{121. PARABLE.}1 A parable is a phrase bringing to sight that which is understood through similar and known things, as is the Lord's parable about the prodigal, in which he shows the philanthropy of God and the goodness of his own father, and how he receives those who repent.

{122. APPLICATION.}1 Application is the additional teaching of the underlying matters in the parable, so that we might say, with what word the father of the prodigal used, with such God also adapts himself to men, and we might show the likeness by comparing the matters of the parable.

{123. PERSONIFICATION.}1 Personification is when one attaches to inanimate things a person and sometimes also fitting words, as in 20the birds of omen declare the glory of God20.

{124. EXAMPLE.}1 An example is a saying having the emphasis of a comparative demonstration toward something else, as that said by Solomon, 20imitate the ant, O sluggard, and be zealous for its ways20, commanding us to be zealous for its industriousness, not its nature.

{125. IRONY.}1 Irony is a dissembling speech, declaring the opposite through the opposite. And there are four kinds of irony: mockery, derision, sarcasm, urbanity. Mockery is a word coming forth with a smile, as when someone laughing would call one who cast away his shield a brave warrior. Derision is a mocking word made with a wrinkling of the nostrils, as when reproaching one caught in evil we might say, breathing out through the nostrils, a fine 255 deed you have done, O friend, both necessary and of a prudent man. Sarcasm is a saying expressing the truth through good words, as when jeering at one who, in anticipation of honor, has fallen into evil and for this is dishonored, we might say, to great glory and honor you have brought yourself, O friend. Urbanity is a saying mocking on its own account, as when we might say to one who knows nothing, you are, O friend, the glory of words.

{120. FIGURE.}1 A figure is a solecism having an apology, as if we should say, the lord John, whom God will have mercy on, is a good man.

{127. HYSTEROLOGIA.}1 Hysterologia is a saying where the first is said later and for this reason is called hysteron proteron, as when we might say, well did so-and-so die and well did he live, instead of saying, well did he live and well did he die; for first one lives and later one dies.

{1[FILLER.}1 A filler is a word taken in superfluously for the sake of elegance or of meter. For elegance, for example, 20and perhaps someone would speak thus20; for the 20ke20 is superfluous, without which the meter is also preserved; and for meter, for example, the leaders in turn of ships I will tell and the ships all-before. For here the prefix 'pro-' was made necessary for the sake of the meter. And again, Pandarus, to whom also the bow Apollo himself gave. The conjunction 20and20 here also having been taken for the sake of the meter. These conjunctions here also being superfluous, nevertheless were taken so that the meter might be preserved. 256

{1GRACEFUL BANTER.}1 What is graceful banter? A witty saying, in which both the one speaking and the one hearing are delighted.

{1EXPLANATION.}1 Explanation is the clarification of an obscure word or saying, of a word, as in "take the acinaces," which is a Persian sword; of a saying, as in "the house certainly is not made one's own; I mean, that those who abide in it quickly depart." {1FROM A COMMON ELEMENT.}1 From a common element is a word said once, and understood externally, for example, having gone away he asked the men, and especially Charidemus and Hipparchus; and Homer, he beseeched all the Achaeans, and especially the sons of Atreus. For in common for the former is "he asked", and for the latter "he beseeched".

{1καʹ. ΠΑΡΑΒΟΛΗ.}1 Παραβολή ἐστι φράσις δι' ὁμοίων καὶ γινωσκομέ νων ἐπ' ὄψιν ἄγουσα τὸ νοούμενον, ὡς ἔχει ἡ τοῦ Κυρίου περὶ τοῦ ἀσώτου παραβολή, ἐν ᾗ δείκνυσι τὴν τοῦ θεοῦ φιλανθρωπίαν καὶ τὴν τοῦ ἑαυτοῦ παρτὸς ἀγαθότητα, καὶ πῶς προσίεται τοὺς μετανοοῦντας.

{1κβʹ. ΑΝΤΑΠΟ∆ΟΣΙΣ.}1 Ἀνταπόδοσίς ἐστιν ἐπεκδιδαχὴ τῶν ἐν τῇ παραβολῇ ὑποκειμένων πραγμάτων, ὡς ἵνα εἴπωμεν, ᾧ λόγῳ ἐχρή σατο ὁ πατὴρ τοῦ ἀσώτου, τοιούτῳ καὶ ὁ θεὸς προσαρ μόζεται τοῖς ἀνθρώποις, καὶ δείξωμεν συγκρίνοντες τὰ πράγματα τῆς παραβολῆς, τὴν ὁμοίωσιν.

{1κγʹ. ΠΡΟΣΩΠΟΠΟΙΙΑ.}1 Προσωποποιΐα ἐστίν, ὡς ὅταν τις τοῖς ἀψύχοις πρό σωπα ἔσθ' ὅτε καὶ λόγους ἁρμοδίους προσάπτῃ, ὡς τὸ 20οἱ οἰωνοὶ διηγοῦνται δόξαν θεοῦ20.

{1κδʹ. ΠΑΡΑ∆ΕΙΓΜΑ.}1 Παράδειγμά ἐστι λόγος πρὸς ἕτερόν τι συγκριτικῆς δείξεως ἔμφασιν ἔχων, ὡς τὸ Σολομῶντι ῥηθὲν 20μίμη σαι τὸν μύρμηκα, ὦ ὀκνηρέ, καὶ ζήλωσον τὰς ὁδοὺς αὐτοῦ20, τὸ πονικὸν αὐτοῦ ζηλοῦν ἡμᾶς παρα κελευόμενος, οὐ τὴν φύσιν.

