Iachimo [Eák´.ĭ.mo], an Italian libertine. When Posthu´mus, the husband of Imogen, was banished for marrying the king’s daughter, he went to Rome, and in the house of Philario the conversation fell on the fidelity of wives. Posthumus bet a diamond ring that nothing could change the fidelity of Imogen, and Iachimo accepted the wager. The libertine contrived to get into a chest in Imogen’s chamber, made himself master of certain details, and took away with him a bracelet belonging to Imogen. With these vouchers, Iachimo easily persuaded Posthumus that he had won the bet, and Posthumus handed over to him the ring. A battle subsequently ensued, in which Iachimo and other Romans, with Imogen disguised as a page, were made prisoners, and brought before King Cymbeline. Imogen was set free, and told to ask a boon. She asked that Iachimo might be compelled to say how he came by the ring which he had on his finger, and the whole villainy was brought to light. Posthumus was pardoned, and all ended happily—Shakespeare, Cymbeline (1605).
⁂ The tale of Cymbeline is from the Decameron of Boccaccio (day ii. 9), in which Iachimo is called “Ambrose,” Imogen is “Zineura,” her husband, Bernard “Lomellin,” and Cymbeline is the “sultan.” The assumed name of Imogen is “Fidelê,” but in Boccaccio it is “Sicurano da Finale.”
Ia´go (3 syl.), ancient of Othello, commander of the Venetian army, and husband of Emilia. Iago hated Othello, both because Cassio (a Florentine) was promoted to the lieutenancy over his head, and also from a suspicion that the Moor had tampered with his wife; but he concealed his hatred so artfully that Othello felt confident of his “love and honesty.” Iago strung together such a mass of circumstantial evidence in proof of Desdemona’s love for Cassio, that the Moor killed her out of jealousy. One main argument was that Desdemona had given Cassio the very handkerchief which Othello had given her as a love-gift; but in reality Iago had induced his wife Emilia to purloin the handkerchief. When this villainy was brought to light, Othello stabbed Iago; but his actual death is no incident of the tragedy.—Shakespeare, Othello (1611).
The cool malignity of Iago, silent in his resentment, subtle in his designs, and studious at once of his interest and his vengeance,...are such proofs of Shakespeare’s skill in human nature as it would be vain to seek in any modern writer.—Dr. Johnson.
⁂ Bryon, speaking of John P. Kemble, says: “Was not his ’Iago’ perfection—particularly the last look? I was close to him, and I never saw an English countenance half so expressive.”
Iambic Verse (The Father of), Achil´ochos of Paros (B. C. 714-676).
Ianthe (3 syl.), in The Siege of Rhodes, by Sir William Davenant.
Mrs. Betterton was called “Ianthe” by Pepys, in his Diary, as having performed that character to his great approval. The old gossip greatly admired her, and praised her “sweet voice and incomparable acting.”—W.C. Russell, Representative Actors.
Ianthe (3 syl.), to whom Lord Byron dedicated his Childe Harold, was Lady Charlotte Harley, who was only eleven years old at the time (1809).
Ibe´ria’s Pilot. Christopher Columbus. Spain is called “Iberia” and the Spaniards the “Ibe´ri.” The river Ebro is a corrupt form of the Latin word Ibe´rus.
Iblis (“despair”), called Aza´zil before he was cast out of heaven. He refused to pay homage to Adam, and was rejected by God.—Al Korân.
“We created you, and afterwards formed you, and all worshipped except Eblis.” ... And God said unto him, “What hindered you from worshipping Adam, since I commanded it?” He answered, “I am more excellent than he. Thou hast created me of fire, but him of clay.” God said, “Get thee down, therefore, from paradise ... thou shalt be one of the contemptible.”—Al Korân, vii.
Ib´rahim or L’Illustre Bassa, an heroic romance of Mdlle. de Scudéri (1641).
Ice´ni (3 syl.), the people of Suffolk, Norfolk, Cambridgeshire, and Huntingdonshire. Their metropolis was Venta (Caistar near Norwich).—Richard of Cirencester, Chronicle, vi. 30.
Ida Slater, daughter of a charlatan calling himself Dr. Hull. She lends herself to his scheme of imposing her upon a rich, superstitious spinster as the materialization of her dead sister until the adopted mother’s kindness and the girl’s love for the dupe’s nephew impel her to confession.—Edward Bellamy, Miss Luddington’s Sister (1884).
Idalia, Venus; so called from Idălĭum, a town in Cyprus, where she was worshipped.
Iden (Alexander), a poor squire of Kent, who slew Jack Cade, the rebel, and brought the head to King Henry VI., for which service the king said to him:
Idenstein (Baron), nephew of General Kleiner, governor of Prague. He marries Adolpha, who turns out to be the sister of Meeta, called “The Maid of Mariendorpt.”—S. Knowles, The Maid of Mariendorpt (1838).
