embalmed, living, and bloom. 1. A statue is an image of the human form, wrought by art, of wood, clay, stone, metal, or some other substance; an embalmed body, therefore, is not a statue, but only resembles one in hardness and durability. It is thence denominated a statue by a metaphor, and an elliptical one, as the direct affirmation of it is omitted. 2. Whatever is immortal has life, but such a body is without life. It is called immortal, therefore, simply because, like an immortal existence, it is imperishable, or of a nature that precludes decay; that adjective, accordingly, is used by a metaphor in its elliptical form. 3. A type of evanescence is an emblem or representative of it. A body, however, rendered imperishable by embalming, instead of such a type, is an emblem of permanence. It only resembles an emblem of evanescence, therefore, in that in nature and shape it is still a human form, which is naturally perishable. Type is accordingly used by an elliptical metaphor. 4. A bed is an article on which the living sleep; it is by a metaphor, accordingly, that the coffin, sarcophagus, or vault, in which the embalmed body lay, is called a bed, because of the resemblance of its use to that of a bed, and the figure, is in this instance also elliptical. 5. A tegument is a covering of a material thing. As the body is called the tegument of the soul, which is immaterial, the term is used by an elliptical metaphor. 6. A guest is a stranger or visitor, who is received in a dwelling and entertained; but the soul is called the guest of the body, which is its natural residence, because its stay in it, like that of a visitor, was but temporary; and the term is used by an elliptical metaphor. 7. As the soul cannot be literally lost nor em. balmed, nor virtue have a literal life, embalmed and living are used by a metaphor, the first and second to signify the preservation of the soul from the destructive consequences and impressions of sin, and the other that virtue should be made active and continuous, like the life of a conscious existence. 8. The spirit cannot literally blossom. The verb bloom is employed by a metaphor to signify that it may exist in a form, and make manifestations of itself, that in moral beauty and excellence shall resemble the blooming of a plant or tree. In the following description of a skull, there are eleven nouns, two adjectives, and one verb, used by the figure. Which are they? "Look at its broken arch, its ruined wall, And passion's host, that never brook'd control: BYRON. In the following passage on the passions, there are two nouns used by the figure, one adjective, five verbs, and three participles. There are also two comparisons. Which are they? "Their breath is agitation, and their life A storm whereon they ride, to sink at last; With its own flickering; or a sword laid by What metaphors are there in the following passage! BYRON. "Now morn, her rosy steps in the eastern clime MILTON. In the following description of an Alpine storm there are two comparisons; and in the first stanza three nouns, three adjectives, and four verbs; and in the second, five nouns, one adjective, one verb, and two participles, are used by a metaphor. Which are they! "The sky is changed. And such a change! Oh, night, And storm, and darkness, ye are wondrous strong; Yet lovely in your strength, as is the light Of a dark eye in woman. Far along, From peak to peak, the rattling crags among, Leaps the live thunder! Not from one lone cloud, "And this is in the night. Most glorious night! How the lit lake shines-a phosphoric sea; Of the loud hills shakes with its mountain mirth, BYRON. Let each scholar form a sentence in which a noun is metaphorized. Let each form one in which a verb is metaphorized. Let each form one in which an adjective is used by the figure. Let each form one in which a noun and verb are used by it. Let each form one with a metaphorical noun, verb, and adjective. CHAPTER IV. THE METONYMY. THE Metonymy is a change of name, by the denomination of a thing by a noun that is not its proper nor its metaphorical denominative, but is the proper name of something with which, as a scene, place, cause, effect, or source, it is intimately conLected; as when a person is said to have a clear head instead of a clear mind; and to keep a good table instead of good food; and when the name of a place is put for its population; as, "Assyria, the rod of mine anger" (Is. x. 5), in which the armies of Assyria are meant, instead of the country. "Thou hast forsaken thy people, the house of Jacob" (Is. ii. 6), where house is put for family, or descendants. "Ye have consumed the vineyard" (Is. iii. 14); "Your land, strangers devour it" (Is. i. 7), in which vineyard and land are put for their fruits. "Ramah trembles, Gibeah of Saul flees, Madmenah wanders" (Is. x. 29, 31), in which these names of places are put for their inhabitants. The metonymy is founded on an intimate connexion of that to which the borrowed name is given with that from which it is transferred; not, like the metaphor, on a resemblance between them. There is no likeness between a city and the inhabitants that reside in it; between a country and its population; nor between the head and the mind that animates it. It is a verbal figure, therefore, or lies in the artificial use of a word, not in the use of a thing. The figure occurs frequently in the Scriptures; as, "Jehovah of hosts, him shall ye sanctify; he shall be your fear, and he your dread" (Is. viii. 13), where fear and dread are put for their object. "Is this the man that made the earth shake, that made the kingdoms tremble" (Is. xiv. 16)? It was not in the power of the king of Babylon to make the earth shake, or kingdoms tremble; they are used, therefore, by metonymy for the population of the earth, and the rulers of the kingdoms. "And it was told the house of David, saying, Syria is confederate with Ephraim; and his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind" (Is. vii. 2). Here house is put for Ahaz the king, and his family, the descendants |