LAXCil'AdE 



245 



ge 

 di 



or at least the use of the limbs; to keep is simply to 

 have by one at one's pleasure; detain and retain are 

 modes of keeping: the former signifies keeping back 

 what belongs to another; the latter signifies keeping a 

 long time for one's own purpose. 



To Hold, Occupy, Possess. We hold a thing for 

 a long or a short time; wje occupy it for a permanence; 

 we hold it for ourselves or others; we occupy it only for 

 ourselves; we hold it for various purposes; we occupy 

 only for the purpose of converting it to our private use. 

 To occupy is only to hold under a certain compact; 

 but to possess is to hold as one's own. 



Holiness, Sanctity. Holiness is to the mind of a 

 man what sanctity is to his exterior; with this differ- 

 ence, that holiness to a certain degree ought to belong 

 to every man professing Christianity; but sanctity, as 

 it lies in the manners, the outward garb, and deport- 

 ment, is becoming only to certain persons, and at cer- 

 tain times. 



Hollow. Empty. Hollow, a cavity formed by tak- 

 ing material out; as a hollow tree. That which has 

 nothing in it is empty; as an empty chair. 



Holv. VK red. Divine. Whatever is most inti- 

 mately connected with religion and religious worship, 

 in its purest state, is holy, unhallowed by a mixture of 

 inferior objects, and elevated in the greatest possible 

 degree, so as to suit the nature of an infinitely perfect 

 and exalted Being; the sacred derives its sanction from 

 human institutions, and is connected rather with our 

 moral than our religious duties; what is holy is alto- 



ther spiritual, ana abstracted from the earthly; the 



vine is often contrasted with the human; but there 

 are many human things which are denominated divine. 

 What is divine, therefore, may be so superlatively 

 excellent as to be conceived of as having the stamp of 

 inspiration from the Deity. 



To Honor, Reverence, Respect. To honor is only 

 an outward act; to reverence is either an act of the mind 

 or the outward expression of a sentiment; to respect is 

 mostly an act of the mind, though it may admit 01 being 

 expressed by some outward act. We honor God by 

 adoration and worship; we honor our parents by obey- 

 ing them and giving them our personal service; we 

 reverence our Maker by cherishing in our minds a dread 

 of offending him; we respect a person or thing that 

 is lofty, worthy, or honorable. 



Hot. Fiery, Burning, Ardent. In the figurative 

 application, a temper is said to be hot or fiery; rage is 

 burning; the mind is ardent in pursuit of an object. 

 Zeal may be hot, fiery, burning, and ardent; but in the 

 hr-t three cases it denotes the intemperance of the 

 mind when heated by religion or politics; the latter is 

 admissible so long as it is confined to a good object. 



Human, Humane. The human race or human 

 beings are opposed to the irrational part of the creation ; 

 a humane race or a humane individual is opposed to 

 one that is cruel and fond of inflicting pain. 



Humble. Modest, Submissive. A man is humble 

 from a sense of his comparative inferiority to others in 

 ix)int of station and outward circumstances; or he is 

 humble from a sense of his imperfections, and a con- 

 sciousness of not being what he ought to be; he is mod- 

 est, inasmuch as he sets hut little value on his qualifi- 

 cations, acquirements, and endowments, i 

 humble and submissive there is this prommetr 

 of distinction, that the former marks a temper of mind. 

 the latter a mode of action: we may be submissive 

 because we are humble; but we may likewise be sub- 

 missive from fear, from interested motive-, and the like. 



Humor. Temper. Mood. The humor is so fluc- 

 that it varies in the same mind perpetually; 

 but the temper is so far confined that it always shows 

 itself to be the same whenever it shows itself at all. 

 The humor makes a man different from himself; the 

 temper makes him different from others; hence we 

 speak of the humor of the moment; of the temper of 

 youth or of old age. Humor and mood agree in denot- 

 ing a particular and tm|iont> feeling; hut 

 :er m the cause: the former being attributable 

 rather to the physical state of the body, and the latter 

 to the moral frame of the mind; mood IH a temporary 



or capricious state or condition of the mind in regard 

 to passion or feeling. 1 oaleulatiai 



hunx.r ..f a man; it depends upon his mood whether he 



|>erl"orniH ill or well. 



Hurtful. Pen. loUS, Noxious, NolftOin 

 tween hurtful and p.-nueiou- 



tion ax between hurting and destroying: that which i* 

 hurtful may hurt in various wav*. hut that M 



'ssanlv tei ;i..n; confinement 



is hurtful to the health; bad > 



the moral-: iio\u.n- a- d noisome are -i * of the 



hurtful: thai is mllicts a direct injury. 



that which is noisome inflicts it indirectly; noxious 

 insects are such as wound; noisome vapors are such 

 as tend to create disorders. 



