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think,
ARISTOTLE 8/
for in all these instances the living character of the expressions
invests the objects with an appearance of activity,
shamelessness, quivering eagerness, and the like being so
many forms of activity. These expressions Homer applied
to the objects by means of proportional metaphor; for* as
the stone is to Sisyphus, so is a shameless person to the victim
of his shamelessness. But in his most approved similes too
he treats inanimate things in the same way, e.g.
in the line
" \\'ai'cs that are arched, foam -crested, some foremost, others pursuing";
for he represents them all as moving and living, and activity
is
a form of motion.
It is
proper to derive metaphors, as has been said before,
from objects which are closely related to the thing Sources f
itself but which are not immediately obvious, metaphor.
Similarly in philosophy it is a mark of sagacity p * (
to discern resemblances even in things which are widely
different, as when Archytas said that an arbitrator and
an altar were identical; for both are refuges of the injured;
or if one should say that an anchor and a hook were
identical; for they are both the same kind of thing, only
they differ in position, f one being above and the other
below. The J equalization of states in regard to things very
diimilar, as e.g. equality in area and in prerogatives, would
be another case.
While metaphor is a very frequent
instrument of clever
sayings, another or an additional instrument is deception,
more clearly conscious of having learnt some-
* It is certainly noticeable that Aristotle understands Homer's dwudijf
as an epithet of a stone to mean lite rally "shameless."
meaning is
that an am h