scholastic life

aggettivo scolastico (anche filos.)

* * *

A a.

1 ( anche filos.) scolastico: scholastic life, vita scolastica; scholastic theology, teologia scolastica

2 (fig.) pedantesco

B n.

1 (filos.) scolastico

2 (fig.) formalista; pedante

● the scholastic profession, la professione dell'insegnante; l'insegnamento

* * *

aggettivo scolastico (anche filos.)

1 personification, part, role, impersonation.

2 personification, living image.

* * *

► nombre femenino

1 personification

* * *

1) (=representación) personification, embodiment

2) (Literat) personification

* * *

a) ( encarnación) embodiment, personification

b) (Lit) personification

* * *

= incarnation, embodiment, epitome, personification, embodier.

Ex. The term indexing language can seem rather daunting, and has certainly had different meanings in its different incarnations.

Ex. At first, large public libraries organised readers' advisory services as the embodiment of library adult education.

Ex. This extraordinary assault on a fine old children's book has ever since stood for me as the epitome of the scholastic abuse of literature.

Ex. The sketchbook features drawings illustrating the liberal arts (including personifications of the planets), the chivalrous life (including hunting and love), household remedies, mining and smelting, and war technology.

Ex. In the end, whether public libraries are allowed to continue in their present depressed state or whether they will become a many-sided embodier and nourisher of a literate society's literacy, depends not on the standards discussed by the professionals, but on those willed by the public.

----

* la personificación de la confianza en uno mismo = confidence personified.

* personificación de la calma, la = picture of calm, the.

* * *

a) ( encarnación) embodiment, personification

b) (Lit) personification

* * *

* * *

1 (encarnación) embodiment, personification

es la personificación de la impaciencia he is impatience personified, impatience is his middle name ( colloq)

2 ( Lit) personification

* * *

* * *

personificación nf

1. [representación] personification;

este niño es la personificación del mal this child is an absolute devil

2. [prosopopeya] personification

* * *

f personification, embodiment

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 ■ Ziman, J. (1978). Reliable knowledge: An exploration of the grounds for belief in science. Cambridge: Cambridge University Press.

(pl. hundruð), n. hundred; tírœtt h. = 100; tólfrœtt h. = 120; hundruðum, by (in) hundreds; as value, one hundred and twenty ells of the stuff wadmal; h. frítt, a hundred paid in cattle; tólf hundruð mórend, twelve hundred in dark-striped wadmal; hundrað silfrs, ? the silver value of 120 ells (= 20 ounces).

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n. pl. hundruð; the form hund- (q. v.) only occurs in a few old compd words: [Goth. hunda, pl.; A. S. hund; O. H. G. hunt; the extended form in Hel. and old Frank, hundered; Germ. hundert; Dan. hundrede; Swed. hundra; the inflexive syllable is prob. akin to - ræðr in átt-ræðr]:—a hundred; the Scandinavians of the heathen time (and perhaps also all Teutonic people) seem to have known only a duo-decimal hundred (= 12 × 10 or 120); at that time 100 was expressed by tíu-tíu, cp. Ulf. taihun-taihund = ten-teen; Pal Vídalín says,—hundrað tólfrætt er sannlega frá heiðni til vor komið, en hið tíræða er líkast að Norðrlönd hafi ekki vitað af fyrr en Kristni kom hér og með henni lærdómr þeirrar aldar, Skýr. s. v. Hundrað (fine): but with the introduction of Christianity came in the decimal hundred, the two being distinguished by adjectives,—tólfrætt hundrað = 120, and tírætt hundrað = 100. But still the old popular duodecimal system continued in almost all matters concerned with economical or civil life, in all law phrases, in trade, exchange, property, value, or the like, and the decimal only in ecclesiastical or scholastic matters (chronology, e. g. Íb. ch. 1, 10). At the same time the word in speech and writing was commonly used without any specification of tírætt or tólfrætt, for, as Pal Vídalín remarks, every one acquainted with the language knew which was meant in each case; even at the present time an Icel. farmer counts his flocks and a fisherman his share (hlutr) by the duodecimal system; and everybody knows that a herd or share of one hundred and a half means 120 + 60 = 180. In old writers the popular way of counting is now and then used even in chronology and in computation, e. g. when Ari Frode (Íb. ch. 4) states that the year consists of three hundred and four days (meaning 364); the census of franklins given by the same writer (where the phrase is hundruð heil = whole or full hundreds) is doubtless reckoned by duodecimal, not decimal hundreds, Íb. ch. 10; and in the census of priests and churches taken by bishop Paul (about A. D. 1200) ‘tíræð’ is expressively added, lest duodecimal hundreds should be understood, Bs. i. 136. The Landn. (at end) contains a statement (from Ari?) that Iceland continued pagan for about a hundred years, i. e. from about 874–997 A. D. In the preface to Ólafs S., Snorri states that two duodecimal hundreds (tvau hundruð tólfræð) elapsed from the first colonisation of Iceland before historical writing began (i. e. from about A. D. 874–1115): levies of ships and troops are in the laws and Sagas counted by duodecimal hundreds, e. g. the body-guard of king Olave consisted of a hundred hirð-men, sixty house-carles and sixty guests, in all ‘two hundred’ men, i. e. 240, Mork. 126; the sons of earl Strút-Harald had a hundred men, of whom eighty were billetted out and forty returned, Fms. xi. 88, 89; hálft hundrað, a half hundred = sixty, Mork. l. c.

