other; for frendere means to break with the teeth, whence infants are called nefrendes who do not yet have teeth. Ingluviosus (gluttonous) is named from the gullet (gula) and voracity. Ingloriosus (inglorious) means one who is without glory, that is, without triumphs. Likewise inglorius means forgetful of glory. Informis (formless, huge) means enormous, not because it lacks form, but because it has a magnitude beyond form. Inveterator (an inveterate offender) is so called because he is of much and long usage in malice. Inmanis (monstrous) means not good but cruel and terrible; for 'manum' means 'good.' Whence also, by antiphrasis, the Manes gods, who are by no means good. Inmunis (ungiving) means by no means munificent, as in the old proverb:
'His own fellow-citizens hate the man who gives nothing (inmunem).' Likewise inmunis means one who does not perform the duties (munia), that is, does not discharge his office. For he is exempt from every privilege. Indemnis (unharmed) means one who lives without loss (damno), and without any fault or peril. Iners (unskilled, idle) means without skill (arte), and on that account not even capable of any work. Inermis (unarmed) means either without arms (arma) or without strength; for arms are always taken for strength. Ignavus (slothful) means ignorant of the way (viae), that is, of reason and of life. Ignarus (ignorant) means not knowing (gnarus), that is, unaware, that is, without nostrils (naribus); for the ancients used to say that to have smelled (olfecisse) was to have known. But ignarus signifies two things: either one who does not know, or one who is not known. Ignarus is he who does not know. Inmemor (forgetful) is he who has forgotten, for he has lost his memory (memoriam). Inscius (unaware) is so called because he is without knowledge (scientia). Idiota (an ignorant man, an idiot) means unskilled; it is Greek.
Inperitus (inexperienced) means without experience (peritia). Inconsultus (rash) comes from the fact that he takes no counsel (consilium). Inconsultus is so called because he is without counsel and unaware of things and ignorant. Ineptus (unfit) is the opposite of apt (apto), as it were 'inapt.' Inops (destitute) means one who is without land (terra); for by 'ops' we understand land, because it brings help (opem) by bearing fruit. Others understand the destitute man (inopem) as one unburied, uninterred, for whom, being absent, no funeral mound has arisen, empty though it be. Ignobilis (ignoble) is so called because he is unknown (ignotus) and base and of obscure lineage, whose very name is not even known. Ircosus (goatish) is so called because he stinks with the foul sweat of his body. Ignotus (unknown) means ignoble, or one coming unexpectedly. Inprovisus (unforeseen) is so called because he comes suddenly and was not seen far in advance. Index (an informer) means a betrayer, from pointing out (indicando).
Indigena (a native) is so called because he was begotten thence (inde genitus), that is, born in that same place. Inpudens (shameless) is so called because shame (pudor) and modesty are far removed from him. Inpudicus (unchaste) is named from the podex (buttocks); for it denotes foulness and stench. Incestus (incestuous) is named on account of unlawful intercourse, as it were 'unchaste' (incastus); as one who has violated a consecrated virgin or a close relative of his own kin. An internicida is one who made a false will and on account of it killed a man. Infitiator (a denier) means one who does not confess but strives against the truth with a lie. [Inpostor (imposter).] An interceptor is properly so called who is taken away from the midst between two. Insidiosus (treacherous) is so called because he lies in wait (insidiat); for properly to lie in ambush (insidere) is to await someone deceitfully; whence ambushes (insidiae) are so named. Incincta (a pregnant woman) means without a girdle (cinctu);
because the womb does not permit being girded tightly. Investis (one not yet clothed) means without a garment (veste); for she does not yet have the stola, which is the sign of marital virginity. He is called iscurra (a buffoon, scurra) because for the sake of food (escae) he follows after someone. Katholicus (catholic) means universal; for it is Greek. Karus (dear, carus) is a Greek name, as also caritas (charity), whence too caristia. Luculentus (brilliant) comes from being clear in speech (lingua) and splendid in discourse. Lector (reader) is so called from reading (legendo), that is, from running through; whence a ship too is said 'to read' (legere) whatever it passes. For 'legit' means it passes, goes by, as in Virgil (Aeneid 3.127): 'We skim the straits stirred by frequent shores.' Likewise a lector, from gathering in his mind what he reads, as it were a 'collector,' as in that verse (Virgil, Eclogues 3.92): 'You who gather the flowers.' Loquax (talkative) is not the same as eloquens (eloquent).
