the+one+about+whom

1 to announce.

hoy anuncian los resultados the results are announced today

Ella anunció su boda ayer She announce her wedding yesterday.

Ella anunció su candidatura She announced her candidacy.

2 to advertise.

3 to herald.

esas nubes anuncian tormenta by the look of those clouds, it's going to rain

* * *

Conjugation model [ CAMBIAR], like cambiar

► verbo transitivo

1 (avisar) to announce, make public

2 (hacer publicidad) to advertise

► verbo pronominal anunciarse

1 to put an advert (en, in)

* * *

1) to advertise

2) announce

* * *

1. VT

1) (=hacer público) to announce

2) (=convocar) to call

3) (Com) to advertise

4) (=augurar)

5) frm [a una visita] to announce

anunciarse

* * *

verbo transitivo

1)

a) <noticia/decisión> to announce, make... public; <lluvias/tormentas> to forecast

b) (frml) < persona> to announce

2) señal/indicio to herald (frml), to announce

3) < producto> to advertise, promote

anunciarse v pron

a) ( prometer ser) (+ compl)

b) (refl) (frml) persona

* * *

= advertise [advertize, -USA], announce, foreshadow, herald, make + announcement, post, publicise [publicize, -USA], tout, bill.

Ex. A trailer is a short motion picture film consisting of selected scenes from a film to be shown at a future date, used to advertise that film.

Ex. Some revisions have already been announced.

Ex. While in Uganda he authored the Markerere Institute list of subject headings, which foreshadowed his later work at the Hennepin County Library, which he joined in 1971.

Ex. The appearance of a term in a title does not necessarily herald the treatment of the topic at any length in the body of the text.

Ex. A librarian made the announcement that he had in mind that the Library of Congress and about 13 other ARL (Association of Research Libraries) libraries do all of the cataloging for the country.

Ex. A broadside is a separately published piece of paper, printed on one side only and intended to be read unfolded; usually intended to be posted, publicly distributed, or sold, e.g. proclamations, handbills, ballad-sheets, news-sheets.

Ex. A variety of extension activities, such as book clubs, competitions and quizzes also help to publicize the stock and the work of the library.

Ex. And may I say parenthetically that two publishers out of the enormous number that are so often touted as belonging to the CIP program are now printing their own homemade and superior cataloging in publication data.

Ex. What was billed a short time ago as the largest merger in the history of publishing, between Reed Elsevier and Wolters Kluwer, collapsed in 1998.

----

* anunciar a bombo y platillo = trumpet.

* anunciar a los cuatro vientos = shout + Nombre + from the rooftops, trumpet.

* cuya fecha se anunciará más adelante = at a time to be announced later.

* pendiente de anunciarse = yet to be announced.

* se anunciará = to be announced.

* * *

verbo transitivo

1)

a) <noticia/decisión> to announce, make... public; <lluvias/tormentas> to forecast

b) (frml) < persona> to announce

2) señal/indicio to herald (frml), to announce

3) < producto> to advertise, promote

anunciarse v pron

a) ( prometer ser) (+ compl)

b) (refl) (frml) persona

* * *

* * *

anunciar [A1 ]

1 ‹noticia/decisión› to announce, make … public; ‹lluvias/tormentas› to forecast

nos anunció su decisión he informed us of o told us of his decision, he announced his decision to us

anunció su compromiso matrimonial he announced his engagement

el acto está anunciado para esta tarde the ceremony is due to take place this afternoon

2 ( frml); ‹persona› to announce

¿a quién tengo el gusto de anunciar? whom do I have the pleasure of announcing? ( frml), what name should I say?

B «señal/indicio» to herald ( frml), to announce

el tintineo de llaves que anunciaba su llegada the jingling of keys which announced his arrival

ese cielo gris anuncia tormenta that gray sky heralds o presages a storm ( liter), that gray sky means there is a storm coming

C ‹producto› to advertise, promote

1 (prometer ser) (+ compl):

la temporada de ópera se anuncia interesante the opera season promises to be interesting

el fin de semana se anuncia lluvioso the weekend looks like being wet, it looks as if the weekend will be wet

2 ( refl) ( frml)

«persona»: sírvase anunciarse en recepción ( frml); kindly report to reception ( frml)

siempre se anunciaba dando un timbrazo largo he always announced his arrival by giving a long ring on the doorbell