2. a division of troops = 120; hundraðs-flokkr, Fms. vi. (in a verse).

II. in indef. sense, hundreds, a host, countless number, see hund-, as also in the adverb, phrase, hundruðum, by hundreds (indefinitely), Fms. vi. 407, Þiðr. 275, 524: in mod. usage as adjective and indecl., except the pl. in -uð, thus hundruð ásauðum, Dipl. iv. 10.

B. As value, a hundred, i. e. a hundred and twenty ells of the stuff wadmal, and then simply value to that amount (as a pound sterling in English). All property, real as well as personal, is even at present in Icel. taxed by hundreds; thus an estate is a ‘twenty, sixty, hundred’ estate; a franklin gives his tithable property as amounting to so and so many hundreds. As for the absolute value of a hundred, a few statements are sufficient, thus e. g. a milch cow, or six ewes with lambs, counts for a hundred, and a hundrað and a kúgildi (cow’s value) are equal: the charge for the alimentation of a pauper for twelve months was in the law (Jb. 165) fixed to four hundred and a half for a male person, but three hundred and a half for a female; cp. also the phrase, það er ekki hundrað í hættunni, there is no hundred at stake, no great risk! In olden times a double standard was used,—the wool or wadmal standard, called hundrað talið = a hundred by tale, i. e. a hundred and twenty ells as stated above, and a silver standard, called hundrað vegit, a hundred by weight, or hundrað silfrs, a hundred in silver, amounting to two marks and a half = twenty ounces = sixty örtugar; but how the name hundred came to be applied to it is not certain, unless half an örtug was taken as the unit. It is probable that originally both standards were identical, which is denoted by the phrase, sex álna eyrir, six ells to an ounce, or a hundred and twenty ells equal to twenty ounces (i. e. wadmal and silver at par); but according as the silver coinage was debased, the phrases varied between nine, ten, eleven, twelve ells to an ounce (N. G. L. i. 80, 81, 387, 390, passim), which denote bad silver; whereas the phrase ‘three ells to an ounce’ (þriggja álna eyrir, Sturl. i. 163, passim, or a hundred in wadmal equal to half a hundred in silver) must refer either to a double ell or to silver twice as pure: the passage in Grág. i. 500 is somewhat obscure, as also Rd. 233: the words vegin, silfrs, or talin are often added, but in most cases no specification is given, and the context must shew which of the two standards is there meant; the wool standard is the usual one, but in cases of weregild the silver standard seems always to be understood; thus a single weregild (the fine for a man’s life) was one hundred, Njála passim.

