Tropes of Sentences.
- Allegoria
- AEnigma
- Paroemia
- Hyperbole
- Asteismus
- Ironia
- Charientismus
- Sarcasmus
- Mycterisinus
- Diasiriuus
Allegoria.
Allegoria, called of Quintilian, Inversio, is a Trope of a sentence,
or forme of speech which expresseth one thing in words, and another in
sense. In a Metaphore there is a translation of one word onely, in an
Allegorie of many, and for that cause an Allegorie is called a
continued Metaphore.
An example: Rubbe not the scarre, lest you open againe the wound that
is healed, and so cause it to bleed afresh. The signification hereof
is, Renue not by rehearsall the sorrow which time hath made forgot.
Another: Shall we suffer the monstrous Crocodile to come out of Nilus
and to breake into our fold, to overcome our shepherd, to rent off our
skins with his griping pawes, to crash our carkasses with his veimous
teeth, to fill his insatiable panch with our flesh, and to wallow at
his pleasure in our wooll?
Another like unto this: Shall we sit aloofe amazed among boughes and
suffer the serpent to climbe our tree, to thrust us out of our nests,
to sucke our blood, to devour our birds, and to sleepe among our
feathers? By these two Allegories, as well by the one as by the
other, one enemies are described, who either by open force or secret
conspiracie, are prepared and fully bent to make conquest of our
countrey, to murder and destroy us people, to possesse our dwellings,
and enjoy our wealth.
Examples of Poetical Allegories: O ship shal new
flouds carie thee again into the sea? What doest thou nowe? strive
manfully to keepe the port alway.
Another: Thou Licinie mayst live full well, if wisely evermore.
Thou doest not thrust into the deepe, nor presse too nigh the shore:
for feare of stormes
In the former verse Horace by Ship understandeth Sextus Popeius making
incursions, and troubling the sea with navall war, whom he exhorteth
to make peace with Augustus. By flouds he signifieth civill battell,
and by Port peace and concord. In the later he much commendeth
mediocritie. Horace was much delighted in this kind of speech, as may
appeare by many of his verses which he wrote Allegorically.
Examples of the holy Scriptures: “Whose fan is in his hand,
and he shall purge his floore, and gather his
wheate into his barn, but will burne the chaffe with unquenchable
fire.”
Mat.3.
Another: “A brused reede shal he not breake, and smoking
flare shall he not quench, till he bring forth judgement unto
venorie.”
Esa.4.3.
Another: “Give ye not that which is holy
to dogs, neither cast ye your pearles before swine, lest they tread
them under their feete, and turning againe all to rent you.”
Mat.7.
Sometime an Allegorie is mixt with some words retaining their proper
and usuall signification, whereof this may be an example: Why doest
thou covet the frute, and not consider the height of the tree whereon
it groweth? thou doest not forethinke of the difficultie in climbing,
nor danger in reaching, wherby it cometh to passe that while thou
endevorest to climbe to the top, thou fallest with the bough which
thou doest embrace. This Allegorie describeth although somewhat
obscurely, yet verie aptly, the danger, vanitie, and common reward of
ambition. The words which retaine their proper sense are these,
covet, consider, and forethinke, which words do make it a mixt
Allegorie.
The use of this figure
The use of an Allegorie serveth most aptly to ingrave the lively
images of things, and to present them under deepe shadowes
to the comtemplation of the
mind, wherein wit and indigement take pleasure, and the remembrance
receiveth a long lasting
2.Compared to a
constellation. |
impressin, and there as a Metaphore may be
compared to a starre in respect of beautie, brightnesse and direction:
so may an Allegorie be fitly likened to a signe compounded of many
stars, which of the Grecians is called Astron, and of the Latines
Sidus, which we may call a constellation, that is, a company or
conjunction of many starres.
The Caution.
In speaking by Allegories strange similitudes and unknowne
translations ought to be avoyded, lest
the Allegorie which should
be
pleasant, become peevish and altogether unprofitable: also
unlikenesse of the comparisons do make the
Allegorie absurd.
AEnigma
AEnigma a kind of Allegorie, differeing onely in obscuritie,
for AEnigma is a sentence or
forme of speech, which for the darknesse, the sense may hardly be
gathered.
Examples: I consume my mother that bare me I eat up my nurse that fed
me, then I die leaving them all blind that saw me. Meant of the
fleame of a candle, which when it hath consumed both ware and weeke,
goeth out, leaving them in the darke which saw by it.
