being of beauty, as the Metaphrast shows us in his paraphrases; and a paraphrase is the substitution of words for the same quantity, as when one paraphrased 'Sing, goddess, the wrath,' saying, 'Tell, O Muse, the anger.' And ekphrasis is a detailed narrative, which vividly and almost brings to our sight the thing being narrated, how it is in position and beauty, such as the ekphrasis of the sanctuary of Alexandria or of certain other cities. And antiphrasis is that which signifies the opposite through opposite words, such as 'a silver Ethiopian.' And symphrasis is the coherence of the speech or the composition of words, such as 'most noble.' 252

{15. ELLIPSIS.}1 Ellipsis is speech which is not expressed in full, but allows us to understand what follows, as when someone mourning and lamenting might say, 'I was striking my breast with both,' obviously meaning 'hands,' or as in the poet `20striking with both20`, that is, 'with hands.'

{16. PLEONASM.}1 Pleonasm is when a word is added signifying nothing more, but the same thing, as in 'opposite, contrary,' and 'before, opposite.'

{17. EPANALEPSIS.}1 Epanalepsis is a word used twice for the sake of emphasis or augmentation, as when someone, confirming to us the knowledge of a known matter, might say, 'I know the matter, I know,' saying 'I know' twice; or might say, 'It is evil to sin, evil.'

{18. PRE-EMINENCE.}1 Pre-eminence is that which, after the common meaning, is specially attributed by way of superiority to the one to whom it is due, as that spoken by the Lord in the Gospel, `20tell my disciples and Peter20`. For the name of Peter is taken here by way of pre-eminence, since he was also included in 'tell my disciples;' for he too was one of the disciples.

{19. HYPERBOLE.}1 Hyperbole is a phrase surpassing the truth for the sake of augmentation, as when someone says of one running swiftly, that 'he runs like the wind;' or hyperbole is speech that exceeds the truth for the sake of emphasis or comparison. Of emphasis, such as 'running on the tips of the stalks of asphodel and did not break them;' 253 and `20brighter than the gleam of fire20`, and `20whiter than snow20`; for they show what is exceedingly high in running, and what is very bright, and what is exceedingly white. Of comparison, however, such as `20running like the winds20`, and 'his body was of adamant,' 'a palm tree in the straightness of his body,' and anything similar.

{20. ENIGMA.}1 An enigma is speech having the meaning within itself obscure and veiled, such as the question posed by Samson to the foreigners, in which he says, 'Out of the eater came forth food,' signifying the lion which he had killed, and what was found in its mouth from a honeycomb; and like that which says, 'do not step over a balance,' instead of 'be just,' and 'do not feed crooked-taloned creatures,' that is, 'flee from robbers;' 'do not eat a black-tail,' that is, 'do not utter a lie;' for this is later obscured; 'do not stir the fire with a sword,' instead of 'do not provoke one who is angry.' An enigma is also spoken by contradiction, such as 'a man and not a man,' like a eunuch because he cannot beget one like himself, and 'a bird and not a bird,' the bat because it is leather-winged and has teeth; 'sitting and not sitting;' for it was supine; 'a stone and not a stone,' namely pumice, because it floats on water; 'he threw and did not throw,' because he threw but missed. It also occurs by accident, as in 'There are two sisters, of whom one gives birth to the other, and she who bore her is born by this one;' and thus are spoken the day and the night. The enigma differs from allegory, in that the latter is used for the sake of exhortation or dehortation or solemnity or reverence, while the former is for the sake of obscurity alone, and because the latter is much clearer than the former. 254

