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The Adynaton as a Stylistic DeviceAuthor(s): Galen O.
RoweSource: The American Journal of Philology, Vol. 86, No. 4
(Oct., 1965), pp. 387-396Published by: The Johns Hopkins University
PressStable URL: http://www.jstor.org/stable/292936 .Accessed:
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THE ADYNATON AS A STYLISTIC DEVICE.
Frequently in Greek and Latin poetry one encounters a phe-
nomenon known to modern scholars as the adynaton, an example of
which is the following passage from Vergil's Ecologues (I, 56-63
):
ante leves ergo pascentur in aethere cervi et freta destituent
nudos in litore piscis, ante pererratis amborum finibus exsul aut
Ararim Parthus bibet aut Germania Tigrim quam nostro illius labatur
pectore vultus.
Ernest Dutoit defines it in the following way: le poete, pour
representer un fait ou une action comme impossibles, absurdes ou
invraisemblables, les met en rapport avec une ou plusiers im-
possibilites naturelles.1 Scholars may be disappointed that a
definition has been supplied from modern scholarship rather than
from ancient rhetoric. The explanation is that, although previous
studies have been prompt to recognize it as a rhetorical device,
they have not found it listed in the ancient handbooks of rhetoric
and style. In the absence of ancient authority three conjectures
have been offered.
The earliest designation of the adynaton by modern scholars
appears to have been comparatio iK TOV aSvvarov.2 The basis for
this term is Lactantius Placidus, who called an adynaton in the
Thebaid a comparatio ab impossibili.3 No mention, however, is made
of a comparatio ab impossibili in any rhetorical treatise, and the
term appears to have originated with Lactantius.4
1 Le theme de I'adynaton dans la poesie antique (Paris, 1936),
p. ix. Dutoit's work contains a complete and accurate list of
adynata in Greek and Latin poetry.
2 C. Orelli, Quintus Horatius Flaccus (Zurich, 1843), ad Epodes,
16, 25-35; Johann Demling, De Poetarum Latinorum EK TOV ad8vvProv
Com- parationibus (Wiirzburg, 1898), p. 1.
8 Comment. in Statii Thebaida et Achilleida, ad Thebaid, VII,
552. Demling, op. cit., p. 3, admits, Grammatici autem, si eos
consulturi
sumus, nobis prorsus desunt; omnes d8bvaTov nescio quomodo
praeter- miserunt. Richard Volkmann, Die Rhetorik der Griechen und
R6mer (2d ed., Leipzig, 1885), does not cite this term. Likewise
Heinrich Lausberg, Handbuch der literarischen Rhetorik (2 vols.,
Munich, 1960), II, p. 666, includes an extensive list of the uses
of comparatio but not a comparatio ab impossibili.
387
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GALEN O. ROWE.
Another designation was given by Brandt, whose oX-,ia c aUvvaTov
has the familiar ring of ancient rhetoric, although he did not cite
his source.5 Subsequently Brandt's term was found in the rhetorical
treatise of Fortunatianus, but it had nothing to do with the
adytaton, as modern scholars recognize it.6 The third and most
widely accepted designation is v7rep/oX0rX Kara TO
a8'varov, which is derived from the remarks of Demetrius on
the
hyperbole.7 But when one examines Demetrius' impossible-type
hyperbole, he will immediately perceive that it has little in
common with the adynaton.5
5 P. Brandt, P. Ovidi Nasonis De Arte Amatoria, Libri Tres
(Leipzig, 1902), ad I, 269-74.
6 Artis Rhetoricae Libri III, I, 3 (Halm, p. 83). Fortunatianus
is not discussing figures of speech or style in this passage;
instead he is listing certain cases which cannot be proved and
which the lawyer should avoid. One such case is the aXizua e
a&avv&rov, and the following example is given: ut si infans
accusetur adulterii, quod cum uxore cubarit aliena. Clearly this
has nothing to do with the adynaton, but Nicola Pirrone,
"'AuSvarov," Athenaeum, II (1914), p. 38, carelessly cited the
passage as the stylistic designation and description of the
adynaton. H. V. Canter, "The Figure 'A86varov in Greek and Latin
Poetry," A.J.P., LI (1930), p. 32, without investigating Pirrone's
citation boldly asserted, "The technical designation of the figure
is aXu/.za &K (da7r) roU aCivvdov." Canter also neglected to
cite Pirrone directly as his source of information, and as a result
he has received the blame for what was originally Pirrone's mistake
(cf. O. Schultz- Gora, "Das Adynaton in der altfranzosischen und
provenzalischen Dichtung nebst Dazugehorigem," Archiv f. d. Studium
d. n. Sprachen, CLXI [1932], 204).
