not+sacred

or -AT or -T, a negative suffix to verbs, peculiar to Iceland and a part, at least, of Norway. Occurs frequently in old Icelandic poetry and laws, so as almost to form a complete negative voice. In the 1st pers. a personal pronoun k (g) = ek is inserted before the negative suffix, in the 2nd pers. a t or tt. As a rule the pron. as thus repeated; má-k-at-ek, non possum; sé-k-at-ek, non video; hef-k-at-ek, non habeo; skal-k-at-ek; vil-k-at-ek, nolo; mon-k-at-ek, non ero, etc.: 2nd pers. skal-t-at-tu; mon-t-at-tu; gaf-t-at-tu, non dabas: and after a long vowel a tt, mátt-at-tu, sátt-at-tu; so almost invariably in all monosyllabic verbal forms; but not so in bisyllabic ones, máttir-a-þú, non poteras: yet in some instances in the 1st pers. a pronominal g is inserted, e. g. bjargi-g-a-k, verbally servem ego non ego; höggvi-g-a-k, non cædam; stöðvi-g-a-k, quin sistam; vildi-g-a-k, nolui; hafði-g-a-k, non babui; mátti-g-a-k, non potui; görði-g-a-k, non feci: if the verb has gg as final radical consonants, they change into kk, e. g. þikk-at-ek = þigg-k-at-ek, nolo accipere. In the 3rd pers. a and at or t are used indifferently, t being particularly suffixed to bisyllabic verbal flexions ending in a vowel, in order to avoid an hiatus,—skal-at or skal-a, non erit; but skolo-t, non sunto: forms with an hiatus, however, occur,—bíti-a, non mordat; renni-a, ne currat; skríði-a, id.; leti-a, ne retardet; væri-a, ne esset; urðu-a, non erant; but bíti-t, renni-t, skríði-t, urðu-t are more current forms: v. Lex. Poët. The negative suffix is almost peculiar to indic., conj., and imperat. moods; the neg. infin. hardly occurs. Nothing analogous to this form is to be found in any South-Teutonic idiom; neither do there remain any traces of its having been used in Sweden or Denmark. A single exception is the Runic verse on a stone monument in Öland, an old Danish province, now Swedish, where however the inscriptions may proceed from a Norse or Icel. hand. The Runic inscriptions run thus, sa’r aigi flo, who did not fly, old Icel. ‘flo-at,’ Baut. 1169. Neither does it occur in any Norse prose monuments (laws): but its use may yet be inferred from its occurrence in Norse poets of the 10th century, e. g. the poets Eyvind and Thiodolf; some of which instances, however, may be due to their being transmitted through Icel. oral tradition. In Bragi Gamli (9th century) it occurs twice or thrice; in the Haustlöng four times, in Ynglingatal four times, in Hákonarmál once (all Norse poems of the 10th century). In Icel. the suffixed negation was in full force through the whole of the 10th century. A slight difference in idioms, however, may be observed: Völuspá, e. g., prefers the negation by né (using vas-at only once, verse 3). In the old Hávamal the suffix abounds (being used thirty-five times), see the verses 6, 10, 11, 18, 26, 29, 30, 34, 37–39, 49, 51, 52, 68, 74, 88, 113–115, 126–128, 130, 134, 136, 147, 149, 151, 153, 159. In Skírnismál, Harbarðsljóð, Lokasenna—all these poems probably composed by the same author, and not before the 10th century—about thirty times, viz. Hbl. 3, 4, 8, 14, 26, 35, 56; Skm. 5, 18, 22; Ls. 15, 16, 18, 25, 28, 30, 36, 42, 47, 49, 56, 60, 62. Egil (born circa 900, died circa 990) abounds in the use of the suffixed neg. (he most commonly avails himself of -at, -gi, or né): so, too, does Hallfred (born circa 968, died 1008), Einar Skálaglam in Vellekla (circa 940–995), and Thorarin in the Máhlíðingavísur (composed in the year 981); and in the few epigrams relating to the introduction of Christianity in Icel. (995–1000) there occur mon-k-að-ek, tek-k-at-ek, vil-k-at-ek, hlífði-t, mon-a, es-a; cp. the Kristni S. and Njala. From this time, however, its use becomes more rare. Sighvat (born circa 995, died 1040) still makes a frequent but not exclusive use of it. Subsequent poets use it now and then as an epic form, until it disappeared almost entirely in poetry at the middle or end of the 13th century. In the Sólarljóð there is not a single instance. The verses of some of our Sagas are probably later than the Sagas themselves; the greatest part of the Völsungakviður are scarcely older than the 11th century. In all these -at and conj. eigi are used indifferently. In prose the laws continued to employ the old forms long after they were abolished in common prose. The suffixed verbal negation was used,