Idiot (The Inspired), Oliver Goldsmith. So called by Horace Walpole (1728-1774).
Idleness (The Lake of). Whoever drank thereof grew instantly “faint and weary.” The Red Cross Knight drank of it, and was readily made captive by Orgoglio.—Spenser, Faëry Queen, i. (1590).
Idom´eneus [I.dom´.e.nuce], king of Crete. He made a vow when he left Troy, if the gods would vouchsafe him a safe voyage, to sacrifice to them the first living being that he encountered in his own kingdom. The first living object he met was his own son, and when the father fulfilled his vow, he was banished from his country as a murderer.
⁂ The reader will call to mind Jephthah’s rash vow.—Judges xi.
Agamemnon vowed to Diana to offer up in sacrifice to her the most beautiful thing that came into his possession within the next twelve months. This was an infant daughter named Iphigeni´a; but Agamemnon deferred the offering till she was full grown. The fleet, on its way to Troy, being wind-bound at Aulis, the prophet Calchas told Agamemnon that it was because the vow had not been fulfilled; accordingly Iphigenia was laid on the altar for sacrifice, but Diana interposed, carried the victim to Tauris, and substituted a hind in her place. Iphigenia in Tauris became a priestess of Diana.
⁂ Abraham, being about to sacrifice his son to Jehovah, was stayed by a voice from heaven, and a ram was substituted for the lad Isaac.—Gen. xxii.
Idwal, king of North Wales, and son of Roderick the Great. (See Ludwal).
Idyl (An Old Man’s). The old man dreams over a checquered life, since the golden days of the beautiful early summer weather, to the time when—
Iger´na, Igerne (3 syl.), or Igrayne (3 syl.), wife of Gorloïs, duke of Tintag´il, in Cornwall. Igerna married Uther, the pendragon of the Britons, and thus became the mother of Prince Arthur. The second marriage took place a few hours after the duke’s death, but was not made public till thirteen days afterwards.—Sir T. Malory, History of Prince Arthur (1470).
Igna´ro, foster-father of Orgoglio. The old dotard walked one way and looked another. To every question put to him, his invariable answer was, “I cannot tell.”—Spenser, Faëry Queen i. (1590).
⁂ Lord Flint, chief minister of state to one of the sultans of India, used to reply to every disagreeable question, “My people know, no doubt; but I cannot recollect.”—Mrs. Inchbald, Such Things Are (1786).
The Italian witnesses summoned on the trial of Queen Charlotte, answered to almost every question, “non mi ricordo.”
⁂ The “Know-Nothings” of the United States, replied to every question about their secret society, “I know nothing about it.”
Igna´tius (Brother), Joseph Leycester Lyne, monk of the order of St. Benedict.
Ignatius (Father), the Hon. and Rev. George Spencer, superior of the order of Passionists (1799-1864).
Ig´noge (3 syl.), daughter of Pan´drasus of Greece, given as wife to Brute, mythical king of Britain. Spenser calls her “Inogene” (3 syl.), and Drayton “Innogen.”—Geoffrey, British History, i. 11 (1142).
I.H.S. In German, I [esus], H [eiland], S [eligmacher], i.e. Jesus, Saviour, Sanctifier. In Greek, Ι [ησους], Ἡ [μετερος] Σ [οτηρ], i.e. Jesus, our Saviour. In Latin, I [esus], H [ominum], S [alvator], i.e. Jesus, Men’s Saviour. Those who would like an English equivalent may adopt J [esus], H [eavenly] S [aviour].
The Latin equivalent is attributed to St. Bernardine of Sienna (1347).
Ilderton (Miss Lucy and Miss Nancy), cousins to Miss Vere.—Sir W. Scott, The Black Dwarf (time, Anne).
Il´iad (3 syl.), the tale of the siege of Troy, an epic poem in twenty-four books, by Homer. Menelāos, king of Sparta, received as a guest, Paris, a son of Priam, king of Troy. Paris eloped with Helen, his host’s wife, and Menelaos induced the Greeks to lay siege to Troy, to avenge the perfidy. The siege lasted ten years, when Troy was taken and burned to the ground. Homer’s poem is confined to the last year of the siege.
Book I. opens with a pestilence in the Grecian camp, sent by the sun-god to avenge his priest, Chrysês. The case is this: Chrysês wished to ransom his daughter, whom Agamemnon, the Greek commander-in-chief, kept as a concubine, but Agamemnon refused to give her up; so the priest prayed to Apollo for vengeance, and the god sent a pestilence. A council being called, Achillês upbraids Agamemnon as the cause of the divine wrath, and Agamemnon replies he will give up the priest’s daughter, but shall take instead Achillês’ concubine. On hearing this, Achillês declares he will no longer fight for such an extortionate king, and accordingly retires to his tent and sulks there.