7 De Elocutione, 124-7. 8 Ibid., 124: Kara ro dav'vaTov, Ws TO
ovpav4 earT7ptKe Kapv7. Strangely
enough, after Pirrone had used the word aX0/za to describe the
adynaton, he went on to say that it was a hyperbole (which is
usually a trope not a schema), op. cit., p. 39. Canter, loc. cit.,
again followed Pirrone, and his remarks formed the gist of the
article in Dictionary of World Literature, ed. Joseph T. Shipley
(Paterson, New Jersey, 1960), s. v. adynaton. Neither Pirrone nor
Canter, however, include Demetrius' example (which is found in the
Iliad, IV, 443 and imitated by Horace in Odes, I, 1, 36) in their
collections of adynata. On the other hand, the adynaton is not
included in studies on the hyperbole; cf. R. Hun- ziker, Die Figur
der Hyperbel in den Gedichten Vergils (Berlin, 1896). It would seem
that Pirrone's designation of the adynaton as a hyperbole does not
even correspond to his own conception of it. At any rate,
Schultz-Gora, op. cit., pp. 204, 205, has convincingly shown that
it has little to do with the hyperbole.
388
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THE "ADYNATON" AS A STYLISTIC DEVICE.
The preceding conjectures are unsatisfactory. They do not
correspond to what is generally considered an adynaton. What is
more important, they are not substantiated by the ancient
rhetoricians and stylists. It must be insisted that more than
conjecture is needed if we are to understand and appreciate the
function of the adynaton in Greek and Latin poetry.9 On the other
hand, it cannot be said that they occupied no fixed position in the
ancient theory of style. There are nearly two hundred examples of
adynata from Homer to Juvenal. A brief glance at these examples
will reveal a uniformity which could only be the result of a
standardized regard for their purpose and execution. Although the
rhetoricians and stylists appear to be completely silent about the
adynaton, there is one aspect of its study, overly neglected, which
promises to provide the evidence for its place in the classical
theory of style.
Passing notice of the popular and proverbial flavor of the
adynaton has been made by many who have been interested in this
problem.10 Striking statements denoting things which are absurd,
paradoxical, or impossible are found in the proverbs of all
nations. The extensive collections of Greek and Latin proverbs
abound in these statements, many of which appear as adynata in
Greek and Latin poetry.1 Of particular significance is a
9 This point cannot be stressed enough. Previous studies have
usually acted on the assumption that the adynaton is primarily a
rhetorical figure; cf. R. H. Coon, "The Reversal of Nature as a
Rhetorical Figure," Indiana University Studies, XV (1928), pp.
3-20; J. G. Fucilla, "Petrarchism and the Figure AATNATON,"
Zeitschr. f. rom. Phil., LVI (1936), p. 681, speaks of "rhetorical
unrestraint," and Dutoit, op. cit., pp. 155, 156, regularly
mentions the rhetorical abus of many adynata. Yet none of these
studies has presented proof that the adynaton was regarded
primarily from the standpoint of rhetoric in antiquity. Hans
Herter, review of Le theme de l'Adynaton dans la Poesie antique, by
Ernest Dutoit, Gnomon, XV (1939), p. 210, is right when he suggests
that its significance went beyond rhetorical ornamentation.
10 I. V. Zingerle, " Der Rhein und andere Fliisse in
sprichtwortlichen Redensarten," Germania, VII (1862), pp. 187-92;
Wilhelm Kroll, Studien zum Verstandnis der romischen Literatur
(Stuttgart, 1924), pp. 166, 167. The proverbial nature of adynata
did not escape Canter, op. cit., p. 41, but he had accepted
Pirrone's erroneous views and conse- quently did not pursue the
relationship between the adynaton and the proverb. Dutoit, op.
cit., noted many of the popular origins of the adynata, and his
work has been invaluable for my own studies. 1 E. L. Leutsch and F.