{1κεʹ. ΕΙΡΩΝΕΙΑ.}1 Εἰρωνεία ἐστὶ λόγος ὑποκοριστικὸς δι' ἐναντίου τὸ ἐναντίον δηλῶν. τῆς δὲ εἰρωνείας εἴδη δʹ, χλευασμός, μυκτηρισμός, σαρκασμός, ἀστεϊσμός. χλευασμὸς λόγος μετὰ μειδιάματος ἐξερχόμενος, ὡς ὅταν τις τὸν ῥιψάσπι δα γελῶν ἀνδρεῖον πολεμιστὴν εἴποι. μυκτηρισμὸς δὲ λόγος διασυρτικὸς μετὰ τῆς τῶν ῥινῶν ἐπιμύξεως γινό μενος, ὡς ὅταν τὸν ἐπὶ κακῷ ἁλόντα ὀνειδίζοντες εἴπω μεν, πνεῦμα διὰ τῶν ῥινῶν ἐκφέροντες, καλὸν ἔργον 255 ἐποίησας, ὦ ἑταῖρε, καὶ ἀναγκαῖον καὶ φρονίμου ἀνδρός. σαρκασμὸς δὲ λόγος τὴν ἀλήθειαν διὰ χρηστῶν ῥημά των ἐκφέρων, ὡς ὅταν τὸν ἐν προλήψει τιμῆς περιπε σόντα κακοῖς καὶ διὰ τοῦτο ἀτιμαζόμενον ἐπεγγελῶντες εἴπωμεν, εἰς μεγάλην δόξαν καὶ τιμὴν ἤγαγες σεαυτόν, ὦ ἑταῖρε. ἀστεϊσμὸς δὲ λόγος ἀφ' ἑαυτοῦ διασυρτικός, ὡς ὅταν τῷ μηδὲν ἐπισταμένῳ εἴποιμεν, σὺ εἶ ὦ ἑταῖρε τῶν λόγων τὸ κλέος.

{1κʹ. ΣΧΗΜΑ.}1 Σχῆμά ἐστιν ἀπολογίαν ἔχων σολοικισμός, ὡς ἵνα εἴπωμεν, ὁ κύριος Ἰωάννης, ὃν ὁ θεὸς ἐλεήσει, καλὸς ἄνθρωπός ἐστιν.

{1κζʹ. ΥΣΤΕΡΟΛΟΓΙΑ.}1 Ὑστερολογία ἐστὶ λόγος πρῶτος ὕστερος λεγόμενος καὶ διὰ τοῦτο πρωθύστερος ὀνομαζόμενος, ὡς ὅταν εἴ-ποιμεν, καλῶς ἐτελειώθη ὁ δεῖνα καὶ καλῶς ἐβίωσεν, ἀντὶ τοῦ εἰπεῖν καλῶς ἐβίωσε καὶ καλῶς ἐτελειώθη· πρῶτον γὰρ βιοῖ τις καὶ ὕστερον τελειοῦται.

{1[ΠΑΡΑΠΛΗΡΩΜΑ.}1 Παραπλήρωμά ἐστι λέξις ἐκ περισσοῦ λαμβανομένη κόσμου χάριν ἢ μέτρου. κόσμου μέν, οἷον 20καί κέ τις ὧ δ' ἐρέει20· περισσεύει γὰρ τὸ 20κὲ20, οὗ καὶ χωρὶς σώζε-ται τὸ μέτρον· μέτρου δέ, οἷον ἀρχοὺς αὖ νηῶν ἐρέω νῆάς τε προπάσας. ἀναγκαία γὰρ ἐνταυθοῖ ἡ πρὸ πρόθεσις ἐγίνετο διὰ τὸ μέτρον. καὶ αὖθις Πάνδαρος ᾧ καὶ τὸ τόξον Ἀπόλλων αὐτὸς ἔδωκε. τοῦ 20καὶ20 συνδέσμου καὶ ἐνταυθοῖ διὰ τὸ μέτρον ληφθέν-τος. τούτων τῶν συνδέσμων καὶ ἐνταυθοῖ περισσῶν ὄν-των ὅμως διὰ τὸ σωθῆναι τὸ μέτρον ἐλήφθησαν. 256

{1ΧΑΡΙΕΝΤΙΣΜΟΣ.}1 Τί ἐστι χαριεντισμός; λόγος εὐτράπελος, ἐν ᾧ δια-χεῖται ὅ τε λέγων καὶ ὁ ἀκούων.

{1ΕΠΕΞΗΓΗΣΙΣ.}1 Ἐπεξήγησίς ἐστιν ἀσαφοῦς λέξεως ἢ λόγου σαφη-νισμός, λέξεως μέν, ὡς τὸ λάβετε ἀκινάκην, ὅ ἐστι Περ-σικὸν ξίφος· λόγου δέ, ὡς τὸ ὁ οἶκος βεβαίως οὐκ οἰ-κειοῦται· λέγω δέ, ὡς οἱ μένοντες ἐν τούτῳ ταχέως μετέρχονται. {1ΑΠΟ ΚΟΙΝΟΥ.}1 Ἀπὸ κοινοῦ ἐστι λέξις ἅπαξ μὲν λεγομένη, καὶ ἔξω-θεν λαμβανομένη, οἷον ἀπελθὼν ᾔτησε τοὺς ἄνδρας, μάλιστα δὲ Χαρίδημον καὶ Ἵππαρχον· καὶ Ὅμηρος ἐλίσσετο πάντας Ἀχαιούς, Ἀτρείδα δὲ μάλιστα. ἀπὸ κοινοῦ γὰρ ἐπ' ἐκείνους μὲν τὸ ᾔτησεν, ἐπὶ τούτου δὲ τὸ ἐλίσσετο.