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Flax (also known as common flax or linseed) (binomial name: Linum usitatissimum) is a member of the genus LINUM in the family LINACEAE. It is native to the region extending from the eastern meditranian to India and was probably first domesticated in the fertile crescent, Flax was extensively cultivated in ancient Egypt. (NewZealand Flax is not related to flax, but was named after it as both plants are used to produce fibres.)
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What are 3 dangerous things Rahab did to help the Israelite spies?
Oh, dude, Rahab was a risk-taker, for sure. She hid the Israelite spies on her roof under stalks of flax, like a spy thriller in ancient times. Then she straight-up lied to the king's men, telling them the spies had already left the city. And finally, she helped the spies escape by lowering them down the city wall with a rope. Talk about a daring escape plan!
What are Patupaiarehe?
Patupaiarehe and ponaturiPatupaiareheIn Māori tradition patupaiarehe, also known as tūrehu and pakepakehā, were fairy-like creatures of the forests and mountain tops. Although they had some human attributes, patupaiarehe were regarded not as people but as supernatural beings (he iwi atua).They were seldom seen, and an air of mystery and secrecy still surrounds them. In most traditions, those who encountered patupaiarehe were able to understand their language. But in one account they were unintelligible.Physical featuresPatupaiarehe had light skin, and red or fair hair. Historian James Cowan was told that 'they were a lighter complexion than Maori; their hair was of a dull golden or reddish hue, urukehu, such as is sometimes seen in Maori of today.' Unlike Māori, they were never tattooed. Mohi Tūrei of Ngāti Porou described their skin as white, albino or the colour of red ochre. Their eye colour varied from light blue to black.There is still debate about their height. The Tūhoe tribe records that they were small, but others say they were similar in size to humans. Whanganui stories claim them to be giants, more than 2 metres tall.Where did they live?Patupaiarehe were generally found deep in the forests, or on mist-covered hilltops. In these isolated places they settled and built their homes, sometimes described as forts. In some stories their houses and pā were built from swirling mist. In others, they were made from kareao (supplejack vine). In the North Island they were said to live mainly in the Waikato-Waipā basin, the Cape Colville-Te Aroha range, the hills about Rotorua, the Urewera ranges and Wairoa districts, and the Waitākere ranges in the Auckland region.South Island traditions had them living mainly in the hills around Lyttelton Harbour, Akaroa and the Tākitimu range, and in the hills between the Arahura River and Lake Brunner.What kind of people were they?Patupaiarehe society was kinship-based, similar to Māori society. In 1894 Hoani Nahe, an elder of the Ngāti Maru people, recalled three sub-tribes of patupaiarehe: Ngāti Kura, Ngāti Korakorako, and Ngāti Tūrehu. Tahurangi, Whanawhana, and Nukupori were important chiefs. They were generally a closed group who shunned intruders, and were unfriendly to those who ventured into their midst. Patupaiarehe were hunters and gatherers, surviving on raw forest foods and sometimes fishing from the shores of the sea or a lake. Their canoes were made of kōrari (flax stalks). Cooked food was offensive or foul to them. In different traditions, albino birds and eels, red flax and red eels were considered their property, and trouble befell Māori who took any of these.Fearing the light, they were active mainly in the twilight hours and at night, or when the mist was heavy enough to shield them. They wore flax garments (pākērangi), dyed red, but also rough mats (pora or pūreke). They were also known for playing kōauau and pūtōrino (flutes).Naming mountainsThe Fairy Folk of Ngongotaha Mountain from Fairy Folk Tales of the Maori by the late James Cowan, published by Whitcombe & Tombs in 1930.My old Arawa friend Te Matahaere, one-time guerrilla soldier and bush-scout, lives in a very beautiful and romantic spot, the ancient ditched and parapeted village Weriweri, overlooking the soft blue expanse of Rotorua Lake. Weriweri pa was built by Matahaere's great ancestor Ihenga five centuries ago, and there within the entrenched lines the old warrior lives to-day, growing his potatoes and kumara and maize, enjoying the fruit and shade of his orchard trees; gazing out over the calm and lovely lake; crooning the love-chants of his youth and the songs of the fairy tribe with whom his forefather made friends in the dim and wonderful past.Yonder to the south of Weriweri, lifting steeply from the plain in fern-hung scarps, is the fairy mountain Ngongotaha, and about that peak of his forefather's Matehaere has many a curious story. His description of the fairy folk as handed down through the generations from Ihenga is the most circumstantial account of the Patu-paiarehe that I have yet heard from Maori lips.'Long ago,' said Te Matehaere, 'the summit of yon mountain Ngongotaha, the peaktop called Te Tuahu a te Atua (The Altar of the God) was the chief home of the fairy people of this country. The name of that tribe of Patu-paiarehe was Ngati-Rua, and the chiefs of that tribe in the days of my ancestor Ihenga were Tuehu, Te Rangitamai, Tongakohu, and Rotokohu. The people were very numerous; there were a thousand or perhaps more on Ngongotaha. They were an iwi atua (a god-like race, a people of supernatural powers). In appearance some of them were very much like the Maori people of to-day; others resembled the pakeha race. The colour of most of them was kiri puwhero (reddish skins), and their hair had the red or golden tinge which we call uru-kehu. Some had black eyes, some blue like fair-skinned Europeans. They were about the same height as ourselves. Some of their women were very beautiful, very fair of complexion, with shining fair hair. They wore chiefly the flax garments called pakerangi, dyed a red colour; they also wore the rough mats pora and pureke. In disposition they were peaceful; they were not a war-Ioving, angry people. Their food consisted of the products of the forest, and they also came down to this Lake Rotorua to catch inanga (whitebait). There was one curious characteristic of these Patu-paiarehe; they had a great dread of the steam that rose from cooked food. In the evenings, when the Maori people living at Te Raho-o-te-Rangipiere and other places near the fairy abodes opened their cooking-ovens, all the Patu-paiarehe retired to their houses immediately they saw the clouds of vapour rising, and shut themselves up; they were afraid of the mamaoa-the steam.'The Patu-paiarehe of Ngongotaha had no water supply close to their pa; the mountain is a very dry place, at any rate near the summit, the sacred Tuahu a te Atua. So the women had to come a long way to draw their supplies from a spring under the northern cliffs, near the side of the Kauae spur-the ancient sacred burial place of the Ngati-Whakaue tribe-whence they carried water up the mountain in taha (gourd calabashes). And there it was, upon the slopes of the fairy mountain, that my ancestor Ihenga met a woman of the Patu-paiarehe, when he first explored these parts nearly twenty generations ago.'When Ihenga came to the bank of the stream now called the Ngongotaha,' the old legend-keeper continued, 'he beheld a curl of smoke rising near the summit of the great mountain looming dark-blue above him. May-be the smoke he saw was but a fairy mist. He left his wife on the shore of the lake to await his return, and ascended the mountain to discover what people dwelt there. As he climbed he had to press his way through thick fern on the lower slopes of the mountain before he came to the forest. There was much new fern springing up, and the fine pollen from this entered his mouth and nostrils and produced an intense thirst. He looked for a spring of water or a stream whereat he might drink, but found none. He toiled upward, and when he came near the top of the peak he came all suddenly on the home of the Patu-paiarehe. He gazed marvelling on those strange people, whom he came to know well in after-time. He was able to converse with them for their language was very like his own. He asked for water, and a beautiful young woman gave him a drink out of a calabash. Hence the name which Ihenga afterwards gave to the mountain, a combination of the words ngongo, to drink-also the wooden mouth-piece of the drinking-vessel-and taha, a calabash. The fairy people pressed around him in great curiosity, touching him, feeling him all over and asking innumerable questions. At last he became alarmed, thinking perhaps that they might kill and eat him, and he turned and broke through them and fled down the mountainside. The Patu-paiarehe tribe chased him, but he far outstripped all of them except the young beauty who had given him the drink of water, She wished to catch the stranger and make him her husband. She cast away most of her garments in order to run the faster, and Ihenga, looking back as he raced down the rough mountain side, perceived that he would quickly be caught. He knew now that the uncanny people were Patu-paiarehe and he knew also that if once the athletic fairy lady seized him and laid her spell upon him he would never see his Maori wife again.'In that moment he bethought him of a trick to stay the pursuit. He carried attached to his girdle a small putea or satchel, containing some kokowai, red ochre mixed with shark oil, which he used on occasions for painting his body. He opened this as he ran and smeared himself with it. Now, the fairy folk are very dainty in some ways, as compared with the Maoris. The haunga or odour of the shark-oil so disgusted the young woman that she stopped and gave up the chase, and Ihenga rejoined his wife on the beach of the lake and told of his strange adventure.'But later Ihenga became friendly with the Patu-paiarehe, and dwelt quite near to them in his pa Whakaeke-tahuna, on the Waiteti stream, near the northern base of the fairy mountain; it is not far from the sacred stream to which you and I once went to see Ihenga's axe-polishing stone, the tapu Wai-oro-toki brook of which no man may drink and live.'In another story the mountain Mauao, in Tauranga, was rejected by the beautiful mountain Pūwhenua. The lovelorn mountain asked his patupaiarehe friends to drag him to the sea. As they did so, the dawn rose, forcing them to flee. Stranded at the water's edge, the mountain became known as Mauao ('caught at dawn').PonaturiPonaturi are sometimes described as sea fairies. They had red hair and white skin, and fingers with long, evil claws. They spent their days under the sea, only coming onto land at night. Like the patupaiarehe they feared sunlight and fire. One tradition tells of Tāwhaki taking revenge on the ponaturi for killing his father. He tricked them into staying in his house after dawn. Then he and his brother opened the doors and windows to let light flood into the house, in order to kill their captives.Source: Martin Wikaira. 'Patupaiarehe', Te Ara - the Encyclopedia of New Zealand, updated 21-Sep-2007URL: http://www.TeAra.govt.nz/TheBush/UnderstandingTheNaturalWorld/Patupaiarehe/en
What do Muslims prayers sound like?