G. Schneidewin (eds.), Corpus Paroemio-
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GALEN O. ROWE.
proverb collection attributed to Plutarch-the so-called Eclogue
of Plutarch.l2 Unlike most of the collections of Greek proverbs it
is arranged according to subject rather than in the usual quasi-
alphabetical order. The collection's first subject division has the
caption, IIEPI TQfN AAYNAT2N, and contains solely impossible- type
proverbs or adynata. That there were other collections of such
proverbs seems more than likely. Plutarch quotes an adynaton and
remarks that it is a proverb found iv roS daSvvaroi9.'3 Since this
proverb is not in the Eclogue, nor, for that matter, in any of the
other early collections of Greek proverbs, we may assume that
Plutarch is referring either to a lost portion of the Eclogue or to
lists of adynata which are no longer extant. The latter view is
more probable. One would expect Plutarch to be more exact if he
were referring to a specific collection, whereas his citation
leaves the impression that lists of adynaton-type proverbs were
fairly common and were regarded as a distinct group.
The scholia frequently identify adynata in poetry as proverbs.14
The comment of one scholiast deserves special attention. Con-
cerning an adynaton in Aristophanes' Peace (1075-6) he states, Tr
aJ8varoTv E ElTrE, and directs his reader to a similar adynaton
graphorum Graecorum (2 vols. and suppl., Gottingen, 1839-1851),
hence referred to as C. P. G.; R. Str6mberg, Greek Proverbs
(Goteborg, 1954); A. Otto, Die Sprichw6rter und sprichwortlichen
Redensarten der Rimer (Leipzig, 1890). K. Rupprecht, " IapoLtl4a,"
R.-E., XVIII, pt. 4, cols. 1713, 1714, states, "Einen besonders
breiten Raum nehmen im griech- ischen Spr. die sog. csbvara
ein."
12 C. P. G., I, pp. 343-8. It is highly doubtful that Plutarch
is the author; cf. K. Ziegler, "Plutarchos," R.-E., XXI, 1, col.
880.
18 Moralia, 950F. J. J. Hartman, De Plutarcho Scriptore et
Philosopho (Leiden, 1916), p. 564 labels this passage as insulsum
balbumque scioli additamentum. I have not been able to find an
edition which omits it. The recent Teubner edition, Moralia, Vol.
V, fasc. 3 (Leipzig, 1960), edited by C. Hubert and M. Pohlenz,
retains it. However, even if we are dealing here with a scholiast,
the fact does not substantially weaken the case for the existence
of adynaton-type collections.
14 E. g., G. Dindorf, Scholia Graeca in Homeri Iliadem ex
Codicibus A ucta et Emendata (Oxford, 1875-1888), ad Iliad, XXII,
262, 263; E. Schwartz, Scholia in Euripidem (Berlin, 1887), ad
Medea, 410; Fr. Diibner, Scholia Graeca in Aristophanem (Paris,
1877), ad Aves, 967-8. Cf. also Eustathii Comment. ad Homeri
Iliadem et Odysseam, ed. G. Stallbaum (photo repr., Hildesheim,
1960), ad Iliad, XXII, 262, 263; Porphyrionis Comment. in Horatium
Flaccum, ed. A. Holder (Inns- bruck, 1894), ad Odes, I, 29,
10-13.
390
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THE " ADYNATON " AS A STYLISTIC DEVICE.
in the Iliad (XXII, 262).15 The scholiast is certain to have
recognized this passage in Aristophanes as a well-known proverb.
Elsewhere he exhibits an acute knowledge of his author's prov-
erbs, and it is generally believed that he had access to the fine
collections of Didymus and Lucillus.16 The use of the article
before aSvvarov and the reference to another passage indicate that
his comment is to be regarded as a technical term and not an
explanation of the passage, which offers no difficulty for
clarification. Since the scholiast undoubtedly recognized the
phrase as a proverb and was at the same time familiar with the most
learned and extensive collections of proverbs, it seems more than
reasonable to conclude that he is stating the technical term of a
distinct type of proverb-the adynaton.
The collections of proverbs (particularly the Eclogue of
Plutarch), the testimony of Plutarch, and the scholia justify the
conclusion that the adynaton in poetry was regarded by ancient
scholars as belonging to the category of proverbs. They are the
only technical sources which account for it. But there is one major
objection to this conclusion. Ernest Dutoit, who was the first
scholar to attempt a thorough investigation of the relation- ship
of the adynaton and the proverb, observed that not every adynaton
could be found in the extant collections of Greek and Latin
proverbs, and consequently declined to accept the proverb as its
stylistic classification.l1 The immediate answer to Dutoit's
objection is that the collections, as we now have them, have
undergone centuries of epitomizing with the result that there
remains only a portion of the earlier list of proverbs and the
exhaustive comments which accompanied them. They cannot be the sole
determining factor as to what is a proverb and what is not.
