Tropes of words are these.
- Metaphora.
- Onomatopoeia.
- Catachresis.
- Synecdoche.
- Metonymia.
- Antonomasia.
- Metalepsis.
- Antiphrasis.
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.
Onomatopeia.
Onomatopeia, this figure of the Latines is diversly named, as
Nominatio, Nominis fictia, Procreatio. It is a forme of speech
whereby the Orator or speaker maketh and faineth a name to some thing,
imitating the sound or voyce of that it signifieth, or else whereby he
affecteth a word derived from the name of a person, or from the
originall of ye thing which it doth expresse. And this form of
fayning, & framing names is used diverse wayes. First, by imitation
of sounds, as to
1. By imitation of sound. |
say, a hurliburly, signifying a tumult or uprore: likewise, rushing,
lumbring, ratling, blustring, creking, and may such like.
2. By imitation of voyces. |
Secondly, by imitation of
voyces, as the roaring of Lyons, the bellowing of buls, the blating of
sheepe, the grunting of swine, the croking of frogs, the chattering of
Pies, the chirping of sparrows, the howling of dogs, the neighing of
horses, ye hissing of serpents. Thirdly, by the derivation from the
original, as the citie Troy was so called by derivation from king
Troc, & before that it was
3. By derivation from the
originall. |
called Teucria, from Teucrus and first of all
Dardania from Dardanus, so Ninivie of Ninus, so Luds-towne of Lud, and
now London. Fourthly, by composition, as when we put two words
together
4. By composition of two words. |
and
make of them but one, as to say, Oratorlike, scholerlike: also to call
a churle thickskin, a niggard a pinchpeny, a flattere a pickthanke, a
glutton a bellygod. Fifthly, by reviving antiquity.
Touching this part I will
refer the Reader to Chaucer & Gower, and to the new Shepherds
Calendar, a most singular imitation of ancient speech. The sixt maner
of speaking or writing by this figure is, when we signifie the
imitation of another mans property or fashion: this forme of speaking
is very usual in the Greeke tongue, and somewaht it is used in the
Latine, as when they say, Patrissare, matrissare, Platonissare, that
is to say, to imitate his father, to imitate his mother, to imitate
Plato, which forme our tongue can hardly imitate, except we should say,
he doth fatherize, Platonize, temporize, which is not much in use. Yet the English
tongue endevoreth what it can so speake by this part, as where it saith, I can not court it,
I can not Italian it, that is, I can not performe the dutie or manners of a courtier, I can
not imitate the fashion of an Italian.
The use of this Figure.
This figure serveth fitly to make description of an action, as much as
may be signified by noise or found. Also it pretendeth
to the hearer the nature of beasts,
birds and other things, by the proper imitation of their voyces. By
derivation from the originall, it recordeth a perpetuall memorie of
the first founders
of great
workes: it serveth to brevitie by the apt composition, it is
the register of ancient speech and
antiquitie.
4. To retaine antiquitie. |
The Caution.
As the use of this figure is both profitable & pleasant, being
artificially framed: so is it very unseemely and ridiculous,
1. Unlike, or unequall in
proportion. |
if Art be neglected, and therefore these
observations ought to be regarded. First, concerning the imitation of
sound, that it be somwhat like to the thing it signifieth, and not
unlike, as if one should call the sound of a Cannon, a ratling or
cracking, it were farre from the fimilitude, or if he should call the
roaring of a Lion, a blating or a grunting, it were absurd if the
voyce should be extended to the uttermost in the word of imitation,
for that were most ridiculous. Thirdly, as is said in the
Metaphore, unchast and vile imitation ought to be
shunned, and alwayes a discreet regard to be observed.
Catachresis.
Catachresis in Latine is called Abusio, and it is a forme of speech
wherby the speaker or writer wanting a proper word, borroweth the next
or the likest to the thing that he would signifie. An example: They
build a horse by Pallas art divine: here the Poet traduceth that to a
beast, which is proper to the making
of
a house. An example of Moses. “The drincke the pure blood of the
grapes,”
Prov.30. here the prophet putteth this word blood
for juyce. Salomen by this figure nameth
“the two daughters of the horsleech.”
