Scanned text contains errors.
father. If the man left no wife or children, the agnati, or relations in the male line, inherited, according to the degree of their iinship. If there were no agnail, and the man was a patrician, the property went to his gens. The cognatl, or relations in the female line, were originally not entitled to inherit by the civil law. But, as time went on, their claim was gradually recognised more and more to the exclusion of the agnati, until at last Justinian entirely abolished the privilege of the latter, and substituted the principle of blood-relationships for that of the civil law. Vestal Virgins were regarded as entirely cut off from the family union, and therefore could not inherit from an intestate, nor, in case of their dying intestate, did the property go to their family, but to the state. But, unlike other women, they had unlimited right of testamentary disposition. If a freedman died intestate and childless, the patronus and his wife had the first claim to inherit, then their children, then their agnati, and (if the patronus was a patrician) then his gens. In later times, even if a freedman, dying childless, left a will, the patronus and his sons had claim to half the property. Augustus made a number of provisions in the matter of freedmen's inheritance. The civil law made it compulsory on a man's sui heredes to accept an inheritance whether left by will or not. But as the debts were taken over with the property, the edictmn of the praetor allowed the heirs to decline it. A fortiori, no other persons named in the will could be compelled to accept the legacy. (See will.)
Inns did not come into existence in Greece until the times when, in consequence of the increase of traffic, the custom of hospitality, which was formerly practised on an extensive scale, became more and more confined to cases where it was either inherited or was the subject of special agreement on both sides. Besides private inns (pandokeia), which offered food as well as shelter to strangers, public inns, which at least gave shelter and night-quarters, were to be found in some places, especially where great crowds of men were accustomed to assemble for the celebration of festivals, and also near temples which were much visited. The profession of an inn-keeper was little esteemed, still less that of a tavern-keeper, whose bar (kdpS-leiori] it was not considered proper for respectable people to frequent [Isocr., Areop. 49]; in Athens a visit to a tavern was even
sufficient to lead to expulsion from the Areopagus.
In Rome, as in most parts of Italy, there were inns for travellers (deversOria) at least as early as the 2nd century b.c. On the great high-roads taverns were built on speculation by landowners resident in the neighbourhood, and were either let out, or 1 kept for them by slaves. With the increase of traffic, stations for changing horses (mutatio) and for night-quarters (mansio) began to be placed on the high-roads of all the provinces. Cook-shops (poplnce) and taverns (caupOnce) were seldom frequented by any but the commonest people. Those who kept them were just as much despised as in Greece, and were actually considered by the law as under a ban. Even in antiquity it was the custom to make inns known by a sign-board (insigne). Thus in Pompeii an inn has been discovered with the sign of an elephant.
Ino. Daughter of Cadmus, and wife ot Athamas (<?.«.). Being followed by the latter when he had been seized with madness, she fled to the cliff MSlurls, between Megara and Corinth, and there threw herself into the sea with her infant son Meli-certes. At the isthmus, however, mother and child were carried ashore by a dolphin, and, from that time forward, honoured as marine divinities along the shores of the Mediterranean, especially on the coast of Megara and at the Isthmus of Corinth. Ino was worshipped as Leucdthla, and Meli-certes as PalcemOn. They were regarded as divinities who aided men in peril on the sea. As early as Homer, we have Ino mentioned as rescuing Odysseus from danger by throwing him her veil [Od. v 333-353]. Among the Romans Ino was identified with Matvta (q.v.).
Insula. See house, near the end.
Intercesslo. (1) The Latin term for the interference of a higher officer with some public act on the part of one lower in rank, e.g. calling a meeting of the commons. The tribune of the people could thus interfere with the praetor, quaestor, and aedile. Thus it was even open to the tribunes of the people to refuse a triumph to a consul or a praetor. (2) The quashing of an official aet. As in (1), this might be issued by a higher official against a lower one; and also by one colleague against another, e.g. by tribune against tribune. It was necessary that the intercessio should be made in person, and in general immediately after the act in question. It was employed