Another: As long as I live I eate, but when I drinke I die, I
understood of the fire, which continueth so long as it hath matter to
burne upon, except it be quenched with fire, which may be tearmed the
death of that nature.
{Ten thousand children beautifull, of this my body bred,
{Both sonnes and daughters finely deckt, I live, & they are dead:
{My sonnes were put to extreme death by such as lov'd thee well,
{My daughters died in extreme age, but where I cannot tell.
Another.
{Anatomie of wonder great I speake, and yet am dead,
{Men sucke sweet juyce, from thse blacke veines, which mother wisdome bred.
3.Black veins the letters & lines. |
This figure although it be full of obscuritie, and darknesse yet it is
found in the sacred Scriptures both in speech and in visions, the
dreames of Pharaos chiefe Butler, and chief Baker, and also Pharaos
owne dreames were AEnigmatical, whose signification Joseph expounded.
Also the vision of Nabuchodonozor was AEnigmatical, & most aptly
proportioned in the similitudes, for under the forme of a goodly tree,
both him selfe and all the parts of his prosperitie are most
excellently described. By the place where it was planted, were
described his seate and kingdome: by the height, his dignitie: by the
ample aspect, his great glory, and dread of nations toward him: by the
strength of that tree, his great power: by the beautifull leaves, his
gorgeous apparell and glorious pompe: by the frute, his wonderfull
rents, tributes, and revenues: by the meate of that tree, the wealth
and prosperitie of his people: by the shadow, the safe protection of
his subjects: by the birds among the branches, his prudent
counsellers, and mightie princes: and by that, that it is said, that
all flesh did eate of it, is understood the great plentie of all
necessaries, hitherto is described the wonderfull felicitie and glorie
of this mightie Monarch.
And now in like manner, the overthrow and confusion of all this is
proclaimed by the Angel, saying as followeth, Hew down the tree,
breake off his brances, and scatter his frute abrode, that the beasts
may get them away from udner his, & the birds from his brancees,
nevertheless leave the stumpe in the earth, & c. The meaning whereof
Daniel by divine grace expounded.
The use of this figure.
This figure is more convenient to Poets then to Orators, and
more agreeable to high and
heavenly visions, that to the forme of familiar and proper speech.
For being a figure of deepe
2.Used in heavenly
visions. |
obscuritie, is is opposed to perspecuitie, the
principall vertue of an Orator.
3.Opposed to
perspicuitie. |
Sometime notwithstanding darknesse of speech causeth delectation, as
that which is wittily invented, and aptly applyed, and
4.Being wittie it delighteth. |
apt capacities, who
are best able to find out the sense of a similitude, and to uncover
the darked vaile of AEnigmatical speech. For
in deede this figure is like a
deepe mine, the obtaining of whose mettall requireth deepe digging, or
to a darke night, whose stars
he hid with thicke cloudes.
The Caution.
In this figure regard ought to be had, that the similitudes be
not
unfit, strange, or unchast. If
they be unfit, or unlike, they make
it absurd, if strange, they make it obscure and unpossible to be
interpreted, if unchast or uncleane, they
make it odious, by leading
of the
minde to undecent things, of which sort there be many of
our English riddles.
Lastly, that this figure be not used to seduce by obscure prophecie,
as of it hath bene to many a
mans destruction, nor amongst
5.Used among ignorant
person a vanitie. |
simple and silly persons, which are unapt and
unable to conceive the meaning of darke speech, and therefore a
vanitie.
Paroemia
Paroemia, called of us a Proverbe, is a sentence or forme of speech
much used, and commonly knowen, and also excellent for the similitude
and signification: to which two things are necessarily required, the
one, that it be renowned, and much spoken off, as a sentence in everie
mans mouth. The other, that it be witty, and well proportioned,
whereby it may be discerned by some speciall marke and note from
common speech, and be commended by antiquitie and learning.
Examples.
The tumbling stone doth seldome gather mosse: teaching that riches and
wealth are not gathered by wandering.
He that maketh his fire with hay, hath much smoke and litle heate:
meaning that many words and litle matter, make men wearie but never
the iser.
All are not theeves that dogges barke at: declaring that ill tongues
do as well slander good men, as speake truth of the evil.
One swallow maketh no sommer, that is, one uncertaine conjecture
proveth no veritie.
