{18. SYLLEPSIS.}1 Syllepsis is a phrase taken from a single subject for 249 two or more; or a phrase that applies to another what was done by one, for example *Boreas and Zephyrus, both blowing from Thrace*; for only Boreas blows from Thrace, but it says sylleptically that Zephyrus also blows from there; and again *the two servants of Ares went limping, both Tydides, steadfast in battle, and divine Odysseus*; for Diomedes alone was limping, having been wounded in the ankle of his foot, but Odysseus had been struck in the side. But it says sylleptically that this one was limping as well.

{19. ONOMATOPOEIA.}1 Onomatopoeia is a word that has come into being through imitation and a certain likeness of what is signified, as when someone names inarticulate sounds as voices, such as those of fire, wood, stone, and the like; and as the divine scripture says, 20the clouds gave a voice20, indicating thunder, naming this a voice because of the resounding echo above us. But voice is properly said to be that which comes from the mind, since voice is etymologically derived from *phos nou* [light of the mind]. Or onomatopoeia is a word or part of speech made in imitation of resulting sounds or voices; of sounds, for example, *the helmet with its face-guard boomed as it fell to the ground*. And again, *as the eye sizzled around the olive-wood stake*. And of voices, these examples: *and they all with a cry of joy raised their hands to Athene*; and again, *and I heard the lowing of cattle in their stalls*.

{10. A MADE-UP WORD.}1 A made-up word is a word said according to some likeness of that from which it is said, as for example when we should say of someone who glared at us 250 with anger, that so-and-so glared at us like a lion.

{11. ANTONOMASIA.}1 Antonomasia is a word signifying the proper name itself through epithets or associated signs, as when, of two or more people known to us who have the same proper name, we wish to make mention of one of them to each other, and we do not say the proper name because of the homonymy, but we name him from his circumstances, calling him for example the coppersmith or the carpenter, or if he has bodily afflictions, calling him the lame one, perhaps, or the bald one.

{12. METONYMY.}1 Metonymy is when we rename the contained from the containers, according to the divine scripture, which says, 20be instructed, all you that judge the earth20, instead of on the earth; or the inhabited from the inhabitants, as when we call licentiousness a Sodomite practice; for Sodom derives its abomination from its licentious inhabitants at that time. Or metonymy is a word signifying the synonym through homonymy, for example, *for they spitted the entrails and held them over Hephaestus*; for among the Greeks Hephaestus is both the god and fire, which, insofar as they seem to have some slight difference, are homonymous; for they say the god is more immaterial and more divine, but insofar as this mythical Hephaestus is properly nothing other than fire, they are called synonymous. Such also is *then here mighty Ares sends forth his fury*. 251 instead of the iron. And when wine is called Dionysus, as in *wine persuaded me, highest of divinities*.

{13. ANTIPHRASIS.}1 Antiphrasis is a word signifying the opposite through its opposite, as when someone might call a blind man 'far-seeing', or vinegar 'sweet little thing', or 'he is as white as an Ethiopian'.

{14. PERIPHRASIS.}1 Periphrasis is a superfluous phrase signifying one thing through several words, as when instead of saying *by God*, one says *by the fearful day of God*. For he signified nothing more through these many words than God. And *phrasis*, *periphrasis*, *metaphrasis*, *ekphrasis*, *antiphrasis*, and *symphrasis* differ. For *phrasis* is simply called a word, while *periphrasis* is a superfluous phrase, as in *call for me the might of Heracles*, instead of Heracles, while *metaphrasis* is the alteration of words in quantity, either more or fewer, with rhetorical

