The Grammar of English Grammars by Goold Brown (free ebook reader .txt) 📕

OBS. 2.—In short, Syllepsis is a conception of which grammarians have conceived so variously, that it has become doubtful, what definition or what application of the term is now the most appropriate. Dr. Prat, in defining it, cites one notion from Sanctius, and adds an other of his own, thus: "SYLLEPSIS, id est, Conceptio, est quoties Generibus, aut Numeris videntur voces discrepare. Sanct. l. 4. c. 10. Vel sit Comprehensio indignioris sub digniore."—Prat's Lat. Gram., Part ii, p. 164. John Grant ranks it as a mere form or species of Ellipsis, and expounds it thus: "Syllepsis is when the adjective or verb, joined to different substantives, agrees with the more worthy."—Institutes of Lat. Gram., p. 321. Dr. Littleton describes it thus: "SYLLLEPSIS [sic—KTH],—A Grammatical figure where two Nominative Cases singular of different persons are joined to a Verb plural."—Latin Dict., 4to. By Dr. Morell it is explained as follows: "SYLLEPSIS,—A grammatical figure, where one is put for many, and many for one, Lat. Conceptio."—Morell's Ainsworth's Dict., 4to, Index Vitand. IV. Enállagè is the use of one part of speech, or of one modification, for an other. This figure borders closely upon solecism; and, for the stability of the language, it should be sparingly indulged. There are, however, several forms of it which can appeal to good authority: as,

1. "You know that you are Brutus, that say this."—Shak.

2. "They fall successive[ly], and successive[ly] rise."—Pope.

3. "Than whom [who] a fiend more fell is nowhere found."—Thomson.

4. "Sure some disaster has befell" [befallen].—Gay.

5. "So furious was that onset's shock, Destruction's gates at once unlock" [unlocked].—Hogg.

OBS. 1.—Enallage is a Greek word, signifying commutation, change, or exchange. "Enallage, in a general sense, is the change of words, or of their accidents, one for another."—Grant's Latin Gram., p. 322. The word Antimeria, which literally expresses change of parts, was often used by the old grammarians as synonymous with Enallage; though, sometimes, the former was taken only for the substitution of one part of speech for an other, and the latter, only, or more particularly, for a change of modification—as of mood for mood, tense for tense, or number for number. The putting of one case for an other, has also been thought worthy of a particular name, and been called Antiptosis. But Enallage, the most comprehensive of these terms, having been often of old applied to all such changes, reducing them to one head, may well be now defined as above, and still applied, in this way, to all that we need recognize as figures. The word Enallaxis, preferred by some, is of the same import. "ENALLAXIS, so called by Longinus, or ENALLAGE, is an Exchange of Cases, Tenses, Persons, Numbers, or Genders."—Holmes's Rhet., Book i, p. 57.

   "An ENALLAXIS changes, when it pleases,
    Tenses, or Persons, Genders, Numbers, Cases."—Ib., B. ii, p. 50.

OBS. 2.—Our most common form of Enallage is that by which a single person is addressed in the plural number. This is so fashionable in our civil intercourse, that some very polite grammarians improperly dispute its claims to be called a figure; and represent it as being more ordinary, and even more literal than the regular phraseology; which a few of them, as we have seen, would place among the archaisms. The next in frequency, (if indeed it can be called a different form,) is the practice of putting we for I, or the plural for the singular in the first person. This has never yet been claimed as literal and regular syntax, though the usages differ in nothing but commonness; both being honourably authorized, both still improper on some occasions, and, in both, the Enallage being alike obvious. Other varieties of this figure, not uncommon in English, are the putting of adjectives for adverbs, of adverbs for nouns, of the present tense for the preterit, and of the preterit for the perfect participle. But, in the use of such liberties, elegance and error sometimes approximate so nearly, there is scarcely an obvious line between them, and grammarians consequently disagree in making the distinction.

OBS. 3.—Deviations of this kind are, in general, to be considered solecisms; otherwise, the rules of grammar would be of no use or authority. Despauter, an ancient Latin grammarian, gave an improper latitude to this figure, or to a species of it, under the name of Antiptosis; and Behourt and others extended it still further. But Sanctius says, "Antiptosi grammaticorum nihil imperitius, quod figmentum si esset verum, frustra quæreretur, quem casum verba regerent." And the Messieurs De Port Royal reject the figure altogether. There are, however, some changes of this kind, which the grammarian is not competent to condemn, though they do not accord with the ordinary principles of construction.

V. Hyperbaton is the transposition of words; as, "He wanders earth around."—Cowper "Rings the world with the vain stir."—Id. "Whom therefore ye ignorantly worship, him declare I unto you."—Acts, xvii, 23. "'Happy', says Montesquieu, 'is that nation whose annals are tiresome.'"—Corwin, in Congress, 1847. This figure is much employed in poetry. A judicious use of it confers harmony, variety, strength, and vivacity upon composition. But care should be taken lest it produce ambiguity or obscurity, absurdity or solecism.

OBS.—A confused and intricate arrangement of words, received from some of the ancients the name of Syn'chysis, and was reckoned by them among the figures of grammar. By some authors, this has been improperly identified with Hyper'baton, or elegant inversion; as may be seen under the word Synchysis in Littleton's Dictionary, or in Holmes's Rhetoric, at page 58th. Synchysis literally means confusion, or commixtion; and, in grammar, is significant only of some poetical jumble of words, some verbal kink or snarl, which cannot be grammatically resolved or disentangled: as,

"Is piety thus and pure devotion paid?" —Milton, P. L., B. xi, l. 452.

   "An ass will with his long ears fray
    The flies that tickle him away;
    But man delights to have his ears
    Blown maggots in by flatterers."
        —Butler's Poems, p. 161.