Laetus (joyful) [from breadth]. Locuples (wealthy) means, as it were, full of places (locis plenus), and the possessor of very many possessions, just as Cicero teaches in the second book of his Republic (2.16): 'and by a great abundance of sheep and oxen, because wealth then consisted in cattle and in the possession of lands: from which men were called moneyed (pecuniosi) and wealthy (locupletes).' Liberalis (generous) is so called from the fact that he gives freely (libenter) and does not grumble. Largus (bountiful). Longus (long) is named from a line (linea), because it is extended. Longaevus (long-lived) means, as it were, of long age (aevi) and long time. Longanimis (long-suffering), or magnanimis (great-souled), is so called because he is disturbed by no passions but is patient in enduring all things. His opposite is the pusillanimis (faint-hearted), narrow and unable to stand firm in any tribulation, of whom it is written (Proverbs 14.17):
'The faint-hearted man is exceedingly foolish.' Levis (fickle) is so called on account of the inconstancy of his wandering, because by a light (levi) motion of the mind he desires now this, now that. Lubricus (slippery) comes from the fact that he slips (labitur). Labens (gliding) means at times swift, as in Virgil (Aeneid 11.588): 'Glide down, nymph, from the sky,' and (Aeneid 4.223): 'Glide on your wings'; for a gliding descent (lapsus) is swifter in its course. Latro (a highwayman) means a lier-in-wait upon the roads, so called from lurking (latendo). But Aelius says: 'latro is from latero (to be at the side), because he lies in ambush at the side (latere) of the road.' Lanista (a gladiator-trainer) means a gladiator, that is, a butcher, so named in the Tuscan tongue, namely from mangling (laniando) bodies. Lacessitor (a provoker) is so called by transference from dogs or wild beasts, which are wont to provoke by tearing (lacerando). Leno (a pander) means a procurer of debauchery, because he flatters the minds of wretched men and by soothing them leads them astray.
Libidinosus (lustful) comes from the fact that he does whatever he pleases (libet). Libidinosus is from Liber (Bacchus), who is portrayed [with the bodies of maidens]. Luxuriosus (dissolute) means, as it were, dissolved in pleasure; whence limbs moved out of place are called luxa (dislocated). Lascivus (wanton) means loose (laxus), that is, slack and idle. Lymphaticus (frenzied) means one who fears water (aquam), whom the Greeks call 'hydrophobos.' Lymphaticus is properly said of one who contracts an ailment from water, whose ailment is to run this way and that, or of one who has taken up an ailment from a flow of water. But the poets now use this kind of name for the frantic. [Languidus (feeble).] Luridus (sallow) means pale, so called from a leather thong (loro), because he has a skin of such a kind. Leprosus (leprous) is so named from the excessive itching of the scab itself, whence it ought to be written with a P.
Libidinosus（好色的）源自他做任何令自己喜歡（libet）之事。Libidinosus 源自 Liber（酒神巴克斯），他被描繪〔帶著少女的身體〕。Luxuriosus（放縱的）彷彿意為在享樂中鬆散；因此離了原位的肢體被稱為 luxa（脫臼的）。Lascivus（淫蕩的）意為鬆弛（laxus），即鬆散而空虛。Lymphaticus（狂亂的）意為懼怕水（aquam）者，希臘人稱之為「hydrophobos」。Lymphaticus 本義指從水沾染疾患之人，其病症是到處亂跑，或指從水流沾染疾患之人。但詩人如今將此類名稱用於瘋狂者。〔Languidus（虛弱的）。〕Luridus（蒼黃的）意為蒼白的，得名自皮革帶（loro），因為他有這樣的一種皮膚。Leprosus（患痲瘋的）如此得名，源自那疥瘡本身過度的搔癢，因此應當以 P 書寫。
Luscus (one-eyed) means one who knows the light only in part, just as luscitiosus (dim-sighted) means one who sees nothing in the evening. The ancients called the one-eyed 'coclites,' whence we read that the Cyclopes too are called Coclites, because they are reported to have had a single eye. Lotus (washed) means lautus (cleansed), that is, clean. Lupa (a she-wolf, a harlot) means a prostitute, so named from rapacity, because she seizes wretched men to herself and lays hold of them. Misericors (merciful) has obtained its name from suffering-with (conpatiendo) another's misery; and hence mercy (misericordia) is so named, because it makes the heart wretched (miserum cor) at another's misery, as one who grieves. But this etymology does not hold everywhere; for in God there is mercy without any misery of heart. Mactus (glorified, honoured) means the more increased in glory; and it is a name derived from sacred rites. For as often as incense or wine was poured over the victim, they used to say:
'The bull is glorified (mactus) with wine or incense'; that is, the victim is heaped up and the more increased. Munificus (munificent) is so called either because he gives many gifts (munera) to someone, or because he fulfils his duty (munus), that is, the office which he owes; and likewise munifex, because he bears gifts (munera fert). Magnanimis (great-souled) comes from the fact that he is of great soul (magni animi) and of great virtue. His opposite is the pusillanimis (faint-hearted). Magnificus (magnificent) drew its name from doing great things (magna faciendo). Mansuetus (gentle, tame) means mild or subdued, as it were accustomed to the hand (manu adsuetus). Modestus (modest) is so called from measure (modo) and moderation, doing nothing more nor less. Mitis (meek) means gentle and gentle-tempered and yielding to insolence and silent in enduring injury, as it were mute (mutus). Mutus (mute) is so called because his voice is not speech but a lowing; for he sends forth a vocal breath through the nostrils, as it were lowing.
Memor (mindful) means either one who holds a thing in memory, or one who is held in memory. Magister (master) means the greater in station; for 'steron' in Greek means station. Minister (servant) means the lesser in station, or because he carries out with his hands the duty owed. Maximus (greatest) means one more eminent, whether in merits, or age, or honour, or eloquence, or virtue, or in all things. Maior (greater). Minor (lesser), minimus (least), from the number of the monad, because after it there is no other. Modicus (moderate) means small, but by misuse; otherwise it means reasonable. Moderatus (moderate) is from measure (modo) and temperament. Mediocris (middling) means one for whom a modest amount suffices. Miser (wretched) is properly so called because he has lost (amiserit) all happiness. But according to Cicero it properly means one who is dead, for in the Tusculans (1.5) he calls the dead 'wretched' (miseros), because they have already lost their life.
Miserabilis (pitiable) means one that is fit for misery (miseriae habilis). Mestus (sorrowful, maestus) means naturally sad, not by chance; for it is of the nature of the soul and mind, whence too 'mestus.' Mendicus (a beggar) is so called because he has less (minus) whereby to sustain his life; or because it was a custom among the ancients for a needy man to shut his mouth (os) and stretch out his hand, as it were to speak with the hand. Mendax (a liar) means one who deceives (fallat) the mind of another. Malignus (malignant) means one who accomplishes his wish or work of malice (malitiae). Malus (evil) is named from black bile, which the Greeks call 'melan'; whence too those men are called melancholic who both shun human society and are suspicious of their dear friends. Malitiosus (malicious) means worse than the evil man, because he is frequently evil. From malus (evil) comes peior (worse); from bonus (good) comes deterior (inferior). Melior (better) is so called as it were mollior (softer): not hard or of iron;
for 'melius' (better) is, as it were, 'mollius' (softer). Minax (menacing) is from the appearance of the eyes, when they blaze furiously, so that the one seeing them at closer range may be more afraid. Minator (a threatener) and monitor (a warner). But he is called monitor when he foretells good things, minator when he announces adverse things. Mulcator (a soother) comes from the fact that he soothes (mulceat) with flattering words to bend the mind; a metaphor from mulsum (honeyed wine), that is, from that which when taken is wont to soothe the throat of one in pain or a stomach filled with foulness. They are called metatores (surveyors) who mark out a camp, namely from measuring (metiendo). Lucan (1.382): 'Let the bold surveyor come into the western fields.' Mollis (soft, effeminate) means one who disgraces the vigour of his sex with an enervated body, and as it were is softened like a woman (mulier). Macer (lean) is from thinness (macies); and thinness (macies) is from adultery (moechia), because immoderate lust makes men lean. Mancus (maimed) means ancus (bent) in the hand (manu).