α. in the delivering of the oath in the Icel. Courts, esp. the Fifth Court, instituted about the year 1004; and it seems to have been used through the whole of the Icel. Commonwealth (till the year 1272). The oath of the Fifth (High) Court, as preserved in the Grágás, runs in the 1st pers., hefka ek fé borit í dóm þenna til liðs mér um sök þessa, ok ek monka bjóða, hefka ek fundit, ok monka ek finna, hvárki til laga né ólaga, p. 79; and again p. 81, only different as to ek hefka, ek monka (new Ed.): 3rd pers., hefirat hann fé; borit í dóm þenna ok monat hann bjóða, ok hefirat hann fundit, ok monat hann tinna, 80, 81; cp. also 82, and Nj. l. c. ch. 145, where it is interesting to observe that the author confounds the ist and 3rd persons, a sign of decay in grammatical form.

β. the Speaker (lögsögumaðr), in publicly reciting and explaining the law, and speaking in the name of the law, from the Hill of Laws (lögberg), frequently employed the old form, esp. in the legal words of command es and skal (yet seldom in plur.): erat in the dictatorial phrases, erat skyldr (skylt), non esto obligatus; erat landeigandi skyldr, Grág. (Kb.) i. 17; erat hinn skyldr, 21; yngri maðr era skyldr at fasta, 35; enda erat honum þá skylt at …, 48; erat þat sakar spell, 127; era hinn þá skyldr at lýsa, 154; erat hann framar skyldr sakráða, 216; ok erat hann skyldr at ábyrgjask þat fé, 238; ok erat hann skyldr, id.; ok erat sakar aðili ella skyldr, ii. 74; erat hinn skyldr við at taka, 142; erat manni skylt at taka búfé, 143; enda erat heimting til fjár þess, 169; era hann þá skyldr at taka við í öðru fé nema hann vili, 209; ok erat þeim skylt at tíunda fé sitt, 211; ok erat hann skyldr at gjalda tíund af því, 212; erat kirkjudrottinn þá skyldr, 228; ef hann erat landeigandi, i. 136. Skalat: skalat maðr eiga fó óborit, i. 23; skalat homum þat verða optar en um siun, 55; skalat maðr ryðja við sjálfan sik, 62; skalat hann þat svá dvelja, 68; skalat hann til véfangs ganga, 71; skalat aðilja í stefnuvætti hafa, 127; ok skala hann gjalda fyrir þat, 135; ok skalat hann með sök fara, 171; enda skalat hann fleirum baugum bœta, 199; skalat hann skilja félagit, 240; skalat hann meiri skuld eiga en, ii. 4; skalat þeim meðan á brott skipta, 5; skalat hann lögvillr verða, svá, 34; skalat hon at heldr varðveita þat fé, 59; í skalat enn sami maðr þar lengr vera, 71; ok skala honum bæta þat, 79; skalat fyl telja, 89; skalat hann banna fiskför, 123; skalat hann lóga fé því á engi veg, 158; skalat drepa þá menn, 167; skalat svá skipta manneldi, 173; skalat maðr reiðast við fjórðungi vísu, 183. Plur.: skolut menn andvitni bera ok hér á þingi, i. 68; skolut mál hans standast, 71; skolut þeir færi til vefangs ganga en, 75, etc. etc. Other instances are rare: tekrat þar fé er eigi er til (a proverb), i. 9; ok um telrat þat til sakbóta, ok of telrat þá til sakbóta ( it does not count), 178; ef hann villat ( will not) lýsa sár sitt, 51; ok ræðrat hann öðrum mönnum á hendr þann úmaga, 248; ræðrat sá sínum ómögum á hendr, ii. 