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(heathen)+god

  • 21 языческий

    2) Obsolete: paynim, paynim (тж. пренебр.)
    3) Bookish: paganish
    4) Rare: Greekish
    5) Religion: Gentile (Of or relating to Gentile), Greekish (= paganish), heathen (t. An unconverted member of a people or nation that does not acknowledge the God of the Bible; 2. Of or relating to heathens, their religions, or their customs), heathenish (Of or relating to heathens, their religions, or their customs), pagan (= paganish), paganish (Of or relating to paganism)
    6) Bible: gentile

    Универсальный русско-английский словарь > языческий

  • 22 язычник

    1) General subject: gentile, heathen, infidel, pagan
    2) Obsolete: paynim (о мусульманах, тж. пренебр.)
    3) Religion: ethnic, heathen (t. An unconverted member of a people or nation that does not acknowledge the God of the Bible; 2. Of or relating to heathens, their religions, or their customs), idolater, infidel (One who is not a Christian or who opposes Christianity), pagan (A follower of a polytheistic religion, as in ancient Rome), paynim (= pagan)

    Универсальный русско-английский словарь > язычник

  • 23 язычница

    1) General subject: heathen

    Универсальный русско-английский словарь > язычница

  • 24 al-máttigr

    adj. [A. S. ealmeathig; Hel. ala-; Germ. allmächtig], almighty, seems to be a Christian (eccl.) word, translated from the Latin omnipotens; but the phrase ‘hinn almáttki áss’ in the heathen oath (used of Thor) implies its use in very early times. The old form is contracted before -ir, -ar, -an, -um, etc., and changes g into k; almáttkan, -kir, -kum (now almáttugan, -ugir, -ugum, through all cases), v. máttigr: used of God, Fms. i. 231, Eluc. 10, Sks. 305, etc.: heathen use, Landn. 258, cp. p. 335.

    Íslensk-ensk orðabók > al-máttigr

  • 25 GESTR

    (-s, -ir), m.
    1) guest;
    * * *
    m., gen. gests; pl. gestir, acc. gesti; [Ulf. gasts = ξένος; A. S. gest; Engl. guest; Germ. gast; Dan. gjæst; Swed. gäst; Lat. hostis]:
    I. a guest; the original meaning of this word is a stranger, alien, cp. Lat. hostis.
    β. the Guests, one division of the king’s men; the Guests were a kind of policemen, and had not the full privileges of the king’s guardsmen or hirðmenn, although they were in the king’s pay; they had their own seats in the king’s hall, the guests’ bench, gesta-bekkr, m., Fb. i. 347; their own chief, gesta-höfðingi, a, m., Nj. 7, Hkr. ii. 69, Fms. vii. 35; their own banner, gesta-merki, n., Fms. ix. 489; their own meeting, gesta-stefna, u, f., Fms. viii. 250; they formed a separate body, gesta-sveit, f., Fas. i. 318; skulu þar fylgja hirðmenn ok gestir, Ó. H. 204, in the battle at Stiklastað: a guests’ hall, gesta-skáli, a, m., is mentioned in Eg. 28, Fas. ii. 93: a ship, gesta-skip ( gesta-fley), n., Fms. viii. 139; cp. the Sagas passim, esp. the Konunga Sögur, Fms. x. 147, Hkr. passim, but esp. N. G. L. in the section Hirðs-skrá, or the law ( rules) for the king’s men, and Sks. 257 sqq. As the gestir were lower in rank than the hirðmenn, a recruit had often to serve his apprenticeship among them, e. g. var hann í gestasæti, he was seated among the guests, i. e. was held in small repute, Fas. i. 51.
    II. a stranger, guest, Lat. hospes, but keeping the old notion of a stranger, prop. an accidental guest, chance comer, and is distinguished from boðs-maðr, an invited guest, or the like; hence the allit. phrase, gestr ok gangandi, a guest and ganger, since with the ancients the poor had to go from house to house (cp. gangleri); this is to be borne in mind, if one would understand old sayings such as, Guð elr gesti, God feeds guests, Bs. i. 247; or many passages in the old heathen poem Hávamál, e. g. órir gestr við gest, guest quarrels with guest, Hm. 31; gestr at gest hæðinn, guest mocking guest, 30, which reminds one of Hom. Od. xviii. 1–33; gest þú né geyja né á grind hrekir (scoff not at a guest, nor drive him to the door), get þú váluðum vel, Hm. 136, where gestr ( a guest) and válaðr ( a vagrant) are used synonymously; ganga skal, skala gestr vera æ í einum stað, 34. In olden times there were no public hostelries, and all entertainment was (as it still is in Icel.) private bounty; a fine instance of a munificent hostess of the heathen age is recorded in Landn.,—Geirríðr sparði ekki mat við menn, ok lét göra skála sinn of þjóðbraut þvera, hón sat á stóli ok laðaði úti gesti, en borð stóð inni jafnan ok matr á, 2. 13. After the introduction of Christianity, when churches were built and endowments given, the donors often imposed the duty of ‘feeding guest and ganger for a night’ (ala gest ok ganganda), Dipl. i. 169, 174; or, þar er ekki gesta eldi skylt ( it is not required to feed guests), ala hvern at ósekju er vill, 200; ala þurfa-menn ok þá er fara skylda-erinda, 201, cp. 273 passim:—gener. a visitor, guest: gesta-eldi, n. shelter for guests, D. I. (vide above): gesta-fluga, u, f. a guest-fly, a moth, Ísl. Þjóðs. i. 558: gesta-herbergi, n. a ‘guest-harbour,’ hostel, inn, Gr. καταλύμα, Luke ii. 7: gesta-hús, n. a guest-room, Sturl. i. 216, ii. 191: gesta-koma, u, f., gesta-nauð, n. a coming, crowding of guests: gesta-maðr, m. a guest-man (bishops had a special servant so called), Bs. i. 850, 876: gesta-rúm, n. a guest-bed: gesta-skáli, a, m. a guest-chamber, Hom. 36: gesta-spjót, n. pl., a cat is said to raise the ‘guest-spears’ when it lies on its back and cleans itself with its hind legs, which is a token that a stranger is at hand, Ísl. Þjóðs. i. 558.
    III. as pr. names, Landn., freq.; also in compds, Þor-gestr, Heim-gestr, Goð-gestr, Hleva-gastir on the Golden horn (Bugge’s reading), and Gr. Ξενο-φών, Ξενο-φάνης. Gestr is a name of Odin = the Traveller, Edda, Vþm., Gm., Hervar. S. ch. 15 (Gestum-blindi). It is curious to notice that whereas with the Romans hostis came to mean a foe, with the Teutons (as with the Gr. ξένος) the equivalent word became a term of friendship, used of a friend staying at one’s house.