II. Jupiter, being induced to take the part of Achillês, now sends to Agamemnon a lying dream, which induces him to believe that he shall take the city at once; but in order to see how the soldiers are affected by the retirement of Achillês, the king calls them to a council of war, asks them if it would not be better to give up the siege and return home. He thinks the soldiers will shout “no” with one voice; but they rush to their ships, and would set sail at once if they were not restrained by those privy to the plot.
III. The soldiers, being brought back, are then arrayed for battle. Paris proposes to decide the contest by single combat, and Menelaos accepts the challenge. Paris, being overthrown, is carried off by Venus, and Agamemnon demands that the Trojans shall give up Troy in fulfillment of the compact.
IV. While Agamemnon is speaking, Pandărus draws his bow at Menelaos and wounds him, and the battle becomes general.
V. Pandarus, who had violated the truce, is killed by Diomed.
VI. Hector, the general of the Trojan allied armies, recommends that the Trojan women in a body should supplicate the gods to pardon the sin of Pandarus, and in the meantime he and Paris make a sally from the city gate.
VII. Hector fights with Ajax in single combat, but the combatants are parted by the heralds, who declare it a drawn battle; so they exchange gifts and return to their respective tents.
VIII. The Grecian host, being discomfitted, retreats; and Hector prepares to assault the enemy’s camp.
IX. A deputation is sent to Achillês, but the sulky hero remains obdurate.
X. A night attack is made on the Trojans by Diomed and Ulyssês;
XI. And the three Grecian chiefs (Agamemnon, Diomed, and Ulyssês) are all wounded.
XII. The Trojans force the gates of the Grecian ramparts.
XIII. A tremendous battle ensues in which many on both sides are slain.
XIV. While Jupiter is asleep, Neptune interferes in the quarrel in behalf of the Greeks;
XV. But Jupiter rebukes him, and Apollo, taking the side of the Trojans, puts the Grecians to a complete rout. The Trojans, exulting in their success, prepare to set fire to the Grecian camp.
XVI. In this extremity, Patroclos arrays himself in Achillês’ armor, and leads the Myrmĭdons to the fight; but he is slain by Hector.
XVII. Achillês is told of the death of his friend,
XVIII. Resolves to return to the battle;
XIX. And is reconciled to Agamemnon.
XX. A general battle ensues, in which the gods are permitted to take part.
XXI. The battle rages with great fury, the slaughter is frightful; but the Trojans, being routed, retreat into their town, and close the gates.
XXII. Achillês slays Hector before he is able to enter the gates, and the battle is at an end. Nothing now remains but
XXIII. To burn the body of Patroclos, and celebrate the funeral games.
XXIV. Old Priam, going to the tent of Achillês, craves the body of his son Hector; Achillês gives it up, and the poem concludes with the funeral rites of the Trojan hero.
⁂ Virgil continues the tale from this point. Shows how the city was taken and burnt, and then continues with the adventures of Æne´as, who escapes from the burning city, makes his way to Italy, marries the king’s daughter, and succeeds to the throne. (See Æneid).
Iliad (The French), The Romance of the Rose (q.v.).
Iliad (The German), The Nibelungen Lied (q.v.).
Iliad (The Portuguese), The Lusiad (q.v.).
Iliad (The Scotch), The Epigoniad, by William Wilkie (q.v.).
Iliad of Old English Literature, “The Knight’s Tale” of Palămon and Arcite (2 syl.) in Chaucer’s Canterbury Tales (1388).
Illuminated Doctor (The), Raymond Lully (1235-1315).
John Tauler, the German mystic, is so called also (1294-1361).
Imis, the daughter and only child of an island king. She was enamoured of her cousin Philax. A fay named Pagan loved her, and, seeing she rejected his suit, shut up Imis and Philax in the “Palace of Revenge.” This palace was of crystal, and contained everything the heart could desire except the power of leaving it. For a time Imis and Philax were happy enough, but after a few years they longed as much for a separation as they had once wished to be united.—Comtesse D’Aunoy, Fairy Tales (“Palace of Revenge,” 1682).
Imlac of Goiama, near the mouth of the Nile; the son of a rich merchant. Imlac was a great traveller and a poet, who accompanied Rasselas in his rambles, and returned with him to the “happy valley.”—Dr. Johnson, Rasselas (1759).
