THE DIFFERENCE, BETWEEN WORDS, esteemed SYNONYMOUS, IN THE ENGLISH LANGUAGE;
And, the Proper CHOICE of them determined: TOGETHER WITH, So much of Abbé GIRARD's Treatise, on this Subject, as would agree, with our Mode of Expression.
Useful, to all, who would, either, write or speak, with PROPRIETY, and, ELEGANCE.
VOL. II.
LONDON: Printed, for J. DODSLEY, in
Pall-mall.
MDCCLXVI.
THE SIGNIFICATION OF WORDS, esteemed SYNONYMOUS, IN THE ENGLISH LANGUAGE, INVESTIGATED.
208.
Effigy, Image, Statue.
CORPOREAL representation, is the common idea of these three words; but, an
effigy,
is, to supply the place of the real thing; an
image,
is, to shew the attitude, and, design, but, in miniature; a
statue,
the same; but, as large as life.
Persons, who draw on themselves the popular odium, are, sometimes, hung in
effigy. Images
are made of china, silver, &c. and, set up in houses, by way of ornament. We erect
statues
of our kings, in grateful remembrance of them.
209. To
Give, Present, Offer.
Of these three words, that of
give,
is, generally, used in a familiar sense; that of
present,
in a respectful one; that of
offer,
in a religious one. We
give
to our servants. We
present
to princes. We
offer,
to God.
We
give,
what we would have received. We
present,
what we think, will be agreeable. We
offer,
what, we imagine, will be acceptable.
We cannot
give,
what does not belong to us, nor
offer,
what is not in our power; but, we, sometimes
present,
what is neither ours, nor, in our power to
give.
210.
Frugality, Oeconomy,
Frugality,
implies, only, discretion of expence;
oeconomy,
includes, in its idea, some kind of management, in order to eke matters out.
Frugality,
is, generally, the province of the husband; whose business is, to take care, his expences do not exceed his income:
oeconomy,
is, principally, the care of the wife; whose study is, by a prudent management, if possible, to make up every deficiency.
211.
Cloaths, Dress.
Cloaths,
express, simply, that, which covers the body; and, includes all, for that purpose, from head to foot, and, nothing more; it is for this reason, we say, with propriety, the necessaries of life, consist in meat, drink, lodging, and,
cloaths. Dress,
has a more confined meaning; besides, that, of a bare covering, it, includes in its idea, a relation to form and fashion; as well to the ornaments, as the necessaries; thus, we say, a Spanish
dress;
a Hungarian
dress;
a rich
dress,
&c.
Though the sword and cockade, cannot be called
cloaths;
they are, nevertheless, part of the
dress
of an officer.
212.
Wonder, Astonishment, Amazement, Consternation. Surprize.
Of these words, that of
wonder,
implies, admiration at something extraordinary;
astonishment,
is, a sudden confusion of mind, arising from either fear or
wonder; amazement,
implies, a greater degree of
astonishment; consternation,
such a degree, as almost borders upon horror, arising, chiefly, from dreadful circumstances; as to
surprize,
it means, only, being taken unawares.
Of all these words,
wonder,
and,
surprize,
are supposed to be nearest to each other, in signification; but, even between these, may be observed a difference; the first, being generally, considered, as relative to things, good in themselves, the latter, with respect to either good or bad. We are apt to
wonder
when a bad man does good, and, be
surprized,
when a good man does ill.
Besides,
wonder,
includes in its idea, some small degree of consideration;
surprize,
does not.
If a mean-spirited person, whom I have insulted, should come to me, in order, to sollicit a reconciliation; I should naturally, say; I am
surprized,
at his coming, but, when I reflect on the meanness of his spirit, I do not much
wonder.
Wonder
and
surprize,
act upon the mind;
astonishment
and
amazement,
upon the senses;
consternation,
upon the heart.
The words
astonishment,
and,
amazement,
equally, with that of
surprize
are used, be the matter referred to, either good or bad; but,
consternation,
is never made use of, but, with respect to bad.
We
wonder,
and, are
surprized,
at the miraculous events of providence. We are
astonished
and
amazed,
at the extraordinary qualities of the magnet. An unexpected calamity, will throw us, often, into the greatest
consternation.
213.
Liberality, Generosity, Bounty.
A ready and willing distribution; according to our abilities, is the general idea of these three words; but, they have each, a particular one, as follows:
liberality,
implies, acts of mere giving or spending;
generosity,
acts of greatness;
bounty,
acts of kindness.
A
liberal
man, gives, freely; a
generous
man, nobly; and, a
bountiful
man, charitably.
Liberality,
is a natural disposition:
generosity,
proceeds from elevation of sentiment;
bounty,
from religious motives.
Liberality,
denotes, freedom of spirit;
generosity,
greatness of soul:
bounty,
openness of heart.
Too great
liberality,
borders upon profuseness; it then, becomes a fault.
Generosity,
is a princely quality, and, if it does not exceed the bounds of our abilities, is, always, commendable.
Bounty,
is an amiable virtue, and never goes unrewarded.
214.
Prepossessed, Opiniated, Obstinate, Infatuated, Headstrong.
These epithets denote a folly, which consists in being too much wedded to our own opinion; but, that, which is particularized by the word,
prepossessed,
seems to arise, from excess of prejudice, which seduces, and, causes us to think, what we have preconceived, the best; paying little or no regard to the opinions of others. In one
opiniated,
this folly seems to be, the effect of an over-fondness for his own notions, and, a contempt for those, of others.
Obstinacy,
seems to spring, from an affected perverseness, which renders it intractable, and, which, against the rules of good-breeding, will never give way. An
infatuated
person, is supposed to be folly-struck, to suffer some loss of reason, which is the occasion of that inflexibility we observe in him. As to the word,
headstrong,
though, often, used as synonymous with the above; it appears to me, to have a greater relation to a man's actions, intimating a blind determination, that stops his ears to every argument, and, renders him ungovernable.
Prepossessed,
and,
opiniated,
imply, a mind, strongly, prejudiced;
obstinate,
and,
headstrong,
an unruly will;
infatuated,
a wandering in the dark.
Thus, to be
prepossessed, opiniated,
or,
infatuated,
is involuntary; to be
obstinate,
or,
headstrong,
voluntary.
A person
prepossessed,
follows his own opinions, after examining in some sort, those of others. One, who is
opiniated,
follows his own notions, implicitly, without ever listning to those of others.
Obstinacy,
pursues its own way, in spite of every opposition, and, often, through mere caprice.
Infatuation
acts so strongly, as in some measure, to take away that reason, which is the light of the mind; and thus darkening it, leads a man into the grossest errors. The
headstrong
person, often, acts through a spirit of opposition, and seldom leaves his course, till he has completed his ruin.
215. To
Lift, Raise,
We
lift,
in taking any thing up; we
raise,
in setting it upright, or, placing, according to some order. Thus, we
lift
a weight, &c. we
raise
the head; we
raise
a ladder; we
raise
a mast.
216. To
Institute, Found,
To
Establish, Endow.
To
institute,
is, to create and form things, having some relation to the author, or, him, who first contrived, or, laid down the plan. To
found,
is, to give birth to such plan. To
establish,
is, to fix that plan, upon a lasting basis. To
endow,
is to provide the necessaries, for its subsistence.
After universities were once
instituted,
colleges were
founded,
though not at first
endowed;
since which, those noble
institutions,
have been well
established,
by such
endowments,
as do honour to our country.
217.
Chance, Fortune.
Chance,
forms neither order or design; we neither attribute to it, knowledge, or, will, and, its events are, always, very uncertain.
Fortune,
lays plans and designs, but, without choice; we attribute to it, a will, without discernment, and, say, that it acts, blindly.
The chief of our successes, are more owing to
chance,
than skill: it is, sometimes, a long while, before
fortune
will look upon us, with a favourable eye.
218.
Lot, Destiny.
Lot,
supposes, distinctions, and, a method of decision; we attribute to it, a hidden determination, which keeps us in doubt, till the instant, it shews itself.
Destiny,
forms designs, dispositions, and, connections; we attribute to it, knowledge, will, and, power; its views are determined, and, unalterable.
Lot,
decides;
Destiny,
ordains.
We observe many, so extremely rash, as to leave their lives, to the
lot
of a die. Whatever
destiny
decrees, is inevitable; because we can neither force its disposition, nor see, beyond the reach of its light.
219.
Religion, Piety, Devotion.
The word
religion,
is not considered here, as signifying the worship we owe to the Deity, and, the tribute of our dependance upon him; but, as denoting, a quality of the soul, and, a disposition of the heart, towards God: it is in this sense, only, that it is reputed as synonymous, with the other two. This disposition, then, prevents our failing in any part of our duty, to the Supreme Being.
Piety,
makes us acquit ourselves with greater respect and zeal.
Devotion,
adds to this, outwardly, a serious, composed behaviour.
It is sufficient, for a worldly person, to be
religious; piety,
agrees best with persons, who pride themselves in virtue, and, as to
devotion,
it is the employ of people, perfectly, recluse.
Religion,
is more internal;
piety,
is, both internal, and, external;
devotion,
is, sometimes, more external.
Where there is no integrity, there is no
religion.
He, who fails in his respect, for religious worship, fails in
piety. Devotion,
unless sincere, is mocking the Most High.
220.
Able, Skilful, Learned.
That knowledge, which we can reduce to practice, makes us
able;
that, which requires speculation, makes us
skilful;
that, which fills the memory, makes us
learned.
We say, an
able
preacher or lawyer, a
skilful
mathematician or philosopher; a
learned
historian or civilian.
Able,
seems to imply, something, more extensive;
skilful,
something, more profound;
learned,
something, more universal.
We become
able,
by long experience;
skilful,
by deep study;
learned,
by great reading.
221.
Empire, Kingdom.
These are names given to different dominions, whence princes take the title of emperor, or, king; 'tis not, however, in this alone, that their difference consists.
It appears to me, that the word,
empire,
conveys an idea of a vast territory, composed of various people; whereas, that of
kingdom,
implies, one more bounded; and, intimates the unity of that nation, of which it is formed. It is, perhaps, from this difference of idea, that the different denomination of states, and, the titles their princes enjoy, take their rise; if it is not, the only reason, it is at least, the common one, as, we may remark, in the
empire
of Germany, the
empire
of Russia, and, in the Ottoman
empire,
of whose diversity of people and nations, the world is well acquainted; on the other hand, we see, in those states which bear the name of
kingdom,
such, as France, Spain, Poland, &c. that the division of provinces, does not destroy the unity of the people.
There is in
kingdoms,
a uniformity of fundamental laws; the difference of particular laws, arising from different customs, which, in no respect, hurt the unity of political administration. It is, from this uniformity, or, single government, that the words
king,
and,
kingdom,
take their rise; for this reason, also, though there may be many persons in the administration, there is, nevertheless, but one prince, or, sovereign minister: but, it is not the same in
empires;
one part of which, is, sometimes, governed by fundamental laws, very different from those, by which, another part of the same
empire
is governed: this diversity, destroys the unity of government; and, 'tis the submission of certain chiefs, to the command of a general superiour, that preserves the union of the state: it is, also, from this right of governing, that the words
emperor,
and,
empire,
are derived. Hence it is, that there are many sovereigns, and,
kingdoms,
in the same
empire.
The Roman dominion, was, originally, a
kingdom;
being formed of one single people; the name
empire,
was not given it, till such time, as it brought under its subjection, other foreign ones, who became, though in themselves distinct nations, members of that state, and, over whom, the Romans established one government, tho' they had separate administrations.
The advantages we find in the society of a body politic, contributes as much, on the part of subjects, to form
kingdoms,
as the desire of governing, on the part of princes. It was ambition, alone, that formed the plan of
empires,
which were established, and, are supported, chiefly, by the force of arms.
222.
Power, Ability, Faculty,
These words are explained, and, taken here, in a moral and literal sense: They all signify, a disposition in the subject, by means of which, it is capable of acting, or, producing an effect: but, that of
power,
results from supply, or, liberty of acting;
ability,
rises from strength;
faculty,
from natural properties.
A man, without the aids of grace, has not, even, the
power
of doing good. Youth, is in want of wisdom, to deliberate; old age, of
ability,
to execute. The human mind has the
faculty
of reasoning.
Our
power,
frequently, diminishes; by long use. Age destroys our
ability,
to satisfy the passions, though it does not, our desires. The mind, will often, lose its
faculties,
by accidents happening to the organs of the body.
223.
Pleasure, Delight.
The idea of
pleasure,
is, of a good, much more extensive than that, of
delight;
because, this word relates to a greater number of objects, than the other; whatever agreeably affects the mind, the heart, the senses, the fortune, &c. produces
pleasure.
The idea of
delight,
rises upon that of
pleasure,
by force of opinion; but, is nevertheless, a good, of much less extent, with respect to objects; it is limited, properly, to sensation, and, has a particular relation, to good entertainment.
True philosophy, finds
pleasure
in every occupation. There cannot be a greater
delight,
than, in the true relish of innocent mirth.
There is still another sense, in which these words are used; that, in which we say, of a person, that, he gives himself up, entirely, to
pleasures;
that, he enjoys the
delights
of the country. Taken in this last sense, they have, equally, as, in the other, their differences, and, particular niceties. Thus,
pleasures,
relate, more, to personal practice, such as customs, pastimes, and, recreations;
delights,
more, to the charms which are furnished by nature, art, and, opulence; such as, sweet habitations, studied conveniences, and, choice company.
224.
Content, Satisfaction.
Content,
alludes, properly, to that inward serenity of heart, which renders the soul sedate and composed.
Satisfaction,
relates, more, to the passions; being a change, owing to some success, in which we hug ourselves.
No restless, or, turbulent man, can ever enjoy true
content. Satisfaction,
hardly, ever, accompanies immoderate ambition.
225.
Excursion, Ramble, Jaunt.
Excursion,
supposes, a pleasurable expedition to some distant place, determined on, some time before.
Ramble,
implies, an irregular roving, in places unthought of, till the time we arrive there. By
jaunt,
is understood, a walk or journey; agreeable to the person, who takes it, but, held in contempt by others, or, considered, as an act of levity.
We say, innocent
excursions;
wild
rambles;
and, imprudent
jaunts.
Excursions
are necessary to persons, in a sedentary way of life, in order, to unbend the mind, and, exercise the body.
Rambling,
is an evident sign of an unsteady disposition.
Jaunts,
in parties of pleasure, have been, often, attended with calamitous consequences.
226.
Ale-house, Public-house.
Nothing is more common, than the general use of these terms, to express one and the same thing, but, with great impropriety: though every
ale-house
is, undoubtedly, a
public-house;
it does not follow, that every
public-house,
is an
ale-house. Public-house,
is a more extensive expression, implying a house, open for the entertainment of the public; whereas,
ale-house,
is more limited, denoting, a particular species of
public-houses,
that, which is appropriated to the sale of beer. Thus, taverns, coffeehouses, &c. are
public-houses;
but, not
alehouses.
Gentlemen frequent many
public-houses,
without any sort of disgrace; but, it, always, lessens their character, to be seen in an
ale-house.
227.
Lie, Falsehood.
Contrariety to truth, is the general idea of these two words; but, that of
lie,
supposes, always, something criminal; whereas, that of
falsehood,
does not.
If questioned in a cause, wherein bound to tell the truth, we do not, we are guilty of a
lie;
if we deviate from truth, where there is no such obligation; it is no other, than a
falsehood.
Lies
are, always, sinful;
falsehoods,
many times, justifiable. A
lie,
is an offence to God, and, a disgrace to man. A beneficial
falsehood,
is preferable to a destructive truth.
228.
Sea, Ocean.
By
sea,
is understood, a large body of water, opposed to land, confined within certain bounds; by
ocean,
a much larger body, whose utmost verge is not particularly known. Thus, we say, the Baltic
sea;
the Mediterranean
sea;
the Adriatic
sea;
but, the Western
ocean;
the Atlantic
ocean;
the Pacific
ocean:
So, again, the wide
sea;
but, the vast
ocean.
229.
Social, Sociable.
Of these two words, that of
social,
relates, more, to a christian-like disposition; that of
sociable,
more, to a familiar one.
'Tis goodness of heart, that makes a man
social;
sweetness of temper, that makes him
sociable.
Humanity, benevolence, beneficence, friendship, &c. are the
social
virtues; good-nature, good-humour, condescention, &c. are the qualities, that render
sociable.
230.
Luxury, Voluptuousness.
In the general sense of these words,
luxury,
implies, a giving one's self up to pleasure;
voluptuousness,
an indulgence in the same, to excess.
The
luxury
of a people, is the forerunner of their ruin. The
voluptuous
man wallows in sensuality, and, is void of the feelings of humanity.
Besides this distinction, there is one, far more delicate, and refined; and, which requires some attention to be thoroughly conceived. Notwithstanding, custom has, always, made use of the word
voluptuousness,
in a bad sense, equally, with that of
luxury;
it appears to me, that it may, sometimes, be used, with propriety, in a good one. To comprehend this, properly, it must first, be considered, that
luxury,
implies, gross corporal indulgence only;
voluptuousness,
mental, as well as corporal. Thus, ebriety, epicurism, venery, &c. are each, a species of
luxury;
but, we may be
voluptuous,
even, in things innocent in themselves, as, in the rapturous enjoyment of a fine prospect; the studied delightfulness of a rural retreat.
In this sense,
lust,
indulged to excess, is
luxury;
love, indulged to excess,
voluptuousness.
231.
Sober, Temperate, Abstemious.
A man may be
sober,
and, not
temperate; temperate,
yet, not
abstemious.
In that sense, in which these words are reputed synonymous,
sobriety,
implies, present freedom from the power of strong liquor;
temperance,
signifies, moderation in drinking; and, by
abstemiousness,
is understood, a refraining from all sorts of liquor, that may intoxicate.
Some men, who have the character of being
sober,
very little deserve it; as their freedom from intoxication, is more owing to strength of constitution, which resists the force of strong drink, than, to the virtue of
temperance.
An
abstemious
person, practices the virtue of self-denial, and, by a rigid abstinence from all liquors, that may hurt him, keeps his head clear, and his constitution sound.
A
sober
man, may drink much, and, not be affected with it. A
temperate
man, drinks little. An
abstemious
man, drinks not at all.
Note.
By the word
drink,
here, is meant, the use of strong drink.
232.
Sharp, Sour, Acid.
These words express different degrees of sourness;
sharp,
implies, sourness without astringency, or, a small degree of sourness. Thus, wine, beer, &c. grow, frequently,
sharp,
by long keeping.
Sour,
includes in its idea, little or no acrimony. Thus, cyder, vinegar, verjuice, &c. are
sour,
but, palatable; made so, for use. By
acid,
is understood, a corrosive
sour;
as the
acid
lemon; the
acid
vitriol, &c.
233.
Unreasonable, Inconsistent, Absurd.
The general idea of these three words, is, incongruity; but, that of
unreasonable,
implies, rather, non-agreeableness to reason; that of
inconsistent,
contrariety of act, or, argument, where one part, destroys the other; that of
absurd,
seems to intimate, both.
Nothing can be more
unreasonable,
than requesting the services of another, to his detriment; he who complies with such request, would act very
inconsistently;
and, both, would commit the grossest
absurdity.
He, who endeavours to raise his own name, by crushing that of another; acts
unreasonably.
He, who would be thought a man of sense and learning, and, strives to support that character, by a contumelious contempt of others; acts
inconsistently.
He, who is culpable in either of these particulars; acts
absurdly.
234.
Abstinence, Fast.