)We have reached the topic of prayer. It has been related from the Prophet (s.a.w.), "Prayer is the buttress of religion. If it is accepted, by Allah, the Most High, every other good deed by the faithful is accepted. And if it is rejected, every other good deed is rejected".Prayer is an audience with the Creator, convened at prescribed daily times. Allah has outlined the times at which prayers are said and the manner which they must be conducted. During this audience you be fully absorbed in the experience. You talk to Him and invoke His Mercy. You come out of this encounter with clear conscience and serene heart. It is quite natural that you may feel the presence of Allah while you say your prayer.It is no wonder that Imam Ali (a.s.) used to remove the arrows embedded in his body in battle while fully engrossed in the spirit of worship, for it used to help him take his mind away from pain.When Imam, Zainul Aabideen (a.s.) used to do wudhu his face would turn pale. And when members of his family asked why he looked so haggard, his reply was, "Don't you know in whose presence I am going to be?". When he started prayer, it sent shivers down his spine. And when asked why he was shivering, he replied, "I want to have audience with my Lord and implore Him. That is why I tremble".The story of Imam al-Kadhim's (a.s.) worship is a model for all devout Muslims. When the Caliph Harun ar-Rashid ordered him to be imprisoned in his dungeons, the Imam passed most of his time in worship, giving thanks to Allah for answering his prayer and availing himself of that golden opportunity.Above all, payer is a manifestation of inner feeling that we all belong to Allah, the Most High, who has overall control over everything. And when you utter the phrase, "Allahu Akbar" at the start of every prayer, all material things should become insignificant because you are in the presence of the Lord of the universe who controls every aspect of it. He is greater than everything. As you recite the Chapter of "al-Fatiha", you say, "You do we worship, and You do we ask for help". Thus, you rid yourself of dependency on any mortal.With that exquisite feeling of submission to Him, you enrich your spirit five times a day. And if you want more spiritual upliftment, you may perform mustahab prayer.* Does this mean there are two types of prayer - i.e. wajib and mustahab?- Yes, that is true.* I know the wajib prayers. They are the ones we say five times a day - subh, dhuhr, asr, maghrib, and isha.- No, those are not the only wajib prayers. There are more:1. Prayer for ayaat (signs, or natural occurrences). (Please refer to the Second Dialogue on Prayer).2. Tawaf payer that pilgrims say during umra and hajj. (Please refer to the Dialogue on Hajj)3. Prayer for the souls of the dead. (Please refer to the Dialogue on Death Related Matters).4. Any compulsory prayer not said by the father who had passed away. [It is incumbent on his eldest son to say it on his behalf]. (Please refer to the Second Dialogue on Prayer).5. Any prayer that becomes compulsory because of hire (ijarah), oath, votive offering, or any other reason.However, the five daily prayers should have the following:a. The time of prayer.b. The Qiblah.c. The Place where prayer is said.d. The clothes of the person saying the prayer.e. The taharah necessary to saying prayer.It should be noted, though, that these five prerequisites should be present in other types of prayer, except for the time of prayer, as will be explained in detail later on, inshallah.Now, I am going to discuss each of these points in detail.* So, you'll start with the time of prayer.- Yes:1. For each of the five prayers there is an appointed time that must not be taken lightly. The time for Subh prayer is from the start of dawn till sunrise. The time for Dhuhr and Asr prayers is from zawal to sunset. The first portion is confined to Dhuhr prayer and the second to Asr prayer in as long as each of which takes.* How would I know the time of zawal?- It is the midway between sunrise and sunset.The time of Maghrib and Isha starts from sunset and lasts till midnight. The first part is confined to Maghrib and the latter part to Isha in as long as each of which takes .[You should not start Maghrib prayer until the dusk, appearing in the East, disappears from the sky].* Could you explain what Eastern dusk is?- It is a reddish colour that appears in the East, opposite the direction of sunset, that disappears once the whole disc of the sun descends below the horizon.* How can I determine midnight that heralds the end of time for Isha prayer?- It is the mid point between sunset and dawn.* Suppose, come midnight and I had deliberately not said Maghrib and Isha, what should I do?- You have to hasten to offer it before the onset of dawn with the niyyah of alqurbal mutlaqah (The intention must be made with a view to seeking closeness to Allah, i.e. without stating whether it is being said on time "ada'" or in lieu "qadha'").When saying any prayer, it is important to observe the appointed time of each prayer before you set out to say it.2. The Qiblah: You ought to set your face towards the qiblah, which is the place where the Holy Qa'ba, in Mekkah, is situated.* Should I fail to determine the direction of the qiblah, after exhausting all means, what should I do?- Set your face towards the direction you feel the qiblah could be in.* If I was still undecided as to where would the qiblah be?- Say your prayer, facing any direction you think the qiblah is in, on the basis of probability .* Suppose I said prayer, facing a direction I thought was, approximately, the right one, then I found out I was wrong, what would happen?If the deviation from the direction of the qiblah is less than 45 degrees to right or left, your prayer is in order. If, however, the degree of tilt was greater than that, or you said your prayer facing the opposite direction, and there was still time to repeat the prayer, you should do so. Should the time of prayer elapse, you need not repeat the prayer.3. The place where prayer is said, [Be aware that the place where you say prayer should be ownerless, i.e. not usurped, because prayer shall not be in order in a place that is maghsoub].Among what is considered maghsoub are possessions, such as property and furniture, that although taxable, yet khums tax on them was withheld. I shall discuss in some detail matters pertaining to khums in another session. I just want to remind you against complacency and indifference when it comes to paying religious dues.* And if the property or land was not maghsoub but the prayer mat, for instance, was?- Likewise, [performing prayer on such a mat would render prayer invalid].The spot where you do prostration must be tahir not najis.* Is the spot of prostration where you place your forehead?- Precisely, such as the clay tablet (turba) and similar objects.* What about the rest of the place, that is where you stand or sit, etc.?- Taharah is not a prerequisite, provided that the source of najasah, if present, is not wet.However, there are few more points concerning the place where you say your prayer:a. It is not permissible, during prayer and otherwise, to turn your back on the graves of the Infallibles (a.s.), especially when the act entails insularity.b. [Both the prayers of a man and a woman would not be in order, if they were very close to one another and standing side by side, or the woman was slightly ahead]; the distance between the two positions where they say prayer should not be less than ten yards, if there is no barrier, such as a wall, separating the two.c. Prayer is mustahab at mosques, and the most honoured ones are the Grand Holy Mosque at Mekkah, and the mosque of the Prophet (s.a.w.) at Medinah. Prayer is also recommended at the holy shrines of the Infallibles (a.s.).d. It is strongly recommended that women choose the most secure (sitr) place, even within the boundaries of their own home.5. There are certain conditions that should be met when putting clothes on for prayer:a. The clothes must be tahir and [not maghsoub]. However, what is worn during prayer should have been acquired lawfully. This, though, only applies to that which covers the private parts. Also, we should take into consideration that there is a difference between what is acceptable for a man to cover himself with and a woman. For example, in a man's case, garments, such as a pair of knee-length shorts, would suffice. Whereas for a woman, wearing such a garment would not do, for she is required to cover her body during prayer.b. It should not be a part of an animal, such as the skin of an unslaughtered animal even if it is not sufficient by itself to cover one's private parts].* Would prayer be valid if the person who said it was wearing a leather belt, bought from a Muslim dealer or made in an Islamic country, albeit there was no information about the slaughtering of the animal from whose hide the belt was made?- Yes, the prayer is in order.* What about a leather belt acquired from non-Muslims or made in non-Muslim countries?- The prayer shall be in order, [unless you knew that the hide used was that of an unslaughtered animal].* If I was not sure as to the nature of the material of the belt, whether real or synthetic?- Generally speaking, prayer can be said with such a belt on.c. Products made from carnivorous animals are not allowed to be worn during prayer, even if they were of these which could cover the private parts. [And other products made from animals, whose meat is not permissible to consume].d. Pure silk garments must not be worn by men during prayer. As for women, wearing silk clothes is allowed.e. Pure, or adulterated, gold jewellery is not allowed for men. However, there is no harm in wearing fake jewellery.* Even if it was a wedding ring?- Yes, the prayer will not be in order with such a ring worn. Not only this, it is forbidden for men to wear gold at all time.* What about gold caps on teeth and gold pocket watches?- These are permissible and the prayer said with these things on is in order.* Suppose I did not know that my ring was made of gold, or I knew but forgot to take it off before I said prayer. Would my prayer still be valid?- Yes, the prayer is in order.* And women?- They are allowed to wear gold at all time, including prayer time.I still have two more things on the clothes worn during prayer. It is obligatory to cover the private parts, i.e. the penis, testicles, and posterior.Women have to cover their entire body including hair, but excluding the face, hands - to the wrists, and feet - to the ankles during prayer. They should do this even when they are alone.These are the preliminary steps of prayer. Prayer itself comprises a number of parts and duties. They are, niyyah, takbiratul ihram, standing, recitation of some chapters of the Holy Qur'an, dhikr (remembrance), ruku', sujood (prostration), tashahhud, tasleem. The order, as well as continuance, of all these series of acts and utterances should be paramount, as you shall find out later on.* Why didn't you start with adhan and iqamah (a shortened form of adhan, heralding the inauguration of prayer)?- Before I answer your question, I should say that some of these acts and utterances are called the fundamental parts; they are niyyah, takbiratul ihram, iqamah, ruku' and sujood. Thus, they are set aside from the other parts of prayer in that if any of these five fundamental parts is not properly executed or missed out either deliberately or inadvertently, the prayer is rendered invalid.And now to answer your question, I have this to say: Reciting adhan and iqamah in daily prayers is a strongly mustahab act. So, you shall be rewarded if you stick to reciting them prior to your daily prayer.* What should I say for adhan?- You can say the following:Allahu Akbar (God is Great) - four times and each of the following phrases twice:Ashhadu Alla Illaha Illal Lah (I bear witness that there is no god but Allah).Ashhadu Anna Mohammadar Rasoulul Lah (I bear witness that Mohammad is the Messenger of Allah).Hayya Alas Salah (Hasten to prayer)Hayya Alal Falah (Hasten to success)Hayya Ala Khairil Amal (Hasten to the best of good deeds)Allahu AkarLa Illaha Illal Lah (There is no god but Allah)* And Iqamah?- You should say each of the following phrases twice:Allahu AkbarAshhadu Alla Illaha Illal LahAshhadu Anna Mohammadar Rasoulul LahHayya Alas SalahHayya Alal FalahHayya Ala Khairil AmalQad Qametis Salah (prayer is being offered)Allahu AkbarAndLa Illaha Illal Lah (once)* What about bearing witness to the vicegerency of Imam Ali (a.s.)?- It is mustahab, i.e. it is not an integral part of either adhan or iqamah.* So, the first part of prayer is niyyah.- Yes.* What is niyyah?- It is your intention to offer prayer, that is you seek to be close to Allah and gain His favour and reward by way of submission.* Could you explain to me what you mean by submission?- It is the inner spiritual feeling that goes hand in hand with all kinds of acts of worship; this can be summed up as feeling of humility before the Creator.* Is there a particular utterance?- No, it is a mind set. That is why it does not have a particular utterance; its seat is the heart. If, however, you do not set your mind to performing prayer seeking nearness and submission to Allah in those utterances and movements, your prayer shall be rendered null and void (batil).The second fundamental part of prayer is takbiratul Ihram.