Idea, Thought, Imagination. The idea is the 

 simple representation of an object; the thought is the 

 reflection; and the imagination is the combination of 

 ideas: we have ideas of the sun, the moon, and all 

 material objects; we have thoughts on moral subjects; 

 we have imaginations drawn from the ideas already 

 existing in the mind. 



Ideal. Imaginary. The ideal is not directly op- 

 posed to, but abstracted from, the real: the imaginary, 

 on the other hand, is directly opposed to the real; it 

 is the unreal thing formed by the imagination. Ideal 

 happiness is the happiness which is formed in the mind 

 without having any direct and actual prototype in 

 nature; the imaginary is that which is opp. 

 some positive existing reality; the pleasure which a 

 lunatic derives from the conceit of being a king is alto- 

 gether imaginary. 



Idle, Lazy, Indolent. One is termed idle who will 

 do nothing useful; one is lazy who will do nothing at 

 all without great reluctance; one is indolent who does 

 not care to do anything or set about anything. 



To Illuminate. Illumine, Enlighten. We illumi- 

 nate by means of artificial lights; the sun illuminates 

 the world by its own light; preaching and instruction 

 enlighten the minds of men. Illumine is but a poetic 

 variation of illuminate. 



Imminent, Impending, Threatening. All these 

 terms are used in regard to some evil that is exceedingly 

 near; imminent conveys no idea of duration; impend- 

 ing excludes the idea of what is momentary. A person 

 may be in imminent danger of losing his life in one 

 instant, and the danger may be over the next instant; 

 but an impending danger is that which has been long 

 m existence and gradually approaching; a threatening 

 evil gives intimations of its own approach: we perceive 

 the threatening tempest in the blackness of the 



To Impair, Injure. To impair is a progressive 

 mode of injuring; an injury may take place either by 

 degrees or by an instantaneous act: straining of the 

 eyes impairs the sight, but a blow injures rather than 

 impairs the eye. 



Imperious, Lordly, Domineering. Overbearing. 

 A person s temper or his tone is denominated imperious; 

 his air or deportment is lordly; his tone is domineering; 

 overbearing is employed for men in the general relations 

 of society, whether superiors or equals. A man of an 

 imperious temper and some talent will frequently he 

 so overbearing in the assemblies of his equals as to awe 

 the rest into silence. 



To Implicate, Involve. Implicate, from plico. to 

 fold, denotes to fold into a thing; and involve, from 

 volvo, to roll, signifies to roll into a thing: by which 

 explanation we perceive that to implicate marks some- 

 thing less cut angle* 1 than to involve; for that which 

 is folded may be folded only once, hut that which is 

 rolled is turned many times. In application, therefore. 

 to human affairs, people are said to he implicated who 

 have taken ever so small a share in a transact ion; hut 

 they are involved only when they are deeply concerned. 



To Impugn, Attack. He who impugns m:t 

 times proceed insidiously and circuitouslv to undermine 

 the faith of others; he who attacks always proceeds 

 with more or less violence. When there are no argu- 

 ments wherewith to impugn a doctrine, it IS easy to 

 attack it with ridicule and scurrility. 



Inability Disability. Hie inability lies in the 

 nature of the thing, and is irremediable, the disability 

 lies in the circumstances, and may sometimes be removed. 



In. id veil. M. v . Inattention. Ov e r-iuhl. 

 may be guilt v of inadverU e the mind that is 



occupied with many subjects equally serious may be 

 turned so steadily toward some that others may escape 

 'mi inattention, which designates a direct want 

 of attention, is always a fault, and belongs only to the 

 young, or such as are thoughtless by nature: an over- 

 sight is properly a species of inadvertency, which arises 

 from looking over, or passing by, a thing; we must be 

 guarded against oversights in business, as their conse 



.lUenee- mav he -ei,..i|-. 



In, llnatlon. 1.1 ,.!,.,,.. Propnisii, . lronrnr*. 

 All these terms are employed to designate the state of 

 the will toward an object; inclination denotes iu first 

 tit toward an object; tendency is a continued 

 in< -liiumon: propensity denotes a still stronger leaning 

 of the will; and prone characterises an habitual and 

 nxed state of the will toward an object, 

 and proneness both designate a down wan) direr 



*rquently refer only to that win.-: 

 low; a person has a propensity to drinking, at 

 to lying. 