Immo and Hildegard. As the sun went down, it threw its golden light over the heights on which the Idisburg stands. The old tower glowed, bathed in the many-colored light, and the branches of the bramble-berry overspread the low wall of the castle with a net work of purple and gold. In the lower portion of the enclosed court, the children of the townspeople, brought there by their parents, were shouting and calling in their play. On the highest point within the castle wall, stands a linden tree, that makes a thick arbor, with its broad leaves reaching nearly to the ground. It was a lovely spot. Wild hare-bells bloomed in its light shade, and little butterflies fluttered here and there. The birds gathered their young ones together in the sheltering branches of the tree, and the crickets chirped in chorus to the note of the feathered songsters. Here sat Hildegard, the count’s daughter, her hands folded in her lap as she looked down into the valley, over the fields of heather, over the forest trees, and over the rolling hills, far into the distance, where earth and sky seemed to melt together in the evening glow. At a respectful distance, some old servingmen, who had been sent up there for her protection, were lying on the ground, but their backs were turned to the maiden as they looked down to the Main, and pointed out to one another the border towns of the enemy, descried under the light clouds. Where Hildegard sat all was still; only a few sounds from the bustling camp made their way up to her. From one side came the lowing of the cows, and every now and then a hoof drew nearer, and the leaves of her tree were pulled about, and there was a crackling and a rustling in the branches. Hildegard turned and scared away the intruders, but they came back again, and the maiden at last forgot in her dreaming her dainty-mouthed visitors.
Her lips stirred, and softly sounded the words of a holy hymn, as she sang:
But, in her singing, her thoughts dwelt less on the Creator than on a certain suppliant who, only a few weeks before, had repeated these same words to her in jest. And while she sang, and with clear eyes looked straight before her, it seemed to her that her song was echoed from above her in the tree. She stopped singing; then there was a rustling in the branches, and through the whispering of the leaves, she heard the same air repeated above her head, but to other words; and she heard from the height:
Hildegard sat motionless; a smile hovered about her mouth, and a deep blush suffused her cheek; but she dared not risk looking up, for fear lest the pleasant dream should be ended. “Is it thou, my comrade?” she softly murmured. But hardly had she spoken before she repented the too familiar speech.
“I am lying herehere above thee, in the green leaves,” sounded back to her from overhead. “Right comfortable is my bed on the strong branch; look upward, if so please thee, that I may once more see those large eyes of thine, since it is they that have brought me hither.”
The maiden sprang lightly up, and turned toward the branch. In the same instant Immo thrust his head quickly out, and clinging to the branch with one hand he threw the other round her neck, and kissed her on the mouth. “Good day, comrade,” he said. “That is what I made up my mind to do, and I have done it!” He looked out once more from his hiding-place, and gazed tenderly upon her blushing cheek.—Gustav Freytag, The Wrens’ Nest.
Immortal Four of Italy (The): Dantê (1265-1321), Petrarch (1304-1374), Ariosto (1474-1533), and Tasso (1544-1595).
Imogen, daughter of Cym´beline (3 syl.), king of Britain, married clandestinely Posthumus Leonātus; and Posthumus, being banished for the offence, retired to Rome. One day, in the house of Philario, the conversation turned on the merits of wives, and Posthumus bet his diamond ring that nothing could tempt the fidelity of Imogen. Iachimo acceptedaccepted the wager, laid his plans, and after due time induced Posthumus to believe that Imogen had played false, showing, by the way of proof, a bracelet, which he affirmed she had given him; so Posthumus handed over to him the ring given him by Imogen at parting. Posthumus now ordered his servant Pisanio to inveigle Imogen to Milford Haven, under pretence of seeing her husband, and to murder her on the road; but Pisanio told Imogen his instructions, advised her to enter the service of Lucius, the Roman general in Britain, as a page, and promised that he would make Posthumus believe that she was dead. This was done; and not long afterwards a battle ensued, in which the Romans were defeated, and Lucius, Iachimo, and Imogen were taken prisoners. Posthumus also took part in the battle, and obtained for his services the royal pardon. The captives being brought before Cymbeline, Lucius entreated the king to liberate Imogen. The petition was not only granted, but Imogen was permitted, at the same time, to ask a boon of the British king. She only begged that Iachimo should inform the court how he came by the ring he was wearing on his finger. The whole villainy was thus revealed, a reconciliation took place, and all ended happily. (See Zineura.)—Shakespeare, Cymbeline (1605).
Im´ogine (The Fair), the lady betrothed to Alonzo “the Brave,” and who said to him, when he went to the wars: “If ever I marry another, may thy ghost be present at the bridal feast, and bear me off to the grave.” Alonzo fell in battle; Imogine married another; and, at the marriage feast, Alonzo’s ghost, claimingclaiming the fulfilment of the compact, carried away the bride.—M. G. Lewis, Alonzo the Brave and the Fair Imogine (1795).
Imogine (The lady), wife of St. Aldobrand. Before her marriage she was courted by Count Bertram, but the attachment fell through, because Bertram was outlawed and became the leader of a gang of thieves. It so happened one day that Bertram, being shipwrecked off the coast of Sicily, was conveyed to the castle of Lady Imogine, and the old attachment revived on both sides. Bertram murdered St. Aldobrand; Imogine, going mad, expired in the arms of Bertram; and Bertram killed himself.—C. Maturin, Bertram (1816).