κάλλους γινομένη, ὡς ὁ Μεταφρα στὴς ἡμῖν δείκνυσιν ἐν ταῖς μεταφράσεσι· παράφρασις δὲ ἡ ἐναλλαγὴ τῶν λέξεων κατὰ τὸ ποσὸν τῶν αὐτῶν, ὡς τὸ μῆνιν ἄειδε θεά, παραφράζων εἶπε, τὴν ὀργὴν εἰπὲ ὦ Μοῦσα. ἔκφρασις δὲ ἡ λεπτομερὴς διήγησις, ἡ ἐνεργῶς καὶ σχεδὸν εἰς ὄψιν φέρουσα ἡμῖν τὸ διηγούμενον, ὅπως ἔχει θέσεως καὶ κάλλους, ὡς ἡ ἔκφρασις τοῦ ἱεροῦ Ἀλεξανδρείας ἢ πόλεων ἑτέρων τινῶν. ἀντίφρασις δὲ ἡ δι' ἐναντίων λέξεων τὸ ἐναντίον σημαίνουσα, ὡς ἀργυροῦς Αἰθίοψ. σύμφρασις δὲ ἡ συνακολούθησις τοῦ λόγου ἢ λέξεων σύνθεσις, ὡς νωβελήσιμος ὑπέρτατος. 252

{1ιεʹ. ΕΛΛΕΙΨΙΣ.}1 Ἔλλειψίς ἐστι λόγος ὁ μὴ κατὰ τὸ πλῆρες ἐκφερόμε νος, παρέχων δὲ ἡμῖν νοεῖν τὸ ἑπόμενον, ὡς ὅταν τις πεν θῶν καὶ ὀδυρόμενος εἴπῃ, τὸ στῆθός μου ἔτυπτον ἀμφο τέραις, δηλονότι χερσίν, ἢ ὡς παρὰ τῷ ποιητῇ 20κόπτων ἀμφοτέραις20, τουτέστι χερσίν.

{1ιʹ. ΠΛΕΟΝΑΣΜΟΣ.}1 Πλεονασμός ἐστιν, ὅταν πλεονάζῃ λέξις μηδέν τι πλέον σημαίνουσα, εἰ μὴ τὸ αὐτό, ὡς ἔχει τὸ ἀντίος ἐναντίος, καὶ ἔναντι κατέναντι.

{1ιζʹ. ΕΠΑΝΑΛΗΨΙΣ.}1 Ἐπανάληψίς ἐστι λέξις δὶς παραλαμβανομένη ἐπι τάσεως εἴτουν αὐξήσεως χάριν, ὡς ὅταν τις τοῦ ἐγνω σμένου πράγματος τὴν εἴδησιν ἡμῖν διαβεβαιούμενος εἴπῃ, οἶδα τὸ πρᾶγμα, οἶδα, δὶς τὸ οἶδα λέγων· ἢ εἴπῃ κακὸν τὸ ἁμαρτάνειν, κακόν.

{1ιηʹ. ΕΞΟΧΗ.}1 Ἐξοχή ἐστιν ἡ μετὰ τὴν κοινὴν σημασίαν ἰδικῶς καθ' ὑπεροχὴν τῷ ὀφείλοντι προσνεμομένη, ὡς τὸ ἐν τῷ εὐαγγελίῳ ῥηθὲν ὑπὸ τοῦ Κυρίου, 20εἴπατε τοῖς μα θηταῖς μου καὶ τῷ Πέτρῳ20. κατ' ἐξοχὴν γὰρ τὸ ὄνομα τοῦ Πέτρου ἐνταῦθα εἴληπται, ἐπεὶ καὶ διὰ τοῦ εἴπατε τοῖς μαθηταῖς μου συμπεριελήφθη· εἷς γὰρ τῶν μαθητῶν καὶ αὐτός.