{1ηʹ. ΣΥΛΛΗΨΙΣ.}1 Σύλληψίς ἐστι φράσις ἀφ' ἑνός τινος κυρίου κατὰ 249 δύο ἢ καὶ πλειόνων λαμβανομένη· ἢ φράσις τὸ ἄλλῳ πραχθὲν ἐφ' ἕτερον ἕλκουσα, οἷον Βορέης καὶ Ζέφυρος, τώ τε Θρῄκηθεν ἄητον· μόνος γὰρ ὁ Βορρᾶς ἀπὸ Θρᾴκης πνεῖ, συλληπτικῶς δὲ λέγει καὶ τὸν Ζέφυρον ἐκεῖθεν πνεῖν· καὶ πάλιν τὼ δὲ δύο σκάζοντε βάτην Ἄρεως θεράποντε· Τυδείδης τε μενεπτόλεμος καὶ δῖος Ὀδυσσεύς· καὶ γὰρ ∆ιομήδης μόνος ἔσκαζε τρωθεὶς τὸν ταρσὸν τοῦ ποδός, Ὀδυσσεὺς δὲ τὴν πλευρὰν ἐβέβλητο. συλληπτι κῶς δὲ λέγει καὶ τοῦτον σκάζειν.

{1θʹ. ΟΝΟΜΑΤΟΠΟΙΙΑ.}1 Ὀνοματοποιΐα ἐστὶ λέξις κατὰ μίμησιν καὶ ὁμοιό τητά τινα τοῦ σημαινομένου γεγονυῖα, ὡς ὅταν τις τοὺς ἀσήμους κτύπους φωνὰς ὀνομάζῃ, αἵ εἰσι πυρός, ξύλου, λίθου καὶ τῶν ὁμοίων· καὶ ὡς ἡ θεία λέγει γραφή, 20φωνὴν ἔδωκαν αἱ νεφέλαι20, δηλοῦσα τὴν βροντήν, φωνὴν ταύτην ὀνομάζουσα διὰ τὴν ὑπὲρ ἡμᾶς περιηχήν. φωνὴ δὲ κυρίως ἡ ἐκ νοῦ προερχομένη λέγεται, ἐπεὶ καὶ φῶς νοῦ ἐτυμολογεῖται ἡ φωνή. ἢ ὀνοματοποιΐα ἐστὶ λέξις ἢ μέρος λόγου πεποιημένον κατὰ μίμησιν τῶν ἀπο τελουμένων ἤχων ἢ φωνῆς· ἤχων μέν, οἷον αὐλῶπις τρυφάλεια χαμαὶ βόμβησε πεσοῦσα. καὶ πάλιν ὣς τοῦ σίζ' ὀφθαλμὸς ἐλαϊνέῳ περὶ μοχλῷ. φωνῆς δὲ ταῦτα, αἳ δ' ὀλολυγῇ πᾶσαι Ἀθήνῃ χεῖρας ἀνέσχον· καὶ πάλιν μυκηθμοῦ δ' ἤκουσα βοῶν αὐλιζομενάων.

{1ιʹ. ΠΕΠΟΙΗΜΕΝΟΝ.}1 Πεποιημένον ἐστὶ λέξις λεγομένη κατά τινα τοῦ ἐξ οὗ λέγεται ὁμοιότητα, οἷον ὡς ὅταν τὸν μετὰ θυμοῦ 250 ἡμᾶς ὑποβλεψάμενον εἴποιμεν, ὡς λέων ὑπεβλέψατο ἡμᾶς ὁ δεῖνα.

{1ιαʹ. ΑΝΤΟΝΟΜΑΣΙΑ.}1 Ἀντονομασία ἐστὶ λέξις δι' ἐπιθέτων ἢ συσσήμων αὐτὸ τὸ κύριον ὄνομα δηλοῦσα, ὡς ὅταν δύο ἢ καὶ πλείονες ἡμῖν ἐγνωσμένων ἀνθρώπων καὶ τὸ αὐτὸ κύ ριον ὄνομα ἐχόντων, θελήσωμεν ἐξ αὐτῶν ἑνὸς τὴν μνή μην ποιήσασθαι πρὸς ἀλλήλους, καὶ μὴ εἴπωμεν τὸ κύ ριον ὄνομα διὰ τὴν ὁμωνυμίαν, ἀλλ' ἐκ τῶν συμβεβηκό των αὐτὸν ὀνομάσωμεν, τὸν χαλκέα τυχὸν λέγοντες ἢ τὸν τέκτονα, εἰ δὲ καὶ σωματικὰ ἔχει πάθη, τὸν χωλόν, εἰ τύχοι, ἢ τὸν φαλακρὸν λέγοντες.