Imoin´da (3 syl.), daughter of a white man who went to the court of Angola, changed his religion, and grew great as commander of the forces. His daughter was married to Prince Oroonoko. Soon afterwards the young prince was trapanned by Captain Driver, taken to Surinam, and sold for a slave. Here he met his young wife, whom the lieutenant-governor wanted to make his mistress, and Oroonoko headed a rising of the slaves. The end of the story is that Imoinda slew herself; and Oroonoko, having stabbed the lieutenant-governor, put an end to his own life.—Thomas Southern, Oroonoko (1696).
Impertinent (The Curious), an Italian, who, to make trial of his wife’s fidelity, persuades his friend to try and seduce her. The friend succeeds in winning the lady’s love, and the impertinent curiosity of the husband is punished by the loss of his friend and wife too.—Cervantes, Don Quixote, I. iv. 5 (an episode, 1605).
Impostors (Literary).
1. Bertram (Dr. Charles Julius), professor of English at Copenhagen. He gave out that he had discovered, in 1747, in the library of that city, a book entitled De Situ Britanniæ, by Richardus Corinensis. He published this with two other treatises (one by Gildas Badon´icus, and the other by Nennius Banchorensis) in 1757. The forgery was exposed by J. E. Mayor, in his preface to Ricardi de Cirencestria Speculum Historiale.
2. Chatterton (Thomas), published in 1777 a volume of poems, which he asserted to be from the pen of Thomas Rowley, a monk of the fifteenth century. The forgery was exposed by Mason and Gray.
3. Ireland (Samuel William Henry), published, in 1796, a series of papers which he affirmed to be by ShakespeareShakespeare, together with the tragedy of Lear and a part of Hamlet. Dr. Parr, Dr. Valpy, James Boswell, Herbert Croft, and Pye, the laureatelaureate, signed a document certifying their convictions that the collection was genuine; but Ireland subsequently confessed the forgery. He also wrote a play entitled Vortigern and Rowena, which he asserted was by Shakespeare; but Malone exposed the imposition.
4. Lauder (William), published, in 1751, false quotations from Masenius, a Jesuit of Cologne, Taubman, a German, Staphorstius, a learned Dutchman, and others, to “prove Milton a gross plagiarist.” Dr. Douglas demonstrated that the citations were incorrect, and that often several lines had been foisted in to make the parallels. Lauder confessed the fact afterwards (1754).
5. Mentz, who lived in the ninth century, published fifty-nine decretals, which he ascribed to Isadore of Seville, who died in the sixth century. The object of these letters was either to exalt the papacy, or to enforce some law assuming such exaltation. Among them is the decretal of St. Fabian, instituting the rite of the chrism, with the decretals of St. Anaclētus, St. Alexander, St. Athanasius, and so on. They have all been proved to be barefaced forgeries.
6. Pereira (Colonel), a Portuguese, professed to have discovered in the convent of St. Maria de Merinhâo, nine books of Sanchoni´athon, which he published in 1837. It was found that the paper of the MS. bore the water-mark of the Osnabrück paper-mills.
7. Psalmanazar (George), who pretended to be a Japanese, published, in 1705, an Historical and Geographical Description of Formosa, an Island belonging to the Empire of Japan. He was an Englishman, born in London, name unknown (died 1763).
8. Smith (Joseph), professed that his Book of Mormon, published in 1830, was a direct revelation to him by the angel Mormon; but it was really the work of a Rev. Solomon Spalding. Smith was murdered in Carthage jail in 1844.
9. Surtees (Robert), sent Sir Walter Scott several ballads, which were inserted in good faith in the Border Minstrelsy, but were in fact forgeries. For example, a ballad on A Feud between the Ridleys and the Featherstones, said to be taken down from the mouth of an old woman on Alston Moor (1806); Lord Ewrie, said to be taken down from the mouth of Rosa Smith of Bishop Middleham, æt. 91 (1807); and Barthram’s Dirge (1809).
The Korân was said by Mahomet to be revealed to him by the angel Gabriel, but it was in reality the work of a Persian Jew, a Jacobite and a Nestorian. The detached parts of the Korân were collected into a volume by Abû Bekr in 634. Mahomet died in 632.
Improvisators.
Accolti (Bernardo), of Arezzo, called the Unico Areti´no (1465-1535).
Aquilano (Serafino), born at Aquila (1466-1500).
Bandettini (Teresa), (1756-*). Marone, Quercio, and Silvio Antoniano (eighteenth century).
Beronicius (P. J.), who could convert extempore into Latin or Greek verse a Dutch newspaper or anything else which he heard (died 1676).
