某些名稱的來源，即它們的出處，幾乎不為眾人所知。因此我們為求知之故，把其中一些收入本書。論人的某些稱謂。雖然名稱的來源——它們從何而來——在哲學家中有這樣的道理：藉命名，「人」（homo）取名自「人性」（humanitas），「智者」（sapiens）取名自「智慧」（sapientia），因為智慧在先，然後才有智者；然而在某些名稱的來源上，另有一種特別的緣由是清楚的，如「人」（homo）源於「土」（humus），人正由此得名。其中，我們為舉例之故，在本書列出若干。Heros（英雄），勇敢而有智慧之人。Auctor（作者、創始者）取名自「增益」（augere）。但 auctor 不能用陰性。因為有些字不能作陰性變化，如 cursor（跑者）。Actor（行動者），源於「行動」（agere）。
The origin of certain names, that is, whence they come, is not clear to nearly everyone. Therefore we have inserted certain of them into this work for the sake of knowledge. ON CERTAIN WORDS FOR HUMAN BEINGS. Although the origin of names, whence they come, holds among the philosophers this rationale, that by denomination 'homo' (man) is named from 'humanitas' (humanity), and 'sapiens' (wise) from 'sapientia' (wisdom), because wisdom comes first and then the wise man; yet another special cause is clear in the origin of certain names, as 'homo' from 'humus' (soil), whence man is properly named. Of these, for the sake of example, we have set down some in this work. 'Heros,' a brave and wise man. 'Auctor' (author) is named from increasing (augere). But 'auctor' cannot be said in the feminine gender. For there are certain words which cannot be inflected in the feminine, such as 'cursor' (runner). 'Actor' (agent), from acting (agere).
'Alumnus' (foster-child) is named from nourishing (alere), although both he who nourishes and he who is nourished can be called 'alumnus'; that is, both he who feeds and he who is fed; but better nevertheless he who is fed. 'Amicus' (friend), by derivation, as if 'guardian of the soul' (animi custos). But properly he is called: 'amator' (lover) of baseness, because he is tormented by the love of lust; and 'amicus' (friend) from 'hamus' (hook), that is, from the chain of charity; whence hooks too, because they hold. But 'amabilis' (lovable), because he is worthy of love. 'Amasius' (paramour), because he is prone to love. 'Astutus' (crafty) is named from 'astus' (cunning), which is a name of the clever and cautious man, who can boldly do something without danger. 'Argutus' (shrewd), because he quickly finds an argument in speaking. 'Acer' (keen), vigorous and excessive toward every form. 'Alacer' (lively), from swiftness and running, as if one were to say 'aliger' (wing-bearing).
'Armiger' (armor-bearer), because he bears arms (arma gerat). 'Alacris,' joyful; 'alacer,' exulting and disturbed by the novelty of no matter. 'Agilis' (agile), from doing (agere) something swiftly, like 'docilis.' 'Aemulus' (rival), zealous of the same thing, as if imitator and lovable. Elsewhere it is found meaning 'enemy.' 'Aequus' (fair) is called just according to nature, from 'aequitas' (equity), that is, from that which is equal (aequalis); whence 'aequitas' too is named, namely from a certain equality. 'Aequaevus' (of equal age), from that he is equal to another in age (aevum), that is, contemporary. 'Adrogans' (arrogant), because he is much asked (rogetur), and that man is disdainful. 'Audax' (bold) is properly put for 'arrogant.' 'Animosus' (spirited), because he is full of spirit and strength. 'Animatus' (animated), as if increased in spirit, as if strengthened in spirit.
Elatus（高傲），因他把自己抬高過於自己的分量，當他因所行之事而自以為偉大時。Attollens（自舉），因他抬高並挺立自己。Ambitiosus（好高位），因他汲汲追求（ambiat）尊榮。Avidus（貪婪）取名自 avere；因 avere 即貪求之意。因此也有 avarus（吝嗇）。何謂貪婪？就是超越所需之外。Avarus 由此得名，因他貪愛金子（aurum），永不以財富為足，愈多得就愈貪求，賀拉斯（Flaccus）論此的名言與之相合，他說（《書信集》1.2.56）：「守財奴永遠缺乏。」撒路斯提烏斯（《喀提林陰謀》11.3）也說：「貪婪既不因豐足、也不因匱乏而減少。」Amarus（苦）之名由味覺轉借而來。因它令人不快，不知如何以任何甘甜邀人來與己相交。
'Elatus' (haughty), for the fact that he raises himself above his own measure, while he seems great to himself concerning the things he does. 'Attollens' (uplifting), because he raises and erects himself. 'Ambitiosus' (ambitious), because he strives after (ambiat) honors. 'Avidus' (greedy) is named from 'avere'; for 'avere' is to desire. Hence also 'avarus' (miserly). For what is it to be avaricious? To go beyond what suffices. 'Avarus' is named from this, that he is avid for gold (aurum), and is never satisfied with wealth, and the more he has the more he desires, with the sentiment of Flaccus (Horace) agreeing on this, who says (Epist. 1.2.56): 'The miser is always in want.' And Sallust (Cat. 11.3): 'because avarice is diminished neither by abundance nor by want.' 'Amarus' (bitter) has a name transferred from taste. For it is unpleasant, and knows not how to invite anyone to its fellowship by any sweetness.
'Adulter' (adulterer), a violator of marital chastity, because he pollutes another's bed. 'Anceps' (wavering), fluctuating here and there and doubtful whether to take this or that, and anxious in which direction to turn. 'Atrox' (savage), because he is of foul (tetri) character. 'Abstemius' (abstemious), from 'temetum,' that is wine, as if abstaining from wine. [Related.] 'Ablactatus' (weaned), because he is taken away from milk (lac). 'Aeger' (sick), because for a time he is driven (agatur) by infirmity or sadness. 'Aegrotus' (sickly), because he is sick (aeger) more frequently, as with 'iratus' and 'iracundus.' 'Aerumnosus' (wretched) is named from 'rumen,' because, made miserable through want, he hungers and thirsts. 'Auspex' (augur), because he attends to the auspices of birds (avium), as 'auceps' because he catches (capiat) birds. 'Astrosus' (ill-starred) is named from 'astrum' (star), as if born under a bad star. 'Enormis' (enormous), because he exceeds the norm (norma) and measure.