Psal.127.
Also it is sayd in the Psalme. “Let my right hand forget
her cunning”
Psa.1.: likewise the Prophet sayth,
“The sword shall devoure”
Ione.46..
By the licence of this figure we give names to many things which lacke
names, as when we say, the water runne, which is improper, for to run,
is proper to those creatures which have feete, and not water which
hath none. By this forme we attribute hornes to a snaile, and feete
to a stoole, & so likewise to many other things which do lacke their
proper names.
To make supply where a word wasteth |
The use of
this figure is chiefly to serve in time of neede, as to yeeld a
necessarie supply for the want of a proper word.
The Caution.
This observation is to be
regarded, that we fetch not the
2. Not to be used too
oft. |
translation too farre off, or that which is much unlike.
Secondly that we use it not oft.
Synecdoche.
Synecdoche in Latine called Intellectio, that is, an understanding,
and it is a forme of speech by which the Orator signifieth more or
lesse by a word, which the proper signification doth not expresse: and
it is by putting the whole for the part or the part for the whole.
By the whole is meant, the whole of a quantitie, the generall kind,
the plurall number, the matter of which things are made.
1. The whole put for a part. An example: An host so great as dranke
rivers drie, meaning a great part of rivers. An example of ye holy
Scriptures: “All the world came to heare the wisdome of
Salomon,”
1.Reg.10. understanding a great part of
the world, and not all the world as it is expressed.
2. The generall kind for the speciall kind. An example of the holy
Scripture: Preach the Gospell to all cratures, signifying to all
men, and not to any other Creature.
3. The Plurall number put for the singular Cicero to Brutus: We
deceived the people, and seemed Orators, understanding but himselfe.
4. The matter for the things made of that matter: They eate the
finest wheate, and drinke the sweetest grapes, by wheate is
understood bread, and by grapes wine.
5. Things following put for things going before: Thou shalt eat thy
bread in the sweat of thy face. Here by sweat following labor, is
signified labor going before sweate. Hitherto the more is
signified, and the lesse is understood.
Now contrariwise the part is expressed and the whole is understood.
An example of Scripture: I am not worthy that thou shouldest enter
under my roofe. Here by the roofe is signified the whole house.
Another example: “Blessed in the wormbe that bore
thee and the pappes which gave thee lucke.”
Luc.11.
There wombe & the pappes do signifie the mother, and in the holy
Scripture the soule is often put alone, and signifieth the whole man.
2 The speciall kind put for the general: it is not my sword that shall
helpe me, by sword is understood all kind of weapons, and maner of
defence. Another: “Man that not live by bread only,”
Mat.4. by bread is signfified all kind of food an
nourishment.
3 The singular number for the plural: A man borne of a woman hath but
a short time to live, meaning all men. The Romane was victor in
battle, understanding the Romane host.
4 By things going before, things following are signified: He put the
people to the sword and the citie to the fire. Here by these words
sword and fire is signified the generall slaughter of the people, and
utter destruction of the citie, which presently folowed. Another
example of the holy Scripture: Say to the sonnes of Amon the sword is
drawne, here by the drawne sword is signfified the slaughter ensuing.
1. Wisedome required in the hearer. |
The Orator
useth this figure chiefly when he is well perswaded concerning the
wisedome of his hearers, that they are of sufficient capacitie and
understanding to collect his meaning, whereupon he maketh the bolder
to remove his speech from the vulgar
maner of speaking to a figurative forme, whereby he
giveth it a
3. A further consideration of the
sense. |
grace which otherwise it should want, forcing the
understanding of his hearer to a deeper consideration of the sense and
meaning.
The Caution.
These observations concerning this figure ought to be thought upon.
1. Apt choice of the partes. |
first that when a
part is put for the whole, there be a discreete choise of that part:
the roofe is put many times for the house, but not the window, nor the
rafters.
2. Choice of the speciall kind. |
2. Secondly,
that there be likewise a choyse of the speciall kinds when they
signifie the generall.
