뜻

1. 무활동, 휴지, 게으름
2. 비겁, 소심, 쓸모없음

1. inactivity, laziness, idleness, sloth, listlessness
2. cowardice, worthlessness

예문

• Ad quos Iosue ait: " Usquequo marcetis ignavia et non intratis ad possidendam terram, quam Dominus, Deus patrum vestrorum,dedit vobis? (Biblia Sacra Vulgata, Liber Iosue, 18 18:3)

  그래서 여호수아가 이스라엘 자손들에게 말하였다. “너희는 언제까지 주 너희 조상들의 하느님께서 너희에게 주신 땅을 차지하러 가지 않고 꾸물거릴 작정이냐? (불가타 성경, 여호수아기, 18장 18:3)

• Non assabit ignavia praedam suam, sed substantia pretiosa erit viro industrio. (Biblia Sacra Vulgata, Liber Proverbiorum, 12 12:27)

  게으른 자는 제가 사냥한 것도 굽지 않지만 부지런한 사람은 귀중한 재산을 얻는다. (불가타 성경, 잠언, 12장 12:27)

• nullum enim processum virtus habebat aut periculum ignavia subibat. (CAESAR, INCERTI AVCTORIS DE BELLO ALEXANDRINO 29:3)

  (카이사르, 알렉산드리아 전기 29:3)

• quid secus est aut quid interest dare te in manus argentum amanti homini adulescenti, animi impoti, qui exaedificaret suam incohatam ignaviam? (T. Maccius Plautus, Trinummus, act 1, scene 2 2:130)

  (티투스 마키우스 플라우투스, , , 2:130)

• "Vinum istud hodie sorbamus omne, quod nobis restinguat pudoris ignaviam et alacrem vigorem libidinis incutiat." (Apuleius, Metamorphoses, book 2 11:7)

  (아풀레이우스, 변신, 2권 11:7)

유의어 사전

1. Ignavia denotes the love of idleness, in an ideal sense, inasmuch as the impulse to action distinguishes the more noble from the ordinary man, and gives him an absolute value; in opp. to industria, Tac. Ann. xii. 12. xvi. 18; whereas inertia denotes the love of idleness in a real tangible sense, inasmuch as activity makes a man a useful member of society, and gives him a relative value. Ignavia is inherent in the temperament, and has no inclination for action; inertia lies in the character and habits, and has no desire to work. A lazy slave is called inors; a person of rank, that passes his time in doing nothing, is ignavus. 2. Segnitia, desidia, socordia, and pigritia, are the faults of a too easy temperament. Segnitia (from sequi, ὄκνος,) wants rousing, or compulsion, and must be conquered, before it resigns its ease, in opp. to promptus. Tac. Agr. 21. Desidia (from sedere) lays its hands on its lap, and expects that things will happen of themselves; socordia is susceptible of no lively interest, and neglects its duties from want of thought, like phlegm; pigritia has an antipathy to all motion, and always feels best in a state of absolute bodily rest, like slothfulness. (iv. 212.)

1. Vereri (ὁρᾶν?) like αἰδεῖσθαι, has its foundation in what is strikingly venerable; metuere and timere, like δεῖσαι; and φοβεῖσθαι, in the threatening danger of an object. The timens and metuens fear the danger; the verens, the disgrace and shame. Cic. Phil. xii. 12. Quid? veteranos non veremur? nam timeri ne ipsi quidem volunt. Sen. 11, 37. Metuebant eum servi, verebantur liberi, carum omnes habebant. Liv. xxxix. 37. Veremur quidem vos Romani et si ita vultis etiam timemus. Afran. ap. Gell. xv. 13. Ubi malunt metui, quam vereri se ab suis. Senec. Ir. iii. 32. Quibusdam timeamus irasci, quibusdam vereamur. 2. Metus (ματᾶν) is fear, only as the anticipation of an impending evil, and reflection upon it, the apprehension that proceeds from foresight and prudence, like δέος, synonymously with cautio; whereas timor (from τρέμω), the fear that proceeds from cowardice and weakness. Or, metus is an intellectual notion; fear, as from reflection, in opp. to spes; for instances, see Cic. Verr. ii. 54. Off. ii. 6. Liv. xxx. 9. Suet. Aug. 25. Tac. H. i. 18. Ann. ii. 12, 38. Sen. Ep. 5. Suet. Aug. 5. Cels. ii. 6. Curt. viii. 6:—whereas timor is a moral notion, fear as a feeling, in opp. to fiducia, animus. Cic. Divin. ii. 31. Att. v. 20. Rull. i. 8. Sallust. Jug. ii. 3. Tac. Hist. ii. 80. Plin. Ep. v. 17. 3. In the like manner are spes, hope, and fiducia, confidence, distinguished. Sen. Ep. 16. Jam de te spem habeo, nondum fiduciam. Tac. Agr. 2. Nec spem modo ac votum securitas publica, sed ipsius voti fiduciam ac robur assumpserit. Suet. Cl. 10. Aliquanto minore spe quam fiducia. Liv. x. 25. Curt. ix. 4, 25. 4. Timor denotes fear, as a temporary state; timiditas, fearfulness, as an habitual quality, which is connected with ignavia, as a more precise expression for the more general feeling. Lactant. iii. 17. Epicurus . . . ignavum prohibet accedere ad rem publicam, pigrum exercere, timidum militare. Ignavia is inaptitude for any noble action, and particularly for deeds of valor; timiditas is, under certain circumstances, excusable; ignavia is absolutely blamable. 5. Metus and timor have their foundation in reflection, whereby a person is made clearly aware of the object and ground of his apprehension; whereas horror and formido is an immediate feeling, which overpowers the understanding by the dreadful image of the nearness of some horrid object, and can give no account of the ground of its fear; formido (fremere) expresses this state immediately as a state of mind, like ὀῤῥωδία; whereas horror (χέρσος) as the bodily expression of this state, by the hair standing on end, the eyes wildly staring, etc., like φρίκη. Tac. H. iv. 45. Metus per omnes ac præcipua Germanici militis formido. (ii. 190.)

출처: Döderlein's Hand-book of Latin Synonymes by Ludwig von Doederlein