sublīmis

Anima and aër denote ‘air’ as an element, like ἀήρ, and anima (ἄνεμος), in opp. to terra, mare, ignis; but aër, a learned term (ἀήρ, from ἀείρω?) in opp. to æther; aura and spiritus denote ‘air’ when put in motion; aura (αὔρα, from ἀέσαι, or from ἀεῖραι), the gently waving and fanning air; spiritus, the streaming and breath-like air, like πνεῦμα; lastly, sublime (from sublevare?), the air that hovers over us, simply in a local relation, in opp. to humus, like μετάρσιον, μετέωρον. (v. 92.)

1. Altus denotes, as a general expression, height or depth, as mathematical dimensions, in opp. to length and breadth, and, consequently, height, in opp. to humilis; Cic. Tusc. v. 13. 24. Orat 57. N. D. ii. 47, like ὑψηλός; editus denotes height, in opp. to planus, Tac. Ann. xv. 38: lastly, procerus denotes height or length in reference to growth. The altum has no measure and no limits; the editum has the bulk of a hill; the procerum has the bulk of a tree, the full stature of the human figure, and so forth. 2. Altus, editus, and procerus, denote height merely in relation to space; arduus means height, which is at the same time steep and inaccessible; thence, figuratively, ‘difficult, impossible;’ celsus, height, that thrusts itself out, and stretches upwards; thence, figuratively, ‘proud;’ excelsus and præcelsus, what overtops something that is itself high, hence ‘pre-eminent;’ sublimis, what is on high without touching the ground, soaring in the air, like μετέωρος; thence, figuratively, ‘grand,’ of an elevated nature. (ii. 99.)