De Schematibus Et Tropis Necnon Et Quibusdam Locis Rethoricis [Incertus]

ON SCHEMES AND TROPES AND ALSO ON CERTAIN RHETORICAL FIGURES OF HOLY SCRIPTURE WHICH ARE FOUND PASSIM IN THE COMMENTARY OF CASSIODORUS ON THE PSALMS. Holy Scripture, says Cassiodorus (In the Preface to the Psalter, p. 7), exercises the kinds of its expression in many ways: concise in definitions, adorned with schemes, marked by propriety of words, expeditious in the complexities of syllogisms, gleaming with disciplines; yet it does not receive from them an alien beauty, but rather confers upon them its own dignity. For when these things shine in the divine Scriptures, they are certain and most pure; but when they come to the opinions of men and the most empty questions, they are agitated by the ambiguous waves of altercations; so that what is here most firmly always true, is frequently rendered uncertain elsewhere. Those skilled in the worldly arts, who nevertheless are manifestly known to have existed much later than the beginning of the divine books, transferred these things to collections of arguments, which the Greeks call, and to the dialectical and rhetorical art, so that it might appear clearly to all that what was first given to just minds for expressing the truth, the gentiles afterwards thought should be adapted to human wisdom. These things shine in the sacred readings like the brightest stars, and decently illuminate the significances of things with the most useful compendia.

For indeed Father Augustine in Book III (Chapter 29) of *On Christian Doctrine* has professed thus: “But let them know that our authors have used all the literal modes of expression which the grammarians call by the Greek name.” And a little later he continues: “Those, however, that is, the modes of expression, those who know them recognize them in the sacred letters, and their knowledge is of some help in understanding them.” He has made very clear mention of this matter also in his other books. For in the books which he called *On the Modes of Expression* he proved that various schemes of secular literature are found in sacred letters, but he declared that there are other, proper modes in divine eloquence, which the grammarians or rhetoricians have in no way touched. Other most learned Fathers among us have also said this, that is, Jerome, Ambrose, Hilary, so that we may by no means appear to be presumers in this matter, but followers.

But someone says: Neither the parts themselves of syllogisms, nor the names of the schemata, nor the terms of the disciplines, nor any other such things are found in the Psalms. They are found plainly in the power of the meanings, not in the utterance of the words. For thus we contemplate wine in the vines, the harvest in the seed, leaves in the roots, fruit in the branches, the trees themselves in the kernels by the sense. Therefore we rightly say that they exist, which we nevertheless feel to be present in their power. For the Apostle also forbids (1 Cor. 3:18) us to be led astray by vain wisdom: but he does not deny that these things are in the divine writings. Know therefore, masters of secular letters, that from here (that is, from Scripture) the schemata, from here arguments of various kinds, from here definitions, from here the teachings of all disciplines have flowed forth, when you recognize in these writings things which you feel were spoken long before your schools. A figure is a certain conformation of diction removed from common usage, which is always offered to the inner eyes as something with a countenance, which by the tradition of the elders we can call display and habit. Page 16.

, schema, is a figure of diction in the order of words composed with elegance. Page 14. , tropus, is a diction transferred from the place where it is proper to the place where it is not proper. Page 21. , aenigma, that is, an obscure sentence, when it says one thing and intends another to be understood. It spoke of fire, it spoke of lightning, it spoke of mountains, it spoke of heavens; and through all these, one desire is to announce the Lord Savior. Page 325. , aetiologia, that is, the giving of a cause, whenever a fitting reason follows a previously stated matter: For this reason my heart was delighted, and my tongue exulted; moreover, my flesh will rest in hope. Page 54. See page 202. , allegoria, that is, inversion, saying one thing and signifying another: They shone in his sight, clouds passed by, hail and coals of fire. It explains through this figure what those clouds, that is, preachers, possess. For hail, that is, figurative reproaches, by which the hardest hearts of the Jews were struck. Coals of fire, the fires of charity, by which the minds of the faithful revive with celestial fire. Page 101.