Abactor（偷牲畜者）是偷竊駝載牲畜與牛羊的賊，俗稱 abigeus，即取自「趕走」（abigere）。Atratus（著黑衣者）與 albatus（著白衣者）：前者源於黑衣，後者源於白衣。Advena（外來者），因他從別處而來（adveniat）。Alienigena（外邦所生者），因他屬別的族類（genus），而非他所在之地的族類。同樣，alienigena 是那由別族所生、而非由他所在之地所生的人。Accola（近居者），因他前來耕種（colat）土地。Agricola（農夫），源於「耕種田地」（colendo agro），如同 silvicola（林居者）。Assecula（跟班），因他為利之故跟隨（sequatur）某人。Assiduus 在古人中，是指那按其「阿斯」（asses，銅幣）繳付入國庫、又常參與公務之人；因此該用 S 而非 D 拼寫。Apparitor（差役）之名，因他出現（appareat）、被看見、且隨時預備供職。
'Abactor' is a thief of draft-animals and cattle, whom the common people call 'abigeus,' namely from driving away (abigere). 'Atratus' (clad in black) and 'albatus' (clad in white): the former from a black garment, the latter from a white one. 'Advena' (newcomer), because he comes (adveniat) from elsewhere. 'Alienigena' (foreign-born), because he is of another race (genus), and not of that place where he is. Likewise 'alienigena' is one who is begotten from another people, and not from that where he is. 'Accola' (dweller-near), because, coming, he cultivates (colat) the land. 'Agricola' (farmer), from cultivating the field (colendo agro), like 'silvicola' (forest-dweller). 'Assecula' (henchman), because he follows (sequatur) someone for the sake of gain. 'Assiduus' was said among the ancients of one who was for contributing his 'asses' (coins) to be paid into the treasury, and who was also frequent in public affairs; whence it is to be written with S, not with D. 'Apparitor' (attendant) is named because he appears (appareat) and is seen and is at hand ready for service.
'Attentus' (attentive), so that hearing something he may retain it. 'Attonitus' (thunderstruck), as if impelled by a certain frenzy and stupefied; and 'attonitus' is named from the crash of thunder (tonitru), as if thunderstruck (obstupefactus) and near to a neighboring lightning-flash or its touch. 'Allectus' (co-opted), because he is openly chosen. 'Abactus' (driven off), because he is removed from action (actus). 'Abortivus' (abortive), because he does not arise (oriatur), but miscarries (aboriatur) and falls out. 'Adoptivus' (adopted), because he is openly chosen (optatus) into sonship. 'Ambo' (both), from that which is 'ampho,' a name made Latin from the Greek, with the third letter changed. 'Alius' is said of many. 'Alter' of two. 'Aequimanus' (ambidextrous) is called one holding a sword with either hand. 'Beatus' (blessed) is said as if 'well increased' (bene auctus), namely from having what he would want and suffering nothing that he would not want.
But that man is truly blessed who both has all the good things which he wants, and wants nothing evil. For from these two a man is made blessed. 'Bonus' (good) is believed to be named from the comeliness (venustas) of the body; afterward the name was transferred also to the soul. Now we call him good over whom evil does not prevail; and him best who sins least. 'Benignus' (kind) is a man of his own accord prepared to do good and sweet in address. Yet 'benignus' does not differ much from 'bonus,' because he too seems disposed to doing good. But he differs in this: that a good man can be also rather gloomy, and indeed do good and furnish what is asked, yet he does not know how to be pleasant in fellowship; but the kind man knows how to invite all by his own sweetness. 'Beneficus' (beneficent) is named from doing good (benefacere) to another;
whence also 'beneficentia' (beneficence) is named, which is of profit to one's neighbor. 'Benivolus' (well-wishing), because he wishes well (bene vult). Yet we do not say 'benevolus,' just as we do not say 'malevolus.' For often a name composed of two parts corrupts either the former or the following letter. For 'benevolentia' sounds absurd. 'Blandus' (charming), sweet and inviting to intimacy with himself. 'Brutus' (stupid), as if 'obrutus' (overwhelmed), because he lacks sense. For he is without reason, without prudence. Whence also that Junius Brutus, begotten from the sister of Tarquin the Proud, when he feared the same fate which his brother had fallen into—who had been killed by his uncle on account of his riches and prudence—feigned a stupidity useful for the time. Whence too he was surnamed 'Brutus,' while he was called Junius.
〔Burrus。〕Balbus（結巴）取名自「咩叫」（balare）過於「說話」。因他吐字不清。因此也有 blaesus（口齒不清），因他把言語弄碎。Bucco（多嘴），饒舌，因他以口（os）的多言、而非以悟性勝過他人。Biliosus（多膽汁的／憂鬱的），因他總是陰鬱，源於那稱為膽汁（bilis）的黑色體液。Baburrus，愚昧、笨拙。Biothanatus，因他死了兩次。因為希臘話中 thanatos 意為死。Clarus（光明），源於天（caelum），因他發光。因此也有 clara dies（晴朗之日），指天空的光輝。Celsus（崇高）取名自天，因他高聳而崇偉，彷彿屬天的。Castus（貞潔）起初取名自閹割（castratio）；後來古人也樂於如此稱呼那些許諾永遠戒絕情慾的人。Caeles（屬天者）之名，因他為自己開往天（caelum）的道路。
[Burrus.] 'Balbus' (stammerer) is named rather from bleating (balare) than from speaking. For he does not articulate words. Hence also 'blaesus' (lisping), because he breaks his words. 'Bucco' (blabber), garrulous, because he surpasses others by the loquacity of his mouth (os), not by sense. 'Biliosus' (bilious), because he is always gloomy, from the black humor which is called bile (bilis). 'Baburrus,' foolish, inept. 'Biothanatus,' because he is twice dead. For 'thanatos' in the Greek tongue means death. 'Clarus' (bright), from heaven (caelum), because he shines. Whence also 'clara dies' (bright day) for the splendor of the sky. 'Celsus' (lofty) is named from heaven, because he is sublime and high, as if heavenly. 'Castus' (chaste) was first named from castration (castratio); afterward it pleased the ancients that those too be so named who promised perpetual abstinence from lust. 'Caeles' is so called, because he makes his way toward heaven (caelum).