Abstinence,
implies, a forbearance from such food, as, is supposed to pamper the flesh;
fast,
a refraining from all sorts of food. Wednesdays and Fridays are appointed, by the church, as, days of
abstinence;
Ash-Wednesday and Good-Friday, as
fast
-days.
235.
Contiguous, Adjacent.
By the word
contiguous,
is understood, so situated, as to touch; by
adjacent,
so lying, as having nothing, of the same kind, between: Thus, one house, or, one room, is
contiguous
to another; but, we say, an
adiacent
church; the
adjacent
village.
The true sense, then, of these words, is, that
contiguous,
implies, actual contact;
adjacent,
only, hard by.
236.
Benevolence, Beneficence.
Of these two words, one, is the intention; the other, the act;
benevolence,
being, the desire of doing good;
beneficence,
actual goodness.
A
benevolent
man, delights in
beneficence.
Providence has, sufficiently, evinced its love to mankind, by planting in our nature, a
benevolent
disposition, and, rewarding the effect of that disposition,
beneficence.
237.
Acquainted, Familiar, Intimate.
A slight or initial knowledge of any one, constitutes
acquaintance.
To be
familiar,
requires an
acquaintance
of some standing.
Intimacy,
supposes, such an
acquaintance,
as is supported by friendship.
These words, then, rise one upon the other, by gradation;
intimacy,
resulting from close
familiarity,
which, proceeds from long
acquaintance.
Those, who are apt to be
familiar,
on a slight
acquaintance,
will never acquire any degree of
intimacy;
as forwardness of that sort, generally, meets with the contempt of mankind.
238.
Pillar, Column.
By the word,
Pillar,
is understood, a supporter of some roof; by the word,
column,
a particular kind of
pillar,
that which is round: thus, every
column,
is a
pillar,
tho' every
pillar,
is not a
column.
In most buildings, where the beauty of the architecture is studied;
columns
are generally insulated; whereas, square
pillars,
are, for the most part, set within a wall, shewing, only, a fourth or fifth part, of their thickness.
239.
Servitude, Slavery.
The state of a hired servant, is
servitude;
that, of one mancipated, is
slavery;
the one, is voluntary; the other, involuntary.
Servitude,
is a kind of willing bondage, if the expression may be admitted;
Slavery,
is a yoke, dreaded by all mankind.
Servitude,
is, in some measure, honourable:
Slavery,
generally, contemptible.
All persons, strictly speaking, are in a state of reputable
servitude,
with respect to one another; but,
slavery,
has been ever considered, as derogatory to the character of man.
240.
Amusement, Diversion.
The general idea of these words, is, innocent recreation; but, that of
amusement,
implies, tranquil entertainment; that of
diversion,
tumultuous merriment.
Card-playing, concerts, plays, &c. are
amusements;
cricket, cudgel-playing, horseraces, &c. are
diversions.
Some persons are so quietly inclined, as to find great
amusement
in reading; while others, are of such a riotous disposition, as to imagine all
diversion,
consists in uproar and confusion.
241.
Satire, Lampoon.
Satire,
is general; being a poem, in which, the folly and wickedness of the times, are severely, censured; written with an intent to reform.
Lampoon,
is a poem also, but, personal; containing invective reflections against one person in particular; with a design, only, to vex.
A
satire,
then, is commendable; a
lampoon,
scurrilous. The lash of
satire,
has been, often, found more beneficial to a state, than the scourge of power. The writer of a
lampoon,
may be well compared to a bee, whose sting, wounds but slightly, and, whose malicious act, is sure to be punished by the whole swarm.
242.
Steeple, Spire, Tower.
By these three words, is meant a high building, raised above the main edifice; but, that of
steeple,
is more general; those, of
spire,
and,
tower,
more particular.
Steeple,
implies, the turret of a church; be it of what form soever. By
spire,
is understood, a
steeple,
rising taper to the top. By
tower,
is implied, a square
steeple.
Spire,
and,
tower,
then, are certain kinds of
steeples.
The
steeple
of St. Bride's church, London, is a
spire;
the
steeple
of St. Andrew's, a
tower.
The words,
steeple,
and,
spire,
are never applied, but to churches: The word,
tower,
is, sometimes, made use of, with respect to other large edifices.
In former times, palaces, and gentlemen's seats, were, commonly, built with
towers;
such as, the
tower,
at St. James's, London; the
tower,
at Lord Rochfort's feat, at St. Ofyth, Essex.
Spires,
are generally, erected upon
towers.
Bells, are, usually, hung in
towers;
weather-cocks, commonly, fixed on
spires.
243.
Religion, Persuasion.
The sense, in which these words are held as synonymous, is that, of a certain system of divine faith and worship. But, that, which
religion,
implies, seems to be one, more general, and, established; that, which, is understood by
persuasion,
more particular, and, vague.
By
persuaston,
then, is meant a deviation from some settled
religion.
The divine systems of the church of England, and, of the church of Rome, are
religions;
those, of a Presbyterian, and, a Lutheran, are
persuasions.
244.
Letter, Epistle.
Custom has made the word,
letter,
of more general use, than
epistle: letter,
being quite familiar;
epistle,
rather pedantic: but, this is not the only observation, I would make.
Letter,
appears to me, more proper, when the matter relates, to private correspondence;
epistle,
when the business is public. Thus, we say,
letters
of friendship;
letters
of business; but, if these
letters
relate to public matters, or appear in print, we may, with elegance, call them
epistles;
as Paul's
epistles;
Ovid's
epistles;
Melmoth's
epistles.
245.
Gold, Golden.
The present age has made an innovation, with respect to these two words, converting the substantive
gold
into an adjective; and, altering the sense of
golden,
which, in reality, implies, made of
gold,
into that of gilt. In this corrupted sense, then, I am obliged to consider them; as such, the word,
gold,
relates to the metal, of which a thing is made; that of
golden,
to the hue, it bears. Thus, we say, a
gold
ring; a
gold
watch; a
gold
buckle; but, the
golden
lion; the
golden
head; the
golden
lamp. That, these ideas are, often, confused, is very evident; as, we, sometimes, hear of a
golden
cup, or, a
golden
ewer. Should it be said, such a one, stole a
golden
cup, from the house, with the
golden
lamp; we must either imagine, that, both cup and lamp were of solid
gold;
or, that, they were only gilt.
246.
Endeavour. Effort.
Endeavour,
is, labour directed to some certain end;
effort,
is, a laborious
endeavour.
When we would accomplish a design, we use our
endeavours;
if we meet with any considerable and unexpected obstacles in the way, we apply our utmost
efforts.
247.
Mute, Silent.
By
mute,
is understood, incapability of speech; by
silent,
a voluntary forbearance.
In eastern countries, nobles have mute attendants.
Silence,
is a mark of wisdom.
A man had, sometimes, better be, absolutely,
mute,
than, inadvertently betray himself; as is, frequently the case, by too great a volubility; and, which
Silence,
only, would prevent.
248.
Beam, Rafter.
Tho' the distinction of these words, may be thought useless to the general reader; yet, to him, it is more particularly, serviceable; they being seldom, if ever, confused by the carpenter, or, builder. By
beam,
then, is meant, the main piece of timber, that supports the house; by
rafter,
the secondary timber, which is let into the great
beam:
To make them better understood,
beams
are those timbers, that girt the top of a building;
rafters,
those, that support the tiling.
249.
Room, Chamber, Apartment.
With respect to the two first;
room,
is a general expression;
chamber,
a particular one.
Room,
implies, any divided part of a house.
Chamber,
is a
room,
appropriated to sleep in.
By
apartment,
is understood, a set of
rooms,
convenient to dwell in.
We say, a spacious
room;
a snug
chamber;
a commodious
apartment.
Some
chambers,
are so contrived, as to conceal the bed, and, make the
room,
fit to entertain company. Many families of slender fortune, choose rather to live in elegant
apartments,
than, in indifferent houses.
250.
House, Tenement.
The present signification of these words, is, that
house,
means, a dwelling, distinct by itself;
tenement,
part of a house, divided off, for the use of another family.
We say, a spacious, magnificent
house;
a snug, pretty
tenement.
Large
houses,
which the owners find difficult to set, to one family, are, frequently, converted into small
tenements,
and let out, to many.
251.
Lodging, Apartment.
Lodging,
relates, more, to a set of rooms, appropriated to a family, in some private house;
apartment,
more to a convenient dwelling, in some public edifice.
The first or second story of a house, let out, is called a
lodging:
any particular range of rooms, in a large building, so allotted, as to contain a number of families, one over another, is called, an
apartment.
As, the
apartments,
in an hospital; the
apartments,
in an inn of court; the
apartments,
in a palace.
It is, in some respect, mean, to live, in a
lodging;
but, persons of great fortune, have dwelt, with credit, in
apartments.
252.
Warmth, Fervency.
Considering these words, in a religious sense; that of
fervency,
seems to rise upon
warmth; warmth
implying, a flame of devotion, in opposition to coolness;
fervency,
great heat of mind, as opposed to coldness.
Warmth,
is, in some measure, necessary; it will make us punctual, in the exercise of our duty, thro' a sense of gratitude and affection:
fervency,
has a dangerous tendency; it will, if not kept within due bounds, drive men into enthusiasm.
Warmth,
is the offspring of a good heart;
fervency,
of a weak mind.
Warmth,
makes the heart beat high in the cause of God.
Fervency,
will carry us into a vain considence, of having some intercourse with the Deity.
253.
Plenty, Abundance.
By
plenty,
is understood, enough, and some little to spare; by
abundance,
more than enough; or, a considerable deal over.
He, that wants but a yard of cloth, and, possesses a yard and a quarter, has
plenty:
he, that needs but one yard, and, has several, may be said to have,
abundance.
A contented man, will be satisfied, tho' he should fall short of
plenty;
but, the covetous man, is still grasping for more, even, though he enjoys
abundance.
254.
Surmise, Suspicion.
Surmise,
is, imagination in general, without certain knowledge:
Suspicion,
is imagination of some ill, without proof.
Surmise,
is, often, used, with respect to things, good in themselves;
suspicion,
never, but, with regard to things, that are ill.
Surmise,
is, an imperfect notion, or, a kind of conjecture, rising in a great measure from curiosity;
suspicion,
supposes, a degree of fear and jealousy, concerning things not known.
We should never build an opinion upon bare
surmise,
which is, at best, but a sandy foundation.
Suspicion,
is, in reality, its own tormentor; raising in the mind, a thousand apprehensions, which is no easy matter, afterwards, to quell.
255.
Sequel, Conclusion.
Sequel,
is the succeeding part;
conclusion,
the close.
The
sequel
continues; the
conclusion
ends.
A story is unintelligible, without its
sequel;
but, not so, without its
conclusion;
the
conclusion,
being comprehended, in few words; the
sequel,
requiring many.
The
sequel,
in part, forms the story; the
conclusion,
puts the finishing stroke to it.
Before we pass any judgment on what we hear, we should attend to the
sequel,
and wait till the
conclusion.
256. To
Disperse, Scatter.
The act of spreading abroad, is the general idea of these two words; but, that of
disperse,
seems to imply, some sort of order and care: that of
scatter,
means, to throw about, loosely and carelesly.
In order, to sow a field, we
disperse
the seed, in different places. He, who
scatters
his wealth, without making a proper use of it; will one day come to want.
To
disperse,
is, always, voluntary: to
scatter,
is, frequently, involuntary.
When a family of children are come to years of maturity, they, generally,
disperse
themselves into various parts. It is, almost, impossible to carry a load of hay, from one place to another, without
scattering
some of it.
257.
New, Fresh, Recent.
That, which has not been used, is
new;
that, which is not stale, is
fresh;
that, which has just happened, is
recent.
We say, of cloaths, that, they are
new;
of topics, that, they are
fresh;
of actions, that, they are
recent.
A thought, is
new,
by the turn we give it;
fresh,
by the sense, it expresses;
recent,
by the time, of its production.
New
things carry with them a creditable appearance.
Fresh
matters, are food for tatlers. We are more affected with
recent
stories, than, with those, of long date.
258.
Expression, Word.
These words have been treated of before, when that of
expression,
was considered, as implying, a phrase of speech; but, there being another sense, in which, it is used, as synonymous with
word,
it may not be unnecessary to shew the difference between them: and, as the distinction is very delicate, we must view it with attention.
Expression,
then, represents the meaning: a
word
expresses the idea, which we employ to form that meaning. It is in order to use the
expression,
that the
word
is established. The first, is natural, general, and, universal among all men; the second, is arbitrary, and, different according to the varied custom of the people. The YES, and, the No, are, always, and in all places, the same
expressions;
that is, they carry the same meaning; but, that meaning is not expressed by the same
words,
in all languages, and, on all occasions.
We have the gift of
expression,
and, the knowledge of
words:
we give a turn, and, justness to the one; we choose, and, range the others.
The production of sense, and, formation of a proposition, are what we expect from an
expression:
but, a
word,
is, commonly, of no other value, than to make a part of that sense, or, of that proposion. Thus,
expressions,
differ among themselves, according to the difference of the senses they bear; and,
words
differ among themselves, either, by the simple articulation of the voice, or, by the difrent ideas they convey. A
word,
is no otherwise bad, than, by its not being in use, in the polite world.
A variety of
expressions,
proceeds not, always, from the fertility, and extent of the mind. An abundance of
words,
enriches not the language, unless those
words
convey an abundance of ideas.
259.
Not, No.
Not,
barely, expresses the negation;
no,
strengthens, and, seems to affirm it. The first, often, denies the thing, in part only, or, with limitation; the second, denies it, always, absolutely, wholly, and, without reserve. Thus we say, he has
not
money; he has
not
patience; meaning, he is
not
overburthened with either: but, when we say, he has
no
money; he has
no
patience; we would be understood to say, he has none at all.
It is on account of this limitation, that the word
not,
is, generally, used in company, with those words, that mark, either the degree of quality, or, quantity; such as, MUCH, VERY, ONE, and the like.
There is
not,
commonly,
much
money to be found, in the possession of men of letters. The major part of those, who frequent divine service, are
not, very
devout. It, often, happens, that he, who has
not one
single penny, in his pocket, is much happier, than many rich men.
260.
Great, Sublime.
These words here, are considered, in no other sense, than, as they relate to language; in which, that of
great,
seems to me, to have more relation to the learning, or, the nature of the subjects we treat of; and, that of
subtime,
more, to the spirit and manner, in which we treat them.
Lock, on Human Understanding, is a very
great
work; Milton's Paradise Lost, is very
sublime
one.
Great,
or, scientific pieces, are, often, starched, and, discover the labour of the author; but,
sublime
pieces, tho' composed with a great deal of art, seem, always, natural.
Studied words, known only to the learned, joined to profound and metaphysical reasonings, form the
great,
or, elevated stile; expressions, equally just and brilliant, joined to beautiful thoughts, finely and nobly turned, constitute the
sublime.
It is not possible, for every work to be
great;
but, it may be
sublime: sublime
works, however, are more rare, than
great
ones.
261. To
Excell,
be
Excellent.
To
excell,
supposes, a comparison; is, being superior to all of the like kind; excludes equals, and, is applied to all sorts of objects. To
be excellent,
is, being in the highest degree, without any sort of comparison; it admits of equals, and, agrees best with things of taste. Thus, we say, that Titian
excelled
in colouring; Michael Angelo in design; and, that Garrick, is an
excellent
actor.
Persons, who
excell
in any particular art, gain a name. The more
excellent,
the meats, the more dangerous, the feasting.
261.
Lazy, Indolent.
A
lazy
man, never goes through with an undertaking. An
indolent
man, will undertake nothing. The first, wants courage and resolution; he stops, he turns, he fears, and, changes, presently. The second, wants will and emulation; one cannot animate, or, make him sensible.
The
lazy
man, is a burthen to society. The
indolent
man, is an enemy to himself.
262. To
Name, Call.
As much as these words differ in in their meaning, they are, nevertheless, used, frequently, to express the same idea; the absurdity of which is gross. We
name,
to distinguish in conversation: we
call,
as for help, when wanted.
The Lord
called
every living creature before Adam, and, he
named
them.
It is not proper, to
name
all things by their names; nor,
call
all sorts of people to our assistance.
264.
Quality, Talent.
Qualities,
form the character of persons;
talents,
are their ornament. The first, render them, either, good or bad, and have a great influence over their morals. The second, make them useful or entertaining, and go a great way towards making them esteemed.
We may use the word,
quality,
either, in a good or bad sense; but, we cannot take that of
talent,
in any other, than a good one.
Man, is a mixture of good and bad
qualities,
sometimes, so strange as to possess the extremes of each: There are persons, possessed of such
talents,
as make themselves admired, and, yet, give some pain to others, who would be witnesses of them; but, in this case, I should think it more eligible, to endure the caprice of the entertaining, than the disagreeableness of the tiresome.
The
qualities
of the heart, are, more essential; those of the mind, more brilliant.
Talents,
which are of use in necessity, are more necessary; those, which conduce to entertainment, are best rewarded.
Our
qualities
render us, either, beloved or despised. Our
talents,
make our company coveted.
Excellent
qualities,
joined to rare
talents,
constitute great worth.
264. To
Extol, Praise.
We
extol
a person, to procure him the esteem of others, or, raise his reputation; we
praise
him, to testify the esteem, we have for him, or, to applaud him.
To
extol,
is, to say a great deal in the favour of others, and, ascribe to them great qualities, whether they possess them or not. To
praise,
is, to approve, with a kind of admiration, whatever they say or do, whether they deserve it or no.
We
extol
the abilities of a man; we
praise
his conduct.
The word,
extol,
supposes, that the person, of whom we speak, and the person, to whom we speak, are diffrent; which the word,
praise,
does not.
Quacks, never fail to
extol
themselves; they promise, always, more than they can perform; and, pride themselves in an imaginary esteem. Conceited persons, frequently
praise
themselves, and, are generally well satisfied with that
praise.
It is far more ridiculous, in my opinion, for a man to
praise
himself, than
extol
himself: for, we
extol
ourselves, through a desire of having the esteem of others, which is a vanity, one may look over; but, when we are guilty of self-
praise,
it is done, through the great esteem we have for ourselves, which is a pride insufferable.
265.
Darkness, Obscurity.
Darkness,
seems to signify, something real, in opposition to light:
Obscurity,
is, a mere privation of brightness.
We say, often, of
darkness,
that, it is thick; of
obscurity,
that, it is great.
Considering them, in a figurative sense,
darkness,
implies, a state of life, in which, we are shut up from the world; as, the state of a hermit; the state of a recluse. By
obscurity,
is understood, a state of retirement, or, a state unnotic'd; as, when we retreat into the country, far from the observation of the public eye.
He, who lives in a state of
darkness,
is useless to society, and, dead, as it were, to mankind. He, who lives in a state of
obscurity,
enjoys a serenity, unknown to him, who revels in the open world.
266. To
Feel, Handle.
We
feel,
lightly; we
handle,
with the full hand.
We
feel,
a column, to know, whether it be made of marble or wood; we
handle
stuff, to know what strength it has, or, what body it is of.
It, often, happens, that a thing, though disagreeable to the eye, shall be agreeable to
feel.
There is no pleasure in
handling
any thing, that is rough.
267.
Translation, Version.
Translation,
relates to the turning into modern language;
version,
into ancient. Thus, the English Bible, is a
translation;
but, the Latin, Greek, Arabic, and, Syriac Bibles, are
versions.
Translations,
to be perfectly good, should be neither, more or less, ornamented, than the originals. The antient
versions
of scripture, have acquired, almost, as much authority, as the Hebrew text.