, amphibologia, that is, ambiguous diction, making a sentence hang in doubt: "They devised plans which they could not establish"; that is, the Jews saying, "It is expedient that one die for all" (John 18:14). A true saying indeed, but uttered with evil intent. Page 71. , that is, recapitulation, which occurs when things that were said more broadly above are later recalled briefly to memory: "He blessed all who fear the Lord, the small along with the greater." After specific enumerations, it ascends to a blessing of generality: where all are blessed together who have chosen to serve the Lord with a pure mind. Page 588. , anadiplosis, that is, doubling of a word, which occurs either in a verse or in repetition of words: "Lift up your gates, O princes, and be raised up, O eternal gates, and the King of Glory will enter. Who is this King of Glory? The Lord of Hosts Himself is the King of Glory." Pages 433 and following.

anaphora, that is, repetition, when one word is repeated at the beginnings of clauses: "If camps stand against me. If battle rises up against me." Page 148. anastrophe, that is, inversion, which occurs whenever either the sense or the words are turned about for some elegance: "In the day of my tribulation I cried out to you, because you heard me." He says he cried out because he was heard, although the cry precedes, so that God might be able to hear. Page 449. antiphrasis, that is, contrary speech. By antiphrasis, slander is called the nursling of the head, while it rather seeks another's head and is contrary to it: "Deliver me from the slanders of men." Page 420. Antiprosopon is when, in place of an ungrateful person, a most pleasing person is put: "Because they ate Jacob, and laid waste his place." In place of the people who had sinned, the name of the most pleasing patriarch was set forth, so that the recollection of the most holy man might mitigate the offenses of the people. Page 273.

Antiptosis is when one case is put for another: "Just as a neighbor, just as our brother, so I was pleasing." As far as Latin eloquence is concerned, we say that we have been pleasing to a neighbor and to a brother. Page 116. Antisagoge, that is, contradiction: Those who said: "We will magnify our tongue, our lips are from us: Who is our Lord?" Page 45. Antistathmesis, that is, recompense, when one receives justly according to deeds, whether one has conducted oneself in a right or a depraved manner: "Those who sow in tears will reap in joy." Page 441. Antonomasia, that is, placed instead of a name, when another name is so placed that nevertheless what was necessary is understood: "The King of virtues of the Beloved." For here we must take "the Beloved" as the Son of the Father. Page 221. And peusis and apocrisis, that is, inquiry and response, when a question is put first, and a suitable answer follows: "Why should I fear on the day of death? The iniquity of my heel will surround me." Pages and 386.

Aposiopesis, that is, a statement whose end is suppressed, so that the hearer may be frightened or provoked to desire: "The ear of hearing has heard me." Page 63. Apostrophe, that is, a turning aside, whenever we frequently direct our words to different persons: "Now I know that the Lord has saved his Christ." Page 156. An argument is an indication (or judgment) of a shrewd mind, which through probable investigations perfects the credibility of a doubtful matter. Page 111. Argument from adjuncts: "Behold, the eyes of the Lord are upon those who fear him, hoping in his mercy." For fearing the Lord and hoping in him are adjuncts; which things are connected by a mutual and indissoluble bond. Page 109. Argument from antecedents: "Behold, I was conceived in iniquities, and my mother bore me in sins." Page 170. Argument from causes: "Behold, you have loved truth; you have revealed to me the uncertain and hidden things of your wisdom." For he says that after so many conferred benefits, he ought not to have fallen into such sins. Page 171.

Argument from comparison from the lesser to the greater: Just as the stag longs for the springs of water, so my soul longs for you, O God. For the stag is understood here as likened to man. Page 141. Argument from cognates: The failing vanish like smoke. For these words are born from themselves, and, arising from one source, are derived with a consonant likeness. Pages and 169. Argument from consequents is said when that which is set forth is confirmed by the following expression: Save me, O Lord, because the saint has failed; because the truths have been diminished among the sons of men. Pages 45 and 172. Argument from contraries: I did not sit in the council of vanity, and I will not enter with those who do unjust deeds. For the council of vanity and the assembly of the innocent are altogether contrary. Pages 86 and 111. Argument from the sayings and deeds of the elders is said when the weight of testimony is confirmed by the most weighty authority of the fathers: O God, we have heard with our ears; our fathers proclaimed to us the work that you wrought in their days and in the days of old. Page 146.

