It may be observed that the term apocryphal is restricted to matters of statement, and especially literary productions supported by dubious evidence, while supposition is extended generally to what is put forward as true, being counterfeit; as a supposititious child.

APOLOGY. DEFENCE. JUSTIFICATION. EXCUSE. PLEA.

An APOLOGY (Gr. àwoλoyía) had originally the simple meaning of defence, as Bishop Jewel's "Apology for the Church of England." As such it wears a literary air. In such cases it supposes the charge of imperfection, but not necessarily the recognition of it. As at present employed, the word means something said by way of amends, and so becomes practically the contrary to a defence, and an admission of some wrong or impropriety said or done, or some omission of which the speaker acknowledges himself guilty. It is dictated by a sense of social justice or of deference. He who apologises defends himself by acknowledging himself in the wrong.

"For in the Book that is called mine apology it is not required by the nature of that name that it be any answer or defence for mine own self at all; but it sufBiceth that it be of mine own making an answer or defence for some other."-SIR T. MORE.

It will be seen that DEFENCE (Lat. defendere, to defend) and JUSTIFICATION (Lat. justificationem), although the same as APOLOGY in one of its senses, are its opposite in another; namely, in the fact that they do not altogether admit wrong committed. Yet justification is a stronger term than defence. The apology in the case of an accused person is his defence, which may or may not be complete, while his justification is a proof of more than innocence, namely, that he did right in what he did. Justification is the object of apology, and apology the effort at justification. Like defence, apology presupposes charge or attack, while justification may be volunteered. We apologise to another or to others. We justify or defend what we ourselves have done, and sometimes what

we advance as a claim. We defend ourselves by either admitting or denying that we have so acted as alleged. We justify ourselves by first conceding the fact, and then defending the rights of it. Where the defence admits the allegation, it does not extend beyond a palliation of the charge, or a demonstration of its allowableness. It is possible that a justification may go no farther. On the other hand, it may prove positively a high degree of truth and right. Defence is a more formal word than justification. It may be against proceedings in courts of law, or in answer to some public challenge. Nor is it confined to acts, but is applicable to the vindication of opinions. Justification is less formal. It is of acts and conduct, and is made in the presence of any with whom we may wish to set ourselves right. grounds of justification are indefinite, and would depend, for their force, on the character and views of those before

The

whom the justification was made. A technical defence may be successful, yet fall short of a moral justification.

EXCUSE (Lat. excusare, to free from blame) is a weaker term than defence and justification, and is applicable to matters of less gravity. Serious offences may be defended or even justified; in which case the argument would go to show that they were only apparent, not real offences: but they are never excused. An excuse admits the fact charged or the thing done, but endeavours to show that it ought to be leniently dealt with, on the ground of extenuating circumstances, and is often the line adopted by pleaders when justification seems impossible. It is then tantamount to a weak defence. An excuse may be against an obligation as well as a charge, as when an invitation is met with an excuse. In such cases excuse refers not to something done, but omitted to be done. It depends for its validity less on its intrinsic force, than on the disposition of those to whom it is made. It commonly carries an unfavourable reflexion, and a good excuse is most probably only apt, clever, and ingenious. The person who employs the

Defence in its true legal sense signifies not a justification, protection, or guard, which is now its popular signification, but merely an opposing or denial (from the French verb défendre) of the truth or validity of the complaint."-BLACKSTONE.

"They towards the throne supreme Accountable made haste to make appear With righteous plea their utmost vigilance And easily approved." MILTON.

APPARATUS. PARAPHERNALIA. These stand related as the useful to the ornamental. APPARATUS (Lat. appărare, to adjust) is the aggregate of implements of art, or physical organs necessary to form some production or promote some natural function. PARAPHERNALIA is a L.L.adjective, the substantive bona, i.e. goods, being understood. The paraphernalia were such goods as a wife possessed beyond her dowry, and were her own property independently of her husband: apa, beyond, and pigvn, dower. As this kind of property would naturally consist mainly in personal ornaments and apparel, the word came to signify an aggregate of furniture or implements subservient to some ornamental purpose; such as robes, hangings, movable decorations, costly utensils.

[APPARATUS]

APPARENT. VISIBLE. CLEAR DISTINCT. MANIFEST. PLAIN. OBVIOUS. EVIDENT. CONSPICUOUS. PALPABLE. PERCEPTIBLE. TANGIBLE.

APPARENT (Lat. appārēre, to appear) is used in the sense of either clear, visible, as opposed to concealed or dubious; or, secondly, seeming as opposed to real; or, thirdly, seeming in the sense of probable, and so opposite to certain. It is in the first of these senses that it is a synonym with the above. That is apparent which the bodily eye sees or the understanding perceives. The word says nothing of any properties of the thing which it qualifies, but only states the fact. It serves to qualify properties of things visible. Thus the star is visible. Its brightness is apparent. This would mean a very different thing from saying, the object is apparently grey, in reference to a colour about which, whether from distance, want of light, or some such cause, we were in doubt.