* * *

a) ‹noticia/decisión› to announce, make … public;

b) (frml) ‹ persona› to announce

c) ‹ producto› to advertise, promote

* * *

♦ vt

1. [notificar] to announce;

hoy anuncian los resultados the results are announced today;

me anunció su llegada por teléfono he phoned to tell me that he would be coming;

anunció que no podría venir she told us she wouldn't be able to come

2. [hacer publicidad de] to advertise

3. [presagiar] to herald;

esas nubes anuncian tormenta by the look of those clouds, there's a storm on the way;

los primeros brotes anunciaban la primavera the first shoots heralded the spring

♦ See also the pronominal verb anunciarse

* * *

1 announce

2 COM advertise

* * *

anunciar vt

1) : to announce

2) : to advertise

* * *

anunciar vb

1. (noticia) to announce

2. (producto) to advertise

"1. remark; word. 2. expression, utterance, statement. 3. empty words, hot air, nothing but talk. 4. conversation, talk. 5. the subject of a conversation. 6. What nonsense!/That´s bull! -ı ağzında gevelemek to talk around the subject; not to come out with what´s on one´s mind. -ı ağzından kaçırmak to let something slip, say something inadvertently, let the cat out of the bag. -ı ağzında kalmak to be unable to finish what one was saying; (for someone) suddenly to go silent. - altında kalmamak to give as good as one gets (in an argument). -ı ağzına tıkamak /ın/ to shut (someone) up. - anlamaz 1. thickheaded; stupid. 2. obstinate, muleheaded. - anlatmak /a/ to try to bring (someone) round (to one´s own point of view), try to make (someone) understand something. - aramızda.... colloq. This is just between you and me./Let´s keep this to ourselves./Entre nous. - atmak 1. /a/ to make a rude remark about (someone) within his hearing. 2. /a/ to make an improper innuendo or suggestion to (a woman one doesn´t know), proposition. 3. to have a chat. -ını/ -ınızı balla kestim. colloq. Excuse me for interrupting you. -ını bilmek to think before one opens one´s mouth, be careful about what one says. -a boğmak /ı/ to drown (a topic) in a flood of words. -ı çevirmek/değiştirmek to change the subject. - çıkmak for a rumor to start going around. -ı çiğnemek to beat around the bush. -a dalmak to become lost in conversation. - değil. colloq. It´s serious./This isn´t just idle talk. - dinlemek to heed what one is told; to act on someone´s advice. - dokundurmak /a/ to make wisecracks (about), make barbed remarks (about). - düşmemek /a/ 1. for there to be no need for (someone) to talk. 2. (for someone) not to get a chance to speak. - etmek 1. /ı/ to gossip about (something). 2. /la/ to talk (with), chat (with). -ını etmek /ın/ to talk about (something). -ın gümrüğünü vermek slang to start yakking again; to keep on yakking. - işitmek to get a dressing down. - kaldıramamak not to be able to take a joke, not to be able to take it. - kıtlığında asmalar budayayım. colloq. You´re talking nonsense! - körüğü windbag (person). - lafı açar. colloq. One topic leads to another. -ı mı olur? colloq. Don´t mention it!/It´s a pleasure! (said to someone for whom one has done or wishes to do a favor). - ola. colloq. What hogwash!/It´s just so much hot air! - olur. colloq. There´ll be gossip./It´ll set tongues wagging. - olsun diye (saying something) just to make conversation, merely for the sake of saying it. -la peynir gemisi yürümez. proverb Mere talk won´t get anything done. - söyledi balkabağı. colloq. You´re full of bull! -ını şaşırmak to be at a loss for words. - taşımak to retail gossip. -a tutmak /ı/ to engage (someone) in conversation (thus causing him to stop what he´d been doing). -ı uzatmak to take a long time explaining something. - ü güzaf see lafügüzaf. - yetiştirmek 1. to reply quickly and in kind, promptly to give as good as one gets. 2. /a/ (for a child) to talk back to, sass (an older person). - yok. /a/ colloq. There´s nothing wrong with...."

1 protest.

2 outcry.

3 promise, oath, vow, adjuration.

3^rd person singular (él/ella/ello) present indicative of spanish verb: protestar.

2^nd person singular (tú) Imperative of Spanish verb: protestar.

