Metaphora
Metaphora is artifical translation of one word, from
the proper signification, to another not proper, but yet nigh and
like.
The efficient cause of a Metaphore.
It is apparant that memorie is the principall efficient of a
Metaphore, for being the retentive power of the mind, it
is the treasure house of mans knowledge, which as it possesseth the
formes of knowen things, so is it readie at all times to present them
to mans use, as often as occasion, and cuase doth necessarily require.
As for example, he that hath seene a caterpiller eating and devouring
the tender buds and blossomes of trees and plants, and ater this shall
see an idle person living by the spoyle of other mens labours, is put
in mind to call him a caterpiller: he that hath seene a gulph or
gaping sinke, swallowing a continuall streame or mightie quantitie of
water and afterward shall see a man consuming his substance and
patrimonie in prodigalitie and riot, is put in mind to call him a
gulph of patrimonie or a fluke of wealth.
It is to be confessed notwithstanding, that memorie worketh not all
alone in the framing of translations but hath erant judgements alwayes
to helpe her, for memorie presenteth the former part of the
comparison, and judgement applieth the later, for a man may castly
remember what he hath soene, but yet if he want discreete judgement,
he cannot aptly compare to it the thing that he now seeth although
there be some fit similitude betweene them, and also some neccessarie
occasion to use it: and therefore ample knowledge, perfect memorie,
and exact judgement joyning together in one mind, are the principall
and especiall causes of all apt and excellent translations.
The places from whence translations may be taken are infinite, yet
of the infinite, yet of that infinite number certaine are chosen out,
as most apt, most usual, & most commendable, which are these
following.
From man him selfe, and first from his senses.
1. From the sight.
As the sight among the rest of the senses is most sharpe, and pierceth
furthest, so is it proved most sure, and least deceived, and therefore
is very nigh to the mind in the affinitie of nature, so farre foorth
as an externall sense of the bodie may be compared to an internall
vertue of the mind. The consideration hereof causeth men to use the
words which are proper to this sense and that very often, as fit to
signifie many vertues of the mind, as the understanding, knowledge,
providence, carfulnesse, hope, opinion, judgement and such like.
Hence it is that a man may say, I see your meaning, I see your malice,
here the translation is from the sight to the mind: for to speakes
properly we can not say, we see mens meanings, or mens malice, which
are invisible in respect of our bodily sight. But yet in respect of
our minds we may perciue, and understand them, as by some probable
conjectures, or likely tokens collected by reason and judgement. An
example of the holy Scripture, “when the Queene of Saba had
seene the wisedome of Salomon”
2.Chron 9.:
now to speake properly she proued & understood the wisedome of
Salomon, but see it she could not. Another “The king that
looketh well about him driveth away all evil”
Prov.2: here the word, looketh well
about is the translation, and signifieth the regard and carefull
gouernement of his kingdome. Another. “You looked for
much, and lo it is come to litle ”
Agge
1.: here to looke for, signifieth to hope for.
“In the sight of the unwise they appeare to die,”
Sap.4 that is, in the
opinion or judgement of the unwise.
“He that putteth his hand to the plough and looketh backe, is unweete for the kingdom of God”
Luke 9.: by looking back
is meant unconstancie or wavering of mind.
In like maner by this place we may signifie, by looking up, heauenly
meditation, for so both our Saviour Christ use it, where he saith,
“then looke up, for your redemption draweth nigh.”
Luke 21 Also by high lookes is very often signified pride
and disdaine, by winking partialitie, by circumspection wisdom and
providence, by looking away displeasure, by looking downe discomfort,
and sometime view and suvay, by looking upon due and deliberate
consideration. Now as the sense of sight both aptly expresse many
vertues of the mind, so the privation hereof, which we call
blindnesse, may be fitly used to signifie the contraries, as for
example, “Gifts blind the wise”
Deut.16, that
is, gifts obscureth the understanding, and seduceth the will of wise
men: blind are they are the guides of the blind, that is, altogether
ignorant and destitute of knowledge.
From the hearing.
From the hearing are diverse translations taken, not so much serving
to signifie the powers of the mind, as to expresse the affections of
the heart. An example. Heare the complaint of the fatherlesse and
window, that is, do them justice, pitie them, and tender their
distressed estate.
