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;