§21.1ὀνόματος δὲ εἴδη τὸ μὲν ἁπλοῦν, ἁπλοῦν δὲ λέγω ὃ μὴ ἐκ σημαινόντων σύγκειται, οἷον γῆ, τὸ δὲ διπλοῦν· §21.2τούτου δὲ τὸ μὲν ἐκ σημαίνοντος καὶ ἀσήμου, πλὴν οὐκ ἐν τῷ ὀνόματι σημαίνοντος καὶ ἀσήμου, τὸ δὲ ἐκ σημαινόντων σύγκειται. §21.3εἴη δ’ ἂν καὶ τριπλοῦν καὶ τετραπλοῦν ὄνομα καὶ πολλαπλοῦν, οἷον τὰ πολλὰ τῶν Μασσαλιωτῶν, Ἑρμοκαϊκόξανθος. . . §21.4ἅπαν δὲ ὄνομά ἐστιν ἢ κύριον ἢ γλῶττα ἢ μεταφορὰ ἢ κόσμος ἢ πεποιημένον ἢ ἐπεκτεταμένον ἢ ὑφῃρημένον ἢ ἐξηλλαγμένον.
The species of nouns are: on the one hand, the simple—and by simple I mean that which is not composed of significant parts, e.g., "earth" (γῆ)—and on the other hand, the double.\n Of this, one kind consists of a significant and a non-significant part—except that the part is not significant within the noun itself—and another kind consists of significant parts.\n There could also be a triple, quadruple, or multiple noun, such as many of the Massaliote words, for instance, "Hermocaïcoxanthus" (Ἑρμοκαϊκόξανθος)...\n Every noun is either current, foreign, metaphorical, ornamental, newly-coined, lengthened, curtailed, or altered.\n By current I mean that which is used by each people.\n By foreign I mean that which is used by others; so it is clear that the same word can be both foreign and current, though not to the same people.
§21.5λέγω δὲ κύριον μὲν ᾧ χρῶνται ἕκαστοι, §21.6γλῶτταν δὲ ᾧ ἕτεροι· ὥστε φανερὸν ὅτι καὶ γλῶτταν καὶ κύριον εἶναι δυνατὸν τὸ αὐτό, μὴ τοῖς αὐτοῖς δέ· τὸ γὰρ σίγυνον Κυπρίοις μὲν κύριον, ἡμῖν δὲ γλῶττα. §21.7μεταφορὰ δέ ἐστιν ὀνόματος ἀλλοτρίου ἐπιφορὰ ἢ ἀπὸ τοῦ γένους ἐπὶ εἶδος ἢ ἀπὸ τοῦ εἴδους ἐπὶ τὸ γένος ἢ ἀπὸ τοῦ εἴδους ἐπὶ εἶδος ἢ κατὰ τὸ ἀνάλογον. §21.8λέγω δὲ ἀπὸ γένους μὲν ἐπὶ εἶδος οἷον
νηῦς δέ μοι ἥδ’ ἕστηκεν·
For "sigynon" (σίγυνον) is current for the Cyprians, but foreign for us.\n Metaphor is the application of an alien name, either from genus to species, or from species to genus, or from species to species, or by analogy.\n By "from genus to species" I mean, for example:\n"Here lies (ἕστηκεν) my ship."\n For to be moored is a species of lying at anchor.
§21.9τὸ γὰρ ὁρμεῖν ἐστιν ἑστάναι τι. ἀπ’ εἴδους δὲ ἐπὶ γένος
ἦ δὴ μυρί’ Ὀδυσσεὺς ἐσθλὰ ἔοργεν· τὸ γὰρ μυρίον πολύ ἐστιν, ᾧ νῦν ἀντὶ τοῦ πολλοῦ κέχρηται. §21.10ἀπ’ εἴδους δὲ ἐπὶ εἶδος οἷον
χαλκῷ ἀπὸ ψυχὴν ἀρύσας
καὶ
τεμὼν ταναήκεϊ χαλκῷ· ἐνταῦθα γὰρ τὸ μὲν ἀρύσαι ταμεῖν, τὸ δὲ ταμεῖν ἀρύσαι εἴρηκεν· ἄμφω γὰρ ἀφελεῖν τί ἐστιν. §21.11τὸ δὲ ἀνάλογον λέγω, ὅταν ὁμοίως ἔχῃ τὸ δεύτερον πρὸς τὸ πρῶτον καὶ τὸ τέταρτον πρὸς τὸ τρίτον· ἐρεῖ γὰρ ἀντὶ τοῦ δευτέρου τὸ τέταρτον ἢ ἀντὶ τοῦ τετάρτου τὸ δεύτερον.
