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In rhetoric, an anaphora (Greek: ἀναφορά, "carrying back") is a rhetorical device that consists of repeating a sequence of words at the beginnings of neighboring clauses, thereby lending them emphasis. [2]
Anaphora is the repetition of a word, phrase, or clause at the beginning of word groups occurring one after the other. Examples: (1) Give me wine, give me women and give me song. (2) For everything there is a season . . . a time to be born, and a time to die; a time to plant, and a time to pluck up what is planted.—Bible, Ecclesiastes.
In linguistics, anaphora (/ ə ˈ n æ f ər ə /) is the use of an expression whose interpretation depends upon another expression in context (its antecedent).In a narrower sense, anaphora is the use of an expression that depends specifically upon an antecedent expression and thus is contrasted with cataphora, which is the use of an expression that depends upon a postcedent expression.
The poem employs alliteration, anaphora, simile, satire, and internal rhyme but no regular end rhyme scheme. However, lines 1 and 2 and lines 6 and 8 end with masculine rhymes. Dickinson incorporates the pronouns you, we, us, your into the poem, and in doing so, draws the reader into the piece. The poem suggests anonymity is preferable to fame.
Repetition is the simple repeating of a word, within a short space of words (including in a poem), with no particular placement of the words to secure emphasis.It is a multilinguistic written or spoken device, frequently used in English and several other languages, such as Hindi and Chinese, and so rarely termed a figure of speech.
Cataphora is a type of anaphora, although the terms anaphora and anaphor are sometimes used in a stricter sense, denoting only cases where the order of the expressions is the reverse of that found in cataphora. An example of cataphora in English is the following sentence: When he arrived home, John went to sleep.
The Sursum corda (Latin for "Lift up your hearts" or literally, "Upwards hearts") is the opening dialogue to the Preface of the Eucharistic Prayer or Anaphora in Christian liturgies, dating back at least to the third century and the Anaphora of the Apostolic Tradition. The dialogue is recorded in the earliest liturgies of the Catholic Church in ...
The present Byzantine text of the Anaphora included in the Liturgy of Saint Basil is the final development of this anaphoric family. In the East the more ancient text is probably the ancient form of the Anaphora of Addai and Mari, followed by the East Syriac Rite Churches. The third Anaphora (Anaphora of Nestorius) is also in use.