δεῖ ἄρα τούτων στοχάζεσθαι τριῶν, μεταφορᾶς (36) ἀντιθέσεως ἐνεργείας.
(1411a1) τῶν δὲ μεταφορῶν τεττάρων οὐσῶν εὐδοκιμοῦσι μά(2)λιστα αἱ κατ’ ἀναλογίαν,
ὥσπερ Περικλῆς ἔφη τὴν νεότητα (3) τὴν ἀπολομένην ἐν τῷ πολέμῳ οὕτως ἠφανίσθαι ἐκ τῆς (4) πόλεως ὥσπερ εἴ τις τὸ ἔαρ ἐκ τοῦ ἐνιαυτοῦ ἐξέλοι.
καὶ (5) Λεπτίνης περὶ Λακεδαιμονίων, οὐκ ἂν περιιδεῖν τὴν Ἑλ(6)λάδα ἑτερόφθαλμον γενομένην.
καὶ Κηφισόδοτος, σπουδά(7)ζοντος Χάρητος εὐθύνας δοῦναι περὶ τὸν Ὀλυνθιακὸν πό(8)λεμον, ἠγανάκτει, φάσκων εἰς πνῖγμα τὸν δῆμον ἄγχοντα τὰς (9) εὐθύνας πειρᾶσθαι δοῦναι.
καὶ παρακαλῶν ποτὲ τοὺς Ἀθη(10)ναίους εἰς Εὔβοιαν ἐπισιτισαμένους ἔφη δεῖν ἐξιέναι τὸ (11) Μιλτιάδου ψήφισμα.
καὶ Ἰφικράτης σπεισαμένων Ἀθηναίων (12) πρὸς Ἐπίδαυρον καὶ τὴν παραλίαν ἠγανάκτει, φάσκων αὐ(13)τοὺς τὰ ἐφόδια τοῦ πολέμου παρῃρῆσθαι.
καὶ Πειθόλαος (14) τὴν πάραλον ῥόπαλον τοῦ δήμου, Σηστὸν δὲ τηλίαν τοῦ (15) Πειραιέως.
καὶ Περικλῆς τὴν Αἴγιναν ἀφελεῖν ἐκέλευσε, τὴν (16) λήμην τοῦ Πειραιέως.
καὶ Μοιροκλῆς οὐθὲν ἔφη πονηρό(17)τερος εἶναι, ὀνομάσας τινὰ τῶν ἐπιεικῶν·
ἐκεῖνον μὲν γὰρ (18) ἐπιτρίτων τόκων πονηρεύεσθαι, αὐτὸς δὲ ἐπιδεκάτων.
καὶ (19) τὸ Ἀναξανδρίδου ἰαμβεῖον ὑπὲρ τῶν θυγατέρων πρὸς τὸν (20) γάμον ἐγχρονιζουσῶν “ὑπερήμεροί μοι τῶν γάμων αἱ παρθένοι”.
(21) καὶ τὸ Πολυεύκτου εἰς ἀποπληκτικόν τινα Σπεύσιππον, τὸ (22) μὴ δύνασθαι ἡσυχίαν ἄγειν ὑπὸ τῆς τύχης ἐν πεντε(23)συρίγγῳ νόσῳ δεδεμένον.
καὶ Κηφισόδοτος τὰς τριήρεις ἐκάλει (24) μύλωνας ποικίλους,
ὁ Κύων δὲ τὰ καπηλεῖα τὰ Ἀττικὰ (25) φιδίτια·
Αἰσίων δέ, ὅτι εἰς Σικελίαν τὴν πόλιν ἐξέχεαν· (26) τοῦτο γὰρ μεταφορὰ καὶ πρὸ ὀμμάτων.
καὶ “ὥστε βοῆσαι (27) τὴν Ἑλλάδα”, καὶ τοῦτο τρόπον τινὰ μεταφορὰ καὶ πρὸ (28) ὀμμάτων.
καὶ ὥσπερ Κηφισόδοτος εὐλαβεῖσθαι ἐκέλευεν μὴ (29) πολλὰς ποιήσωσιν τὰς συνδρομάς [ἐκκλησίας].
καὶ Ἰσο(30)κράτης πρὸς τοὺς συντρέχοντας ἐν ταῖς πανηγύρεσιν.
καὶ (31) οἷον ἐν τῷ ἐπιταφίῳ, διότι ἄξιον ἦν ἐπὶ τῷ τάφῳ τῷ (32) τῶν ἐν Σαλαμῖνι τελευτησάντων κείρασθαι τὴν Ἑλλάδα (33) ὡς συγκαταθαπτομένης τῇ ἀρετῇ αὐτῶν τῆς ἐλευθερίας·
(34) εἰ μὲν γὰρ εἶπεν ὅτι ἄξιον δακρῦσαι συγκαταθαπτομένης (35) τῆς ἀρετῆς, μεταφορὰ καὶ πρὸ ὀμμάτων,
τὸ δὲ “τῇ ἀρετῇ (1411b1) τῆς ἐλευθερίας” ἀντίθεσίν τινα ἔχει.
καὶ ὡς Ἰφικράτης (2) εἶπεν “ἡ γὰρ ὁδός μοι τῶν λόγων διὰ μέσων τῶν Χά(3)ρητι πεπραγμένων ἐστίν” μεταφορὰ κατ’ ἀναλογίαν, καὶ (4) τὸ διὰ μέσου πρὸ ὀμμάτων ποιεῖ.
καὶ τὸ φάναι παρα(5)καλεῖν τοὺς κινδύνους τοῖς κινδύνοις βοηθήσοντας, πρὸ (6) ὀμμάτων <καὶ> μεταφορά.