2. the phrases, hundrað frítt, a hundred paid in cattle, Finnb. 236; tólf hundruð mórend, twelve hundred in dark striped wadmal, Nj. 225; hundrað í búsgögnum ok í húsbúningi, Vm. 65; hundraðs-gripr, hestr, hross, kapall, hvíla, sæng, rekkja, psaltari, etc., a beast, a horse, a bed, etc., of a hundred’s value, Am. 2, 10, Vm. 25, 39, 60, 153, Jm. 3, 30; hundraðs-úmagi, a person whose maintenance costs a hundred, Vm. 156; hundraðs virði, a hundred’s value, 68. For references see the Sagas and laws passim, and for more information see Mr. Dasent’s Essay in Burnt Njal.

C. A hundred, a political division which in olden times was common to all Teut. nations, but is most freq. in old Swedish laws, where several hundreds made a hérað or shire; cp. the A. S. and Engl. hundred, Du Cange hundredum; old Germ. hunderti, see Grimm’s Rechts Alterthümer; the centum pagi of Caesar, Bell. Gall. iv. ch. 1, is probably the Roman writer’s misconception of the Teut. division of land into hundreds; this is also the case with Tacit. Germ. ch. 12: cp. the Swed. local names Fjaðrunda-land, Áttundaland, and Tíunda-land, qs. Fjaðr-hunda land, Átthunda land, Tíhunda land, i. e. a combination of four, eight, ten hundreds. The original meaning was probably a community of a hundred and twenty franklins or captains. This division is not found in Icel.

SUBJECT AREA: Textiles

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Isaac Holden's father, who had the same name, had been a farmer and lead miner at Alston in Cumbria before moving to work in a coal-mine near Glasgow. After a short period at Kilbarchan grammar school, the younger Isaac was engaged first as a drawboy to two weavers and then, after the family had moved to Johnstone, Scotland, worked in a cotton-spinning mill while attending night school to improve his education. He was able to learn Latin and bookkeeping, but when he was about 15 he was apprenticed to an uncle as a shawl-weaver. This proved to be too much for his strength so he returned to scholastic studies and became Assistant to an able teacher, John Kennedy, who lectured on physics, chemistry and history, which he also taught to his colleague. The elder Isaac died in 1826 and the younger had to provide for his mother and younger brother, but in 1828, at the age of 21, he moved to a teaching post in Leeds. He filled similar positions in Huddersfield and Reading, where in October 1829 he invented and demonstrated the lucifer match but did not seek to exploit it. In 1830 he returned because of ill health to his mother in Scotland, where he began to teach again. However, he was recommended as a bookkeeper to William Townend, member of the firm of Townend Brothers, Cullingworth, near Bingley, Yorkshire. Holden moved there in November 1830 and was soon involved in running the mill, eventually becoming a partner.

In 1833 Holden urged Messrs Townend to introduce seven wool-combing machines of Collier's designs, but they were found to be very imperfect and brought only trouble and loss. In 1836 Holden began experimenting on the machines until they showed reasonable success. He decided to concentrate entirely on developing the combing machine and in 1846 moved to Bradford to form an alliance with Samuel Lister. A joint patent in 1847 covered improvements to the Collier combing machine. The "square motion" imitated the action of the hand-comber more closely and was patented in 1856. Five more patents followed in 1857 and others from 1858 to 1862. Holden recommended that the machines should be introduced into France, where they would be more valuable for the merino trade. This venture was begun in 1848 in the joint partnership of Lister \& Holden, with equal shares of profits. Holden established a mill at Saint-Denis, first with Donisthorpe machines and then with his own "square motion" type. Other mills were founded at Rheims and at Croix, near Roubaix. In 1858 Lister decided to retire from the French concerns and sold his share to Holden. Soon after this, Holden decided to remodel all their machinery for washing and carding the gill machines as well as perfecting the square comb. Four years of excessive application followed, during which time £20,000 was spent in experiments in a small mill at Bradford. The result fully justified the expenditure and the Alston Works was built in Bradford.

Holden was a Liberal and from 1865 to 1868 he represented Knaresborough in Parliament. Later he became the Member of Parliament for the Northern Division of the Riding, Yorkshire, and then for the town of Keighley after the constituencies had been altered. He was liberal in his support of religious, charitable and political objectives. His house at Oakworth, near Keighley, must have been one of the earliest to have been lit by electricity.

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