    Íslensk-ensk orðabók > GESTR

  • 26 TAFN

    n.
    1) sacrifice (hann hét miklu tafni);
    2) bloody prey (poet.).
    * * *
    n. [cp. Lat. daps; Gr. δαπάνη; the Greek word is analogous to sóa, which means to sacrifice and then to waste]:—a sacrifice, = Lat. victima, hostia, but only in a heathen sense, and obsolete; heilagt tafn, the holy sacrifice, Hd.; Gauts tafn, the victims of Odin, i. e. the slain, who in the heathen creed were an offering to Odin, the god of victory, Landn. (in a verse).
    2. a bloody prey, poët.; tafn fékksk hrafni, tafns leitandi hrafnar, hrafn fagnaði tafni, hrafn á ylgjar tafni, bola tafn und kló hrafni, Lex. Poët. (in all these references ‘tafn’ is used by the poets to rhyme to hr afn); val-tafn, id.; gefa ærit tafn hrafni ok vargi, Karl. 152: in old eccl. writers, sæfa töfn, Stj. 348; tafn Guðs, 310 (victima Domini, Vulgate); fórn ok töfn, 655 xxiii. 1; fórnir ok töfn, id.

    Íslensk-ensk orðabók > TAFN

  • 27 profane

    1. n собир. церк. непосвящённые
    2. a мирской, светский
    3. a церк. непосвящённый
    4. a церк. неосвящённый
    5. a церк. языческий
    6. a церк. нечестивый, богохульный
    7. a церк. простой; грубый; вульгарный
    8. v профанировать, осквернять
    9. v позорить; марать; пятнать
    Синонимический ряд:
    1. heathen (adj.) ethnic; gentile; heathen; impure; infidel; infidelic; pagan; polluted
    2. irreverent (adj.) blasphemous; godless; impious; irreligious; irreverent; irreverential; sacrilegious; ungodly; unhallowed; unholy; unredeemable; unredeemed; unregenerate
    3. obscene (adj.) barnyard; coarse; crude; crusty; dirty; fescennine; filthy; foul; gross; indecent; lewd; nasty; obscene; paw; rank; raunchy; rocky; scatological; scurrilous; smutty
    4. vulgar (adj.) base; common; low; mean; vulgar
    5. worldly (adj.) lay; secular; temporal; transitory; unconsecrated; unsacred; worldly
    6. defile (verb) befoul; blaspheme; debase; defile; desecrate; despoil; misuse; pollute; scorn; violate
    Антонимический ряд:
    elevated; exalted; godly; hallowed; holy; moral; pious; pure; religious; reverent; sacred; sanctify; spiritual

    English-Russian base dictionary > profane

  • 28 mjötuðr

    m.
    1) dispenser of fate, ruler, judge;
    2) bane, death (sverð heitir manns m.);
    * * *
    m., spelt mjotviðr, Vsp. 2, which form can only be an error of the transcriber, for both passages, verses 2 and 47, represent the same word; [A. S. metoð; Hel. metod; by which word the A. S. homilies, as well as the Heliand, denote God, prop. the ‘Meter,’ Dispenser]; the word itself is of heathen origin: in the Icel. it only occurs in old poets, and there in but a few passages, all of which agree, if rightly interpreted, with the A. S. use of the word. It occurs twice in the Vsp.; in verse 47,—Leika Míms synir, en mjötuðr kyndisk, but the meotud is kindled, lighted, where it seems to be applied to the god Heimdal, (the dawn in the Eastern sky, the morning star? see Prof. Bergmann in his Ed. of Gm. 1871, p. 169); in verse 2,—níu man ek heima, níu íviðjur, mjötuð mæran fyrir mold neðan, I mind the nine abodes, the nine giantesses (the nine mothers of Heimdal?), the worthy Dispenser beneath earth; this ‘meotud beneath earth’ seems here to represent the god of the nether world, the Pluto of the Northern mythology, with whom all things above originated (Heimdal?); somewhat similar views are expressed in the Platonic Dialogue Axiochus, ch. 12 and 13.
    2. sá er hann með mönnum mjötuðr, such a guardian (helper) is he among men, Fsm.
    II. metaph. and in an evil sense, weird, bane; mjtuðr is glossed by bani ( a bane), Edda (Gl.) ii. 494; mjötuðr Heimdals, the bane of Heimdal = the head; Heimdalar höfuð heitir sverð … sverð heitir manns-mjötuðr, a sword is the bane of men, Edda 55, from a myth that Heimdal was pierced by a head (used as a bolt): nema mjötuðr spilti, unless death spoiled her, unless she died, Og. 14; ef mér meirr m. málrúm gæfi, if death would give me more time for speech (says the dying Brynhild), Skv. 3. 71; sá manns mjötuðr, this bane of men, of a charmed, poisoned sword, Fas. i. (in a verse). The word is found only in the above passages; the explanation given in Lex. Poët. can hardly be the true one. For Hm. 60 see mjöt above.