“He that is scornfull will not heare when he is reproved,”
Prov.13 in this translation refusing to heare signifieth
disdaine of correction, and hatred of doctrine.
“Heare no counsell against innocent blood,”
Esa.33 that is, consent not to that counsell which induceth to shed the
blood of innocent persons.
My sonne heare thy fathers doctrine, that is, obey it.
“Heare the small as well as the great,”
Deut.7 the word heare in this place signifieth the action
and execution equitie.
Talke thou with us and we wil heare, that is, we will attend and imbrace thy doctrine.
“The noise of horses is heard from Dan,”
Ier.8 that is, foreseene by the
the Prophet.
“Concerning Ismael I haue heard thee,”
Gen 17.20 signifying by hearing, a graunting
to abrams petition. Thus from this sense as you see translations be taken to signifie pitie, compassion,
ayd, succour, consent, obedience, equitie, attention, foresight, and granting. And by the privation of this
sense many things contrary to these former significations may be expressed, They are deaffe and can not heare,
signifying that they are unapt to accept doctrine. Againe, They will not heare, that is, they are obstinate,
and hardened against all good counsell.
From the smelling.
From smelling these translations and such like may be taken. Being wise & provident, by
his singular foresight did timely smell out the ungratious practices, and private conspiracies
of the enemies bent against the citie and common wealth. Here by smelling out, is signified
knowledge gathered by prudent suspition, and wittie conjectures. An example of the holy Scripture,
“A sacrifice of a sweet favour,”
Ephes.5.2. that is, a sacrifice acceptable to God.
The things which do please this sense, are sweete favours, and pleasant odors, and therfore the use of this
sense in translation is commonly used to signifie the pleasure of the mind, as the contraries are used
to expresse the hatred and offence of mans heart, as when it is said, that abominations of sinne
do stinke and are odious to God and all good men.
As also the property of smelling findeth oftentimes the effect before the eye can discerne the cause:
so providence and foresight, which this sense doth most aptly signifie in translation, do manie times
espie and prevent secret practices and privie conspiracies before they take effect.
From feeling or touching.
From this sense are sundrie Metaphors
taken. An example of the holy Scripture, Stretch out thy hand new,
and touch him selfe and his flesh: here to touch doth signifie another
thing than it doth in the proper signification, for Sathan by touching understandeth
a piercing, and plaguing of Jobs bodie with grievous and lothsome diseases. In the same
signification Job afterwards useth the same word, saying, the hand of God hath touched
me, that is, hath grievously smitten and wounded me.
Another example, “And they were pricked in thier hearts,”
Act.2 meaning, pierced with sorrow and
repentance.
Art thous so senslesse, that thou neither feeleth hurt by thy foe, nor benefit by thy friend? Here by feeling
is signified understanding, and by the want of feeling is understood the stonishment of
mind or lacke of wit. Briefly by this place these translations are used, by touching is understood
provoking, by feeling understanding, by nipping taunting or privie mocking, by wounding confusion,
by pricking remorse of conscience, by renting extreame griefe, by somoothnesse faire speech or flatterie, by
coldnesse want of affection, by heat vehement displeasure or fervent zeale, by driness defect, by
embracing love or possession of pleasure.
From the tasting.
From this sense and his subjects, these kinds of translations are taken. Cicero to Atticus: you may
tast that man, that is, you may trye & prove him. Man is borne to tast as wel the sower as the sweete,
that is, as well to suffer adversitie as to enjoy prosperitie.
Moreover by this place we may by sweetnesse signifie pleasure, by bitternesse griefe of mind, or
crueltie of speech, and by sowernesse severitie.
Examples of the sacred Scripture, “Tast and see how
gracious the Lord is.”
Psal.54 Another: “There
are certaine of them which stand here, that shall not tast of death
till they see the kingdom of God.”
Luke 9.27
Another: “And having once tasted of the heavenly gifts,”
Heb.6.5. in these examples tasting is put Metaphorically, &
signifieth experience, but yet in sundry respects.
Hitherto I have noted those places which do serve from the bodie to the mind: and now next I will observe those
translations that are taken from the mind and applyed to the bodie.
