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The Word, is form'd of the Latin Fabnlatum, or In- iabulamentum.
jA s it is frequently made to project beyond the Naked of the Wall to carry off the Rain, fome Authors call it in Latin Stillicidivm, or Drip. Such an Entablament does not bear far enough out : It lets the Water fall on the Foot of the Wall.
ENTAIL, in Law, fignifies Fee Tail, or Fee EntaiVd, i.e. abrida'd, curtail'd, or limited to certain Conditions. See Fee and Tail.
For the ^Docking of an Entail. See Docking and Recovery.
ENTE, in Heraldry. The Term literally implies En- grafted ; 'and is ufed by the foreign Heralds to exprefs a Method of Mar/hailing, little known among us.
Yet we have an Inttance of it in the fourth grand Quarter of his Majefty's Royal Enfign ; whofe Blazon is, Srunfivic and Lnnenburgh impaled with anticnt Saxony, Ente in fointe.
ENTELECHIA, a Greek Term, by which Ariftotle defines the Soul ; and which not occurring in any other Author, has given the Criticks and Philosophers infinite Perplexity to difcover its meaning.
Hermolaus Sarbarus, is even faid to have confulted the Devil about it ; after which, in his Paraphrafe on 1'hemiftius, whether from the Devil or himfelf we know not, he renders it by 'Perfeclihabia, which is not a whit the clearer.
Cicero, whofe Interpretation fhould be preferable to that of any Modern, defines Entelechia (L'tifcnL q. L. I. C. i.) to be a certain, continued, and perpetual Motion : Whence it fhould appear that Ariftotle took the Soul for a Mode of the Body ; a continuous Motion being doubtlefs a Mode of Body. See Body.
The common SPeripateticks hold Entelechia to fignify Act ; and under it, fuppofe the Form of the Compound, or Animal, to be underftood ; Accordingly, they define it any Aft, whether Subftantial or Accidental, confidered as capable of performing forne Operation in the Body.
Others of them define it to be a fubftantial Act, whereby a Thing is, what it is, in Subftance.
Laftly, others of the Teripateticks, and thofe the lateft, agree that the A£i of Entelechia, whereby Ariftotle meant to explain the Nature of the Sou], either Signifies fome Mode of the Body, as Motion, or nothing at all. And thus the 'Peripatetic Notion comes round to that of Cicero.
ENTENDEMENT, in Law, the true Meaning, Intent, or Signification of a Word, Sentence, Law, &c. Sec Intendment.
ENTERFER1NG, in the Menage. See Cutting.
ENTERRMENT, or INTERRMENT, the Aft of Interring, i. e. of Burying, or laying a deceas'd Perfon in the Ground. See Burial and Funeral.
The Kings of Emland are Enterrd at Weftminfter, thofe of France at ^Dennis, &c.
The Excommunicated are not to be Entered in Holy, i. e. in Confederated Ground. The Antients did not Inter their Dead : They burnt them, as the Indians do at this Day. See Burning.
The Cuftom of Burning the Dead, ceas'd among the Romans under the Empire of the Anthonines ; long be- fore the Chriftians were allow'd to Iuterr in Churches, which was even prohibited Kings and Emperous. The Abaffinians, in Lieu of Interring their Dead, /hut them up in the Bodies of Trees, dug hollow for this Purpofe.
The Gardeners Interr, or earth up Sellery, Endive, and Lettice, to blanch, or whiten, and make them the tenderer.
To Interr wild Stocks in Ditches, is what Columella calls deponere, feminare Scrobibus. There are fome Trees, as Willows, Olives, &c. which grow very well, by Inter- ring their Truncheons, i. e. by cutting a Truncheon, or Piece off at both Ends, and planting it in the Ground : Which is what the Latins call, Inhumare taleas, taleis ferere,
ENTEROCELE, in Medicine, a Defcent of the Inteftines. See Descent.
The Enterocele is a Kind of Hernia, or Rupture, wherein the Inteftines, particularly the Ilion, fall into the Groin, or the Scrotum. See Hernia.
The next Caufe of the Enterocele, is the Relaxation, or Extenfion, of the lower Part of the t Perito?2<eum, wherein the Inteftines are contained : The remote Caufes are great Lifts, too violent Exercifes, great Coughs, frequent Vomiting, much Crying, &c. Whence it is that Children are much fubjecT: thereto.
There are two Kinds of Enterocele 5 the Terfecl, which happens when the Inteftine falls into the Scrotum 5 and the Irnperfeff, when it only falls into the Groin,
The Remedy is chiefly by External Applications, as Truffes and Boulfters.