'Caelebs' (celibate), free from wedlock, such as are the divinities in heaven, which are without marriages. And 'caelebs' is said as if 'blessed in heaven' (caelo beatus). 'Caelicola' (heaven-dweller), because he inhabits (colat) heaven; for it is an angel. 'Continens' (continent) is said not only in respect of chastity, but also in food and drink, in anger too, and in vexation of mind, and in the desire of disparaging. And 'continens,' because he restrains himself (abstineat) from many evils. 'Clemens' (merciful), compassionate, from that he 'cluat,' that is, protects and shields, as a patron is wont to protect a client. 'Concors' (concordant) is named from the conjunction of the heart (cor). For just as 'consors' is said of one who joins his lot (sors), so 'concors' is said of one who is joined in heart. 'Contionator' (public speaker). 'Consolator' (comforter), one who addresses.
And hence he is called 'consolator' (comforter), because he applies himself to the one alone (solus) to whom he speaks, and relieves his solitude by his address. Hence too comes 'solacium' (solace). 'Consultus' (consulted) is one who is consulted; to whom is opposite 'inconsultus,' who does not receive counsel. 'Constans' (steadfast) is named because he stands on every side, and cannot be inclined to any part. 'Confidens' (confident), because he is full of assurance in all things. Whence also Caecilius (246): 'If you employ confidence, be confident of all things.' 'Cautus' (cautious) is named from being wary (cavere). 'Callidus' (crafty), fraudulent, because he knows how to conceal (celare), and is skilled in evil. But the ancients used 'callidus' not only for the crafty, but also for the craftily learned. Him too they called 'versutus' (shifty), from that he quickly turns (vertat) his mind. 'Cupidus' (covetous) is named from taking (capere) much, that is, from receiving. 'Clamosus' (clamorous), as if 'calamosus,' from 'calamus' (reed);
namely because it makes a sound. 'Calumniator' (slanderer), an accuser of a false crime; named from 'calvere,' that is, from frustrating and deceiving. 'Calculator' (reckoner), from 'calculi,' that is, the small pebbles which the ancients, holding in the hand, used to compose numbers. 'Compilator' (compiler), who mixes the sayings of others in with his own, as apothecaries are wont to pound diverse things mixed together in a mortar (pila). For this offense that Mantuan bard (Virgil) was once accused, when, transferring certain verses of Homer, he had mixed them with his own and was called by rivals a 'compiler' of the ancients; he replied: 'It is a task of great strength to wrest the club from Hercules' hand.' 'Contumax' (obstinate), from that he despises (contemnat). 'Chromaticus,' because he is not confounded nor changes color. For in Greek 'chroma' means color.
'Contumeliosus' (insolent), because he is swift and swells (tumet) with words of injury. 'Contentiosus' (contentious) is named from intention (intentio), one who vindicates something not by reason, but by sheer stubbornness. 'Contemptibilis' (contemptible), either because he is fit for contempt (contemptui habilis), or because he is despised and vile, that is, without honor. 'Crudelis' (cruel), that is, 'crudus' (raw), whom the Greeks call 'omon' by transference, as if not cooked nor fit for eating. For he is harsh and hard. 'Carnifex' (executioner), because he afflicts the flesh (carnem afficiat). 'Cruciarius,' because he is worthy of the cross (crux). 'Collega' (colleague) is named from the binding-together (conligatio) of society and the embrace of friendship. 'Coaetaneus' (coeval), as if equal in age (compar aetatis). 'Complex' (accomplice), because he is joined to another for evil by one sin or crime; but for good we never say 'complex.' 'Consors' (partner), because a share (pars) of goods pertains to him.
For the ancients used 'sors' (lot) for 'part.' Therefore 'consors,' because he is common in lot, just as 'dissors' is dissimilar in lot. 'Celer' (swift) is named from swiftness (celeritas), because he does more quickly what use demands. 'Confinalis' (bordering), from that he is neighboring (adfinis) in race or place. 'Colonus' (colonist) is named from 'colonia' or from cultivating a field (agrum colendo). 'Cognitor' (advocate) is named from getting to know (cognoscere) the case. 'Curator' (guardian), because he bears care (cura) for boys who are still of that age that they cannot sufficiently administer their own affairs. 'Clientes' (clients) were formerly called 'colientes,' from cultivating (colere) patrons. [Captus.] 'Captivus' (captive) is said as if 'diminished in head' (capite deminutus); for the fortune of free birth has fallen away from him, whence also by the jurists he is said to be 'diminished in head.' 'Colomis' (safe and sound) is named from 'columna' (column), because he is erect and most firm.
'Comtus' (adorned) is named from 'coma' (hair), because he is comely with his hair, or because he tends his hair. 'Calamistratus' (curled) is from 'calamistrum,' that is, an iron needle (acus) made in the likeness of a reed (calamus), on which the locks are twisted so that they may be curly: this those who curl their hair are wont to heat in ash, so that they may be curled. 'Corpulentus' (corpulent), because he is strong in body and with pliant flesh. 'Crassus' (fat), from the fattening (sagina) of the body, from the creating (creando) of flesh. 'Comesor' (glutton), from eating (comedere) enough. For he is immoderately given to gullet and belly. 'Caupo' (tavern-keeper), most wicked, making water out of wine. 'Candidus' [good, gleaming]. 'Canus' (grey) is named from 'candidus' (white); and 'candidus' as if 'whiteness given' (candor datus). For whiteness comes by effort (studium). For to be called white is a matter of nature. 'Crispus' (curly). 'Clodus' (lame). 'Curvus' (bent). 'Caecus' (blind) is named because he lacks sight (visus).
