JACERE, see _Cubare_.
JACTATIO; GLORIATIO; OSTENTATIO; VENDITATIO. +Jactatio+ and +gloriatio+
have their foundation in vanity and self-complacency; +jactatio+ is
making much ado of one's excellencies and merits, and shows itself in
words and actions, with the accessory notion of folly; +gloriatio+ is
talking big, proclaiming one's excellencies and merits, with the
accessory notion of insolence; whereas +ostentatio+ and +venditatio+
have their foundation in a crafty calculation of the effect to be
produced, and a disregard to truth; +ostentatio+ would conceal real
emptiness under a false show; +venditatio+ would, by exaggerating one's
excellencies, pass them off for greater than they are.
JACTURA, see _Amittere_ and _Damnum_.
JACULUM, see _Missile_.
JANUA, see _Ostium_.
ICERE, see _Verberare_.
IDONEUS; APTUS. +Idoneus+ denotes a passive, +aptus+ an active fitness
for any thing. F. A. Wolf. Or, the _idoneus_ is fitted by his
qualifications, and, through outward circumstances, for any particular
destination, like the #epitêdeios#; the aptus (from potis, potens), by
his worth and adequacy, like #hikanos#. The _idoneus_ is in himself
inactive, and suffers himself to be employed for a particular purpose,
for which he is qualified; the _aptus_ himself engages in the business,
because he is adequate to it. (iii. 276.)
IGNARUS, see _Cognitio_.
IGNAVIA; INERTIA; SEGNITIA; DESIDIA; SOCORDIA; PIGRITIA. 1. +Ignavia+
denotes the love of idleness, in an +ideal+ sense, inasmuch as the
impulse to action distinguishes the more noble from the ordinary man,
and gives him an +absolute+ value; in opp. to _industria_, Tac. Ann.
xii. 12. xvi. 18; whereas +inertia+ denotes the love of idleness in a
_real tangible_ sense, inasmuch as activity makes a man a useful member
of society, and gives him a relative value. +Ignavia+ is inherent in the
temperament, and has no inclination for action; +inertia+ lies in the
character and habits, and has no desire to work. A lazy slave is called
_inors_; a person of rank, that passes his time in doing nothing, is
_ignavus_. 2. +Segnitia+, +desidia+, +socordia+, and +pigritia+, are the
faults of a too easy temperament. +Segnitia+ (from sequi, #oknos#,)
wants rousing, or compulsion, and must be conquered, before it resigns
its ease, in opp. to _promptus_. Tac. Agr. 21. +Desidia+ (from sedere)
lays its hands on its lap, and expects that things will happen of
themselves; +socordia+ is susceptible of no lively interest, and
neglects its duties from want of thought, like phlegm; +pigritia+ has an
antipathy to all motion, and always feels best in a state of absolute
bodily rest, like slothfulness. (iv. 212.)
IGNAVIA, see _Vereri_.
IGNOMINIA; INFAMIA; DEDECUS; PROBRUM; OPPROBRIUM. 1. +Ignominia+
deprives one of political honor, which is independent of the reports
circulated concerning a man, and is the consequence of an official
denunciation, the justice of which is supposed; that of the censor, for
example, like #atimia#; whereas +infamia+ deprives one of moral honor,
of one's good name, has a reference to public scorn, and is the
consequence of shameless and dishonorable conduct, like #dusphêmia#.
2. +Ignominia+ and +infamia+ are abstract, and denote subjective states;
+dedecus+ and +probrum+ are concrete, and denote, objectively, disgrace
itself; +dedecus+ is a deviation from the conduct that becomes a man of
honor, from whom noble actions are expected; +probrum+ is a stain on the
morality of a man, from whom, at least, irreproachable conduct is
expected. +Dedecus+ is incurred generally in our public relations, by
abjectness of spirit, etc.; +probrum+, in our private relations, by
licentiousness, etc. 3. +Probrum+ (from #propherô# is reproach, as far
as it can justly be made; +opprobrium+, reproach, as far as it actually
is made. In _probrum_ the disgrace itself is more considered; in
_opprobrium_, the open proclamation of it.
IGNOSCERE; VENIAM DARE. +Ignoscere+ (#anagignôskein#) is a moral act;
as, to forgive from one's heart; to forgive and forget, in opp. to
retaining anger, #sungignôskein#; whereas +veniam dare+ (#anian# or
#anesin dounai#) is a political act, to allow clemency to take place of
justice, in opp. to punishment, like #methienai#. The friend _ignoscit_
a person of his own rank; one who is of higher rank and greater power
_veniam dat_. Cic. Man. 3. Illis imperatoribus laus est tribuenda quod
egerunt; _venia danda_ quod reliquerunt; comp. with Att. xvi. 16.