A new
translation
of Virgil, and, Horace, would, still, please, notwithstanding the many, that have appeared. The time, when the
version
of the Septuagint was made, is unknown.
268.
Vile, Bad.
Although the first, of these words, is not in very general use, with respect to the sense, in which, I would here consider it; yet, it is not so entirely disused, but, that I may characterise it, without fear of impropriety. As to the second word, it is not here taken in all its significations, but, in that only, in which, it is used as synonymous with the first.
Uselessness, and, little or no value, make a thing
vile.
Defect, and, loss of merit, render it
bad.
Thence it is, we say, in a mystic sense, that, we are
vile
creatures; intimating, that, we are nothing, with respect to God, or, that, he does not stand in need of our services; and, that, we say, he is a
bad
christian, who is void of faith, or, who has, through sin, lost the grace of baptism.
He, is a
vile
subject, who is fit for nothing, or, who cannot be of any service to the community. He, is a
bad
subject, who will not attempt to do good, but, gives way to every vicious inclination.
A
vile
man, is contemptible, and, becomes the outcast of the world. A
bad
man, is condemnable, and, draws upon himself the hatred of every honest person.
In speaking of useful things, as stuffs, linen, and, the like, the word
vile,
rises upon that of
bad.
That, which has been much used, but, will still serve, upon an occasion, is
bad:
that, which cannot be used any more, or, that, we cannot
use,
with credit, is
vile.
Bad
cloaths are not, always, a mark of poverty. There is, sometimes, more pride under a covering of
vile
rags, than, under that, of gold and purple.
269.
Matter, Subject.
Matter,
is that, which we use, in the work;
subject
is that, on which, we work.
The
matter,
of a discourse, consists in the words, in the phrases, and, in the thoughts; the
subject,
is that, which we explain, by those words, those phrases, and, those thoughts.
The reasonings, the passages of holy writ, the characters of passions, and, the maxims of morality, are the
matter
of sermons; the mysteries of faith, and, the precepts of the gospel, ought to be the
subject.
270. To
Mask, Disguise.
In order, to
mask,
it is necessary, to cover the face with a false visage; but, to
disguise,
it is sufficient, to change the common appearance.
We
mask
ourselves, to go to a ball. We
disguise
ourselves, to bring about an intrigue.
271.
View, Prospect.
The sight of something distant, is the general idea of these words; but, that of
view,
seems, in my opinion, to imply a sight, more extensive, than, that of
propect.
Thus, we say, a little, or, confined
prospect;
but, a long, or, extended
view.
Besides, there seems to be less variety in a
view,
than, in a
prospect.
Thus, we say, the pleasing
prospect
of the neighbouring villages. The fine
view
of a distant mountain.
272.
Hovel, Shed.
A
hovel,
is a small place, indifferently, run up, with mud walls, in order, to preserve things from the weather: a
shed,
is, a supported roof only; a place covered, overhead, but, open, on the sides; generally erected as a dry standing-place for carts, or, other things.
Hovels,
are seldom seen, but, in country places;
sheds,
frequently, in towns.
The poor, in many parts of the kingdom, are reduced to the necessity of dwelling in huts, very little better, than
hovels.
Happy is the traveller, in bad weather, to take shelter, even, under a
shed.
273.
Oval, Oblong.
By
oval,
we mean, that, which is regularly so; by
oblong,
that, which resembles the longitudinal section of an egg, whether regular or not.
Tables are, frequently, made
oblong,
tho' not, exactly,
oval.
We may say, with propriety, that an
oval,
is
oblong;
though custom will not admit us, to invert the expression.
274.
Mist, Fog.
By
mist,
is understood, a thin cloud, hanging very low; or, rain, so extremely small, as not to be perceived in drops. By
fog,
is implied, a moist vapour, near the surface of the land; or, water, so dense, as to obscure the sight.
The
mist,
falls; the
fog,
rises.
A
mist,
prevents our seeing things at some distance; a
fog,
those, immediately before us.
Some days, are so extremely
misty,
as, to obstruct prospects; others, so very
foggy,
as, to be unhealthy, and, mislead the traveller in his way.
275.
Genteel, Elegant.
Genteel,
implies, something above the common run;
elegant,
means, beautiful without grandeur.
Genteel,
carries with it the idea of something, reputable;
elegant,
of something, tasty.
By a house,
genteely
furnished, is understood, a house, containing every necessary, good, and, creditable; by,
elegantly
furnished, is meant,
genteely,
and, in such a manner, as, to please without elevation.
Genteel,
relates, more, to the neatness, and, goodness of the furniture;
elegant,
more, to the disposition of it.
A man's notions, are discovered in the
genteelness
of his house; his taste, in the
elegance.
276. To
Beat, Strike.
In order, to
beat,
we must redouble the blows; but, to
strike,
we need give only one.
We are never
beaten,
without being
struck;
but, we are often
struck,
without being
beat.
We never
beat,
but, with design; we, often,
strike,
by accident.
Wise men have said, that the rod should be, always, on the back of children: those therefore, who have the bringing of them up, should never think differently: however, we are to interpret these words, no otherwise, than alluding to fear, not imagining, that we are to be, constantly,
beating
them; for nothing is more opposite to good education, than the example of violent conduct, and, severe discipline. The preceptor who
strikes
his pupil, does it, oftener, through hastiness of temper, than, design of correction.
277.
Coward, Poltron.
The
coward,
will fire up, upon the least offence, but, proceed no farther. The
poltron,
is so meanly spirited, as, through want of courage, to take every insult, calmly.
The
coward,
draws back; the
poltron,
dares not advance.
Cowards,
they say, will fight, when desperate. We must not depend on the succour of a
poltron.
278. To
Think, Study, Muse.
We
think,
quietly, and, orderly, to be, thoroughly, acquainted with our object. We
study,
with inquietude, and, without order, to attain our wishes. We
muse,
deeply, to pass away the time agreeably.
The philosopher,
thinks,
on the arrangement of his system. A person, in difficulty,
studies,
for expedients, how to get out of it. The solitary lover,
muses,
on his mistress.
I have, often, remarked, that obscure things, frequently, appear clear to those, who know not how to
think
properly; they comprehend, but, are not able to explain. It is an act of prudence, to
study
to avert such evils, as threaten us. The pleasure of
musing,
is, perhaps, most agreeable, but, less useful.
279.
Sign, Signal.
The
sign,
makes known, and, is, sometimes, natural. The
signal,
gives notice, and, is, always, arbitrary. The appearances of the face, are, commonly, the
signs,
of what passes in the heart. The hoisting of a flag, in one ship, is, a
signal
to another.
We make ourselves understood, by the deaf, by
signs.
The readiest way of making persons understand us, at a distance, is, by
signals.
280.
Only, Alone.
When, speaking of a thing, we make use of the word,
only,
we mean, there is no other of the same kind; when that of,
alone,
that, it is not accompanied with any other.
A child, that has neither brother or sister, is, an
only
child. A person when by himself, is said, to be
alone.
That thing must be very rare, of which we can find
only
one. Nothing is more tiresome, than to be, always,
alone.
281.
Love, Gallantry.
As different as these words may appear, they have, nevertheless, been, and, are still, frequently, used, as synonymous, when intended to imply courtship. It may not be then unnecessary, to point out their peculiar ideas.
Love,
is more sanguine, than
gallantry;
having for its object, the person, whom we are studious to please, through a view of possessing; and, whom we love as much, on her account, as our own: it takes possession of the heart, suddenly, and, owes its birth, to a certain something, which enchains the sentiments, and, draws the esteem, without any examination, or, information.
Gallantry,
is more sensual, than
love;
having for its object, the sex; we enter into intrigues, in hopes of enjoying it, and, love, more on our own account, than on that, of our mistress. It acts upon the senses, much more than upon the heart, and, is more, owing to constitution, and, complexion, than, to the force of beauty.
The one, has a power of making those persons agreeable in our eyes, who study to please the object of our love, provided, they in no respect raise our jealousy. The other, engages us to keep an eye upon all those, who are capable, either, of forwarding, or, hurting our designs; and, to watch them, as we would a rival, taking every advantage within our reach.
The first, leaves us not the liberty of choice; it commands in the beginning, as a master, and, reigns, afterwards, as a tyrant, till we are accustomed to its chains, by length of time; or, till they are broken by the efforts of powerful reason, or, the caprice of continued vexation. The second, suffers, sometimes, another passion to get before it; reason and interest, often, hold the bridle, and, make it give way to our situation, and, affairs.
Love,
attaches us, solely, to one person, and, delivers up our heart, without reserve, so as to engage it, wholly, and, make every other object, of what beauty or merit soever, indifferent to us.
Gallantry,
rivets us, generally, to all persons, who are either beautiful or agreeable, and, unites us to those, who make the least returns to our eagerness and desire; in such a manner, however, as leaves us no liking for others.
It appears to me, that
love,
delights in difficulties; so far from being weakened by obstacles, they, generally, increase it; and, we make it one of our most serious engagements. As for
gallantry,
it banishes formality, is less accustomed to difficulty, and, is often entered into, merely, for amusement. It is for this reason, we observe more spirit of
gallantry
in men, than
love:
for, it is rare to find a first
love,
followed by a second; and, I doubt, whether ever it can be said, by a third: but,
gallantries
are, sometimes, without number, and, succeed each other, till that age arrives, when their source is dried up.
There is, always, honesty in
love;
but, it is troublesome and capricious; we consider it, now-a-days, as a distemper, or, as a weakness of mind. In
gallantry,
there is a degree of knavery, but, it is free and good humoured; and, is become the taste of the age.
Love,
designs on the imagination, the flattering idea of eternal happiness, in the entire and constant possession of the object we
love. Gallantry,
fails not to paint there the agreeable image of a singular pleasure, in the enjoyment of the object we pursue; but, neither the one, nor, the other, copies after nature; experience shewing us, that their colours, however agreeable, are, equally, deceitful. All the difference we find, is, that
love,
being more serious, the unfaithfulness of its pencil, gives greater offence; and, the recollection of the pain it has given, in seeing it so ill rewarded, creates our disgust; whereas,
gallantry,
being more wanton, we are less sensible of the fallacy of its colouring, and, the vain notions we have of being arrived at the end of its designs, reconcile any disappointments, we may have met with.
In
love,
it is the heart, which, principally, tastes the pleasure; the mind, making itself a slave, without any regard; and, the satisfaction of the senses, contributing less to the sweet enjoyment, than a certain contentedness of soul, which produces the charming idea, of being in the possession of what we love, and, receiving the most sensible proofs of a tender return. In
gallantry,
the heart, is less affected with the object; the mind, being more free, to indulge itself, and the senses, more attentive to their own satisfaction, partake the pleasure with greater equality; voluptuousness, contributing more to its enjoyment, than the delicacy of sentiments.
When we are too much tormented by the caprices of
love,
we endeavour to disentangle ourselves, and, become indifferent. When we are too fatigued by the exercises of
gallantry,
we take a resolution to desist, and, become sober.
Excess makes
love
degenerate into jealousy; and,
gallantry,
into libertinism. In the first case, we are subject, to trouble of mind; in the second, we are in danger, of destroying our health.
Upon the whole,
love,
is, generally, justifiable;
gallantry,
always, blameable.
282. To
Lower, Let down.
We make use of the word,
lower,
with respect to diminishing the height of things, or, to certain motions of a body; we
lower
a beam; we
lower
the sails of a ship; we
lower
a building; we
lower
the eyes, the head. We use the expression
let down,
with regard to things, made to cover others, and, which being lifted up, leave them uncovered; we
let down
the lid of a trunk; we
let down
the eyelids; we
let down
the lappets, or, the gown.
The contrary, of to
lower,
is to raise; that, of to
let down,
is, to lift up.
To
lower,
is in use, in the neuter sense; to
let down,
is not.
Rivers
lower
in the summer. Tall persons are obliged to
lower
their heads, when they pass through small door-ways. It is dangerous, to
let
ourselves
down,
as advantages, are, frequently, taken of it. It is not a prince's
letting
himself
down,
even to familiarity, that acquires him the reputation of being good; but, the mildness and equity of his government.
283.
Plant, Herb.
A
Plant,
is, any vegetable production arising from seed; but, seems confined to such, as are not very large. Thus, saplings are the largest, that should be called
plants. Herbs,
are those
plants,
whose stalks are soft, and, have no woody substance in them, such as, grass, hemlock, &c.
The knowledge of
plants,
is both useful and entertaining. There are many medicinal qualities in
herbs.
284. To
Grow, Increase.
Things
grow,
by the nourishment, they receive; they
increase,
by the addition, that is made to them, of the same kind. Corn
grows;
the harvest
increases.
The better, we manure the land; the faster, the trees
grow;
and, the more, our revenues
increase.
The word,
grow,
signifies, only, the augmentation, independant of that, which occasions it. The word,
increase,
gives us to understand, that, that augmentation is caused, by a fresh quantity which, casually, joins it. Thus, to say, that, the river
grows
larger, is, to say, only, that, the water is risen, without expressing, that, it is become so, by the arrival of an additional quantity of water: but, to say, that, the river is
increased,
is, to say, that, it is swelled, by a fresh quantity of water. This distinction, is, extremely, delicate; it is for this reason, therefore, that we make use of the words,
grow,
and,
increase,
indifferently, on many occasions, where that delicacy of choice, is of no great importance, as in the example I have mentioned; for, we may say, with equal propriety, that a river either
grows
larger, or,
increases,
although, each of these words, has its particular idea. But there are other occasions, where, it is proper, and, sometimes, even, necessary, to pay a regard to the peculiar idea, and, make some kind of choice between these terms, according to the strength of meaning, we would give our thoughts: for example, when we would be understood to say, speaking of the passions, that, they are in our nature, and, that the nourishment, we take to support life, at the same time, gives strength to them; the use of the word,
grow,
would be elegant. Otherwise, we might employ that of
increase,
with respect, either to the passions, or, the talents of the mind.
The passions, in general, receive birth, and,
grow,
with the man; but, there are some, which exist, but, for a time, and which, after having
increased,
to a certain age, diminish, and, disappear, with the powers of nature: there are others, which last the whole life, and, which are always
increasing,
so as to be stronger in old age, than in youth.
Love, which forms itself in infancy,
grows,
with age. True courage, never brags; it
increases,
at the sight of danger. Ambition
grows,
proportionably, as our wealth
increases.
It is easy, to see, through all these examples, that, one of these words will agree in some places, in which the other will not: for what person is so little delicate, in expressing himself, as, not to perceive, by his natural taste, if not on reflexion, that, there is more propriety in saying, ambition
grows,
proportionably, as our wealth
increases,
than to say, ambition
increases,
proportionably, as our wealth
grows.
If it is not difficult to perceive this delicacy, it is, to explain the reason of it: to do this, I must express myself, a little metaphysically, and, have recourse to such ideas, as may enable me to explain it: these ideas, however, shall be no other, than the proper ones. Since wealth consists in many different things, which unite themselves in the possession of one single person; the word,
increase,
which, as I have said before, denotes the addition of a fresh quantity, agrees better with it, than, that of
grow,
which, precisely marks the augmentation of one single thing, caused by some sort of nourishment. For this same reason, the word,
grow,
agrees best with ambition, it being a single passion, to which wealth serves, as a kind of nutriment, to support it, and, make it act, with more force and ardour.
Corporeal things
grow,
by an inward and mechanical addition, which is, in effect, their proper and real nutriment; they
increase,
by the bare outward addition of a fresh quantity of the same matter. Spiritual things
grow,
by a kind of nourishment, considered in a figurative sense; they
increase,
by the addition of degrees, they bear.
An egg does not begin to
grow,
in the ovaria, till it teems, that is, till fruitfulness, has made it fit, to receive nourishment; nor, does it leave the body, till its bulk is, sufficiently,
increased,
to cause an alteration in the membrane, that encloses it.
Our pride
grows,
in proportion, as we exalt ourselves; and,
increases,
sometimes, till we become contemptible in the eyes of the world.
285. To
Rise, Get up.
To change our posture from recumbent, to erect; is the true meaning of the verb, to
rise;
whereas, to
get up,
implies, rather, to climb: thus, we
rise,
from the ground; we
rise,
from our bed; we
rise,
from our seat. We
get up
stairs; we
get up
a ladder.
286.
Copy, Model.
The sense, in which these words are reputed synonymous, does not, instantly, present itself to the reader; the first glance of the eye, that shews us a
copy,
made after an original work, and
a model,
made as the original of a work, throws them, so far distant from each other, as, not to admit the least similitude; but, a second reflection, will make us sensible, that custom has used these two words, under one common idea, on many occasions; and, that, to denote equally, the original, after which a work is made, and, the work, made after the original;
copy,
having been understood, as well as
model,
to mean the first work, by which we, form the second: and,
model,
as well as
copy,
the second work, formed after the first. Thus, then, they have been considered, as, in a manner, doubly synonymous; but, they have each their peculiar ideas, as follow.
In the first sense,
copy,
should be never used, but, with respect, to the manuscript of an author, upon which the printer works.
Model,
may be used, on every other occasion, as well, with respect to morality, as the arts.
A proof sheet is not, often, very incorrect, unless the
copy
is so. Booksellers, who, often, refuse to purchase excellent
copies;
frequently, buy bad ones, at too great a price. There is no perfect
model
of virtue. I should imagine, that the arts and sciences would gain more ground, if artists and authors would pursue more their own genius, than imitate the
models,
they meet with.
In the second sense,
copy,
is used, for painting;
model,
for relief. A
copy,
ought to be faithful; a
model,
just. The second, of these words, seems to suppose, a greater resemblance, than the first.
Some
copies,
are so, extremely well performed, as, to be little inferior to the originals.
Models
of antiquity, are, frequently, more expressive, than modern originals.
287.
Precision, Abstraction.
The common idea of these two words, is, that of a separation made, by the force of the mind, in the consideration of objects; but, difficult as it is, to find out their peculiar ideas, and, determine their respective characteristics, I have attempted it, in the best manner, I am able.
Precision,
then, separates things, distinct in themselves, in order, to prevent the confusion, which arises from a jumble of ideas.
Abstraction,
if I may use the expression, separates things, that are in themselves inseparable, in order, to consider them apart, independent one of another. The first, is the effect of the justness, and, clearness of the understanding, which prevents our adding any thing, that is useless, or, foreign to the subject we treat of; consequently, it will agree, in every circumstance, either, with respect to affairs, or, sciences. The second, is the effort of a metaphysical mind, which removes, from the point of view all, that we would detach from the subject; it in some respect mutilates, but, sometimes, contributes to the discovery of truth, and, sometimes, draws it into error. We may however use it, but, with care.
It appears to me, that
precision,
is, more applicable to things, which may not only be considered apart, but, may be conceived, to be one, without the other, such as, for example, alms, and, charity; and,
abstraction,
more particularly, to things, which may indeed be considered apart, but, which cannot be conceived to be one, without the other, as, body, and, size. Thus, the design of
precision,
is, to prevent a wandering from the subject, removing, for that purpose, all, that is foreign to it; and, that of
abstraction,
to obviate our entering into the utmost extent of it, considering only one part, without any regard to the other.
There is no science more certain, or, more clear than, that of geometry; it making very exact
precisions:
There are, however, certain metaphysical
abstractions,
blended with it, which make geometricians fall into errors, equally, with others; not indeed when size and quantity are in question, but, with respect to physics.
Our ideas cannot be too
precise;
but, it is, sometimes, dangerous, to have them too
abstracted.
The first, is the surer way of arriving at the truth, in science, and, our aim, in affairs; whereas, the second, often, puts us farther from both.
