§8.6.34eo magis necessaria catachresis, quam recte dicimus abusionem, quae non habentibus nomen suum accommodat quod id proximo est: sic
"
equum divina Palladis arte
aedificant,
"
et apud Tragicos Aegialeo parentat pater.
For this reason, catachresis, which we rightly call "misapplication" (abusio), is all the more necessary; it adapts to things that do not have their own name that which is closest to it: thus "equum divina Palladis arte aedificant, "and in the Tragedians, "the father performs parentalia (parentat) for Aegialeus." Similar to these are: whatever they contain, "vinegar-cruets" (acetabula); and "pyxides," of whatever material they are; and the killer of a mother or a brother, "parricide" (parricida) as well.
§8.6.35similia sunt haec: acetabula quidquid habent, et pyxides cuiuscunque materiae sunt, et parricida matris quoque aut fratris interfector. discernendumque est hoc totum a translatione genus, quod abusio est, ubi nomen defuit, translatio, ubi aliud fuit.
And this whole class must be distinguished from metaphor (translatio), because misapplication is where a name was lacking, while metaphor is where another name existed.
nam poetae solent abusive etiam id his rebus, quibus nomina sua sunt, vicinis potius uti; quod rarum id prosa est.
For poets are accustomed abusively to use rather neighboring words even in those things which have their own names; which is rare in prose.
§8.6.36illa quoque quidam catachresis volunt esse, cum pro temeritate virtus aut pro luxuria liberalitas dicitur.
Some also wish those cases to be catachresis, when "virtue" is said for rashness, or "liberality" for luxury.
A quibus ego quidem dissentio; namque id his non verbum pro verbo ponitur, sed res pro re.
From whom I indeed dissent; for in these not a word is placed for a word, but a thing for a thing.
neque enim quisquam putat luxuriam et liberalitatem idem significare; verum id quod fit alius luxuriam esse dicit, alius liberalitatem, quamvis neutri dubium sit haec esse diversa.
For neither does anyone think that luxury and liberality signify the same; but what is done, one calls luxury, another liberality, although to neither is there any doubt that these are different.
§8.6.37superest ex his, quae aliter significant, metalepsis, id est transumptio, quae ex alio tropo id alium velut viam praestat; * nisi id comoediis et rarissimus et improbissimus, Graecis tamen frequentior, qui Centaurum qui Χείρων est Ἥσσονα et insulas ὀξείας θοάς dicunt.
Remaining of those which signify otherwise is metalepsis, that is, "transumption" (transumptio), which provides as it were a path from one trope to another; which is extremely rare and most objectionable except in comedies, yet more frequent among the Greeks, who call the Centaur who is Chiron "Hessona" (the lesser), and sharp (oxeias) islands "Thoas" (swift).
nos quis ferat, si Verrem suem aut Aelium Catum doctum nominemus?
Who would bear us, if we named Verres "sus" (swine) or Aelius Catus "doctus" (learned)?
§8.6.38est enim haec id metalepsi natura, ut inter id quod transfertur et id quod transfertur sit medius quidam gradus, nihil ipse significans sed praebens transitum; quem tropum magis adfectamus, ut habere videamur, quam ullo id loco desideramus.
For this is the nature in metalepsis, that between that which is transferred and that to which it is transferred there is a certain middle step, itself signifying nothing but providing a transition; which trope we affect rather so that we may seem to have it, than because we require it in any place.
nam id eius frequentissimum exemplum est cano canto, canto dico;
For the most frequent example of it is: "cano" (I sing) is "canto" (I chant), "canto" is "dico" (I say); thus "cano" means "dic" (speak).
ita cano, dice. §8.6.39interest medium illud canto.
That middle step, "canto," intervenes.
nec diutius id eo morandum; nihil enim usus admodum video nisi, ut dixi, id comoediis.
Nor should we delay longer on this; for I see no utility in it at all except, as I said, in comedies.
§8.6.40cetera iam non significandi gratia sed ad ornandam et augendam orationem assumuntur.
The rest are now assumed not for the sake of signifying but for decorating and magnifying the speech.
ornat enim epitheton, quod recte dicimus appositum, a nonnullis sequens dicitur.
For the epithet decorates, which we rightly call "apposite" (appositum), and by some is called "sequens" (following).
eo poetae et frequentius et liberius utuntur.
Poets use it both more frequently and more freely.
namque illis satis est convenire id verbo, cui apponitur, itaque et dentes albos et humida vina id iis non reprehendemus; apud oratorem, nisi aliquid efficitur, redundat.
For to them it is enough that it fits the word to which it is applied, and so we shall not blame "white teeth" and "moist wine" in them; in the orator, unless something is effected, it is redundant.
tum autem efficitur, si sine illo, quod dicitur, minus est: §8.6.41qualia sunt O scelus abominandum, o deformem libidinem. exornatur autem res tota maxime translationibus, cupiditas effrenata et insanae substructiones. et solet fieri aliis adiunctis epitheton tropus, ut apud Vergilium turpis egestas et tristis senectus. verum tamen talis est ratio huiusce virtutis, ut sine appositis nuda sit et velut incompta oratio, oneretur tamen multis.
But it is effected if, without that which is said, the meaning is less: such as "O abominable crime," "O shameful lust." Furthermore, the whole matter is most adorned by metaphors: "unbridled desire" and "insane building operations." And an epithet is accustomed to become a trope when other things are adjoined, as in Vergil: "ugly poverty" and "sad old age." Nevertheless, such is the character of this virtue that without apposites the speech is naked and as it were unkempt, yet it is burdened by many.
§8.6.42nam fit longa et impedita, ut eam iudices similem agmini totidem lixas habenti quot milites, cui et numerus est duplex nec duplum virium; quanquam non singula modo sed etiam plura verba apponi solent: ut
"
coniugio Anchise Veneris dignate superbo.
For it becomes long and impeded, so that you would judge it similar to an army having as many camp-followers (lixae) as soldiers, which has both double the number and not double the strength; although not only single but even more words are accustomed to be apposed, as: "coniugio Anchise Veneris dignate superbo.
"
Sed hoc quocunque modo: §8.6.43duo vero uni apposita ne uersum quidem decuerint.
"But this in whatever way: indeed, two apposites to one noun would not suit even a verse.
sunt autem, quibus non videatur hic omnino tropus, quia nihil vertat.
There are, however, some to whom this does not seem a trope at all, because it turns nothing.
nec est semper, sed id quod est appositum, si a proprio diviseris, per se significat et facit antonomasiam.
Nor is it always so, but that which is apposed, if you separate it from the proper noun, signifies by itself and makes an antonomasia.
nam si dicas, ille qui Numantiam et Carthaginem evertit, antonomasia est; si adieceris Scipio, appositum.
For if you say, "he who overthrew Numantia and Carthage," it is antonomasia; if you add "Scipio," it is an apposite.
non potest ergo esse seiunctum.
It cannot therefore be separated.