"When there is no apparent cause in the sky, the water will sometimes appear dappled with large spots of shade."-GILPIN'S Tour.

VISIBLE (Lat. visibilis) expresses what can be seen physically by the sense of sight. It admits of every degree, from the barely discernible to the conspicuous. That is visible which is not invisible. Unlike apparent, visible expresses the property by which the thing is capable of being That is apparent to me which is, by its own nature and properties, visible.

seen.

over-bright colouring in dress. It is by analogy that conspicuous is employed to express moral distinction, as by Macaulay:

"A man who holds a conspicuous place in the political, ecclesiastical, or literary history of England."

CLEAR (Lat. clarus) expresses primarily that on which the light shines with unobstructed brightness. The clear object stands out against the sky and in form well defined.

That is DISTINCT (Lat. distinguere, part. distinctus, to distinguish) which is clear in its parts and clearly separated from other objects. The opposite to clear is dim or obscure, the opposite to distinct is confused. It is possible to see an object as in a fog clearly without seeing it distinctly. It is clearly visible, inasmuch as we can have no doubt of its being there, and understand it to be what it is. It is indistinctly visible, inasmuch as the parts which constitute it are not fully distinguishable. At some distance out to sea, I see clearly a boat. I take my telescope, and then observe distinctly that there are four persons in it. Clearness is absolute distinctness, as distinctness is relative clearness. The terms belong to sound as well as sight. A well-toned bell has a clear sound. In a distant peal I hear the tones most distinctly. A clear truth is well comprehended, a distinct truth is held independently.

and exhibits itself without concealment. A man taken off his guard will often manifest his true character, though he may habitually conceal or keep it in check. A manifest liar stands convicted. A manifest contradiction needs no criticism, but by its own inherent force makes itself apparent. It is a term of mental and moral rather than of purely physical application. Not material objects, but their properties or facts connected with them, as statements and truths, are said to be manifest.

PLAIN (Lat. plānus) belongs to matters both of the senses and the intellect. We see, hear, smell, taste, feel, speak plainly. As that is clear which is lucid in itself, so that is plain of which ordinary faculties can take cognizance. The plain path lies open to the view, level and mapped out under the eye. A plain course is distinct, intelligible, unobstructed. A thing may be stated so clearly as to be plain to the meanest understanding.

"Why, 'tis a plain case."
SHAKESPEARE.

OBVIOUS (Lat. obvius, coming or going to meet) retains the force of its etymology. That is obvious which we cannot help understanding, which it is impossible to overlook, which carries its own meaning on the face of it. Its plainness supersedes all explanation or comment. An obvious remark is a truism, for by its nature it is as clear to others as it is to one's self. The literal meaning is set forth in the following :—

"The hero's bones with careful view select;

Apart and easy to be known they lie Amidst the heap, and obvious to the eye." POPE.

EVIDENT (Lat. evidentem) denotes what is easily recognizable as a fact or truth. That is evident which is plainly seen. What is clearly proved is evident, what proves itself is obvious. Some effort of mind is needed to discern what is evident, none to take in what is obvious. The axioms of mathematics are obvious. Truths

deduced from them are evident. It is obvious that the whole is greater than a part. It is evident that moral truth must be morally accepted, for it is incapable of demonstration. The apparent is opposed to the indistinguishable, the clear to the obscure, the visible to the invisible, the manifest to the disguised, concealed, or suppressed; the plain to the unintelligible or doubtful, the obvious to the recondite or abstruse, the evident to the questionable, the conspicuous to the inconspicuous or minute.

"No idea, therefore, can be undistinguishable from another from which it ought to be different, unless you would have it different from itself; for from all other it is evidently different."-LOCKE.

APPEARANCE (Lat. apparere, to appear) is used for the fact, the character, and the semblance or seeming nature, of appearing. It is in the two latter points that it is a synonym with aspect. The appearance of a thing is total. Its aspect is partial. The aspect, in short, is a part of the appearance. The formation of the word (Lat. aspicere, part. aspectus, to behold) shows this. The human appearance is the human figure, with the accidents of dress and others, the human aspect is the human face. The whole of any subject or object, with the properties and substance of it, is its appearance. Its aspect is some one characteristic side or face of it, which it presents to us as a point of view. The aspect carries with it an expressiveness which does not belong to its mere appearance. The appearance wears a character, the aspect wears a meaning. The heavens have a clear or cloudy appearance, a serene or stormy aspect. The appearance is a conclusion in itself, the aspect suggests further conclusions. In the moral as in the natural world we cannot see an object in its entirety, but can only in series connote those different aspects which make up our conception of the thing.

"Tydides stood, in aspect lion-like And terrible, in strength as forest boars." COWPER, Iliad.

APPEASE. ALLAY. ALLEVIATE. RELIEVE. PACIFY. MITIGATE. SOOTHE. ASSUAGE. CALM.