3. Not to be used in pleas nor in cuideces. |
3
Also it is to be remembred that this figure ought not to be used in
judiciall pleading, for there a part may not stand for the whole, nore
the whole for a part, without some wrong to the one partie or to the
other.
4. Unfit among ignorant persons. |
4 Lastly the
use of this figure is very unfit among ignorant hearers which for
lacke of knowledge may mistake it, and likewise
5. Captious cavillers may abuse it. |
among cavilling
and captious persons, which of wilfull perversenesse may canily
pervert the true meaning, either by malice or mockerie.
Metonimia.
Metonimia, called of the Latines Transnominatio, and of some
Hypallage, it is a forme of speech, wherby the Orator putteth one
thing for another, which by nature are nigh knit together. This
change of name is used foure wayes. 1. The cause for the
effect. 2. The effect for the cause. 3. The subject for he
Adjunct. 4. The Adjunct for the subject.
Under the name of the cause are contained the efficient, the inventer,
the commander, the instrument.
1 The efficient: “The sword without,
pestilence and famine within.”
Ezec.7. By pestilence and famine is signified
death the effect of those causes. Another: “I have called for a
drought upon the earth.”
Agge.1. By drought is
understood hunger and famine caused by drought.
2. The inventer for the thing invented: as Mars for warre, Ceres for
fruit, Bacchus for wine, Vulcane for fire, Mercurie for eloquence, ye
author for his work thus, He learned his argumented of Aristotle, &
his eloquence of Tullie, he esseemed much of Livius, and tooke great
delight in Plato; signifying by these Authors their
workes. An example of the holy Scripture:
“They have Moses and the Prophets”
Luc.16.:
that is, their bookes and volumes.
3 The commander or governour for those which are under his
governement: Hannibal was slaine by Scipio. Here Hannibal is put for
his army which he led against the Romans, and Scipio for the Romans
who obtained the victorie.
4 The instruments for their effects. Examples: “The scepter
shall not depart from Juda.”
Gen.49. Another: The
unlikely have worne the crowne. Here scepter and crowne being
instruments of royal dignitie do signifie a kingdom. “He beareth not
ye sword for nought.”
Rom.13. Also: There shall
no sword go through your land. In the former example is understood
by sword, the authoritie of a Magistrate, in the later warre and
conquest.
An example of Job: “Let me be weighed in an even ballance.”
Job.31. Here ballance, and instrument of equitie, is
put for equity it self.
In like maner we use to put the chaine for bondage, the key for
office, the rod for correction, and the crosse for persecution.
Secondly, the effect is put for the cause: by this we say, Death is
pale, feare sad, anger hastie, wine bold. Here is signified, that
death maketh pale, and feare maketh sad, and likewise of the rest. An
example of holy scripture: I am the resurrection, Christ meaneth that
he is the cause of the resurrection. Another: “There are
two nations in thy wombe.”
Gen.25. Almightie
God speaking this to Rebecca, signifieth by two nations, the authors
or fathers of two nations, that is, Esau the father or author of the
Idumeans, and Jacob the father or author of the Israelites or Jewes.
Another: “Death is in the pot O man of
God,”
2.Reg.4. that is, a deadly thing, or a
thing which is the cause of death.
Another example of Job: Be not thou too extreme upon my sin. Here Job
by sinne signifieth him selfe, the efficient of his sinne.
By this place also, an instrument in respect of his regent may stand
as an effect, and signifie his agent. An example: “As thy
sword hath made many women childlesse, so shall thy mother be deprived
of thee.”
1.Sam.15. Here Samuel putteth the
sword for Agag the regent or agent of the sword.
Thirdly, the subject put for the Adjunct, the subject is that which
containeth, the Adjunct is that which is contained, and this
containing is sayd of diverse things diversly.
1 The possessor for the thing possessed. An example: “Juda
shall be inhabited for evermore.”
Amos.1.
Here Juda the sonne of Jacob is put for the land of Jewrie which was
promised to his posteritie, and by them possessed. Another: I pray
thee depart not from thy servant. Here Abraham understandeth his tent
under the naming of him selfe. By this place cities, lands, houses
and ships are often called by the names of their owners.