The Word is form'd of the Greek, h-nyv^ Inteftine • and ;&«*.», c tumor.
ENTERO-EPIPLOCELE, a Kind of Rupture ; wherein the Inteftines, and Epiploon, or Caul, fall together into the Scrotum ; whence the Appellation Entero-epiplocele. See Hernia.
The Caufes are the fame as thofe of the Enterocele.
ENTERO-EPIPLOMPHALUS, a Kind of 'Exompha- lus, wherein the Inteftines, and Epiploon, or Caul, bunch out at the Navel. See Exomphalus.
The Word is compofed of %pn&v t Inteftine, eanrAOB*^ Caul, and ofxtpaKhs, Umbilicus, Navel.
ENTERO-HYDROMPHALUS, in Medicine, a Kind of Exomphalus, wherein, befide a difplacing and bunching out of the Inteftine, there is a deal of watery Humours collected along with it.
The Word is form'd of the Greek, hit&v, Inteftine, and oy.ipa.hofy Navel.
ENTEROLOGY, from %vn&v y inteftinnm, a Gut ; and \oy&, Sermo, a Difcourfe; is properly a Treatife of the Bowels ; tho' the Word is generally underflood to include the Contents of the three Cavities, Head, Breaft, and Belly.
ENTEROMPHALUS, in Medicine, a Kind of Exom- phalus, confifting .in the Inteftines being put out of their Place, and occafioning a Tumor. See Exomphalus.
The Word is form'd of the Greek svn&v, Inteftine, and Q[AtpctKQS, 'Umbilicus,
ENTERPLEDE, "in Law, to difcufs, or try a Point incidently falling out, before the principal Caufe can be determined.
E. gr. Two Perfons being found Heirs to Land, by two feveral Offices in one County 5 the King is brought in Doubt, to which of 'em Livery ought to be made. Before Livery, therefore, they muft Enterplede, that is, formally try between themfelves which is the right Heir.
ENTHUSIASM, a prophetic, or poetic Rage, or Fury, which tranfports the Mind, enflames and raifes the Imagi- nation, and makes it think and exprefs Things extraordi- nary and furprizing.
M. de Tiles defines Enthnfiafm to be a Tranfport of the Mind, whereby it is led to think and imagine Things in a fublime, furprifing, and yet probable Manner.
The fublime, he thinks a neceffary Ingredient in the Definition; as being the proper E&a and Prndu&ion of Enrhnfiaf??.. Enthnfiafm, he adds, contains the fublime ; as the Trunk, the Branches. See Sublime.
The Word is derived from the Greek ^fSs©-, or, If9«, A Man animated in an extraordinary Manner with the Spirit of God, in whom God is, whom God animates, tv a Oeof.
Whence, the Verb wEWet^w, or IvBxtr.aa, and the Noun tvfa<n&o-(M<;, Enthnfiafm 5 and svfameiws, Enthufiaft, a Per- fon fubjecl: to Enthnfiafm.
This is the Enthnfiafm felt in Poetry, Oratory, Mufic, Painting, Sculpture, &c. But this Enthnfiafm which be- longs to the Works of Art, is very different from that attributed to the Sybils and Prieftefles of the Oracles, and Heathen Gods; which was little elle but Fanatacifm, and confifted principally in Grimace, and Contorfions of the Body.
There is a Degree of Aflent, fays Mr. Lock, which, with fome Men, has the fame Authority, as either Faith or Reafon ; and that is Enthnfiafm 5 which laying by Rea- fon, would fet up Revelation without it ; whereby, in Effect, it takes away both Reafon and Revelation, and fubftitutes in the Room of it, the ungrounded Fancies of a Man's own Brain, and afTumes them for a Foundation both of Opinion and Conduct.
Immediate Revelation being a much eafier Way for Men to eftablifh their Opinions, and regulate their Conduct by, than the tedious Labour of ftria Reafoning ; it is no Wonder, that fome have been very apt to pretend to it, efpecially in fuch of their Actions and Opinions, as they cannot account for by the ordinary Methods of Knowledge, and Principles of Reafon.
Hence we fee, that in all Ages, Men, in whom Melan- choly has mixed with Devotion, or whofe Conceit of themfelves, has raifed them into an Opinion of a greater Familiarity with God, than is allowed others ; have often flattered themfelves with the Perfwafion of an immediate Intercourfe with the Deity, and frequent Communications from the Divine Spirit.
Their Minds being thus prepared, whatever groundless Opinion comes to fettle it felf ftrongly upon their Fancies, is an Illumination from the Spirit of God ; and whatfo- cver odd Action they find in themfelves an Inclination to
do.