_Ignosce_ mihi quod eadem de re sæpius scribam. (v. 170.)
ILIA, see _Caro_.
ILLICO, see _Repente_.
ILLUSTRIS, see _Celeber_ and _Luculentus_.
IMAGO; SIMULACRUM; STATUA; SIGNUM. 1. +Imago+ and +simulacrum+ denote,
as the most general terms, any representation, whether a work of
statuary or of painting; +imago+ (#mêchanê#) is allied to the original,
as to a pattern, by a striking likeness of form, like #eikôn#;
+simulacrum+ is opposed to the original, as a real being, by a deceptive
imitation of its form, like #eidôlon#; whereas +statua+, +signum+, and
+effigies+, are merely plastic works; +tabula+ and +pictura+, merely
pictures. 2. +Simulacrum+ and +statua+ denote the copying of the whole
figure, consequently, in the plastic art, standing figures; +effigies+
and +imago+, principally the copying of the characteristic parts,
namely, the features; +effigies+, in statuary, as busts; +imago+, in
painting, as half-length portraits. Tac. Ann. i. 74. Alia in _statua_
amputato capite Augusti _effigiem_ Tiberii inditam. Hist. ii. 3.
_Simulacrum_ deæ _effigie_ humana. Cic. Tusc. iii. 2, 3. Optimus quisque
consectatur nullam eminentem _effigiem_ (virtutis) sed adumbratam
_imaginem_ gloriæ. +Signum+ (from sequo, to proclaim,) means any plastic
work, in opp. to _tabulæ_ and _picturæ_. Sal. Cat. 11. Cic. Orat. i. 35.
Man. 14. Suet. Cæs. 47. Quintil. ix. 2. Cic. Verr. iv. 1; +simulacrum+
means the sacred statue of a god, like #agalma#; +statua+, the profane
statue of a man, like #andrias#. Cic. Cat. iii. 8. _Simulacra_ deorum
immortalium depulsa sunt et _statuæ_ veterum hominum dejectæ. Tac. Ann.
i. 73. Suet. Tib. 26. Cic. Verr. i. 22. Legati deorum _simulacra_
venerabantur, itemque cætera _signa_ et ornamenta lacrimantes
intuebantur. (v. 237.)
IMBER, see _Pluvia_.
IMITATIO; ÆMULATIO; CERTATIO; RIVALITAS; SIMULATIO. 1. +Imitari+ means
merely the effort to produce something like some other thing, without
any accessory moral notion; +æmulari+ (from #aisimos#) means, at the
same time, to do something which shall gain equal or superior
consideration, honor, and approbation, when compared with the thing
imitated. +Imitatio+ has in view only the thing itself, and is generally
moderate and laudable; +æmulatio+ has in view chiefly the person, who is
already in possession of the quality worthy of imitation, and always
seems more or less a passion, which deserves praise or blame, according
as it has its foundation in the lover of honor, or in immoderate
ambition. Plin. Ep. vii. 30. Demosthenis orationem habui in manibus, non
ut _æmularer_ (improbum enim ac pæne furiosum) at tamen _imitarer_ ac
sequerer tantum. Comp. i. 2, 2. viii. 5, 13. Quintil. i. 2, 26. Cic.
Tusc. iv. 8, 17. 2. The +æmulus+ is at first behind his opponent, and
strives for a time only to come up to him, and be like him; whereas the
+certator+ and +concertator+ are already on a par with their opponent,
and strive to outdo him, and conquer him. 3. +Æmulatio+ contends for
superiority in any art; +rivalitas+, only for preference in estimation.
Cic. Tusc. iv. 26, 56. Illa vitiosa _æmulatione_, quæ _rivalitati_
similis est, quid habet utilitatis? 4. +Imitatio+ is an effort to become
something which a man at present is not, but fain would be, and really
can become; whereas +simulatio+, an effort to pass for something which a
man properly and naturally is not, nor ever can be. +Imitatio+ is the
means of attaining to an actual or presumptive ideal; whereas
+simulatio+ remains for ever a mere counterfeit. (iii. 64.)
IMPAR, see _Æquus_.
IMPENSÆ, see _Sumptus_.