    Íslensk-ensk orðabók > mjötuðr

  • 29 ALA

    (el, ól, ólum, alinn), v.
    1) to beget; born ólu þau, they begat children; börn þau, er hann elr við þeirri konu, begets by that woman;
    2) to bear, give birth to (þóra ól barn um sumarit); börn þau óll, er alin eru fyrir jól, who are born before Christmas; alnir ok úalnir (= úbornir), born and unborn, present and future generations;
    3) to bring up (children); ala skal barn hvert er borit verðr, every child that is born shall be brought up; adding the particle ‘upp’ skal eigi upp alla, heldr út bera arn þetta, this child shall not be brought up, but be exposed to perish; of animals, to rear, breed (einn smásauð, er hann ól heima í húsi sínu);
    4) to give food to, harbour, entertain (ala gest ok ganganda); guð elr gesti, God pays for the guests;
    5) fig. in various phrases; ala aldr, ala aldr sinn, to pass one’s days; a. sút to grieve, mourn (= sýta); a. önn of e-t or at e-u, to take care of, see to; a. e-t eptir e-m, to give one encouragement in a thing (ól hann eptir engum mönnum ódáðir); a. á mál, to press or urge a matter (nú elr Gunnarr á málit við þórð ok segir).
    * * *
    ól, ólu, alið; pres. el, [Ulf. a single time uses the partic. alans = εντρεφόμενος, and twice a weak verb aliþs = σιτευτός, a fatling. The word seems alien to other Teut. idioms, but in Lat. we find alere; cp. the Shetland word alie, to nourish.] Gener. to give birth to, nourish, support, etc.
    I. to bear, esp. of the mother; but also of both parents; rarely of the father alone, to beget: börn ólu þau, they begat children, Rm. 12; þat barn er þau ala skal eigi arf taka, Grág. i. 178: of the father alone, enda eru börn þau eigi arfgeng, er hann elr við þeirri konu, which be begets by that woman, 181; but esp. of the mother, to bear, give birth to; jóð ól Amma, Rm. 7; þóra ól barn um sumarit, Eg. 166, Fms. iv. 32, i. 14; hon fær eigi alit barnit, Fas. i. 118.
    β. metaph. to produce, give rise to; en nú elr hverr þessara stafa níu annan staf undir sér, Skálda 162.
    2. pass. to be born, begotten; börn þau öll er alin eru fyrir jól, who are born, N. G. L. i.; 377; the phrase, alnir ok úbornir, born and unborn, present and future generations, has now become aldir ok óbornir; eigu þau börn er þar alask ( who are born there) at taka arf út hingat, Grág. i. 181; barn hvert skal færa til kirkju sem alit er, every child that is born, K. Þ. K. 1; ef barn elsk svá naer páskum, is born, 16.
    β. of animals (rarely), justus heitir forað, þat elsk ( is engendered) í kviði eins dýrs, 655 xxx. 4.
    II. to nourish, support, Lat. alere:
    1. esp. to bring up, of children; the Christian Jus Eccl., in opposition to the heathen custom of exposing children, begins with the words, ala skal barn hvert er borit verðr, every child that is born shall be brought up, K. Á. ch. 1.
    β. adding the particle upp; skal eigi upp ala, heldr skal út bera barn þetta, this bairn shall not be brought up, but rather be borne out (i. e. exposed to perish), Finnb. 112.
    2. to feed, give food to, harbour, entertain; ala gest ok ganganda, guests; ala þurfamenn, the poor, D. in deeds of gift; en sá maðr er þar býr skal ala menn alla þá er hann hyggr til góðs at alnir sé, he shall harbour them, D. i. 169; ala hvern at ósekju er vill. to harbour, 200; Guð elf gesti (a proverb), God pays for the guests, Bs. i. 247; sótt elr sjúkan, fever is the food of the sick; utanhrepps göngumenn skal enga ala, ok eigi gefa mat, hvárki meira né minna, gangrels of an outlying district shall none of them be harboured, nor have meat given them, neither more nor less, Grág. i. 293, 117.
    β. of animals, to nourish, breed; einn smásauð er hann ól heima í húsi sínu, one pet lamb which he had reared at home in his own house, Stj. 516; segir allæliligan, ok kvað verða mundu ágæta naut ef upp væri alinn, of a live calf, Eb. 318. 2. pass, to be brought tip, educated; ólusk ( grew up) í ætt þar, æstir kappar (or were born), Hdl. 18; alask upp, to be brought up; hence uppeldi, n.
    III. metaph. in such phrases as, ala aldr sinn, vitam degere, to pass one’s days, Bárð. 165: the phrase, ala e-t eptir e-m, to give one encouragement in a thing, bring one tip in, esp. in a bad sense; ól hann eptir engum manni ódáðir, Joh. 625. 93: ala á mál, to persist in, urge on a thing; karl elr á málið ( begs hard) at Gunnar mundi til hans fara, Sd. 172, Ísl. ii. 133, 163:—the present phrase is, að ala e-t við e-n, to bear a grudge against…; and in a negative sense, ala ekki, to let bygones be bygones: ala önn fyrir, to provide for: a. öfund, sorg, um e-t, to grudge, feel pang (poët.), etc.

