Spanish Open dictionary by furoya

furoya
15139

Value Position Position 2 2 Accepted meanings 15139 2 Obtained votes 88 2 Votes by meaning 0.01 7 Inquiries 434912 3 Queries by meaning 29 7 Feed + Pdf

"Statistics updated on 5/4/2024 2:35:36 AM"

lado b: It's another way of calling the B-side of something. See side , b .
café cantante: It is the Spanish version of the French café-chantant, another name for the café-concert.
chin chin: 1º_ Variant of chinchín . See chin . 2º_ Part of the chorus of one of the versions of the children's song "Mambrú went to war" ( 128550; ) . See mambr¿ went to war, where there is an origin of his lyrics.
inverbio: It seems a word taken from grammar, but last is spam for a company waiting for someone to define it and thus add another link for a better positioning in search engines that do not discriminate stressed vowels, I say, because the original name has a tilde in the last /i/.
artogo: I suppose it is a mistake to type artigo ("inflection of artigar") or perhaps arrogo ( "inflection of arrogance") ).
wuevón: Error by egg ("silly, somewhat slow person").
bixhi: Surely it is a mistype by bichi ("affectionate form from bug") .
inmacecible: It could be a misinterpretation of inaccessible, but as colleague Felipe Lorenzo del Río says it is surely a mistake because it was unfading, which was already defined with its own entry.
sobrehumático: Another trolling modifying the "superhumitic" Cortazarian idiolect.
clemismo: It can also be an OCR error by itself (neologism "relative to the people") or perhaps to "of the same", which is a rare construction, but possible. Although none fits as a query in a dictionary.
fabuero: It is another typical OCR error ("optical character recognizer") that was already mentioned before around here: they do not interpret the / 383;/ ("that long") which was common in archaic Spanish and spelled as /f/ or /r/. Thus end up appearing nonsense like 10060; fabuero, which would not be an archaism but rather a mistake of the software by "hound". The fragment of the sonnet of The last three Castilian muses of Francisco de Quevedo quoted by JOHN looked like this: «As with the nose drinks the 383;abue 383;o , / breath of the footprints of the deer , / and desboliendo el monte mas e 383;pe 383;o , / the bushes 383;olicita , and the 383;embrado : / A 383;si Reynaldo con mirar travie 383; 383;O/ Regi 383;tra the field of Vno and another side. » [Note: There are some more data on this subject in the link to s, but for a URL encoding issue it is possible that in that same motto definitions for other characters also treated as reserved end up appearing. If so, you just have to look a little until you find the one referred to the / 383;/ 128578; . ] See 10060;falfaron.
meteorito: Celestial body that passes through the atmosphere and falls to earth. It is formed by meteor (celestial phenomenon) -ito (suffix for minerals). See aerolith .
aerolito: Celestial body from outer space that impacts the Earth's surface. From Greek 945; 949; 961; 959; 962; ( Aeros "Air" ) 955; 953; 952; 959; 962; ( lithos "stone" ) . See meteorite, comet.
utopía: 1º_ 'Utopia' is a place imagined by the philosopher Thomas More and described in his work Libellus vere aureus, nec minus salutaris quam festivus , de optimo reipublicae statu , deque nova insula Vtopi ("Truly golden booklet, no less beneficial than entertaining, on the best state of a republic and on the new island of Utopia", 1516 ) as "a South American island with a perfect society, without political, cultural or legal conflicts". The name was taken from the Greek 964; 959; 960; 959; 962; ( topos "place" ) and used as a prefix a particle 959; 965; (ou) which was translated as "no", although some scholars assume that he actually used 949; 965; (eu "good"), so it can be interpreted as "no place" and also as "good place". 2º_ For the previous one, "ideal aspiration but unattainable, or of very difficult realization". 3º_ For the first, it is used as the name of a literary genre about perfect societies or civilizations. See dystopia, antiutopia, uchrony.
icono: Representative image, which was initially applied to religious objects in the form of painting or sculpture, but later the concept included artists as an example of a movement, or ideograms and buttons with a drawing representing their function. The word has its origin in the Byzantine Greek 949; 953; 954; 969; 957; ( eikon "like image" ) .
signo: 1º_ Representation of an object or phenomenon that can be replaced, by convention or by natural association. 2º_ Fact that can be interpreted as antecedent or consequential of another. See symbol .
proscenio: In a theater, it is the front of a stage, higher than the choir pit or orchestra. It comes to us from the Latin proscenium, ii, which borrows it from the Greek 960; 961; 959; 963; 954; 951; 957; 953; 959; 957; ( proskenion ) , formed by the prefix 960; 961; 969;- ( pro "in front of" ) 963; 954; 951; 957; 951; (skené "hut, awning, covered in the shade"), which was the name given to the backstage dressing rooms where the actors dressed. By extension it is any room for receptions, lavish and large, at the entrance of a palace or mansion, in front of the main rooms.
tirar la cadena: 1º_ Beyond its literal meaning, it is used with a specific sense by the chain that activated the old toilet flushes, which leads to the figurative sense "definitively get rid of what no longer serves", how excrement is eliminated. See "push the button" . 2º_ Another figurative use is to "leave someone with little room for maneuver, keep him tackled or controlled", associating the chain with the leash or the pretal that holds the beasts or attack dogs. This phrase appears more like "pulling him off the chain".
apretar el botón: Beyond its literal meaning, it is used with a specific sense by the toilet flush button, leading to the figurative sense "definitively get rid of what no longer serves", as excrement is removed. See "Throw the Chain" .
idioma: It is the common language of a people, because they inhabit the same region, because they belong to the same culture. It is also said by extension to the particular vocabulary of a trade, of a protocol, of an urban tribe, although they do not have the structure of a real language.