* What is takberatul Ihram?- In a still standing posture, facing the qiblah, you say: Allahu Akbar. You should say it in Arabic, stressing the sound of (hamza) in the word (Akbar). You should also clearly utter the rest of the letters of this word and the others. It is preferable, though, to pause between takbiratul Ihram and the start of the recitation of the Chapter of Al-Fatiha (Suratul Fatiha).* You said I must say takiratul ihram while standing. How should I go about saying prayer, if I was unable to stand unaided due to illness, for example?- You can say your prayer in a sitting position; if not, you can say it lying on your right or left hand side, with your face towards the qiblah. [Whenever possible, lying on the right hand side must be given precedence over the left hand side].* If I was not in a position to do either?- You could offer prayer while lying on your back with your legs pointing to the qiblah.* Suppose I could only manage takbiratul ihram in a standing position.- Yes, you could utter the phrase of takiratul ihram from a standing position and perform the rest of your prayer from a sitting one in any way possible.The third fundamental part of prayer is the recitation.After takbiratul ihram, you recite Surat (Chapter) of al-Fatiha [and another full chapter after it]. The recitation must be carried out correctly. You must also not forget to recite the Basmalah (an acronym for Bismillahir Rahman ar Rahim: In the Name of Allah, the Compassionate, the Merciful) at the beginning of every chapter, except for Chapter of Tawbah.* If I have not sufficient time to recite the second chapter?- You could leave it out. You could do so, should you be ill and cannot recite the second chapter. The same goes for situations of fearfulness or when you are in a hurry.* In what manner should I recite the two chapters?- [Men have to recite them in such a manner that recitation is audible during Subh, Maghrib and Isha prayers. As for reciting the two chapters during Dhuhr and Asr, these should be done in an inaudible voice].* What about women?- They are not required to recite the two chapters audibly. [They should, though, adhere to reciting inaudibly during Dhur and Asr prayers].* Suppose I was ignorant of the rule on reciting audibly or inaudibly, or I made a mistake in the manner of reciting, i.e. I got mixed up, would my prayer still be valid?- You need not worry; your prayer should be in order.* Now I know what I should recite during the first and second raka'. What should I read during the third and fourth raka'?- You have the choice of either reciting the Chapter of al-Fatiha only, or utter the tasbihat (or dhikr) [inaudibly in both the cases] except the Basmalah where you can recite it in an audible voice.* If I choose to read the tasbihat, what should I say?- It suffices to say, in a lowered voice, "Subhanallah, wal Hamdu Lillah, wala Illaha Illal Lah, Wallahu Akbar": Glory be God, and Praise be to God; there is no god but God; God is the Greatest. These phrases could be said either once or three times, whichever you prefer.* Are there any other requirements for the recitation?- Yes, you must observe the correct pronunciation of the Arabic words, both individually and within the context of other words; when you stop on a word, you must always pronounce it with an ending tone (sukoon), i.e. you should ignore the accent on the last letter, be it fatha, kasrah, dhamma, etc. Conversely, you must pronounce the words with their full harakat (diacritical marks, such as shaddah, maddah, tanween, hamzatul wasl or hamzatul qat', appearing above the characters or below them that denote and aid the proper pronunciation of the words, both independently and in relation to other words in the sentence), usually found in the print of the Holy Qur'an.In a word, you should master the rules of correct recitation, in the same way, you are required to do when reciting the verses of the Holy Qur'an, such as idgham (amalgamation or doubling of certain letters - after noon sakinah), qalqalah (resonating the sound of such letters as, qaf, taa', baa', jeem, daal, especially when you are stopping on them). Some of these can be found at the end of the words of (Ahad, Assamad, Yelid, Youled in Chapter of al-Ikhlas).* Could you give me an example of hamzatul wasl and hamzatul qat'?- Words in Chapter al-Fatiha, such as (Allah, Arrahman, Ihdina) start with hamzatul wasl which is not accentuated when these words are used in a context of the sentence, i.e. the way they are pronounced is determined by the pronunciation of words immediately before them. Thus, they are more or less silent. As for hamzatul qat', it is the one that should be pronounced very clearly. The way this type of hamza is pronounced is not determined by its proximity to other words. Examples of such a hamza are found in the words of (Iyyaka and An'amta) in the same Chapter.And if I may add, to ensure that your recitation and other utterances during prayer are perfect, you should seek the help of those who have mastered prayer to enlighten you. This may sound somewhat stringent; yet you must endeavour to acquire the ability to guarantee that your prayer is correct.The fourth fundamental is qiyaam (standing upright).Although this is self explanatory, yet it is the only part or unit of prayer that carries a double message. It could be a rukn as in the case of uttering takbiratul ihram and the qiyaam immediately before ruku. Thus, it qualifies for the characteristics of and is governed by the rules of any other rukn. Or it could be a compulsory act (wajibat), not a rukn, such as the standing while reciting the two chapters or tasbihat, or standing up from a bowing position. Rules of wajibat should, therefore, apply.The fifth fundamental is ruku.* How should I do ruku?- You bend your body, placing the palms of your hands on your knees, and saying (Subhana Rabiyal Adheemi wa Bihamdih: Glory and praise be to my Lord) once, or you say either (Subhanal Lah: Glory be to God), or (Allahu Akbar: God is Great), or (Alhamdu Lillah: Praise be to God) three times each.You should then stand upright, saying as you do the movement (Sami'llahu Limen Hamidah: May God accept the words of those who praise Him), after which you prostrate.The sixth fundamental is sujood.You must do two prostrations (sujoods) in each ruku.* How should I do sujood?- Put your forehead, the palms of the hands, the knees and toes on the floor, forming an angle out of the torso and thighs. It should be noted, though, that you must place your forehead on the earth or what is grown in it, except that which is edible or can be worn.* Could you give me an example of what cannot be used for sujood because it is of that which could be consumed or worn?- Vegetables and fruits cannot be used for sujood, nor can cotton and flax.* So, what are the other things that are permissible to use for sujood?- You may use earth, sand, stone, shingle, wood, or inedible leaves. You may choose to do prostration on paper made of pulp, cotton, flax, or chaff.You should not use grains such as wheat and barley for sujood, nor wool, tar, glass, and crystal. The best object you can perform sujood on is the earth taken from land of Karbala, Iraq where Imam Hussain (a.s.) is buried.* Suppose I was unable to conduct sujood on any permissible object or matter because it was either unavailable or out of fear for myself?- In the event of non-availability of any of the permissible things for sujood, you may use tar or bitumen. If not, you may prostrate on anything you deem possible, such as the garment you are wearing or your hand. If your well-being was threatened, you may act according to that which would be conducive to preserving yourself.Moreover, do not forget to observe the requirement of symmetry and level of the places where you rest your forehead, your knees, and the toes of both feet, i.e. none should be higher than the other by the depth of a fist, i.e. with four folded fingers (about ten cm.). [Nor should the level of the spots where you stand and prostrate be].* Having taken this posture, what should I do next?- You should say (Subhana Rabiyal Al 'Ala wa Bihamdih: Glory and Praise be to my Lord, the Most High) once, or (Subhanal Allah), or (Allahu Akbar), or (Alhamdu Lillah) three times. Then, lift your forehead and sit down still and composed, putting the legs under the buttocks, crossing the right foot over the left one, and saying (Allahu Akbar). You should do the second sujood in exactly the same way you did the first.* If I was unable to bend for sujood properly due to sickness, for example, what should I do?- Try to bow as far as you can, placing the object of sujood on a raised place, provided that you position all other parts of your body during the posture of sujood on their respective spots.* And if I was not able to do so?- You may nod with your head to the place of sujood. Should you not be able to do so, you may use your eyes as a substitute; close them to denote performing sujood and open them to express the lifting of the forehead from the place of sujood.The seventh fundamental part of prayer is tashahhud.Tashahhud is compulsory to say after the second sujood of the second ruku of every prayer and after the last ruku of maghrib, dhuhr, asr and Isha prayers* How should I go about uttering it?- Say (Ashhadu Alla Illaha Illal Lah, Wahdahu La Sharika Lah, Wa Ashhadu Anna Mohammadan Abduhu Wa Rasuluh. Allahumma Salli Ala Mohammadiw Aali Mohammad: I bear witness that there is no god but God, and that Mohammad is His servant and messenger; May peace be with Mohammad and his Pure Progeny). It is noteworthy, however, that you sit still and that your reading should be continuous.The eighth fundamental is tasleem.Saying tasleem is mandatory in the last ruku of every prayer. It is said immediately after tashahhud, while you are still in your sitting position.* What should I say?- The bare minimum is to say (Assalamu Alaikum: May peace be with you). It is highly recommended, though, that you add (Wa Rahmatul Lahi wa Barakatuh: and God's mercy and blessings), (Assalmu Alaika Ayyuhan Nabiyu wa Rahmatul Lahi wa Barakatuh: May peace, mercy of the Almighty and His blessings be with you, Oh Prophet), and (Assalamu Alaina wa Ala Ibadil Lahis Saliheen: May peace be with us and the good among Allah's servants. Assalamu Alaikum wa Rahmatul Lahi wa Barakatuh:May peace, mercy, and blessings of the Almighty be with you).* Is there any reason why you did not mention qunoot (the raising of both hands for supplication in prayer)?- Qunoot is mustahab once in every prescribed prayer and other voluntary ones [except Shefa' prayer]. If you wish, you can say it, with your both hands raised in supplication, after you have finished reciting the second surah of the second ruku, i.e. immediately before bowing.* Is there any particular supplication I can say in qunoot?- No, there is not. However, you could recite a verse from the Holy Qur'an, invoking your Lord; you may ask Him for anything.* Now that you have explained to me how to say prayer, I would like to ask you if there are any actions or otherwise that invalidate prayer?- Yes, there are:1. When prayer is stripped of any of its fundamental units, such as niyyah, takbiratul ihram, ruku, and sujood, it can no longer be valid.2. Whatever spoils ablution, such as breaking wind, is bound to nullify prayer, [even if it happens, unintentionally or out of necessity, after the last sujood].3. The head or the torso should not be turned away fully from the qiblah.* And if the turn is slight so much so that it would not spoil the actual facing of the qiblah?- This does not invalidate prayer, although it is maqrouh.4. Deliberate laughing nullifies prayer.5. [Deliberate weeping or crying for worldly matters invalidates prayer]. Weeping for any matter relating to the Hereafter is in order.6. Intentional speech, albeit pronouncing a single letter, other than utterances pertaining to prayer itself, renders prayer invalid. The only exception here is the response to a salutation, which is compulsory, by repeating that salutation.7. Doing anything that spoils the movements or utterances of prayer, such as rocking or swaying, invalidates prayer.8. Eating or drinking during prayer is not allowed, even if this does not spoil the acts and utterances of prayer.9. [Deliberate crossing of one's hands, over the abdomen, while standing in prayer, in situations other than taqiyyah (dissimulation about one's religious beliefs in order to protect oneself, family or property from harm)].10. Deliberate utterance of the word "Amen", after the imam has finished reciting "Al-Fatiha" [or the person who is praying alone says it after he has recited it], if there was no case for taqiyyah.I should also, explain to you another important aspect concerning prayer, i.e. doubt about the proper execution of its acts and/or utterances.* Does doubt render prayer invalid?