    Íslensk-ensk orðabók > ALA

  • 30 HEITA

    I)
    (heit; hét, hétum; heitinn), v.
    Grímni mik hétu, they called me G.;
    heitinn eptir e-m, called (named) after one;
    heita e-n á brott, to call on one to be gone, bid one go (heitit mik héðan);
    heita á e-n, to exhort one (in battle);
    to invoke (heita á hinn heilaga Ólaf);
    heita á e-n til e-s, to invoke (appeal to) one for a thing (hann hét á Þór til fulltings);
    3) intrans., the pres. ‘heiti’ (not ‘heit’), to be hight, be called;
    Óðinn ek, nú heiti, now I am called Odin;
    Ólafr heiti ek, my name is O.;
    Úlfr hét maðr, there was a man, whose name was U.;
    bœr heitir á Bakka (at búrfelli), there is a farm called B.;
    heita (to be reckoned) frjáls maðr, hvers manns níðingr;
    4) with dat. to promise (heita e-m e-u);
    mantu, hverju þú hézt mér, do you remember what you promised me?
    heita e-m hörðu, to threaten one;
    Bárði var heitit meyjunni, the maid was promised to B.;
    5) refl., heitast, to vow, plight one’s faith (þeir hétust reka Hákon ór landi);
    heitast e-m, to vow one’s person to one (heitast hinum heilaga Ólafi konungi);
    (heitta, heittr), v.
    1) to heat (heita spjót í eldi);
    2) to brew (heita mungát, heita öl).
    f. brewing (cf. ölheita).
    * * *
    pres. heit, heitr, and in A. II. heiti, heitir (bisyllabic), in mod. usage heiti through all significations; pret. hét, hétu, 2nd pers. hézt; part. heitinn.
    A. [Ulf. haitan = καλειν; A. S. hâtan; Old Engl. hight, pret. hot; O. H. G. haizan; Germ. heissen; Swed. heta; Dan. hede]:
    I. trans. with acc. to call, give name to; hve þik hétu hjú? Fsm. 47; Urð hétu eina, Vsp. 20; Heiði hana hétu, 25; Grímni mik hétu, Gm. 49; hve þik heitir halr, Hkv. Hjörv. 14; Hnikar hétu mik, Skv. 2. 18; hétu Þræl, Rm. 8; hétu Erna (Ernu?), 36: the naming of infants was in the heathen age accompanied by a kind of baptism (ausa vatni), vide ausa, p. 35.
    2. metaph. to call on one; in the phrase, heita e-n á brott, to turn one out, call on one to be gone; þá er maðr á brott heitinn ef honum er eigi deildr matr at málum, Grág. i. 149; Vermundr hét hann á brott ok kvað hann eigi þar lengr vera skyldu, Sturl. ii. 230; so also, ef bóndi heitr griðmann sinn af vist foráttalaust, Grág. i. 157; eða heitið mik héðan, Ls. 7; ek var heitinn út ( turned out) fjórum sinnum, Sighvat:—with prep., heita á e-n, to call upon one (for help); hón hét á konur at skilja þá, Landn. 49: to exhort one (in battle), hét á Hólmrygi, Hkm. 2; Úlfr hét á oss, Hkr. iii. (in a verse); Gísli spratt upp skjótt ok heitr á menn sína, at skýli, Gísl. 22: to invoke one (a god, saint), hann trúði á Krist, en hét á Þór til sjófara ok harðræða, Landn. 206; hann heitr nú á fulltrúa sína Þorgerði ok Irpu, Fb. i. 213; ef ek heit á guð minn, Mar.; á Guð skal heita til góðra hluta, Sól. 4.
    3. part. pass. hight, called; sú gjöf var heitin gulli betri, Ad. 9; löskr mun hann æ heitinn, Am. 57, Fms. vi. 39 (in a verse); sá maðr mun eigi ílla heitinn ( will not get a bad report) í atferð sinni, Sks. 55 new Ed.
    β. heitinn, the late, of one dead; eptir Odd heitinn föður sinn, Dipl. iv. 13; Salgerðr h., the late S., Vm. 37: very freq. in mod. usage, hann Jón heitinn, hún Guðrún heitin, etc.
    II. absol. or intrans., in which case pres. bisyllabic heiti (not heit), to be hight, be called, as in Goth. the pass. of haitan; Andvari ek heiti, A. am í hight, Skv. 2. 2; Ólafr heiti ek, Fms. x. 226; ek heiti Ari, Íb. (fine); Jósu vatni, Jarl létu heita, Rm. 31; Óðinn ek nú heiti, Yggr ek áðan hét, Gm. 54; Gangráðr ek heiti, Vþm. 8; Ask veit ek standa, heitir Yggdrasill, Vsp. 19: esp. freq. in an hist. style in introducing a person for the first time, Mörðr hét maðr, hann átti dóttur eina er Unnr hét, móðir hennar hét Þorgerðr, Rútr hét bróðir hans, Nj. 1, 2; þau áttu eptir dóttur er Þuríðr hét, hinn elzti son Bjarnar hét Grímkell, Ísl. ii. 4; Oddr hét maðr, son Önundar breiðskeggs, hann átti þá konu er Jórunn hét; annarr son þeirra hét Þóroddr en annarr Þorvaldr, Þuriðr hét dóttir Odds en önnur Jófriðr, 121, 122; Þorsteinn hét maðr, hann var Egilsson, en Ásgerðr hét móðir Þorsteins, 189; þau gátu son, ok var vatni ausinn ok hét Þórólfr, 146, etc.; and in endless instances answering to Engl. there was a man, and his name was ( he was hight) so and so. The ancients said, hve (or hversu) heitir þú, ‘how’ art thou named? Germ. wie heisst du? thus, hve þú heitir? hve þik kalla konir? answer, Atli ek heiti, and hve þú heitir, hála nágráðug? Hrímgerðr ek heiti, Hkv. Hjörv. 14–17; hve sú jörð heitir, hve sá himinn heitir, hversu máni heitir, hve sjá sól heitir, etc., Alm. 10, 12, 14, 16, 18, 20, 22, 24, 26, 28, 30, 32, 34, Vþm. 11, 13, 15, 17; the northern Icelanders still say, hvers’ (i. e. hversu) heitir maðrinn, sælir verið þér, hvörs’ heitir maðrinn? answer, Hrólfr heitir hann, Asgrímsson að norðan, Sig. Pétr. in Hrólfr (a play), p. 4: in mod. usage, hvat ( what) heitir þú? hvað heitir þú? Eg heiti Jón, Stef. Ól.: the same phrase occurs now and then in old writers, hvat heitir bær sjá? Ld. 234; hvat heitir hón? Helga heitir hón, Ísl. ii. 201 (Cod. Holm. hvart = hversu?): as also in the poem Fsm. (but only preserved in paper MSS.) 9, 11, 13, 19, 23, 31, 35, 37; but hve, 46, 47.
    β. of places, often with dat. and prep. of the place; á þeim bæ er á Brjámslæk heitir, Bs. i. 379; land pat er í Hvammi heitir, Gísl. 121; bær hans hét á Stokkum, Fb. iii. 324; á þeim bæ er at Hóli heitir, Hrafn. 5; ok því heitir þat síðan í Geitdal, 3; bær heitir á Bakka, á Meðalhúsum, at Búrfelli, á Auðúlfsstöðum, at Svínavatni, í Vestrhópi, í Sléttadal, Ísl. ii. 322–325.
    2. to be called, reckoned so and so; þá heitir hón sönn at sök, then she stands convicted, N. G. L. i. 351; þú skalt frá þessum degi frjáls maðr heita, Ld. 50; heit hvers manns níðingr ella, Nj. 176; heldr en h. kotkarl, eigi er þat nafn fyrir-lítanda, at heita húskarlar konungs, Sks. 270; sá er vill heitinn horskr, Hm. 61.
    3. reflex., hétomc, to name oneself or to be called; hétomc Grímnir, hétomc Gangleri, einu nafni hétomc aldregi, hétomc Þundr fyrir þat, Gm. 46, 48, 54.
    B. With dat., [cp. Goth. fauraga heitan; A. S. hâtan, pret. het; Germ. verheissen]:—to promise, with dat. both of the person and thing, or the thing in infin., or absol.; heita hörðu, to threaten, Am. 78; h. góðu, Sól.; h. bölvi, Hdl. 49; afarkostum, Fms. i. 75; hann heitr þeim þar í mót fornum lögum, Ó. H. 35; engu heit ek um þat, 167; mantú nokkut hverju þú hézt mér í fyrra, Anal. 190; at lítið mark sé at, hverju þú heitr, Fms. vii. 120; fyrir þau hin fögru fyrirheit er þú hézt þeim manni, er bana-maðr hans yrði—þat skal ek efna sem ek hét þar um, i. 217; kom Þorsteinn þar, sem hann hafði heitið, as he had promised, 72; þú munt göra okkr slíka sæmd sem þú hefir heitið, Nj. 5; Njáll hét at fara, 49.
    II. to make a vow, the vow in dat., the god or person invoked with prep. and acc. (h. á e-n), cp. A. above; þat sýndisk mönnum ráð á samkomunni, at h. til verðr-bata, en um þat urðu menn varla ásáttir hverju heita skyldi, vill Ljótr því láta h. at gefa til hofs, en bera út börn en drepa gamal-menni, Rd. 248; þá heitr Ingimundr prestr at bóka-kista hans skyldi á land koma ok bækr, Bs. i. 424; ok skyldu menn taka at heita, þeir hétu at gefa …, 483; hét Haraldr því til sigrs sér, at hann skyldi taka skírn, Fms. i. 107; eptir þat hét hón miklum fégjöfum á hinn helga Jón biskup, Bs. i. 201 and passim, esp. in the Miracle-books.
    III. reflex. and pass. to plight oneself, be betrothed; þá sá hón þat at ráði ok með henni vinir hennar at heitask Þórólfi, Eg. 36; þeim hétumk þá þjóðkonungi, Skv. 3. 36: to betroth, varkat ek heima þá er (hón) þér heitin var, when she (the bride) was given to thee, Alm. 4; kom svá, at Bárði var heitið meyjunni, that the maid was betrothed to B., Eg. 26.
    2. to vow, plight one’s faith; þeir hétusk reka Hákon ór landi, Jd.: to vow one’s person to one, at hann heitisk hinum heilaga Ólafi konungi, Hkr. iii. 288: to bind oneself, þá menn er honum höfðu heitisk til föruneytis, Fms. vii. 204.