Precision
is the gift of nature, receiving its birth with the mind; those, who are endowed with it, are excellently qualified for conversation; we listen to them with pleasure, because they listen to us, in return: they understand what is said to them, equally, as they make themselves understood.
Abstraction,
is the fruit of study, produced by profound application; those, who are familiar with it, talk of common things, sometimes, with too great refinement; simple, and, natural subjects, are in their conversation, very difficult to comprehend, in the manner, they speak of them.
Precise
ideas, embellish common language, and, make it in my opinion, sublime.
Abstracted
ideas, are very tiresome, they seem to me, to be of little use, except, in the schools, or, in certain learned debates.
We express by
precise
ideas, the most simple, and, most sensible truths; but, we cannot prove them otherwise, than, by ideas, very
abstracted.
288.
Justness, Precision.
Justness,
prevents our running into errors:
precision,
removes every thing, that is useless.
The
precision
of discourse, is, a common mark of the
justness,
of the mind.
289.
Astronomer, Astrologer.
The
astronomer,
is, thoroughly, acquainted with the course, and, motion of the celestial bodies; the
astrologer,
reasons upon their influence. The first, observes the state of the heavens, marks the order of time, the eclipses and revolutions which arise from laws, established by the first spring of nature, in that immense number of spheres of which the universe consists; and, hardly ever errs in his calculations. The second, foretels events, casts nativities, prognosticates rain, cold, heat, and, all the variations of the weather; but seldom, if ever, calculates to any purpose. The one, explains what he knows, and, merits the esteem of the learned; the other, vends his imaginations, and, seeks the admiration of the vulgar.
We apply ourselves to
astronomy,
through a desire of knowledge. We dive into
astrology,
from disquietude about events to come.
The generality of people, look upon
astronomy,
as a science of mere curiosity, and, of little utility; not reflecting, that, its object, is the arrangement of seasons, the regulation of time, and, the various motions of the heavenly bodies; all which, is of great service to agriculture, to the proper ordering of every thing, in civil and political life, and, is the necessary groundwork of geography, and, the art of navigation. But, when, on such reflections, they come to know, that, without this science, history and chronology would be nothing but confusion, perpetually, contradicting each other, on account of the different manner, in which different nations regulate their days and years; they would pay that respect to
astronomy,
and, its professors, as their merit deserves.
Astrology,
is, at present, much less in vogue, than it was, formerly; either, because men are grown less credulous; that, the love of truth, is more the taste of the learned part of mankind, than, the desire of dazzling, or, imposing upon the world; or, because the brilliancy of reputation, does not, in this age, depend, so much upon the number of fools we make, as, upon the approbation of the discerning, and, the wise.
290.
Attachment, Passion, Devotion.
Although the word
attachment,
may, sometimes, be used, with respect to things bad, in themselves; it is, however, applied, with more propriety, when an honest or moderate passion is in question, than, either of the two others. As, for example, we are
attached,
to our duty, to our friends, to our families, and, to virtuous women, whom we esteem. That of
passion,
is more applicable with respect to things, less approved, or, when they are carried to excess; thus, men, are said to have a
passion
for gaming, for women, &c. As to the word
devotion,
though I have ranked it here, as most agreeable to the other two substantives; the idea, it is supposed to convey, is best comprehended by the preterite of the verb,
devote;
the substantive
devotion,
being, very rarely used in this sense: by it, then, is understood, an implicit obedience, or, a perfect disposition to conform in every thing. Thus, we say, a man is
devoted
to his prince, to his master, to his benefactor, to a lady, who has acquired an absolute empire over him.
Attachment
is strong;
passion,
is violent;
devotion,
has no reserve.
The first, unites us, to what we love; the second, to what we thirst after; and, the third, makes us submit, to the will of those, we are desirous of serving.
The manners of the present age have banished from the laws of friendship, all
attachment,
contrary to interest. We dare not confess a
passion,
for any thing, through fear of censure. We, often, observe that those persons, who
devote
themselves to others, in expectation of future advantage, are, frequently, disappointed.
Life, would not be agreeable, without some
attachment.
A
passion,
for any one thing, generally, gives as much pain, as pleasure. It is difficult, to please the great, without
devoting
ourselves, entirely, to their will.
291.
In love, Lover.
It is sufficient, to regard with passionate affection, in order, to be said, with propriety, that, we are
in love;
but, we must testify that affection, in order, to be called a
lover.
We become
in love,
with a woman, whose beauty affects the heart; we become her
lover,
by waiting on her.
Variety of tender sentiments, crowd into the breast of a man,
in love.
Passionate airs, appear, with caution, in the behaviour of a
lover.
We are, often, very much
in love,
without daring to appear a
lover.
We, frequently, declare ourselves a
lover,
without ever being
in love.
It is, always, the passion, that constitutes our being
in love,
of which, the possession of the object, is the only end we propose. Reason and interest may form the
lover,
of whom, an honest establishment, or, some particular advantage, is the chief aim, or, tendency.
It is very, rare, to be
in love,
with two persons at the same time; there is none, that I ever heard of, except, Phillis of Siro, who was so much
in love,
with two men, that she could not give the preference, or, her company, to either one, or, the other: but, it is not, very, rare, to find a man, at the same time, the
lover,
of many mistresses; which, they continue to be, frequently, to the very hour of marriage. We may, also, be
in love,
with one person, and, the
lover
of another; I speak of that case, where interest engages us to the one, whilst, we sigh in secret for her, whom it is not convenient for us, to marry.
Assiduity, finds opportunity to favour the designs of a man
in love.
Riches, give the
lover,
a great advantage over his rivals.
292.
Absent, Inattentive.
These two words, equally, express want of attention; but, with this difference, that, it is our own inward ideas, occupying us, so fully, as to prevent our attention, to any other thing that offers, which renders us
absent;
whereas, 'tis some fresh outward object, attracting our attention, in such a manner, as to turn it, from what, we at first gave it to, or, from what we ought to give it to, that makes us
inattentive.
When these faults are become habitual, they are very inconvenient in our commerce with the world.
We are
absent,
when we think not of any present object, or, any thing, that is said to us. We are
inattentive,
when we pay more regard to any other object, than, to that, which is proposed to us, or, when we listen to any other conversation, than, to what is addressed to us.
Very studious persons, and, those, who have great affairs upon their hands, or, are endued with strong passions, are more apt to be
absent,
than others; their internal ideas and designs quite engrossing them. Young people are the most apt to be
inattentive;
a mere nothing, being sufficient to amuse and divert their attention.
Our
absence
of mind, is owing to thoughtfulness; our
inattention,
to curiosity.
The mind of an
absent
man, is never where, he himself is; nothing round him, makes the least impression on him; he is, often, at Athens or Rome, in the midst of London or Paris; and, frequently, muses upon politics, or, geometry, while the conversation, perhaps, runs upon love, or, gallantry. The mind of an
inattentive
man, is, always, present with him; is caught by every thing, he either sees or hears; he quits his attention to one thing, in order, that he may attend to another; listening to all that is said, both on the right and left; he, frequently, understands not thoroughly, or, comprehends but in part, which makes him liable to take things, sometimes, in a quite opposite sense, to what they are meant.
The
absent
man, cares little for conversation; the
inattentive
man, loses the fruit of it. When we are in company with the former, we had best give ourselves up to silent meditation; when, with the latter, we had better wait for their attention, till every other object is out of their way.
A new passion, if strong, seldom fails to render us
absent.
We can scarce help being
inattentive,
when listening to a tiresome story; or, when we hear, on the other side, something more interesting.
293. To
Conduct, Guide, Lead.
The two first of these words, suppose a superiority of light, which, the last, does not; but, on the other hand, the last, carries in its idea, a degree of credit and ascendancy, entirely foreign, to the other two.
We
conduct,
and,
guide
those, who know not the way; we
lead
those, who cannot, or, care not to, go by themselves.
In the literal sense, it is, properly speaking, the head, that
conducts;
the eye, that
guides;
and, the hand, that
leads.
We
conduct
an affair. We
guide
a traveller. We
lead
an infant.
It requires understanding, to
conduct,
in business; politeness, should be our
guide,
in all proceedings: Taste, should
lead
the way, in pleasures.
We are
conducted,
step by step, that we may do, exactly, what is necessary. We are
guided,
in roads, to prevent our losing the way. We are
lead,
to the knowledge of people, in order, to procure their acquaintance.
Wise men do not
conduct
themselves, by the light of others, so much as by their own. An attentive perusal of the gospel, is sufficient to
guide
us, in the way of salvation. It is great weakness, to suffer ourselves to be
lead,
in all our actions, by the will of another; sensible persons, will, indeed, consult a friend in matters of doubt, but they make their determinations themselves.
294. To
Fortify, Garrison.
We
fortify
a town, in strengthening it against attacks, by walls and works. We
garrison
it, by placing soldiers in it, to defend it.
We are said to
fortify,
strongly; to
garrison,
largely.
A town without a soldier, or, any one inhabitant, may be
fortified,
but, cannot be
garrisoned.
Some
fortified
places, require a greater number of men to
garrison
them, than others.
295.
Entire, Complete.
A thing is
entire,
when, it is neither mutilated, broken, or, divided, but when all its parts are together, as they ought to be. It is
complete,
when it wants nothing, but, has every thing, that is necessary.
The first, of these words, relates, more, to that totality of parts, which constitutes the whole of a thing; the second, more, to that totality, which contributes to its accidental perfection.
Small families in the country, occupy
entire
houses; but, in London, they have scarcely
complete
apartments.
296.
Disgraceful, Scandalous.
Both these words, express the effect of those actions, that hurt the reputation of those who commit them; with this difference, that a
disgraceful
action, is an obstacle to glory, loses us the esteem, and, draws on us the contempt, of the honest; whereas, a
scandalous
action, is a shameful blot in our life, destroys our honour, and, draws on us the hatred of the just.
He, who has the folly, or, the misfortune to do any thing
disgraceful,
should be very careful, not to give himself any unbecoming airs. When we have been guilty of any thing
scandalous,
the best thing we can do, is to hide ourselves, entirely, from the eyes of the world.
Nothing is more
disgraceful
to men, than meanness of spirit; nor, any thing more so to women, than gallantry carried to excess. Nothing is more
scandalous,
to all sorts of people, than to be punished, according to the sentence of public justice.
297.
Reserved, Modest.
The advantage of these two qualities, is confined to the person who possesses them; they contribute to his perfection, and, are nothing to others, but, an object of speculation, which merits their approbation; but, is, sometimes, injurious to their satisfaction.
We are
reserved,
in our words and actions. Taking too great a liberty, is the fault, in opposition; when that liberty is carried to excess, and, we are, in no respect,
reserved,
it becomes impudence. We are
modest
in our desires, in our gestures, and, in our dress. There are three kinds of
modesty,
those, of the heart, the mind, and, the body; but, their opposite vices are not all expressed by the word, immodesty, which denotes, only, that, which regards the body, proceeding from the indecency of gestures and cloaths. That vanity, which we assume, in giving ourselves bold and unbecoming airs, is the vice in opposition to
modesty
of mind: that, which is contrary to
modesty
of heart, is immoderate ambition, which makes us covet all that comes in our way, and, all that we can possibly attain.
Reservedness,
is good, at all times; but, it is, absolutely, necessary, in public, and, in company with our superiors; any liberty, they may seem to wink at, giving some degree of offence: for, they reserve to themselves a certain title to respect, the failure of which, they consider, as an unpardonable fault.
Modesty,
is an ornament to persons, who have some pretence for carrying their head higher than others; and to those, who are possessed of some known and distinguished merit; but, to all other persons, it is an indispensable virtue, and, a quality, without which, they cannot appear becoming, or, avoid ridicule.
298.
Ashamed, Bashful.
It is the reproach of conscience, that makes us
ashamed;
but, the sentiments of modesty, that make us
bashful.
Both one and the other, throw a colour into the face, but, when we are
ashamed,
we redden; when
bashful,
we blush.
We need never boast, or, be
ashamed
of our birth; which is a mark, only, of pride; but, it is praise-worthy, in all ranks of people, both high and low, to be
ashamed
of their faults. Although
bashfulness
is a virtue; there are, nevertheless, occasions, when it would pass for weakness and timidity.
299. To
Finish, Cease, Leave off.
We
finish,
by putting the last hand to a work. We
cease,
in quitting it, entirely. We
leave off,
in discontinuing.
To
finish
a discourse, properly, we should do it, just before it begins to grow tiresome. We ought to
cease
from our pursuits, as soon as we discover them to be useless. We should not
leave off
work, but, to refresh ourselves, that we may begin again, with fresh spirits, and, more vigour.
Man is born to trouble; he has no sooner
finished
one affair, than another succeeds; he may indeed seek repose and tranquillity, but, Providence will not permit him, in this life, to
cease
from labour; and, if want of spirits, or, fatigue induces him, sometimes, to
leave off
his work, it is not, for any length of time; he is, presently, obliged to return to his task, and, continue his employ.
That is, certainly, a good maxim, which says, we should not begin a thing, which we cannot
finish;
but, that, in my opinion, is much better, which forbids our
ceasing
from one work, in order, to begin another, without necessity obliges us. When our mind is employed, it is necessary, sometimes, to
leave off;
not, at that time, when the imagination, full of fire, finds itself best capable of its task; but, only, at the first instant, we perceive it flag; it being wrong, either, to stop it, in its career, or; attempt to drive it, when it stops.
Persons, who never
finish
their stories,
cease
talking, or,
leave off;
are as little fit for conversation, as those, who never speak a word.
300. To
Invent, Find out.
We
invent,
new things, by the force of imagination. We
find out,
things, that are hidden or unknown, by examination and study. The one, denotes the fruitfulness of the mind; the other, the penetration.
It is the principle of mechanics, to
invent
tools and machines; of physics, to
find out
causes and effects.
The ventilator was
invented,
by Dr. Hales. Harvey,
found out
the circulation of the blood.
301.
Joy, Gaiety.
Joy,
is in the heart;
gaiety,
in the manners. The one, consists, in the sweet sentiments of the soul; the other, in the agreeable situation of the mind.
It, sometimes, happens, that the possession of a good, from which, we expected, a great deal of
joy,
gives us, a great deal of uneasiness. It is, often, owing, to a turn of imagination only, that the bitterest tears, are succeeded, by the greatest
gaiety.
302.
Project, Design.
A
project,
is, a plan, or, an arrangement of means, in order, to execute a
design.
The
design,
is, what we propose to execute.
We, commonly, say of
projects,
that, they are fine; of
designs,
that, they are great.
The beauty of
projects,
depends upon their order and magnificence. The grandeur of
designs,
rises from the advantage and glory they may procure. We should not suffer ourselves, to be dazzled with the beauty of the one, or, the grandeur of the other; for practice does not, often, agree with speculation; the admirable order of a system, and, the advantageous idea, which we form from it, do not, always, prevent
projects
from running aground, or, put
designs
out of the possibility of failing.
The experience of all ages, teaches us, that heads, fruitful in great
designs,
and, excellent
projects,
are, frequently, chimerical.
The word
project,
is taken, also, for the thing we even propose to execute, as well, as that, of
design.
But though these words, considered in that sense, are, more, nearly synonymous, we shall, nevertheless, find a difference, very conspicuous to those, who have any delicacy of taste. The following, is such, as I am able to discover.
It appears to me, that
project,
relates, to something, more, distant;
design,
to something, more, near. We make
projects,
for the time to come; we form
designs,
for the time present. The first, is, more, vague; the other, more, determined.
The
project
of an avaritious man, is, to enrich himself; his
design,
is, to amass money.
A good minister of state, has no other
project,
than the glory of his prince, and, the happiness of the subject. A good general, studies as much to conceal his own
designs,
as, discover those of his enemy.
The union of all the states of Europe, into one single republic, for general government, and, the discussion of their particular interests, without changing the interiour government, peculiar to each of them, was a noble
project
of Henry the IVth of France; but, perhaps, more difficult to execute, than the
design
of universal monarchy, in which, Spain was at that time busied.
303. To
Oblige, Engage.
To
oblige,
implies, rather, something of force; to
engage,
rather, something, agreeable. Duty, and, necessity,
oblige
us; promises, and, good manners,
engage
us.
Convenience, often,
obliges
those, who are abroad, in the world, to do things, they, very much, dislike. complaisance
engages
those, who are not, very, choice in their company, sometimes, to enter upon bad actions.
304.
Also, Likewise.
Also,
relates more to number and quantity, its proper office is, to add, and, to augment.
Love is, not only, liberal, but,
also,
prodigal.
Likewise,
is used, with most propriety, when it relates to similitude or comparison; its particular office, is, to denote the conformity, and, equality of things.
When the body is sick, the mind is so,
likewise.
Politeness is not, only, to be met with in London, but,
likewise,
in country places.
305.
Upright, Up.
We are
upright,
when, we are neither crooked, or, stooping. We are
up,
when, upon our feet.
A graceful air, requires us to be
upright.
Respect makes us, sometimes, hold ourselves
up.
306.
Flags, Colours.
By the word
flags,
we understand, ensigns, hoisted upon the top of towers, castles, or, churches. The word
colours,
implies the jack, ensign, and, pendant of a ship; or, the standard of a regiment.
The arms of England, are generally, painted upon
flags;
the union, upon
colours.
The first, for the most part, is used in the singular number; the second, never. We say,
the flag,
of a fort; the
colours,
of a regiment. English
flags,
except those, on which, the arms of the country are painted; are, commonly, of one colour; such as, white, blue, &c. But,
colours,
are of many.
Flags,
are hung out, on days of public rejoicing; and, frequently, hoisted, as signals. Great respect is, usually, paid to the
colours
of a regiment, as military honour seems, there, to be, chiefly, centred.
307.
Trench, Ditch.
A
trench,
is either a channel, made in lands, by digging out the earth, in order, to carry off the water; or, earth thrown up, in order, to defend soldiers, in their approach to a town, or, to guard a camp.
Ditch,
is, a
trench,
cut in the ground, between two fields, in order, to seperate them.
The earth, dug from
trenches,
that serve as drains, is, generally, spread, so as to leave no heap. The earth, dug from
ditches,
is, usually, thrown up into a bank, on one side.
Trenches,
are, commonly, regular.
Ditches,
are, often, irregular.
The largeness of a
ditch,
is determined, by the wideness of the
trench.
308.
Fine, Delicate.
To conceive things, that are
fine,
we need, only, sufficient comprehension; but, it requires taste, to conceive that, which is
delicate.
The first, is within the reach, of many persons; the second, but of few.
A
fine
discourse is, sometimes, usefully, repeated to those, who do not, at first, comprehend it: but, he, who perceives not the
delicate,
at first glance, will never perceive it. We may seek, the one; but, must catch, the other.
The word,
fine,
is of more extensive use; we apply it, equally, with respect to the strokes, of ill-will, as to those, of good. The application of the word,
delicate,
is more rare; it agrees not with any thing malicious, but, is used, with most propriety, with respect to things, in themselves, flattering. Thus, we say, a
fine
satire; a
delicate
encomium.
319.
Steadiness, Constancy, Resolution.
Steadiness,
prevents our varying, and, supports the heart against levity and curiosity, which, diversity of objects may produce: it rises from preference, and, justifies choice.
Constancy,
prevents, our changing, and, furnishes the heart with resources against being disgusted, or, tired with the same object: it results from perseverance, and, gives a lustre to attachment.
Resolution,
prevents our giving way, and, endues the heart with strength, to resist the attacks it meets with: it springs from resistance, and, throws a brightness upon victory.
Rakes, pride themselves, more, in being fickle, than, in the
steadiness
of their engagements. If the affections of the ladies, do not last, for ever; it is less owing to a want of
constancy,
to the persons they love; than, to a want of
resolution,
in the object of their affections.