* * *

► nombre femenino

1 protest

■ han elevado su protesta al ministerio they have registered their protest with the ministry

2 DERECHO objection

■ protesta admitida objection sustained

■ no se admite la protesta objection overruled

\

en protesta por in protest against, as a protest against

movimiento de protesta protest movement

* * *

* * *

1) (=queja) protest

2) frm (=declaración) protestation

* * *

1)

a) ( queja) protest

b) ( manifestación) demonstration, protest march (o rally etc)

2) (Méx) ( promesa) promise; ( juramento) oath

* * *

= cry, protestation, protest, uproar, contestation, cri de coeur.

Ex. The cry is often heard that it is impossible to put nonbook materials on open shelves because they will be stolen.

Ex. In spite of their protestations to the contrary, most bosses prefer subordinates whom they get along with, who cause them no anxiety, who quietly accept their decisions, who praise them.

Ex. From 1982 however economy measures were introduced and the libraries adjusted to this under protest.

Ex. The film tells of the uproar the librarian created when he extended an invitation to an advocate of theories on black inferiority to address a high school assembly.

Ex. These relations are constructed through negotiations and contestations that cannot be easily divorced from cultural context.

Ex. It is a cri de coeur on behalf of the oppressed people of Palestine.

----

* canción de protesta = protest song.

* canción protesta = protest song.

* en señal de protesta = in protest.

* hacer una protesta = make + protest.

* lanzar gritos de protesta = cry of protest + go up.

* protesta clamorosa = outcry.

* protesta generalizada = public outcry.

* protesta + no hacerse esperar = cry + ring out.

* protesta pacífica = peaceful protest, peaceful protest.

* protesta popular = street protest.

* protesta pública = public protest.

* provocar una protesta = call forth + protest.

* * *

1)

a) ( queja) protest

b) ( manifestación) demonstration, protest march (o rally etc)

2) (Méx) ( promesa) promise; ( juramento) oath

* * *

* * *

1 (queja) protest

acallaron la protesta they silenced the protest

hacer una protesta to make o lodge a protest

una campaña de protesta a protest campaign

no acudió a la reunión en señal de protesta she did not attend the meeting in protest

hizo protestas de su inocencia he protested his innocence ( frml)

bajo protesta under protest

2 (manifestación) demonstration, protest march ( o rally etc)

B ( Méx) (promesa) promise; (juramento) oath

cumplieron con su protesta they kept their promise o word

le tomaron la protesta al nuevo presidente the new president was sworn in

rendir protesta to take an oath

bajo protesta under oath

C ( Fin) protesto

* * *

3ª persona singular (él/ella/usted) presente indicativo

2ª persona singular (tú) imperativo

a) ( queja) protest;

◊ en señal de protesta in protest

b) ( manifestación) demonstration, protest march (o rally etc)

a) ( promesa) promise;

◊ cumplieron con su protesta they kept their promise o word

b) See Also→

◊ juramento

a) ( mostrar desacuerdo) to protest;

b) ( quejarse) to complain;

* * *

protesta nf

1. [queja] protest;

se manifestaron en protesta por la realización de pruebas nucleares they demonstrated in protest at the nuclear tests;

bajo protesta under protest;

en señal de protesta in protest

2. [manifestación] protest

3. Der objection;

se admite la protesta objection sustained;

protesta denegada objection overruled

4. Méx [promesa] oath

* * *

1 protest

2 Méx

promesa promise;

cumplir con su protesta keep one’s promise

* * *

protesta nf

1) : protest

2) Mex : promise, oath

* * *

protesta n protest

1 timid, shy, fearful, bashful.

2 shy, bashful.

* * *

► adjetivo

1 shy, timid

2 figurado (intento etc) half-hearted

* * *

* * *

ADJ shy, timid

* * *

- da adjetivo ( retraído) shy; (falto de decisión, coraje) timid

* * *

= timid, shy [shier/shyer -comp., shiest/shyest -sup.], self-conscious, coy, tongue-tied, bashful, mousy [mousier -comp., mousiest -sup.], timorous.

Ex. We will not accomplish that by being timid or by giving our profession a fresh coat of paint.

Ex. One is the written word, letters to LC, and no one is particularly shy on that score nor should be.

Ex. The girls were wary, nervously self-conscious, quite unable to behave in a natural and relaxed way.