Corilla (Maria Magdalena), of Pistoia. Mde. de Staël has borrowed her Corinne from this improvisatrix. Crowned at Rome in 1766 (1740-1800).
Gianni (Francis), an Italian, made imperial poet by Napoleon, whose victories he celebrated in verse (1759-1823).
Jehan (Núr), of Bengal, during the sultanship of Jehánger. She was the inventor of the otto of roses (died 1645).
Karsch (Anne Louisa), of Germany.
Mazzei (Signora), the most talented of all improvisators.
Metastasio (Pietro B.), of Assisi, who developed, at the age of ten, a wonderful talent for extemporizing in verse (1698-1782).
Perfetti (Bernardino), of Sienna, who received a laurel crown in the capitol, an honor conferred only on Petrarch and Tasso (1681-1747).
Petrarch (Francesco), who introduced the amusement of improvisation (1304-1374).
Rossi, beheaded at Naples in 1799.
Serafino d’Aquila. (See above, “Aquilano.”)
Serio, beheaded at Naples in 1799.
Sgricci (Tommaso), of Tuscany (1788-1832). His Death of Charles I., Death of Mary Queen of Scots, and Fall of Missolonghi are very celebrated.
Taddei (Rosa), (1801- ).
Zucco (Marc Antonio), of Verona (*-1764).
To these add Cicconi, Bindocci, Sestini, the brothers Clercq of Holland, Wolfe of Altŏna, Langenschwarz of Germany, Eugène de Pradel of France, and Thomas Hood (1798-1845).
Inconstant (The), a comedy by G. Farquhar (1702). “The inconstant” is young Mirabel, who shilly-shallies with Oria´na till she saves him from being murdered by four bravoes in the house of Lamorce (2 syl.).
This comedy is a réchauffé of the Wild-goose Chase.—Beaumont and Fletcher (1652).
Incorruptible (The). Maximilian Robespierre was so called by his friends in the Revolution (1756-1794).
“William Shippen,” says Horace Walpole, “is the only man proof against a bribe.”
⁂ Fabricius, the Roman hero, could not be corrupted by bribes, nor influenced by threats. Pyrrhus declared it would be as easy to divert the sun from its course as Fabricius from the path of duty.—Roman Story.
In´cubus, a spirit half human and half angelic, living in mid-air between the moon and our earth.—Geoffrey, British History, vi. 18 (1142).
Indra, god of the elements. His palace is described by Southey in The Curse of Kehama, vii. 10 (1809).
Inesilla de Cantarilla, daughter of a Spanish lute-maker. She had the unusual power of charming the male sex during the whole course of her life, which exceeded 75 years. Idolized by the noblemen of the old court, she saw herself adored by those of the new. Even in her old age she had a noble air, an enchanting wit, and graces peculiar to herself suited to her years.—Lesage, Gil Blas, viii. 1 (1735).
I´nez of Cadiz, addressed in Childe Harold, i. (after stanza 84). Nothing known of her.
Inez (Donna), mother of Don Juan. She trained her son according to prescribed rules with the strictest propriety, and designed to make him a model of all virtues. Her husband was Don José, whom she worried to death by her prudery and want of sympathy. Donna Inez was a “blue-stocking,” learned in all the sciences, her favorite one being “the mathematical.” She knew every European language, “a little Latin and less Greek.” In a word, she was “perfect as perfect is,” according to the standard of Miss Edgeworth, Mrs. Trimmer, and Hannah More, but had “a great opinion of her own good qualities.” Like Tennyson’s “Maud,” this paragon of women was, to those who did not look too narrowly, “faultily faultless, icily regular, splendidly null.”—Bryon, Don Juan, i. 10-30 (1819).
Inez de Castro, crowned six years after her death. The tale is this: Don Pedro, son of Alfonso IV. of Portugal, privately married, in 1345, the “beauty of Castile,” and Alfonso was so indignant that he commanded her to be put to death (1355). Two years afterwards, Don Pedro succeeded to the crown, and in 1361 had the body of Inez exhumed and crowned.
Camoens, the Portuguese poet, has introduced this story in his Lusiad. A. Ferreira, another Portuguese poet, has a tragedy called Inez de Castro (1554); Lamotte produced a tragedy with the same title (1723); and Guiraud another in 1826. (See next art).
Inez de Castro, the bride of Prince Pedro, of Portugal, to whom she was clandestinely married. The King Alfonso and his minister Gonzalez, not knowing of this marriage, arranged a marriage for the young prince with a Spanish princess, and when the prince refused his consent, Gonzalez ferreted out the cause, and induced Inez to drink poison. He then put the young prince under arrest, but as he was being led away, the announcement came that Alfonso was dead and Don Pedro was his successor. The tables were now turned, for Pedro was instantly released, and Gonzalez led to execution.—Ross Neil, Inez de Castro or The Bride of Portugal. (See previous art).