APPEASE (0. Fr. apaisier, O. Fr. à pais, to peace) is literally to bring to a state of peace. It is to reduce a state of violence, tumult, disturbance, excitement by luring back to peace; that is, to the common and proper order and harmony which belongs to things, and out of which they have been carried so as to be in a state of internal commotion. Although not inapplicable to physical elements and influences, APPEASE seems to suit moral cases far better. The storm calms; wrath or the cravings of men and beasts are appeased. In order to appease it commonly happens that something has to be paid, because when moral beings need to be appeased, they are in some condition of violent satisfaction, or demand.

'We, like unskilful or unruly patients, fondly imagine that the only way to appease our desires is to grant them the objects they so passionately tend to."-BOYLE.

PACIFY (Lat. pacificare) has etymologically the same sense as ArPEASE, but is employed of lesser disturbances of mind, and of mind only. Pacify belongs to the feelings of men, and not in any way to the force of things. While violent anger or eager appetites are appeased, importunity, discontent, peevishness, restlessness, or petty tumults are pacified.

"Not one diverting syllable now at a pinch to pacify our mishap."-L'ESTRANGE.

CALM (Fr. calme) is positive and direct, as appease is indirect. To appease is to put an end to violent motion. To calm is to produce great tranquillity. We have seen that the commotion which needs appeasing is of a special kind. Other kinds may be calmed. As anger, for instance, is appeased, so fear, or anxiety, or uneasiness is calmed. He who is under vexation, disappointment, or despair,needs to be calmed. He is to be appeased who wields his passions. He is to be calmed also who is overmastered by them. The strong therefore need to be appeased, and the weak calmed. Just and full satisfaction appeases, soothing words and assurances are

often needed to calm. In the cases to which they are both applicable, to appease involves a more permanent setilement than to calm. Clever treatment may sometimes calm, but satisfaction of mind is involved in being appeased. He who is calmed is for the time set at rest. He who is appeased has no more cause of desire or discontent.

"The affairs of Turkey were then in great disorder. The Grand Seignior died soon after, and his successor in that Empire gave his subjects such hopes of peace that they were caimed for the present."BURNET.

The term RELIEVE (Lat. rělěvāre) is employed in all cases where a pressure of a burden exists, or may be imagined. Pain or grief is said to be relieved when it is either partially or entirely removed. The same may be said of duties, cares, responsibilities, anxieties. On the other hand, that which is ALLEVIATED (Lat. allevare, to lighten) is only partially removed. A pain is alleviated by being made less. Commonly speaking, the person is relieved when the burden is alleviated. Things which affect our feelings are alleviated. Those which affect our condition or circumstances may be said to be relieved. The object of giving relief to the poor is the alleviation of the pressure of poverty.

"The inferior ranks of people no longer looked upon that order as he had done before, as the comforters of their distress and the relievers of their indigence."ADAM SMITH,

"The calamity of the want of the sense of hearing is much alleviated; comparatively speaking, it is removed by giving the use of letters and of speech, by which they, the deaf, are admitted to the pleasure of social conversation."-HORSLEY.

MITIGATE (Lat. mitigāre, to soften) stands to the severe, as relieve and alleviate to the oppressive. Things are mitigated which affect us hardly, harshly, painfully; as anger, penalty, pain, evil, hatred; and even physical influences, as cold, or the taste of sharpness. It is, like ALLEVIATE, expressive of a diminishing not a removing influence. Cruelty or acidity mitigated remains cruel and acid. It is used only of things or the qualities

of persons, not of persons themselves. Severity in action, suffering, or treatment, is susceptible of mitigation. Time, though it may never remove, is sure to mitigate an affliction. It is part of wise legislation to mitigate over-rigorous laws.

"All it can do is to devise how that which must be endured may be mitigated."HOOKER.

ASSUAGE (0. Fr. assuager, Prov. assuaviar, Lat. suavis, sweet: SKEAT, Etym. Dict.) is to soften down. It is very like MITIGATE, but is more positive and active. When pain is mitigated, it is less severe than before, when it is assuaged we have a feeling of relief and ease. It is to pain and grief, that is, to mental and bodily suffering, that ASSUAGE is ordinarily applied. But it is applicable to any strong emotion, passion, or appetite which is fierce or violent in its character, as ardour, anger, hunger.

Within its reeking bosom, threatening death

To his young hopes requires discreet delay." COWPER.

ALLAY (Fr. alléger, Lat. alleviare) is employed in reference not so much to the violent or the painful, as to that which excites, disturbs, and makes uneasy. If pain is assuaged, irritation is allayed. Harassing thirst, eager curiosity, feverish restlessness, pain which is more irksome or severe, sorrow which belongs more to regret than to remorse, are allayed.

SOOTHE (A.S. gesothian,to soothe) belongs both to persons and to what they suffer, while ALLAY is applicable only to the suffering. It indicates its reduction, and that often only temporary, rather than its removal. It denotes,perhaps, more strongly than ASSUAGE, a feeling of comparative comfort in him whose suffering is softened. The angry man soothed is not only no longer angry, but in a softened state of mind. The pain that is soothed is almost converted into pleasure.