carēre sentientis est, nec sēnsus in mortuō, nē carēre quidem igitur in mortuō est. quamquam quid opus est in hōc philosophārī? TD. 1, 88, foregoing requires a sentient being, and there is no sensation in a dead man; therefore there is no foregoing either in a dead man. And yet what is the use of philosophizing over this? utram mālīs vidē; etsī cōnsilium quod cēpī rēctum esse sciō, T. Hau. 326, of these two states choose which you will; though I am sure my plan’s the right one. cūr ego nōn adsum? tametsī hoc minimē tibī̆ deest, Fam. 2, 7, 2, why am I not with you? though this is the very last thing you need. spērābam dēfervisse adulēscentiam: ecce autem dē integrō! nisi quidquid est, volō hominem convenīre, T. Ad. 152, I hoped his youthful passion had cooled down; yet here it is afresh! But be it what it may, I want to see the fellow.
(c.) Causal and Illative.
[2154.] nam, enim, for, or namque, etenim, for you see, introduces a new period which gives the reason of the foregoing: as,
quā quidem ex rē hominum multitūdō cōgnōscī potuit: nam minus hōrīs tribus mūnītiōnem perfēcērunt, 5, 42, 4, and from this by the way their numbers could be gauged; for they made a breastwork in less than three hours. quem meminisse potestis: annō enim ūndēvīcēsimō post eius mortem hī cōnsulēs factī sunt, CM. 14, you can remember him: for the present consuls were created only nineteen years after his death.
[2155.] The originally asseverative meaning of nam appears, even in the classical period, in colloquial language: as, tibī̆ ā mē nūlla ortast iniūria :: nam hercle etiam hoc restat, T. Ad. 189, I’ve ne’er done you a wanton wrong :: aye verily that’s still to come. In old Latin, it sometimes introduces a question: as, nam quae haec anus est? T. Ph. 732, why, who’s this old woman? Frequently it introduces an explanation or illustration, and, from Cicero on, a remark or question made in passing: as, sīc enim sēsē rēs habet: nam Odyssīa Latīna est sīc tamquam opus Daedalī, Br. 71, the case stands thus: the Odyssey in Latin is, you may say, a regular work of Daedalus ([1908]). vīvō Catōne multī ōrātōrēs flōruērunt: nam A. Albīnus, Br. 81, many orators flourished in Cato’s lifetime: for example, Albinus. nam quid dē aedīle loquar? Sest. 95, for why speak of the aedile? enim does not differ essentially in use from nam; for its meaning in old Latin, see [1688]. namque is rare until Livy, and usually (always in old Latin) stands before a vowel. etenim is common only in classical Latin.
[2156.] For quippe, why, often used as a coordinating word, see [1690].
[2157.] proinde or proin, therefore, so, introduces a command or direction based upon the foregoing: as,
ōrātiōnem spērat invēnisse sē, quī differat tē: proin tū fac apud tē ut siēs, T. Andr. 407, he trusts he’s found some phrase wherewith he may confound you: so see you have your wits about you. frūstrā meae vītae subvenīre cōnāminī. proinde abīte, dum est facultās, 7, 50, 6, in vain ye try to save my life. So away, while ye have the power. iam undique silvae et sōlitūdō magna cōgitātiōnis incitāmenta sunt. proinde cum vēnābere, licēbit pugillārēs ferās, Plin. Ep. 1, 6, 2, then again the surrounding woods and the loneliness are powerful stimulants to meditation. So when you go hunting, you can take a note book with you.
[2158.] A conclusion is denoted by ergō, itaque or igitur, therefore, so, introducing a new period: as,