IMPERARE, see _Jubere_.
IMPERTIRE; TRIBUERE; PARTICIPARE; COMMUNICARE. +Impertire+ and
+tribuere+ denote giving a portion, without reference to any share,
which the giver is to retain for himself; +impertire+ means giving, as
an act of free will and of goodness; +tribuere+, as an act of justice,
or of judiciousness; whereas +participare+ and +communicare+, the giving
a share of something of which one also retains a share one's self;
+participare+ has generally the receiver for its object, who is to share
a possession; but +communicare+, generally the thing shared, in the use
of which the receiver is to have a share. (iv. 158.)
IMPIETAS, see _Delictum_.
IMPIUS, see _Scelestus_.
IMPONERE, see _Fallere_.
IMUS; INFIMUS. +Imum+ (superl. from in) denotes the lowest part of a
whole; +infimum+ (superl. from inferus) either the lowest part of all
the parts, that is, the basis, or the lowest in a discrete magnitude,
that is, a magnitude consisting of distinct parts. The _imum_ is the
lowest extremity of a part; then the _infimum_, the lowest part, with
reference to the other parts. Cic. Rosc. Com. 7. Ab _imis_ unguibus
usque ad summum verticem: compare with Divin. i. 33. Ut ab _infima_ ara
subito anguis emergeret; and with N. D. ii. 20. Luna _infima_ est
quinque errantium. Further, +imus+ denotes the lowest in a purely local
relation; +infimus+, with the accessory notion of the lowest rank.
(iv. 377.)
INAMBULARE, see _Ambulare_.
INANIS; VACUUS. +Inanis+ (from #inaô#) means the emptiness of that which
has been full, but is now without its contents, in opp. to _plenus_,
Cic. Orat. i. 9, 37. Parad. 6, 1. Brut. 8, 34; whereas +vacuus+ denotes
the emptiness of that which may be filled, but is at present vacant, in
opp. to _occupatus_, Tac. Hist. iv. 17; or to _obsessus_, Cic. N. T.
i. 24. Tac. Ann. vi. 34. Jason post avectam Medeam genitosque ex ea
liberos _inanem_ mox regiam Æetæ _vacuosque_ Colchos repetivit; that is,
the palace deserted and desolate, and the people without a governor.
Figuratively, +inane+ means a nullity; +vacuum+, a vacancy. (i. 100.)
INCASSUM, see _Frustra_.
INCASTUS, see _Inficetus_.
INCEDERE, see _Ire_.
INCENDERE, see _Accendere_.
INCESTUS, see _Inficetus_.
INCHOARE, see _Incipere_.
INCIENS, see _Prægnans_.
INCIPERE; ORDIRI; INCHOARE; COEPISSE. 1. +Incipere+ denotes the
beginning, in opp. to the state of rest, which precedes and follows,
consequently it is in opp. to _cessare_ and _desinere_, _desistere_,
_finire_; whereas +ordiri+ (from #erdein#, radix,) in opp. to an
advancement; consequently in opp. to _continuare_, and its intransitive
_pergere_; lastly, +inchoare+ (from conari) in opp. to ending and
accomplishing, consequently in opp. to _perficere_, _consummare_,
_peragere_, _absolvere_, etc. Cic. Off. i. 37. Ut _incipiendi_ ratio
fuerit, ita sit _desinendi_ modus. Tusc. i. 49. Sen. Ep. 116. Plin.
H. N. xi. 51. Plin. Pan. 54, 6. 57, 2. Ep. ix. 4. Quintil. xi. 3, 34.
Tac. Agr. 32. Varro R. R. iii. 16. Apes cum evolaturæ sunt, aut etiam
_inciperunt_, consonant vehementer. Cic. Fin. iv. 6. Hoc _inchoati_
cujusdam officii est, non _perfecti_. Brut. 33. Liv. xl. 9. Plin. Ep.
iii. 8, 7. Plin. H. N. x. 63. Tac. Dial. 33. Suet. Claud. 3. Cic. Fr.
ap. Non. _Perge_, quæso, nec enim imperite exorsus es. 2. +Coepi+ has
nearly the same words in opp. to it as _incipere_ has; Sen. Cons. Polyb.
20. Quicquid _coepit_, et desinit. Cic. Rab. Post. 2. Ovid, Ep. ix. 23;
+coepi+ refers more to the action which is begun; +incepi+, more to the
beginning which has been made. +Coepi+ is a sort of auxiliary verb;
+incepi+ is emphatic; hence +coepi+ has an infinitive, +incipere+ a
substantive, for its object. Cic. Verr. v. 10. Quum ver esse _coeperat_
(sed cum rosam viderat, tum ver _incipere_ arbitrabatur), dabat se
labori. (iii. 157.)