Ex. Although it is coy about admitting the fact it is only mentioned twice in the whole of the thirty pages of publicity material it is in effect a generalized and modernized Thesaurofacet: a facetted classification with a thesaurus structure forming an integral part.

Ex. The picture he presents is of an intelligent, well-meaning, but tongue-tied monarch, whom he dubs Louis the silent.

Ex. The book follows Philip's development from a bashful teenager to a more self-assured, but tortured, adult, and finally to a pathetic old man, who often suffered from long bouts of debilitating depression.

Ex. Sora fits the stereotypical description of a ' mousy girl' perfectly, from her appearance to her personality.

Ex. Even on his pet subject of mathematics, Wilson is a timorous exegete.

* * *

- da adjetivo ( retraído) shy; (falto de decisión, coraje) timid

* * *

* * *

(retraído) shy; (falto de decisión, coraje) timid

es muy tímido, no le gustan estas reuniones he's very shy, he doesn't like these meetings

no seas tímido, pregúntale don't be shy o timid, ask her

una sonrisa tímida a shy o timid smile

* * *

◊ -da adjetivo ( retraído) shy;

* * *

♦ adj

1. [vergonzoso] shy

2. [vacilante] timid

♦ nm,f

shy person;

ser un tímido to be shy

* * *

adj shy, timid

* * *

tímido, -da adj

: timid, shy

♦ tímidamente adv

* * *

tímido adj shy [comp. shier o shyer; superl. shiest o shyest]

1 bashful, timid, sheepish.

2 shameful, embarrassing, outrageous, scandalous.

* * *

► adjetivo

1 (acto) shameful, shocking

■ un asunto vergonzoso a shocking business

2 (persona) bashful, shy

* * *

1) shameful

2) shy

* * *

1) [persona] (=tímido) bashful, shy; (=modesto) modest

2) [acto] shameful, disgraceful

3)

* * *

- sa adjetivo

1) ( tímido) shy, bashful

2) <asunto/comportamiento> disgraceful, shameful

* * *

= shameful, shy [shier/shyer -comp., shiest/shyest -sup.], discreditable, self-conscious, disgusting, disgraceful, tongue-tied, embarrassing, bashful.

Ex. And what I'm trying to suggest is that there's something shameful about a profession that has allowed this kind of blatant and rank ethnocentrism, racism, chauvinism, the whole schmier, to persist this long.

Ex. One is the written word, letters to LC, and no one is particularly shy on that score nor should be.

Ex. It is at least arguable that the discreditable popular image is to some extent a reflection of his own self-image, and that the sad irony of the librarian is that people have come to accept him at his own valuation.

Ex. The girls were wary, nervously self-conscious, quite unable to behave in a natural and relaxed way.

Ex. I find it disgusting but I guess that's human nature.

Ex. He maintains that indexers are shamefully treated, their pay is disgraceful and they are almost never acknowledged in the book.

Ex. The picture he presents is of an intelligent, well-meaning, but tongue-tied monarch, whom he dubs Louis the silent.

Ex. This is highly embarrassing for the innocent reader and for the apologetic library staff.

Ex. The book follows Philip's development from a bashful teenager to a more self-assured, but tortured, adult, and finally to a pathetic old man, who often suffered from long bouts of debilitating depression.

----

* de un modo vergonzoso = shamefully.

* fracaso vergonzoso = embarrassing failure.

* * *

- sa adjetivo

1) ( tímido) shy, bashful

2) <asunto/comportamiento> disgraceful, shameful

* * *

* * *

A (tímido) shy, bashful

B (ignominioso) ‹asunto/comportamiento› disgraceful, shameful

es vergonzoso cómo trata a sus padres it's a disgrace o it's disgraceful o it's shameful the way he treats his parents

es un vergonzoso he's very shy o bashful

* * *

◊ -sa adjetivo

* * *

♦ adj

1. [deshonroso] shameful, disgraceful

2. [tímido] bashful

♦ nm,f

bashful person;

ser un vergonzoso to be bashful

* * *

1 disgraceful, shameful

2 ( tímido) shy

* * *

vergonzoso, -sa adj

1) : disgraceful, shameful

2) : bashful, shy

♦ vergonzosamente adv

* * *

vergonzoso adj disgraceful

   1) There Are Ideas That Have Their Own True and Immutable Nature

   And what I believe to be more important here is that I find in myself an infinity of ideas of certain things which cannot be assumed to be pure nothingness, even though they may have perhaps no existence outside of my thought. These things are not figments of my imagination, even though it is within my power to think of them or not to think of them; on the contrary, they have their own true and immutable natures. Thus, for example, when I imagine a triangle, even though there may perhaps be no such figure anywhere in the world outside of my thought, nor ever have been, nevertheless the figure cannot help having a certain determinate nature... or essence, which is immutable and eternal, which I have not invented and which does not in any way depend upon my mind. (Descartes, 1951, p. 61)