From the mind to the bodie.
From things in the minde to the parts of the bodie, as to call a
wound angrie, or wofull: a tongue malicious, and also when we say, a
pitifull eye, a liberall hand, a wise eare. Now these words angrie,
wofull, malicious, pitifull, and wise, do belong properly to the mind,
yet by this forme of speaking, they signifie passions and properties
of the bodie.
An example of holy Scripture,
“whatsoever mine eyes desired I let them have
it.”
Eccles.2. Here Salomon attributeth
desire to the eyes, which is a word properly belonging to the mind and
not to the eyes, which are parts of the body.
Also in like sense he saith, “The eye is not satisfied with light, nor
the eare with hearing”
Eccles.1.: by the eye
and eare he understandeth the desire
of the mind kindled by those senses.
From living creatures without reason, to man partaker of reason.
From the creatures without reason Metaphors are taken,
and applied to men, by which forme of speech mens qualities &
conditions are described by the properties of dumbe beasts: by this
place, a tyrant is called a lyon, an extortioner a wolfe, a man
without mercie a tigre, he that is deceitfull and subtle a foxe, and
shamelesse rayler a barking dogge. In praise, the innocent is called
a dove, the meeke and patient man a lambe, the faithfull in love and
wedlocke a turtle. The particular properties of the dumbe creatures
are very significent, especially in their Verbes and Verbals, for by
whining we signifie murmuration & grudging, by stinging secret
mischief, by crowing proud and arrogant insulting, by swimming
possession of abundance, or fruition of great felicitie, by roaring
impatient miserie, by hissing terrible threatening, or bitter cursing,
by hovering attending oportunitie, by devouring consumption, and by
fawning flatterie.
From man to the brute creature.
From the reasonable to the unreasonable the usuall translations are
these and such like, as to say, the mourning dove, the musicall
mightingale, the proud peacocke, the flattering dogge. By the same
forme of speech we may call the emmet provident, the cat circumspect,
the spider diligent, the toade mistrustfull, the raven wise, the
serpent subtle. These particular translations serve to shew how neare
these creatures do come to man in these rehearsed properties.
From the living to things without life.
This part of translation is also very apt and significant, by this
place the sea is sayd to swallow, the wind or tempests to rage, the
frost to bite, the ground to thirst, field and flowers to rejoyce.
Also we say, that waters do roare. Also in maner, as if I should say,
Doest thou not know that fortune is fleeting? that avarice is
insatiable, that love is blind, that envie stingeth where she is
fostered, that malice thirsteth after blood?
This place is very copious both to Poets and Orators, & also to
private speech. this place for the most part is the fountaine of the
figure called Prosopocia hence it is that Poets and Orators do
attribute to things which are without life, not only life, but also
reason and affection, and sometime speech. An example of Poetrie, The
firmament bewailed his funerall, the sunne mourned and would not be
seene, and the clouds shed great plentie of sorowfull teares. This
kind of fained description, is framed only by attributing life,
sense, reason, and affection to things which are voyd of them all.
From things without life to things having life.
From this place Metaphors of this sort are taken as to say, that men
of famous renowne do shine, which is onely proper to the planets, as
the Sunne, Moone and starres: in like maner we say, a stonie heart, a
greene heard, a leaden wit, raw youth. Also a bitter people, a
crooked nation, a sharpe judge, a glorious prince, the blossome of
tneder age, the mist of memorie. In these examples by shine is
signified excellent fame and renowne, by stoneie heart crueltie, by
leaden wit a mind of small capacitie, & c. This place is also very
copious, and serveth much to perspecuitie.
From things senslesse to things senslesse.
By this place vices are layd to bud, desires to burne, beautie to
wither, anger to boile, & sometime to flame. In like forme we say,
that envie is the canker of fame, that idlenesse is the rust of a common wealth, that “evill words do corrupt good maners”
1.Cor.15.
Also by this place are these and such like
translations, a golden sentence, a filed phrase, flowing speech, ye
waves of worldly troubles, the stormes of adversitie, the carkasses of
mangled and destoryed cities. These significations are evident
inough, and therefore I omit their interpretations.
From the offices and actions of men.
