Antithesis est litterae pro

ANTITHESIS. Like other figures, antithesis can be of word or thought. Spoken of until Late Antiquity were schemata lexeos et dianoeas Don., Ars. Gramm. 3,4,5 Keil 4, 397, the former the concern of the grammarian, the latter of the rhetor. The example repeated ad nauseam by grammarians was the use of olli pro illi with the definition Antithesis est litterae pro littera immutatio Prob., Ult. Syll. 18,12,13: Keil 4, 264. Greek rhetors used the terms su,gkrisij avnti,qesij and avnti,qeton indifferently for antithesis, but Latin rhetors discussing the figures of Greek rhetoric more often referred to avnti,qeton and avnti,qesij. The rhetor Julius Rufinianus Fig. sent. eloc. 37: Halm 47 also speaks of su,gkrisij. Latin rhetors cited Cicero’s example: Domus tibi deerat? At habebas, pecunia superabat et egebas Orat. 67,223. The definition of the figure is repeated as follows: haec figura constat ex eo quod verba pugnantia inter se paria paribus opponuntur Aquil. Rom., Fig. sent. eloc. 22: Haim. 29-30. Julius Rufinianus shortens the definition: comparatio rerum atque personarum inter se contrariarum. Isidore of Seville Etym. 1,36,21 adds that beauty of expression comes from the juxtaposition of contraries: antitheton ubi contraria contrariis opponuntur et sententiae pulchritudinem reddunt. Another term that appears in the version of Latin rhetors is contentio or contrapositum. The Rhetorica ad Herennium 4,15,21 has: contentio est cum ex contrariis rebus oratio conficitur; Quintilian: contrapositum vel, ut quidam vocant, contentio avnti,qeton dicitur I.o. 9,3,81. Antithesis as a rhetorical figure makes two consecutive images stand out strongly, but the actual crux of the contrast must be grasped. Antithesis at a philosophical or legal level is something else. One of the tactics of a master of rhetoric like Tertullian is to examine the elements that contradict the thesis he wants to demonstrate: in speaking of patience, e.g., he considers the evils of impatience Pat. 5,3-4: J.G. Ph. Borleffs CCL 1,303. Cyprian of Carthage resorts to the same principle in De bono patientiae 20: C. Moreschini CCL 3A, 129. The Symposium of Methodius of Olympus, inspired by the Song of Songs, proceeds with rigorous logic in antitheses to demonstrate that if man inclines toward corruption, he becomes corruptible and thus subject to death; if, rather, he inclines toward incorruption, he becomes incorruptible and thus immortal Symp. 3,7,66-68: G.N. Bonwetsch GCS 27, 34. Antithesis is often used in the popular Christian literature of the early centuries. Correct one another not in anger, but in peace, as you read in the gospel, exhorts the Didache 15,3-4 W. Rordorf – A. Tuilier SC 248, 194. ps.- Barnabas ends his work with the antithesis of the two ways: The ways of teaching and freedom are two: that of light and that of darkness. Great is the difference between these two ways. Over one are set the light-bearing angels of God; over the other, the angels of Satan. The one is Lord from eternity to eternity; the other is the prince of this time of iniquity 18,1b-2: P. Prigent – R.A. Kraft SC 172, 194-196. The darkness covering the earth that arrests human physical activity is the negation of the life given by the light. Light and darkness form an antithesis that is fundamental for both the OT and NT. Jesus himself is the light of the world, and the one who follows him will not walk in darkness but will have the light of life Jn 8:12. For St. Paul, once people have been freed from darkness Col 1:13 they have become children of the light. The Christian, having put off the old works of darkness, puts on the armor of light Rom 13:12. The antithesis of light and darkness can also be extended to other religions. Early Christian authors found in antithesis a congenial medium of expression. For St. Augustine Civ. 11,18: B. Dombart – A. Kalb CCL 48,337 this figure is based in the nature of things, which is why it is often used by Sacred Scripture; he gives the example of St. Paul 2 Cor 6:7-10. Opposed contraries, Augustine concludes, make speech pleasing and beautiful, like the beauty of the world, which is formed of the eloquence of contrarities in nature. He cites Sir 33:14-15: Against evil is good, against death is life: so is the godly against the sinner. Consider, therefore, all the works of the Most High: two by two. Again in De civitate Dei 9,20: CCL 47,267- 268, the fulcrum of the two cities is provided by the opposition between humility and pride: the pride of demons and the humility of Christ. The third part of the Pastoral Rule of Gregory the Great concerns the art of the guide of souls in adapting himself to the various antithetical situations: how to exhort servants and masters, sick and healthy, quiet and talkative, meek and irascible, married and celibate, etc., to evangelical principles PL 77, 49-126. Better than the written page, iconography reveals states of mind and spiritual attitudes in a summary form developed only through figures. On a sarcophagus at Tipasa Ws 67,5 lions are carved on the right and left, and in the center the Shepherd with two sheep in symmetry. The antithesis is provided by the contrast between the shepherd and sheep, symbol of peace and humility, and the lions, symbol of the oppositae qualitates of pride and oppression. The iconography of the cross and the dragon also contains an antithesis: the cross symbolizes human redemption; the dragon, damnation. The opposition of these two symbols can be considered over a vast horizon, unlimited by space or time; moreover, the metaphors remain obscure if the antitheses are disjoined. Finally, the scene of oppositae qualitates on the mosaic of the early Christian basilica of Aquileia should be seen as an antithises. R.A. Lanham, A Handlist of Rhetorical Terms, Berkeley, CA 2 1991; Historische Wrterburch der Rhetorik, ed. G. Ueding, Darmstadt 1992ff., 1,722-750; Handbook of Classical Rhetoric in the Hellenistic Period 330 B.C. A.D. 400, ed. S.E. Porter, Leiden 1997.   Jay.Guin.Reviews holidaymapq

Ars rhetorica – Wikiwand holidaymapq

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