- It is not always the case. Some doubts do invalidate prayer. Others can be rectified and the third category can be ignored.However, I should outline to you general principles you may observe, should you harbour any doubt about the proper execution of prayer.1. Whenever you suspect the validity of any prayer after you have finished it, you need not worry; the prayer shall be in order.* Could you give me an example?- Suppose, you have just finished performing subh prayer. Immediately afterwards, you became suspicious whether you have done two ruku or more. In such a case, you should deem the prayer valid.2. Whoever doubted the validity of any part of the prayer after he had finished it, they should deem that part valid and the whole prayer too.* For example?- If you grew doubtful about the correctness of your recitation, ruku, or sujood after you had performed them, you need not pay attention, and should deem the prayer in order.3. Whenever you suspect that any part of prayer was not carried out properly, after you have entered into a subsequent part, you should deem the previous one in order, and the prayer shall therefore stand.* I'd very much appreciate it, if you could give me an example.- Suppose you were reciting the second chapter in a given ruku and the doubt crept into your mind that maybe you did not recite the first one, or forgot to recite it completely. In this case, you should deem the recitation of the chapter done. Similarly, if you were on going to bow, you should carry on with what you were about to do. Accordingly, your prayer shall be in order.4. Whoever has a habit of doubting the correctness of the prayer, need not pay attention to such suspicion. The prayer shall, therefore, be in order.* For example?- Say, when you perform subh prayer, you frequently get mixed up as to the number of ruku you have done. You need not act on this suspicion and therefore render your prayer in order. Or suppose you have a habit of mistaking the number of sujood, e.g. whether you did one sujood or two. You should assume that prayer is in order.* How can one reach a conclusion that they are prone to unusual level of doubt?- He who has made a habit of being doubtful knows that shortcoming. It suffices to say that the frequency of their doubt is more than what is normally expected of the average person. For instance, they may doubt that they did something wrong in one out of every three prayers they had performed.5. When you are unsure how many ruku you have done in subh, maghrib, or between the first and second ruku of every four-rak'a prayer, to the extent that you can not decide the number of ruku either way, the prayer shall be invalid.* Could you give me an example?- Say, you were praying Subh, and you became doubtful as to whether it was the first ruku you were in or the second. After a short pondering, you should make up your mind as to which ruku you were in. If this does not materialize either way, i.e. the first or second ruku, you must assume that your prayer is null.* If I had a strong inkling that it was, the first ruku for example?- In this case, you should act on that probability and carry on your prayer by doing the second ruku; your prayer should, accordingly, be valid.* And what about the possibility of growing doubtful between the third and fourth ruku of a four-rak'a prayer?- Should you make up your mind as to the number of ruku, you should act accordingly and do the remaining ruku.* If I remain undecided?- This needs discussing in some detail as each case has its own ruling. Here, though, are some of these situations:1. If the doubt arises as to whether the ruku was the third or the fourth, no matter at what stage the doubt took place, you should assume that it is the fourth. You should, therefore, carry on with the prayer and after you have finished it, you either do two ruku from a sitting position or one ruku from a standing position. This is called salatul ihtiyat (precautionary prayer).2. If the doubt arises as to whether the ruku was the fourth or the fifth, after having placed your forehead on the sujood spot for the second sujood, albeit before starting the utterance, you should assume that it is the fourth ruku. You should, therefore, carry on with your prayer; after you have finished it, you should perform sajdatay-as-sahu (two compensatory prostrations in lieu of any commision or omission in prayer due to forgetfulness).3. If the doubt arises as to whether the ruku was the first or the second, at the time of executing the second sujood, you should assume that it is the third ruku. You should, therefore, carry on with your prayer, doing the fourth ruku. Once you finish prayer, you should perform salatul ihtiyat [in this case, it should be one ruku from a standing position].* How should I go about salatul ihtiyat?- Immediately after you have finished the prescribed prayer, you should begin salatul ihtiyat. That is, without any turning with your body to either side. In short, you should refrain from any action or saying which could invalidate prayer.The way to say salatul ihtiyat is by starting with takbiratul ihram, then recitation of the Chapter of al-Fatiha [in a lowered voice]. There shall be no need to recite a second chapter. The subsequent movements and utterances would be bowing for ruku, sujood, tashahhud, and tasleem. That is, if the choice was for salatul ihtiyat to be said from a standing position. If it was for it to be said from a sitting position, there must be a second ruku before you do tashahhud and tasleem.* What about sajdatay-as-sahu?- After you do niyyah, immediately after you have finished prayer, it is preferable you do takbiratul ihram too. You should, then, do sujood. And as you are in a prostrating position, you should say (Bismillahi wa Billah. Assalamu Alaika Ayyuhan Nabiyu wa Rahmatul Lahi wa Barakatuh: In the name of God. May peace and blessings be with you, Oh Prophet). You should raise your head, go to a crouching position, and do a second sujood in exactly the same way. After you have finished the second sujood, you should do tashahhud and tasleem.It should be noted, however, that sujood-as-sahu is a means of making up for other lapses that could happen during prayer. These are:a. [When you inadvertantly speak, while you are praying].b. [When you inadvertently utter any sentence of tasleem prematurely, i.e. while the prayer is still in progress].c. Should you forget to say tashahhud, it is preferable that you say it first before you do sajdatay-as-sahu.d. [If, after you have finished your prayer, doubt arises about omitting any act or utterance, or unnecessarily comissioning something, you should perform sajdatay-as-sahu]. It is also advisable that you perform sajdatay-as-sahu, if you have forgotten one of any two sujoods in your prayer. That is, after you do the sujood in lieu. You can also resort to doing sajdatay-as-sahu, if you have suspected that you were in a standing position instead of a sitting one. To sum up, it is advisable that you perform sajdatay-as-sahu if you realized that you either omitted and/or comitted any deed or saying during prayer.e. You can perform sajdatay-as-sahu as many times as need be.* Now that you have explained to me how prayer should be conducted and what to do when one realizes that they have made a mistake or an oversight during prayer, I'd appreciate it, if you could demonstrate to me how you say, for example, isha prayer. (My aim was to observe him while he was saying it). He agreed. The following is a description of what he did:He first performed ablution (wudhu). After reciting adhan and iqamah, he set his face towards the qiblah, raised both his hands and put them close to his ears and, in a raised voice, uttered (Allahu Akbar).He then started reciting the Chapter of al-Fatiha and followed it by the Chapter of al-Ikhlas. Immediately after he finished reciting the second chapter, he bowed, by placing both his hands on his knees, and said while in that posture (Subhana rabiyal adheemi wa bihamdih), and as he was going back to an upright position, he said (Sami'allahu limen hamidah: May God accept the words of that who chants His praise). From the standing position, he went down for prostration. After he placed his forehead on the sujood spot, he said (Subhan rabiyal 'ala wa bihamdih). Upon raising his head, he went back to a sitting position and said (Astaghfirul lahi wa atoobu ilaih: I seek forgiveness from God and declare my repentance in His presence). No sooner had he uttered these words, he went for a second sujood, after which he went back to a sitting position, uttering the same phrase while he was sitting. Thereafter, he stood upright again.When he stood upright for the second time, he repeated the recitation of the two chapters, and before bowing, he raised both his hands for qunoot and recited (Rabij'alni muqeemas salati wa min thurayyati, rabbana wa taqabbal du'a. Rabanagh fir lee wa liwalidaya wa lilmu'mineen yawma yaqumul hisaab: My Lord! make me, and my offspring, keep up prayer, O our Lord! and accept my prayer. O our Lord! grant me protection, my parents, and the believers on the day when the reckoning shall come to pass).On completing the supplication, he went for the bowing position for the second time now, repeated the same utterances while bowing (ruku). On raising his head, the two sujoods then followed in exactly the same way in the first ruku. As soon as he completed the second sujood, and in a sitting position, with his hands resting on his thighs, he pronounced tashahhud by saying (Ashhadu alla illaha illal lah, wahdahu la shareeka lah, wa ashhadu anna Mohamman abduhu wa rasuluh. Allahumma salli ala Mohammadiu wa aali Mohammad: I bear witness that there is no god but God, and that Mohammad is His servant and messenger. May God's peace be with Mohammad and his Pure Progeny).My father then stood up for the third ruku. In his upright and still position, and in a lowered voice, he recited (Subhanal lahi, wal hamdu lillahi, wala illaha illal lahu, wal lahu akbar: Glory be to God, praise be to God, there is no god but God, and Allah is great); he recited these phrases three times. He then did ruku and sujood, and stood up for the fourth ruku, which he did in exactly the same way as the third one.On going back to the sitting position after he performed the second sujood, he uttered tashahhud and tasleem (Assalamu alaika ayyuhan nabiyu wa rahmatul lahi wa barakatuh. Assalamu alaina wa 'ala ibadil lahis saliheen. Assalamu alaikum wa rahmatul lahi wa barakatuh: May God's peace and blessings be with you, O Prophet! May peace be with us and the good among God's servants. May peace be with you).It is worth noting, though, that I observed my father while he was praying dhuhr and asr, which are a four-ruku prayers. He said both in the same way he said isha prayer. The only difference, however, was that he recited both the chapters in a lowered voice, except for basmalah. In maghrib prayer, he concluded it at the end of the third ruku, by uttering tashahhud and tasleem after he completed the second sujood. As for subh prayer, he concluded the prayer at the end of the second ruku, for subh is a two-ruku prayer.Having observed how my father goes about conducting prayer, I have noticed few points I would like to share with you:1. He is very keen on saying prayers at their prescribed times. In this regard, he used to cite the hadith (saying or tradition) from Imam Ja'far as-Sadiq (a.s.), "The precedence of the onset of the time of a prayer, over saying it at the end of that time, is similar to the precedence of the Hereafter over this world".2. At times, he used to say asr prayer immediately after dhuhr. He often does the same when it comes to isha prayer which he says immediately after maghrib. When I asked him as to why he used to do that, he said you have the choice of saying these prayers either consecutively or separately.3. When he gets ready for prayer, his appearance assumes a dimension of humility and submissivenes; I often hear him recite the Holy Verse, "Successful indeed are the believers, who are humble in their prayers". (23/1)4. He made a habit of paying great attention to the proper execution of all actions and utterances of prayer, be it a pause, a stillness of posture, or the sequence and continuance of movements and utterances.5. My father did his best in executing the recitation of the two chapters of the Holy Qur'an during prayer, by giving due attention to the proper pronunciation of the letters in a word and the word itself in relation to other words in the particular verses. He treated other utterances in the same way.6. I have also noticed that he used to perform special prayers either before the time of the five daily prayers or after he had finished. When I asked him as to what they mean, he told me that those were voluntary prayers that are mustahab to offer.7. Among other meritorious acts of worship he used to do after prayer, is asking God's forgiveness for himself, his parents, his relatives, and the brethren. Also, he often uses his rosary beads to chant the praise of the Almighty in a particular way, in that he chants (Allahu Akbar) thirty four times, (Alhamdu Lillah), and (Subhanal Lah) thirty three times each. He told me it is called Tasbihuz Zahra' (Praising of the Lord as used to be carried out by the daughter of Prophet Mohammad, Fatima az-Zahra' 'a.s.').
What word(s) are the Greek word(s) for hearing?