    Íslensk-ensk orðabók > HEITA

  • 31 Loki

    1.
    a, m. [perh. akin to lokka], the evil giant-god of the Northern mythol., see Edda passim, Vsp. 39. Loka-senna, u, f. the banter of Loki, the name of an old poem: as a nickname, Landn. The name of Loki is preserved in a few words, Loka-sjóðr, m., botan. rhinanthus crista galli, Loki’s purse, the name for cockscomb or yellow rattle; and Loka-sjóðs-bróðir, m. bartsia alpina, Maurer’s Volks. 1: Loka-brenna, u, f. fire, the ‘blazing’ of Loki = Sirius, according to a statement of Finn Magnusson: Loka-ráð and Loka-heilræði, n. pl. Loki’s advice, i. e. ironical, misanthropic advice, see Snot 192; cp. the Ditmarscher-lügen in Grimm’s Märchen: Loka-lykt, f. a close smell, as from an evil spirit haunting the room, Ísl. Þjóðs. ii. 556.
    II. as an appellative, a loop on a thread, Dan. ‘kurre paa traaden;’ opt er loki á nálþræði, Hallgr.
    2.
    the name of the terrible fire-demon, half god, half giant, the friend and companion of the gods, and yet their most fearful foe. We have a new suggestion to make as to the origin of this name. The old Northern Loki and the old Italic Volcanus are, we believe, identical; as thus,—the old Teutonic form of Loki, we suppose, was Wloka, whence, by dropping the w before l, according to the rules of the Scandinavian tongue, Loki. A complete analogy is presented in Lat. voltus, vultus, A. S. wlits, but Icel. lit (in and -lit, a face); and, in point of the character of the two demons, the resemblance is no less striking, as we have on the one hand Vulcanus with Etna for his workshop (cp. the mod. volcano), and on the other hand the Northern legends of the fettered fire-giant, Loki, by whose struggles the earthquakes are caused. Of all the personages of the Northern heathen religion, the three, Oðinn, Þórr, and Loki, were by far the most prominent; but not even the name of Loki is preserved in the records of any other Teutonic people. Can the words of Caesar B.G. vi, x. xi, Solem ‘Vulcanum’ et Lunam. refer to our Loki? probably not, although in Caesar’s time the form would have been Wlokan in acc., a form which a Roman ear might well have identified with their own Vulcanus. The old derivation from loka, to shut, is inadmissible in the present state of philological science: a Wôdan from vaða, or Loki from loka, is no better than a ‘Juno a juvando,’ or a ‘Neptunus a nando.’ May not Loki (Wloka) be a relation to the Sansk. vrika, Slav. vluku, Lith. vilkas, Icel. vargr, álfr, meaning a destroyer, a wolf? it is very significant that in the Norse mythology Loki is the father of the world-destroying monsters,—the wolf Fenrir, the World-serpent, and the ogress Hel; and, if the etymology suggested be true, he was himself originally represented as a wolf.