Proverbs, in the truest sense, are concrete representations of
abstract truths as opposed to the sententiae which are merely
concise statements of abstract truths. Thus nudo detrahere vesti-
menta is a proverb, but praeterita mutare non possumus is a
15 Op. cit. 16 Karl Rupprecht, "Paroemiographoi," R.-E., XVIII,
4, col. 1759. 17 Dutoit, op. cit., p. 154. Dutoit apparently was
not interested in
tracing the adynaton's place in the theory of style. He did not
adopt any of the views of his predecessors, and instead invented
his own term, thlme, ibid., p. xii.
391
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GALEN O. ROWE.
sententia. The subject matter of the proverb is drawn mainly
from the realm of nature as seen through the eyes of common people.
Frequent use is made of animals, plants, and elements which have to
do with the constitution of the earth and the universe (e.g.,
rivers, fire, ocean, and stars). The adynata in poetry have this
same subject matter; in fact, most of them represent natural forces
functioning in reverse or contrary to nature's laws. Rivers reverse
their courses and run uphill; animals by nature hostile toward each
other suddenly abandon their hostility and join as mates; trees
produce fruit alien to their kind; and stars reverse their courses.
The coincidence of subject matter, however, does not prove
anything; the favorite source for nearly all poetic imagery is the
realm of nature. But the adynata share another characteristic with
proverbs which is of paramount importance. Like the proverbs, they
consistently reflect folklore motifs. The great majority of them
can be traced to fables, marchen, magic, oracles, and
prodigies.18
It is not my intention to assert that every adynaton employed by
the poets was an accepted proverb, but rather that the poets, when
they employed it, were working in the realm of proverbs and popular
speech. When an adynaton appeared which could not be found in the
proverb collections, it was nevertheless
18 It is beyond the scope of this study to go into detail here.
For an insight into the relationship of the adynaton to fable and
mdrchen cf. O. Crusius, " Mirchenreminiscenzen im antiken
Sprichwort," Ver- handlungen der vierzigsten Versammlung Deutscher
Philologen und Schulmdnner in G6rlitz (Leipzig, 1890), pp. 31-47.
One will find numerous examples of adynata in H. Hendess, Oracula
Graeca Quae Apud Scriptores Graecos Romanosque Exstant (diss.,
Halle, 1877); note especially nos. 64 and 87. A folklore motif
which is often repre- sented by the adynaton is that of the
impossible task, such as the numbering of the waves of the sea or
carrying water in a sieve; cf. Eugene McCartney, "Popular Methods
of Measuring," C.J., XXII (1927), pp. 325-44. Two other studies
which treat the popular aspect of the adynaton are G. van der
Leeuw, "Adunata," J. E. O. L., II (1939- 42), pp. 631-41; and Otto
Weinreich, "Volkskunde," Arch. R. W., XXIX (1931), pp. 276-7.
Dutoit, op. cit., made many observations along these same lines,
but his work suffered from a lack of systematic treatment. In my
dissertation, " The Adynaton and the Statement of Perpetuity in
Greek and Latin Poetry" (Dept. of Comparative Literature,
Vanderbilt University, 1963), I expanded upon the contributions of
Dutoit and sought to present the popular aspect of the adynaton in
a systematic manner.
392
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THE "ADYNATON" AS A STYLISTIC DEVICE.
accepted as a proverbial saying. There are three indications for
this: The first is the sense of decorum observed by the poets when
working with the adynaton. It is found chiefly in personal poetry
(lyric and elegiac), while in epic it appears rarely and then
always in the mouths of characters. Instances of adynata in comedy
are numerous; Plautus alone has fourteen. Bucolic poetry, with its
use of the dialogue and its common-type char- acters, uses them
frequently. As a striking instance of the sense of propriety with
which it is used, one may note that Ovid, who has more adynata than
any other poet, confines his examples mainly to elegiac poetry;
only three examples are to be found in the Metamorphoses, whose
narrative form tended to preclude proverbial and popular
expressions. By limiting the adynata to personal utterance the
poets testify to their popular character.
A second indication for a proverbial basis lies in the accumu-
lations of adynata in a single passage, where well-known proverbs
appear with other adynata whose connection with proverbs is vague
or non-existent.l9 The following passage from Propertius (III, 19,
5-10) will serve as an example:
flamma per incensas citius sedetur aristas fluminaque ad fontis
sint reditura caput,
et placidum Syrtes portum et bona litora nautis praebeat
hospitio saeva Malea suo
quam possit vestros quisquam reprehendere cursus et rabidae
stimulos frangere nequitiae.