Inez Morse. A New England woman, determined to pay off the mortgage left by her dead father upon the farm. She sells all her honey to help on this object; “When the mortgage is paid off, we’ll have warm biscuit and honey for supper,” she says, half-jestingly. She holds off a suitor for years, until the mortgage is paid. She promised her father it should be done. The day the last payment is made, she hears that “Willy” has married another girl. They have warm biscuits and honey for tea that night.—Mary E. Wilkin’s A Taste of Honey (1887).
Infant Endowed with Speech. The Imâm Abzenderoud excited the envy of his confraternity by his superior virtue and piety, so they suborned a woman to father a child upon him. The imâm prayed to Mahomet to reveal the truth, whereupon the new-born infant told in good Arabic who his father was, and Abzenderoud was acquitted with honor.—T. S. Gueulette, Chinese Tales (“Imâm Abzenderoud,” 1723).
Infant of Luback, Christian Henry Heinecken. At one year old he knew the chief events of the Pentateuch!! at thirteen months he knew the history of the Old Testament!! at fourteen months he knew the history of the New Testament!! at two and a half years he could answer any ordinary question of history or geography!! and at three years old he knew German, French, and Latin!!
Inferno (The), in thirty-four cantos, by Dantê [Alighieri] (1300). While wandering through a wood (this life), the poet comes to a mountain (fame), and begins to climb it, but first a panther (pleasure), then a lion (ambition), and then a she-wolf (avarice), stand in his path to slay him. The appearance of Virgil (human wisdom), however, encourages him (canto i.), and the Mantuan tells him he is sent by three ladies [Beatrice (faith), Lucia (grace), and Mercy] to conduct him through the realms of hell (canto ii.). On they proceed together till they come to a portal bearing this inscription: ALL HOPE ABANDON YE WHO ENTER HERE; they pass through, and come to that neutral realm where dwell the spirits of those not good enough for heaven nor bad enough for hell, “the praiseless and the blameless dead.” Passing through this border-land, they command old Charon to ferry them across the Achĕron to Limbo (canto iii.), and here they behold the ghosts of the unbaptized, “blameless of sin,” but not members of the Christian Church. Homer is here, Horace, Ovid, and Lucan, who enroll Dantê “sixth of the sacred band.” On leaving Limbo, our adventurer follows his guide through the seven gates which lead to the inferno, an enormous funnel-shaped pit, divided into stages. The outer, or first “circle,” is a vast meadow, in which roam Electra (mother of Dardănus, the founder of Troy), Hector, Æne´as, and Julius Cæsar; Camilla and Penthesile´a; Latīnus and Junius Brutus; Lucretia, Marcia (Cato’s wife), Julia (Pompey’s wife), and Cornelia; and here “a part retired,” they see Saladin, the rival of Richard the Lion-heart. Linos is here and Orpheus; Aristotle, Socratês, and Plato; Democrĭtos, who ascribed creation to blind chance, Diogĕnês, the cynic, Heraclītos, Emped´oclês, Anaxag´oras, Thalĕs, Dioscor´idês, and Zeno; Cicero and Senĕca, Euclid and Ptolemy, Hippocrătês and Galen, Avĭcen, and Averroês, the Arabian translator and commentator of Aristotle (canto iv.). From the first stage they descend to the second, where Minos sits in judgment on the ghosts brought before him. He indicates what circle a ghost is to occupy by twisting his tail round his body: two twists signify that the ghost is to be banished to the second circle; three twists that it is to be consigned to the third circle, and so on. Here, says the poet, “light was silent all,” but shrieks and groans and blasphemies were terrible to hear. This circle is the hell of carnal and sinful love, where Dante recognizes Semirămis, Dido, Cleopatra, and Helen; Achillês and Paris; Tristan, the lover of his uncle’s wife, Isoldê; Lancelot, the lover of Queen Guinever; and Francesca, the lover of Paolo, her brother-in-law (canto v.). The third circle is a place of deeper woe. Here fall in ceaseless showers, hail, black rain, and sleety flaw; the air is cold and dun; and a foul stench arises from the soil. Cerbĕrus keeps watch here, and this part of the inferno is set apart for gluttons, like Ciacco (2 syl.). From this stage the two poets pass on to the “fourth steep ledge,” presided over by Plutus (canto vi.), a realm which “hems in all the woe of all the universe.” Here are gathered the souls of the avaricious, who wasted their talents, and made no right use of their wealth. Crossing this region, they come to the “fifth steep,” and see the Stygian Lake of inky hue. This circle is a huge bog in which “the miry tribe” flounder, and “gulp the muddy lees.” It is the abode of those who put no restraint upon their anger (canto vii.). Next comes the city of