310. To
Conceal, Dissemble, Disguise.
We
conceal,
by a profound secret, that, which we would not have known. We
dissemble,
by reserve, that, which we would not have appear. We
disguise,
by contrary appearances, that, which we would not lay open to the penetration of others.
It requires care and attention, to
conceal;
art and cleverness, to
dissemble;
labour and cunning, to
disguise.
He, who would
conceal,
throws, as it were, a veil, over himself, that, he may not betray himself, through indiscretion. He, who would
dissemble,
throws a veil, over the eyes of others, that, what he does, or, says, may not fall within the reach of their knowledge. He, who would
disguise,
never opens himself, any otherwise, than, to elude.
Were we to enter into affairs of interest, or, policy, we should, always,
conceal
our designs; often,
dissemble;
and, sometimes,
disguise
them: with respect to matters, which concern the heart, we should be more frank.
It is sufficient, to
conceal,
from those, who cannot see, without some additional light; we must
dissemble,
with those, who can see, without any such accessary brightness; but, it is necessary, to
disguise
thoroughly, from those, who, not content to piece through the darkness that opposes, examine into that light, with which, we would dazzle them.
When we have not resolution, to correct our faults, we should, at least, have wisdom, to
conceal
them. That maxim of Louis the XIth of France, which says, in order, to know how to reign, we should know how to
dissemble;
is very just, even, with respect to domestic government. When the necessity of circumstances, and the nature of affairs, require us to
disguise,
it is political; but, when urged to it, thro' an inclination to cheat or shuffle, it is knavish.
311. To
Adjust, Reconcile.
To
adjust,
supposes some dispute, or, disagreement. To
reconcile,
supposes, only, some distance, or, difference.
We
adjust
matters; we
reconcile
minds.
It seems impossible, to
adjust
the liberties of the Gallic church, with the pretensions of the court of Rome; sooner or later, one must necessarily destroy the other; for, it will, always, be difficult to
reconcile
the maxims of their parliaments, with the opinions of the consistory.
We use the word,
adjust,
with respect to opinions, which oppose one another; and, that of
reconcile,
with respect to passages, that seem to contradict each other.
Want of justness in the mind, is what, commonly, prevents schoolmen, from
adjusting
their disputes. A precise knowledge of the value of every word, in all the different circumstances, wherein, they may be used, would go a great way, towards
reconciling
authors.
312. To
Bring, Fetch.
To
bring,
implies, conveying a thing, ourselves, from one place to another, in opposition to the verb, send. To
fetch,
implies, going to a place, in order, to
bring.
He, who
fetches
a thing, is, always, supposed to
bring
it; but, he, who
brings
it, is not, always, supposed to
fetch
it. Thus, we cannot
fetch,
without
bringing;
but, we may
bring,
without
fetching.
If we send for a workman, in any branch of business, in order, to make, or, repair, he, naturally,
brings
his tools with him: should he leave any behind, through forgetfulness, he is obliged to go back, and,
fetch
them.
313. To
Swallow, Gulp.
In the literal sense, these words are more nearly synonymous, than, in the figurative; yet, even in that, they will admit of some distinction. We
gulp,
in order to
swallow.
This, however, is not the only difference. By
swallowing,
we understand, taking down the throat, simply; by
gulping,
we mean, sucking down, eagerly, or, without intermission.
With respect to eating,
swallowing,
carries in its idea, the act of chewing;
gulping,
does not.
The glutton, will
gulp
down, a greater quantity of food, in five minutes; than a moderate eater, would
swallow,
in half an hour.
In the figurative sense,
gulping,
rather, implies, a difficulty of
swallowing.
We are all too apt to
swallow
flattery; and, as fulsome as it may possibly be, there are some vain persons, that will make a shift to
gulp
it down.
314.
Detraction, Defamation.
Injuring the reputation, is the general idea of these two words; but, that of
detraction,
implies, the taking off from a man's good name;
defamation,
the giving him a bad one. Were we to be silent, when asked the character of a worthy man, it would be
detraction.
Were we to vilify him, by declaring him guilty of infamous practices; it would be
defamation.
Defamation,
is punishable by human laws;
detraction,
is not.
The one, is an open and scurrilous way of injuring the reputation; the other, a close and demure one.
There are those, accustomed to
detraction,
who would fly the thoughts of
defamation;
little imagining, that both are, equally, bad; being, two different means, only, working to the same end.
315.
Meager, Lean.
In that sense; in which these two words, are reputed synonymous;
meager,
signifies, want of flesh;
lean,
want of fat.
Meagerness,
supposes, a waste of body, owing, either, to a bad constitution, or, a scarcity of food.
Leanness,
supposes, no want of flesh, being opposed, only, to corpulency, or, fatness.
A man may be
lean,
yet, not
meager.
The
lean,
are, usually, strong; the
meager,
commonly, weak.
The first, is, generally, a mark of beggary; the second, frequently, denotes, the person accustomed to labour.
Activity attends the
lean;
Indolence, the
meager.
Many persons, if possible, would choose to be
lean;
but, none, would care to be
meager.
316.
Sailor, Seaman, Mariner.
These words denote persons, who live by the sea, or, practise navigation; but,
sailor,
in my opinion, is used, with most propriety, with respect to the common men, or, in the sea phrase, those, before the mast.
Seaman,
agrees best, with regard to the superior class of the ship's company, such as, the officers, boatswain, gunner, &c.
Mariner,
relates, more, to chose, who gain their livelihood at sea, but, who are, generally, their own masters; as fishermen.
Sailors,
are ignorant of navigation, and, are they, who work the vessel, by the direction of others;
seamen,
are supposed, to understand it; and, are they, who, generally, direct it:
mariners,
are supposed, to have no greater knowledge of the art, than such, as is sufficient to serve their purpose; working their vessels, themselves.
Both
sailors,
and,
seamen,
take long voyages; whereas,
mariners,
do little else, than coast.
We say, an able
sailor;
an expert
seaman;
a bold
mariner.
The great hardships the poor
sailors
undergo, one would imagine should be sufficient, to endear them to their country. It is not every captain of a ship, that is a good
seaman. Mariners,
earn their bread very hard; they, not only, being obliged to work more than other men, but, are in daily danger of their lives.
317.
Grot, Grotto.
Though these words are, evidently, one and the same,
grot,
being no more, than, an abbreviation of
grotto;
yet, custom has made them expressive of different ideas.
Grot,
then, seems to denote something, more natural;
grotto,
something, more
artificial.
The first, is, in effect, the work of nature; the second, the work of art.
The one, implies, a cool cave, appropriated to pleasure, stony, rough, irregular, and, overgrown with moss; the oother, a pleasurable cave, or, room, ornamented with shell-work.
We say, a pretty
grot;
a beautiful
grotto.
It is, as much out of the power of the most ingenious artist, to make a
grotto,
any thing equal to a
grot;
as it is, for art, to rival nature.
318.
Cave. Cell.
The sense, in which, these words are esteemed synonymous, is that, of the retired dwelling of some religious person.
Cave,
is, a habitation under ground, made, either, by art or nature.
Cell,
is, some little dwelling, raised above ground.
We dig a
cave.
We build a
cell.
Hermits, or, such persons, as chuse to seclude themselves from the world, bury themselves in
caves,
they may chance to meet with; or, wear out their lives in
cells,
remote from public view.
319.
Broad, Wide.
By
broad,
is understood, extended each way; as
broad
-cloth; a
broad
-brimmed hat. By
wide,
is meant,
broad,
to a certain degree; as three inches
wide;
four feet
wide.
Broad,
seems to be confined to things of less extent;
wide,
to those of greater. Thus, we say, a
broad
bean; a
broad
face; a
broad
back; a
broad
apron; a
broad
table-cloth; but, a
wide
room; a
wide
ditch; a
wide
field; the
wide
ocean.
320.
School, Academy.
School,
implies, a place, of discipline and instruction;
academy,
a place, where the sciences are taught.
School
seems appropriated to the teaching of children;
academy,
to that of youth.
In
schools,
are taught, languages, writing, music, dancing, &c.; in
academies,
natural and experimental philosophy, geography, geometry, astronomy, ethics, rhetoric, &c.
Schools,
begin the education;
academies,
finish it.
Children, who learn to read, with a tone, at
school,
seldom get the better of it, even, when they are grown up.
Academies,
are the nurseries of learned men.
321.
Blessing, Benediction.
Benediction,
appears to me, to be limited, to the decretory pronounciation of happiness.
Blessing,
is a more general expression, intimating, the various means of happiness.
Religious men, find as much comfort, in the
benediction
of the church; as others experience, in the
blessings
of life.
Blessing,
seems to intimate, divine favour;
benediction
that, which is human.
We say, the
blessing
of God; the
benediction
of the priest.
Heaven showers down its
blessings
upon the virtuous. The
benediction
of a good man, is a very desirable thing.
322.
Ambassador, Resident.
The general idea of these words, is, that of a minister, representing the person of his sovereign, sent from one court to another; but,
ambassador,
seems to be superior to that of
resident.
The first, are, generally, men of greater rank; the second, of less.
Ambassadors,
are not supposed, to stay long at the court, to which they are sent; their office being, to transact some state affairs between the two powers.
Residents,
are supposed, to reside, for some considerable time, as a testimony of the good harmony between the two states.
The Earl of Northampton, was sent from London,
ambassador,
to Venice, in the year, 1764, during the time that Mr. Murray was there, as
resident.
323.
Dregs, Sediment.
Dregs,
are gross; a
sediment,
is fine.
After the
dregs
are taken away, there will, frequently, remain a
sediment.
We say, the
dregs
of wine; the
dregs
of melted tallow; but, the
sediment
of water; the
sediment
of urine.
324.
Lofty, High.
Lofty,
seems to carry with it an idea of magnificence, which
high,
does not. Thus, we say, a
lofty
room; the
lofty
cedar; but, a
high
house; a
high
tree.
With respect to other things, 'tis the same. Thus, it is in the power, only, of a severe fit of sickness, or, a heavy stroke of adversity, to lower the
high
looks of the great, and, the
lofty
imaginations of the proud.
325.
Betwixt, Between.
If any two words, in the English language, may be said to carry the same meaning, these, in some respect, may. As a studied delicacy, here, is not, immediately, essential, custom has made no other distinction, than, that, of using the word,
between,
on every occasion, as, being softer on the tongue; and, almost banishing the use of the word,
betwixt,
as, being much harsher: but, as I deviate, from the common opion, and, think, there is no word so trivial, but the choice of it, on particular occasions, may be necessary; I hope, I may not be condemned, as too nice, with respect to the word before us.
Betwixt,
then, appears to me, to be used, with most propriety, when that, which is in the middle, is, as it were, embraced by the other two;
between,
when that, which is in the middle, is at some distance, from the other two. Thus, to speak properly, with respect to a house, standing in a row, we should use the word,
betwixt;
as, for example, the house, I dwell in, stands
betwixt
two high houses: but, with respect to a tree, standing in a line with others, we should use the word,
between;
as, for instance, the oak tree, I mentioned, stands
between
two elms.
326.
Middle, Midst.
A thing is, in the
middle,
when it stands at an equal distance from the two extremes; it is, in the
midst,
when it stands, in the center of a great many.
Thus, we say, in the
middle
of a pond; in the
midst
of a crowd.
There cannot be a more tormenting situation, than to hang in the
middle
between hope and fear. Providence, sometimes, has taken a man out, from the
midst
of misfortunes, when he has seen no visible way of escaping.
327.
Marshy, Boggy.
Marshy
lands, are those, that lie low, and, are watry;
boggy
lands, are those, where there are many quagmires.
In walking over the first, we sink not deeper than our ankles. In passing over the second, we may, entirely, be lost.
Marshy
lands, frequently, produce fine meadows;
boggy
lands, are, wholly, useless.
328.
Rough, Rugged.
Roughness,
is a small degree of
ruggedness; ruggedness,
a great degree of
roughness.
Smooth, is the reverse of
rough;
level, the reverse of
rugged.
We say, a
rough
hand; a
rugged
road.
329.
Ray, Beam.
A
beam,
seems to me, to be more powerful than a
ray,
casting a greater degree of light, and, heat.
We say,
rays
of light;
beams
of the sun; by the first of which expressions, we mean, that, those are
rays,
which shine, early, in the morning; by the second, that, those are
beams,
which gleam at noon.
We, frequently, apply the epithet chearful, to the word,
ray;
that of scorching, to the word,
beam.
The
rays
of the sun, being separated by a prism, is the original of colours. The
beams
of the fun, collected into one point, by means of a convex lens, will set fire to any thing they touch.
330.
Clergyman, Parson.
There are three ranks of
clergymen,
below that of a dignitary, viz.
parson,
vicar, and, curate.
Parson,
is the first, meaning, a rector, or, he, who receives the great tythes of a benefice. By the word,
parson,
then, is implied, one of a particular class of clergy; whereas, by the word,
clergyman,
is understood, any person, ordained to serve at the altar.
Parsons,
are, always, priests; many
clergymen,
are, only, deacons.
Every bishop, dean, &c. is a
clergyman;
tho' not, always, a
parson.
As the general and indiscriminate use of these two words, has rendered it necessary, I have pointed out the distinction, that should be made between them; but, am of of opinion, as custom has thrown into the word,
parson,
an idea of contempt, it would be better, not to use it at all; but, when we have occasion to point out one, of that class of
clergymen,
who enjoy the great tythes of a living, to substitute in its room, that, of rector.
331.
Suffocated, Smothered, Choaked.
Death, brought on, by a stoppage of breath, is the general idea of these three words; but, that of
suffocated,
implies, an extinction of life occasioned by being in a place where we cannot breathe; that of
smothered,
by being in a place, where we are not suffered to breathe; that of
choaked,
by having the wind-pipe closed.
Thus, men are, frequently,
suffocated
by smoke. Persons, raving mad, when in curable, are, sometimes,
smothered,
between two feather beds. Malefactors, when hanged, are
choaked.
It has happened, that travellers, by falling into bogs, have been, sometimes,
suffocated,
before assistance could be had. Children, are, frequently,
smothered,
in bed, thro' the carelesness of nurses. Persons are often,
choaked,
by eating too greedily.
The words,
smother,
and,
choak,
are, often, used in a figurative sense; the word,
suffocate,
never.
We
smother
a flame. We
choak
a passage.
It is an act of charity, to
smother
the failings of another. When interest is predominant, it is sure to
choak
up all the avenues to the heart, which, would, otherwise be open to the cries of distress.
332.
Cloak-bag, Portmanteau, Trunk.
These are machines for carrying cloaths on a journey.
Cloak-bags,
are made of leather, contrived to be laid upon the back of a horse;
portmanteaus,
and,
trunks,
are of wood, generally, covered with hair, and, made to be carried before, or, behind a carriage; with this difference between them, that,
portmanteaus,
are long, and, their lids round; whereas,
trunks
are made square, every way.
333.
Rule, Order.
Rule,
respects, properly, those things that ought to be done;
order,
the manner, in which they should be done. In the idea of the first, there seems to be something, arising more, from natural right; in the idea of the second, something, resulting more, from positive right.
Equity and charity ought to be the two grand
rules
of our conduct; they may, even, deviate from all kind of
order.
We submit to
rule.
We conform to
order.
Although the first, is much more indispensable, it is, yet, much more broke through; the particularity of
order,
making a greater impression on us, than, the advantage of
rule.
334.
Regular, Methodical.
We are
regular,
in our conduct. We are
methodical,
with respect to our affairs.
A
regular
man, is careful of his reputation; he runs into no excess. A
methodical
man, takes care of his time; he gives no way to dissipation.
With respect to expences; we are
regular,
in relation to, the bounds we set to them;
methodical,
with regard to, the manner of them.
Regular
persons, are always, admired;
methodical
persons, are, frequently, laughed at.
335. To be
sorry for, Regret.
We are
sorry for
the misfortunes of another; we
regret
his absence. The one, is the effect of pity; the other, of attachment.
Grief, occasions our
sorrow:
repentance, excites our
regret.
A court favourite, in prosperity, is the object of envy; but, when he falls into disgrace, no one is
sorry for
him. Those princes, who are most commended, during their life, are not, always, most
regretted,
after their death.
The expression,
sorry for,
when used, with respect to ourselves, in some measure, changes its signification. Retaining the common and general idea of sensibility, it ceases to express that particular motive of pity, that makes us sympathise, inwardly, for the distresses of others; and, in its room, marks, only, a certain uneasiness, which discovers itself, outwardly. When we are
sorry for
the misfortunes of others, we are, often, inwardly touched, and, perhaps, no outward sign of it shall appear: when we are
sorry for
our own; we shew it, outwardly, in order, to draw the compassion of others. This expression is, sometimes, used, in another sense, besides that, mentioned; instead of motives of pity, it denotes, motives of repentance: In this sense, we say, he is
sorry for
the steps he has taken.
As much taken up, as we may be, with ourselves, there are eertain moments, when we are
sorry for
the distresses of others. However philosophical we may pretend to be, it is extremely difficult, to suffer, a long time together, without shewing some signs of sorrow. Mercenary people, are
sorry for
every step they take, that does not turn out to advantage. We often, seem to
regret
the absent, in order, to affront the person present.
A hard heart, is
sorry for
no one. An insensible man, is never
sorry for
any thing, that happens to him. A miserly person,
regrets
every morsel he eats.
We should never be
sorry for
a man, who suffers deservedly; for ourselves, when we can procure no kind of comfort; nor, for any trouble we take, when prudence enjoins it. we should not
regret
the departure of a friend, when his absence, will turn out to his advantage.
336.
Rivulet, Brook, Stream.
Rivulets,
and,
brooks
are certain species of
streams,
which are running waters; with this difference, that a
rivulet,
runs between banks; whereas, a
brook,
winds its way, through the meadows, or, by a hedge side.
A
rivulet,
is, a much larger
stream,
than, a
brook.
Fish are found in
rivulets;
but, never in what we, properly, call,
brooks
there not being sufficient depth of water.
We say, the rapid
stream;
the clear
rivulet;
the gurgling
brook.
Heavy rains will swell a
stream,
in such a manner, as to overflow the neighbouring grounds. Poets are, very, luxurious, in their description of
rivulets,
and,
brooks.
337.
Stream, Current.
A
stream,
issues from a head, and, moves forward, with a continuity of parts. A
current,
is a certain progressive motion of some fluid body. These words, in the literal sense, are applied to water. Thus, we say, the
stream
of a river; the
current
of a sea.
Streams,
are, frequently, rapid;
currents,
are, seldom so.
In the figurative sense, these words, convey the same ideas. Thus, we say, a
stream
of light; a
current
of air.
338. To
Swear, Make eath of.
Custom has made the word,
swear,
to signify, the profane and illegal use of the sacred name, in common conversation; whereas, by the phrase,
make oath of,
is understood, the divine name, used solemnly, on legal occasions, in confirmation of the truth.
In courts of judicature, we are required to
make oath of
every thing we have to say. He, who
swears,
upon every occasion, gives us to understand, that his bare word is not to be credited.
339.
Pleasing, Agreeable.
It is the air and behaviour, that renders
pleasing;
good sense and good humour, that renders
agreeable.
We love, the company of a
pleasing
man; because he charms. We covet, the company of an
agreeable
man; because he diverts.
Well-bred persons, are, always,
pleasing.
Merry persons, are, commonly,
agreeable.
How difficult is it, to avoid being attached to one, of a
pleasing
address, and,
agreeable
coversation!