While the grasse groweth the steed starveth: signifying that present
neede requireth present helpe.
The sweetest rose hath his thorne, meaning the best man is not without
his fault.
It is good to strike with the hammer while the iron is hote: a
proverbe commending the benefit and goodnesse of oportunitie.
Many drops do pierce the marble stone: a singular proverbe declaring
the vertue of constancie and continuance.
The use of this figure.
Amongst all the excellent formes of speech there are none other more
briefe, more significant, more evident or more excellent, then apt
Proverbs: for what figure of speech is more fit to
1.The praise or commendation of Proverbs. |
teach,
more forcible to perswade, more wise to forewarne, more sharpe to
reprove, more strong to confirme, or more piercing to imprint?
Briefly, they are most profitable, and most pleasant, & may well be
called, The Summaries of maners, or The Images of humane life: for in
them there is contained a generall doctrine of direction, and
particular rules for all duties in all persons. Finally, for thier
perspecuitie they are like the most bright
2.Compared
to the brightest starres. |
and glorious starres of the
firmament, which as they are more excellent then others in brightnesse
and glorie, so are they more loelied upon, more admired, and more
beloved, and as they excell others in the dignitie of light, so are
they more distantly removed and more thinly dispersed. In like maner
ought Proverbes to be sparingly sprinkled, both in private speech, and
in publicke
orations, and
then not without some fit occasion to use them, for
Too often used looseth their grace. |
proverbs being
fitly applyed and duly placed, do extend their power and shew their
dignitie: otherwise they loose their grace, and the oration his
strength.
The Caution
There are diverse vices which ought to be avoyded & banished out of
Proverbs, strangenesse, unlikenesse, uncomelinesse, barrennesse, and
untruth. Strange Proverbes are those which
are either framed by similitudes of
strange things little known or taken from strange tongues disagreeing
to ours, when the Proverbes be translated.
Unlike Proverbs be those which are made of unfit similitudes.
Uncomely Proverbs are such as consist of
wanton, unchast, and
vile
similitudes, which proceed for the most part from unchast minds and
polluted mouthes.
Barren Proverbs are those which containe no pith or virtue,
whereby they should teach and delight.
Untrue and fasle Proverbes are such, as many instances may
reprove.
Hyperbole.
Hyperbole of Cicero called Superlatio, of Quintilian Superiectio, and
it is a sentence or saying surimounting the truth onely for the cause
of increasing or diminishing, not with purpose to deceive by speaking
untruly, but with desire to amplifie the greatnesse or smalnesse of
things by the exceeding similitude.
This figure Cicero useth much in the praises of Pompey, He hath made
saith he (meaning Pompey) moe battels then others have read, and
conquered moe provinces then others have desired. Now in this excesse
of his praise, Cicero meant not so much as he spake, but by making an
incredible report, he doth signifie that the noble actes of Pompey
were so worthy, and his victories so many, that they were almost
incredible.
This figure is either simple or compared. Simple, as to call the
belly of a great glutton bottomlesse him that is most hastie in his
furie braineless, a notable coward hearlesse: who knoweth not that the
meaning of thse sayings is otherwise than the words do properly
expresse? For by this kinde of large speech the excesse of those
vices are aptly signfified.
Another example: Streames of teares gushed out of her eyes, and the
greatnesse of her griefe rent her heart in sunder. Here by these
incredible reports, her incredible lamentation and sorrow is
signified.
This forme of speech is found in the sacred Scriptures, and that in many places. Examples: “David
saith, that his eye is consumed for very heavinesse, and that his
bones are putrified for the sorrow of his sinne.”
Psal.31.10.11.
Job saith, that “his feare was so great, that it did terrifie his
bones, and made them to tremble.”
Job.4.14.
And in another place, he saith ye “his bones did cleane to the skin.”
Job.19.20.
Also Paule saith to the Galathians,
“If it had bene possible you would have plucked out your own eyes &
given them to me.”
Gal.4.15.
Hyperbole is compared two maner of wayes. First by equalitie of
comparison, as, to call a beautifull virgine an Angell, a good man a
Saint, a shrew a devill, a drunkard a swine, an executioner a wolfe.
Secondly by the comparative degree, & that from many places.
1 First from like things, as sweeter then hony, whiter then snow,
lighter then smoke, heavier then lead.
2 Secondly from living creatures, as swifter then the swallow, slower
then the snaile, more loving then the turtle, more odious then the
toade.
