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In classical mythology, Cupid / ˈ k j uː p ɪ d / (Latin: Cupīdō [kʊˈpiːdoː], meaning "passionate desire") is the god of desire, erotic love, attraction and affection. He is often portrayed as the son of the love goddess Venus and the god of war Mars. He is also known as Amor / ˈ ɑː m ɔːr / (Latin: Amor, "love").
Also apophthegm. A terse, pithy saying, akin to a proverb, maxim, or aphorism. aposiopesis A rhetorical device in which speech is broken off abruptly and the sentence is left unfinished. apostrophe A figure of speech in which a speaker breaks off from addressing the audience (e.g., in a play) and directs speech to a third party such as an opposing litigant or some other individual, sometimes ...
The Yiddish word geyer means "peddler", and it is assumed that when last names became mandatory in Europe, the surname Geier was imposed upon Jewish peasants as a deprecatory label connoting a scheming merchant who takes advantage of the cupidity of others, i.e., a "vulture". [1]
Greed – also known as avarice, cupidity, or covetousness, is the inordinate desire to possess wealth, goods, or objects of abstract value with the intent to keep it for one's self, far beyond the dictates of basic survival and comfort. It is applied to a markedly high desire for and pursuit of wealth, status, and power.
Cupid and Psyche is a story originally from Metamorphoses (also called The Golden Ass), written in the 2nd century AD by Lucius Apuleius Madaurensis (or Platonicus). [2] The tale concerns the overcoming of obstacles to the love between Psyche (/ ˈ s aɪ k iː /; Ancient Greek: Ψυχή, lit.
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The initial motivation for (or purpose of) greed and actions associated with it may be the promotion of personal or family survival. It may at the same time be an intent to deny or obstruct competitors from potential means (for basic survival and comfort) or future opportunities; therefore being insidious or tyrannical and having a negative connotation.
Common charges included avarice, cupidity, cowardice, effeminacy, drunkenness, poor writing and speaking skills, luxury, disapproved sexual habits and tyrannical behaviour. Between 44 BC and 30 BC, invective became a tool of the propaganda war between Octavian and Mark Antony. [ 4 ]