Of the four adynata in this passage the first two, the fire in a
cornfield and the rivers reversing their courses, are proverbs 20;
the fourth, although it is not a proverb, relates to a proverb 21;
the third adynaton is not listed in any of the extant collections.
While the poet has definitely established the atmosphere of popular
speech, he has also added adynata of his own making. The
originality of the poet here, as in other passages, does not
prevent us from seeing that his principal source for these motifs
has been proverbs. In fact the modification and addition of motifs
is exactly what one would expect where the demands of
19 With the exception of Greek epic and tragedy accumulations of
adynata are the rule. As an interesting coincidence Demetrius, De
Elocutione, 156 mentions that Sophron used accumulations of
proverbs. 20 C. P. G., I, 47, 346.
1 Otto, op. cit., pp. 206, 207.
393
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GALEN 0. ROTVE.
theme and meter, as well as the poet's genius, require
originality in the treatment of traditional material.
Thirdly, the poets regularly associate the adynata with a
popular setting. Vows and covenants are often expressed by adynata.
A typical example is Horace's sixteenth epode (25-34):
sed iuremus in haec: simul imis saxa renarint vadis levata, ne
redire sit nefas:
neu conversa domum pigeat dare lintea, quando Padus Matina
laverit cacumina,
in mare seu celsus procurrerit Appenninus, novaque monstra
iunxerit libidine
mirus amor, iuvet ut tigris subsidere cervis, adulteretur et
columba miluo,
credula nec ravos timeant armenta leones, ametque salsa levis
hircus aequora.
The first motif in this series of adynata, the impossibility of
sunken rocks floating to the surface, is an unmistakable allusion
to the famous pledge of the Phocaeans, who sank iron weights into
the sea before they left their city and vowed not to return until
the weights reappeared on the surface.22 Similar vows are to be
found in ancient histories and documents.23 As an example of the
adynaton's association with oracles one may note the list of
adynata which the oracle monger in Aristophanes' Peace (1075-86)
addresses to Trygaeus. Magic is another setting in which adynata
are found. The witch Canidia in an effort to recapture the
affections of Varus concocts a powerful charm and makes the
following promise (Horace, Epodes, 5, 79-82):
priusque caelum sidet inferius mari tellure porrecta super,
quam non amore sic meo flagres uti bitumen atris ignibus.
Many other examples could be cited, but the preceding references
suffice to show the poets' awareness that they were working in the
area of popular speech and beliefs when they employed
22 Herodotus, I, 165. Zenobius includes in his proverb
collection (wKae'wv dpa, C.P.G., I, 171, 172. Cf. also C.P.G., I,
345. For the background of the other adynata in Horace's
accumulation cf. A. Kiessling and R. Heinze, Q. Horatius Flaccus.
Oden und Epoden (Berlin, (1960), pp. 182, 183, n.
28 Cf. A. E. Raubitschek, " The Covenant of Platea," T. A. P.
A., XCI (1960), pp. 182; 183, n.
394
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THE "ADYNATON" AS A STYLISTIC DEVICE.
adynata. Dutoit's objection that not all the adynata in Greek
and Latin poetry can be found in the extant proverb collections 24
is of little consequence in the light of the rich popular back-
ground which they manifest in every instance.
If the adynaton is regarded as a type of proverb, it is possible
to find its place in rhetoric. Previously, in attempting to reduce
the adynaton to a figure of style (aXo/ia), modern scholars have
been baffled by the great variety of forms in which it appears. It
is usually found in temporal clauses, in conditions, in com-
parisons, and in parataxis.25 Dutoit is right when he observes that
the adynaton ne se laisse heureusement pas reduire a la notion d'un
pur crX,a.26 It is likewise useless to seek unity of form for the
proverb.27 Both expressions are dependent on indi- vidual authors
for their forms. The basis of their uniformity is in their
function. The function of the adynaton is, as Dutoit rightly
observes, pour representer un fait ou une action comme impossibles,
absurdes ou invraisemblables,28 and to bring this about the poet
places the thing regarded as impossible in juxta- position with one
or more natural impossibilities. In other words, the idea of
impossibility is represented by a concrete example. Otto defines
the function of the proverb in much the same terms:
Das Sprichwort in engerem Sinne oder, wie man es auch nennen
konnte, das eigentliche Sprichwort kennzeichnet neben der
Verbreitung und Anerkennung im Volke die Vertretung and Ubertragung
eines allgemeinen Gedankens auf ein Besonderes, Partikulares, d. h.
das Bildiche, Trop- ische und Allegorische im Ausdruck.29
Dutoit's definition is easily subsumed under Otto's definition.