3 Thirdly from fained and false gods, as, mightier then Mars, fairer
then Venus, wiser then Pallas, more eloquent then Mercurie.
4 Fourthly from persons fained in fables, as wearier then Sisiphus,
thirstier then Tantalus, more chast then Penelope, more foolish then
Grillus.
5 Fiftly from persons in Comedies, as, more glorious then Thraso, more
covetous then Mitio.
6 Sixtly from persons in histories, as, more envious then Zoilus, more
unkind then Timon, richer Craesus, poorer then Codrus, stronger then
Milo.
7 Seventhly from Nations, as more cruell then a Scithian, more false
then a Cretian, more wanton then a Miletian.
8 Eightly from dignities, offices, and conditions of life, as, more
stately then an Emperour, more vigilant then the watchman, more base
then a swineheard, more vaine then a vice, more hated then a hangman.
The use of this figure.
The use hereof serveth most fitly for amplification, and that
especially when matter require either
to be amplified in the greatest degree, or diminished in the least:
by this figure the
Orator
either lifteth up high or calleth downe low, either stretcheth things to the uttermost length, or presseth them to the least quantitie: so high is the reach, & so wide is the compasse of this figure,
that it mounteth to the highest things, compasseth the widest, and comprehendeth the greatest.
The Caution.
Two things especially are here to be noted and avoyded, the one, that this figure be not used to amplifie trifles, or
diminish the estimation of good things, by the one it becometh a vice of speech called Bomphiologia, by the other it is turned into
2.Defacing of good things. |
Tapinosis: for these two are faults of speech offending in contrary extremities. The other, that albeit matters require (and that worthily) to be amplified, that yet there be not too great an excesse in the
comparison: but that it may be discreetly moderated, ut nequid nimis.
Asteismus.
Asteisimus, in Latine Urbanitas, is a wittie
jesting in civill maner, and gracing of speech with some merie
conceipt: it is usually taken for any mirth or pleasant speech which
is voyd of rusticall simplicitie & rudenesse, and the merie & pleasant
sayings of this figure are called facetiae that is to
say, the pleasures and delights of speech: which are taken
from diverse places,
but chiefly from these, from Equivocation, as when a word
having two significations, is expressed in the one, and understood in
the other, either contrary, or at least much differing, which as it is
most wittie, so is it most pleasant. Secondly the occasion of mirth
may be taken from a fallace in sophistrie
2.Secundum quid, ad dictum simpliciter. |
called
Secundum quid ad dictum simpliciter, that is, when a saying is captiously taken, and turned to another sense, contrary or much differing from the meaning of the speaker, as in this example: To one demanding of Diogenes what he would take for
a knocke upon his pate, he made this answer, that he would take an helmet. Now he that made the demand, meant, what hire, and not what defence. To one that said, he knew not if he should be put out of his house where to hid his head: another made him answer, that he might hide it in his cap.
There are many and sundry other places from whence wittie mirth may be fitty taken, as from pleasant imitation of mens speech and fashions, from similitudes and comparisons, from pleasant reports of merrie actions and accidents, and from anie moe which I shall not here meede to rehearse. Now for to give to every particular place an example, it would be too tedious, and peradventure to some offensive. He that desireth further examples of this figure, let him reade Facetias Brusonii, Poggii, Bebelii, and Apophthegmata Erasmi Roterodami, Licosthenis, and other moe authors handling the like argument.
The use of this figure.
The use hereof is pleasant and commendable, especially among good wittes, and men of merrie and delightful natures, but yet more meete for private companie, then publike orations, if it be discreetly used with the due observation of circumstances, as place, time, persons, causes, and occasions, it ministreth grace, and pleasure, and mirth to the hearer, wherby the time is pleasantly passed, and the dull and wearisome minds of men are much refreshed.
The Caution.
Heede in the use of this figure ought to be taken, that it offend not against charitie, chastitie, nor pietie. It offendeth
against charitie, when the mirth toucheth some person to his griefe or shame, whereby he is moved to take it in evill part. It
offendeth against chastity, when the testing consisteth of unchast speech, or containeth uncchast significations, which albeit it may move laughter, yet it offendeth modest and chast minds: it committeth a great offence against pietie, when the occasion of mirth & laughter is taken from ye abuse of reverend matters, as the holy
scriptures, the judgements of God, magistrates, parents, & such like, or when sport is made at the miseries and calamities of men: by all which abuses Almightie God is provoked to displeasure and wrath, which in justice is wont to revenge al insolency & impietie.