INCITARE; INSTIGARE; IRRITARE; INSTINCTUS. 1. +Incitare+ (from ciere)
denotes to urge an inactive person by merely bidding, speaking to, and
calling upon him, to an action, generally of a laudable kind,
synonymously with _hortari_; +instigare+ (from #stixai#) to spur on a
reluctant person by more vehement exhortations, promises, threatenings,
to an adventurous act, synonymously with _stimulare_; +irritare+
(#anerethizô#) to incite a quiet person by rousing his passions,
ambition, revenge, to a violent action, synonymously with _exarcerbare_.
Ter. And. iv. 2, 9. Age, si hic non insanit satis sua sponte, _instiga_.
Lucr. iv. 1075. Et stimuli subsunt qui _instigant_ lædere id upsum.
2. +Instigatus+ means spurred on by an exterior and profane power, by
words, commands, etc.; +instinctus+ means impelled by an interior and
higher power, by inspiration, love, the voice of the gods. (iii. 314.)
INCLYTUS, see _Celeber_.
INCOLERE; HABITARE; INCOLA; INQUILINUS; COLONUS. 1. +Incolere+ is
transitive, as to inhabit; +habitare+, intransitive, as to dwell. At the
same time +incolere+ has reference to the country, to which a man, as a
citizen or inhabitant, belongs; whereas +habitare+ has reference to the
house, in which a man, as owner or tenant, has his stationary residence.
2. +Incola+ is the inhabitant, in opp. to the citizen, Cic. Off. i. 34,
like #metoikos#; +inquilinus+, the tenant, in opp. to the owner of the
house, _dominus_, Cic. Phil. ii. 41, like #sunoikos#; +colonus+, the
farmer, in opp. to the landowner, Cic. Cæc. 32; something like #thês#.
INCOLUMIS, see _Salvus_.
INCUNABULA, see _Cunæ_.
INCURIOSUS, see _Tutus_.
INCURVUS, see _Curvus_.
INCUSARE, see _Arguere_.
INDAGARE, see _Quærere_.
INDIGERE, see _Carere_.
INDIGNARI, see _Succensere_.
INDOLES, see _Ingenium_.
INDULGERE, see _Concedere_.
INDUSTRIA, see _Opera_.
INEDIA, see _Fames_.
INERTIA, see _Ignavia_.
INFAMIA, see _Ignominia_.
INFANS, see _Puer_.
INFENSUS, INFESTUS, see _Adversarius_.
INFICETUS; INFACETUS; INCESTUS; INCASTUS. 1. +Inficetus+ involves
positive blame, a tasteless and heavy fellow; whereas +infacetus+ only
negative, a man not remarkable for wit. 2. In the same manner +incestus+
denotes an incestuous person; whereas +incastus+ only an unchaste
person. Sen. Contr. ii. 13. (ii. 83.)
INFIDELIS, INFIDUS, see _Fidus_.
INFIMUS, see _Imus_.
INFITIARI, INFITIAS IRE, see _Negare_.
INFLAMMARE, see _Accendere_.
INFORTUNIUM; CALAMITAS; INFELICITAS; MISERIA. +Infortunium+ and
+calamitas+ denote a single misfortune; +infortunium+, more as a
vexatious accident, like malheur, for example, the loss of a purse,
receiving blows, etc.; +calamitas+ (from #kolouô#) a tragic accident, as
the loss of a beloved person, of power, etc.; whereas +infelicitas+ and
+miseria+ denote an unfortunate state of considerable duration;
+infelicitas+, merely as the absence of success; +miseria+ (from
#musaros#?) as an actual, pressing state of affliction.
INGENIUM; NATURA; INDOLES. +Ingenium+ and +natura+ denote the
disposition, as far as it constitutes the immovable ground of human
individuality, and is susceptible of no change; +ingenium+, more with
reference to the faculties of the mind, +natura+ to the feelings of the
heart; whereas +indoles+ denotes the disposition, as far as it
constitutes only the beginning of individuality, and is susceptible of
improvement. (vi. 172.)
INGLUVIES, see _Faux_.
INGREDI, see _Inire_ and _Ire_.
INGRUERE, see _Irruere_.