Moribundus (dying) means like one dying (morientis similis); just as vitabundus means like one living. For when we say 'he is about to die' (moriturus est), he truly is about to die; but moribundus means not truly dying, but similar to one truly dying. Meretrix (a harlot) is so called because she earns (mereatur) the price of lust. Hence too the meritoriae tabernae (hired taverns); for soldiers too, when they receive their pay (stipendia), are said to earn (mereri). Morio (a fool) [is named from death (morte), because he is not vigorous in intellect]. Mulio (a muleteer) is named from mules (mulis), because he presides over those same vehicles. Nobilis (noble) means not base (non vilis), one whose both name and lineage are known. Nubilis (marriageable) means fit for marrying (nubendum). Nemo (no one) is derived from homo (man), that is, 'not a man' (ne homo), which stands for 'no one'; while nullus (none) is, as it were, 'not any' (ne ullus). Nullus, 'not any.' Nihili (of nothing) is compounded from 'nil' and 'hilum.'
Now Varro says that 'hilum' signifies the pith of that stalk which the Greeks call 'asphodel'; and so among us 'nihilum' (nothing) is said just as among the Greeks 'oude gru.' Many distinguish nequam (worthless) from malus (evil), reckoning the one pernicious, the other a trifler; as Munatius says: 'This young man is worthless (nequam), not evil,' that is, a trifler, not pernicious. Others confuse them, as though each signified one and the same thing. The ancients wished nequam to be so called from the fact that it is 'not anything' (nec quicquam), that is, from being nothing (nihil). Neuter (neither) means neither that one nor this one, as if one were to say 'not each of the two' (ne uterque). Nefarius (nefarious) means not worthy of spelt (farre), the first kind of food by which the life of men was sustained.
[Otherwise nefarius means one not even to be spoken of.] [Nutritor (a fosterer) means, as it were, one who instructs by a nod (nutu).] Nefandus (unspeakable) means one who is not even to be named. Nuntius (a messenger / a message) is both he who announces and that which is announced, that is, 'angelos kai angelia.' But the messenger himself, the man, is of masculine gender; while that which he announces is of neuter gender, as 'this message' (hoc nuntium) and 'this tiding' (haec nuntia). Nazaraeus (a Nazarite) means 'holy of God.' Formerly he was called a Nazarite who nurtured holy hair and beheld nothing defiled, abstaining from wine and every strong drink, which perverts the mind from sound health. Now 'nugas' is a Hebrew name. For so it is expounded in the Prophets, where Zephaniah says (3.4): 'triflers (nugas), who have departed from the law,' so that we may know that the Hebrew tongue is the mother of all tongues.
〔另有 nefarius 意為連提都不可提之人。〕〔Nutritor（養育者）彷彿意為以點頭（nutu）教導之人。〕Nefandus（不可言說的）意為連名都不可稱之人。Nuntius（使者／消息）既是宣告者，也是所宣告之事，即「angelos kai angelia」。但那使者本身，那人，屬陽性；而他所宣告之事屬中性，如「此消息」（hoc nuntium）與「此音信」（haec nuntia）。Nazaraeus（拿細耳人）意為「歸神為聖」。從前那蓄留聖髮、目不視污穢之物、戒酒與一切濃酒（濃酒使心思偏離健全之健康）之人被稱為拿細耳人。至於「nugas」是希伯來語名。因為在眾先知書中如此解釋，西番雅先知（3.4）說：「那些離棄律法的輕浮之人（nugas）」，好使我們得知希伯來語是眾語言之母。
Nugigerulus (a trifle-bearer) is so called from the fact that he is a base messenger. Neglegens (negligent) means, as it were, 'not gathering' (nec legens). Nepos (a spendthrift, a grandson) is so called from a certain kind of scorpion that devours its own offspring, except the one that has settled on its back; for again that very one which was preserved devours the father: whence men who consume the goods of their parents through extravagance are called nepotes. Hence too 'nepotatio' is put for extravagance, by which surely all things are consumed. Niger (black) means, as it were, cloud-bearing (nubiger); because it is not clear (serenus) but covered with darkness. Whence too we call a cloudy (nubilum) day foul. Orthodoxus (orthodox) means of right glory (rectae gloriae). Orator (orator) is named from the mouth (ore), so called from pleading (perorando), that is, from speaking; for 'orare' means to speak. Obaudiens (obedient) is from the ear (aure), because he hears (audiat) the one commanding. Ospes (a guest, hospes) means one who brings his foot (pedem) to the door (ostio).