    Íslensk-ensk orðabók > Loki

  • 32 belief

    bɪˈli:f сущ.
    1) вера;
    доверие (in) it staggers belief ≈ этому трудно поверить to express a belief ≈ выразить доверие кому-л., чему-л. to hold to a belief ≈ твердо держаться какого-л. убеждения to shake one's belief ≈ поколебать чье-л. доверие to give up (relinquish) one's belief ≈ перестать доверять кому-л. Basic/doctrinaire belief ≈ основное убеждение erroneous/false/mistaken belief ≈ ошибочное убеждение firm/strong/unshakable belief ≈ твердое убеждение, непоколебимая вера popular/prevalent belief ≈ широко распространенное убеждение unpopular belief ≈ непопулярное мнение, нераспространенное мнение Nothing will shake his belief in ghosts. ≈ Ничто не заставит его отказаться верить в привидения. It is their firm belief that the earth is flat. ≈ Они твердо убеждены, что земля плоская. in the belief that... ≈ с надеждой на то, что... beyond belief
    2) мнение, убеждение to the best of my belief ≈ насколько мне известно Syn: opinion
    3) вера, верование
    вера, доверие;
    beyond * невероятно, немыслимо;
    - hard of * недоверчивый;
    - light of * легковерный;
    - unworthy of * не заслуживающий доверия;
    - it staggers * трудно поверить;
    - I haven't much * in his honesty я не слишком верю в его честность вера, убеждение;
    - a man of strong *s глубоко убежденный человек;
    - he has a strong * in all-round education он глубоко убежден в необходимости всестороннего образования (религия) вера, верование;
    - the Belief символ веры, кредо;
    - heathen *s языческие верования;
    - strange *s странные поверья;
    - superstitious *s суеверия, приметы;
    - * in God вера в бога;
    - the *s of the Christian Church вероучения христианской церкви (разговорное) мнение, убеждение;
    понимание;
    - wrong * неправильное мнение;
    заблуждение;
    - it is my * that... по-моему, по моему мнению;
    - to the best of my * насколько я понимаю, насколько мне известно;
    - in the wrong * that... исходя из неправильного представления,что...;
    ошибочно думая, что...
    belief вера, мнение ~ вера;
    доверие (in) ;
    beyond belief невероятно;
    it staggers belief этому трудно поверить ~ верование ~ доверие ~ доверительный ~ убеждение, мнение;
    to the best of my belief насколько мне известно
    ~ вера;
    доверие (in) ;
    beyond belief невероятно;
    it staggers belief этому трудно поверить beyond: ~ belief невероятно;
    beyond compare вне всякого сравнения, beyond doubt бесспорно;
    beyond hope безнадежно
    ~ вера;
    доверие (in) ;
    beyond belief невероятно;
    it staggers belief этому трудно поверить
    ~ убеждение, мнение;
    to the best of my belief насколько мне известно best: to the ~ of my belief насколько мне известно;
    the best is the enemy of the good посл. лучшее - враг хорошего

    Большой англо-русский и русско-английский словарь > belief

  • 33 belief

    [bıʹli:f] n
    1. вера, доверие

    beyond /past/ belief - невероятно, немыслимо

    2. 1) вера, убеждение

    a man of strong beliefs - глубоко убеждённый /идейный/ человек

    he has a strong belief in all-round education - он глубоко убеждён в необходимости всестороннего образования

    2) рел. вера, верование

    the Belief - символ веры, кредо

    superstitious beliefs - суеверия, приметы

    belief in God [afterlife] - вера в бога [загробную жизнь]

    the beliefs of the Christian Church - вероучения /догмы/ христианской церкви

    3. разг. мнение, убеждение; понимание

    wrong belief - неправильное мнение, заблуждение

    it is my belief that... - по-моему, по моему мнению /убеждению/

    to the best of my belief - насколько я понимаю, насколько мне известно

    in the wrong belief that... - исходя из неправильного представления, что...; ошибочно думая, что...

    НБАРС > belief

  • 34 무종교자

    n. atheist, one who believes that God does not exist; heathen, idolater, pagan (one who is not a Christian, Jew or Muslim)