For it is with the lights (of the eyes) lost. 'Caecus' is one who does not see with either eye. 'Caducus' (falling / epileptic) is named from falling (cadere). The same is 'lunaticus' (lunatic), because he suffers at a fixed time of the moon (luna). 'Confusus' (confounded) is named from the confession (confessio) of crime. Hence too comes 'confusio.' 'Convulsus' (torn away) is said of one from whom something is taken by force. Whence also a 'convulsa navis' (shattered ship), from which the projecting parts are torn away by the force of a storm, as Virgil (Aen. 1.383): 'Scarcely seven, torn away by the waves,' as if mutilated. 'Consumptus' (consumed), wholly taken up (sumptus) and devoured. 'Conciliatrix' (procuress) is named on account of the fellowship of a shameful agreement, because she runs between and hawks another's body. Her they also call 'leno' (a bawd). 'Circumforanus' (loiterer about the forum), who for the sake of pleadings wanders about the fora and assemblies. 'Collegiatus.' 'Carpentarius' (cartwright).
'Dominus' (master) is named by derivation, because he presides over the house (domus). 'Disertus' (well-spoken), learned, named from discoursing (disserere): for he discourses in orderly fashion. 'Doctus' (learned), from speaking (dicere). Hence too comes 'dictor.' 'Docilis' (teachable), not because he is learned, but because he can be taught: for he is ingenious and apt for learning. 'Discipulus' (disciple) is named from 'disciplina'; and 'disciplina' is named from learning (discere). 'Dispensator' (steward) is he to whom the administration of monies is entrusted. And 'dispensator' for this reason, because formerly those who gave money did not count it, but weighed it out (appendebant). 'Dives' (rich) is named from bronze/money (aes). 'Decorus' (comely), perfect, from 'decem' (ten). [Dulcis.] 'Decens' (becoming), well-composed, named from the number ten. Hence too come 'decorus' and 'decibilis.' 'Directus' (straight), because it goes in a straight line (rectum). 'Dilectus' (beloved), from diligence (diligentia). For these are the signs of loving.
'Delibutus' (anointed), smeared with oil, as athletes are wont to be, or boys in the wrestling-ointment (ceroma). Hence too (Terence, Phormio 856) 'delibutum gaudio' (steeped in joy), that is, drenched or filled. 'Delicatus' (pampered), because he is fed on delights, living amid banquets and the sleekness of the body. 'Defessus' (worn out), always weak, as if 'long weary' (diu fessus). 'Debilis' (feeble), because through bile (bilis) he is made frail. For bile is a humor afflicting the body. 'Decolor' (discolored), because color is lacking to him. 'Desperatus' (desperate) is commonly the name for the wicked and lost man, no longer of any prosperous hope. And it is said by likeness of the sick who, being stricken and without hope, are laid aside.
Now it was the custom among the ancients that the desperate (the dying) be placed before their own doors, either that they might render their last breath to the earth, or that they might perhaps be cured by passers-by who had at some time labored under a similar disease. 'Degener' (degenerate), either the ignoble, or he who is of unequal stock, or one who, though born of the best stock, nevertheless lives dishonorably. 'Decrepitus' (decrepit), because, being nearer to death, he turns as it were toward the darkness of death, like 'crepusculum' (twilight), a time of night. Others say that 'decrepitus' is not one who is worn away by old age, but who has now ceased to creak (crepare), that is, has ceased to speak. 'Depretiatus' (depreciated), from that he is worthless nor worthy of any price. 'Dirus' (dire), very sparing and foul, as if driven to it by divine wrath (divina ira). For that is called 'dirum' which is inflicted by divine wrath.
在別處 dirus 意為「大」。Dehiscens（張裂大口），大大裂開（hiscens）。因這裡的「de」是加強語氣，如（泰倫斯《自責者》825行）：「deamo te, Syre」（西魯斯，我深愛你）。Despiciens（俯視／輕視），因他向下觀看（deorsum aspiciat），或加以藐視。Dolosus（詭詐），陰險或惡毒，源於他愚弄（deludat）人。因為，為要行騙，他以動聽的言語裝飾隱藏的惡意。Dubius（疑惑），不確定的；彷彿處於兩條路（duae viae）之間。Delator（告密者）之名，因他揭發原先隱藏（latebat）之事。Dilator（拖延者），因他延遲拿出任何東西。Desidiosus（懶散），遲鈍、怠惰，取名自「久坐」（desidere），即坐得太多。與此相同的還有 resides，源於「坐著不動」（residere）。因這裡的「de」也是加強語氣。Delerus（癲狂），因年老而心智失常，源於 apo tou lerein（胡言亂語），或因他偏離正軌，彷彿偏離犁溝（lira）。
Elsewhere 'dirus' means great. 'Dehiscens' (gaping wide), gaping (hiscens) greatly. For here 'de' is intensifying, as (Terence, Heaut. 825): 'deamo te, Syre' (I love you dearly, Syrus). 'Despiciens' (looking down / despising), because he looks downward (deorsum aspiciat) or holds in contempt. 'Dolosus' (deceitful), treacherous or malignant, from that he deludes (deludat). For, that he may deceive, he adorns hidden malice with charming speeches. 'Dubius' (doubtful), uncertain; as if of two ways (duae viae). 'Delator' (informer) is named because he uncovers what was hidden (latebat). 'Dilator' (delayer), because he defers bringing anything forth. 'Desidiosus' (slothful), sluggish, lazy, named from settling down (desidere), that is, from sitting greatly. The same are also 'resides,' from sitting back (residere). For here too 'de' is intensifying. 'Delerus' (crazy), defective in mind through age, 'apo tou lerein' (from talking nonsense), or because he strays from the right order and, as it were, from the furrow (lira).
For 'lira' is a kind of plowing, when farmers, the seed having been sown, direct the furrows, into which all the crop runs down. 'Demens' (mad), the same as 'amens'; that is, without mind, or because he has a diminution of mind. 'Desipiens' (foolish), because he begins to be less wise (sapere) than he was wont to be. 'Damnatus' (condemned) and 'damnabilis' (damnable): of which the former is already condemned (addictus), the latter can be condemned. 'Degulator' (guzzler), because he is given to the gullet (gula). 'Eloquens' (eloquent), lavish in speech. 'Exertus' (ready), unhindered in speaking. For 'exerere' is to bring forth or to set free. 'Eruditus' (learned), because he is not rude (rudis), but already learned. 'Expertus' (experienced), much skilled. For here 'ex' is put for 'very.' But 'expers' (devoid), who is outside skill and understanding. 'Exornatus' (well-adorned), greatly adorned.