Ospes (host) means one obliging, apt, and open at the door (ostio); whence too a man is called hospitable (ospitalis). Osor (a hater) means an enemy, so called from hatred (odio), just as amator (a lover) from love (amore); and it is of common gender. Odibilis (hateful) means fit for hatred (odio aptus). Obsitus (beset) means besieged, that is, hemmed in on every side by ambushes. Obscenus (obscene) means of impure lust, so called from the vice of the Obsci. Obtunsus (blunt) means duller and more closed off, as if pounded (tunsus) on every side. Obnixus (struggling) means one who has striven against and made every effort. Obnexus (bound) means one bound with the bonds (nexibus) of guilt. Oblectator (a beguiler) is, as it were, 'with milk' (cum lacte), with deceit, as Terence (Andria 648): 'Unless you had beguiled me with milk while I loved'; whence 'oblectare' (to allure) is derived. Obtrectator (a detractor) means a malignant man, one who by hindering and obstructing does not allow anyone to advance and increase. Orbus (bereaved) means one who has no children;
as it were with his eyes lost (oculis amissis). Opifex (a craftsman) means one who makes (faciat) some work (opus). Opilio (a shepherd) [a keeper of sheep] [a herder of sheep, as it were 'ovilio']. Prudens (prudent) means, as it were, 'seeing far off' (porro videns). For he is far-seeing and foresees the chances of uncertain things. Patiens (patient) is so called from fearing (pavendo); for 'pavere' is to be struck. For he is struck and endures. Perfectus (perfect) means one to whom nothing more can now be added. To this word among the grammarians no comparison is added, because if you said 'That man is more perfect' (perfectior), this one would not be perfect. Pulcer (beautiful) is named from the appearance of the skin (cutis), which is 'pellis' (hide); afterwards this name passed over to the class. For the beauty of a man is either in the face, as in Virgil (Aeneid 1.589): 'In face and shoulders like a god'; or in the hair, as (Aeneid 1.589): 'For she herself gave his comely locks'; or in the eyes, as in Virgil (Aeneid
1.591): 'She had breathed joyous graces into his eyes'; or in fairness, as (Aeneid 1.592): 'Such lustre as hands add to ivory'; or in features, as (Cicero, Verrines 2.36): 'The figure and features of the stranger delighted you much more'; or in tallness, as Turnus (Aeneid 11.683): 'He turns in their midst, and towers a whole head above.' Pellax (deceptive) is from enticing (perliciendo). Perspicax (clear-sighted) means brilliant, from the fact that it shines through (perluceat). [Perpetuus (perpetual).] Perennis (perennial) comes from the fact that it is perpetual through the years (annis). Praesul (a bishop, prelate) is so called because he presides (praeest) with anxious care. Praepositus (a superior, provost) is so named because he is the arranger or ruler of those subject to him and of his servants. Patroni (patrons) are so called from fathers (patribus), because they display such affection to their clients that they rule them as though they were fathers.
Paedagogus (a tutor) means one to whom little children are assigned. It is a Greek name, and it is compounded from the fact that he leads (agat) boys (pueros), that is, guides them and reins in their wanton age. Praesens (present) is so called because he is before the senses (prae sensibus), that is, before the eyes, which are the senses of the body. Prior (former, prior) means one who is first (primus) in order; and 'primus' (first) means, as it were, pre-eminent (praeminens). [Primus (first). Postremus (last).] Potens (powerful) means one lying widely open in his affairs (rebus late patens); whence too potestas (power), because it lies open (pateat) to him wherever he wishes, and no one shuts him out, none has strength to withstand. Praeopimus (very rich) means abundant in resources beyond others. Pecuniosus (moneyed): Cicero reports that those were first so called who had the most money (pecuniam), that is, cattle (pecora). For so the ancients too called them; but gradually, by misuse, the name has slipped over to another meaning.