Argument from outcome is so called when the supplication tends toward that which the order of things is known to reach: Why do you turn away your face and your right hand from the midst of your bosom to the end? Page 251. Argument from kind: There fell all who work iniquity. For pride is the kind from which all vices are known to arise. Page 120. Argument from disposition is so called when sin occurs not through ignorance but through malicious will: He did not wish to understand so that he might do good. Page 119. Argument from praise of the injured thing is so called, so that the more the holy places were to be laid waste by their presumption, the greater the envy would grow against the enemies: You freed the rod of your inheritance, Mount Zion where you dwelt. Pages and 316. Argument which is called from necessity, when the gravest reasons are set forth so that the corrected mind may be led to beneficial confession: I turned about in affliction, while the thorn is broken for me. Pages and 129.

The argument which is called from necessity: Unless the Lord has built the house, those building it have labored in vain. For the Lord's building is indeed necessary, without which nothing good is brought to the summit of perfection. Page 442. The argument which is called notation, when from the position of a word, a similarity of speech is elicited: They have tempted me, and have mocked me with mockery. Page 116. The argument from equality: Day brings forth word to day, and night reveals knowledge to night. Page 65. The argument from the greater part: And according to the multitude of your mercies, blot out my iniquity. For the mercy of the Lord is much greater, however immense our sins may seem. Page 170. The argument which is called from person: This one will receive blessing from the Lord, and mercy from God his savior. He wished the merit of the benefit to be recognized through the greatness of the one granting it. Page 81. The argument from an attribute extrinsic to the person, when someone is either accused on account of wicked friends, or praised for association with good men: And with the chosen you will be chosen, and with the perverse you will be subverted. Page 61. The argument which is called from the things themselves, when we say that adversaries have fallen, and we testify that we have been raised up: They are bound and have fallen; but we have risen and are erect. Page 68.

Argument from time: You, rising up, will have mercy on Zion, because the time for mercy has come. Page 340. The argument which is called from torments, when through so many evils the mind of the faithful could by no means be changed: All these things have come upon us, we have not forgotten you, and we have not acted unjustly in your testament. Page 148. A very fitting argument, when a pleasing person is put in place of something detestable: Let the humble man, made ashamed and confounded, not be turned away; the poor and needy will praise your name. Page 253. Asteismos, that is, urbane speech, composed for the sake of charm and wit: The Lord has reigned, let the peoples be angry. Which seems to pertain not to exhortation, but rather to mockery. Page 329. Auxesis, that is, increase, which occurs when, by adding certain names through individual members, it redoubles the increases of things: But you, Lord, are my sustainer, my glory, and the one who lifts up my head. Pages 20 and 272.

Brachylogia, that is, brief speech, when we encompass many things in few words: “I will not accept calves from your house, nor goats from your flocks.” Through this verse and the other two that follow, he briefly enumerates what he professes to reject. Page 166. Cacozelon, that is, bad affectation, whenever talent lacks judgment and hasty speed is deceived by the hope of good: “And they desired a desire in the desert, and they tempted God in the drought.” Page 362. Catachresis, which is rightly called abuse, which lends a foreign name to things: “Arise, why do you sleep, O Lord?” For it is not fitting for God to arise, who is known never to be able to sleep. Page 149. Characterismus, that is, portrayal or description, when someone is either described by form or indicated by their own actions: “His ways are polluted (sc. of Antichrist), your judgments are removed from his face: he will rule over all his enemies.” Page 40.

Climax, that is, gradation, when, with certain steps set in place, whether in praise or in blame, it always increases: “They will proclaim and speak iniquity, all who work injustice will speak.” Page 316. Communication, that is, consultation; which occurs frequently, when we mingle words either with adversaries or with assistants: “I trust in the Lord: how do you say to my soul: ‘Migrate to the mountain like a sparrow’?” Page 43. From the common, when things said above respond to those below: “Rejoice in the Lord and exult, you just, and glory, all you of upright heart.” Here “in the Lord” is to be joined with “glory.” Page 105. Concession is when the defendant does not defend what he did by some argument, but absolutely begs that he be pardoned: “Have mercy on me, O God, according to the great,” etc. Pages 103 and 104. Substantial definition is that above which a genus can be found. “You are my son; I begot you today.” Page 18.