And "from species to genus":\n"Truly Odysseus has wrought ten thousand (μυρί’) good deeds."\nFor "ten thousand" is a species of "many", which he has used here instead of "many".\n And "from species to species", as:\n"Drawing off (ἀρύσας) the life with bronze,"\nand\n"Cutting (τεμών) with the long-edged bronze."\nFor here he has used "to draw off" for "to cut", and "to cut" for "to draw off"; for both are species of "taking away".\n And I speak of "analogy" when the second term is related to the first as the fourth is to the third; for one will then speak of the fourth instead of the second, or the second instead of the fourth.\n And sometimes people add that to which the term replaced is related.
§21.12καὶ ἐνίοτε προστιθέασιν ἀνθ’ οὗ λέγει πρὸς ὅ ἐστι. λέγω δὲ οἷον ὁμοίως ἔχει φιάλη πρὸς Διόνυσον καὶ ἀσπὶς πρὸς Ἄρη· ἐρεῖ τοίνυν τὴν φιάλην ἀσπίδα Διονύσου καὶ τὴν ἀσπίδα φιάλην Ἄρεως. §21.13ἢ ὃ γῆρας πρὸς βίον, καὶ ἑσπέρα πρὸς ἡμέραν· ἐρεῖ τοίνυν τὴν ἑσπέραν γῆρας ἡμέρας ἢ ὥσπερ Ἐμπεδοκλῆς, καὶ τὸ γῆρας ἑσπέραν βίου ἢ δυσμὰς βίου. §21.14ἐνίοις δ’ οὐκ ἔστιν ὄνομα κείμενον τῶν ἀνάλογον, ἀλλ’ οὐδὲν ἧττον ὁμοίως λεχθήσεται·
I mean, for example, a cup is related to Dionysus as a shield is to Ares; so one will call the cup "the shield of Dionysus", and the shield "the cup of Ares".\n Or as old age is to life, so is evening to day; so one will call evening "the old age of the day", or, as Empedocles did, call old age "the evening of life" or "the sunset of life".\n In some cases there is no established name for one of the analogous terms, but it will nonetheless be expressed in a similar way.
οἷον τὸ τὸν καρπὸν μὲν ἀφιέναι σπείρειν, τὸ δὲ τὴν φλόγα ἀπὸ τοῦ ἡλίου ἀνώνυμον· ἀλλ’ ὁμοίως ἔχει τοῦτο πρὸς τὸν ἥλιον καὶ τὸ σπείρειν πρὸς τὸν καρπόν, διὸ εἴρηται
σπείρων θεοκτίσταν φλόγα. §21.15ἔστι δὲ τῷ τρόπῳ τούτῳ τῆς μεταφορᾶς χρῆσθαι καὶ ἄλλως, προσαγορεύσαντα τὸ ἀλλότριον ἀποφῆσαι τῶν οἰκείων τι, §21.16οἷον εἰ τὴν ἀσπίδα εἴποι φιάλην μὴ Ἄρεως ἀλλ’ ἄοινον. . . §21.17πεποιημένον δ’ ἐστὶν ὃ ὅλως μὴ καλούμενον ὑπὸ τινῶν αὐτὸς τίθεται ὁ ποιητής, δοκεῖ γὰρ ἔνια εἶναι τοιαῦτα, οἷον τὰ κέρατα ἔρνυγας καὶ τὸν ἱερέα ἀρητῆρα. §21.18ἐπεκτεταμένον δέ ἐστιν ἢ ἀφῃρημένον, τὸ μὲν ἐὰν φωνήεντι μακροτέρῳ κεχρημένον ᾖ τοῦ οἰκείου ἢ συλλαβῇ ἐμβεβλημένῃ, τὸ δὲ ἂν ἀφῃρημένον τι ᾖ αὐτοῦ, §21.19ἐπεκτεταμένον μὲν οἷον τὸ πόλεως πόληος καὶ τὸ Πηλείδου Πηληιάδεω, ἀφῃρημένον δὲ οἷον τὸ κρῖ καὶ τὸ δῶ καὶ
μία γίνεται ἀμφοτέρων ὄψ. §21.20ἐξηλλαγμένον δ’ ἐστὶν ὅταν τοῦ ὀνομαζομένου τὸ μὲν καταλείπῃ τὸ δὲ ποιῇ, οἷον τὸ