{1ιθʹ. ΥΠΕΡΒΟΛΗ.}1 Ὑπερβολή ἐστι φράσις ὑπερβαίνουσα τὴν ἀλήθειαν αὐξήσεως χάριν, ὡς ὅταν τις τὸν γοργῶς τρέχοντα εἴπῃ, ὅτι τρέχει, ὡς ὁ ἄνεμος· ἢ ὑπερβολή ἐστι λόγος ὑπεραί ρων τὴν ἀλήθειαν ἐμφάσεως ἢ ὁμοιώσεως ἕνεκα. ἐμφά σεως, οἷον ἄκρον ἐπ' ἀνθερίκων καρπὸν θέον οὐδὲ κατέκλων· 253 καὶ 20φαεινότεροι πυρὸς αὐγῆς20, καὶ 20λευκότεροι χιόνος20· ἐμφαίνουσι γὰρ τὸ λίαν ἐν τῷ τρέχειν μετέω ρον καὶ τὸ πάνυ φωτεινὸν καὶ τὸ λίαν λευκόν. ὁμοιώ σεως δέ, ὡς τὸ 20θείειν δ' ἀνέμοισιν ὁμοῖοι20, καὶ ἀδαμάντινος ἦν τὸ σῶμα, φοῖνιξ τὴν εὐθύτητα τοῦ σώ ματος καὶ εἴ τι ὅμοιον.

{1κʹ. ΑΙΝΙΓΜΑ.}1 Αἴνιγμά ἐστι λόγος σκοτεινὸν καὶ κεκαλυμμένον ἔχων ἐν ἑαυτῷ τὸ νοούμενον, ὡς τὸ προβληθὲν ζήτημα παρὰ τοῦ Σαμψὼν τοῖς ἀλλοφύλοις, ἐν ᾧ φησιν, ἐκ τοῦ ἐσθίοντος ἐξῆλθε βρῶσις, σημάναντος τὸν λέοντα ὅνπερ ἀνεῖλε, καὶ τὸ εὑρεθὲν ἐν τῷ στόματι αὐτοῦ ἀπὸ μελισ σείου κηρίου· καὶ ὡς ἐκεῖνο τὸ λέγον, ζυγὸν μὴ ὑπερ βαίνειν, ἀντὶ τοῦ δίκαιον, καὶ γαμψώνυχας μὴ τρέφειν, ἤγουν ἅρπαγας φεύγειν· μελάνουρον μὴ ἐσθίειν, ἤτοι ψεῦδος μὴ προΐεσθαι· τοῦτο γὰρ ὕστερον ἀμαυροῦται· μαχαίρᾳ τὸ πῦρ μὴ σκαλεύειν, ἀντὶ τοῦ θυμούμενον μὴ προσερεθίζειν. λέγεται δὲ καὶ αἴνιγμα καὶ ἀπὸ τοῦ ἐναντίου, οἷον ἄνθρωπος καὶ οὐκ ἄνθρωπος, ὡς ὁ εὐ νοῦχος διὰ τὸ μὴ δύνασθαι γεννᾶν ὅμοιον αὐτῷ, καὶ τὸ ὄρνις καὶ οὐκ ὄρνις, ἡ νυκτερὶς διὰ τὸ δερμόπτερον καὶ ὠδοντωμένον· καθημένη καὶ οὐ καθημένη· ὑπτία γὰρ ἦν· λίθος καὶ οὐ λίθος, ἡ κίσσηρις δηλονότι, διὰ τὸ ἐπὶ τοῦ ὕδατος πλέειν· ἔβαλε κοὐκ ἔβαλε, διὰ τὸ βαλεῖν μέν, ἀστοχῆσαι δέ. γίνεται δὲ καὶ κατὰ συμβεβηκός, ὡς τὸ εἰσὶ κασίγνητοι δύο, ὧν ἡ ἑτέρα τίκτει τὴν ἑτέραν, αὕτη δὲ ἡ τεκοῦσα ταύτην ὑπὸ τῆσδε τεκνοῦται· λέγονται δὲ οὕτως ἡ ἡμέρα καὶ ἡ νύξ. διαφέρει δὲ τὸ αἴνιγμα τῆς ἀλ ληγορίας, ὅτι ἐκείνη προτροπῆς ἢ ἀποτροπῆς ἢ σεμνότη τος ἕνεκεν ἢ εὐλαβείας λαμβάνεται, τοῦτο δὲ χάριν ἀσα φείας μόνης, καὶ ὅτι ἐκείνη σαφεστέρα τούτου πολλῷ. 254