Heterodoxy is negative, heresy is positive dissent. The heterodox differs, the heretic separates. Hete rodoxy endangers conformity; heresy destroys union. Extensive heterodoxies produce heresy.

All distinct sects are heterodox with respect to each other; jew, catholic, calvinist, and socinian. That sect only is heretical, which has a newer creed than the party from which it dissents. In christian countries the jews are not heretics; but they are heterodox. In protestant countries the church of Rome is not a heresy; but it is a heterodoxy. So. cinianism, while secretly entertained, is but a heterodoxy; when embodied as an unitarian sect, it is a heresy.

Truth may form a heresy, and so may error. Christianity was a jewish heresy, until it became established by law. Heresy begins in schism, and ends in the sanction of the magistrate.

To felicitate. To congratulate.

These are words borrowed from french books of synonymy. With the progress of that politeness of the head, which is the reverse of perfidious, and which chooses to be precise as well as civil, they will find their way to other tongues. To felicitate is merely to wish happy; to congratulate is to profess partaking, through sympathy, the pleasure of

the incident noticed.

I may felicitate a rival on his marriage with my mistress; when I cannot, without ingallantry, congratulate him. Politeness felicitates; friendship congratulates. There are unenviable elevations, on the attainment of which wisdom may felicitate the possessor, but congratulates him not.

Les félicitations ne sont que des complimens, ou des discours obligeans faits à quelqu'un sur un événement heureux; les congratulations sont des témoig

mages particuliers du plaisir qu'on en ressent aves lui, ou d'une satisfaction commune qu'on éprouve. Roubaud

Curse. Imprecation. Malediction. Execration.
Anathema.

Curse (a barking, from cur) proclaims hostility restrained by fear. Imprecation invokes power against an object (in and precor). Malediction an nounces woe to it (male and dico). Execration devotes it to religious vengeance (er and sacro). Anathema (avaux, cutting off, excommunication). holds it up to the detestation of the christian church.

He

He who cannot revenge himself curses his enemy, in order to denounce him to the neighbourhood, and to arouse against him a confederate ill-will. who abuses his power over the defenceless with impunity draws on himself imprecations: the weak must call for help from the mighty. He who takes delight in plaguing others will incur maledictions; complaints disdained engender hatred. He who audaciously tramples under foot what is held sacred is pursued with execration, Not only persons, errors also, have been anathematised.

The curses of the people in Holland became im precations, when they invited the interference of a foreign power. Buckingham lay under millions. of maledictions, which on the prince's arrival, did vanish into praises. The execrations of the christian church are technically called anathemas by our ecclesiastics.

Multitude. Croud. Throng.

Any great number of persons (multus many) for multitude; persons planted so thickly as to elbow one another (crud elbow, and also an elbow-harp,, or fiddle) form a croud; persons planted so thickly

as to press against each other (drüngen to press) form a throng. A dispersed multitude. A crouded table. A throng of carriages. We cannot say : a dispersed croud, or throng:' nor can we say: thronged table, or a croud of carriages.'

To pardon. To forgive.

Etymologically, the idea of giving up a debt ineurred must inhere in both words; but to pardon is used of civil, and to forgive of religious, delinquency. To pardon is employed by the state; to forgive by the church. To pardon the trespass of a poacher; to forgive the trespass of a sabbath-breaker. To pardon a crime. To forgive a sin. We petition the king for pardon to a condemned wretch. implore forgiveness of our transgressions from hea

ven.

Wo

A consequence of this habitual appropriation of the words is, that we attach ideas of superior rank to one who pardons, and of superior purity to one who forgives. For a rude expression, pardon, for an impure allusion, forgiveness, is solicited: pardon me, sir; forgive me, madam.

Excuse. Apology.

An excuse is an unsuccessful, an apology is a successful defense of conduct deemed in the first instance blame-worthy. A good excuse may be a bad apology.

Malady. Disorder.

Disease. Distemper. Com plaint.

Malady is the more vague, comprehensive, and learned of these terms; though appliable to all the subdivisions of bad health, in conversation it is sel dom applied. Disorder describes any malady in which the organization is supposed to be in fault,

in which the orderly secretions, or extravasations, are interrupted. Disease describes any malady attended with loss of ease, whether pain, or languor, predominates. Distemper describes a malady, which disturbs rather the humors, or temperature, than the solid parts of the system. Complaint describes a malady arising from the sympathy of the different organs. A common malady. A consumptive disorder. A painful disease. A catching distemper. A sneezing complaint.

Duty. Obligation.

Duty is an obligation imposed from within; ob ligation is a duty imposed from without. To attend public worship is a duty, inasmuchas piety inspires it; and an obligation, inasmuchas the magistrate enjoins it. The priest considers it as a duty to offi. ciate; as an obligation to officiate in black.

Disaster. Calamity. Misfortune.

A disaster is an unlucky accident attributed to the stars (dis and astrum), or order of nature: a calamity is a sudden evil of the same class (calamitosus, storm-crushed): a misfortune is an important loss, or suffering, attributed to chance, but the infliction rather of man and circumstance, than of nature and fate.

A sad disaster happened: the chaise-horse took fright, and they were overturned. My neighbour has incurred a great calamity: fire-balls fell in his stack-yard, during the tempest, and the whole crop of his farm is consumed. Our rector had the mis fortune to lose his wife the year they married.

To call. To name.

Both these words signify to utter an appellation; but we call in order to proclaim, and we name in order to distinguish.

The Lord called every living creature before Adam, and be named them. Genesis. To call is the reverse of to whisper, and to name is the reverse of to mutter.

To acquiesce. To consent. To agree.

To acquiesce (quies rest) announces an indolent, to consent, (con and sentir) a sympathetic, and to agree, (gré liking) a forward, acceptance. We ac⭑ quiesce in what is proposed, by conforming; we consent to the will of others, by permitting; we agree to what is said, by approving. To acquiesce implies some submission; to consent indicates some independence; to agree denotes some aversion to dispute.

Parties acquiesce in the decree of a judge. Daugh ters, parents, consent to a marriage. Well-bred persons can agree in circumstances which would embroil the vulgar.

To feel. To handle.

To feel is to exercise the sense of touch; to handle is to exercise the instrument of caption. We feel with the finger-ends; we handle with the full hand. We feel the heat of a poker, before we venture to handle it. A piece of stuff must be handled, in order to feel its substance. Feeling is diffused over the whole skin; handling can only be accomplished at the extremity of the arms. I may feel an adversary's sword, I can handle only my own.

Being. Existence.

Being is saxon, and existence is latin, for the same universal predicament: but, as being has been more commonly applied in the proper, and existence in the metaphoric, sense; being is got to describe a sensible, and existence an abstract, idea,