    Korean-English dictionary > 무종교자

  • 35 GOÐI

    m. heathen priest; chief (in Iceland during the republic).
    * * *
    a, m. [Ulf, renders ἱερεύς by gudja (ufar-gudja, ahumista-gudja, etc.), ἱερατεία by gudjinassus, ἱερατεύειν by gudjinôn; an Icel. gyði, gen. gyðja, would answer better to the Goth. form, but it never occurs, except that the fem. gyðja = goddess and priestess points not to goði, but to a masc. with a suppressed final i, gyði; a word coting occurs in O. H. G. glossaries, prob. meaning the same; and the form guþi twice occurs on Danish-Runic stones in Nura-guþi and Saulva-guþi, explained as goði by P. G. Thorsen, Danske Runem.; (Rafn’s explanation and reading of Nura-guþi qs. norðr á Gauði, is scarcely right): with this exception this word is nowhere recorded till it appears in Icel., where it got a wide historical bearing]:—prop. a priest, sacerdos, and hence a liege-lord or chief of the Icel. Commonwealth.
    A. HISTORICAL REMARKS.—The Norse chiefs who settled in Icel., finding the country uninhabited, solemnly took possession of the land (land-nám, q. v.); and in order to found a community they built a temple, and called themselves by the name of goði or hof-goði, ‘temple-priest;’ and thus the temple became the nucleus of the new community, which was called goðorð, n.:—hence hof-goði, temple-priest, and höfðingi, chief, became synonymous, vide Eb. passim. Many independent goðar and goðorð sprang up all through the country, until about the year 930 the alþingi (q. v.) was erected, where all the petty sovereign chiefs (goðar) entered into a kind of league, and laid the foundation of a general government for the whole island. In 964 A. D. the constitution was finally settled, the number of goðorð being fixed at three in each þing ( shire), and three þing in each of the three other quarters, (but four in the north); thus the number of goðar came to be nominally thirty-nine, really thirty-six, as the four in the north were only reckoned as three, vide Íb. ch. 5. On the introduction of Christianity the goðar lost their priestly character, but kept the name; and the new bishops obtained seats in the Lögrétta (vide biskup). About the year 1004 there were created new goðar (and goðorð), who had to elect judges to the Fifth Court, but they had no seats in the Lögrétta, and since that time the law distinguishes between forn ( old) and ný ( new) goðorð;—in Glúm. ch. 1 the word forn is an anachronism. It is curious that, especially in the 12th century, the goðar used to take the lesser Orders from political reasons, in order to resist the Romish clergy, who claimed the right of forbidding laymen to be lords of churches or to deal with church matters; thus the great chief Jón Loptsson was a sub-deacon; at last, about 1185, the archbishop of Norway forbade the bishops of Icel. to ordain any holder of a goðorð, unless they first gave up the goðorð, fyrir því bjóðum vér biskupum at vígja eigi þá menn er goðorð hafa, D. I. i. 291. In the middle of the 13th century the king of Norway induced the goðar to hand their power over to him, and thus the union with Norway was finally brought about in the year 1262; since that time, by the introduction of new codes (1272 and 1281), the name and dignity of goðar and goðorð disappeared altogether, so that the name begins and ends with the Commonwealth.
    B. DUTIES.—In the alþingi the goðar were invested with the Lögrettu-skipan (q. v.), that is to say, they composed the Lögrétta (the Legislative consisting of forty-eight members—on the irregularity of the number vide Íb. ch. 5), and were the lawgivers of the country; secondly, they had the dómnefna (q. v.), or right of naming the men who were to sit in the courts, vide dómr:—as to their duties in the quarter-parliaments (vár-þing) vide Grág. Þ. Þ. and the Sagas. The authority of the goðar over their liegemen at home was in olden times somewhat patriarchal, vide e. g. the curious passage in Hænsaþ. S. ch. 2; though no section of law relating to this interesting part of the old history is on record, we can glean much information from the Sagas. It is to be borne in mind that the goðar of the Saga time (10th century) and those of the Grágás and Sturlunga time (12th and 13th centuries) were very different; the former were a kind of sovereign chiefs, who of free will entered into a league; the latter had become officials, who for neglecting their duties in parliament might be fined, and even forfeit the goðorð to their liegemen, vide Grág. Þ. Þ. Neither þing (q. v.) nor goðorð was ever strictly geographical (such is the opinion of Konrad Maurer), but changed from time to time; the very word goðorð is defined as ‘power’ (veldi), and was not subject to the payment of tithe, K. Þ. K. 142. The goðorð could be parcelled out by inheritance or by sale; or they might, as was the case in the latter years of the Commonwealth, accumulate in one hand, vide esp. Sturl. passim, and Grág. The liegemen (þingmenn) were fully free to change their lords (ganga í lög með goða, ganga ór lögum); every franklin (þingmaðr) had in parliament to declare his þingfesti, i. e. to name his liegeship, and say to what goði and þing he belonged, and the goði had to acknowledge him; so that a powerful or skilful chief might have liegemen scattered all over the country. But the nomination to the courts and the right of sitting in the legislative body were always bound to the old names, as fixed by the settlement of the year 964; and any one who sought the name or influence of a goði had first (by purchase, inheritance, or otherwise) to become possessor of a share of one of the old traditionary goðorð; see the interesting chapter in Nj. The three goðar in one þing ( shire) were called sam-goða, joint-goðar; for the sense of allsherjar-goði vide p. 17.
    C. NAMES.—Sometimes a chief’s name referred to the god whom he especially worshipped, as Freys-Goði, Hrafn., Gísl., whence Freys-gyðlingar, q. v.; (the ör-goði is dubious); more frequently the name referred to the liegemen or county, e. g. Ljósvetninga-Goði, Tungu-Goði, etc.; but in the Saga time, goði was often added to the name almost as a cognomen, and with some, as Snorri, it became a part of their name (as Cato Censor in Latin); hann varðveitti þá hof, var hann þá kallaðr Snorri Goði, Eb. 42; seg, at sá sendi, er meiri vin var húsfreyjunnar at Fróðá en Goðans at Helgafelli, 332. Names on record in the Sagas:—men living from A. D. 874 to 964, Hallsteinn Goði, Landn., Eb.; Sturla Goði, Landn. 65; Jörundr Goði and Hróarr Tungu-Goði, id.; Ljótólfr Goði, Sd.; Hrafnkell Freys-Goði, Hrafn.; Oddr Tungu-Goði, Landn.; Þormóðr Karnár-Goði, Vd.; Áskell Goði, Rd.; Úlfr Ör-goði, Landn.; Grímkell Goði, Harð. S.; Þorgrímr Freys-goði, Gísl. 100, 110:—964 to 1030, Arnkell Goði, Landn., Eb.; Þorgrímr Goði, Eb.; Geirr Goði, Landn., Nj.; Runólfr Goði, id.; Þóroddr Goði, Kristni S.; Þormóðr Allsherjar-Goði, Landn.; Þorgeirr Goði, or Ljósvetninga-Goði, Nj., Landn.; (Þorkell Krafla) Vatnsdæla-Goði, Vd.; Helgi Hofgarða-Goði, Landn., Eb.; Snorri Hlíðarmanna-Goði, Lv.; Þórarinn Langdæla-Goði, Heiðarv. S.; and last, not least, Snorri Goði:—in the following period goði appears, though very rarely, as an appellative, e. g. Þormóðr Skeiðar-Goði (about 1100):—of the new goðar of 1004, Höskuldr Hvítaness-Goði, Nj.:—used ironically, Ingjaldr Sauðeyja-Goði, Ld.
    2. goðorð mentioned by name,—in the south, Allsherjar-goðorð, Landn. (App.) 336; Dalverja-goðorð, Sturl. ii. 48; Lundarmanna-goðorð, i. 223; Reykhyltinga-goðorð, 104, iii. 166, 169; Bryndæla-goðorð, Kjaln. S. 402: in the north, Ljósvetninga-goðorð, Lv. ch. 30; Möðruvellinga-goðorð, Bs. i. 488; Vatnsdæla-goðorð, Fs. 68; Fljótamanna-goðorð, Sturl. i. 138: in the west, Snorrunga-goðorð, 55; Jöklamanna-goðorð, iii. 166; Rauðmelinga-goðorð, Eb. 288; Reyknesinga-goðorð, Sturl. i. 9, 19; Þórsnesinga-goðorð, 198: the new godords of the Fifth Court, Laufæsinga-goðorð, Nj. 151; Melamanna-goðorð, id., Band., Sturl. i. 227. Passages in the Sagas and Laws referring to goðar and goðorð are very numerous, e. g. Íb. ch. 5, Nj. ch. 98, Grág., Lögréttu-þáttr, and Þ. Þ. passim, esp. ch. 1–5, 17, 35, 37, 39, 44, 58, 60, 61, Lv. ch. 4 (interesting), Vd. ch. 27, 41 (in fine), and 42, Vápn., Hrafn. ch. 2, Eb. ch. 10, 56, Sturl. iii. 98, 104, passim; for the accumulation of godords, see i. 227 (3, 22), Bs. i. 54; for the handing over the godords to the king of Norway, D. I. i; and esp. article 3 of the Sáttmáli, D. I. i. 631, 632. The godords were tithe-free, ef maðr á goðorð, ok þarf eigi þat til tíundar at telja, vald er þat en eigi fé:, K. Þ. K. 142.
    COMPDS: goðakviðr, goðalýrittr, goðaþáttr.
    II. = goð, i. e. good genius, in the Icel. game at dice called goða-tafl, with the formula, heima ræð eg goða minn bæði vel og lengi, … og kasta eg svo fyrir þig, cp. also ást-goði.

