[Sidenote:  Liptote, or the Moderatour.]
As by the former figure we vse to enforce our sence, so by another we temper our sence with wordes of such moderation, as in appearaunce it abateth it but not in deede, and is by the figure Liptote, which therefore I call the Moderator, and becomes us many times better to speake in that sort quallified, than if we spake it by more forcible termes, and neuertheles is equipolent in sence, thus.
  I know you hate me not, nor wish me any ill.

Meaning in deede that he loued him very well and dearely, and yet the words doe not expresse so much, though they purport so much.  Or if you would say; I am not ignorant, for I know well inough.  Such a man is no foole, meaning in deede that he is a very wise man.

[Sidenote:  Paradiastole, or the Curry-fauell.] But if such moderation of words tend to flattery, or soothing, or excusing, it is by the figure Paradiastole, which therfore nothing improperly we call the Curry-fauell, as when we make the best of a bad thing, or turne a signification to the more plausible sence:  as, to call an vnthrift, a liberall Gentleman:  the foolish-hardy, valiant or couragious:  the niggard, thriftie:  a great riot, or outrage, an youthfull pranke, and such like termes:  moderating and abating the force of the matter by craft, and for a pleasing purpose, as appeareth by these verses of ours, teaching in what cases it may commendably be vsed by Courtiers.

  [Sidenote:  Meiosis, or the Disabler.]
But if you diminish and abbase a thing by way of spight or malice, as it were to depraue it, such speach is by the figure Meiosis or the disabler spoken of hereafter in the place of sententious figures.
  A great mountaine as bigge as a molehill,
  A heauy burthen perdy, as a pound of fethers.

[Sidenote:  Tapinosis, or the Abbaser.] But if ye abase your thing or matter by ignorance or errour in the choise of your word, then is it by vicious maner of speach called Tapinosis, whereof ye shall haue examples in the chapter of vices hereafter folowing.

[Sidenote:  Synecdoche, or the Figure of quick conceite.] Then againe if we vse such a word (as many times we doe) by which we driue the hearer to conceiue more or lesse or beyond or otherwise then the letter expresseth, and it be not by vertue of the former figures Metaphore and Abase and the rest, the Greeks then call it Synecdoche, the Latines sub intellectio or vnderftanding, for by part we are enforced to vnderstand the whole, by the whole part, by many things one thing, by one, many, by a thing precedent, a thing consequent, and generally one thing out of another by maner of contrariety to the word which is spoken, aliudex alio, which because it seemeth to aske a good, quick, and pregnant capacitie, and is not for an ordinarie or dull wit so to do, I chose to call him the figure not onely of conceit after the Greeke originall, but also of quick conceite.  As for example we will giue none because we will speake of him againe in another place, where he is ranged among the figures sensable apperteining to clauses.