The second species of definition, that is, called *notio*. This attempts to show each thing by what it does, not by what it is: “Blessed is the man whose hope is the name of the Lord.” Page 136. The third species of definition, that is, the qualitative. This, by stating what quality the subject under discussion has, clearly shows what it is: “But you dwell in the holy place, praise of Israel.” Pages 107 and [107]. The fifth species of definition, which the Greeks [call *antonomasia*], we say in Latin *ad verbum*, whenever we show what each thing is by individual words: “Because the word of the Lord is straight.” For by one part of speech it is defined what the word of the Lord is, that is, straight. Pages 154 and [154]. The seventh species of definition, which the Greeks [call *metalepsis*], the Latins call *per translationem*, occurs when we show what something is under a brief commendation: “The law of the Lord, irreprehensible, converting souls.” Page 65. The eighth species of definition, which in Greek is called *antiphrasis*, in Latin *per privantiam* of the contrary of that which is defined: “There is none like you among the gods, O Lord; and there is none according to your works.” Page 291.

The ninth species of definition, which the Greeks call *phantasia* and the Latins call *imaginatio*, occurs when, by naming the mother or father, our understanding is led to the knowledge of an individual person: "The praises of David, son of Jesse, have ceased." In the title of Psalm 72, page 244. The tenth species of definition is what the Greeks call *amphibolia* and the Latins call *ambiguitas*, when the composition of something is such that it seems applicable not only to the one thing of which it is said, but also to others: "When man was in honor, he did not understand." For "man" is also used for the devil. Page 162. The twelfth species of definition is what the Greeks call *encomium* and the Latins call *laus*, when they speak by way of praise: "The works of his hands are truth and judgment; all his commandments are faithful." In this and the following verse, the praises of the Lord are described in the most beautiful and varied sentences. Pages 381 and 462. The thirteenth species of definition is what the Greeks call *kata logon* and the Latins call *secundum rationem*, which arises when a thing of lower rank is defined by the name of a higher thing: "I said: You are gods, and all sons of the Most High." Here men are called gods and sons of God. Page 282.

The fourteenth species of definition is what the Greeks call *pros ti* and the Latins call *ad aliquid*, whenever one noun is spoken in such a way that another seems able to be understood from it: "He himself will call upon me: You are my father; my God, and the sustainer of my salvation." Page 302. *Diaphoresis*: "The sinner borrows and will not repay; but the just man takes pity and lends." Through this figure a distinction of persons is made between the just and the impious. Page 124. *Diaporesis*, that is, doubt, when we are uncertain whether what is sought can be found: "If you observe iniquities, O Lord: O Lord, who will endure it?" *Diatyposis*, that is, depiction, by which figure both the forms themselves and the habit are expressed in the subjects or persons: "My eye, my soul, and my belly were disturbed in anger." Page 99. *Eclipsis*, that is, omission, whenever a verb is suspended so that it may be more vividly sought: "Remember your word to your servant. To your servant," it is to be understood, "fulfill the promise": because if you wish to adapt what is said to the preceding words without any addition, the words cannot agree with each other. Page 406.

, emphasis, that is, *exaggeratio*, when we allege some matter with many griefs gathered into one, so that we may obtain the judge's goodwill by enumerated calamities: "But now you have repulsed and confounded us; and you do not go forth, O God, in our strengths. You have turned us back," etc. Page 147. , *energia*, that is, *imaginatio*, which supplies the action of a thing to the incorporeal eyes: "Magnify the Lord with me, and let us exalt his name in turn." Page 257. *epanalepsis*, that is, the repetition of a word placed at the beginning of a verse at its end: "O God, who will be like you? Do not be silent, nor be restrained, O God." Page. , *epanados*, that is, the repetition of things which have been led jointly: "What is the matter with you, O sea, that you fled; and you, Jordan, why have you turned back?" Page 386. , *enthymema*, that is, a conception of the mind. It is a syllogism consisting of one proposition and a conclusion: "Since the king hoped in the Lord, he will not be moved in the mercy of the Most High." This is explained thus: "Everyone hoping in the Lord will exult and rejoice in his mercy. Therefore I will exult and rejoice in his mercy." Page 7.