INIMICITIA, see _Odium_.
INIMICUS, see _Adversarius_.
INIRE; INTRARE; INTROIRE; INGREDI. 1. +Inire+ denotes almost always only
a figurative entering, as to engage in any thing, for example, _inire
pugnam_, _numerum_, etc.; whereas +intrare+, +introire+, +ingredi+, a
literal entering; +intrare+ is usually transitive, as to enter, and has
an emphasis on the verbal part of the word; whereas +introire+ is
intransitive, as to step in, and has an emphasis on the adverbial part
of the word. In the phrase _intrare curiam_ one thinks more of the mere
threshold, which is to be stepped over; in the phrase _introire_ one
thinks more of the four walls by which one is to be enclosed.
2. +Intrare+ and +introire+ suppose a space distinctly limited by walls,
boundaries, marks; whereas +ingredi+ supposes, generally, any limited
space, for example, _viam_, _pontem_, etc. (iv. 521.)
INITIUM; PRINCIPIUM; PRIMORDIUM. 1. +Initium+ denotes the beginning in
an abstract sense, as the mere point from which a thing begins, in opp.
to _exitus_. Cic. Rosc. Com. 13, 39. Tusc. i. 38. Brut. 34. Sen. Ep. 9.
N. Q. iii. 29; whereas +principium+ denotes the beginning as a concrete
notion, as that part of the whole which stands before the other parts in
things, and goes before them in actions, in opp. to _extremum_. Cic.
Cleunt. 4. Orat. 61, 204. Cæc. 15, 44. In _initium_ the beginning is
made only with reference to time; in _principium_ the foundation also is
laid with reference to space. The _initium_ is pushed out of the way by
that which follows; the _principium_ serves as a basis for that which
follows. The _initia philosophiæ_ are the rudiments over which the
scholar goes, and which are superseded by further studies; the
_principia_ are the fundamental principles, to which he must always
recur. +Initio+ usually means "at the beginning, but differently (or,
not at all) afterwards;" whereas +principio+ means from the very
beginning, and so onwards. 2. +Primordium+ is a more solemn and
comprehensive term than _principium_, and supposes a whole of great
extent, the beginning of which is so far removed that one can
distinguish a merely apparent beginning from the actual and primeval
source and origin. (iii. 163.)
INJURIA, see _Contumelia_.
INNOCENTIA, see _Virtus_.
INNUMERUS; INNUMERABILIS. +Innumerus+ is a poetical and choice
expression, like numberless, #anêrithmos#; +innumerabilis+, a prosaic
and usual expression, like innumerable, #anarithmêtos#. (vi. 173.)
INOPIA, see _Paupertas_.
INQUAM, see _Dicere_.
INQUILINUS, see _Incolere_.
INQUINARE, s. _Contaminare_.
INSANUS, see _Amens_.
INSCENDERE, see _Scandere_.
INSCIUS, see _Cognitio_.
INSIGNIS, see _Eminens_.
INSIMULARE, see _Arguere_.
INSOLENTIA, see _Superbia_.
INSOMNIS, see _Vigil_.
INSOMNIUM, see _Somnus_.
INSTIGARE, see _Incitare_.
INSTITUERE; INSTAURARE; RESTITUERE; RESTAURARE. +Instituere+ means to
establish a profane, +instaurare+, a sacred, or honorable, or generally
important institution, such as sacrifices, sacred games, wars and
battles. Hence is _instituere_ itself a usual, _instaurare_, a solemn,
select expression. In the same manner _restituere_ is distinguished from
_restaurare_. (iv. 300.)
INSTITUERE, see _Erudire_.
INSTRUCTUS, see _Præditus_.
INSUPER, see _Præterea_.
INTEGER, see _Salvus_.
INTEGRARE, see _Iterum_.
INTELLIGERE; SENTIRE; COGNOSCERE. +Intelligere+ denotes a rational
discernment, by means of reflection and combination; +sentire+, a
natural discernment, by means of the feelings, immediate images, or
perceptions, whether of the senses or of the mind; lastly, +cognoscere+
denotes an historical discernment, by means of the senses and of
tradition. Sen. Ir. iii. 13. Quidni gauderet, quod iram suam multi
_intelligerent_, nemo _sentiret_? Cic. N. D. iii. 24. Quare autem in his
vis deorum insit, tum _intelligam_ quum _cognovero_. (vi. 175.)