18; verðrat honum at sakarspelli and verðrat honum þat at s., i. 63; verðrat honum þat at sakarvörn, 149; kömrat hann öðru við, ii. 141; þarfat hann bíða til þess, i. 70; ok skilrat hann frá aðra aura, ii. 141, i. 136. Reflexive form: kömskat hann til heimtingar um þat fé, he loses the claim to the money, ii. 180, etc. All these instances are taken from the Kb. (Ed. 1853). Remarkable is also the ambiguity in the oath of Glum (see Sir Edm. Head, Viga-Glum, pp. 102, 103, note, I. c.), who, instead of the plain common formal oath—vask-at-ek þar, vák-at-ek þar, rauðk-at-ek þar odd ok egg—said, vask at þar, vák at þar, rauðk at þar. He inverted the sense by dropping the intermediate pronominal ek between the verb and þar, and pronouncing ‒ ‒́ instead of ‒́ ⏑. It further occurs in some few proverbs: varat af vöru, sleikði um þvöru, Fs. 159; veldrat sá er varir, Nj. 61 (now commonly ekki veldr sá er v., so in Grett.); erat héra at borgnara þótt hœna beri skjöld, Fms. vii. 116; era hlums vant kvað refr, dró hörpu á ísi, 19: also in some phrases, referred to as verba ipsissima from the heathen age—erat vinum líft Ingimundar, Fs. 39; erat sjá draumr minni, Ld. 128. Thorodd employs it twice or thrice: því at ek sékk-a þess meiri þörf, because í do not see any more reason for this, Skálda 167; kannka ek til þess meiri ráð en lítil, I do not know, id.; mona ( will not) mín móna ( my mammy) við mik göra verst hjóna, 163. In sacred translations of the 12th century it occurs now and then. In the Homilies and Dialogues of Gregory the Great: monatþu í því flóði verða, thou shalt not; esa þat undarligt þótt, it is not to be wondered at; hann máttia sofna, he could not sleep; moncaþ ek banna, I shall not mind, Greg. 51, 53; vasal kall heyrt á strætum, was not, Post. 645. 84; nú mona fríðir menn hér koma, Niðrst. 623. 7. In later writers as an archaism; a few times in the Al. (MS. A. M. 519), 3, 5, 6, 44, 108; and about as many times in the MS. Eirspennill (A. M. 47, fol.) [Etymon uncertain; that at is the right form may be inferred from the assimilation in at-tu, and the anastrophe in t, though the reason for the frequent dropping of the t is still unexplained. The coincidence with the Scottish dinna, canna is quite accidental.]

(-s, -ar), m.

1) ring, armlet (of gold or silver) worn on the wrist, esp. the sacred ring (stallahringr) on the altar in heathen temples, cf. baugeiðr;

2) in olden times, before minted gold or silver came into use, such rings were commonly used as a medium of payment; hence ‘baugr’ simply means money;

3) fine of varying amount for manslaughter, weregild;

4) gaff-hook?

5) in the phrase, eiga (kost) á baugi, to have a (single) chance left; ef sá væri á. baugi, if there were no other chance; þú munt eiga slíkan á baugi brátt, thou wilt soon have the very same chance or lot (viz. death);

6) the painted circle on a round shield.

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m. [the root bjúg—baug—bog; A. S. beág; O. H. G. pouc = armilla; lost in N. H. G. and in Engl.]