Dis, where the souls of heretics are “interred in vaults” (cantos viii., ix.). Here Dantê recognizes Farina´ta (a leader of the Ghibelline faction), and is informed that the Emperor Frederick II. and Cardinal Ubaldini are amongst the number (canto x.). The city of Dis contains the next three circles (canto xi.), through which Nessus conducts them; and here they see the Minotaur and the Centaurs, as Chiron, who nursed Achillês and Pholus the passionate. The first circle of Dis (the sixth) is for those who by force or fraud have done violence to man, as Alexander the Great, Dionysius of Syracuse, Attila, Sextus, and Pyrrhus (canto xii.). The next (the seventh circle) is for those who have done violence to themselves, as suicides; here are the Harpies, and here the souls are transformed to trees (canto xiii.). The eighth circle is for the souls of those who have done violence to God, as blasphemers and heretics; it is a hell of burning, where it snows flakes of fire. Here is Cap´aneus (3 syl.) (canto xiv.), and here Dantê held converse with Brunetto, his old schoolmaster (canto xv.). Having reached the confines of the realm of Dis, Ger´yon carries Dantê into the region of Malêbolgê (4 syl.), a horrible hell, containing ten pits or chasms (canto xvii.): In the first is Jason; the second is for harlots (canto xviii.); in the third is Simon Magus, “who prostituted the things of God for gold;” in the fourth, Pope Nicholas III. (canto xix.); in the fifth the ghosts had their heads “reversed at the neckbone,” and here are Amphiarāos, Tirēsias, who was first a woman and then a man, Michael Scott, the magician, with all witches and diviners (canto xx.); in the sixth, Caïaphas and Annas, his father-in-law (canto xxiii.); in the seventh, robbers of churches, as Vanni Fucci, who robbed the sacristy of St James’ in Pistoia, and charged Venni della Nona with the crime, for which she suffered death (canto xxiv.); in the eighth, Ulyssês and Diomed, who were punished for the stratagem of the Wooden Horse (cantos xxvi., xxvii.); in the ninth, Mahomet and Ali, “horribly mangled” (canto xxviii.); in the tenth, alchemists (canto xxix.), coiners and forgers, Potiphar’s wife, Sinon the Greek, who deluded the Trojans (canto xxx.), Nimrod, Ephialtés, and Antæus, with other giants (canto xxxi.). Antæus carries the two visitors into the nethermost gulf, where Judas and Lucifer are confined. It is a region of thick-ribbed ice, and here they see the frozen river of Cocy´tus (canto xxxii.). The last persons the poet sees are Brutus and Cassius, the murderers of Julius Cæsar (canto xxxiv.). Dantê and his conductor, Virgil, then make their exit on the “southern hemisphere,” where once was Eden, and where the “moon rises when here evening sets.” This is done that the poet may visit Purgatory, which is situated in mid-ocean, somewhere near the antipodes of Judea.
⁂ Canto xvi. opens with a description of Fraud, canto xxxiii. contains the tale of Ugoli´no, and canto xxxiv. the description of Lucifer.
Ingeborg. Daughter of a Norwegian king. She is loved as child and woman by Frithiof, who finally marries her.—Frithiof Saga.
Ingelram (Abbot), formerly superior of St. Mary’s Convent.—Sir W. Scott, The Monastery (time, Elizabeth).
Inglewood (Squire), a magistrate near Osbaldistone Hall.—Sir W. Scott, Rob Roy (time, George I.).
Inglis (Corporal), in the royal army under the leadership of the duke of Monmouth.—Sir W. Scott, Old Mortality (time, Charles II.).
Ingo, the son of Ingbert, king of the Vandals. Driven from his throne by his uncle, he seeks refuge among the Thuringians, where he loves and marries Irmgard. They are both slain in a siege, leaving one son, an infant.
Ingoldsby (Thomas), the Rev. Richard Harris Barham, author of Ingoldsby Legends (1788-1845).
Ingraban, a descendant of the child of Ingo and Irmgard, a wild, untamed young Pagan, who is finally converted to Christianity under Bishop Winfried, or Boniface.
Ini, Ine, or Ina, king of Wessex; his wife was Æthelburh; both were of the royal line of Cerdic. After a grand banquet, King Ini set forth to sojourn in another of his palaces, and his queen privately instructed his steward to “fill the house they quitted with rubbish and offal, to put a sow and litter of pigs in the royal bed, and entirely dismantle the room.” When the king and queen had gone about a mile or so, the queen entreated her husband to return to the house they had quitted, and great was his astonishment to behold the change. Æthelburh then said, “Behold what vanity of vanities is all earthly greatness! Where now are the good things you saw here but a few hours ago? See how foul a beast occupies the royal bed. So will it be with you unless you leave earthly things for heavenly.” So the king abdicated his kingdom, went to Rome, and dwelt there as a pilgrim for the rest of his life.