2 Time put for the things done in time. An example: I have considered
the dayes of old, and the yeares that are past. By dayes and yeares,
the Prophet signifieth the peace and prosperity which sometime he
enjoyed. By this place it is said, that the dayes thought is the
nights dreame, that the mornings view correcteth the evenings worke.
In these two examples the day and the night, the morning and evening
do signifie the actions and accidents in them. Hence it is, that
times being put for the accidents in them, are either commended or
dispraised, as when we say, O blessed time, O happy age, or as the
Poet saith, My happie dayes be past, my joyfull yeares be gone. In
dispraise thus, O wicked world, O malicious age.
3 Place put for the things it containeth. An example: “I
call heaven and earth to record.”
Deu.30.
Here Moses by heaven and earth
understandeth the creatures of heaven and earth, which he caleth to
witnesse with him.
Another, Italie can not be overcome by warre, nor Greece by
learning, meaning the people in those
countreys.
They invade the citie opprest with sleepe. By the city is meant
the Troyans being in their dead sleepe
and midnight.
An example of the holy Scripture, O Jerulalem, Jerusalem, thou which
killest the Prophets. By Jerusalem Christ signifieth the Rulers and
the people of that citie.
Another: “He made him ruler of his
house,”
Gen.39.4. that is, of all his
servants treasures, and goods within his house.
4 The container for the thing contained: Is not the cup of
blessing, which we blesse the communion
of the blood of Christ? In this example ye Apostle putteth the cup
for the contents of the cup. Another: “There shall be one
fold, and one shepherd,”
Joh.70. that is, one
company or flocke.
Sometime the Metonimia of place signifieth the actions in lace. An
example: “For thy temples sake which is at Jerusalem, kings
shall bring presents to thee.”
Psal.68 Here
by the Temple is understood the holy exercises and divine worship used
in the Temple.
In the same sense men use to say, The hall is done, meaning the
actions in the Courts of judgement.
4 The Adjunct for the subject. An example: Righteousnesse hath looked
downe from heaven, meaning God in whom righteousnesse resteth.
Another: “There is no truth, no mercie, no knowledge of God in this
land.”
Ose.4.1. By these Adjuncts the prophet signifieth that there are none,
or at least very fewe, in whome these vertues may be found.
Another: Noah lived after the flood three hundred and fifteen yeares.
Here the flood being an Adjunk, signifieth time the subject.
The use of this figure.
The use of this figure is very great and very pleasant, it
yieldeth great varietie of speech, and
serveth aptly to brevity, it
is of
large and ample capactitie to containe matters of great signification,
and of many figures there
are none more pleasant or
more significant then this.
The Caution.
As there are many particular places of this figure: so there may be
many faults committed, & therefore especial regard ought to be had
that they may be avoyded.
The
most generall fault of all, is, when the Metonimie is not taken from
the common use, and knowne custome of the word. As for example, if
you should put Neptune for the skill of riding, who is reported to be
the inventer of that art, you should make the Metonimie faultie,
your speech obscure, if not absurd.
Therfore every inventer
3.Everie inventor, or cause,
may not be put for their effects, & c. |
may not be put for the
thing invented, nor every cause for the effect, nor every subject for
the Adjunct, but such as are in knowne use, and may aptly be put for
the things which they signifie.
Antonomasia.
Antonomasia, of the Latines called Nominatio
and Nominis permutatio, that is, a naming, or the
changing of a name, it is a forme of speech by which the Orator for a
proper name putteth another, as some name of dignity, office,
profession, science or trade.
1 By this figure when the Orator
speaketh to a king or a Prince, he saith, your Grace, your Highnesse,
or your Majestie: to a Noble man, your Lordship, your Honor.
2 Also in sted of a name or title, he useth a decent and due Epithite
thus, Reverend Father, honorable Judge. In this forme speaketh the
Apostle Paule, where he saith, Dearely beloved, and Salomon likewise
bringeth in “Christ calling his Church his sister, his love
and his dove”
Cant., and the Church in like
maner calling Christ her beloved.
3 The author by the name of his profession or science, as when we say,
the Philosopher for Aristotle: the Greeke Poet for Homer: the Romane
Orator for Cicero: the Psalmograph for David.