{1ιβʹ. ΜΕΤΩΝΥΜΙΑ.}1 Μετωνυμία ἐστίν, ὅταν ἐκ τῶν περιεχόντων τὰ πε ριεχόμενα μετονομάσωμεν κατὰ τὴν θείαν γραφήν, ἥ φησι, 20παιδεύθητε πάντες οἱ κρίνοντες τὴν γῆν20, ἀντὶ τοῦ ἐν τῇ γῇ· ἢ ἐκ τῶν οἰκούντων τὰ οἰκού μενα, ὡς ὅταν τὴν ἀσέλγειαν Σοδομιτικὴν ἐργασίαν εἴ ποιμεν· καὶ γὰρ ἐκ τῶν οἰκούντων τηνικαῦτα ἀσελγῶν τὰ Σόδομα τὸν σχετλιασμὸν ἐπιφέρεται· ἢ μετωνυμία ἐστὶ λέξις διὰ τῆς ὁμωνυμίας τὸ συνώνυμον δηλοῦσα, οἷον σπλάγχνα γὰρ ἐμπείραντες ὑπείρεχον Ἡφαίστοιο· Ἥφαιστος μὲν γὰρ παρὰ τοῖς Ἕλλησιν ὁ δαίμων καὶ τὸ πῦρ, ἅπερ καθὸ ἀμυδράν τινα διαφορὰν ἔχειν δοκοῦσιν, ὁμώνυμά ἐστιν· ἀϋλότερον γὰρ καὶ θειότερον τὸν δαί μονα λέγουσιν, καθὸ δὲ οὐδέν τι ἄλλο ἐστὶ κυρίως ὁ μυθικὸς οὗτος Ἥφαιστος ἢ τὸ πῦρ, συνώνυμα λέγεται. τοιοῦτόν ἐστι καὶ τὸ ἐνθάδ' ἔπειτ' ἀφίη μένος ὄβριμος Ἄρης. 251 ἀντὶ τοῦ ὁ σίδηρος. καὶ ὅταν λέγηται ὁ οἶνος ∆ιόνυσος, ὡς τὸ οἶνός μ' ἔπεισε, δαιμόνων ὑπέρτατος.

{1ιγʹ. ΑΝΤΙΦΡΑΣΙΣ.}1 Ἀντίφρασίς ἐστι λέξις δι' ἐναντίων τὸ ἐναντίον ση μαίνουσα, ὡς ὅταν τις τὸν τυφλὸν πολὺ βλέποντα εἴποι, ἢ τὸ ὄξος γλυκάδιον, ἢ τὸ λευκός ἐστιν ὡς Αἰθίοψ.

{1ιδʹ. ΠΕΡΙΦΡΑΣΙΣ.}1 Περίφρασίς ἐστι περισσὴ φράσις διὰ πλειόνων λέ ξεων ἕν τι σημαίνουσα, ὡς ὅταν ἀντὶ τοῦ εἰπεῖν μὰ τὸν θεὸν εἴπῃ τις μὰ τὴν φοβερὰν ἡμέραν τοῦ θεοῦ. οὐδὲ γὰρ πλέον τι ἐσήμαινε διὰ τῶν πολλῶν τούτων λέξεων εἰ μὴ τὸν θεόν. διαφέρει δὲ φράσις, περίφρασις, μετά φρασις, ἔκφρασις, ἀντίφρασις καὶ σύμφρασις. φράσις μὲν γὰρ ἡ ἁπλῶς λέξις λέγεται, περίφρασις δὲ ἡ πε ρισσὴ φράσις, ὡς τὸ κάλεσόν μοι τὴν βίην τοῦ Ἡρα κλέους, ἀντὶ τοῦ τὸν Ἡρακλῆν, μετάφρασις δὲ ἡ ἐναλ λαγὴ τῶν λέξεων κατὰ τὸ ποσὸν ἢ πλειόνων ἢ ἐλαττό νων μετὰ ῥητορικοῦ