From the offices and actions of men are very usuall translations, and
apt for description. 1. From the Magistrate. Example of holy Scripture, “Judge not and you shall not be udged, condemne not, and ye shall not be condemned.”
Luke.6.37.
Here judging and condemning be Metaphoricall, the authoritie to judge
and condemne pertaineth properly to Judges who are lawfully deputed by
the Princes of kingdomes to that office.
“Whose names are written in the booke of life,”
Ephes.4. here the wordes written and booke, are
Metaphors taken from the Registers of Judges, or Scribes, or
Secretaries of Princes, who are wont to register and inroll the
pardons of life.
2 From martiall actions and
practises. Examples of holy scripture, “I have fought a good fight.”
2.Tim.4.
Another. “Put on the armour of God,
that you may resist in the evill time”
Ephes.6.: also, we wrastle not against
fleshe and blood, & c.
Arme not thy selfe to make warre against God, undermine not the simple
and silly man, wound not the conscience of thy weake brother, clime
not too fast to the scate of honor, tread not the poore under thy
foote, triumph not before the victorie.
3 From the Phisition and Chirurgian, “They heale the hurt
of my people very slenderly.”
Jere.8. Another.
“A faithfull friend is a medicine of
life.”
Eccles.6. By this place men say, that
an injurie may be salved, that is, may be recompensed, that an ill
member of a common wealth ought to be cut off, that is, ought to be
executed according to his deserts.
4 From the husbandman. Examples of
Scripture, “They that plow iniquitie shall reape the fame.”
Job.4.
“I have planted, Apollo hath watred.”
1.Cor.3.
“Thou art he whom I must thresh.”
2.Reg.14.
Sathan hath desired to sift you.
“He shall gather the wheate into his
barne, & c.”
Mat.3.
5 From Artificers many translations are taken, as these and such like,
to build, to pull downe, to set up, to waygh in ballance, to bray in a
morter, to plane, to square, to mingle, to toyne, to digge, to frame,
& c.
From certain Substantives very much used in translation.
From certain Substantives, very apt and pleasant Metaphors are taken,
as these following, and such like, “Thy word is a lanterne
to my feete, and light unto my
pathes.”
Psal.119.
“The night is past, & the day is come.”
Rom.13.
Another, “The day dawne and the day starre ariseth in your
hearts.”
2.Pet.1.
They have stumbled against the stumbling stone. They are fallen into
the same pit they made for others.
The way of sinners, and the chaire of scorners.
Also we say by this place, that impunitie is a gate to all mischiefe, that hypocrisie is covered under the cloke
of religion, that the hope of an hypocrite is a spiders web, that one evil condition is the staine of
life. These also are common Metaphors, a spectacle of vertue, a haven of peace of rest,
a buckler of defence, a fountaine of life, a rocke of refuge, a treasure of goodnesse, a shadow
of protection. This place is a verie plentifull streame of translations, and as it is most
plentifull, so is it not least pleasant.
From the four Elements.
First to begin with translations taken from the nature and propertie of fire we say a man
of an inflamed mind, the flaming desire of malice doth seldome die till it be quenched with blood.
Kindle not wrath, lest thou beest not able to quench it: an evill name is the smoke of sinne.
2 From the aire. His tyrannie never ceassed thundring out most dreadfull threatnings, & with
his venimous breath he blasted the green and flourishing properitie of his common wealth.
By this place we say, The raging tempests of sedition, the whirlewinds of trouble, the infection of ill examples.
3 From water, by this place it is, that one calleth wedlocke a sweete
shower mingled with sharpe haile. An example of the holy Scripture.
“Wash me O Lord and I shall be whiter than
snow.”
Psal.51. Also the Apostle saith,
Quench not the spirit: we say in a proverb, Strive not against the
streame. Likewise in this petition, “Let the deaw of thy
mercy O Lord refresh the heate of my
miserie”
Psal.18.: “We shall take me out of
many waters, that is, out of many dangers”
Psal.23.:
and in another place he sayth, And leade me
foorth by the waters of comfort.
By this place we say, the waves of worldly troubles, that men ebbe or
flow, thereby signifying either their amendement or decay, whether it
be in the state of health or wealth.