Oil, oats, orange, owl, onion,occasionally orphan, ointment, oak, obviously, old, out, odd, optic, original, over, open, obese, opal, opera obtuse, obey, on, of, or, off, ogar, option, okay, opinion, oblique, obstacle...Oil, oats, orange, owl, onion, occasionaly, orphan, ointment, oak, obviously...LearnEnglishNow.com/o.HTMLWords Beginning With OO () O, the fifteenth letter of the English alphabet, derives its form, value, and name from the Greek O, through the Latin. The letter came into the Greek from the Ph/nician, which possibly derived it ultimately from the Egyptian. Etymologically, the letter o is most closely related to a, e, and u; as in E. bone, AS. ban; E. stone, AS. Stan; E. broke, AS. brecan to break; E. bore, AS. beran to bear; E. dove, AS. d/fe; E. toft, tuft; tone, tune; number, F. nombre. O () Among the ancients, O was a mark of triple time, from the notion that the ternary, or number 3, is the most perfect of numbers, and properly expressed by a circle, the most perfect figure.O's (pl. ) of OOes (pl. ) of OO (n.) The letter O, or its sound.O (n.) Something shaped like the letter O; a circle or oval.O (n.) A cipher; zero.O' () A prefix to Irish family names, which signifies grandson or descendant of, and is a character of dignity; as, O'Neil, O'Carrol.O' (prep.) A shortened form of of or on.O (a.) One.O (interj.) An exclamation used in calling or directly addressing a person or personified object; also, as an emotional or impassioned exclamation expressing pain, grief, surprise, desire, fear, etc.Oad (n.) See Woad.Oaf (n.) Originally, an elf's child; a changeling left by fairies or goblins; hence, a deformed or foolish child; a simpleton; an idiot.Oafish (a.) Like an oaf; simple.Oak (n.) Any tree or shrub of the genus Quercus. The oaks have alternate leaves, often variously lobed, and staminate flowers in catkins. The fruit is a smooth nut, called an acorn, which is more or less inclosed in a scaly involucre called the cup or cupule. There are now recognized about three hundred species, of which nearly fifty occur in the United States, the rest in Europe, Asia, and the other parts of North America, a very few barely reaching the northern parts of South America and Africa. Many of the oaks form forest trees of grand proportions and live many centuries. The wood is usually hard and tough, and provided with conspicuous medullary rays, forming the silver grain.Oak (n.) The strong wood or timber of the oak.Oaken (a.) Made or consisting of oaks or of the wood of oaks.Oaker (n.) See Ocher.Oakling (n.) A young oak.Oakum (n.) The material obtained by untwisting and picking into loose fiber old hemp ropes; -- used for calking the seams of ships, stopping leaks, etc.Oakum (n.) The coarse portion separated from flax or hemp in nackling.Oaky (n.) Resembling oak; strong.Oar (n) An implement for impelling a boat, being a slender piece of timber, usually ash or spruce, with a grip or handle at one end and a broad blade at the other. The part which rests in the rowlock is called the loom.Oar (n) An oarsman; a rower; as, he is a good oar.Oar (n) An oarlike swimming organ of various invertebrates.Oared (imp. & p. p.) of OarOaring (p. pr. & vb. n.) of OarOar (v. t. & i.) To row.Oared (a.) Furnished with oars; -- chiefly used in composition; as, a four-oared boat.Oared (a.) Having feet adapted for swimming.Oared (a.) Totipalmate; -- said of the feet of certain birds. See Illust. of Aves.Oarfish (n.) The ribbon fish.Oarfoot (n.) Any crustacean of the genus Remipes.Oar-footed (a.) Having feet adapted for swimming.Oarless (a.) Without oars.Oarlock (n.) The notch, fork, or other device on the gunwale of a boat, in which the oar rests in rowing. See Rowlock.Oarsmen (pl. ) of OarsmanOarsman (n.) One who uses, or is skilled in the use of, an oar; a rower.Oarsweed (n.) Any large seaweed of the genus Laminaria; tangle; kelp. See Kelp.Oary (a.) Having the form or the use of an oar; as, the swan's oary feet.Oases (pl. ) of OasisOasis (n.) A fertile or green spot in a waste or desert, esp. in a sandy desert.Oast (n.) A kiln to dry hops or malt; a cockle.Oats (pl. ) of OatOat (n.) A well-known cereal grass (Avena sativa), and its edible grain; -- commonly used in the plural and in a collective sense.Oat (n.) A musical pipe made of oat straw.Oatcake (n.) A cake made of oatmeal.Oaten (a.) Consisting of an oat straw or stem; as, an oaten pipe.Oaten (a.) Made of oatmeal; as, oaten cakes.Oaths (pl. ) of OathOath (n.) A solemn affirmation or declaration, made with a reverent appeal to God for the truth of what is affirmed.Oath (n.) A solemn affirmation, connected with a sacred object, or one regarded as sacred, as the temple, the altar, the blood of Abel, the Bible, the Koran, etc.Oath (n.) An appeal (in verification of a statement made) to a superior sanction, in such a form as exposes the party making the appeal to an indictment for perjury if the statement be false.Oath (n.) A careless and blasphemous use of the name of the divine Being, or anything divine or sacred, by way of appeal or as a profane exclamation or ejaculation; an expression of profane swearing.Oathable (a.) Capable of having an oath administered to.Oathbreaking (n.) The violation of an oath; perjury.Oatmeal (n.) Meal made of oats.Oatmeal (n.) A plant of the genus Panicum; panic grass.Ob- () A prefix signifying to, toward, before, against, reversely, etc.; also, as a simple intensive; as in oblige, to bind to; obstacle, something standing before; object, lit., to throw against; obovate, reversely, ovate. Ob- is commonly assimilated before c, f, g, and p, to oc-, of-, og-, and op-.Obcompressed (a.) Compressed or flattened antero-posteriorly, or in a way opposite to the usual one.Obconic (a.) Alt. of ObconicalObconical (a.) Conical, but having the apex downward; inversely conical.Obcordate (a.) Heart-shaped, with the attachment at the pointed end; inversely cordate: as, an obcordate petal or leaf.Obdiplostemonous (a.) Having twice as many stamens as petals, those of the outer set being opposite the petals; -- said of flowers.Obdiplostemony (n.) The condition of being obdiplostemonous.Obdormition (n.) Sleep.Obduce (v. t.) To draw over, as a covering.Obduct (v. t.) To draw over; to cover.Obduction (n.) The act of drawing or laying over, as a covering.Obduracy (n.) The duality or state of being obdurate; invincible hardness of heart; obstinacy.Obdurate (a.) Hardened in feelings, esp. against moral or mollifying influences; unyielding; hard-hearted; stubbornly wicked.Obdurate (a.) Hard; harsh; rugged; rough; intractable.Obdurate (v. t.) To harden.Obduration (n.) A hardening of the heart; hardness of heart.Obdure (v. t.) To harden.Obdure (a.) Alt. of ObduredObdured (a.) Obdurate; hard.Obdureness (n.) Alt. of ObdurednessObduredness (n.) Hardness.Obbe (n.) See Obi.Obeah (n.) Same as Obi.Obeah (a.) Of or pertaining to obi; as, the obeah man.Obedible (a.) Obedient.Obedience (n.) The act of obeying, or the state of being obedient; compliance with that which is required by authority; subjection to rightful restraint or control.Obedience (n.) Words or actions denoting submission to authority; dutifulness.Obedience (n.) A following; a body of adherents; as, the Roman Catholic obedience, or the whole body of persons who submit to the authority of the pope.Obedience (n.) A cell (or offshoot of a larger monastery) governed by a prior.Obedience (n.) One of the three monastic vows.Obedience (n.) The written precept of a superior in a religious order or congregation to a subject.Obedienciary (n.) One yielding obedience.Obedient (a.) Subject in will or act to authority; willing to obey; submissive to restraint, control, or command.Obediential (a.) According to the rule of obedience.Obediently (adv.) In an obedient manner; with obedience.Obeisance (n.) Obedience.Obeisance (n.) A manifestation of obedience; an expression of difference or respect; homage; a bow; a courtesy.Obeisancy (n.) See Obeisance.Obeisant (a.) Ready to obey; reverent; differential; also, servilely submissive.Obelion (n.) The region of the skull between the two parietal foramina where the closure of the sagittal suture usually begins.Obeliscal (a.) Formed like an obelisk.Obelisk (n.) An upright, four-sided pillar, gradually tapering as it rises, and terminating in a pyramid called pyramidion. It is ordinarily monolithic. Egyptian obelisks are commonly covered with hieroglyphic writing from top to bottom.Obelisk (n.) A mark of reference; -- called also dagger [/]. See Dagger, n., 2.Obelisked (imp. & p. p.) of ObeliskObelisking (p. pr. & vb. n.) of ObeliskObelisk (v. t.) To mark or designate with an obelisk.Obelized (imp. & p. p.) of ObelizeObelizing (p. pr. & vb. n.) of ObelizeObelize (v. t.) To designate with an obelus; to mark as doubtful or spirituous.Obeli (pl. ) of ObelusObelus (n.) A mark [thus /, or O ]; -- so called as resembling a needle. In old MSS. or editions of the classics, it marks suspected passages or readings.Obequitate (v. i.) To ride about.Oberon (n.) The king of the fairies, and husband of Titania or Queen Mab.Oberration (n.) A wandering about.Obese (a.) Excessively corpulent; fat; fleshy.Obeseness (n.) Quality of being obese; obesity.Obesity (n.) The state or quality of being obese; incumbrance of flesh.Obeyed (imp. & p. p.) of ObeyObeying (p. pr. & vb. n.) of ObeyObey (v. t.) To give ear to; to execute the commands of; to yield submission to; to comply with the orders of.Obey (v. t.) To submit to the authority of; to be ruled by.Obey (v. t.) To yield to the impulse, power, or operation of; as, a ship obeys her helm.Obey (v. i.) To give obedience.Obeyer (n.) One who yields obedience.Obeyingly (adv.) Obediently; submissively.Obfirm (v. t.) Alt. of ObfirmateObfirmate (v. t.) To make firm; to harden in resolution.Obfirmation (n.) Hardness of heart; obduracy.Obfuscate (a.) Obfuscated; darkened; obscured.Obfuscated (imp. & p. p.) of ObfuscateObfuscating (p. pr. & vb. n.) of ObfuscateObfuscate (v. t.) To darken; to obscure; to becloud; hence, to confuse; to bewilder.Obfuscation (n.) The act of darkening or bewildering; the state of being darkened.Obi (n.) A species of sorcery, probably of African origin, practiced among the negroes of the West Indies.Obi (n.) A charm or fetich.Obimbricate (a.) Imbricated, with the overlapping ends directed downward.Obit (n.) Death; decease; the date of one's death.Obit (n.) A funeral solemnity or office; obsequies.Obit (n.) A service for the soul of a deceased person on the anniversary of the day of his death.Obiter (adv.) In passing; incidentally; by the way.Obitual (a.) Of or pertaining to obits, or days when obits are celebrated; as, obitual days.Obituarily (adv.) In the manner of an obituary.Obiyuary (a.) Of or pertaining to the death of a person or persons; as, an obituary notice; obituary poetry.Obituaries (pl. ) of ObituaryObituary (n.) That which pertains to, or is called forth by, the obit or death of a person; esp., an account of a deceased person; a notice of the death of a person, accompanied by a biographical sketch.Obituary (n.) A list of the dead, or a register of anniversary days when service is performed for the dead.Objected (imp. & p. p.) of ObjectObjecting (p. pr. & vb. n.) of ObjectObject (v. t.) To set before or against; to bring into opposition; to oppose.Object (v. t.) To offer in opposition as a criminal charge or by way of accusation or reproach; to adduce as an objection or adverse reason.Object (v. i.) To make opposition in words or argument; -- usually followed by to.Object (v. t.) That which is put, or which may be regarded as put, in the way of some of the senses; something visible or tangible; as, he observed an object in the distance; all the objects in sight; he touched a strange object in the dark.Object (v. t.) That which is set, or which may be regarded as set, before the mind so as to be apprehended or known; that of which the mind by any of its activities takes cognizance, whether a thing external in space or a conception formed by the mind itself; as, an object of knowledge, wonder, fear, thought, study, etc.Object (v. t.) That by which the mind, or any of