It appears to me, that it is, more, the behaviour, than the air, that makes the men
pleasing;
and, that, it is, rather, the air, than the behaviour, that makes the women, so. It seems to me, also, that, it is, rather, good sense, and, a liveliness in conversation, that constitutes
agreeableness,
in the men; and, that, it is an even temper, and, a merry disposition, that establishes that quality, in the women.
When these words are used, otherwise, than to denote personal qualities, that of
pleasing,
properly speaking, implies, something, which flatters the sense, or, self-love; that, of
agreeable,
something, which agrees with the taste, and, the mind.
It is
pleasing,
to have, always, desireable objects before us. Nothing is more
agreeable,
to a joyous man, than good company.
It is, sometimes, dangerous, to approach that, which is
pleasing
to the sight; and, it may happen, that, what is very
agreeable,
may be very prejudicial.
340.
Graces, Charms.
Graces,
result from natural politeness, accompanied with a noble freedom; it is a varnish, that appears in our conversation, our actions, and, our carriage; making us please in every thing we do.
Charms,
rise from an assemblage of fine touches, animated by good-humour, and, good-sense; and, are, sometimes, far superior to what is, perfectly, agreeable.
The body, seems to be more susceptible of
graces;
the mind, of
charms.
We say, of a lady, that she walks, dances, and, sings with
grace;
and, that her conversation is full of
charms.
What can a man desire more, in a lady, than, an outward union, of
graces,
and,
charms;
and, an inward composition, of solidity, in her disposition, and, delicacy, in her sentiments.
341.
Ready, Easy.
Both the one, and, the other of these words denote that, which is done without difficulty; but, the first, excludes difficulty, which arises from obstacles and oppositions; the second, that which springs from the very nature of the thing. Thus, we say a
ready
entrance, when no one stops the passage; an
easy
entrance, when the passage is large and commodious. For the same reason, we say, of a woman, without reserve; that, she is
ready
of access: and, of a shoe, that does not pinch; that, it is
easy.
It appears to me, best, to use the word,
ready,
in naming the action; and, that of
easy,
in expressing the event, of that action. Thus, speaking of a commodious harbour, I should say, we have there, a
ready
landing; and, that it is
easy,
to land there.
Of these two adjectives, there are formed, two adverbs,
easily,
and,
readily.
Which, besides the difference of ideas, remarked in their originals, have one peculiar to themselves; which, I should not, here, omit taking notice of. In speaking, then, of a sensible person, I should, rather, say, he comprehends
easily,
and, pardons
readily;
than, that he comprehends
readily,
and, pardons
easily.
This choice of words, I must confess, is delicate; but, as I, can perceive the necessity of it, why should not another, do the same?
342.
Flat, Insipid.
That, which is
flat,
does not pierce the taste; that, which is
insipid,
does not touch it, in the least. Thus, the last, rises upon the first; the one, wanting, only, a degree of seasoning; the other, wanting it, entirely.
In works of the mind, they are both very far from pleasant: but, the
flat,
appearing to affect the graces; displeases: the
insipid,
appearing to have no knowledge; tires.
In relation to the beauty of the sex, I do not think the word,
insipid,
should be used, but with respect to those, who are of a disposition, wholly, insensible: but, we say, beauty is
flat,
when it is not animated, and, when it has neither the charms of vivacity, nor those of softness.
343. To
Keep, Detain.
We
keep,
what we intend not to part with. We
detain,
what we propose not to restore.
We
keep
that, which is our own. We
detain,
that, which is another's.
The miser,
keeps
his money. The debtor,
detains
the property of his creditors.
The honest man, finds a difficulty, in
keeping
what he possesses; when the rogue, finds none, in
detaining
what he has taken.
344.
Complicated, Involved.
Affairs, or, actions are
complicated,
one with another, by their mixture and mutual dependance. Persons are
involved
in actions, or, in affairs, when they are far immerged in them.
Things, extremely
complicated,
become obscure to those, who have not sufficient understanding or discernment, to unfold them. If we are, often, in company with rash people, we are liable to be
involved
in disagreeable matters.
The most
complicated
affairs, become simple, and, easy to be understood, in the mouth, or, in the writings of an able advocate. It is dangerous to be
involved,
even innocently, in the crimes of the great; as, at those time we are, always, the dupe, and, are sure to be sacrificed to their interests.
Complicated,
has a substantive, in general use;
involved
has not; but, in return, that, has a verb, in general use, which, the other has not. We hear, frequently, of
complication;
seldom, of
involution;
so again, we meet, frequently, with the verb, to
involve;
seldom, with that, of to
complicate.
Nothing embarrasses physicians more, than a
complication
of disorders, of which, the remedy of one, shall oppose the cure of another. It is very disagreeable to have such acquaintance, as
involve
us, always, in their own faults.
345.
For, As to.
However synonymous these may be,
for,
seems to me, to agree best when, speaking of a person or thing which governs the following verb:
As to,
appears to me, to be used, with most propriety, when, speaking of that, which is governed by the verb. I should say, then,
for
my part, I will not interfere in such matters, as do not concern me;
as to
me, all things are indifferent.
The religion, of the understanding part of mankind, consists in a lively faith, a pure morality, and, in a simple conduct, guided by divine authority, and, supported by reason.
For
that, of the people in general, it consists in a blind credulity, and, in exterior practices, authorised by education, and, corroborated by the force of custom.
As to
that, of those, belonging to the church, we can determine nothing concerning it, unless we could detach them from their temporal interests.
346.
Trade, Business, Profession.
In the sense, in which these words are esteemed synonymous, that of
trade,
implies, a manual occupation; that of
business,
such an occupation, as consists, only, in buying and selling; that of
profession,
such, as results from the lucrative use of the sciences. Thus, the occupations of a carpenter, taylor, baker, &c. are
trades;
those of a linnen-draper, mercer, haberdasher, &c. are
businesses;
those of a physician, counsellor, musician, &c. are
professions.
In point of rank,
professions
take place of
businesses; businesses,
of
trades.
347.
Divination, Prediction.
Divination,
brings hidden things to light;
prediction,
fortells what will come to pass.
The first, regards things present and past. The objects of the second, are things to come.
A learned and discerning man, one, who knows what relation, the least outward signs, bear to the motions of the soul, readily, passes with the world, as well-skilled in
divination.
A wise man, one, who sees what will be the consequences of certain principles, and, the effects of certain causes, may pass with the people, as having the knowledge of
prediction.
348. To
Reprove, Reprimand.
He who
reproves
another, points out his fault, and, blames him. He who
reprimands,
pretends to punish, and, mortifies the offender.
We
reprove
a friend. We
reprimand
a child.
Reprove,
is seldom used, but, with respect to the faults of the mind;
reprimand,
with regard to the manners and conduct.
We, sometimes,
reprove
one, who knows better, than ourselves. No one has a right to
reprimand,
but superiors.
349.
Austere, Severe.
We are
austere,
by our manner of living;
severe,
by our manner of thinking.
Softness, is the reverse of
austerity;
it is rare to pass, immediately, from one to the other; a common, regular way of life, is the medium, between the two. Remissness, and,
severity,
are the two extremes, in one of which, we are sure to fall; few persons being able to distinguish the true medium, which consists, in an exact and precise knowledge of the law.
We are
austere,
only, with respect to ourselves; but, we may be
severe,
as well with respect to others, as ourselves.
Enthusiasts give themselves up to the exercises of
austerity;
this was, also, once, the custom of recluses. Some casuists affect to distinguish themselves by a
severe
morality; extending it, even, 'till it loses sight of every degree of reason.
An
austere
life, consists in the privation of pleasures and conveniences; we, sometimes, embrace it through a taste of singularity, and, would fain have it thought to proceed from a principle of religion. Morals, too
severe,
may equally, with morals too remiss, wound the regularity of manners.
350.
Tempest, Storm.
By
tempest,
is understood, the utmost violence of the wind; by
storm,
a commotion of the elements.
Tempests,
are more dreadful at sea, than
storms.
We use the word
storm,
to denote any violence of weather; but, then, in order, to determine what weather we mean, we are under a necessity of adding such other words to it, as shall express the idea, we want to convey. Thus, we say, a
storm
of wind; a
storm
of hail, &c. but, the word
tempest,
is understood to be, neither more or less, than, as was said before, the utmost violence of the wind: should this excess of wind, be atttended with rain, thunder and lightning, it, then, becomes a
storm.
We, may, say, with propriety, a great
storm;
but a great
tempest,
would be absurd.
Words cannot describe the distresses of seamen, when out, in
tempestuous
weather.
Stormy
weather, is, generally, succeeded by serene.
351. To
Appear, Seem.
I know not how much I may differ from the rest of my countrymen; but, the verb,
appear,
in my opinion, relates, more, to the eye;
seem,
more, to the imagination.
An object, always,
appears
less, the farther it is off. Many things
seem
practicable, which cannot be carried into execution.
352.
Fast, Hard.
The sense, in which these words are accounted synonymous, is that of quick motion; but,
fast,
denotes quickness, without force;
hard,
quickness, with violence. Thus, to run, ride, or, rain
fast,
implies a quicker motion, than common; but, to run, ride, or, rain
hard,
some degree of force or violence.
With respect to work,
fast,
means expeditiously;
hard,
laboriously. Thus, he, who works
fast,
will soon have done. He, who works
hard,
will soon be weary.
353.
Clock, Dial.
These are both time-pieces, with this difference, that the
clock
strikes; the
dial,
does not. 'Tis, for this reason, we call that plate, which determines time, by a shadow, in the sun, a sun-
dial.
The
clock,
tells, the hour; the
dial,
shews, it.
Dials,
were long in use, before the invention of
clocks.
354.
Every, All.
Though the word,
every,
is, more frequently, made use of, by itself; it is, sometimes, connected with the word, ONE; especially, when used as synonymous to
all.
As,
all
of us;
every one
of us. These expressions shew, that
every,
is, rather, particular, relating more to individuals; and, that
all,
is rather, general, relating to the whole; the word, ONE, being added to
every,
specifying that determination.
Every,
includes, always, in its idea, the word
all;
though
all,
does not, always, include the word
every:
that is,
all,
speaks in general, only; whereas,
every,
excepts none.
Every
man is, undoubtedly, bound to assist his neighbour.
All
men, are mercenary.
All,
seems to me, to be the plural of
every; every
being, constantly, applied to the singular number;
all,
to the plural. Thus, we say,
every
man;
every
thing;
every
part, &c. but,
all
men;
all
things;
all
parts, &c.
355.
Pity, Compassion, Commiseration.
I cannot say, whether in the characterising of these words, I may fall in with the opinion of the public; but, with respect to the two first,
pity,
seems to me, to be, rather, particular, and, to be used, with most propriety, with regard to persons, we have some knowledge of; whereas,
compassion,
is more general, and, may be used, equally, with respect, to those we know, as, to those we know not.
We are said, to
pity
the distresses of a friend; and,
compassionate
the misfortunes of a stranger.
Pity,
seems most applicable to the first emotions we feel, at the sight or description of an object in distress; rising from tenderness of heart.
Compassion,
seems to result from reflection, on the unmerited calamities of another; springing from the truest benevolence.
Thus, we say, it was through
pity,
we were led to
compassionate
his case.
Commiseration,
in my opinion, implies a fellow-feeling, or, the bearing a part in another's woe, and, rises from sympathy.
We, naturally,
commiserate
the sorrows of one, we love.
According to this interpretation of the words, we may
pity,
and, yet, not have
compassion;
we may have both
pity,
and,
compassion,
yet, not
commiserate.
The word
pity,
on some occasions, has been made use of, by way of contempt; as I
pity
her pride: but it seems hare, to be used, rather, ironically, than, to imply, in its real signification, any degree of scorn.
356.
Slippery, Glib.
Glibness,
implies, a great degree of
slipperiness; slipperiness,
a small degree of
glibness.
All ice is
slippery;
but, that, which is, remarkably, smooth, is
glib.
The proper, and, literal definition of
slippery,
is, affording no firm hold, or, footing; that of
glib,
made easy to be moved. In this sense, the first, denotes, something, natural; the last, something, not so.
An eel is so
slippery,
as to be difficult to hold. Wet weather, succeeded by a frost, makes the ways
slippery.
Oiling, the fly of a jack, makes it run
glib.
So, in the figurative sense; speaking of a woman, fond of gallantry; we say, she is a
slippery
dame. Nothing is of a more
slippery
nature, than true happiness; it slides through the fingers, even, while we think, we hold it fast. Strong liquor, on different persons, has different effects; some, it sickens; others, it stupifies; of others, again, it makes the tongue run so
glib,
as to be, greatly, entertaining.
357.
Ridicule, Derision.
Laughter in scorn, is the common import of these words; but, that of
ridicule,
implies, contemptuous merriment; that of
derision,
sportive insult.
We,
ridicule,
in order, to shew another his fault, and, induce him to amend: We never
deride,
but, with the utmost contempt.
A friend will, often,
ridicule;
none, but an enemy,
derides.
If we have done any thing deserving
ridicule,
we should endeavour to retrieve our character, lest we become the
derision
of all who know us.
358. To
Cry, Weep.
Shedding of tears, is the general sense, in which these words are understood; but, to
cry,
implies, shedding of tears, audibly; to
weep,
shedding of tears, with silence.
Children, commonly,
cry;
grown persons, generally,
weep.
'Tis not the noise we make, that denotes a greater or less measure of grief; for, the secret
weeper,
may be more distressed, than one, who
crys,
aloud.
Crying
is found, by experience, to give greater relief to sorrow, than, bare
weeping.
359. To
Shake, Tremble.
Both these words imply, being agitated with a vibratory motion, but, as this motion seems to arise from different causes, it renders the choice of them, necessary.
Shake,
appears to me, more applicable to a tremulous motion, occasioned by cold;
tremble,
to a like motion, occasioned by fear.
We
shake
with cold; we
tremble
with fear.
When the blood is chilled, we, naturally,
shake.
The very thought of danger, will make the coward,
tremble.
The verb
shake
is often used in the active sense; the verb
tremble,
never. Thus we
shake
the house;
shake
a tree;
shake
hands, &c.
360.
Pedigree, Genealogy.
Pedigree,
is our lineal descent from some ancestor, ages back, pointed out:
genealogy,
is a history of such
pedigree.
We trace our
pedigree.
We write our
genealogy.
It is, sometimes, necessary, to examine into our
pedigree,
in order, to claim or secure our property in lands. The transmitting of
genealogies
to posterity, though they may be, in some respect, useful, is a standing mark, of the vanity of our ancestors.
361.
Prebend, Prebendary.
Prebend,
implies, a certain stipend, granted to the clergy, in cathedral churches:
prebendary,
denotes, properly, the person who receives that stipend. Though it is well known to every one, that, one of these words, implies, the stipend; the other, the stipendiary, yet I thought fit to take notice of them, especially, as it gave me an opportunity of correcting their erroneous use; it being common, to employ the word,
prebendary,
to express, the benefice; and, that of
prebend,
to denote, the dignitary; whereas, they should be reversed;
i. e. Prebend,
should be used to mark the office:
prebendary,
to point out the person, filling that office.
362.
Discourse, Conversation.
The general import of these words, is, the mutual intercourse of speech, but, that of
discourse,
implies, serious or set talk, upon any particular subject; that of
conversation,
such, as is easy and familiar, and, not confined to any particular topic.
Discourse,
is, generally, formal;
conversation,
commonly, chearful.
The attention of men is so much scattered, by dissipation, that, when together, exclusive of business, they seldom enter into any
discourse,
that is improving: but, their general
conversation
runs on things, in their nature, trifling, and, impertinent.
363.
Impertinent, Impudent, Saucy.
Nothing is more general than the indiscriminate use of these words, though none differ more among themselves: if a man gives rude language, how common is it to say, he is an
impertinent, impudent,
or,
saucy
fellow. One would imagine their peculiar ideas, are so well known, as to render it unnecessary, to take farther notice of them; but, as some people never see the stumbling block till they fall over it, it may not be unnecessary to give them a perfect view of it: in order to which, I need, only, define them.
Impertinent,
then, means, intruding, and, meddling with what, no way concerns us.
Impudent,
implies, shamelessness, or, want of modesty.
Saucy,
means, insolent, and, abusive.
To shew a further difference between them, or, give any examples of their use, would be needless.
364.
Tongue, Language.
I know not whether in characterising these words, I may fall in with the taste of the public; but, according to my opinion,
tongue,
seems, to agree best with a corrupted
language,
that is,
tongue,
appears to be more particular, or, provincial;
language,
more general, or, national. Thus, I would say, the vulgar
tongue;
the mother
tongue;
the Yorkshire
tongue;
but, the English
language;
the French
language;
the Spanish
language.
That, of the Indians, may be, rather, called a
tongue,
than a
language;
it being neither formal, or, regular.
The generality of people, content themselves, with speaking the
tongue,
common to the place they are bred up in; without paying any regard, to the beauties of their native
language.
365.
Fuddled, Drunk, Intoxicated.
With respect to the two first of these words,
drunk,
rises upon that of
fuddled; fuddled,
implying, a less degree of inebriation;
drunk,
a greater. As to the word
intoxicated,
its greatest distinction is, that, whereas
fuddled,
and,
drunk,
are seldom used, in the figurative sense; that, is hardly ever, in the literal.
Half a pint of wine, will make some men,
drunk;
when others, shall drink a gallon, without being, the least,
fuddled.
Good success will, sometimes, so
intoxicate
a person, as to take him off from his business, and, render him disagreeable to all his acquaintance.
366.
Bargain, Agreement, Contract.
Bargain,
is more limited, relating to sale;
agreement,
and,
contract,
are more general, implying, any sort of stipulation; with this difference between them, that
agreement,
seems to denote, a verbal one;
contract,
one, that is written.
It is a mark of honesty, in dealing, never to draw back from a
bargain,
once made. Such is the unsteadiness of mankind, that we are, frequently, obliged to enter into
contract,
in order, to bind them to their
agreement.
367.
Mine, My own.
Though many are of opinion that, the the word,
own,
is added to the possessive pronoun,
my,
by way of emphasis, or, corroboration, only; yet, custom seems to have thrown into the idea of the expression,
my own,
a greater degree of property, than, into that, of the word,
mine.
Thus, a workman, to whom certain tools have been appropriated by his master, for the work he is imployed on, might, with propriety, say, these tools are
mine,
though, at the same time, they are not
his own,
being the property of his master. So, again, a wife, might lay claim to the cloaths she wears, and, say, they are
mine;
though, she could not say, with propriety, that, they were
her own,
being, in reality, the property of her husband. On the other hand, the expression,
my own,
may, with elegance, be used, by the person, in whom the sole right of a thing, is vested.
368.
Nigh, Near.
I will leave it to the decision of the curious, whether or no, the word
near,
is not a corruption of
nigher,
the comparative of
nigh:
be this as it may,
near,
in my opinion, implies, a less distance than
nigh.
Thus, I should say, when we come
nigh
to such a place, we shall be
near
home: the
nigher
the enemy, the
nearer
the danger. As a farther proof of this, speaking of the close tyes of kindred, we use the word
near,
in preference to that of
nigh,
as implying a less distance, or, greater degree of consanguinity, between the two persons. Thus, my brother's child is my
near
relation, or, is
nearly
related to me.
369.
Efficacious, Effectual.
With respect to these two words, that of
efficacious,
seems not so powerful, as that of
effectual.
The first, gets the better of most obstacles; the last, of all.
By an
efficacious
remedy, we put an
effectual
stop.
370.
Width, Wideness.