I. a ring, armlet, esp. in olden times to be worn on the wrist plain, without stones:

α. the sacred temple ring (stallahringr) on the altar in heathen temples; all oaths were’ to be made by laying the hand upon the temple ring; at sacrificial banquets it was to be dipped in the blood, and was to be worn by the priest at all meetings. The ring was either of gold or silver, open (mótlaus), its weight varying between two, three, and twenty ounces (the last is the reading of Eb. new Ed. p. 6, v. 1., the classical passages in the Sagas are—Eb. l. c. (and cp. 44), Glúm. 388, Landn. (Hb.) 258, Þórð. S. 94 (Ed. 1860); cp. also the note at the end of the new Ed. of Eb., referring to an interesting essay of the Norse Prof. Holmboe upon the matter, Christiania, A. D. 1864.

β. baugr is at present in Icel. used of a spiral ring without a stone (e. g. a wedding ring); the third finger is called baugfingr, transl. from Lat. digitus annuli, for the wearing of wedding rings is not in use in Icel. (unless as a Dan. imitation). Icel. also say einbaugr, tvibaugr, a single or double spiral ring.

II. metaph. in olden times, before minted gold or silver came into use, the metals were rolled up in spiral-formed rings, and pieces cut off and weighed were used as a medium of payment; hence, in old times, baugr simply means money, used in the poets in numberless compounds; hringum hreytti, hjó sundr baug, Rm. 35; cp. baugbroti, baugskyndir, baugskati, baughati, one who breaks, throws, hates gold, epithets of princes, etc., v. Lex. Poët. A. S. poetry abounds in epithets such as, beaggeafa, dator auri; the Heliand speaks of ‘vunden gold.’ In the law the payment of weregild is particularly called baugr, v. the compounds: baugatal is the Icel. section of law treating of the weregild, Grág. ii. 171–188; höfuôbaugr, lögbaugr ( a legal baug, lawful payment). In the Norse law vide esp. N. G. L. i. 74 sqq., 184 sqq.

2. the painted circle on the round shield (clypeus); á fornum skjöldum var títt at skrifa rönd þá er b. var kallaðr, ok er við þann baug skildir kendir, Edda 87, Eg. 699; often embellished with scenes from the mythical age. Some poems arc preserved or on record, describing such shields, two Berudrápur by Egil (bera, a shield), Haustlöng by Thjodolf, Ragnarsdrápa by Bragi Gamli (of the 9th and 10th centuries). Some of these poems were among the chief sources used by Snorri in composing the Edda. The shield is metaph. called baugr, Edda (Gl.)

3. a fish-hook; man eigi þú draga Leviathan á öngli eðr bora kiðr hans með baugi (very rare, if not an απ. λεγ.), Post. 686 C. 2.

4. the phrase, eiga (kost) á baugi, to have (a single) chance left; þótti þat vera et mesta hætturáð at berjast, en sá mun á baugi, ef eigi er sæzt, there will be no other chance unless we come to terms, Sturl. iii. 244; þú munt eiga slíkan á baugi brátt, thou wilt soon have the very same chance (viz. death), the turn will come to thee, Nj. 58; nú mun ek eiga þann á baugi, at …, there will be no other chance for me, than …, Orkn. 46; cp. einbeygðr kostr, dira necessitas, 58; kvaðst þá heldr vilja liggja hjá henni, ef sá væri á baugi, if there were no other chance, Fas. ii. 150. The explanation of this metaphor is doubtful, cp. Vkv. verses 5 and 7 (?), or is the metaphor taken from the weregild?

5. baugr also occurs in mod. usage in many compds, astron. and mathem., spor-baugr, the ecliptic; hádegisbaugr, a meridian.

COMPDS: baugabrot, baugamaðr, baugatal, baugshelgi.

(acc. helgan (heilagan), pl. helgir (heilagir), &c.), a.

1) holy;

2) inviolable, sacred.