δεξιτερὸν κατὰ μαζόν
ἀντὶ τοῦ δεξιόν. §21.21αὐτῶν δὲ τῶν ὀνομάτων τὰ μὲν ἄρρενα τὰ δὲ θήλεα τὰ δὲ μεταξύ, §21.22ἄρρενα μὲν ὅσα τελευτᾷ εἰς τὸ Ν καὶ Ρ καὶ Σ καὶ ὅσα ἐκ τούτου σύγκειται (ταῦτα δ’ ἐστὶν δύο, Ψ καὶ Ξ), θήλεα δὲ ὅσα ἐκ τῶν φωνηέντων εἴς τε τὰ ἀεὶ μακρά, §21.23οἷον εἰς Η καὶ Ω, καὶ τῶν ἐπεκτεινομένων εἰς Α· §21.24ὥστε ἴσα συμβαίνει πλήθει εἰς ὅσα τὰ ἄρρενα καὶ τὰ θήλεα· τὸ γὰρ Ψ καὶ τὸ Ξ σύνθετά ἐστιν. §21.25εἰς δὲ ἄφωνον οὐδὲν ὄνομα τελευτᾷ, οὐδὲ εἰς φωνῆεν βραχύ. §21.26εἰς δὲ τὸ Ι τρία μόνον, μέλι κόμμι πέπερι.
For instance, to cast forth seed is "to sow" (σπείρειν), but the casting forth of light from the sun has no name; yet this act is related to the sun just as sowing is to the seed, and hence the expression:\n"Sowing (σπείρων) the god-created flame."\n It is also possible to use this manner of metaphor in another way, by applying the alien term and then denying of it one of its proper attributes;\n as if one should call the shield not "the cup of Ares" but "the wineless cup"...\n A newly-coined word is one which, not being in use by anyone at all, the poet himself invents; for there seem to be some such words, as when he calls horns "ernyges" (ἔρνυγας) and a priest "arēter" (ἀρητῆρα).\n A lengthened or curtailed word: the former is one where a longer vowel than the proper one is used, or a syllable is inserted; the latter is one where something has been taken away from it.\n An example of a lengthened word is "polēos" (πόληος) for "poleōs" (πόλεως) and "Pēlēïadeō" (Πηληιάδεω) for "Pēleidou" (Πηλείδου); of a curtailed word, "kri" (κρῖ) and "dō" (δῶ), and:\n"The sight (ὄψ) of both becomes one (μία)."\n An altered word is when, of the word that is named, the poet leaves one part and creates another, as:\n"upon the right (δεξιτερὸν) breast"\ninstead of "dexion" (δεξιόν).\n Of nouns themselves, some are masculine, some feminine, and some in between.\n Masculine are those that end in N, R, and S, and those composed of this (which are two, Ψ and Ξ); feminine are those derived from vowels that end in those that are always long,\n such as H and Ω, and of those vowels that can be lengthened, in A.\n Consequently, the number of endings in which masculine and feminine nouns terminate is equal; for Ψ and Ξ are composite.\n No noun ends in a mute, nor in a short vowel.\n Only three end in I: "meli" (μέλι), "kommi" (κόμμι), "peperi" (πέπερι).
εἰς δὲ τὸ Υ πέντε.
Five end in Y.
τὰ δὲ μεταξὺ εἰς ταῦτα καὶ Ν καὶ Σ.
And the neuter nouns end in these and in N and S.