4 From the earth are borrowed these & such like translations, a large
field of matter, a mountain of wealth, a wildernesse of doubts, a
denne of thieves, a path of pleasure, a way of error, a vale of
miserie.
From men to God.
So infinite and incomprehensible is the nature of Almightie God, and
mans capacitie of so small a compasse, that no one attribute of God
can be conceived by mans weake understanding without the helpe of
earthly images and naturall propertie well knowne to man, and
therefore forasmuch as mans eye cannot behold invisible vertues, nor
his understanding able to apprehend the incomprehensible wisedome:
Almightie God of his goodnesse hath described him selfe by the most
excellent and evident letters and caracters imprinted most lively in
his creatures, not only by such as are somewhat secret, but also and
most chiefly by such as are evident and manifest to mans understanding
and knowledge. Hence it is that he is called a King, a Lord, and Lord
of hosts, a Judge, a father, an husbandman, a planter of a vineyard, a
shepherd, a nurse, a guide, a rocke, a buckler in the day of battel,
an Egle: these and such like are the letters of comfort, by which we
may easily reade and plainely understand the goodnesse of our God
towards us, for by earthly kings, and Lords of armies is described to
us his majestie and his power, by Judges his equitie and love of
justice, by fathers his love and tender compassion, by shepherds his
dayly providence and careful custodie of his people, by nurses his
most loving regard and manifold benefites, by guides, his governement
and safe condition, by rockes his sure defence against all violence
and oppression. But in respect of his enemies, he is called a giant
to wound, a judge to condemne, and a fire to consume. This part of
translation is called of the Grecians Anthtopopathia, that is, an
attributing to God humane affections.
From God to men.
By this place we give the titles of highnesse an dmajestie to PRinces,
which are proper to God, yet meete for them in respect of their high
dignities & princely thrones, wherin Almightie God the giver of
majesty hath place thee. An example of the sacred Scripture, “I said
ye are Gods”
Psal.82.: by calling thee Gods he signifieth
from whome they have their authoritie,
whose place they supply, whose person they present, and whose example
they ought to follow, both in executing of justice, and in shewing of
mercy. Thus in one word they are put in mind what they are, or what
they ought to be, and being as they should be, that they ought so to
continue.
The use of Metaphors.
All Metaphors have their maniforld trutes, and the same both
profitable and pleasant, which is a thing well known to men of
learning and wisedome. First, they give pleasant light to darke
things, tereby removing unprofitable and odious obscurite.
Secondly, by the aptnesse of thier proportion, and nearenesse of
affinitie, they worke in the hearer many effects, they obtaine
allowance of his judgement,
they move his affections, and minister a pleasure to his wit.
Thirdly, they are forcible to perswade. Fourthly to commend
4. They are forcible to perswade. |
or dispraise.
Fifthly, they leave such a firme impression in the momory, as is not
lightly forgotten.
The comparison of Metaphors.
Metaphors in respect of their perspecuitie, & light which they give,
may well be compared to the starres of the skie, which
are both the comfort of the
night, & the beautie of the firmament.
2. In respect of their aptnesse to make descriptions,
they are not onely as pleasant colours of all kinds, but also as
readie pensils pliable
to lure
out and shadow any maner of proportion in narture. 3. In respect of
thier firme impression in the mind & remembrance
4. To seales, To stamps in mettall. |
of the hearer,
they are as seales upon soft ware, or as deep stamps in long lasting
metal.
The Caution.
In the choise and use of translation heed ought to be taken, that
these faults
be not found in Metaphors. First, that there be not an
unlikenesse in stead of a likenesse, as if one should say, the bull
barketh,
2. Far fetcht or
strange. |
which is very unlike, Secondly, that the similitude be
not farre fetcht, as from strange things unknowne to the hearer, as if
one should take Metaphors from the parts of a ship, and
apply them among husbandmen which never came at the sea, he shall
obscure the thing that he would fainest make evident. Thirdly,
3. Unchast signification. |
that
there be no uncleane or unchast signification contained in the
Metaphore, which may offend against modest and reverend
minds.
4, Excesse, or defect in the
similitude. |
Fourthly, that the similitude be not greater then
the matter requireth, or contrariwise lesse.