καὶ Λυκολέων ὑπὲρ Χαβρίου “οὐδὲ (7) τὴν ἱκετηρίαν αἰσχυνθέντες αὐτοῦ, τὴν εἰκόνα τὴν χαλκῆν”·
(8) μεταφορὰ γὰρ ἐν τῷ παρόντι, ἀλλ’ οὐκ ἀεί, ἀλλὰ πρὸ (9) ὀμμάτων·
κινδυνεύοντος γὰρ αὐτοῦ ἱκετεύει ἡ εἰκών, τὸ (10) “ἔμψυχον δὴ ἄψυχον”, τὸ ὑπόμνημα τῶν τῆς πόλεως ἔργων.
(11) καὶ “πάντα τρόπον μικρὸν φρονεῖν μελετῶντες”· τὸ γὰρ (12) μελετᾶν αὔξειν τι ἐστίν.
καὶ ὅτι “τὸν νοῦν ὁ θεὸς φῶς (13) ἀνῆψεν ἐν τῇ ψυχῇ”· ἄμφω γὰρ δηλοῖ τι.
“οὐ γὰρ δια(14)λυόμεθα τοὺς πολέμους ἀλλ’ ἀναβαλλόμεθα”· ἄμφω γάρ (15) ἐστιν μέλλοντα, καὶ ἡ ἀναβολὴ καὶ ἡ τοιαύτη εἰρήνη.
(16) καὶ τὸ τὰς συνθήκας φάναι τρόπαιον εἶναι πολὺ κάλλιον (17) τῶν ἐν τοῖς πολέμοις γινομένων·
τὰ μὲν γὰρ ὑπὲρ μι(18)κρῶν καὶ μιᾶς τύχης, αὗται δ’ ὑπὲρ παντὸς τοῦ πολέμου· (19) ἄμφω γὰρ νίκης σημεῖα.
καὶ ὅτι αἱ πόλεις τῷ ψόγῳ τῶν (20) ἀνθρώπων μεγάλας εὐθύνας διδόασιν· ἡ γὰρ εὔθυνα βλάβη (21) τις δικαία ἐστίν.
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The words, too, ought to set the scene before our eyes; for events ought to be seen in progress rather than in prospect.
So we must aim at these three points: Antithesis, Metaphor, and Actuality.
Of the four kinds of Metaphor the most taking is the proportional kind.
Thus Pericles, for instance, said that the vanishing from their country of the young men who had fallen in the war was ‘as if the spring were taken out of the year’.
Leptines, speaking of the Lacedaemonians, said that he would not have the Athenians let Greece ‘lose one of her two eyes’.
When Chares was pressing for leave to be examined upon his share in the Olynthiac war, Cephisodotus was indignant, saying that he wanted his examination to take place ‘while he had his fingers upon the people’s throat’.
The same speaker once urged the Athenians to march to Euboea, ‘with Miltiades’ decree as their rations’.
Iphicrates, indignant at the truce made by the Athenians with Epidaurus and the neighbouring sea—board, said that they had stripped themselves of their travelling money for the journey of war.
Peitholaus called the state—galley ‘the people’s big stick’, and Sestos ‘the corn—bin of the Peiraeus’.
Pericles bade his countrymen remove Aegina, ‘that eyesore of the Peiraeus.’
And Moerocles said he was no more a rascal than was a certain respectable citizen he named,
‘whose rascality was worth over thirty per cent per annum to him, instead of a mere ten like his own’.
There is also the iambic line of Anaxandrides about the way his daughters put off marrying— My daughters’ marriage—bonds are overdue.
Polyeuctus said of a paralytic man named Speusippus that he could not keep quiet, ‘though fortune had fastened him in the pillory of disease’.
Cephisodotus called warships ‘painted millstones’.
Diogenes the Dog called taverns ‘the mess—rooms of Attica’.
Aesion said that the Athenians had ‘emptied’ their town into Sicily: this is a graphic metaphor.
’Till all Hellas shouted aloud’ may be regarded as a metaphor, and a graphic one again.
Cephisodotus bade the Athenians take care not to hold too many ‘parades’.
Isocrates used the same word of those who ‘parade at the national festivals.’
Another example occurs in the Funeral Speech: ‘It is fitting that Greece should cut off her hair beside the tomb of those who fell at Salamis, since her freedom and their valour are buried in the same grave.’
Even if the speaker here had only said that it was right to weep when valour was being buried in their grave, it would have been a metaphor, and a graphic one;
but the coupling of ‘their valour’ and ‘her freedom’ presents a kind of antithesis as well.
’The course of my words’, said Iphicrates, ‘lies straight through the middle of Chares’ deeds’: this is a proportional metaphor, and the phrase ‘straight through the middle’ makes it graphic.
The expression ‘to call in one danger to rescue us from another’ is a graphic metaphor.
Lycoleon said, defending Chabrias, ‘They did not respect even that bronze statue of his that intercedes for him yonder’.
This was a metaphor for the moment, though it would not always apply; a vivid metaphor, however;
Chabrias is in danger, and his statue intercedes for him—that lifeless yet living thing which records his services to his country.
’Practising in every way littleness of mind’ is metaphorical, for practising a quality implies increasing it.
So is ‘God kindled our reason to be a lamp within our soul’, for both reason and light reveal things.
So is ‘we are not putting an end to our wars, but only postponing them’, for both literal postponement and the making of such a peace as this apply to future action.
So is such a saying as ‘This treaty is a far nobler trophy than those we set up on fields of battle;
they celebrate small gains and single successes; it celebrates our triumph in the war as a whole’; for both trophy and treaty are signs of victory.