INTERCAPEDO; INTERRUPTIO; INTERPELLATIO; INTERLOCUTIO. +Intercapedo+ and
+interruptio+ are any interruption of another person's business;
+intercapedo+, a quiet, often even a benevolent interruption;
+interruptio+, a violent and turbulent interruption; whereas
+interpellatio+ and +interlocutio+ are only the interruption of a speech
by speaking between; the _interpellator_ will nearly prevent the speaker
from going on; the _interlocutor_ will make himself also heard in the
midst of another's speech. (vi. 176.)
INTERDICERE, see _Vetare_.
INTERDIU, see _Dies_.
INTERDUM, see _Nonnunquam_.
INTEREA; INTERIM. +Interea+ refers to a business of some duration, which
takes place in a space of time, as in the mean time; +interim+, to a
momentary business, as in the midst of this. They have the same relation
to each other, as a point of time to a space of time. Cic. Quint. 6. Hæc
dum Romæ geruntur . . . Quintius _interea_ de agro detruditur; that is,
gradually; comp. with Fam. x. 12. _Interim_ ad me venit Manutius noster.
Tac. Ann. xi. 32. Non rumor _interea_, sed undique nuntii incedunt . . .
Atque _interim_ Ostiensem viam intrat. (iv. 271.)
INTEREMTOR, see _Homicida_.
INTERESSE, see _Adesse_.
INTERFECTOR, see _Homicida_.
INTERFICERE; PERIMERE; INTERIMERE; NECARE; OCCIDERE; JUGULARE;
OBTRUNCARE; TRUCIDARE; PERCUTERE. +Interficere+ and +perimere+ are the
most general expressions for putting to death, in whatever manner, and
from whatever motive, _fame_, _veneno_, _suspendio_, _ferro_,
_suppliciis_, _dolo_, like #kteinein#; but +interficere+ as a usual,
+perimere+ as an old, forcible, poetical expression. +Interimere+
involves the accessory notion of privacy, as to remove out of the way;
#anairein#; +necare+, that of injustice, or, at least, cruelty, to
murder, #phoneuein#. Cic. Tusc. v. 20. Dionysius alterum jussit
_interfici_, quia viam demonstravisset _interimendi_ sui. Curt. ix. 7,
8. Boxum protinus placuit _interfici_; Biconem etiam per cruciatus
_necari_. 2. +Occidere+, +jugulare+, +trucidare+, +obtruncare+,
+percutere+, denote a sanguinary death-blow; +occidere+ means by cutting
down, especially the business of the soldier in honorable open battle;
+jugulare+, by cutting the throat or neck, or rather by a
skilfully-directed thrust into the collar-bone, especially the business
of the bandit, after the pattern of the gladiator, like #sphaxai#;
+obtruncare+ means to butcher, massacre, and cut to pieces, after the
manner of the awkward murderer; +trucidare+, to slaughter as one would a
steer, after the manner of the blood-thirsty miscreant, who, without
meeting with resistance, plays the hero on the defenceless; +percutere+,
to execute, as a mere mechanical act, after the manner of the headsman,
or other executioner of a sentence of condemnation, or, at least, of a
death-warrant. Senec. Contr. iii. 21. Nec dominum _occidit_, nec domino
venenum dedit. Hor. Ep. i. 2. Ut _jugulent_ hominem, surgunt de nocte
latrones. Sallust. Fr. Cæteri vice pecorum _obtruncantur_; so that you
may see a mangled mass of limbs, as in the heap of slain in a battle.
Tac. Hist. . . . Juberet _interfici_; offerre se corpora iræ;
_trucidaret_. Cic. Cat. iv. 6. and Rosc. Am. 34. Cujus consilio
_occisus_ sit invenio; cujus manu _percussus_ sit non invenio.
(iii. 181.)
[[INTERIM, see _Interea_.]]
INTERITUS, see _Lues_ and _Mors_.
INTERLOCUTIO, see _Intercapedo_.
INTERMITTERE; OMITTERE. +Intermittere+ means merely to leave off for a
time,--in tempus mittere cum spe consilioque resumendi; whereas
+omittere+, to leave out altogether. Varro Fr. Studia tantum
_intermittantur_, ne _omittantur_. (i. 3.)
INTERMORI, see _Mors_.
INTERPELLATIO, see _Intercapedo_.
INTERROGARE, see _Rogare_.
INTERRUPTIO, see _Intercapedo_.
INTESTINA, see _Caro_.
INTRARE, INTROIRE, see _Inire_.
INTUERI, see _Videre_.