   2) Examine What Is within Our Reach

   Let us console ourselves for not knowing the possible connections between a spider and the rings of Saturn, and continue to examine what is within our reach. (Voltaire, 1961, p. 144)

   3) Modern Philosophy Starts with the Cartesian Catastrophe

   As modern physics started with the Newtonian revolution, so modern philosophy starts with what one might call the Cartesian Catastrophe. The catastrophe consisted in the splitting up of the world into the realms of matter and mind, and the identification of "mind" with conscious thinking. The result of this identification was the shallow rationalism of l'esprit Cartesien, and an impoverishment of psychology which it took three centuries to remedy even in part. (Koestler, 1964, p. 148)

   4) The Rightful Claims of Philosophy

   It has been made of late a reproach against natural philosophy that it has struck out on a path of its own, and has separated itself more and more widely from the other sciences which are united by common philological and historical studies. The opposition has, in fact, been long apparent, and seems to me to have grown up mainly under the influence of the Hegelian philosophy, or, at any rate, to have been brought out into more distinct relief by that philosophy.... The sole object of Kant's "Critical Philosophy" was to test the sources and the authority of our knowledge, and to fix a definite scope and standard for the researches of philosophy, as compared with other sciences.... [But Hegel's] "Philosophy of Identity" was bolder. It started with the hypothesis that not only spiritual phenomena, but even the actual world-nature, that is, and man-were the result of an act of thought on the part of a creative mind, similar, it was supposed, in kind to the human mind.... The philosophers accused the scientific men of narrowness; the scientific men retorted that the philosophers were crazy. And so it came about that men of science began to lay some stress on the banishment of all philosophic influences from their work; while some of them, including men of the greatest acuteness, went so far as to condemn philosophy altogether, not merely as useless, but as mischievous dreaming. Thus, it must be confessed, not only were the illegitimate pretensions of the Hegelian system to subordinate to itself all other studies rejected, but no regard was paid to the rightful claims of philosophy, that is, the criticism of the sources of cognition, and the definition of the functions of the intellect. (Helmholz, quoted in Dampier, 1966, pp. 291-292)

   5) The Philosophy of Philosophy

   Philosophy remains true to its classical tradition by renouncing it. (Habermas, 1972, p. 317)

   6) Philosophy Is a Field Which Has Certain Central Questions

   I have not attempted... to put forward any grand view of the nature of philosophy; nor do I have any such grand view to put forth if I would. It will be obvious that I do not agree with those who see philosophy as the history of "howlers" and progress in philosophy as the debunking of howlers. It will also be obvious that I do not agree with those who see philosophy as the enterprise of putting forward a priori truths about the world.... I see philosophy as a field which has certain central questions, for example, the relation between thought and reality.... It seems obvious that in dealing with these questions philosophers have formulated rival research programs, that they have put forward general hypotheses, and that philosophers within each major research program have modified their hypotheses by trial and error, even if they sometimes refuse to admit that that is what they are doing. To that extent philosophy is a "science." To argue about whether philosophy is a science in any more serious sense seems to me to be hardly a useful occupation.... It does not seem to me important to decide whether science is philosophy or philosophy is science as long as one has a conception of both that makes both essential to a responsible view of the world and of man's place in it. (Putnam, 1975, p. xvii)

   7) The Central Task of Philosophy

   What can philosophy contribute to solving the problem of the relation [of] mind to body? Twenty years ago, many English-speaking philosophers would have answered: "Nothing beyond an analysis of the various mental concepts." If we seek knowledge of things, they thought, it is to science that we must turn. Philosophy can only cast light upon our concepts of those things.

   This retreat from things to concepts was not undertaken lightly. Ever since the seventeenth century, the great intellectual fact of our culture has been the incredible expansion of knowledge both in the natural and in the rational sciences (mathematics, logic).

