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It remains, perhaps, for you to say that you knew the word, but criticised the inappropriate use of it. Come now, on this point too I shall respond to you fittingly, and you must pay attention, unless not knowing matters very little to you. The ancients were before me in hurling many such taunts at the like of you, each at the men of their day; for in that time too there were, of course, dirty fellows, disgusting traits, and ungentle dispositions. One man called a certain person “Buskin,” comparing his principles, which were adaptable, to that kind of footwear; another called a man “Rampage” because he was a turbulent orator and disturbed the assembly, and another someone else “Seventh Day” because he acted in the assemblies as children do on the seventh day of the month, joking and making fun and turning the earnestness of the people into jest.The nickname “Buskin” was given to Theramenes. “Seventh Day” cannot be identified, and the other nickname is corrupted in the Greek text. Will you not, then, in the name of Adonis, permit me to compare an utterly vile fellow, familiar with every form of iniquity, to a disreputable and inauspicious day?Stripped of its manifest disingenuousness (for comparison includes both simile and metaphor, and the use of simile would have been entirely unexceptionable), this amounts to defending what he said as Ry legitimate use of metaphor, like calling a man “Buskin.’? The argument would be valid if he had called the man “Apophras hémera!’’ But since we may safely say that he addressed him or spoke about him simply as “apophras,” the examples are not parallel, despite the speciousness of “hebdomas” (“Seventh Day”), formally identical with “apophras.” The one locution, however, is metaphor, because “day” is understood; in the other, that is not the case, and instead of metaphor what we have to do with is an application of the adjective grammatically incorrect and really justifiable only by pleading previous use—which might have been done by adducing Eupolis (see § 1, note).
