adynaton stylistic

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: 20/11/2014 14:04

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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.

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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.

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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 consequently 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.

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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 proverbs, 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 relationship 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.

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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 represented 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



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 characters, 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 accumulations 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.

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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.

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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 background 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.

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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 regarded 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.

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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

adynaton stylistic

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