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| - | '''Homeoteleuton''', also spelled as '''homoeoteleuton''' and '''homoioteleuton''', (from the [[Ancient Greek|Greek]] ''ὁμοιοτέλευτον'',<sup>[1]</sup>
| + | #REDIRECT [[Homeoteleuton]] |
| - | ''homoioteleuton'', "like ending") is the repetition of endings in words. Homeoteleuton is also known as '''near rhyme'''.<sup>[2]</sup>
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| - | ==History==
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| - | Homeoteleuton (homoioteleuton) was first identified by [[Aristotle]] in his ''[[Rhetoric (Aristotle)|Rhetoric]]'', where he identifies it as two lines of verse which end with words having the same ending. He uses the example of
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| - | :ᾦηθησαν αὐτὸν παίδιον τετοκέναι
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| - | :ἀλλ' αὐτοῦ αἴτιον γεγονέναι (1410a20)
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| - | :''ōiēthēsan auton paidion tetokenai,''
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| - | :''all' autou aition gegonenai'' (1410a20)
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| - | :they thought that he was the father of a child,
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| - | :but that he was the cause of it (1410a20)<sup>[3]</sup>
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| - | In [[Latin]] rhetoric and poetry homeoteleuton was a frequently used device. It was used to associate the two words which had the similar endings and bring them to the reader's attention.
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| - | We are all bound up together in one great bundle of humanity,
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| - | and society cannot trample on the weak''est'' and feebl''est''
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| - | of its members without receiving the curse in its own soul.
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| - | (Frances Ellen Watkins Harper, speech, 1866)
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| - | Hungry people cannot be good at learn''ing''
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| - | or produc''ing'' anyth''ing'' except
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| - | perhaps violence.
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| - | (Pearl Bailey, Pearl's Kitchen)
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| - | He arrived at ideas the slow way, never skat''ing''
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| - | over the clear, hard ice of logic, nor soar''ing''
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| - | on the slipstreams of imagination, but slogg''ing'',
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| - | plodd''ing'' along on the heavy ground of existence.
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| - | (Ursula K. LeGuin, The Lathe of Heaven)</poem>
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| - | ==Types of homeoteleuton==
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| - | Today, homeoteleuton denotes more than Aristotle's original definition.
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| - | ===Near rhyme===
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| - | As rhyme, homeoteleuton is not very effective. It is the repetition of word endings. Because endings are usually unstressed and rhyme arises from stressed [[syllable]]s, they do not rhyme well at all. In the following passage
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| - | <poem>
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| - | The waters rose rapidly,
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| - | and I dove under quickly.
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| - | </poem>
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| - | both ''rapidly'' and ''quickly'' end with the [[adverb|adverbial]] ending ''-ly''. Although they end with the same sound, they don't rhyme because the stressed syllable on each word (RA-pid-ly and QUICK-ly) has a different sound.<sup>[4]</sup>
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| - | However, use of this device still ties words together in a sort of rhyme or echo relationship, even in prose passages:
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| - | <poem>It is important to use all knowledge ethical''ly'',
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| - | humane''ly'', and loving''ly''.
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| - | (Carol Pearson, The Hero Within)</poem>
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| - | "Well, sir, here's to plain speak''ing'' and clear understand''ing''."
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| - | (Caspar Gutman to Sam Spade, Chapter XI (The Fat Man) in Dashiell Hammett, ''The Maltese Falcon'' (1930)
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| - | "The cheap''er'' the crook, the gaudi''er'' the patt''er''."
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| - | (Sam Spade to Wilmer, Chapter XII (Merry-Go-Round) in Dashiell Hammett, ''The Maltese Falcon'' (1930)
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| - | ===Scribal error===
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| - | In the field of [[palaeography]] and [[textual criticism]], homeoteleuton has also come to mean a form of copyist error present in ancient texts. A scribe would be writing out a new copy of a frequently reproduced book, such as the [[Bible]]. As the scribe was reading the original text, his eyes would skip from one word to the same word on a later line, leaving out a line or two in the transcription. When transcripts were made of the scribe's flawed copy (and not the original) errors are passed on into posterity.
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| - | One example of this falsely claimed to be found in the Bible, more specifically in [[1 Samuel 11]]. The [[Israel|Israelite]] city of [[Jabesh-Gilead]] was under siege by the [[Ammon]]ites:
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| - | ::Then Nahash the Ammonite came up and camped against Jabesh-gilead: and all the men of Jabesh said unto Nahash, Make a covenant with us, and we will serve thee. But Nahash the Ammonite answered them, On this ''condition'' I will make a ''covenant'' with you, that I thrust out all your right eyes, and lay it ''for'' a reproach upon all Israel. [[1 Samuel 11:1]]-[[1 Samuel 11:2|2]]
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| - | Textual critics claim that prior passages do not explain Nahash's desire to blind the Israelites, and scholars have been unable to explain this punishment in the context of the Bible. A find from the [[Dead Sea scrolls]], the scroll 4QSam<sup>a</sup>, gives the missing beginning the I Samuel 11.<sup>[5]</sup> Some very recent English translations (such as the [[TNIV]]) add the reading in a footnote.
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| - | ==References==
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| - | == Further reading ==
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| - | * ''Holy Bible: Concordance.'' World Publishing Company: Cleveland.
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| - | * Cuddon, J.A., ed. ''The Penguin Dictionary of Literary Terms and Literary Theory.'' 3rd ed. Penguin Books: New York, 1991.
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| - | * Smyth, Herbert Weir (1920). Greek Grammar. Cambridge MA: Harvard University Press. p. 678. ISBN 0-674-36250-0.
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| - | * Paul D. Wegner, [http://books.google.pl/books?id=SIMsY6b2n2gC&pg=PA49&lpg=PA49&dq=#v=onepage&q&f=false ''A student's guide to textual criticism of the Bible: its history, methods, and results''], InterVarsity Press, 2006, p. 49.
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| - | [[Category:Palaeography]]
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| - | [[Category:Rhetorical techniques]]
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