For 'ex' is put for 'very,' just as 'excelsus' (lofty), as if very lofty (celsus), and 'eximius' (exceptional), as if very eminent. 'Efficax' (effective) is so named because he has no difficulty in doing any matter whatever. Hence too 'efficiens' (efficient) is named from doing (facere). 'Exspes' (hopeless), because he is without hope (spes). 'Expers' (without a share), because he is outside a share (pars); for he has lacked a share. 'Exsors' (without lot), because he is outside the lot (sors). 'Exul' (exile), because he is outside his own soil (solum); as if sent across the soil, or wandering outside the soil. For those are said 'to go into exile' (exulare) who go outside the soil. 'Extorris' (banished), because he is outside his own land (terra); as if 'exterris.' But properly one is 'extorris' when expelled by force and cast out of his native soil with terror; and 'extorris,' driven out from his land. 'Extorris,' outside the land, or outside his own boundaries, because he is terrified (exterretur).
'Exterminator' (exterminator), not he who is commonly called 'aphanisthenai' (to be made to vanish), but he who casts down and drives from the boundaries (termini) of the city. 'Exterminatus' (banished), from that he is cast out beyond his own boundaries. Likewise 'externus' (external), because he is of a foreign land. 'Egens' (needy) and 'egenus,' being without clan and without kin, in want. [Egenus.] 'Exiguus' (scanty), much in need. For 'ex' is put for 'very.' 'Exilis' (slender), thin, because it can go out (exire) even through a narrow place. 'Exesus' (eaten away), because thoroughly eaten through (percomesus); for it is dry, thin, slender. 'Exhaustus' (drained), because it is consumed and rendered empty. 'Exsanguis' (bloodless), because he is outside blood (sanguis). 'Exanimis' is a dead man. But we say both 'exanimis' and 'exanimus,' just as 'unanimus' and 'unanimis,' 'inermus' and 'inermis,' and this lies subject to our own choice.
Exustus（燒盡）是指那毫無所餘之物；彷彿被大大焚燒（ustus）。因「ex」用作「甚」。Exosus（可憎）取名自憎恨（odium）。因古人既說 odi 也說 osus sum。因此有我們所用的 exosus，雖然我們已不再說 osus。Exitiosus（禍害），因他是眾人的毀滅（exitium）。Executor（執行者），源於「執行」（exequi）。與此相同的還有 exactor（催收者）。Effractor（破門盜），因他是門鎖的攻破者（expugnator）。Efferatus（變野蠻的），心思變得如獸（ferina），超出人的分寸之外。Effrenatus（放縱無羈），源於他莽撞、傾覆，且沒有理智的韁繩（frenum）。Eunuchus（閹人）是希臘名，即 spado。其中有些人能行房，但精中卻無生殖之力。因他們有並排出液體，然而為著生育卻是空虛而無能的。Effeta（因生育而衰竭），源於她因屢屢生育（fetus）而耗盡。
'Exustus' (burnt up) is said of that of which nothing remains; as if very much burnt (ustus). For 'ex' is put for 'very.' 'Exosus' (hateful) is named from hatred (odium). For the ancients used to say both 'odi' and 'osus sum.' Hence comes 'exosus,' which we use, although we no longer say 'osus.' 'Exitiosus' (ruinous), because he is a destruction (exitium) to many. 'Executor' (executor), from carrying out (exequi). The same is also 'exactor' (exactor). 'Effractor' (housebreaker), because he is a stormer (expugnator) of locks. 'Efferatus' (made savage), rendered bestial (ferina) in mind and exceeding beyond the human measure. 'Effrenatus' (unbridled), from that he is headlong and prone and without the bridle (frenum) of reason. 'Eunuchus' (eunuch) is a Greek name, which is 'spado.' Certain of these have intercourse, but yet there is no potency in the seed. For they have and emit fluid, but for begetting it is empty and impotent. 'Effeta' (worn out by bearing), from this, that she is exhausted by frequent offspring (fetus).
For constant childbirth renders her feeble. 'Facundus' (eloquent) is named because he can speak (fari) easily. 'Facetus' (witty), who commends jests and games by gestures and deeds, named from doing (facere). 'Frugalis' (frugal) is named from 'frux' (produce), that is, from fruit or thrift, or, as others hold, from modesty and temperance. 'Fenerator' (money-lender), who deposits money with a debtor, as it were an agent of interest (fenus): for 'fenus' is money. But 'fenerator' in Latin is said both of one who gives a loan and one who receives it. 'Flamines' (flamens), priests of idols. 'Felix' (fortunate) is said of one who gives good fortune (felicitas), 'felix' of one who receives it; and 'felix' of that through which good fortune is given, as 'felix tempus' (fortunate time), 'felix locus' (fortunate place). 'Fidelis' (faithful), for the fact that what he says or promises as good is done by him. 'Facilis' (easy), from doing (facere), and not slow. 'Firmus' (firm), whence too comes 'formosus.'
'Fortis' (brave), because he bears (fert) adversities or whatever may befall; or from iron (ferrum), because he is hard and is not softened. 'Formosus' (shapely) is named from 'forma' (form). For the ancients called what is warm and glowing 'formum.' For heat moves the blood, and blood moves beauty. 'Foedus' (foul) has its name from 'hircus' and 'haedus' (goat and kid), with the letter F added. This the ancients used to set in a grave sense, as (Virgil, Aen. 2.502): 'Defiling with blood the fires which he himself had consecrated.' 'Fragilis' (fragile) is so named because it can easily be broken (frangi). 'Fessus' (weary), as if 'fissus' (split), and no longer whole in health; but it is a general term. For we say 'weary in mind,' as (Virgil, Aen. 8.232): 'Thrice, weary, he sat back in the valley'; and 'weary in body,' which is more proper; and 'weary of affairs' coming by chance.