A Figure of Rhetoric is an intentional deviation from the ordinary application of words. Several of this kind of figures are commonly called Tropes, i.e., turns; because certain words are turned from their original signification to an other.[481]

Numerous departures from perfect simplicity of diction, occur in almost every kind of composition. They are mostly founded on some similitude or relation of things, which, by the power of imagination, is rendered conducive to ornament or illustration.

The principal figures of Rhetoric are sixteen; namely, Sim'-i-le,
Met'-a-phor, Al'-le-gor-y, Me-ton'-y-my, Syn-ec'-do-che, Hy-per'-bo-le,
Vis'-ion, A-pos'-tro-phe, Per-son'-i-fi-ca'-tion, Er-o-te'-sis,
Ec-pho-ne'-sis, An-tith'-e-sis, Cli'-max, I'-ro-ny, A-poph'-a-sis, and
On-o-ma-to-poe'-ia.

I. A Simile is a simple and express comparison; and is generally introduced by like, as, or so: as, "Such a passion is like falling in love with a sparrow flying over your head; you have but one glimpse of her, and she is out of sight."—Colliers Antoninus. "Therefore they shall be as the morning cloud, and as the early dew that passeth away; as the chaff that is driven with the whirlwind out of the floor, and as the smoke out of the chimney."—Hosea, xiii.

   "At first, like thunder's distant tone,
    The rattling din came rolling on."—Hogg.

    "Man, like the generous vine, supported lives;
    The strength he gains, is from th' embrace he gives."—Pope.

OBS.—Comparisons are sometimes made in a manner sufficiently intelligible, without any express term to point them out. In the following passage, we have a triple example of what seems the Simile, without the usual sign—without like, as, or so: "Away with all tampering with such a question! Away with all trifling with the man in fetters! Give a hungry man a stone, and tell what beautiful houses are made of it;—give ice to a freezing man, and tell him of its good properties in hot weather;—throw a drowning man a dollar, as a mark of your good will;—but do not mock the bondman in his misery, by giving him a Bible when he cannot read it."—FREDERICK DOUGLASS: Liberty Bell, 1848.

II. A Metaphor is a figure that expresses or suggests the resemblance of two objects by applying either the name, or some attribute, adjunct, or action, of the one, directly to the other; as,

1. "The LORD is my rock, and my fortress."—Psal., xviii 1.

2. "His eye was morning's brightest ray."—Hogg.

3. "An angler in the tides of fame."—Id., Q. W.

4. "Beside him sleeps the warrior's bow."—Langhorne.

5. "Wild fancies in his moody brain Gambol'd unbridled and unbound."—Hogg, Q. W.

6. "Speechless, and fix'd in all the death of wo."—Thomson.

OBS.—A Metaphor is commonly understoood [sic—KTH] to be only the tropical use of some single word, or short phrase; but there seem to be occasional instances of one sentence, or action, being used metaphorically to represent an other. The following extract from the London Examiner has several figurative expressions, which perhaps belong to this head: "In the present age, nearly all people are critics, even to the pen, and treat the gravest writers with a sort of taproom familiarity. If they are dissatisfied, they throw a short and spent cigar in the face of the offender; if they are pleased, they lift the candidate off his legs, and send him away with a hearty slap on the shoulder. Some of the shorter, when they are bent to mischief, dip a twig in the gutter, and drag it across our polished boots: on the contrary, when they are inclined to be gentle and generous, they leap boisterously upon our knees, and kiss us with bread-and-butter in their mouths."—WALTER SAVAGE LANDOR.

III. An Allegory is a continued narration of fictitious events, designed to represent and illustrate important realities. Thus the Psalmist represents the Jewish nation under the symbol of a vine: "Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it. Thou preparedst room before it, and didst cause it to take deep root; and it filled the land. The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars."—Psalms, lxxx, 8-10.

OBS.—The Allegory, agreeably to the foregoing definition of it, includes most of those similitudes which in the Scriptures are called parables; it includes also the better sort of fables. The term allegory is sometimes applied to a true history in which something else is intended, than is contained in the words literally taken. See an instance in Galatians, iv, 24. In the Scriptures, the term fable denotes an idle and groundless story: as, in 1 Timothy, iv, 7; and 2 Peter, i, 16. It is now commonly used in a better sense. "A fable may be defined to be an analogical narrative, intended to convey some moral lesson, in which irrational animals or objects are introduced as speaking."—Philological Museum, Vol. i, p. 280.

IV. A Metonymy is a change of names between things related. It is founded, not on resemblance, but on some such relation as that of cause and effect, of progenitor and posterity, of subject and adjunct, of place and inhabitant, of container and thing contained, or of sign and thing signified: as, (1.) "God is our salvation;" i.e., Saviour. (2.) "Hear, O Israel;" i.e. O ye descendants of Israel. (3.) "He was the sigh of her secret soul;" i.e., the youth she loved. (4.) "They smote the city;" i.e., the citizens. (5.) "My son, give me thy heart;" i.e., affection. (6.) "The sceptre shall not depart from Judah;" i.e., kingly power. (7.) "They have Moses and the prophets;" i.e., their writings. See Luke, xvi, 29.

V. Synecdoche, (that is, Comprehension,) is the naming of a part for the whole, or of the whole for a part; as, (1.) "This roof [i.e., house] protects you." (2.) "Now the year [i.e., summer] is beautiful." (3.) "A sail [i.e., a ship or vessel] passed at a distance." (4.) "Give us this day our daily bread;" i.e., food. (5.) "Because they have taken away my Lord, [i.e., the body of Jesus,] and I know not where they have laid him."—John. (6.) "The same day there were added unto them about three thousand souls;" i.e.,