Paedagogus（家庭教師）意為被託付幼童之人。此為希臘語名，其複合源自他引領（agat）男孩（pueros），即引導他們並約束他們放縱的年紀。Praesens（在場的）如此稱呼，因為他在感官之前（prae sensibus），即在眼前，眼睛乃身體的感官。Prior（在先的，前者）意為在次序上居首（primus）者；而「primus」（首位）彷彿意為卓越（praeminens）。〔Primus（第一）。Postremus（最末）。〕Potens（有權能的）意為在其事務上廣為敞開者（rebus late patens）；因此才有 potestas（權能），因為它向他隨處敞開（pateat），無人能將他關在外面，無人有力抵擋。Praeopimus（極富的）意為在資財上超乎眾人之豐盛。Pecuniosus（有錢的）：西塞羅記載，起初如此稱呼那些擁有最多錢財（pecuniam），即牲畜（pecora）之人。因為古人也如此稱呼他們；但漸漸地，藉誤用，此名轉滑向另一意義。
Pervicax (obstinate) is properly said of one who perseveres in his purpose unto victory (ad victoriam). For the ancients said 'vica' for what we call 'victoria' (victory). I believe it is from this that the herb 'vicia' (vetch) is named, that is, the 'plant of victory' (victorialis). Pernix (nimble) is derived from 'pernitendo' (striving hard), that is, from persevering in one's efforts. Others understand pernix as swift on foot; for pernicitas belongs to the feet, as in Virgil (Aeneid 11.718): 'Fiery on nimble soles'; just as swiftness belongs to the wings, as (Aeneid 3.243): 'And gliding in swift flight beneath the stars.' Piger (slothful) means, as it were, sick in the feet (pedibus aeger). For he is slow to walk; and this name has passed over by usage to the mind. Pernox (all-night) means wakeful through the night. [Perseverans (persevering).] Pertinax (stubborn) means shamelessly holding on, as it were 'holding through' (pertinens). Petulans (petulant) is now indeed put for a bold and shameless person;
but formerly they were the harsh dunners and properly the boys of the bankers [and collectors], who exacted the prices of things more frequently and more harshly; from demanding (petendo) they were called petulantes. Procax (impudent) is properly the same as petax (grasping); for 'procare' is to demand; whence too the seekers of marriage are called 'proci' (suitors). Prodigus (prodigal) means an extravagant and wasteful man, who drives all things forward (porro) and, as it were, casts them away. Profugus (a fugitive) is properly said of one who wanders far from his own abode, as it were driven far off (porro fugatus). Peregrinus (a foreigner) means one placed far from his fatherland, just as alienigena (of foreign birth). Proiectus (cast forth) means, as it were, thrown far and to a distance; just as 'produxit' means, as it were, 'he led him far off' (porro duxit); and 'provocavit' means, as it were, 'he called him far off' (porro vocavit). Proiectus (jutting out) means cast forth far and thrust forward, whence too (Aeneid 3.699): 'and the jutting rocks';
that is, jutting forth. Proscriptus (proscribed) means one whose goods are written up (scribuntur) publicly and openly. Praescriptus (prescribed) signifies an ordering, just as the 'praescriptiones' (prescriptions) among the jurisconsults. Procinctus (ready for battle) means unencumbered and armed; whence too 'in procinctu' (in readiness for battle), that is, when for the sake of war they took up arms. Praecinctus (girded) is so called because he places something before himself with which he is girded (praecingitur). Whence too it is said of the Lord (John 13.5): 'He was girded with a towel, and washed the feet of his disciples.' Praedo (a plunderer) means one who invades another's province by ravaging: praedo is named from driving off (abigendo) plunder (praedas); and praedo means one who has plunder (praedam). Praedator (a predator) means one to whom something is owed from the plunder. Plagiator (a kidnapper) is from 'apo tou plagiou,' that is, 'from the oblique,' because he goes about not by a straight path but by luring with deceits.