Width,
seem, more applicable to things small in themselves;
wideness,
to those, which are large. Thus, we say, the
width
of paper; the
width
of cloth; but, the
wideness
of a ditch; the
wideness
of a field.
An ALPHABETICAL TABLE, Of the WORDS, treated of in these VOLUMES.
A.
TO Abandon,
Forsake, Leave, Relinquish, Desert, Quit.
Numb.
1
To Abate,
Diminish, Decrease, Lessen. 3
To Abdicate,
Renounce, Resign. 2
To Abhor,
Hate, Loath, Detest. 4
Abilities,
Ingenuity, Cleverness, Parts. 13
Ability,
Capacity. 143
Abject,
Low, Mean, Beggarly. 5
Able,
Skilful, Learned. 220
To Abolish,
Abrogate, Disannul, Repeal, Revoke. 6
Absent,
Inattentive. 292
Abstemious,
Sober, Temperate. 231
Abstinence,
Fast. 234
Abstraction,
Precision. 287
Absurd,
Unreasonable, Inconsistent. 233
Abundance,
Plenty. 253
Abuse, Affront, Insult. 126
Abyss,
Gulph. 84
Academy,
School 320
To Accept,
Take, Receive. 114
To Accost,
Approach. 12
Acid,
Sharp, Sour. 232
Acknowledgement,
Confession. 22
Acquainted,
Familiar, Intimate. 237
To Acquiesce,
Agree, Consent. 124
Act,
Action, Deed. 9
To Add,
Augment. 14
Address,
Air, Mien, Behaviour, Manners, Deportment, Carriage. 11
Adjacent,
Contiguous. 235
To Adjust,
Reconcile. 311
Administration,
Management, Conduct, Government, Direction. 125
Admonition,
Advice, Counsel. 23
Advantageous,
Profitable, Beneficial. 80
Advice,
Admonition, Counsel. 23
Affairs,
Business. 148
To Affirm,
Aver, Assert, Avouch, Attest, Declare, Swear, Protest, Maintain. 18
To be
Afraid, be Apprehensive, Fear, Dread. 131
Against,
In spite of. 78
To Agree,
Acquiesce, Consent. 124
Agreeable,
Pleasing. 339
Agreement, Contract, Bargain. 366
Aim,
View, Design. 34
Air,
Address, Mien, Manners, Behaviour, Deportment, Carriage. 11
Ale-house,
Public-house. 226
All,
Every. 354
Allurements,
Attractions, Charms. 20
Alone,
Only. 280
Also,
Likewise. 304
Always,
Continually, Perpetually. 100
Amazement,
Astonishment, Wonder, Surprize, Consternation. 212
Ambassador,
Resident. 322
Ambiguity,
Equivocation, DoubleEntendre. 61
Amusement,
Diversion. 240
Ancient,
Antique, Old. 86
Angry,
In a Passion, Passionate. 117
Antique,
Ancient, Old. 86
Apartment,
Chamber, Room. 249
Apartment,
Lodging. 251
Apparition,
Vision. 129
To Appear,
Seem. 351
Appearance,
Outside. 128
To be
Apprehensive, be Afraid, Fear, Dread. 131
To Approach,
Accost. 12
Arms,
Weapons. 19
Arrogance, Pride, Vanity, Haughtiness, Presumption. 177
Artifice,
Stratagem, Trick, Device, Finesse, Cunning. 40
As
to, For. 345
Ashamed,
Bashful. 298
To Ask,
Interrogate, Inquire. 96
To Assert,
Affirm, Avouch, Aver, Attest, Declare, Protest, Swear, Maintain. 18
Assiduous,
Expeditious, Quick. 183
To Assist,
Succour, Help, Relieve. 99
Astonishment,
Amazement, Wonder, Surprize, Consternation. 212
Astrologer,
Astronomer. 289
Attachment,
Passion, Devotion. 290
To Attest,
Avouch, Aver, Assert, Affirm, Protest, Swear, Declare, Maintain. 18
Attractions,
Allurements, Charms. 20
Audaciousness,
Effrontery, Impudence, Boldness. 79
To Augment,
Add. 14
Austere,
Severe. 349
Authority,
Power, Dominion. 137
Avaritious,
Covetous, Miserly, Niggardly. 21
To Aver,
Avouch, Attest, Swear, Assert, Affirm, Protest, Declare, Maintain. 18
To Avoid, Shun, Fly. 97
To Avouch,
Aver, Attest, Swear, Assert, Affirm, Protest, Declare, Maintain. 18
To Awake,
Awaken. 50
B.
Bad,
Vile. 268
Bargain,
Contract, Agreement. 366
Barter,
Truck, Exchange. 160
Bashful,
Ashamed. 298
Battle,
Combat, Fight. 25
To Be,
Exist, Subsist. 43
Beam,
Ray. 329
Beam,
Rafter. 248
To Beat,
Strike. 276
Beautiful,
Handsome, Pretty. 26
Beggarly,
Abject, Low, Mean. 5
Behaviour,
Air, Address, Mien, Manners, Deportment, Carriage. 11
To Behold,
Look at, See, View. 81
Benediction,
Blessing. 321
Beneficence,
Benevolence. 230
Beneficial,
Advantageous, Profitable. 80
Benevolence,
Benignity, Kindness, Tenderness, Humanity. 27
Benevolence,
Beneficence. 236
Besides,
Furthermore, Moreover. 58
Between,
Betwixt. 325
Bias, Inclination, Propension. 56
To Bid,
Order. 174
Big,
Great, Large. 62
Billow,
Wave, Surge. 54
To Bind,
Tie. 134
Blessing,
Benediction. 321
Bliss,
Felicity, Happiness. 31
Boggy,
Marshy. 327
Boldness,
Audaciousness, Effrontery, Impudence. 79
Book,
Volume. 138
Bottom,
Dale, Vale, Valley. 92
Bounds,
Limits, Confines. 32
Bounty,
Liberality, Generosity. 213
Bravery,
Resolution, Intrepidity, Courage, Valour. 116
Brightness,
Light, Splendor. 106
Brilliancy,
Radiancy, Lustre. 107
To Bring,
Fetch. 312
Broad,
Wide. 319
Brook,
Rivulet, Stream. 336
Burden,
Load. 35
Business,
Affairs. 148
Business,
Trade, Profession. 346
Buttress,
Support, Prop. 16
C.
Calamity,
Misfortune, Disaster. 123
To Call,
Name. 262
Cannot,
Impossible. 73
Capacity,
Ability. 143
Care,
Caution, Prudence, Discretion. 38
Carriage,
Air, Address, Mien, Deportment, Behaviour. 11
Case,
Circumstance, Conjuncture, Occasion, Occurrence. 163
Cave,
Cell. 318
To Cease,
Finish, Leave off. 299
Celebrated,
Famous, Renowned, Illustrious. 44
Cell,
Cave. 318
Chamber,
Apartment, Room. 249
Chance,
Fortune. 217
Change,
Variation. 186
Changeable,
Inconstant, Fickle, Unsteady. 189
Charm,
Enchantment, Spell. 36
Charms,
Graces. 340
Charms,
Attractions, Allurements. 20
To Chastise,
Punish, Discipline, Correct. 37
Chief,
Head. 93
Choaked,
Suffocated, Smothered. 331
To Choose, make Choice of. 150
To Choose,
Take. 149
To Choose,
Prefer. 151
Church,
Temple. 68
Circumspection,
Regard, Consideration. 39
Circumstance,
Case, Conjuncture, Occasion, Occurrence. 163
Clergyman,
Parson. 330
Cleverness,
Ingenuity, Parts, Abilities, 13
Cloakbag,
Portmanteau, Trunk. 332
Cloaths,
Dress. 211
Clock,
Dial. 353
Clownish,
Unpolite. 192
Colours,
Flags. 306
Column,
Pillar. 238
Combat,
Fight, Battle. 25
Commerce,
Trade, Traffic. 159
Commiseration,
Compassion, Pity. 355
Common,
Ordinary. 197
Compassion,
Commiseration, Pity. 355
To Compel,
Constrain, Oblige, Force. 203
Complaisant,
Polite, Well-bred. 120
Complete,
Perfect, Finished. 122
To Complete,
End, Conclude, Finish. 7
Complete,
Entire. 295
Complicated, Involved. 344
To Comprehend,
Conceive, Understand. 199
To Conceal,
Dissemble, Disguise. 310
To Concern,
Regard, Touch. 66
To Conclude,
Complete, End, Finish. 7
Conclusion,
Sequel. 255
Condition,
State, Situation. 111
Conduct,
Management, Direction, Administration, Government. 125
To Conduct,
Lead, Guide. 293
Confession,
Acknowledgement. 22
Confines,
Limits, Bounds. 32
To Conquer,
Subdue, Overcome. 52
To Consent,
Agree, Acquiesce. 124
Constancy,
Resolution, Steadiness. 309
Consternation,
Astonishment, Wonder, Amazement, Surprise. 212
To Constrain,
Compel, Oblige, Force. 203
Content,
Satisfaction. 224
Contented,
Satisfied. 170
Contiguous,
Adjacent. 235
Continual,
Continued. 173
Continually,
Always, Perpetually. 100
Continuance,
Continuation. 172
Continued,
Continual. 173
Contract,
Agreement, Bargain. 366
Conversation,
Discourse. 362
Copy, Model. 286
Counsel,
Admonition, Advice. 23
Courage,
Bravery, Resolution, Valour, Intrepidity. 116
Covetous,
Niggardly, Miserly, Avaritious. 21
Coward,
Poltron. 277
Crime,
Fault. 202
Crooked,
Deformed, Humpbacked. 121
To Cry,
Weep. 358
Cunning,
Device, Trick, Artifice, Stratagem, Finesse. 40
Cure,
Remedy. 178
Current,
Stream. 337
Custom,
Fashion. 185
Customs,
Manners, Fashions. 42
D.
Dale,
Bottom, Vale, Valley. 92
Danger,
Hazard, Risk, Venture. 77
Darkness,
Obscurity. 265
Death,
Decease, Departure. 90
To Declare,
Protest, Maintain, Avouch, Assert, attest, Aver, Affirm, Swear. 18
To Decrease,
Diminish, Abate, Lessen. 3
Deed,
Action, Act. 9
Defamation, Detraction. 314
Defect,
Imperfection, Fault. 201
Deformed,
Crooked, Humpbacked. 121
Dejected,
Dull, Low-spirited, Melancholy. 166
Delicate,
Fine. 308
Delight,
Pleasure. 223
Departure,
Death, Decease. 90
Deportment,
Air, Address, Mien, Carriage, Behaviour, Manners. 11
Derision,
Ridicule. 357
To Desert,
Abandon, Forsake, Relinquish, Leave, Quit. 1
Design,
Aim, View. 34
Design,
Intention. 191
Design,
Project. 302
Destiny,
Lot. 218
To Detain,
Keep. 343
Determination,
Resolution. 85
To Detest,
Hate, Loath, Abhor. 4
Detraction,
Defamation. 314
Detriment,
Harm, Hurt, Injury, Mischief. 181
Device,
Trick, Stratagem, Cunning, Artifice, Finesse. 40
Devotion,
Religion, Piety. 219
Devotion,
Passion, Attachment. 290
Dial,
Clock. 353
Difference, Dispute, Quarrel. 102
To Diminish,
Decrease, Abate, Lessen. 3
Direction,
Administration, Conduct, Management, Government. 125
To Disannul,
Abolish, Abrogate, Repeal, Revoke. 6
Disaster,
Mifortune, Calamity. 123
Discerning,
Knowing. 157
Discernment,
Judgment. 169
To Discipline,
Correct, Chastise, Punish. 37
To Disclose,
Discover, Divulge, Reveal, Tell. 60
Discourse,
Conversation. 362
Discretion,
Prudence, Caution, Care. 38
Disdain,
Haughtiness. 179
Disease,
Distemper, Sickness. 104
Disgraceful,
Scandalous. 296
To Disguise,
Mask. 270
To Disguise,
Conceal, Dissemble. 310
To Disperse,
Scatter. 256
To Dissemble,
Conceal, Disguise. 310
Ditch,
Trench. 307
Diversion,
Amusement. 240
Diversity,
Variety. 101
Diverting,
Merry, Gay. 194
Divination,
Prediction. 347
Dominion,
Authority, Power. 137
Double-entendre, Equivocation, Ambiguity. 61
Doubt,
Suspense, Uncertainty. 164
To Dread,
Fear, be Apprehensive, be Affraid. 131
Dregs,
Sediment. 323
Dress,
Cloaths. 211
Drunk,
Fuddled, Intoxicated. 365
Dull,
Dejected, Melancholy, Lowspirited. 166
Duty,
Obligation. 46
To Dwell,
Live. 47
E.
Easy,
Ready. 341
Effectual,
Efficacious. 369
Effigy,
Image, Statue. 208
Effort,
Endeavour. 246
Effrontery,
Audaciousness, Boldness, Impudence. 79
Elegant,
Genteel. 275
Emolument,
Gain, Lucre, Profit. 140
Empire,
Kingdom. 221
Enchantment,
Charm, Spell. 36
To End,
Complete, Conclude, Finish. 7
End,
Extremity. 33
Endeavour,
Effort. 246
To Endow,
Establish, Institute, Found. 216
To Engage, Oblige. 303
To Enlarge,
Increase. 10
Enormous,
Huge, Vast, Immense. 69
Enough,
Sufficient. 17
Entire,
Complete. 295
Epistle,
Letter. 244
Equivocation,
Ambiguity, Doubleentendre. 61
Erudition,
Literature, Learning. 95
To Establish,
Endow, Institute, Found. 216
Esteem,
Regard, Veneration, Respect. 161
Event,
Incident. 49
Every,
All. 354
To Excell,
be Excellent. 261
Excellence,
Excellency. 176
To be
Excellent, Excell. 261
Exchange,
Barter, Truck. 160
Excursion,
Ramble, Jaunt. 225
Excuse,
Pardon, Forgiveness. 45
To Exist,
Be, Subsist. 43
To Expect,
Hope. 135
Expeditious,
Assiduous, Quick. 183
Experiment,
Trial, Proof. 207
Expression,
Word, Term. 88
Expression,
Word. 258
To Extol,
Praise 264
Extremely,
Very. 141
Extremity,
End. 33
F.
To Fade,
Wither. 155
Falsehood,
Lie. 227
Familiar,
Intimate, Acquainted. 237
Famous,
Celebrated, Illustrious, Renowned. 44
Fanciful,
Fantastical, Maggotty, Whimsical. 142
Fashion,
Custom. 185
Fashion,
Figure, Form. 200
Of
Fashion, of Quality. 112
Fashions,
Customs, Manners. 42
Fast,
Abstinence. 234
Fast,
Hard. 352
Fatigued,
Weary, Tired. 105
Fault,
Crime. 202
Fault,
Imperfection, Defect. 201
To Fear,
Dread, be Afraid, be Apprehensive. 131
To Feel,
Handle. 266
Felicity,
Happiness, Bliss. 31
Fervency,
Warmth. 252
To Fetch,
Bring. 312
Fickle,
Inconstant, Changeable, Unsteady. 189
Fight,
Combat, Battle. 25
Figure, Form, Fashion. 200
To Find,
Meet with. 109
To Find
out, Invent. 300
Fine,
Delicate 308
Finesse,
Stratagem, Artifice, Trick, Cunning, Device. 40
To Finish,
Complete, End, Conclude. 7
To Finish,
Cease, Leave off. 299
Finished,
Perfect, Complete. 122
Flags,
Colours. 306
Flat,
Insipid. 342
Flesh,
Meat. 152
To Fly,
Avoid, Shun. 97
Fog,
Mist. 274
Footstep,
Track. 188
For,
As to. 345
To Force,
Oblige, Constrain, Compel. 203
Forgiveness,
Excuse, Pardon. 45
Form,
Figure, Fashion. 200
To Forsake,
Abandon, Leave, Relinquish, Desert, Quit. 1
To Fortify,
Garrison. 294
Fortune,
Chance. 217
To Found,
Institute, Establish, Endow. 216
Frankness,
Plainness, Ingenuousness, Sincerity. 206
Frequently,
Often 72
Fresh, Recent, New. 257
Frugality,
Oeconomy. 210
Fuddled,
Drunk, Intoxicated. 365
Furthermore,
Moreover, Besides. 58
G.
Gaiety,
Joy. 301
Gain,
Lucre, Profit, Emolument. 140
Gallantry,
Love. 281
To Garrison,
Fortify. 294
Gay,
Merry, Diverting. 194
To Gaze,
Stare. 82
Genealogy,
Pedigree. 360
General,
Universal. 87
Generosity,
Liberality, Bounty. 213
Genius,
Talent. 64
Genteel,
Elegant. 275
Gentle,
Tame. 133
To Get
up, Rise. 285
To Give,
Present, Offer. 209
Glib,
Slippery. 356
Glory,
Honour. 74
To Go
back, Return. 146
Gold,
Golden. 245
Good-Fortune,
Prosperity. 29
Good-Humour,
Good-Nature. 30
Government,
Conduct, Direction, Management, Administration. 125
Graces, Charms. 340
Grave,
Serious, Staid. 63
Great,
Big, Large. 62
Great,
Sublime. 260
Grot,
Grotto. 317
To Grow,
Increase. 284
To Guide,
Conduct, Lead. 293
To Gulp,
Swallow. 313
Gulph,
Abyss. 84
H.
To Handle,
Feel. 266
Handsome,
Beautiful, Pretty. 26
To Hanker
after, have a Mind for, Wish for, Long for, Lust after. 139
Happiness,
Felicity, Bliss. 31
Hard,
Fast. 352
Harm,
Hurt, Injury, Detriment, Mischief. 181
Hasty,
Passionate. 118
To Hate,
Abhor, Loath, Detest. 4
To Have,
Possess. 24
Haughtiness,
Disdain. 179
Haughtiness,
Pride, Vanity, Presumption, Arrogance. 177
Hazard,
Danger, Venture, Risk. 77
Head,
Chief. 93
Headstrong, Obstinate, Opiniated, Prepossessed, Infatuated. 214
Heap,
Pile. 89
To Hear,
Hearken. 198
Heaviness,
Weight. 204
Heavy,
Weighty. 51
To Help,
Succour, Relieve, Assist. 99
Herb,
Plant. 283
High,
Lofty. 324
Honour,
Glory.
74
To Hope,
Expect. 135
House,
Expect. 135
House,
Tenement. 250
Hovel,
Shed. 272
However,
Nevertheless, Yet, In the mean while. 175
Huge,
Vast, Immense, Enormous. 69
Humanity,
Tenderness, Benevolence, Benignity, Kindness. 27
Humpbacked,
Crooked, Deformed. 121
I.
