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기본형: timiditās, timiditātis
| 단수 | 복수 | |
|---|---|---|
| 주격 | timiditās 겁이 | timiditātēs 겁들이 |
| 속격 | timiditātis 겁의 | timiditātum 겁들의 |
| 여격 | timiditātī 겁에게 | timiditātibus 겁들에게 |
| 대격 | timiditātem 겁을 | timiditātēs 겁들을 |
| 탈격 | timiditāte 겁으로 | timiditātibus 겁들로 |
| 호격 | timiditās 겁아 | timiditātēs 겁들아 |
ex rebus enim timiditas, non ex vocabulis nascitur. (M. Tullius Cicero, de Finibus Bonorum et Malorum, LIBER QUARTUS 72:3)
(마르쿠스 툴리우스 키케로, 최선과 최악에 관하여, 72:3)
Sed neque propter hoc Themistocli responsum memoriae nobis opera danda non est neque illa mea cautio et timiditas in causis propter praestantem prudentiam Crassi neglegenda est; (M. Tullius Cicero, De Oratore, LIBER SECUNDUS 300:4)
(마르쿠스 툴리우스 키케로, 웅변가론, 300:4)
Nam et prudentiam malitia et temperantiam immanitas in voluptatibus aspernandis et magnitudinem animi superbia in nimis ex- tollendis et despicientia in contemnendis honoribus et liberalitatem effusio et fortitudinem audacia imitatur et patientiam duritia immanis et iustitiam acerbitas et religionem superstitio et lenitatem mollitia animi et verecundiam timiditas et illam disputandi prudentiam concertatio captatioque verborum et hanc oratoriam vim inanis quaedam profluentia loquendi. (M. Tullius Cicero, Partitiones Oratoriae, chapter 23 3:2)
(마르쿠스 툴리우스 키케로, , 23장 3:2)
omnis animi debilitati et humilis et fracti timiditas servitus est. (M. Tullius Cicero, Paradoxa stoicorum ad M. Brutum, Paradoxon V, chapter 3 1:3)
(마르쿠스 툴리우스 키케로, , , 3장 1:3)
in quem autem metus, in eundem formido timiditas pavor ignavia; (M. Tullius Cicero, Tusculanae Disputationes, book 5 52:3)
(마르쿠스 툴리우스 키케로, 투스쿨라눔의 대화, 5권 52:3)
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
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