即突出向前。Proscriptus（被褫奪公權者）意為其財物被公開明白地登記（scribuntur）之人。Praescriptus（被規定者）表示一種安排，正如法學家中的「praescriptiones」（訴訟時效抗辯）。Procinctus（臨戰整裝的）意為輕裝且武裝；因此才有「in procinctu」（臨戰備戰），即為了戰爭而拿起武器之時。Praecinctus（束腰的）如此稱呼，因為他把某物放在自己身前，用它束身（praecingitur）。因此經上論到主也說（約翰福音 13.5）：「祂用手巾束腰，洗門徒的腳。」Praedo（劫掠者）意為藉蹂躪侵入他人省份之人：praedo 得名自驅趕（abigendo）掠物（praedas）；且 praedo 意為擁有掠物（praedam）之人。Praedator（劫奪者）意為當從掠物中分得某物之人。Plagiator（拐子）源自「apo tou plagiou」，即「從斜向」，因為他不循直路而行，卻藉詭計引誘。
Piratae (pirates) are sea-robbers, so called from the burning (incendio) of passing ships which they captured; for 'pyra' means fire. Pugillator (a filcher) means one who withdraws some of the coins from hand to hand. Peculator (an embezzler) means, from the fact that he is a defrauder of the public money (pecuniae publicae). Proditor (a betrayer) means, from the fact that he uncovers (detegit). Likewise proditor means a destroyer (perditor), as in Virgil (Aeneid 1.252): 'On account of one goddess's wrath we are betrayed (prodimur).' Perfidus (perfidious) means, because he is fraudulent and without faith (fide), as it were losing faith (perdens fidem). Periurus (perjured) means, because he swears wrongfully (perpere iurat), that is, swears ill; but 'periurus' does not have an R in the middle, for we say 'peiuro' and 'deiero.' Praevaricator (a prevaricator) means an advocate of bad faith, and one who, whether in accusing passes over what would harm, or in defending passes over what would profit, or sets them down uselessly and ambiguously for the sake of a bribe, corrupt though he be. Cicero:
'For what is so crooked (praevarum)?' that is, exceedingly crooked (valde varum). Pellax (wily) means deceitful and false, from the skin (pelle), that is, the countenance (vultu). For outwardly, so as to deceive, he smiles, but inwardly he carries wickedness. Profanus (profane) means, as it were, far from the shrine (porro a fano). For it is not lawful for such a one to be present at the sacred rites. Parricida (a parricide) is properly said of the slayer of a parent, although certain of the ancients called this man a 'parenticida,' since parricide and homicide can be understood in either sense, seeing that men are equals (pares) to men. Persecutor (a persecutor/pursuer) is not always understood in a bad sense; whence too 'persecutus' means 'perfectly followed.' Publicanus (a publican) means one who exacts the public revenues; or one who pursues worldly gains through public dealings, whence they got their surname. Peccator (a sinner) is named from 'pelex' (a concubine), that is, a harlot (meretrix), as it were 'pelicator';
「有什麼如此扭曲（praevarum）？」即極其扭曲（valde varum）。Pellax（狡猾的）意為詭詐虛假，源自皮（pelle），即面容（vultu）。因為外表上為要欺騙，他微笑，內裡卻懷著邪惡。Profanus（褻瀆的）彷彿意為遠離聖所（porro a fano）。因為這樣的人不可出席聖禮。Parricida（弒親者）本義指殺害父母之人，儘管某些古人稱這人為「parenticida」，因為弒親與殺人可作兩義理解，既然人與人是同等（pares）的。Persecutor（迫害者／追隨者）並不總是作貶義理解；因此「persecutus」也意為「完全跟隨」。Publicanus（稅吏）意為那徵收公家稅收之人；或藉公共事務追逐世俗利益之人，因此得了這稱號。Peccator（罪人）得名自「pelex」（妾），即娼妓（meretrix），彷彿「pelicator」；
which name among the ancients signified only the shamefully wicked, but afterwards this word passed over into an appellation of all the unrighteous. Prostitutae (prostitutes) means harlots, from sitting forth (prosedendo) in the hired taverns or brothels. Pelex (concubine, paramour) is properly so said among the Greeks; by the Latins she is called 'concuba.' And she is named from fallacy (fallacia), that is, from cunning, craftiness, or falsehood. Procurvus (very bent) means, as it were, bent along its whole length (per longum curvus). Pavidus (fearful) means one whom trembling of mind vexes. He has a pounding of the heart, a motion of the heart; for 'pavere' is to be struck, whence too 'pavimentum' (a pavement). Petro (a blockhead) and rupex (a boor) are named from the hardness of rocks (saxorum). Pusillanimis (faint-hearted) means of a puny soul (pusillo animo). Petulcus (butting) is so called from attacking (adpetendo); whence too we call harlots 'petulcae.' [Productus (produced).] [Pisinnus (a little one).] Quaestor (a quaestor) is so called from seeking (quaerendo), as it were 'quaesitor' (an investigator).