, *epembasis*, that is, iteration, when words are doubled for the greatest beauty through each clause: "Many rise up against me; many speak against my soul." Ps. 73. , *epexegesis*, that is, explanation of a preceding statement: "Lord my God, if I have done this; if there is iniquity in my hands." Ps. 31, and 97. , *epexergasia*, which is when we apply two proofs to one cause: "Because sinners will perish; but the enemies of the Lord, as soon as they have been honored and exalted, will vanish like smoke." Ps. 124. , *epichirema*, that is, execution or approval: "The Lord is my light and my salvation, whom shall I fear?" etc. We use this argument whenever we try to prove the matter at hand by means of some example. Ps. 134. , *epidiorthosis*, that is, correction of a preceding statement: "My helper, I will not be moved further." Ps. 203. , *epimone*, that is, frequent repetition of a thought, which, whether fittingly employed in praises or in reproaches, accumulates great force of emphasis: "How long, O Lord, will you forget me utterly? How long will my enemy be exalted over me?" Ps. 93.

, *epiphonema*, that is, acclamation, which after narrated matters bursts forth briefly with acclamation, ending everything in the most exaggerated summit: "And that I may dwell in the house of the Lord for length of days." Ps. 102. , *epitrochasmos*, that is, rotation of speech, when things that ought to be said more diffusely are succinctly dispatched: "The Lord rules me, and nothing will be lacking to me," etc. Ps. 233. , *epizeuxis*, that is, conjunction, when without any interposition words are doubled in one verse: "Day to day belches forth the word, and night to night reveals knowledge." Ps. 117. , *erotema*, that is, interrogation: "Why did the nations roar, and the peoples meditate on vanities?" Ps. 51. , *erotesis*, that is, interrogation, when for his own exercise someone proposes to himself what he himself answers: "In what does the younger one correct his way? In keeping your words." Ps. 430. , *ethopoeia*, whenever speech is given to a specific person: "Preserve me, Lord, for I have hoped in you." For here the person is of the Lord Savior. Ps. 234.

etymologia, that is, etymology, is a brief speech showing by certain assonances from what name the thing which is sought has derived its name. Page 12. exallage, that is, permutation or change, whenever either gender or case is changed contrary to custom: I announced and I spoke: they are multiplied beyond number. Pages 136, 17, and 173. exergasia, whenever something is briefly proposed and then subtly and more fully explained: The mountain Sion, the sides of the north, the city of the great king, spreading forth the exultations of the whole earth. Page 159. exetasmos, that is, examination, when we inquire into several divided matters with interrogation, applying to each what is fitting: Who will ascend the mountain of the Lord? or who will stand in his holy place? Page 81. hirmos, that is, coherence, which occurs when the sequence of speech preserves its tenor all the way to the end: God, in your name save me, and in your power free me. Page and 392.

Homoeoteleuton occurs when many words end with similar letters: "You have forgiven the iniquity of your people, you have covered all their sins." Page and 302. Homoeosis is a figure by which the demonstration of a less known thing is declared from the likeness of that which is more known: "Behold, the eyes of servants are in the hands of their masters. And like the eyes of a maidservant, etc." Page 435. Homoeoptoton occurs when different words end in similar sounds: "Rejoice in God, all the earth; sing, and exult, and play the psaltery." Page 327. Hypallage, that is, permutation, whenever words that have been spoken are transferred to another meaning: "The Lord looked down from heaven upon the sons of men, to see if there is one who understands or seeks God. 'See,' that is, cause to be seen." Page and 179. Hyperbaton, that is, a suspended order of words, whenever the order of words is unfolded at greater length: "Because those who act wickedly will be destroyed." But this verse depends from the preceding, where it says: "Do not envy him who prospers in his way." Page and 153.

Hyperbole is a figure by which some things are usually extended to the magnitude of exaggeration: "I will water my bed with tears." Page and 421. Hyperthesis, that is, exaggeration, when we strive to surpass with our own opinion some matter known to everyone's opinion: "And he ascended above the cherubim and flew; he flew above the wings of the winds." Page and 172. Hypexaeresis, that is, exception: "Let his days be few, and let another receive his episcopate." Page 375. Hypozeuxis is when different words are applied to individual clauses, each suited to its own: "Blessed is the man who did not go away in the counsel of the impious, and did not stand in the way of sinners, and did not sit in the chair of pestilence." Page and 484. Icon, that is, image: "Guard me, Lord, as the pupil of the eye." Through this figure the Lord compared himself to the pupil of the eye. Page 56. Idea, that is, species, and it occurs when, offering the appearance of a future matter as if before the eyes, we stir the motion of the mind: "You sit upon the throne, who judge equity." Page and 59.