4 A man by the name of his countrey, as, the Persian, the Polonian,
the Germane, the Brittane.
5 Also when we give to one man the name of another for the affinities
sake of their maners or conditions. In praise thus, as when we call a
grave man a Cato, a just dealer an Aristides, a wise man a Salomon.
In dispraise, to call a glorious boaster a Thraso, an envious
detracter a Zoilus, a captious reprehender a Momus, a tyrant a Nero, a
voluptuous liver an Epicure.
The use of this figure
The use of this figure is both necessary & profitable, for the by
forme the orator when he speaketh to high dignities, he boweth
(as it were) the knee of his speech, and
lifteth up the eye of his phrase to the bright beames of earthly
glory, therby declaring his due reverence, and their high dignitie.
It helpeth much in praising
or dispraising, by the equall comparison, it serveth readily for copie
and varietie.
The Caution.
The faultes that may be committed in this figure are these, To give a
lesse name then the dignitie requireth, as speaking to a king to say,
Your worship, or in sted of a name of reverence
to use another that is base or
ridiculous, as speaking to a grave father, to call him gray beard: or
to use amorous termes, as
sweete
heart, and finally to use any name which is unfit for the
person to whom it is attributed or
undecent and unchast, either
in open
apparance, or in shadowed signification.
Metalepsis.
Metalepsis, called of the Latines Transumptio, it is a forme of speech
by which the Orator in one word expressed, signifieth another word or
thing removed from it by certaine degrees.
Virgil by eares of corne signifieth sommers, & by sommers yeares. An
example of the holy scripture: “The tongues of the sucking
children do cleave to the roofe of their mouth for very thirst.”
Iere.lam.44 Here
by the extreme thirst of the sucking babes, the Prophet signifieth the
barraine and drie breasts of the mothers, by the drie breasts the
extreame hunger and famine, and by the famine the wofull affliction
and great miserie of the people.
1.This figure is a
kind of Metonimye. |
This figure is a kind of Metonimie,
signifying by the effect a cause far off by an effect nigh at hand:
yet it is a forme of speech selcome used of Orators and not oft of
Poets, yet is it not voyd
2.Seldome used of
Orators. |
of profit & utility, for it teacheth the understanding
to dive down to the bottom of the sense, and instructeth the eye of
the wit, to
3.The use & utilitie of this
figure. |
discerne a meaning farre off. For which property it
may well be compare to an high prospect, which presenteth to the viewe
of the beholder an object far distant by leading the eye from one
marke to another by a lineall direction, till it discerneth the thing
that is looked for.
The Caution.
The faultes which may be
committed in this figure are these, when the word expressed and the
thing signified stand too far
2.Not to be used in
matters requiring perspicutie. |
asunder, that is so many degrees,
as the meaning can not be understood. Secondly, when it is used in a
cause which requireth perspicuitie.
Antiphrasis.
Antiphrasis is a forme of speech which by a word exprest doth signifie
the contrary: as when the speaker sayth, wisely, or wittily,
understanding the contrary. Also to say You are alwayes my friend,
meaning, mine enemie. You are a man of great judgement, signfying
unapt and unable to judge.
The use of this figure.
The especiall use of this figure is to reprehend vice, and mock folly:
for by expressing a vertue, and signifying a vice, it
striketh the mind of the offender
with the sharpe edge of contrarie comparison, whereby he is compelled
to see the great difference between what he is, and what he ought to
be, betweene what he hath done, and what he ought to have done, and so
by looking in the cleare glasse he may be ashamed of his foule face, I
meane his souls face.
The Caution.
This figure ought not be used without some urgent cause,
1.Not to be used without great cause. |
neither is it
seemely to be used of all person in respect of the breach of duty: it
were unmeete for the sonne to say, wisely spoken
father for it were as much, as
o call his father foole: and likewise for a servant in his anger to
use this figure against his mayster, it were contrary to good maners:
and therefore these two things ought to be observed, that it be not
used without great cause, nor of any without some authoritie, or at
the least matched
3.Not included with
authoritie. |
in equalitie.