Ironia
Ironia called of the Latines Dissimulatio and Irriso, and of some Illusio, it is a Trope in which one contrarie is understood by another, not so well perceived by the words, as either by the pronunciation, by the person, or by the nature of the thing. Antiphrasis and this are of very nigh affinitie, onely differing in this, that Antiphrasis consisteth in the contrarie sense of a word, and Ironiaof a sentence.
An example from a Poet: Gnato speaketh thus to Thraso, what
(quoth he) they knew not you after I had shewed them your good conditicions, and made mention of your vertues. Then answered Thraso. You did like an honest man, I thanke you with all my heart. Here both the saying of Gnato, and the answer of Thraso, hath a contrary signification.
This figure of some is devided to be godly, and wicked, that is, according to the matter or end, not according to the forme, for the forme remaineth the same.
Of a godly vertuous Ironia, they give these examples: And the Lord God said, “Behold, the man is become as one of us, to know good and evill”
Gen.3.12.: by this derision the Lord God reprocheth Admans miserie, whereinto he was fallen by ambition.
Another: “Go and crie unto the gods which you have chosen, let them save you in the time of your tribulation.”
Iudic.10.14
Another: “Sleepe on and take your rest.”
Mat.26.45. This saying Christ speaketh in a contrary sense, meaning that trouble was nigh at hand to waken them out of their securitie.
The Ironia of Elias is commonly knowne and most evident.
1.Reg.18.27.
Of a wicked Ironiathere is an example of Michol saying to David. “O how glorious was the king of Israell this day.”
2.Sam.6.20.
The use of this figure.
This figure pertaineth chiefly to reprove by derision and illusion,
and also to jest and move mirth by opposing contraries.
The Caution.
1.Not to be used without urgent cause. |
It ought to be foreseene, that this figure be not used to illude without some urgent cause, or to jest without some fit occasion, nor often used, lest he that useth it be either taken for a common mocker, or else for such a one, as men can not tell how to understand him, or when to beleeve him. Neither is it a meete forme of speech for every sort of people to use, especially of the inferior toward the superior, to whom by some reason he oweth dutie, for it
2.Unseemely for an inferiour. |
is against the rule of modestie and good maners, either to deride his better, or to jest with im in this forme and maner.
Charientismus.
Charientismus is a trope of speech which mitigateth hard matters with pleasant words.
An example: A certaine man being apprehended, and brought before Alexander the Great king of Macedonia, for rayling aginst him, and being demanded of Alexander why he and his companie had so done, made this answer, had not the fayled (sayth he) we had spoken much worse. By which answer he signified, that those words proceeded rather from wine then malice: by which free and pleasant confession, he asswaged Alexanders great displeasure, and obtained forgivenesse.
Salomon commendeth that “answer which may turne away displeasure, and pacifie wrath.”
Prov.15.
The benefit of this figure is great and necessaire, for it
1.Compared to a salve, & to a medicin. |
standeth as it were in sted of a salve to heale the wounds of displeasure, or in place of a vertuous medicine to stanch the bleeding vaines of unkindness, or to coole the boyling inflammation of revenge, for which respects it may well be compared to the wind called Favonius, which by his warme and nourishing breath,
2.Compared to the West Wind. |
appeaseth the displeasure of all creatures, conceived against ye same Element, when it puffed out his cold and bitter blastes from the contrary coast called Subsolanus.
The Caution.
Two great faults may be committed in this figure, the one is
a base and vile submission, the other is open flatterie; the one is a shame, the other a sinne.
Sarcasmus.
Sarcasmus is a bitter kind of derision, most commonly used of an enemie. An example: Demothenes taketh upon him (quoth Demades) to correct me, what? Sus Mineruam? That same Minerva (quoth Demosthenes) was the last yeare taken in adulterie. He objecteth adulterie to Demades forasmuch as the Poets make Minerva a virgine.
Another: When M. Appius in his prooeme declared that he was earnestly intreated of a friend, that he should use his didligence eloquence and fedeltitie in the cause of his client. After all the plea ended, Cicero comming to Appius, sayd thus unto him, Are you so hard a man (saith he) that of so many things which your friend did request, you would performe none?
An example of the holy Scripture: “Sing us one of your songs of Sion.”
Psal. 137.
