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memento mori: remember that [you will] die: remember your mortality; medieval Latin based on "memento moriendum esse" in antiquity. [5] memento vivere: remember to live: meminerunt omnia amantes: lovers remember all: memores acti prudentes futuri: mindful of things done, aware of things to come: Thus, both remembering the past and foreseeing ...
Memento mori (Latin for "remember (that you have) to die") [2] is an artistic or symbolic trope acting as a reminder of the inevitability of death. [2] The concept has its roots in the philosophers of classical antiquity and Christianity , and appeared in funerary art and architecture from the medieval period onwards.
Nietzscheian alternative worldview to that represented through memento mori ("remember you must die"): Nietzsche believed amor fati was more affirmative of life. amor omnibus idem: love is the same for all: From Virgil, Georgics III amor patriae: love of the fatherland: i.e., "love of the nation;" patriotism: amor vincit omnia: love conquers all
Japanese woodblock print showcasing transience, precarious beauty, and the passage of time, thus "mirroring" mono no aware [1] Mono no aware (物の哀れ), [a] lit. ' the pathos of things ', and also translated as ' an empathy toward things ', or ' a sensitivity to ephemera ', is a Japanese idiom for the awareness of impermanence (無常, mujō), or transience of things, and both a transient ...
The English language translation is approximately "May the earth rest lightly on you" or "May the ground be light to you"; ... Memento mori; Necropolis; Stele;
Root of the word aboriginal. ab ovo: from the egg: i.e., from the beginning or origin. Derived from the longer phrase in Horace's Satire 1.3: "ab ovo usque ad mala", meaning "from the egg to the apples", referring to how Ancient Roman meals would typically begin with an egg dish and end with fruit (cf. the English phrase soup to nuts).
The poem begins with the act of looking in a mirror, and the act of noticing the passage of time – which operate exactly as a memento mori: the medieval tradition of contemplating one's own mortality. The poem turns from that and ends with a model of creative productivity through observation, contemplation and writing — in a collaboration ...
An exception is King James Version of 1611, where the translation follows the Hebrew: "the destruction that wasteth at noonday" (Psalm 91:6) [3]. The Orthodox Study Bible confirms the understanding of Saint Jerome and translates Psalm 91:6 as "Nor by a thing moving in darkness, Nor by mishap and a demon of noonday."