Irony, that is, mockery, whenever something said under the guise of praise is shown to have an understanding of blame: "He hoped in the Lord; let him snatch him; let him save him, since he wants him." Page and 91. Ison, that is, equality, when some things similar in parity are joined with praise or blame applied: "The just man will flourish like a palm, will be multiplied like a cedar of Lebanon." Page 313. Leptology, that is, subtle speech, when individual things are indicated minutely and subtly: "You loved malice more than kindness; iniquity more than speaking truth." Page 177. Metabole, that is, repetition of one thing under a variety of words: "Perceive my words with your ears, Lord; understand my cry. Heed the voice of my prayer, my King and my God." Page and 229. Metaphor, that is, transference, when a name or verb is changed from that place where it is proper, into that in which either the proper is lacking, or the transferred is better than the proper: "Nevertheless, in the flood of many waters, they will not approach him." Page and 493.

Metastasis, that is, transference, whenever we strive to transfer our own blame onto another: "Do not incline my heart to turn to evils, to make excuses for excuses in sins." Page 477. Metonymy, that is, transnomination, whenever we indicate the understanding of a thing in various ways by foreign and transferred words: "He who dwells in the heavens will mock them, and the Lord will deride them." Pages and 42. Mythopoeia, when someone is introduced speaking. Page 21. The Church is introduced speaking: "When I called out," etc. Metriasmos, that is, mediocrity, whenever we present a great matter by a moderate account: "Those who saw me outside fled from me; I fell away as if dead from the heart." Pages and 116. Parable, that is, similitude, when we indicate what we wish to be understood through some comparisons: "I will open my mouth in parables." Page 253. Parable, that is, comparison, when a dissimilar kind is joined together in some commonality: "And it will be like a tree that is planted beside the downflow of waters." Pages 13 and 219.

Paradigma is a narrative that urges or deters someone by means of examples: "Not so, simple ones, not so." Page 112. Paradoxon, when an unexpected or unanticipated outcome is introduced: "Nevertheless, you will consider with your own eyes, and you will see the retribution of sinners: for you, Lord, are my hope." Page 310. Paraprosdocia, that is, an unexpected outcome, when one thing is set forth and another is explained: "My God, his ways are undefiled." Page 87. Parenthesis, that is, an interposition, when in the middle of a sentence it receives certain words that seem able to divide the order of the thought: "The works of men, because of the words of your lips, I have kept to hard ways." Page 55. Parison, that is, an equalization of the sentence, when two things are placed from opposite sides, but one is chosen more: "Because one day in your courts is better than thousands." Page 312. Likewise, whenever we bind together good or bad things jointly with dissimilar clauses: "Because the spirit has passed into him, and will not stand still, and will no longer know its own rein." Page 367.

Paroemia: I said in the excess of my mind: Every man is a liar. Page 391. Paronomasia, that is, a denomination which by similarity of speech stirs the hearer's emotion: The Lord is merciful and compassionate; patient and very merciful. Page and 408. Percunctatio is a figure which does not allow the response of another person to be awaited: But to the sinner God said: Why do you recount my justices, and take up my testament by your mouth? Page 167. Periphrasis, that is, by circumlocution: And he will rule from sea to sea, and from the river to the ends of the earth. Page and 385. Phantasia is whenever the mind of the hearer is led into conceiving future visions: He lies in ambush (he speaks of the Antichrist) with the rich in secret places, so that he may kill the innocent. Page 41. And, pensis and apocrisis, that is, percunctatio, where both a question is made and a ready response follows: What is man, that you are mindful of him; or the son of man, that you visit him? Page and 161.

Pleonasm occurs when something superfluous is added: "They set fire to your sanctuary." In the divine Scriptures this figure is not appropriate, where everything is useful, everything necessary, and everything perfect. Page 478. Polysyndeton is the frequent repetition of a conjunction or some word: "May the Lord preserve him, and give him life, and make him blessed, and cleanse his soul on earth, and not deliver him into the hands of his enemy." Page 283. Proanaphonesis, that is, exclamation, whenever among other things we speak, we suddenly turn our words to God: "Let death come upon them, and let them descend alive into hell, since they are wicked in their dwellings. But I cried out to God, and the Lord heard me." Page 197. Procatalepsis, that is, pre-occupation: "For I acknowledge my iniquity, and my sin is always against me." For here, as if already placed in the coming judgment, he dreads the most hideous sight of his own sins. Page 170.

