THE LANGUAGE OF DEATH
believe that there is a place after death, (in this case hell according to catholic beliefs). As well as this, the Germans have a phrase, “Edel, arm oder reich, der Tod macht alle gleich” which means that nobility, poor and the wealthy are all equal after death, which could refer to the catholic view of heaven. However the more obvious meaning would be to say that death is the end, and when it comes, so does a final sense of peace and equality (Unlike what the Chinese language implies, which continues differentiation after)
Olivia Keene (OHS), Marina Lowe (WHS), Siobhan Williams (OHS) In English, there are numerous popular metaphors for the experience of death. Most of these are a type of metaphor called frozen metaphor meaning a metaphor which has less obvious non-literal meanings due to the frequency with which they are used in everyday life. Examples of these in relation to death are the phrases “pass away” or “pass on.” Many English metaphors for death include a suggestion of there being an alternate place or realm belonging to death. This idea of death as a physical place can be seen in phrases like “went on to his reward” and can be seen in lots of other languages’ metaphors for death. However, there are other types of English metaphors for death. Some are quite inexplicable, for example “pushing up the daisies” and “kicked the bucket” don’t make a whole lot of sense literally yet we know what they mean in context - that someone has died. This is an interesting feature of metaphors for death that can be seen across the languages we’ve looked at. In many cultures, it seems, people want to have a plentiful supply of euphemisms for death. We are hesitant to discuss death literally so there is a need for slightly nonsensical metaphors like these in societies to allow any discussion of death to take place.
Like English and other European languages, German has some frozen metaphors, (such as “In Gras beißen”, meaning ‘to bite the grass’, similar to ‘to bite the dust’) Germans also use the metaphor, “Den Löffel abgeben” which means ‘to give away the spoon’, which most likely refers to the spoon being a medieval symbol for one’s right to alimentation, which implies that after death, one does no longer need the necessities of life, and that perhaps there is no ‘life’ or other place after death. Therefore, although there is some reference in German sayings to a place after death, there is also quite a lot which implies that death is the end, and ⅔ of Germans share this viewpoint. Whether or not the belief remains widely spread in modern day China, traditionally, there was an idea that your ancestors are present in your life to some extent. There was a view of them as silent benefactors whom you could call upon for help or counsel. This, therefore, creates a basis for some Chinese metaphors for death as an alternate realm or place just like the other languages we’ve taken a look at. For example (sheng tian) meaning rise to heaven and (qu huang quan) meaning to go to the yellow spring. There is also an idea of moving to a distinct physical place in the phrases (rù míngshì) - ‘to enter the dark room’ and (li kai wo men) - ‘to leave us’. Further similarities with other languages include the role of absurd or nonsensical metaphors for death for example (Qù zuo mài xián yādàn) - a cantonese phrase meaning ‘has gone to sell salty duck eggs’. In addition, there is a suspiciously similar phrase in chinese to the English “meet your maker” in (jian ma ke si) - to meet Karl Marx in reference to Karl Marx as the father of communism.
Within French metaphors surrounding death, there is an emphasis on relief from life as well as the idea of a place for the dead. The metaphor ‘Manger les pissenlits par la racine’ meaning ‘to eat dandelions by the roots’ implies that the person is now resting in a new location. This place can be assumed to be ‘hell’ due to the Catholic views that 47.4% of French people share. However, this idea of a place is not referred to otherwise, unlike the idea of relief. This is hinted at in the phrase ‘N’avoir plus mal aux dents’ meaning ‘to have no more toothache’. This implies that death is seen as relief from pain (and therefore that life is far more laborious than the afterlife) and so, death is good. This can be supported by the fatalist approach that many traditional rural areas have towards death, implying a lack of fear towards it. Moreover, the phrase ‘Fermer son parapluie’ meaning ‘to close one’s umbrella’ could be interpreted as meaning that said umbrella is no longer necessary due to the ceasing of the rain which further suggests this lack of fear and almost a willingness towards it. Although, it could be interpreted as pain as they no longer are protected, linking again to the Catholic view of hell.
However, one of the things about the language of death that is unique to Chinese is the fact that Mandarin has many different verbs for the death of different types of people. If you are a person of normal status or rank than the correct verb is (si) for ‘to die’. However, if you are referring to the death of a king or emperor then the verb you are looking for is (jia beng). For a prince you want (hong) and for a scholarly official (zu). There are also different verbs for different ages and for different ways of dying for example (xun guo) means to die for country and (xun qing) means to die for love. One last point about the language of death in Chinese is that the superstition of the number four being unlucky is caused by its being a homophone of the verb (si) - to die
In German, there are some phrases which refer and imply that they believe in a place after death, but gives no explicit place. For example, one of the metaphors used in the German language is: ‘Das Gras von unten betrachten’, which translates to ‘to look at the grass from below’. This heavily suggests that the Germans
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