This saying was uttered in scornful and insulting manner against the poore Israelites being captives in Babylon.
Another: “Thou which doest destroy the Temple, and build it againe in three dayes, save thy self and come down from ye crosse.”
Mar.15.
Another: He saved other, him selfe he cannot save.
Let that Christ the king of Israell come downe now from the crosse, that we may see and beleeve him. These examples of the Jewes against Christ are here set down to teach the forme of this figure, and not to confirme the abuse.
The use of this figure.
1.To represse pride, follie, & rudenesse. |
The best & most lawfull use of this Trope is to represse proud folly and wicked insolencie, and sometime leud miserie: for indeed this figure is like to most bitter corrections in Phisicke,
2.Compared to bitter corrections. |
which are seldome or never applyed, but to vehement and desperat diseases, which although they be painfull and bitter, yet for the most part they bring profit, as by removing the diseases, and restoring health: even so the benefit of an enemies mocke to a wise man, is the knowledge of his fault, and the amending of it.
The Caution.
1.Not to be used without a needful cause. |
Let it be first provided that this figure be not used without some great cause which may well deserve it, as arrogancie, insolent pride, wilfull folly, shamefull lecherie, ridiculous avarice, or such like, for it is both folly and rudenesse to use derision
without cause: but to mocke silly people, innocents, or men in misery, or the poore in distresse, argueth both the pride of the mind,
and the crueltie of the heart: which evils and wicked properties, being mae knowne by wicked practise, the scorner and common mocker becommeth odious to all men.
Mycterismus.
Mycterismus is a privie kind of mocke, or maner of jesting, yet not so privie but that it may well be perceived.
An example: When a certaine man which was bald had spitefully rayled against Diogenes, after a litle pawse Diogenes answered him thus: My friend, farther I have done thee no harme, but this I must say to thee, I do much commend the haires that are fallen from thy head, for I suppose they were wise, in that they made hast to leave the companie of so foolilsh a scull.
Another: To one that demanded of Demonax the philosopher, if Philosophers did use to eate sweet cakes, Demonax made this answer, Doest thou think (quoth he) that bees gather their hony for fooles onely?
The use of this figure
The use hereof differeth not much from the use of Sarcasmus,
1.The difference between this figure & Sarcasmus. |
but in this, that Sarcasmus is more manifest, and this more privie, that more generall, and this more speciall, that more easie, and this more hard. The chiefe use of this figure serveth to
2.To represse pride, folly, and vice. |
represse pride, rebuke folly, and taunt vice: and may be likened to a black frost, which is wont to nip a man by the nose, before he
can discerne it with his eye.
The Caution.
This figure must not be too obscure and darke, for by that it may loose the vertue and use, if it be not perceived, and
therefore it is not to be used to simple and ignorant persons, which do
want the capacitie & subtlety of wit to perceive it. Neither must it be rude or rusticall, which is the utter disgrace of it.
Diasyrmus.
Dyasyrmus is a Trope by which the arguments of an adversarie are either deraved or rejected. Cicero for Murena against Cato, speaketh much in this manner, and also against Sulpitius disputing in the Civill law.
This figure is for the most part made either by some base similitude, or by some ridiculous example, to which the adversaries objection or argument is compared, whereby it is either made ridiculous, or at least much disgraced.
As for to shew examples of this figure I judge it needlesse and superfluous, considering the dayly plentie of them almost everie where, both private and publike: and therefore it may suffise to shew the use, and forewarne the abuse of it.
The use of this figure.
The most lawfull and commendable use of this Trope, is either to make an evasion out of the subtle snare of a captious argument, or to reject such objections as are curious, foolish, or
2.To abate the pride of a proud adversarie. |
obscure, or to abate the pride and arrogancie of a proude and insolent disputer.
The Caution.
1.Where it ought not to be used. |
The especiall warning that is to be observed in this figure is, that in all grave and weightie controversies it ought to keepe silence, as in solemne disputations, & judiciall pleadings, except there be the greater cause to urge it. In grave disputations it is unseemely, and in law pleadings injurious, in both it may outface the truth, or at least hinder it. And therefore it were to be wished that the abuse of this figure might be banished from the barre of pleading, and presence of the judgement seate, where the truth ought alwayes to be supported and not suppressed, for the by the
2.The effects of the abuse. |
abuse of this figure, good causes may be scorned, honest persons disgraced, and true testimonies depraved.