Prolepsis, that is, pre-occupation: "May the Lord hear you on the day of tribulation." The prophet, kindled by the zeal of great love, wishes for the Catholic Church to obtain what he perceived could happen after a long time. Page 67 and 92. Prosopopoeia, whenever words are attributed to inanimate things: "The rivers raised their voices," from the voices of many waters. Page 514. Prothesis parallage occurs when one proposition is put in place of another: "I will keep my strength for you." Here "for" is put in place of "through." Page. Sarcasm, as it were, a hostile mockery penetrating to the flesh: "And they said: The Lord will not see, nor will the God of Jacob understand." Page and 460. Sardism is a figure which is always formed by a mixture of languages: "Therefore I will remember you from the Lemi of the Jordan and Hermoniim, from a small mountain. The abyss calls the abyss in the voice of your cataracts." Page and 199. Schesis onomaton, that is, a multitude of nouns joined together with different verbs signifying one thing: "We have sinned with our fathers, we have acted unjustly, we have committed iniquity." Page 360.

somatopoeia, that is, attribution of a body, whenever bodies are assigned to incorporeal things: "Mercy and truth met each other; justice and peace embraced one another." Page 289. Syllepsis is whenever we gather together discrepant cases into one meaning: "O Lord our Master, how admirable is your name in the whole earth!" "Lord" is the vocative case, contrary to usage, to which "Master," which is nominative, seems to be joined. Page 34. Categorical syllogism. "Every just man rejoices in the Lord; everyone who rejoices in the Lord is of upright heart; therefore every just man is of upright heart. Rejoice in the Lord and exult, you just; and glory, all you of upright heart." Page 105. Five-part or rhetorical syllogism. For the proposition is: "Why are you sad, my soul, and why do you trouble me? Hope in the Lord, for I will confess to him the salvation of my face." The proof of the proposition is contained, without doubt, in the four verses that follow, joined together. Then comes the assumption: "I will say to God, 'You are my supporter, why have you forgotten me? why have you rejected me, and why do I walk sad, while the enemy afflicts me?'" The proof of the assumption follows in two other verses. Finally, after the repetition of the first verse, the fitting conclusion of the proposed syllogism is brought in: "Why are you sad, my soul," etc. Page 144.

Syllogismus enthymematicus. See enthymeme. Synathroesmos, that is, a gathering, whenever very many things and many crimes are bound together into one: "Save me, Lord, because the holy man has failed, because truths have diminished among the sons of men." Page 78. Syncrisis, that is, comparison, when by some comparison we show our cause to be more just than that of the adversary: "These in chariots, and these on horses; but we shall be magnified in the name of our Lord God." Page 87. Synchoresis, that is, concession, whenever things are granted to those who importunately desire them, which cannot pertain to their benefit: "And they ate, and were excessively sated: and their desire brought it upon them." Page 267. Syndyasmos, syndesmos, or, as the manuscripts have it, syndicasmos, that is, collation, when either persons or causes are compared with each other, whether from the contrary or from the similar: "The words of the Lord are chaste words." Here divine words are praised; above, however, human speech is censured. Page 178.

Synecdoche is a figure which signifies the whole from the part: "I will confess to you, Lord, with my whole heart; I will recount all your wonders." Page 73. Likewise, it signifies the part from the whole: "Hear my prayer: to you all flesh will come." Page 230. Likewise, when through what follows we can understand what precedes. Page 71. Tapinosis, that is, humiliation, whenever a wondrous greatness is compared to the most humble things: "But I am a worm and not a man, the reproach of men and the abjection of the people." Page 129. Likewise, when the magnitude of any thing is diminished into a tiny smallness: "Because a thousand years before your eyes are like yesterday which has passed, and like a watch in the night." Page 359. Tautology, that is, the repetition of the same word: "You gave him the desire of his soul. The desire of his soul was, as it says in the Gospel: 'I have earnestly desired to eat this Passover with you.'" (Luke 22:15). Page 218.

Zeugma, that is, a conjunction, when many dependent clauses are concluded by a single word or a single sentence: "Who does these things will not be moved forever." Page 52.