Both the proverb and the adynaton have as a common denomi- nator a
tropical function.
24 Supra, note 17. 25 Canter, op. cit., has arranged his
collection of adynata according
to the forms in which they are expressed. 26 Op. cit., p. xiii.
27 Otto, op. cit., p. xxxi, observes, "Rein rhetorische Figuren,
die
doch sonst von den R6mern angelegentlich ausgebildet und
gepflegt wurden, sind dem Charakter des Sprichworts und iiberhaupt
der Volks- rede . . . zuwider."
28 Supra, note 1. 29 Otto, op. cit., p. vii. Cf. also Rupprecht,
" Ilapoqtla," op. cit., col.
1712; Fr. Seiler, Deutsche Sprichw6rterkunde (Munich, 1922), p.
5.
395
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GALEN 6. ROWE.
There is ample evidence that the proverb was regarded as a trope
in ancient rhetoric. Aristotle's definition, al irapotLaL
erTaopaL acrr' Jesovw ei7r' ESo eEtcn,30a was apparently the
beginning of a fairly consistent tradition that extended through
the Middle Ages. In the preface to his collection of proverbs
Diogenianus affirms that the proverb is a trope and adds that it is
a species of allegory.31 There is good reason to suspect that the
words of Diogenianus have been borrowed from Chrysippus, who, like
Aristotle, had exhibited a great interest in proverbs.3' Early
Roman rhetoricians do not classify the proverb, but the late
rhetoricians and grammarians reflect the views of Aristotle and
Chrysippus (or Diogenianus) by classifying the proverb as a trope
usually under allegory.33
It is the conclusion of this study that the adynaton was re-
garded by the ancients as a type of proverb. Its use of the
paradoxical, impossible, or absurd thought is in accordance with
the proverbial manner in speech. The scholia and ancient com-
mentators identify the adynata as proverbs. Plutarch indicates that
collections of adynaton-type proverbs were in circulation at his
time, and the Eclogue of Plutarch provides an example of such
collections. To the objection that not every adynaton can be traced
to the proverb collections it has been pointed out that in nearly
every instance the adynata are invested with the characteristics of
proverbs. They embody popular ideas and superstitions, they are
reserved for personal utterance rather than narrative, and they are
used by the poets in popular settings. The adynaton has the same
function as the proverb; both attempt to represent abstract ideas
by means of concrete images. Since it was a type of proverb, the
adynaton was regarded by the ancient rhetoricians as a trope.
GALEN 0. ROWE. STATE UNIVERSITY OF IOWA.
"3Rhetorica, II, 11, 1413a 15. 81 C. P. G., I, 178. 82 Ibid., I,
vi. 8 Charisius, Ars Grammatica, IV, 2 (Keil, I, 276) includes
proverb
with allegory under the heading of trope. Diomedes, Ars
Grammatica, II (Keil, I, 462) states, parhoemia est vulgaris
proverbii usurpatio rebus temporibusque accomodata, cum aliud
significatur, quam quod dicitur. Beda, De Tropis (Halm, p. 615),
also places the proverb under allegory.
396)
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Article
Contentsp.387p.388p.389p.390p.391p.392p.393p.394p.395p.396
Issue Table of ContentsThe American Journal of Philology, Vol.
86, No. 4 (Oct., 1965), pp. 337-457+i-viVolume Information
[pp.453-vi]Front MatterAn Analysis of Aeneid, XII, 176-211. The
Differences between the Oaths of Aeneas and Latinus [pp.337-362]The
Second Stasimon of Euripides' Heracles (637-700)
[pp.363-374]Cicero's Succession-Problem in Cilicia [pp.375-386]The
Adynaton as a Stylistic Device [pp.387-396]Agamemmon, 78, 706,
1056-8, 1421-4 [pp.397-403]Aristotle on Breathing in the Timaeus
[pp.404-408]Ludwig Edelstein [p.408]Reviewsuntitled
[pp.409-420]untitled [pp.421-432]untitled [pp.432-438]untitled
[pp.439-444]untitled [pp.445-447]untitled [pp.447-448]untitled
[pp.449-450]untitled [pp.450-451]untitled [p.452]
Back Matter