Idea,
Imagination, Thought, Notion. 147
Ill,
Sick. 103
Illustrious,
Famous, Celebrated, Renowned. 44
Image, Effigy, Statue. 208
Imagination,
Idea, Notion, Thought. 147
Immediately,
Instantly, Now, Presently. 184
Immense,
Huge, Enormous, Vast. 69
Impediment,
Obstruction, Obstacle. 94
Imperfection,
Fault, Defect. 201
Impertinent,
Impudent, Saucy. 363
Impossible,
Cannot. 73
Impudence,
Effrontery, Boldness, Audaciousness. 79
Impudent,
Impertinent, Saucy. 363
In
the mean while, However, Yet, Nevertheless. 175
In
order to, To. 127
Incident,
Event. 49
Inclination,
Propension, Bias. 56
Inconsistent,
Unreasonable, Absurd. 233
Inconstant,
Fickle, Changeable, Unsteady. 189
To Increase,
Enlarge. 10
To Increase,
Grow. 284
Indigence,
Poverty, Need, Want, Necessity. 28
Indolent,
Lazy. 262
Ineffectually, In vain, To no purpose. 53
Infatuated,
Prepossessed, Headstrong, Opiniated, Obstinate. 214
Influence,
Sway, Weight. 136
Ingenuity,
Cleverness, Parts, Abilities. 13
Ingenuousness,
Plainness, Frankness, Sincerity. 206
Injury,
Hurt, Harm, Mischief, Detriment. 181
To Enquire,
Ask, Interrogate. 96
To Insinuate,
Suggest. 196
Insipid,
Flat. 342
Instant,
Moment, 41
To Institute,
Found, Establish, Endow. 216
To Instruct,
Learn, Teach. 132
Insult,
Affront, Abuse. 126
Intention,
Design. 191
To Interrogate,
Inquire, Ask. 96
Intimate,
Acquainted, Familiar. 237
Intoxicated,
Fuddled, Drunk. 365
Intrepidity,
Resolution, Valour, Courage, Bravery. 116
To Invent,
Find out. 300
Involved,
Complicated. 344
Jaunt,
Excursion, Ramble. 225
Joining, Union. 110
Joy,
Gaiety. 301
Judgment,
Discernment. 169
Justice,
Right. 165
Justness,
Precision. 288
K.
To Keep,
Detain. 343
Kindness,
Benevolence, Tenderness, Benignity, Humanity. 27
Kingdom,
Empire. 221
Knowing,
Discerning. 157
L.
Lampoon,
Satire. 241
Language,
Tongue. 364
Large,
Big, Great. 62
Laziness,
Sloth, Sluggishness. 180
Lazy,
Indolent. 262
To Lead,
Conduct, Guide. 293
Lean,
Meagre. 315
To Learn,
Study. 15
To Learn,
Instruct, Teach. 132
Learned,
Able, Skilful. 220
Learning,
Literature, Erudition. 95
To Leave,
Abandon, Forsake, Relinquish, Desert, Quit. 1
To Leave off, Cease, Finish. 299
To Lessen,
Abate, Diminish, Decrease. 3
To Let
down, Lower. 282
Letter,
Epistle. 244
Level,
Smooth. 154
Liberality,
Generosity, Bounty. 213
Lie,
Falsehood. 227
To Lift,
Raise. 215
Light,
Splendor, Brightness. 106
Likewise,
Also. 304
Limits,
Confines, Bounds. 32
Literature,
Learning, Erudition. 95
Little,
Small. 144
To Live,
Dwell. 47
Load,
Burden. 35
To Loath,
Abhor, Hate, Detest. 4
Lodging,
Apartment. 251
Lofty,
High. 324
To Long
for, Wish for, have a Mind for, Hanker after, Lust after. 139
To Look
at, Behold, See, View. 81
Lot,
Destiny. 218
Love,
Gallantry. 281
Lover,
In Love. 291
Low,
Abject, Mean, Beggarly. 5
To Lower,
Let down. 282
Lowspirited, Dull, Dejected, Melancholy. 166
Lucre,
Gain, Emolument, Profit. 140
Lustre,
Brilliancy, Radiancy. 107
Luxury,
Voluptuousness. 230
M.
Maggotty,
Fantastical, Fanciful, Whimsical. 142
To Maintain,
Protest, Declare, Affirm, Assert, Avouch, Swear, Aver, Attest. 18
Management,
Administration, Conduct, Direction, Government. 125
To Manifest,
Publish, Proclaim. 59
Manners,
Mien, Address, Air, Deportment, Carriage, Behaviour 11
Manners,
Customs, Fashions. 42
Mariner,
Sailor, Seaman. 316
Marshy,
Boggy. 327
To Mask,
Disguise. 270
Matter,
Subject. 269
Meagre,
Lean. 315
Mean,
Low, Abject, Beggarly. 5
Means,
Ways. 71
Meat,
Flesh. 152
To Meet
with, Find. 109
Melancholy, Dull, Lowspirited, Dejected. 166
Merry,
Gay, Diverting. 194
Methodical,
Regular. 334
Middle,
Midst. 326
Mien,
Air, Address, Manners, Deportment, Carriage. 11
To have
a Mind for, Long for, Wish for, Hanker after, Lust after. 139
Mine,
My own. 367
Mischief,
Hurt, Harm, Injury, Detriment. 181
Miserly,
Niggardly, Covetous, Avaritious. 21
Misfortune,
Disaster, Calamity. 123
Mist,
Fog. 274
Model,
Copy. 286
Modest,
Reserved. 297
Moment,
Instant. 41
Moreover,
Furthermore, Besides. 58
To Muse,
Think, Study. 278
Mute,
Silent. 247
My
own, Mine. 367
N.
To Name,
Call. 263
Near,
Nigh. 368
Is
necessary, Ought, Should. 57
Necessity, Need, Indigence, Want, Poverty. 28
Nevertheless,
In the mean while, However, Yet. 175
New,
Fresh, Recent. 257
Niggardly,
Miserly, Covetous, Avaritious. 21
Nigh,
Near. 368
To No
purpose, Ineffectually, In vain, 53
No,
Not. 259
Notes,
Remarks, Observations. 113
Notion,
Idea, Imagination, Thought. 147
Novel,
Tale, Romance, Story. 171
Now,
Presently, Immediately, Instantly. 184
O.
To make
Oath of, Swear. 338
Obligation,
Duty. 46
To Oblige,
Force, Constrain, Compel. 203
To Oblige,
Engage. 303
Oblong,
Oval. 273
Obscurity,
Darkness. 265
Observations,
Notes, Remarks. 113
To Observe,
Remark. 145
Obstacle, Obstruction, Impediment. 94
Obstinate,
Opiniated, Prepossessed, Infatuated, Headstrong. 214
Obstruction,
Obstacle, Impediment. 94
Occasion,
Occurrence, Case, Circumstance, Conjuncture. 163
Ocean,
Sea. 228
Oeconomy,
Frugality. 210
To Offer,
Present, Give. 209
Often,
Frequently. 72
Old,
Ancient, Antique. 86
On,
Upon. 8
Only,
Alone. 280
Opiniated,
Obstinate, Prepossessed, Infatuated, Headstrong. 214
Opinion,
Sentiment, Thought. 115
Order,
Rule. 333
Order,
Regularity. 158
To Order,
Bid. 174
Ordinary,
Common. 197
Ought,
Should, Is Necessary. 57
Outside,
Appearance. 128
Oval,
Oblong. 273
To Overcome,
Subdue, Conquer. 52
P.
Pardon,
Forgiveness, Excuse. 45
Parson,
Clergyman. 330
Parts,
Abilities, Cleverness, Ingenuity. 13
Passion,
Attachment, Devotion. 290
Passionate,
in a Passion, Angry. 117
Passionate,
Hasty. 118
Peace,
Quiet, Tranquillity. 67
Pedigree,
Genealogy. 360
Penetrating,
Piercing. 167
People,
Persons. 65
To Perceive,
See. 130
Perfect,
Finished, Complete. 122
To Permit,
Tolerate, Suffer. 193
Perpetually,
Continually, Always. 100
Persuasion,
Religion. 243
Piercing,
Penetrating. 167
Piety,
Religion, Devotion. 219
Pile,
Heap. 89
Pillar,
Column. 238
Pity,
Compassion, Commiseration. 355
To Place,
Put. 168
Plainness,
Sincerity, Frankness, Ingenuousness. 206
Plant, Herb. 283
Pleasing,
Agreeable. 339
Pleasure,
Delight. 223
Plenty,
Abundance. 253
Polite,
Complaisant, Well bred. 120
Poltron,
Coward. 277
Portmanteau,
Cloak-bag, Trunk. 332
To Possess,
Have. 24
Power,
Authority, Dominion. 137
To Praise,
Extol. 264
Prebend,
Prebendary. 361
Precision,
Abstraction. 287
Precision,
Justness. 288
Prediction,
Divination. 347
To Prefer,
Choose. 151
Prepossessed,
Opiniated, Obstinate, Infatuated, Headstrong. 214
Prerogative,
Privilege. 156
To Present,
Give, Offer. 209
Presently,
Immediately, Now, Instantly. 184
Presumption,
Haughtiness, Vanity, Arrogance, Pride. 177
Pretty,
Handsome, Beautiful. 26
Pride,
Haughtiness, Vanity, Arrogance, Presumption. 177
To Proclaim,
Publish, Manifest. 59
Profession, Trade, Business. 346
Profit,
Emolument, Gain, Lucre. 140
Profitable,
Advantageous, Beneficial. 80
Project,
Design. 302
Proof,
Trial, Experiment. 207
Prop,
Buttress, Support. 16
Propension,
Inclination, Bias. 56
Prospect,
View. 271
Prosperity,
Good Fortune. 29
Prudence,
Wisdom. 108
Prudence,
Discretion, Caution, Care. 38
Public-house,
Ale-house. 226
To Publish,
Proclaim, Manifest. 59
To Punish,
Chastife, Correct, Discipline. 37
To Put,
Place. 168
Q.
Quality,
Talent. 264
Of
Quality, of Fashion. 112
Quarrel,
Difference, Dispute. 102
Quick,
Soon, Speedily. 182
Quick,
Expeditious, Assiduous. 183
Quiet, Peace, Tranquillity. 67
To Quit,
Abandon, Leave, Forsake, Relinquish, Desert. 1
R.
Radiancy,
Brilliancy, Lustre. 107
Rafter,
Beam. 248
To Raise,
Lift. 215
Ramble,
Excursion, Jaunt. 225
Ray,
Beam. 329
Ready,
Easy. 341
To Receive,
Take, Accept. 114
Recent,
Fresh, New. 257
To Reconcile,
Adjust. 311
Reform,
Reformation. 153
Regard,
Circumspection, Consideration. 39
Regard,
Respect, Veneration, Esteem. 161
To Regard,
Concern, Touch. 66
To Regret,
be Sorry for. 335
Regular,
Methodical. 334
Regularity,
Order. 158
To Relieve,
Succour, Help, Assist. 99
Religion,
Persuasion. 243
Religion,
Piety, Devotion. 219
To Relinquish, Abandon, Forsake, Leave, Desert, Quit. 1
To Remain,
Stay. 48
To Remark,
Observe. 145
Remarks,
Observations, Notes. 113
Remedy,
Cure. 178
To Renounce,
Resign, Abdicate. 2
Renowned,
Celebrated, Famous, Illustrious. 44
To Repeal,
Revoke, Abolish, Disannul, Abrogate. 6
To Reprimand,
Reprove. 348
Reserved,
Modest. 297
Resident,
Ambassador. 322
To Resign,
Renounce, Abdicate. 2
Resolution,
Determination. 85
Resolution,
Constancy, Steadiness. 309
Resolution,
Valour, Courage, Bravery, Intrepidity, 116
To Restore,
Return, Surrender. 205
Retinue,
Train. 162
To Return,
Go back. 146
To Return,
Restore, Surrender. 205
To Reveal,
Tell, Discover, Divulge, Disclose. 60
To Revoke, Repeal, Disannul, Abrogate, Abolish. 6
Ridicule,
Derision. 357
Right,
Justice, 165
Rigour,
Severity. 98
Riot,
Uproar, Tumult. 55
To Rise,
Get up. 285
Risk,
Hazard, Danger, Venture. 77
Rivulet,
Stream, Brook. 336
Road,
Way. 70
Robust,
Strong, Stout, Sturdy. 119
Rogue,
Sharper, Thief. 190
Romance,
Tale, Story, Novel. 171
Room,
Chamber, Apartment. 249
Rough,
Rugged. 328
Rule,
Order. 333
S.
Sailor,
Seaman, Mariner. 316
Satire,
Lampoon. 241
Satisfaction,
Content. 224
Satisfied,
Contented. 170
Saucy,
Impertinent, Impudent. 363
Scandalous,
Disgraceful. 296
To Scatter,
Disperse. 256
School,
Academy. 320
Sea,
Ocean. 228
Seaman, Sailor, Mariner. 316
Sediment,
Dregs. 323
To See,
Perceive. 130
To See,
Look at, Behold, View. 81
To Seem,
Appear. 351
Sequel,
Conclusion. 255
Sentiment,
Opinion, Thought. 115
Serious,
Staid, Grave. 63
Serviceable,
Useful. 83
Servitude,
Slavery. 239
Severe,
Austere. 349
Severity,
Rigour. 98
To Shake,
Tremble. 359
Sharp,
Sour, Acid. 232
Sharper,
Rogue, Thief. 190
Should,
Ought, is Necessary. 57
To Shun,
Avoid, Fly. 97
Sick,
Ill. 103
Sickness,
Disease, Distemper. 104
Sign,
Signal. 279
Silent,
Mute. 247
Sincerity,
Plainness, Frankness, Ingenuousness, 206
Situation,
Condition, State. 111
Skilful,
Able, Learned. 220
Slavery,
Servitude. 239
Slippery,
Glib. 356
Sloth, Sluggishness, Laziness. 180
Small,
Little. 144
Smooth,
Level. 154
Smothered,
Suffocated, Choaked. 331
Sober,
Temperate, Abstemious. 231
Sociable,
Social. 229
Soon,
Speedily, Quick. 182
To be
Sorry for, Regret. 335
Sour,
Acid, Sharp. 232
Spell,
Charm, Enchantment. 36
Spire,
Steeple, Tower. 242
In
Spire of, Against. 78
Splendor,
Light, Brightness. 106
To Stare,
Gaze. 82
Statue,
Effigy, Image. 208
To Stay,
Remain. 48
Steadiness,
Resolution, Constancy. 309
Steeple,
Spire, Tower. 242
Storm,
Tempest. 350
Story,
Tale, Novel, Romance. 171
Stout,
Strong, Sturdy, Robust. 119
Stratagem,
Device, Trick, Artifice, Finesse, Cunning. 40
Stream,
Current. 337
Stream,
Rivulet, Brook. 336
To Strike,
Beat. 276
Strong,
Sturdy, Robust, Stout. 119
To Study, Learn. 15
To Study,
Think, Muse. 278
To Subdue,
Overcome, Conquer. 52
Subject,
Matter. 269
Sublime,
Great. 260
To Subsist,
Be, Exist. 43
To Succour,
Help, Relieve, Assist. 99
To Suffer,
Tolerate, Permit. 193
Sufficient,
Enough. 17
Suffocated,
Smothered, Choaked. 331
To Suggest,
Insinuate. 196
Support,
Buttress, Prop. 16
Surge,
Wave, Billow. 54
Surmise,
Suspicion. 254
Surprize,
Amazement, Astonishment, Wonder, Consternation. 212
To Surrender,
Restore, Return. 205
Suspense,
Doubt, Uncertainty. 164
Suspicion,
Surmise. 254
To Swallow,
Gulp. 313
Sway,
Influence, Weight. 136
To Swear,
Declare, Affirm, Attest, Avouch, Aver, Maintain, Protest, Assert. 18
To Swear,
make Oath of. 338
T.
To Take,
Choose. 149
To Take,
Receive, Accept. 114
Tale,
Novel, Romance, Story. 171
Talent,
Genius. 64
Talent,
Quality. 264
Tame,
Gentle. 133
To Teach,
Instruct, Learn. 132
To Tell,
Reveal, Discover, Divulge, Disclose. 60
Temperate,
Abstemious, Sober. 231
Tempest,
Storm. 350
Temple,
Church. 68
Tenement,
House. 250
Term,
Expression, Word. 88
Thief,
Sharper, Rogue. 190
To Think,
Study, Muse. 278
Thought,
Notion, Idea, Imagination. 147
Thought,
Sentiment, Opinion. 115
To Tie,
Bind. 134
Tired,
Weary, Fatigued. 105
To,
In order to. 127
To Tolerate,
Suffer, Permit. 193
Tongue,
Language. 364
To Touch,
Concern, Regard. 66
Tower,
Steeple, Spire. 242
Track, Footstep. 188
Trade,
Business, Profession, 346
Trade,
Traffic, Commerce. 159
Train,
Retinue. 162
Tranquillity,
Peace, Quiet. 67
Translation,
Version. 267
To Tremble,
Shake. 359
Trench,
Ditch. 307
Trial,
Proof, Experiment. 207
Truck,
Barter, Exchange. 160
Trunk,
Portmanteau, Cloak-bag. 332
Tumult,
Uproar, Riot. 55
U.
Uncertainty,
Suspense, Doubt. 164
To Understand,
Comprehend, Conceive. 199
Union,
Joining. 110
Universal,
General. 87
Universe,
World. 75
Unpolite,
Clownish. 192
Unreasonable,
Inconsistent, Absurd. 233
Unsteady,
Fickle, Inconstant, Changeable. 189
Up,
Upright. 305
Upon,
On. 8
Upright, Up, 305
Uproar,
Tumult, Riot. 55
Useful,
Serviceable. 83
V.
In
Vain, Ineffectual, to No purpose. 53
Vale,
Valley, Bottom, Dale. 92
Valour,
Resolution, Courage, Bravery, Intrepidity. 116
Value,
Worth. 91
Vanity,
Haughtiness, Presumption, Arrogance, Pride. 177
Variation,
Change. 186
Variation,
Variety, 187
Variety,
Diversity. 101
Vast,
Immense, Huge; Enormous. 69
Veneration,
Esteem, Regard, Respect. 161
Venture,
Risk, Danger, Hazard 77
Version,
Translation. 267
Very,
Extremely. 141
To View,
Behold, See, Look at. 81
View,
Aim, Design. 34
View,
Prospect. 271
Vile,
Bad. 268
Vision,
Apparition. 129
Volume,
Book. 138
Voluptuousness,
Luxury. 230
W.
Warmth,
Fervency. 252
Wave,
Surge, Billow. 54
Way,
Road. 70
Ways,
Means. 71
Weapons,
Arms. 19
Weary,
Tired, Fatigued. 105
To Weep,
Cry. 358
Weight,
Heaviness. 204
Weight,
Influence, Sway. 136
Weighty,
Heavy. 51
Well
bred, Complaisant, Polite. 120
Whimsical,
Fantastical, Fanciful, Maggoty. 142
Wide,
Broad. 319
Wideness,
Width. 370
To Wish
for, have a Mind for, Long for, Hanker after, Lust after. 139
Wisdom,
Prudence. 108
To Wither,
Fade. 155
Wonder,
Astonishment, Amazement, Surprize, Consternation. 212
Word,
Expression. 258
Word,
Term, Expression, 88
World,
Universe 75
Worth,
Value. 91
Y.
Yet, However, Nevertheless, In the mean while.
175
FINIS.
ERRATA.
VOL. II.
Page 4, line 4.
for,
includes,
read,
include, p. 17, l. 8.
for,
contributes,
r.
contribute. p. 28, l. 20.
for,
practices,
r.
practises. p. 58, l. 2.
for,
Paradise Lost, is very, &c.
r.
Paradise Lost, is a very, &c. p. 61, l. 3.
for,
differ in in their, &c.
r.
differ in their, &c. p. 108, l. 14.
for,
they continue,
r.
he continues. p. 120, l. 5.
for,
make us
bashful, r.
makes us
bashful.
p. 133,
for,
319.
r.
309. p. 148, l. 17.
for,
word before us,
r.
words before us. p. 209, Index, l. 3.
for,
262.
r
263.
VOL. I.
Page 60.
for
261.
r.
262. p. 61.
for,
262.
r.
263. p. 65. l. 5.
for,
50.
r.
51.—l. 17.
for,
52.
r.
51. p. 156, l. 13.
for,
242.
read,
142. p. 157. l. 18.
for,
141.
r.
143.