'Fatigatus' (wearied out), as if driven by the fates (fatis agitatus). 'Formidolosus' (fearful) is named from 'formus,' that is, blood, when the blood, fleeing from the skin or from the breast, contracts. For fear freezes the blood, which, congealed, begets dread (formido); whence is that (Virgil, Aen. 3.30): 'And the chilled blood curdles with dread.' But 'formidolosus,' though it means timid, also signifies what is to be feared. 'Fatuus' (foolish) is thought to be so named for this reason, because he understands neither what he himself says nor what others say. Some think that 'fatui' derive their origin from the admirers of Fatua, the prophetic wife of Faunus, and that they were first called 'fatui' because they were stupefied beyond measure by her oracles, even to madness. 'Fautor' (supporter), from that he favors (faveat) and consents.
'Fictor' (molder) is named from shaping (fingere) and composing something, as he smooths and handles women's hair, anoints and makes it sleek. 'Fallax' (deceitful), because by speaking (fando), that is, by talking, he deceives. 'Fervidus' (fervid), irascible. For anger inflames. 'Frendens' (gnashing), because in threatening he grinds and presses his teeth together. 'Fremens' (roaring). 'Ferox' (fierce), from that he exercises ferocity (feritas), like a beast. 'Fur' (thief) is named from 'furvus,' that is, from dusky (fuscus). For he uses the time of night. 'Factiosus' (factious), among reproaches, when we mean 'seditious' to be understood; but (in a good sense) when we mean the influential and powerful and, as it were, a man of a great faction (factio). 'Facinorosus' (criminal) is named from the committing of a deed (factum): for he does what may harm another. [Femellarius, given to women, whom the ancients used to call 'mulierarius.']
'Flagitiosus' (disgraceful), because he more frequently demands (flagitet) and craves lust. 'Furcifer' (fork-bearer / rascal) was formerly said of one who, for a slight offense, was compelled—more for the man's disgrace than for the sake of punishment—to carry a fork (furca) about the road, proclaiming his sin and warning the rest lest any should sin similarly. 'Futilis' (futile), empty, superfluous, talkative. And it is a metaphor from earthen vessels which, being hollow and cracked, do not hold what you have thrown in. 'Fornicarius' (fornicator). 'Fornicatrix' (harlot) is she whose body is public and common. These used to prostitute themselves under arches, which places are called 'fornices,' whence too 'fornicariae.' Virgil (Aen. 6.631): 'And at the arch opposite.' 'Fecunda' (fruitful) is named from offspring (fetus), as if 'fetunda.' For she is frequent in childbearing. 'Feta' (having borne). 'Flens' (weeping), as if pouring forth (fluens) tears.
No one is rightly called a 'fugitivus' (fugitive) except one who flees his master. For if a little boy has departed from his nurse or from school, he is not a fugitive. 'Gloriosus' (glorious) is named from the frequency of renown (claritas), the letter G being exchanged for C. 'Gloriosus' is named from the laurel (laurea) which is given to victors. 'Gnarus' (knowing), one who knows; to whom is opposite 'ignarus,' not knowing. 'Gravis' (grave), venerable. Whence too we call the contemptible 'levis' (light). 'Gravis' is named for counsel and constancy, because he does not spring apart with a light motion, but stands fast with the fixed gravity of constancy. [Grandis. Gracilis.] 'Grandaevus' (aged), because he is great in age (aevum). 'Gratus' (pleasing / grateful), keeping favor (gratia). But 'gratus' only in respect of mind; 'gratissimus' is said both of mind and of body. 'Gratificus' (obliging), from that he does good freely (gratis).
'Gratiosus' (gracious), because he grants to each one more than he deserves. 'Garrulus' (garrulous) is properly said of one who is commonly called 'verbosus' (wordy). With gladness coming over them, they are neither able nor willing to be silent. The name is taken from jackdaws (graculi), birds which with importunate loquacity always chatter and nowhere fall quiet. 'Ganeo' (glutton), luxurious, and (dwelling) in hidden and underground places, which the Greeks call 'ganeia.' 'Glutto' (glutton), from 'gula' (gullet), that is, gluttonous. 'Humilis' (humble), as if leaning upon the ground (humo adclinis). 'Honorabilis' (honorable), as if fit for honor (honore habilis), that is, suitable. 'Honestus' (upright), because he has nothing of baseness. For what is 'honestas' (honorableness) but perpetual honor, that is, as it were, the status of honor? 'Humanus' (humane), because he has love and the feeling of pity toward men (homines). Whence too 'humanitas' (humanity) is named, by which we protect one another in turn.
Habilis (handy) is so called because it is convenient and fit for holding (habendum). Honerosus (burdensome) is more than honeratus (laden), just as scelerosus (full of crime) is more than sceleratus (guilty of crime). Hirsutus (shaggy) comes from being hirtus (bristly) and rough with hair. Hypocrita (hypocrite), a Greek word, is rendered in Latin as 'pretender' (simulator): one who, while being inwardly evil, openly shows himself to be good. For 'hypo' means 'false' and 'krisis' is rendered 'judgment.' The name of the hypocrite is derived from the appearance of those who go about in the theatres with covered faces, painting their countenance with dark-blue and vermilion and other pigments, wearing likenesses of the face made of linen coated with gypsum and marked with varied colours, sometimes smearing their necks and hands with chalk, so that they might attain the colour of the mask and deceive the people while they performed in the plays;
時而作男子模樣，時而作女子模樣，時而剃髮，時而長髮，扮出老者、少女及各種形象，年齡與性別各異，好在演戲時欺哄眾人。這種論述的意象已轉用於那些以虛假面貌行事、佯裝出自己所不是者的人。因為他們一旦走到外面，就不能再被稱為偽善者了。Humatus（被埋葬的）如此稱呼，因為他被土（humo）覆蓋，即被安葬。Ingeniosus（有天賦的）如此稱呼，因為他內裡（intus）有生成（gignendi）任何技藝的能力。發明者（inventor）如此得名，因為他找到（invenit）他所尋求之物。因此那被稱為「發明」（inventio）之事本身，若我們追溯此詞的來源，它所傳達的無非是：發明（invenire）即是進入（in id venire）所尋求之物。Interpres（翻譯者）如此稱呼，因為他在翻譯時居於兩種語言各部分之間（inter）的中間。
now in the guise of a man, now of a woman, now shorn, now long-haired, of aged and maidenly and every other appearance, of differing age and sex, so as to deceive the people while they act in the plays. This figure of the argument has been transferred to those who go about with a false face and feign what they are not. For they cannot be called hypocrites once they have gone outside. Humatus (buried) is so called because he is covered with earth (humo), that is, interred. Ingeniosus (ingenious) is so called because he has within (intus) the power of generating (gignendi) whatever art he pleases. The inventor (inventor) is so named because he finds (invenit) that which he seeks. Whence also that very thing which is called invention (inventio): if we trace back the origin of the word, what else does it convey but that to invent (invenire) is to come into (in id venire) what is sought? Interpres (interpreter) is so called because he stands in the middle (inter) between the parts of two tongues while he translates.