   The success of science created a crisis in philosophy. What was there for philosophy to do? Hume had already perceived the problem in some degree, and so surely did Kant, but it was not until the twentieth century, with the Vienna Circle and with Wittgenstein, that the difficulty began to weigh heavily. Wittgenstein took the view that philosophy could do no more than strive to undo the intellectual knots it itself had tied, so achieving intellectual release, and even a certain illumination, but no knowledge. A little later, and more optimistically, Ryle saw a positive, if reduced role, for philosophy in mapping the "logical geography" of our concepts: how they stood to each other and how they were to be analyzed....

   Since that time, however, philosophers in the "analytic" tradition have swung back from Wittgensteinian and even Rylean pessimism to a more traditional conception of the proper role and tasks of philosophy. Many analytic philosophers now would accept the view that the central task of philosophy is to give an account, or at least play a part in giving an account, of the most general nature of things and of man. (Armstrong, 1990, pp. 37-38)

   8) Philosophy's Evolving Engagement with Artificial Intelligence and Cognitive Science

   In the beginning, the nature of philosophy's engagement with artificial intelligence and cognitive science was clear enough. The new sciences of the mind were to provide the long-awaited vindication of the most potent dreams of naturalism and materialism. Mind would at last be located firmly within the natural order. We would see in detail how the most perplexing features of the mental realm could be supported by the operations of solely physical laws upon solely physical stuff. Mental causation (the power of, e.g., a belief to cause an action) would emerge as just another species of physical causation. Reasoning would be understood as a kind of automated theorem proving. And the key to both was to be the depiction of the brain as the implementation of multiple higher level programs whose task was to manipulate and transform symbols or representations: inner items with one foot in the physical (they were realized as brain states) and one in the mental (they were bearers of contents, and their physical gymnastics were cleverly designed to respect semantic relationships such as truth preservation). (A. Clark, 1996, p. 1)

   9) The Enduring Value of Philosophy

   Socrates of Athens famously declared that "the unexamined life is not worth living," and his motto aptly explains the impulse to philosophize. Taking nothing for granted, philosophy probes and questions the fundamental presuppositions of every area of human inquiry.... [P]art of the job of the philosopher is to keep at a certain critical distance from current doctrines, whether in the sciences or the arts, and to examine instead how the various elements in our world-view clash, or fit together. Some philosophers have tried to incorporate the results of these inquiries into a grand synoptic view of the nature of reality and our human relationship to it. Others have mistrusted system-building, and seen their primary role as one of clarifications, or the removal of obstacles along the road to truth. But all have shared the Socratic vision of using the human intellect to challenge comfortable preconceptions, insisting that every aspect of human theory and practice be subjected to continuing critical scrutiny....

   Philosophy is, of course, part of a continuing tradition, and there is much to be gained from seeing how that tradition originated and developed. But the principal object of studying the materials in this book is not to pay homage to past genius, but to enrich one's understanding of central problems that are as pressing today as they have always been-problems about knowledge, truth and reality, the nature of the mind, the basis of right action, and the best way to live. These questions help to mark out the territory of philosophy as an academic discipline, but in a wider sense they define the human predicament itself; they will surely continue to be with us for as long as humanity endures. (Cottingham, 1996, pp. xxi-xxii)

    10) The Distinction between Dionysian Man and Apollonian Man, between Art and Creativity and Reason and Self- Control

   In his study of ancient Greek culture, The Birth of Tragedy, Nietzsche drew what would become a famous distinction, between the Dionysian spirit, the untamed spirit of art and creativity, and the Apollonian, that of reason and self-control. The story of Greek civilization, and all civilizations, Nietzsche implied, was the gradual victory of Apollonian man, with his desire for control over nature and himself, over Dionysian man, who survives only in myth, poetry, music, and drama. Socrates and Plato had attacked the illusions of art as unreal, and had overturned the delicate cultural balance by valuing only man's critical, rational, and controlling consciousness while denigrating his vital life instincts as irrational and base. The result of this division is "Alexandrian man," the civilized and accomplished Greek citizen of the later ancient world, who is "equipped with the greatest forces of knowledge" but in whom the wellsprings of creativity have dried up. (Herman, 1997, pp. 95-96)

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.

(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.