its activities, is directed; that on which the purpose are fixed as the end of action or effort; that which is sought for; end; aim; motive; final cause.Object (v. t.) Sight; show; appearance; aspect.Object (v. t.) A word, phrase, or clause toward which an action is directed, or is considered to be directed; as, the object of a transitive verb.Object (a.) Opposed; presented in opposition; also, exposed.Objectable (a.) Such as can be presented in opposition; that may be put forward as an objection.Objectify (v. t.) To cause to become an object; to cause to assume the character of an object; to render objective.Objection (n.) The act of objecting; as, to prevent agreement, or action, by objection.Objection (n.) That which is, or may be, presented in opposition; an adverse reason or argument; a reason for objecting; obstacle; impediment; as, I have no objection to going; unreasonable objections.Objection (n.) Cause of trouble; sorrow.Objectionable (a.) Liable to objection; likely to be objected to or disapproved of; offensive; as, objectionable words.Objectist (n.) One who adheres to, or is skilled in, the objective philosophy.Objectivate (v. t.) To objectify.Objectivation (n.) Converting into an object.Objective (a.) Of or pertaining to an object.Objective (a.) Of or pertaining to an object; contained in, or having the nature or position of, an object; outward; external; extrinsic; -- an epithet applied to whatever ir exterior to the mind, or which is simply an object of thought or feeling, and opposed to subjective.Objective (a.) Pertaining to, or designating, the case which follows a transitive verb or a preposition, being that case in which the direct object of the verb is placed. See Accusative, n.Objective (n.) The objective case.Objective (n.) An object glass. See under Object, n.Objective (n.) Same as Objective point, under Objective, a.Objectively (adv.) In the manner or state of an object; as, a determinate idea objectively in the mind.Objectiveness (n.) Objectivity.Objectivity (n.) The state, quality, or relation of being objective; character of the object or of the objective.Obectize (v. t.) To make an object of; to regard as an object; to place in the position of an object.Objectless (a.) Having no object; purposeless.Objector (n.) One who objects; one who offers objections to a proposition or measure.Objibways (n.pl.) See Chippeways.Objicient (n.) One who makes objection; an objector.Objuration (n.) A binding by oath.Objurgated (imp. & p. p.) of ObjurgateObjurgating (p. pr. & vb. n.) of ObjurgateObjurgate (v. t.) To chide; to reprove.Objurgation (n.) The act of objurgating; reproof.Objurgatory (a.) Designed to objurgate or chide; containing or expressing reproof; culpatory.Oblanceolate (a.) Lanceolate in the reversed order, that is, narrowing toward the point of attachment more than toward the apex.Oblate (a.) Flattened or depressed at the poles; as, the earth is an oblate spheroid.Oblate (a.) Offered up; devoted; consecrated; dedicated; -- used chiefly or only in the titles of Roman Catholic orders. See Oblate, n.Oblate (a.) One of an association of priests or religious women who have offered themselves to the service of the church. There are three such associations of priests, and one of women, called oblates.Oblate (a.) One of the Oblati.Oblateness (n.) The quality or state of being oblate.Oblati (n. pl.) Children dedicated in their early years to the monastic state.Oblati (n. pl.) A class of persons, especially in the Middle Ages, who offered themselves and their property to a monastery.Oblation (n.) The act of offering, or of making an offering.Oblation (n.) Anything offered or presented in worship or sacred service; an offering; a sacrifice.Oblation (n.) A gift or contribution made to a church, as for the expenses of the eucharist, or for the support of the clergy and the poor.Oblationer (n.) One who makes an offering as an act worship or reverence.Oblatrate (v. i.) To bark or snarl, as a dog.Oblatration (n.) The act of oblatrating; a barking or snarling.Oblata (pl. ) of OblatumOblatum (n.) An oblate spheroid; a figure described by the revolution of an ellipse about its minor axis. Cf. Oblongum.Oblectate (v. t.) To delight; to please greatly.Oblectation (n.) The act of pleasing highly; the state of being greatly pleased; delight.Obligable (a.) Acknowledging, or complying with, obligation; trustworthy.Obligated (imp. & p. p.) of ObligateObligating (p. pr. & vb. n.) of ObligateObligate (v. t.) To bring or place under obligation, moral or legal; to hold by a constraining motive.Obligate (v. t.) To bind or firmly hold to an act; to compel; to constrain; to bind to any act of duty or courtesy by a formal pledge.Obligation (n.) The act of obligating.Obligation (n.) That which obligates or constrains; the binding power of a promise, contract, oath, or vow, or of law; that which constitutes legal or moral duty.Obligation (n.) Any act by which a person becomes bound to do something to or for anouther, or to forbear something; external duties imposed by law, promise, or contract, by the relations of society, or by courtesy, kindness, etc.Obligation (n.) The state of being obligated or bound; the state of being indebted for an act of favor or kindness; as, to place others under obligations to one.Obligation (n.) A bond with a condition annexed, and a penalty for nonfulfillment. In a larger sense, it is an acknowledgment of a duty to pay a certain sum or do a certain things.Obligato (a.) See Obbligato.Obligatorily (adv.) In an obligatory manner; by reason of obligation.Obligatoriness (n.) The quality or state of being obligatory.Obligatory (a.) Binding in law or conscience; imposing duty or obligation; requiring performance or forbearance of some act; -- often followed by on or upon; as, obedience is obligatory on a soldier.Obliged (imp. & p. p.) of ObligeObliging (p. pr. & vb. n.) of ObligeOblige (v. t.) To attach, as by a bond.Oblige (v. t.) To constrain by physical, moral, or legal force; to put under obligation to do or forbear something.Oblige (v. t.) To bind by some favor rendered; to place under a debt; hence, to do a favor to; to please; to gratify; to accommodate.Obligee (n.) The person to whom another is bound, or the person to whom a bond is given.Obligement (n.) Obligation.Obliger (n.) One who, or that which, obliges.Obliging (a.) Putting under obligation; disposed to oblige or do favors; hence, helpful; civil; kind.Obligor (n.) The person who binds himself, or gives his bond to another.Obliquation (n.) The act of becoming oblique; a turning to one side; obliquity; as, the obliquation of the eyes.Obliquation (n.) Deviation from moral rectitude.Oblique (a.) Not erect or perpendicular; neither parallel to, nor at right angles from, the base; slanting; inclined.Oblique (a.) Not straightforward; indirect; obscure; hence, disingenuous; underhand; perverse; sinister.Oblique (a.) Not direct in descent; not following the line of father and son; collateral.Oblique (n.) An oblique line.Obliqued (imp. & p. p.) of ObliqueObliquing (p. pr. & vb. n.) of ObliqueOblique (v. i.) To deviate from a perpendicular line; to move in an oblique direction.Oblique (v. i.) To march in a direction oblique to the line of the column or platoon; -- formerly accomplished by oblique steps, now by direct steps, the men half-facing either to the right or left.Oblique-angled (a.) Having oblique angles; as, an oblique-angled triangle.Obliquely (adv.) In an oblique manner; not directly; indirectly.Obliqueness (n.) Quality or state of being oblique.Obliquities (pl. ) of ObliquityObliquity (n.) The condition of being oblique; deviation from a right line; deviation from parallelism or perpendicularity; the amount of such deviation; divergence; as, the obliquity of the ecliptic to the equator.Obliquity (n.) Deviation from ordinary rules; irregularity; deviation from moral rectitude.Oblite (a.) Indistinct; slurred over.Obliterated (imp. & p. p.) of ObliterateObliterating (p. pr. & vb. n.) of ObliterateObliterate (v. t.) To erase or blot out; to efface; to render undecipherable, as a writing.Obliterate (v. t.) To wear out; to remove or destroy utterly by any means; to render imperceptible; as. to obliterate ideas; to obliterate the monuments of antiquity.Obliterate (a.) Scarcely distinct; -- applied to the markings of insects.Obliteration (n.) The act of obliterating, or the state of being obliterated; extinction.Obliterative (a.) Tending or serving to obliterate.Oblivion (n.) The act of forgetting, or the state of being forgotten; cessation of remembrance; forgetfulness.Oblivion (n.) Official ignoring of offenses; amnesty, or general pardon; as, an act of oblivion.Oblivious (a.) Promoting oblivion; causing forgetfulness.Oblivious (a.) Evincing oblivion; forgetful.Oblocutor (n.) A disputer; a gainsayer.Oblong (a.) Having greater length than breadth, esp. when rectangular.Oblong (n.) A rectangular figure longer than it is broad; hence, any figure longer than it is broad.Oblongata (n.) The medulla oblongata.Oblongatal (a.) Of or pertaining to the medulla oblongata; medullar.Oblongish (a.) Somewhat oblong.Oblongly (adv.) In an oblong form.Oblongness (n.) State or quality of being oblong.Oblong-ovate (a.) Between oblong and ovate, but inclined to the latter.Oblonga (pl. ) of OblongumOblongum (n.) A prolate spheroid; a figure described by the revolution of an ellipse about its greater axis. Cf. Oblatum, and see Ellipsoid of revolution, under Ellipsoid.Obloquious (a.) Containing obloquy; reproachfulObloquy (n.) Censorious speech; defamatory language; language that casts contempt on men or their actions; blame; reprehension.Obloquy (n.) Cause of reproach; disgrace.Obluctation (n.) A struggle against; resistance; opposition.Obmutescence (n.) A becoming dumb; loss of speech.Obmutescence (n.) A keeping silent or mute.Obnoxious (a.) Subject; liable; exposed; answerable; amenable; -- with to.Obnoxious (a.) Liable to censure; exposed to punishment; reprehensible; blameworthy.Obnoxious (a.) Offensive; odious; hateful; as, an obnoxious statesman; a minister obnoxious to the Whigs.Obnubilate (v. t.) To cloud; to obscure.Oboe (n.) One of the higher wind instruments in the modern orchestra, yet of great antiquity, having a penetrating pastoral quality of tone, somewhat like the clarinet in form, but more slender, and sounded by means of a double reed; a hautboy.Oboist (n.) A performer on the oboe.Obolary (a.) Possessing only small coins; impoverished.Obole (n.) A weight of twelve grains; or, according to some, of ten grains, or half a scruple.Obolize (v. t.) See Obelize.Obolo (n.) A copper coin, used in the Ionian Islands, about one cent in value.Oboli (pl. ) of ObolusObolus (n.) A small silver coin of Athens, the sixth part of a drachma, about three cents in value.Obolus (n.) An ancient weight, the sixth part of a drachm.Obomegoid (a.) Obversely omegoid.Oboval (a.) Obovate.Obovate (a.) Inversely ovate; ovate with the narrow end downward; as, an obovate leaf.Obreption (n.) The act of creeping upon with secrecy or by surprise.Obreption (n.) The obtaining gifts of escheat by fraud or surprise.Obreptitious (a.) Done or obtained by surprise; with secrecy, or by concealment of the truth.Obrogate (v. t.) To annul indirectly by enacting a new and contrary law, instead of by expressly abrogating or repealing the old one.Obrok (n.) A rent.Obrok (n.) A poll tax paid by peasants absent from their lord's estate.Obscene (a/) Offensive to chastity or modesty; expressing of presenting to the mind or view something which delicacy, purity, and decency forbid to be exposed; impure; as, obscene language; obscene pictures.Obscene (a/) Foul; fifthy; disgusting.Obscene (a/) Inauspicious; ill-omened.Obscenities (pl. ) of ObscenityObscenity (n.) That quality in words or things which presents what is offensive to chasity or purity of mind; obscene or impure lanquage or acts; moral impurity; lewdness; obsceneness; as, the obscenity of a speech, or a picture.Obscurant (n.) One who obscures; one who prevents enlightenment or hinders the progress of knowledge and wisdom.Obscurantism (n.) The system or the