ANACENOSIS. ý 619. ANACENOSIS, from the Greek ȧvá, and kówvos, com mon, is a figure in which the speaker appeals to the judg ment of his audience on the point in debate, as if they had feelings common with his own. 1. "Suppose he had wronged you out of your estate, tra duced your character, abused your family, and turned them out of your house by violence, how would you have behaved?" 2. "He did oblige me every hour, Could I but faithful be? He stole my heart, could I refuse 3. Suppose, Piso, any one had driven you from your house by violence, how would you have done?-CICERO. ANADIPLOSIS. § 620. ANADIPLOSIS, from the Greek ává, and dinλóos, dou. ble, is the use of the same word or words in the termination of one clause of a sentence and at the beginning of the next. 1. "He retained his virtues amid all his misfortunes; misfortunes which no prudence could see or prevent.” 2. Can Parliament be so dead to their dignity and duty as to give their support to measures thus obtruded and forced upon them; measures, my lords, which have reduced this late flourishing empire to scorn and contempt?-LORD CHATHAM. 3. "Has he a gust for blood? Blood shall fill his cup." ANAGRAM. § 621. ANAGRAM, from the Greek ává, and ypáμμa, a letter, is the transposition of the letters of a name, by which a new word is formed. 1. The words CHARLES JAMES STUART can be transposed into Claims Arthur's Seat. 2. Astronomers: Moon starers. 3. Levi vile evil. ANAPHORA. § 622. ANAPHORA, from the Greek 'Avapépw, to carry back, peas 22 te, as it and t here is the repetition of a word at the beginning of several clauses of a sentence, which impresses the idea more distinctly on the mind. 1. My daughter! with thy name my song begun; My daughter! with thy name thus much shall end; I see thee not; I hear thee not; but none Can be so rapt in thee; thou art the Friend To whom the shadows of far years extend.-BYRON. 2. A man with no sense of religious duty is he whom the Scriptures describe in so terse but terrific a manner as "living without God in the world." Such a man is out of his proper being, out of the circle of all his duties, out of the circle of all his happiness, and away, far, far away from the purposes of his creation.-DANIEL WEBSTER. § 623. ANTITHESIS, Greek 'Αντίθεσις, from ἀντί, and τίθημι, to place, is the opposition of words and sentiments, a contrast by which each of the contrasted things is rendered more striking. 1. True Honor, though it be a different principle from Religion, is that which produces the same effects. The lines of action, though drawn from different parts, terminate in the same point. Religion embraces virtue, as it is enjoined by the laws of God; Honor, as it is graceful and ornamental to human nature. The religious man fears, the man of honor scorns, to do an ill action. The latter considers vice as something that is beneath him; the former, as something that is offensive to the Divine Being: the one, as what is unbecoming; the other, as what is forbidden.-Guardian. 2. A Bed is a bundle of paradoxes: we go to it with reluctance, yet we quit it with regret; we make up our minds to leave it early, but we make up our bodies every morning to keep it late.-LACON. 3. On parent knees, a naked, new-born child, Weeping thou sat'st, while all around thee smiled; So live, that sinking in thy last, long sleep, Thou then may'st smile, while all around thee weep. SIR W. JONES. 4. Whether you look up to the top, or down to the bot. I tom; whether you mount with the froth, or sink with the sedi ment, no rank in this country can support a perfectly degraded name.-SIR PHILIP FRANCIS. 5. To Adam, Paradise was a home; to the good among his descendants, Home is a paradise.-HARE. 6. Wit was originally a general name for all the intel lectual powers, meaning the faculty which kens, perceives, knows, understands; it was gradually narrowed in its sig nification to express merely the resemblance between ideas; and, lastly, to note that resemblance when it occasioned lu dicrous surprise. It marries ideas lying wide apart by a sudden jerk of the understanding. Humor originally meant moisture, a signification it metaphorically retains, for it is the very juice of the mind oozing from the brain, and enriching and fertilizing wherever it falls. Wit exists by antipathy, Humor by sympathy. Wit laughs at things; Humor laughs with them. Wit lashes external appearances, or