Quaestuosus (profitable). Querimoniosus (complaining). Querulus (querulous) means, because he brings a complaint (querellam). Quietus (quiet, at rest) means, because he is secure in his own mind (animo securus), touching no one. Religiosus (religious), Cicero says (On the Nature of the Gods 2.72), is named from re-gathering (relegendo); one who reviews and, as it were, re-reads those things which pertain to divine worship. These are called 'religiosi' from re-gathering (relegendo), just as from choosing out (eligendo) come the 'elegentes' (fastidious), from esteeming (diligendo) the 'diligentes' (diligent), from understanding (intellegendo) the 'intellegentes' (intelligent). Rationator (a reasoner) is called a great man; because concerning all things which are agreed to be marvellous, they can render an account (rationem). Retractator (a reviser) means a repeater; for 'to review' (retractare) is to repeat what you had omitted. Resipiscens (one who comes to his senses) means, because he recovers his mind (mentem recipit) as it were after madness, or because he grows wise again (resapit) who had ceased to be wise.
For he chastises himself for his madness, and strengthens his mind toward living more rightly, taking care lest he fall again. Repentinus (sudden) is from 'repente' (suddenly). But 'repens' can be both an adverb and a noun. Robustus (robust) means strong, sturdy; named from the strength of the oak-tree (roboreae arboris). Rapidus (rapid) means swift on foot. Raptor (a ravisher) means, from the fact that he is a corrupter; and hence 'rapta' (a ravished woman) from the fact that she is corrupted. Reus (a defendant, an accused) is from the matter (re) concerning which he is liable, and 'reatus' (guilt) is named from 'reus.' He was first called 'reus of treason' (reus maiestatis) who had done something against the commonwealth, or whoever had conspired with the enemy. And he is called 'reus of treason' because it is a greater thing to injure the fatherland than a single citizen.
Afterwards those too were called guilty of treason (rei maiestatis) who seemed to have acted against the majesty of the sovereign, or who had proposed laws harmful to the commonwealth, or had repealed useful ones. Rixosus (quarrelsome) is named from a dog's snarl (rictu canino). For he is always ready to contradict, and delights in wrangling, and provokes his opponent to contend. Rusticus (rustic) is so called because he works the countryside (rus), that is, the land. Sapiens (wise) is named from taste (sapore); because, just as taste is apt for discerning the flavour of foods, so the wise man is apt for discerning things and their causes; because he distinguishes each thing and discerns it with a sense of the truth. His opposite is the insipiens (unwise), because he is without taste (sapore), and without any discernment or sense. Studiosus (zealous).
Sanctus (holy) is named from an ancient custom, because those who wished to be purified were touched with the blood (sanguine) of the victim, and from this they received the name 'sancti' (holy). Sincerus (sincere) means, as it were, without corruption (sine corruptione); to which the opposite is 'insincerus' (insincere), tainted, corrupt. Supremus (supreme) means highest, from the fact that it stands out above (superemineat); whence too we say 'Supreme Father.' [Suavis (sweet).] Sublimis (sublime, exalted) is named from the height of honour; for that is properly called 'sublime' which is on high, as in Virgil (Aeneid 1.259): 'And you shall bear him aloft to the stars of heaven.' Speciosus (comely) is from appearance (specie) or aspect; just as formosus (shapely) is from form (forma). Sollers (skilful) means, because he is diligent in his art and useful. For among the ancients he was called 'sollers' who was equipped with every good art. Terence (Eunuchus 478): 'I will present a skilful youth.'
Cicero says (On the Nature of the Gods 2.72) that the 'superstitiosi' (superstitious) were so called 'who prayed and sacrificed all day long, so that their own children might survive them (superstites)'. Sollicitus (anxious, solicitous) means, because he is skilful (sollers) and quick (citus) and restless. Sedulus (assiduous) is a word familiar to Terence; it means 'without deceit' (sine dolo); otherwise, assiduous. Sodales (comrades) are so called who are accustomed to gather for a compact (symbolum), as it were persuading (suadentes) one another. They too are called 'socii' (allies) on account of a fellowship of peril or of work, as it were remaining in one boot and in one footprint. Stultus (a fool) means one duller in heart, as a certain writer says (Afranius 416): 'I judge myself to be foolish (stultus); I do not think myself a simpleton (fatuum),' that is, of blunted senses indeed, yet not of none. Stultus is he who through stupor is not moved by injury;