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adj., usually contracted before a vowel, whereby the root vowel becomes short, thus helgan, helgir, helgum, helgar, and the definite helgi, helga; but also uncontractcd, esp. in mod. usage, heilagir, heilagan, heilögum, definite heilagi; [Ulf. seems not to have known the word, and renders αγιος etc. by veihs; so also in Dan. and Swed. local names, holy places and temples are marked by a prefixed or suffixed vi-, e. g. Vi-borg, Odens-e (= Óðins-vé): heilagr is derived in a metaph. sense from heill, whole, and is consequently not so old as the primitive vé, veihs; so A. S. hâlag; Engl. holy; Hel. hêlag; Germ. heilig; Dan. hellig; Swed. helig]:

I. holy in heathen usage, helgar kindir, holy beings, Vsp. I; hár baðmr heilagr, 19, v. l.; heilög goð, holy gods; ginnheilög goð, Vsp.; heilakt land, Gm. 4; heilög (grind) fyrir helgum dyrum, 22; heilög vötn, 29, Hkv. 2. 1; heilög fjöll (hélug?), Fm. 26; helgu fulli, the holy toast of Odin, i. e. song, poetry, Edda (in a verse); af helgu skutli, from the holy table, Haustl. 4; þat vatn er svá heilakt, at …, Edda 11; brunnr mjök heilagr, 10: in local names, þat fjall kallaði hann Helga-fell, Holy-fell, Eb. 10; at þeir görði lönd sín helgari en aðrar jarðir, 20; ok kallar þá jörð nú eigi helgari en aðra, 24:—heilagir fiskar (mod. heilag-fiski), a halibut, Dan. helle-flynder, Bs. i. 365.

2. as a law term (and this is no doubt the original sense of the word), inviolable, one whose person is sacred, who cannot be slain with impunity, esp. within certain boundaries; hann (fjörbaugs-maðr, q. v.) skal heilagr vera at þeim heimilum ok í örskots-helgi við á alla vega, etc., Grág. i. 89; hann er heilagr á þeirri götu ok í örskots-helgi við þá götu, 132; hann verðr eigi heilagr ef eigi var sagt til heimilis hans at féráns-dómi, ok eigi verðr hann heilagr ef eigi gelzk fé þat er þar skyldi gjaldask, 133; hann er jamheilagr á götu er hann ferr til skips, 90, vide Þ. Þ. ch. 33 sqq.; falla óheilagr, to fall unholy, to be slain as an outlaw for whom no weregild was to be paid, Grág. and Sagas passim, cp. the interesting passages in Landn. 5. ch. 4, Sturl. 1. ch. 14; frið-heilagr, ‘peace-holy,’ protected, a term for birds and animals protected by law; úheilagr, outlawed, exlex: closely akin are the above phrases, in which heilagr is used as an epithet of places, h. land, fjöll, etc.

II. eccl. holy, Lat. sanctus, Bs. passim, N. T., hymns, sermons, etc.; Heilagr Audi, the Holy Ghost; helgir dagar, holy days; halda heilagt, vide halda; helgir dómar, holy relics; but helgi-dómr, holidom, sanctuarium; heilög orð, holy words; helgir siðir, holy rites; helgar bækr, holy books; helgar tíðir, horae canonicae; helgir menn, saints of the Roman church; Heilagir = Άγιοι, i. e. Christians, N. T.

2. of special feasts, Helga Vika, the Holy Week, the week after Whitsuntide, Dipl. iii. to; Nóttin Helga, the Holy Night, cp. Germ. Weihnachten; Helgi Þórs-dagr, Holy Thursday, Fms. ix.

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   Government-sponsored inns similar to Spain's paradores. In 1942, Portugal initiated a system of state-run inns, pousadas, housed in restored, historic castles, convents, manor houses, palaces, and monasteries. By 2008, this system included more than forty pousadas or inns in every region of the country and in the Azores Islands. Recently, the government-owned system came under the management of Pestana Hotels, a private group. Such tourist habitations with reasonable nightly rates have been in high demand and feature antique, period furnishings and restaurants with Portuguese cuisine. Most are located in or near towns or cities with other historic places and sites. A source of information for travelers is the official website, at www.pousadas.pt.