But he too is called an interpreter (interpres) who interprets God and the men to whom he makes known the divine mysteries [because he stands between that which he translates]. Iuridicus (a judge) [because he pronounces the rights of the laws]. Indoles (natural disposition) is properly a certain image of future virtue. Iustus (the just man) is so called because he keeps the laws (iura) and lives according to the law. Innox (harmless) is he who does no harm (non noceat); innocuus (unharmed) is he to whom no harm has been done. But among the ancients each word is used indifferently. Ilaris (cheerful, hilaris) is a Greek name. Iocundus (pleasant) is so called because he is always apt for jests (iocis) and mirth; from frequency, just as iracundus (irascible). Iocosus (jocose) means one given to jests. Inclitus (renowned) is a Greek name, for the Greeks call the glorious 'klyton.' Inlustris (illustrious) is a name of renown, because a man is bright before many by the splendour of his lineage, or of his wisdom, or of his virtue;
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（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。
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.
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.
〔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。
[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.
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（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。
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.
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';
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。
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.
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:
「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」；
'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';
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;
for he endures savagery and neither avenges himself, nor is moved by any disgrace to grief. Segnis (sluggish) means, that is, without fire (sine igni), lacking spirit; for 'se' means 'without,' as 'sedulus' means 'without deceit' (sine dolo). Securus (carefree) means, as it were, without care (sine cura); that is, cold, by which we understand the useless. Stupidus (stupid) means one who is more often stupefied (stupens). Superbus (proud) is so called because he wishes to seem above (super) what he is; for whoever wishes to surpass what he is, is proud. Susurro (a whisperer, tale-bearer) is named from the sound of the speech, because he speaks not in someone's face but in the ear, detracting from another. Seditiosus (seditious) means one who causes dissension of minds and begets discords, which the Greeks call 'diastasis.' Severus (severe) means, as it were, 'truly savage' (saevus verus); for he holds to justice without mercy. Simulator (a dissembler) is named from a likeness (simulacro);
因為他佩戴著他自己所不是之物的形像。Suasor（勸誘者）〔源自勸說（suadendo）他所要欺騙之人〕。〔Studiosus（勤學的）。〕Scrupulosus（審慎多慮的）意為心思瑣細而粗糙。因為「scrupus」是比沙（arena）更硬的石頭。Sacrilegus（褻瀆聖物的）如此稱呼，源自他拾取（legit）聖物，即偷竊它們。Sicarius（刺客）如此稱呼，因為他為了犯罪而以兵器（telis）武裝。因為「sica」是匕首（gladius），得名自切割（secando）。Scaevus（乖僻的，不祥的）意為陰險而乖張，源自「apo tou skaiou」。因為它出於極其邪惡殘忍的心。Scenicus（戲子）意為在劇場中演出之人；因為劇場即「scena」（舞台）。Scorta（娼妓）如此稱呼，因為她們也被希臘人稱為「skyte」，即用來刮皮革（pelles）之物，藉此造成敗壞。Spurcus（污穢的）意為，因為他不潔。Scelerosus（滿是罪惡的）意為充滿罪惡，正如一地被稱為「多石的」（lapidosus）與「多沙的」（arenosus）。
for he bears the likeness of that which he himself is not. Suasor (a persuader) [is from persuading (suadendo) whom he wishes to deceive]. [Studiosus (studious).] Scrupulosus (scrupulous) means of a petty and rough mind. For a 'scrupus' is a stone harder than sand (arena). Sacrilegus (sacrilegious) is so called from the fact that he gathers up (legit) sacred things, that is, steals them. Sicarius (an assassin) is so called because he is armed with weapons (telis) for perpetrating crime. For a 'sica' is a dagger (gladius), named from cutting (secando). Scaevus (perverse, ill-omened) means sinister and perverse, from 'apo tou skaiou.' For it is of a most wicked and cruel mind. Scenicus (a stage-player) means one who acts in the theatre; for the theatre is the 'scena' (stage). Scorta (harlots) is so called because they were also called by the Greeks 'skyte,' that with which hides (pelles) are scoured, by which corruption is wrought. Spurcus (filthy) means, because he is impure. Scelerosus (crime-laden) means full of crimes, just as a place is 'stony' (lapidosus) and 'sandy' (arenosus).
A 'scelerosus' (one steeped in crime) is more than a 'sceleratus' (a criminal). 'Sator' (sower), a scatterer of seed or a father, from 'semen' (seed). 'Scurra' (buffoon), one who is accustomed to dance attendance on someone for the sake of a meal; so from 'sequi' (to follow) buffoons were named 'scurrae'. Likewise 'assecla' (hanger-on), from following. 'Satelles' (attendant), because he clings to another, or from guarding his side. 'Suffectus' (substitute), one set in the place of another, as it were 'suffactus'. Hence too we call a man 'consul suffectus' who is put in as a replacement for another. 'Secundus' (second, following), because he goes 'secus pedes' (close at the feet); and the word is drawn from the following slaves who walk at one's feet ('pedisequi'). Hence favorable fortune too is called 'secunda fortuna', because it is 'secundum nos', that is, near us. Thence also 'res secundae', that is, prosperous affairs; and 'secundae' are so named from following. 'Stipulator' (one who stipulates), a promiser; for 'to stipulate' is to promise, in the language of the jurists.