principles of the obscurants.Obscurantist (n.) Same as Obscurant.Obscuration (v. t.) The act or operation of obscuring; the state of being obscured; as, the obscuration of the moon in an eclipse.Obscure (superl.) Covered over, shaded, or darkened; destitute of light; imperfectly illuminated; dusky; dim.Obscure (superl.) Of or pertaining to darkness or night; inconspicuous to the sight; indistinctly seen; hidden; retired; remote from observation; unnoticed.Obscure (superl.) Not noticeable; humble; mean.Obscure (superl.) Not easily understood; not clear or legible; abstruse or blind; as, an obscure passage or inscription.Obscure (superl.) Not clear, full, or distinct; clouded; imperfect; as, an obscure view of remote objects.Obscured (imp. & p. p.) of ObscureObscuring (p. pr. & vb. n.) of ObscureObscure (a.) To render obscure; to darken; to make dim; to keep in the dark; to hide; to make less visible, intelligible, legible, glorious, beautiful, or illustrious.Obscure (v. i.) To conceal one's self; to hide; to keep dark.Obscure (n.) Obscurity.Obscurely (adv.) In an obscure manner.Obscurement (n.) The act of obscuring, or the state of being obscured; obscuration.Obscureness (n.) Obscurity.Obscurer (n.) One who, or that which, obscures.Obscurity (n.) The quality or state of being obscure; darkness; privacy; inconspicuousness; unintelligibleness; uncertainty.Obsecrated (imp. & p. p.) of ObsecrateObsecrating (p. pr. & vb, n.) of ObsecrateObsecrate (v. t.) To beseech; to supplicate; to implore.Obsecration (n.) The act of obsecrating or imploring; as, the obsecrations of the Litany, being those clauses beginning with "By."Obsecration (n.) A figure of speech in which the orator implores the assistance of God or man.Obsecratory (a.) Expressing, or used in, entreaty; supplicatory.Obsequent (a.) Obedient; submissive; obsequious.Obsequience (n.) Obsequiousness.Obsequies (n.pl.) See Obsequy.Obsequious (a.) Promptly obedient, or submissive, to the will of another; compliant; yielding to the desires of another; devoted.Obsequious (a.) Servilely or meanly attentive; compliant to excess; cringing; fawning; as, obsequious flatterer, parasite.Obsequious (a.) Of or pertaining to obsequies; funereal.Obsequiously (adv.) In an obsequious manner; compliantly; fawningly.Obsequiously (adv.) In a manner appropriate to obsequies.Obsequiousness (n.) The quality or state of being obsequious.Obsequies (pl. ) of ObsequyObsequy (n.) The last duty or service to a person, rendered after his death; hence, a rite or ceremony pertaining to burial; -- now used only in the plural.Obsequy (n.) Obsequiousness.Observable (a.) Worthy or capable of being observed; discernible; noticeable; remarkable.Observance (n.) The act or practice of observing or noticing with attention; a heeding or keeping with care; performance; -- usually with a sense of strictness and fidelity; as, the observance of the Sabbath is general; the strict observance of duties.Observance (n.) An act, ceremony, or rite, as of worship or respect; especially, a customary act or service of attention; a form; a practice; a rite; a custom.Observance (n.) Servile attention; sycophancy.Observancy (n.) Observance.Observanda (pl. ) of ObservandumObservandum (n.) A thing to be observed.Observant (a.) Taking notice; viewing or noticing attentively; watchful; attentive; as, an observant spectator; observant habits.Observant (a.) Submissively attentive; obediently watchful; regardful; mindful; obedient (to); -- with of, as, to be observant of rules.Observant (n.) One who observes forms and rules.Observant (n.) A sycophantic servant.Observant (n.) An Observantine.Observantine (n.) One of a branch of the Order of Franciscans, who profess to adhere more strictly than the Conventuals to the intention of the founder, especially as to poverty; -- called also Observants.Observantly (adv.) In an observant manner.Observation (n.) The act or the faculty of observing or taking notice; the act of seeing, or of fixing the mind upon, anything.Observation (n.) The result of an act, or of acts, of observing; view; reflection; conclusion; judgment.Observation (n.) Hence: An expression of an opinion or judgment upon what one has observed; a remark.Observation (n.) Performance of what is prescribed; adherence in practice; observance.Observation (n.) The act of recognizing and noting some fact or occurrence in nature, as an aurora, a corona, or the structure of an animal.Observation (n.) Specifically, the act of measuring, with suitable instruments, some magnitude, as the time of an occultation, with a clock; the right ascension of a star, with a transit instrument and clock; the sun's altitude, or the distance of the moon from a star, with a sextant; the temperature, with a thermometer, etc.Observation (n.) The information so acquired.Observational (a.) Of a pertaining to observation; consisting of, or containing, observations.Observative (a.) Observing; watchful.Observator (n.) One who observes or takes notice.Observator (n.) One who makes a remark.Observatories (pl. ) of ObservatoryObservatory (n.) A place or building for making observations on the heavenly bodies.Observatory (n.) A building fitted with instruments for making systematic observations of any particular class or series of natural phenomena.Observatory (n.) A place, as an elevated chamber, from which a view may be observed or commanded.Observatory (n.) A lookout on a flank of a battery whence an officer can note the range and effect of the fire.Observed (imp. & p. p.) of ObserveObserving (p. pr. & vb. n.) of ObserveObserve (v. t.) To take notice of by appropriate conduct; to conform one's action or practice to; to keep; to heed; to obey; to comply with; as, to observe rules or commands; to observe civility.Observe (v. t.) To be on the watch respecting; to pay attention to; to notice with care; to see; to perceive; to discover; as, to observe an eclipse; to observe the color or fashion of a dress; to observe the movements of an army.Observe (v. t.) To express as what has been noticed; to utter as a remark; to say in a casual or incidental way; to remark.Observe (v. i.) To take notice; to give attention to what one sees or hears; to attend.Observe (v. i.) To make a remark; to comment; -- generally with on or upon.Observer (n.) One who observes, or pays attention to, anything; especially, one engaged in, or trained to habits of, close and exact observation; as, an astronomical observer.Observer (n.) One who keeps any law, custom, regulation, rite, etc.; one who conforms to anything in practice.Observer (n.) One who fulfills or performs; as, an observer of his promises.Observer (n.) A sycophantic follower.Observership (n.) The office or work of an observer.Observing (a.) Giving particular attention; habitually attentive to what passes; as, an observing person; an observing mind.Obsess (v. t.) To besiege; to beset.Obsession (n.) The act of besieging.Obsession (n.) The state of being besieged; -- used specifically of a person beset by a spirit from without.Obsidian (n.) A kind of glass produced by volcanoes. It is usually of a black color, and opaque, except in thin splinters.Obsidional (a.) Of or pertaining to a siege.Obsigillation (n.) A sealing up.Obsign (v. t.) To seal; to confirm, as by a seal or stamp.Obsignate (v. t.) To seal; to ratify.Obsignation (n.) The act of sealing or ratifying; the state of being sealed or confirmed; confirmation, as by the Holy Spirit.Obsignatory (a.) Ratifying; confirming by sealing.Obsolesce (v. i.) To become obsolescent.Obsolescence (n.) The state of becoming obsolete.Obsolescent (a.) Going out of use; becoming obsolete; passing into desuetude.Obsolete (a.) No longer in use; gone into disuse; disused; neglected; as, an obsolete word; an obsolete statute; -- applied chiefly to words, writings, or observances.Obsolete (a.) Not very distinct; obscure; rudimental; imperfectly developed; abortive.Obsolete (v. i.) To become obsolete; to go out of use.Obsoletely (adv.) In an obsolete manner.Obsoleteness (n.) The state of being obsolete, or no longer used; a state of desuetude.Obsoleteness (n.) Indistinctness; want of development.Obsoletism (n.) A disused word or phrase; an archaism.Obstacle (v.) That which stands in the way, or opposes; anything that hinders progress; a hindrance; an obstruction, physical or moral.Obstancy (n.) Opposition; impediment; obstruction.Obstetric (a.) Alt. of ObstetricalObstetrical (a.) Of or pertaining to midwifery, or the delivery of women in childbed; as, the obstetric art.Obstetricate (v. i.) To perform the office of midwife.Obstetricate (v. t.) To assist as a midwife.Obstetrication (n.) The act of assisting as a midwife; delivery.Obstetrician (n.) One skilled in obstetrics; an accoucheur.Obstetricious (a.) Serving to assist childbirth; obstetric; hence, facilitating any bringing forth or deliverance.Obstetrics (n.) The science of midwifery; the art of assisting women in parturition, or in the trouble incident to childbirth.Obstetricy (n.) Obstetrics.Obstinacy (n.) A fixedness in will, opinion, or resolution that can not be shaken at all, or only with great difficulty; firm and usually unreasonable adherence to an opinion, purpose, or system; unyielding disposition; stubborness; pertinacity; persistency; contumacy.Obstinacy (n.) The quality or state of being difficult to remedy, relieve, or subdue; as, the obstinacy of a disease or evil.Obstinate (a.) Pertinaciously adhering to an opinion, purpose, or course; persistent; not yielding to reason, arguments, or other means; stubborn; pertinacious; -- usually implying unreasonableness.Obstinate (a.) Not yielding; not easily subdued or removed; as, obstinate fever; obstinate obstructions.Obstination (n.) Obstinacy; stubbornness.Obstipation (n.) The act of stopping up, as a passage.Obstipation (n.) Extreme constipation.Obstreperous (a.) Attended by, or making, a loud and tumultuous noise; clamorous; noisy; vociferous.Obstriction (n.) The state of being constrained, bound, or obliged; that which constrains or obliges; obligation; bond.Obstringe (v. t.) To constrain; to put under obligation.Obstructed (imp. & p. p.) of ObstructObstructing (p. pr. & vb. n.) of ObstructObstruct (v. t.) To block up; to stop up or close, as a way or passage; to place an obstacle in, or fill with obstacles or impediments that prevent or hinder passing; as, to obstruct a street; to obstruct the channels of the body.Obstruct (v. t.) To be, or come, in the way of; to hinder from passing; to stop; to impede; to retard; as, the bar in the harbor obstructs the passage of ships; clouds obstruct the light of the sun; unwise rules obstruct legislation.Obstructer (n.) One who obstructs or hinders.Obstruction (n.) The act of obstructing, or state of being obstructed.Obstruction (n.) That which obstructs or impedes; an obstacle; an impediment; a hindrance.Obstruction (n.) The condition of having the natural powers obstructed in their usual course; the arrest of the vital functions; death.Obstructionism (n.) The act or the policy of obstructing progress.Obstructionist (n.) One who hinders progress; one who obstructs business, as in a legislative body.Obstructionist (a.) Of or pertaining to obstructionists.Obstructive (a.) Tending to obstruct; presenting obstacles; hindering; causing impediment.Obstructive (n.) An obstructive person or thing.Obstruent (a.) Causing obstruction; blocking up; hindering; as, an obstruent medicine.Obstruent (n.) Anything that obstructs or closes a passage; esp., that which obstructs natural passages in the body; as, a medicine which acts as an obstruent.Obstupefaction (n.) See Stupefaction.Obstupefactive (a.) Stupefactive.Obstupefy (v. t.) See Stupefy.Obtained (imp. & p. p.) of ObtainObtaining (p. pr. & vb. n.) of ObtainObtain (v. t.) To hold; to keep; to possess.Obtain (v. t.) To get hold of by effort; to gain possession of; to procure; to acquire, in any way.Obtain (v. i.) To become held; to gain or have a firm footing; to be recognized or established; to subsist; to become prevalent or general; to prevail; as, the custom obtains of going to the seashore in summer.Obtain (v. i.) To prevail; to