    Name of Town in Portugal Name of Pousada

   Agueda Santo Antonio

   Alcácer Do Sal Dom Afonso II

   Alijo Baráo de Forrester

   Almeida Senhoras Das Neves

   Alvito Castelo De Alvito

   Amares Sta. Maria Do Bouro

   Arraiolos N. Sra. Da Assuncao

   Batalha Mestre De Domingues

   Beja São Francisco

   Bragança São Bartolomeu

   Caramulo São Jerónimo

   Condeixa-a-Nova Santa Cristina

   Crato Flor Da Rosa Elvas Santa Luzia Estremoz Rainha Santa Isabel Évora Loios

   Geres/Canicada São Bento Guimarães N. Sa. Da Oliveira Guimarães Santa Marinha Marao São Goncalo Manteigas São Lourenco Marvao Santa Maria Miranda Do Douro Santa Catarina Monsanto Monsanto Murtosa/Aveiro Ria Obidos Castelo Palmela Palmela

   Povoa Das Quartas Santa Barbara Queluz/Lisboa Dona Maria I Sagres Infante

   Sta. Clara-A-Velha Santa Clara

   Santiago Do Cacem Quinta Da Ortiga

   Santiago Do Cacem São Tiago

   S. Pedro/Castelo De Bode São Pedro

   São Bras De Alportel São Bras

   Serpa São Gens

   Setubal São Filipe

   Sousel São Miguel

   Torrao Vale Do Gaio

   Valenca Do Minho São Teotónio

   Viana Do Castelo Monte Santa Luzia

   V. Nova De Cerveira Dom Dinis

   Vila Vicosa Dom João IV

    Azores Islands

   Angra do Heroísmo (Terceira Island) Forte S. Sebastião Horta (Faial Island) Forte S. Cruz

    Presepio

   The history of displaying nativity scenes, portraying the birth of Christ in a manger, goes back in Catholic tradition at least to Christmas 1223, when Saint Francis of Assisi arranged a nativity scene with live figures in a town in Italy, but scholars confirm that this Christmas tradition in the arts is much older than the 13th century. Figurines depicting the Holy Family in nativity scenes were made of various materials, including wood, precious metals, and ceramics. In Portugal, an artistic tradition of making and displaying presepios in or near churches, chapels, and cathedrals reached its zenith in the arts in the 18th century during the long reign of King João V (1706-50). In the Baroque era, an artistic tradition that arrived somewhat late in Portugal, the most celebrated and talented of the nativity scene artists was the 18th-century Coimbra sculptor, Joaquim Machado de Castro (1751/2-1822), but there were other great artists in this field as well. The 18th century's most celebrated sculptor, Machado de Castro created the famous equestrian bronze statue of King José I, in Commerce Square, Lisbon. During the time of Machado de Castro's time, the ceramic nativity scene comprised of large figures and elaborate scenery became a cult, and many nativity scenes were made.

   Today, many of these historic artistic creations, with a strong basis in Christian tradition, can be viewed in various Portuguese museums, palaces, and churches. Some of the most famous larger nativity scenes, including those lovingly created by Machado de Castro of Coimbra, are found on display at Christmas and other times in the Estrela Basilica, the Palace of Necessidades, the Palace of Queluz, the Church of Madre de Deus, the Cathedral in Lisbon, and in other religious or museum buildings in Lisbon, Oporto, and other towns in Portugal. The ceramic nativity scene is not only sacred art but also evolved as folk and now tourist art, as Portuguese nativity scenes, with figures smaller than in the Baroque treasures on display of Machado de Castro, are for sale in a number of stores, as well as in some churches in Lisbon, Oporto, Estremoz, Évora, and other cities. The styles of the nativity scenes vary by region, by town, and by artist, and many include not only sacred figures of the story of the birth of Christ but also traditional, rural, folk figurines depicting Portuguese rural occupations from the 18th and 19th century, as well as figures from stories from the Bible. The ceramic materials of which these figures of varying sizes are made include variations of terracotta.

    See also Necessidades, Palace of and Queluz, National Palace of.