「健康者」（sanus），源自「血」（sanguis），因其毫無蒼白之色。〔「安然者」（sospes）。〕「精細者」（subtilis）之名源自被削薄變細。「仲裁人」（sequester）指在爭訟雙方之間居中介入者，希臘人稱之為 ho mesos（居中者），質押常寄存於他手中。此詞由「跟隨」（sequi）而成，因為爭訟雙方都跟從所推選之人的誠信。「矮墩者」（sessilis），因其看似不站而坐。「聾者」（surdus），源自耳中所積之體液污垢；雖然此症可由多種緣故而生，患者卻仍因上述缺陷而得名。「乾者」（siccus），因其汁液盡失；或以反語得名，因其無汁（sucus）。「已葬者」（sepultus）之名，因其無知覺（palpatio），或無脈搏（pulsus），即無動作。「執達吏」（saio）之名源自「催討」（exigere）。「鞋匠」（sutor）之名源自「縫綴皮革」（suere pelles）。
'Sanus' (healthy), from 'sanguis' (blood), because he is without pallor. ['Sospes' (safe and sound).] 'Subtilis' (fine, subtle) is so called from being thinned out. 'Sequester' (arbitrator) is the name of one who intervenes as a middleman between contending parties, whom the Greeks call ho mesos (the one in the middle), and with whom pledges are wont to be deposited. The word was formed from 'following' ('sequi'), because both parties follow the good faith of the man who has been chosen. 'Sessilis' (squat), because it seems not to stand but to sit. 'Surdus' (deaf), from the filth of humor gathered in the ear; and although it may happen from many causes, the sick man nevertheless keeps his name from the aforesaid defect. 'Siccus' (dry), because it is drained of sap; or by antiphrasis, because it is without sap ('sucus'). 'Sepultus' (buried) is so called because he is without feeling ('palpatio'), or without pulse ('pulsus'), that is, without motion. 'Saio' (bailiff) is so called from exacting ('exigere'). 'Sutor' (cobbler) is named from stitching hides ('suere pelles').
'Subulcus' (swineherd), a keeper of pigs; just as 'bubulcus' (oxherd) is from the care of oxen ('boves'). 'Tutor' (guardian), who watches over ('tuetur') his ward, that is, keeps an eye on him ('intuetur'); of whom it is said in common speech: 'Why do you admonish me? I have long since buried both guardian and tutor.' 'Testes' (witnesses) are so called because they are wont to be employed for a 'testament' ('testamentum'); just as 'signatores' (sealers), because they seal a testament. 'Tetricus' (harsh) is a very rugged mountain among the Sabines; hence we call gloomy men 'tetrici'. 'Taciturnus' (taciturn), persistent ('diuturnus') in keeping silent. 'Trutinator' (weigher), an examiner, weighing what is right by the balance of judgment; by a transferred sense from the 'trutina', which is the twin-panned scale of weights. 'Tristis' (sad). 'Tenax' (grasping), too greedy for money, because he holds fast ('teneat'); and at times also stubborn ('pertinax'). ['Truculentus' (savage).] 'Torvus' (grim), terrible, because he has a twisted ('tortus') face and a turbulent look, as in 'the grim lioness'; and (Virgil, Aeneid).
(Aeneid 3.677): 'We behold them standing, all in vain, with grim gaze.' 'Turbidus' (troubled), terrible. 'Teter' (foul), because of a dark and shadowy life. 'Teterrimus' (most foul), meaning excessively fierce; for the ancients used 'teter' for 'fierce', as Ennius (Annals 607): 'foul elephants.' 'Terribilis' (terrible), because he inspires terror and is feared. 'Tergiversator' (shuffler), because he turns his mind this way and that like a back ('tergum'), and it cannot easily be understood what sort of man he is. 'Temulentus' (drunk) is so called from 'temetum', that is, wine. 'Timidus' (timid), because he fears long ('timeat diu'), that is, in his blood; for fear congeals the blood, and this, once thickened, begets fear. 'Turpis' (base), because he is shapeless ('informis') and grows numb ('torpeat'). 'Vir' (man), from 'virtus' (virtue). 'Utilis' (useful), from using ('utendo') his own possessions well, or because he can put something to good use; just as 'docilis' (teachable), because he can be taught. 'Verus' (true), from 'veritas' (truth); and hence 'verax' (truthful).
Truth ('veritas') is greater than what is true ('verus'), because truth does not descend from the true, but the true descends from truth. 'Veridicus' (truth-speaking), because he speaks the truth and is an asserter of truth. 'Verecundus' (modest), because he blushes ('erubescit') at a deed done contrary to truth. 'Venustus' (charming), beautiful, from the veins ('venae'), that is, from the blood. ['Viridis' (green), full of vigor ('vis') and sap ('sucus'), as it were raw with force ('vi rudis').] ['Vivens' (living), alive ('vivus').] 'Varius' (fickle), as though not of one road ('via'), but of an uncertain and mixed opinion. 'Versutus' (cunning), because his mind easily turns ('vertitur') in any act toward any kind of fraud; whence a twisted opinion is called 'versutia'. Plautus (Epidicus 371): 'More cunning than a potter's wheel.' ['Vilis' (cheap), from 'villa' (farmstead); for such a man has no urbanity.] 'Versipellis' (skin-changer, shifty), because he turns his face and mind in opposite directions; hence too 'cunning' and 'crafty'.
'Violentus' (violent), because he brings force ('vis'). 'Vecors' (senseless), of an evil heart ('cor') and an evil conscience. 'Vagus' (wandering), because he is without a road ('via'). 'Vanus' (empty, vain) draws its etymology from Venus; likewise 'vanus' means empty, false, because it vanishes ('evanescat') from memory. 'Vesanus' (mad), not properly sound ('sanus'). 'Vinolentus' (wine-soaked), one who both drinks much and is with difficulty made drunk. 'Vexatus' (harried), that is, carried about; from 'veho' (I carry), 'vecto', 'vexo', so that 'to have vexed' is 'to have carried'. 'Veneficus' (poisoner), because he prepared, supplied, or sold poison ('venenum') for the cause of death. 'Vector' (carrier), as it were 'vehitor' (one who carries or is carried); for a 'vector' is both one who carries and one who is carried. 'Venator' (hunter), as it were 'venabulator', namely from hunting ('venatio'), whereby he presses hard upon wild beasts. There are four functions of hunters: trackers ('vestigatores'), searchers ('indagatores'), beaters-with-wings ('alatores'), and pressers ('pressores').