parō¹

1. Creare (from κύρω) means, by one’s own will and creative power to call something out of nothing; gignere (γίγνεσθαι, γενέσθαι) by procreation or parturition; gignere is allied to generare only by procreation, and to parere (πεπαρεῖν, πείρειν, only by parturition. 2. Gignere is a usual expression, which represents procreation as a physical and purely animal act, and supposes copulation, conception, and parturition; whereas generare is a select expression, which represents procreation as a sublime godlike act, and supposes only creative power; hence, for the most part, homines et belluæ gignunt, natura et dii generant. And, Corpora gignuntur, poemata generantur. Cic. N. D. iii. 16. Herculem Jupiter genuit, is a mythological notice; but Legg. i. 9. Deus hominem generavit, is a metaphysical axiom. (v. 201.)

1. Præditus (præ-θετός) refers to a distinction which sheds lustre; instructus and exstructus to a qualification which attests usefulness; ornatus refers to both, for ornamentum is not, on the one side, that which is merely of use, like instrumentum, nor, on the other, that which is merely for show, like decus, but that which is of such eminent utility as to be prized even as an ornament. Instructus paints the qualification, etc., as a perfection which protects and secures; ornatus, as an accomplishment of an imposing nature. It is only in a higher point of view, and with reference to ideal claims, that ornatus is considered as a want; but, according to ordinary pretensions, it passes for a distinction of life. Cic. Phil. x. 4. Græcia copiis non instructa solum, sed etiam ornata. Sen. Tranq. 9. Sicut plerisque libri non studiorum instrumenta, sed cœnationum ornamenta sunt. 2. Instructus refers to persons and things, which act either offensively or defensively; exstructus to things which are for the most part only destined to be acted upon; for example, we say, instructæ naves but exstructæ mensæ. The exstructa are absolutely ready; the instructa are only relatively so, only fully prepared to be employed according to their destination. (iii. 260.) 3. Instructus refers to the possession of the means; paratus to the readiness of the possessor to employ them. (vi. 175.)

Parere, obedire and dicto audientem esse, denote obedience as an obligation, and a state of duty and subjection; parere, in a lower relation, as that of a servant to his master, a subject to his sovereign, in opp. to imperare, Cic. Fam. ix. 25; obedire, obœdire, in a freer relation, as that of an inferior to his superior, of a citizen to the law and magistrate; dicto audientem esse, in a relation of the greatest subordination, as that of a soldier to his general, as to obey orders; whereas obsequi, obsecundare, obtemperare, and morigerari, as an act of free will. The obsequens and obsecundans obey from love and complaisance, showing their readiness to obey; the morigerans and obtemperans, from persuasion, esteem, or fear, evincing their conformity to another’s will. Hirt. B. Afr. 51. Jubæ barbaro potius obedientem fuisse quam nuntio Scipionis obtemperasse. Cic. Cæc. 18. Man. 16. Tac. H. ii. 14. Parata non arma modo sed obsequium et parendi amor; that is, readiness to obey, from respect and love to the general, and from taking a pleasure in obedience, from a feeling that without order and subordination their cause could not be upheld. Cic. Orat. 71. Dum tibi roganti voluerim obsequi; comp. with Fam. ix. 25. Obtemperare cogito præceptis tuis. (v. 271.)