cunningly exaggerates single foibles into character; Humor glides into the heart of its ob ject, looks lovingly on the infirmities it detects, and repre sents the whole man. Wit is abrupt, darting, scornful, and tosses its analogies in your face; Humor is slow and shy, insinuating its fun into your heart. heart. Wit is negative, analytical, destructive; Humor is creative. The couplets of Pope are witty; but Sancho Panza is a humorous creation. Wit, when earnest, has the earnestness of passion seeking to destroy; Humor has the earnestness of affection, and would lift up what is seemingly low into our charity and love. Wit, bright, rapid, and blasting as the lightning, flashes, strikes, and vanishes in an instant; Humor, warm and all-embracing as the sunshine, bathes its objects in a genial and abiding light. Wit implies hatred or contempt of folly and crime, produces its ef fects by brisk shocks of surprise, uses the whip of scorpions and the branding-iron, stabs, stings, pinches, tortures, goads, teases, corrodes, undermines; Humor implies a sure conception of the beautiful, the majestic, and the true, by whose light it surveys and shapes their opposites. It is a humane influence softening with mirth the rugged inequalities of existence, promoting tolerant views of life, bridging over the spaces which separate the lofty from the lowly, the great from the humble. Old Dr. Fuller's remark, that a negro is "the image of God cut in ebony," is humorous; Horace Smith's, that "the task-master is the image of the devil cut in ivory," is witty.-WHIPPLE. ANTONOMASIA. § 624. ANTONOMASIA, from the Greek 'Avrì ovoμa, for a name, is a trope, by which we put a proper name for a common name, or a common name for a proper name; or an of fice, or profession, or science instead of the true name of a person. 1. If plagues or earthquakes break not Heaven's design, 2. Galileo, the Columbus of the heavens. 3. The Niobe of nations, there she stands, Childless and crownless, in her voiceless woe; An empty urn within her withered hands, Whose holy dust was scattered long ago.—BYRON. 4. Some village Hamden, that with dauntless breast Some Cromwell, guiltless of his country's blood.-GRAY. APOLOGUE OR FABLE. § 625. APOLOGUE, Greek anоλóyoç, is a short, fictitious story, founded frequently on supposed actions of brutes or inanimate things, and is not supported by probability. A DOG, crossing a little rivulet with a piece of flesh in his mouth, saw his own Shadow represented in the clear mirror of the limpid stream, and believing it to be another Dog, who was carrying another piece of flesh, he could not forbear catching at it, but was so far from getting any thing by his greedy design, that he dropped the piece he had in his mouth, ૨૨ which immediately sunk to the bottom, and was irrecoverably lost. ESOP. Application. He that catches at more than belongs to him, justly deserves to lose what he has. APOSIOPESIS. § 626. APOSIOPESIS, from the Greek άлоoloлnois, a retain ing or suppression, is leaving a sentence unfinished, in consequence of some sudden emotion of the mind. A speaker may thus aggravate what he pretends to conceal, by uttering a part, and leaving the remainder to be understood. 1. The statesman is the leader of a nation, the warrior is the grace of an age, the philosopher is the birth of a thousand years; but the lover-where is he not?-Deerbrook. 2. I can tell him, sir, that Massachusetts and her people, of all people, of all classes, hold him, and his love, and his veneration, and his speeches, and his principles, and his standard of truth in utter-what shall I say?—any thing but respect.-D. WEBSTER. 3. No sooner had the Almighty ceased, but all The eternal regions.-MILTON. APOSTROPHE. § 627. APOSTROPHE, Greek ȧnó, from, and orpoon, a tùrning, a digressive address, is a figure by which the speaker turns the current of his discourse, and addresses some person or some object different from that to which his discourse had been directed. 1. O ye judges! it was not by human counsel, nor by any thing less than the immediate care of the immortal Gods, that this event has taken place. The very Divinities themselves, who beheld that monster fall, seemed to be moved, and to have inflicted their vengeance upon him. I appeal to, I call to witness you, oh ye hills and groves of Alba! you, the demolished Alban altars! ever accounted holy by the Romans, and co |