succeed.Obtainable (a.) Capable of being obtained.Obtainer (n.) One who obtains.Obtainment (n.) The act or process of obtaining; attainment.Obtected (a.) Covered; protected.Obtected (a.) Covered with a hard chitinous case, as the pupa of certain files.Obtemper (v. t. & i.) To obey (a judgment or decree).Obtemperate (v. t.) To obey.Obtended (imp. & p. p.) of ObtendObtending (p. pr. & vb. n.) of ObtendObtend (v. t.) To oppose; to hold out in opposition.Obtend (v. t.) To offer as the reason of anything; to pretend.Obtenebration (n.) The act of darkening; the state of being darkened; darkness.Obtension (n.) The act of obtending.Obtested (imp. & p. p.) of ObtestObtesting (p. pr. & vb. n.) of ObtestObtest (v. t.) To call to witness; to invoke as a witness.Obtest (v. t.) To beseech; to supplicate; to beg for.Obtest (v. i.) To protest.Obtestation (n.) The act of obtesting; supplication; protestation.Obtrectation (n.) Slander; detraction; calumny.Obtruded (imp. & p. p.) of ObtrudeObtruding (p. pr. & vb. n.) of ObtrudeObtrude (v. t.) To thrust impertinently; to present without warrant or solicitation; as, to obtrude one's self upon a company.Obtrude (v. t.) To offer with unreasonable importunity; to urge unduly or against the will.Obtrude (v. i.) To thrust one's self upon a company or upon attention; to intrude.Obtruder (n.) One who obtrudes.Obtruncate (v. t.) To deprive of a limb; to lop.Obtruncation (n.) The act of lopping or cutting off.Obtrusion (n.) The act of obtruding; a thrusting upon others by force or unsolicited; as, the obtrusion of crude opinions on the world.Obtrusion (n.) That which is obtruded.Obtrusionist (n.) One who practices or excuses obtrusion.Obtrusive (a.) Disposed to obtrude; inclined to intrude or thrust one's self or one's opinions upon others, or to enter uninvited; forward; pushing; intrusive.Obtunded (imp. & p. p.) of ObtundObtunding (p. pr. & vb. n.) of ObtundObtund (v. t.) To reduce the edge, pungency, or violent action of; to dull; to blunt; to deaden; to quell; as, to obtund the acrimony of the gall.Obtundent (n.) A substance which sheathes a part, or blunts irritation, usually some bland, oily, or mucilaginous matter; -- nearly the same as demulcent.Obtunder (n.) That which obtunds or blunts; especially, that which blunts sensibility.Obturation (n.) The act of stopping up, or closing, an opening.Obturator (n.) That which closes or stops an opening.Obturator (n.) An apparatus designed to close an unnatural opening, as a fissure of the palate.Obturator (a.) Serving as an obturator; closing an opening; pertaining to, or in the region of, the obturator foramen; as, the obturator nerve.Obtusangular (a.) See Obstuseangular.Obtuse (superl.) Not pointed or acute; blunt; -- applied esp. to angles greater than a right angle, or containing more than ninety degrees.Obtuse (superl.) Not having acute sensibility or perceptions; dull; stupid; as, obtuse senses.Obtuse (superl.) Dull; deadened; as, obtuse sound.Obtuse-angled (a.) Alt. of obtuse-angularobtuse-angular (a.) Having an obtuse angle; as, an obtuse-angled triangle.Obtusely (adv.) In an obtuse manner.Obtuseness (n.) State or quality of being obtuse.Obtusion (n.) The act or process of making obtuse or blunt.Obtusion (n.) The state of being dulled or blunted; as, the obtusion of the senses.Obtusity (n.) Obtuseness.Obumbrant (a.) Overhanging; as, obumbrant feathers.Obumbrate (v. t.) To shade; to darken; to cloud.Obumbration (n.) Act of darkening or obscuring.Obuncous (a.) Hooked or crooked in an extreme degree.Obvention (n.) The act of happening incidentally; that which happens casually; an incidental advantage; an occasional offering.Obversant (a.) Conversant; familiar.Obverse (a.) Having the base, or end next the attachment, narrower than the top, as a leaf.Obverse (a.) The face of a coin which has the principal image or inscription upon it; -- the other side being the reverse.Obverse (a.) Anything necessarily involved in, or answering to, another; the more apparent or conspicuous of two possible sides, or of two corresponding things.Obversely (adv.) In an obverse manner.Obversion (n.) The act of turning toward or downward.Obversion (n.) The act of immediate inference, by which we deny the opposite of anything which has been affirmed; as, all men are mortal; then, by obversion, no men are immortal. This is also described as "immediate inference by privative conception."Obverted (imp. & p. p.) of ObvertObverting (p. pr. & vb. n.) of ObvertObvert (v. t.) To turn toward.Obviated (imp. & p. p.) of ObviateObviating (p. pr. & vb. n.) of ObviateObviate (v. t.) To meet in the way.Obviate (v. t.) To anticipate; to prevent by interception; to remove from the way or path; to make unnecessary; as, to obviate the necessity of going.Obviation (n.) The act of obviating, or the state of being obviated.Obvious (a.) Opposing; fronting.Obvious (a.) Exposed; subject; open; liable.Obvious (a.) Easily discovered, seen, or understood; readily perceived by the eye or the intellect; plain; evident; apparent; as, an obvious meaning; an obvious remark.Obvolute (a.) Alt. of ObvolutedObvoluted (a.) Overlapping; contorted; convolute; -- applied primarily, in botany, to two opposite leaves, each of which has one edge overlapping the nearest edge of the other, and secondarily to a circle of several leaves or petals which thus overlap.Oby (n.) See Obi.Oca (n.) A Peruvian name for certain species of Oxalis (O. crenata, and O. tuberosa) which bear edible tubers.Occamy (n.) An alloy imitating gold or silver.Occasion (n.) A falling out, happening, or coming to pass; hence, that which falls out or happens; occurrence; incident.Occasion (n.) A favorable opportunity; a convenient or timely chance; convenience.Occasion (n.) An occurrence or condition of affairs which brings with it some unlooked-for event; that which incidentally brings to pass an event, without being its efficient cause or sufficient reason; accidental or incidental cause.Occasion (n.) Need; exigency; requirement; necessity; as, I have no occasion for firearms.Occasion (n.) A reason or excuse; a motive; a persuasion.Occasioned (imp. & p. p.) of OccasionOccasioning (p. pr. & vb. n.) of OccasionOccasion (v. t.) To give occasion to; to cause; to produce; to induce; as, to occasion anxiety.Occasionable (a.) Capable of being occasioned or caused.Occasional (a.) Of or pertaining to an occasion or to occasions; occurring at times, but not constant, regular, or systematic; made or happening as opportunity requires or admits; casual; incidental; as, occasional remarks, or efforts.Occasional (a.) Produced by accident; as, the occasional origin of a thing.Occasionalism (n.) The system of occasional causes; -- a name given to certain theories of the Cartesian school of philosophers, as to the intervention of the First Cause, by which they account for the apparent reciprocal action of the soul and the body.Occasionality (n.) Quality or state of being occasional; occasional occurrence.Occasionally (adv.) In an occasional manner; on occasion; at times, as convenience requires or opportunity offers; not regularly.Occasionate (v. t.) To occasion.Occasioner (n.) One who, or that which, occasions, causes, or produces.Occasive (a.) Of or pertaining to the setting sun; falling; descending; western.Occecation (n.) The act of making blind, or the state of being blind.Occident (n.) The part of the horizon where the sun last appears in the evening; that part of the earth towards the sunset; the west; -- opposed to orient. Specifically, in former times, Europe as opposed to Asia; now, also, the Western Hemisphere.Occidental (a.) Of, pertaining to, or situated in, the occident, or west; western; -- opposed to oriental; as, occidental climates, or customs; an occidental planet.Occidental (a.) Possessing inferior hardness, brilliancy, or beauty; -- used of inferior precious stones and gems, because those found in the Orient are generally superior.Occidentals (n.pl.) Western Christians of the Latin rite. See Orientals.Occiduous (a.) Western; occidental.Occipital (a.) Of or pertaining to the occiput, or back part of the head, or to the occipital bone.Occipital (n.) The occipital bone.Occipito- () A combining form denoting relation to, or situation near, the occiput; as, occipito-axial; occipito-mastoid.Occipitoaxial (a.) Of or pertaining to the occipital bone and second vertebra, or axis.Occipita (pl. ) of OcciputOcciputs (pl. ) of OcciputOcciput (n.) The back, or posterior, part of the head or skull; the region of the occipital bone.Occiput (n.) A plate which forms the back part of the head of insects.Occision (n.) A killing; the act of killing.Occlude (v. t.) To shut up; to close.Occlude (v. t.) To take in and retain; to absorb; -- said especially with respect to gases; as iron, platinum, and palladium occlude large volumes of hydrogen.Occludent (a.) Serving to close; shutting up.Occludent (n.) That which closes or shuts up.Occluse (a.) Shut; closed.Occlusion (n.) The act of occluding, or the state of being occluded.Occlusion (n.) The transient approximation of the edges of a natural opening; imperforation.Occrustate (v. t.) To incrust; to harden.Occult (a.) Hidden from the eye or the understanding; inviable; secret; concealed; unknown.Occult (v. t.) To eclipse; to hide from sight.Occultation (n.) The hiding of a heavenly body from sight by the intervention of some other of the heavenly bodies; -- applied especially to eclipses of stars and planets by the moon, and to the eclipses of satellites of planets by their primaries.Occultation (n.) Fig.: The state of being occult.Occulted (a.) Hidden; secret.Occulted (a.) Concealed by the intervention of some other heavenly body, as a star by the moon.Occulting (n.) Same as Occultation.Occultism (n.) A certain Oriental system of theosophy.
When was flax fiber first used?
Flax was probably first domesticated in the 'Fertile Crescent' (fertile regions of Mesopotamia (Iraq) and the Levant).Flax was extensively cultivated in ancient Ethiopia and ancient Egypt.In a prehistoric cave in the Republic of Georgia dyed flax fibers have been found that date to 34,000 BC (unless you're a creationist, then it's max 6,000 BC ^^)
What material is in flax clothing?
Flax clothing is typically made up of a mixture of flax fiber and other materials. This type of clothing is becoming more popular with the advent of rising cotton prices.
What material did the early farmers in Asia grow to weave into cloth?
Early farmers in Asia primarily grew cotton and flax to weave into cloth. Cotton, particularly, became a significant crop in regions like the Indian subcontinent, while flax was cultivated in areas such as Mesopotamia for linen production. These fibers were essential for creating textiles that were used for clothing and other purposes in ancient societies.
What Egyptian craftsmen wear?
Ancient Egyptians wore linen clothing. Poor people wore clothing made of flax. Slaves often worked naked or near naked.
What did Ancient Mesopotamians wear for clothing in the summer?
Ancient Mesopotamians wore Togas, skirts or Tunics made from wool or flax - key crops of the land that were grown and cultivated by the people.
What were the crops from mesopotamia civilization?
Flax was one of the most important crops grown and raised in Ancient Mesopotamia. Date palms was also important, but other crops that were commonly grown were leeks, onions, wheat, barley, and lentils. Figs, olives, grapes, and other fruits and herbs were also grown.
Where did linen originate from?
Linen originated in ancient Mesopotamia. The Sumerian people domesticated flax and began production of the textile. The linen industry was established over 4,000 years ago.
Egyptians wore clothing from a plant called?
flax
Is flax and linen the same thing?
For clothing, yes.
Did the Egyptians grow clothing crops?
Yes, they grew flax and spun it into fine clothing.
What is Maori Clothing made of?
it's made mostly made out of flax
What type of clothes did Egyptian craftsmen wear?
Ancient Egyptians wore linen clothing. Poor people wore clothing made of flax. Slaves often worked naked or near naked.