    Íslensk-ensk orðabók > GOÐI

  • 36 GRAMR

    I)
    a. wroth, angry (gramr e-m).
    (-s, -ir), m. king, warrior.
    * * *
    adj. [mid. H. G. gram; Dan. gram; gramr and grimmr (q. v.) are kindred words from a lost strong verb, grimman, gramm]:—wrath, esp. of the gods, in the heathen oath formula, sé mér goð holl ef ek satt segi, gröm ef ek lýg, whence the Christian, Guð sé mér hollr ef ek satt segi, gramr ef ek lýg, N. G. L. ii. 397, 398, (cp. the Engl. so help me God); goð gramt, Grág. i. 357: esp. in poetry, gramr er yðr Óðinn, Fas. i. 501; mér skyli Freyr gramr, Fs. 95; Dönum vóru goð gröm, Fms. vi. 385.
    II. gramir or gröm, n. pl. used as subst., fiends, demons; deili gröm við þik, Hkv. Hund. 1. 40; taki nú allir (allar MS.) gramir við honum! (a curse), Fs. 147; gramir munu taka þik, segir hann, er þú gengr til banans, Mork. 43; farþú nú, þars þik hafi allan gramir, Hbl. (fine); mik taki hár gálgi ok allir gramir ef ek lýg, Fas. i. 214; hence gramendr, f. pl., qs. grama hendr: farið ér í svá gramendr allir! Dropl. 23, (vide tröll, tröllendr); glama með grömum, Hm. 30.
    III. in poetry, gramr means a king, warrior, Edda 104, Hkr. i. 25, Lex. Poët.: name of a mythical sword, Edda.

    Íslensk-ensk orðabók > GRAMR

  • 37 hangi

    m. a body hanging on a gallows (hann settist undir hanga).
    * * *
    a, m. a law term, a body hanging on a gallows, Fms. v. 212: the mythol. phrase, sitja, setjask undir hanga, to sit under a gallows, of Odin, in order to acquire wisdom or knowledge of the future;—for this superstition see Yngl. S. ch. 7;—whence Odin is called hanga-guð, hanga-dróttinn, hanga-týr, the god or lord of the hanged, Edda 14, 49, Lex. Poët.; varðat ek fróðr und forsum | fór ek aldregi at göldrum | … nam ek eigi Yggjar feng und hanga, I became not wise under waterfalls, I never dealt in witchcraft, I did not get the share of Odin (i. e. the poetical gift) under the gallows, i. e. I am no adept in poetry, Jd. 3 (MS., left out in the printed edition). According to another and, as it seems, a truer and older myth, Odin himself was represented as hangi, hanging on the tree Ygg-drasil, and from the depths beneath taking up the hidden mystery of wisdom, Hm. 139; so it is possible that his nicknames refer to that; cp. also the curious tale of the blind tailor in Grimm’s Märchen, No. 107, which recalls to mind the heathen tale of the one-eyed Odin sitting under the gallows.

    Íslensk-ensk orðabók > hangi

  • 38 HÖLL

    * * *
    (-s, -ar), m. = hváll.
    * * *
    f., gen. hallar, often spelt hall without umlaut, Fb. i. 212, 1. 26, Fas. iii. 42, 87, Fms. viii. 191, v. l.; as also rhymed so in poets, e. g. Geisli 11; [A. S. heal, gen. healle; Engl. hall; Hel. halla; but not found in old and mid. H. G., the mod. Germ. halle being a borrowed word, Grimm’s Gr. iii. 427]:—a hall, but in the Norse only of a king’s or earl’s hall, whereas a private dwelling is called skáli, eldhús, q. v.; and thus ‘hall’ never could be used of an Icel. dwelling. In earlier times it seems to have had a more general sense, which remains in a verse of Kormak, Korm. 42:—in the mythology and old poems ‘hall’ is also used of the hall of gods, giants, Vþm., Hým., Lv.; Val-höll, Valhalla, the hall of the slain, of Odin, Gm., Edda: as also Guðs höll, God’s hall = the heaven, Geisli; dags höll, days’ hall, the sky; höll fjalla, mountain hall, the sky; lífs höll, life’s hall, the breast, Lex. Poët.:—in prose constantly, konungs-höll, a king’s hall, or hall simply, passim. For the building, structure, seats of a hall, see the Sagas passim, Fagrsk. ch. 219, 220, Hrólfs S. Kr. ch. 34, 40, Jómsv. S. ch. 5, 22, Völs. S. ch. 3, Hálfs S. ch. 12, Eg. S. ch. 8, Edda 2, 30–33, 82. As all heathen Scandinavian buildings were of timber, the hall of stone of Nj. ch. 6 is no doubt an anachronism.
    COMPDS: hallar-búnaðr, -búningr, m. the hangings of a hall, Fms. x. 235, xi. 16. hallar-dyrr, n. pl. hall-doors, Edda 2, Fas. i. 15, Al. 70. hallar-gólf, n. a hall-floor, Edda 31, Fms. iii. 188, vii. 157, Fas. i. 284. hallar-veggr, m. the wall of a hall, Fms. iv. 189, Sks. 709: Höll, name of an Icel. farm, Skáld H., whence Hallar-Steinn, a pr. name.

    Íslensk-ensk orðabók > HÖLL

  • 39 Mistil-teinn

    m. [O. H. G. mistil; Germ. mistel; A. S. mistel or mislel-tâ; Engl. mistletoe]:— the mistletoe or mistle-twig, the fatal twig by which Balder, the white sun-god, was slain, see Vsp. 36 sqq., and the legend in Edda 36, 37. After the death of Balder the Ragnarök (the last day of the heathen mythology) set in. Balder’s death was also symbolical of the victory of darkness over light, which comes every year at midwinter. The mistletoe in English households at Christmas time is, no doubt a relic of a rite lost in the remotest heathenism, for the fight of light and darkness at midwinter was a foreshadowing of the final overthrow in Ragnarök. The legend and the word are common to all Teutonic people of all ages.

    Íslensk-ensk orðabók > Mistil-teinn

  • 40 signa

    I)
    (að), v. to sink or slide down (honum þótti byrðrin þung signaði hón niðr á bakit).
    (að, or -da, -dr), v.
    1) in a heathen sense, to mark with the sign of Thor’s hammer, to dedicate, to a god (s. full Óðni, Þór);
    2) to sign with the cross, make the sign of the cross over (gengu þeir undir borð ok signdu mat sinn); s. sik, to cross oneself (on the forehead and breast);
    3) to bless; signaðr Ólafr, the blessed O.
    * * *
    að, [siga, síga], to glide down; hann hafði band fjrir augum, ok hafði signat nokkut frá augunum, Bret. 90.

    Íslensk-ensk orðabók > signa

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