1. A girdle; a band, usually of leather, in which a sword or other weapon is hung.
2. A narrow passage, or strait between the isle of Zealand and that of Funen at the entrance of the Baltic, usually called the Great belt The Lesser belt is the passage between the isle of Funen, and the coast of Jutland.
BELT, Great, and Little Belt, two straits which connect the Baltic Sea with the Cattegat. The former, with a depth of from 5 to 20 fathoms, and a breadth of about 15 miles, runs, from S.S.E. to N.N.W., between the islands of Zealand and Fünen; while the Little Belt, which is only about half as wide, with a narrow entrance from the Cattegat, separates Fünen from the mainland of Schleswig. The navigation of both is rather dangerous for large vessels, owing to the number of sandbanks and small islands; and on that account the Sound, which lies to the east, is the channel preferred by shipping.
9th ed. Encyclopædia Britannica, vol. 3, p. 554 [112 words — estimated reading time: 1 minute]
2. A festival of the heathen Celts on the first day of May, in the observance of which great bonfires were kindled. It still exists in a modified form in some parts of Scotland and Ireland.
BELTANE, or Beltein, a festival originally common to all the Celtic peoples, of which traces were to be found in Ireland and the Highlands of Scotland down to the beginning of the present century. The name is compounded of bel or beal, the Celtic god of light, and tin or teine, meaning fire. The principal Beltane celebration was held annually in the beginning (generally on the first day) of May, though the name is also applied to a similar festival which occurred in the beginning of November. According to Cormac, archbishop of Cashel about the year 908, who furnishes the earliest notice of Beltane, it was customary to kindle, in very close proximity, two fires, between which both men and cattle were driven, under the belief that health was thereby promoted and disease warded off. (See Transactions of the Irish Academy, xiv. pp. 100; 122, 123.) Of the celebration in more recent times an account is given by Armstrong in his Gaelic Dictionary, s. v. “Bealtainn.” The whole subject is fully treated by J. Grimm in his Deτctsche Mythologie, c. xx.
9th ed. Encyclopædia Britannica, vol. 3, p. 554 [182 words — estimated reading time: 2 minutes]
And Jonathanstripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle.
And Jonathan removed the robe he was wearing and gave it to David, along with his tunic, his sword, his bow, and his belt.
And Joab said unto the man that told him, And, behold, thou sawest him, and why didst thou not smite him there to the ground? and I would have given thee ten shekels of silver, and a girdle.
“You just saw him!” Joabexclaimed. “Why did you not strike him to the ground right there? I would have given you ten shekels of silver and a warrior’s belt!”
When they were at the great stone which is in Gibeon, Amasa went before them. And Joab’s garment that he had put on was girded unto him, and upon it a girdle with a sword fastened upon his loins in the sheath thereof; and as he went forth it fell out.
Moreover thou knowest also what Joab the son of Zeruiah did to me, and what he did to the two captains of the hosts of Israel, unto Abner the son of Ner, and unto Amasa the son of Jether, whom he slew, and shed the blood of war in peace, and put the blood of war upon his girdle that was about his loins, and in his shoes that were on his feet.
Moreover, you know what Joab son of Zeruiah did to me—what he did to Abner son of Ner and Amasa son of Jether, the two commanders of the armies of Israel. He killed them in peacetime to avenge the blood of war. He stained with the blood of war the belt around his waist and the sandals on his feet.
And Elisha the prophet called one of the children of the prophets, and said unto him, Gird up thy loins, and take this box of oil in thine hand, and go to Ramoth-gilead:
Now Elisha the prophet summoned one of the sons of the prophets and said to him, “Tuck your cloak under your belt, take this flask of oil, and go to Ramoth-gilead.
And it shall come to pass, that instead of sweet smell there shall be stink; and instead of a girdle a rent; and instead of well set hair baldness; and instead of a stomacher a girding of sackcloth; and burning instead of beauty.
Instead of fragrance there will be a stench; instead of a belt, a rope; instead of styled hair, baldness; instead of fine clothing, sackcloth; instead of beauty, shame.
None shall be weary nor stumble among them; none shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken:
None of them grows weary or stumbles; no one slumbers or sleeps. No belt is loose and no sandalstrap is broken.
Girded with girdles upon their loins, exceeding in dyedattire upon their heads, all of them princes to look to, after the manner of the Babylonians of Chaldea, the land of their nativity:
wearing belts on their waists and flowing turbans on their heads; all of them looked like officers of the Babylonians in Chaldea, the land of their birth.
Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego.
The chief official gave them new names: To Daniel he gave the name Belteshazzar; to Hananiah, Shadrach; to Mishael, Meshach; and to Azariah, Abednego.
The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof?
The king responded to Daniel, whose name was Belteshazzar, “Are you able to tell me what I saw in the dream, as well as its interpretation?”
But at the last Daniel came in before me, whose name was Belteshazzar, according to the name of my god, and in whom is the spirit of the holy gods: and before him I told the dream, saying,
But at last, into my presence came Daniel (whose name is Belteshazzar after the name of my god, and in whom is the spirit of the holy gods). And I told him the dream:
O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof.
“O Belteshazzar, chief of the magicians, I know that the spirit of the holy gods is in you and that no mystery baffles you. So explain to me the visions I saw in my dream, and their interpretation.
This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee.
This is the dream that I, King Nebuchadnezzar, saw. Now, Belteshazzar, tell me the interpretation, because none of the wise men of my kingdom can interpret it for me. But you are able, because the spirit of the holy gods is in you.”
Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies.
For a time, Daniel, who was also known as Belteshazzar, was perplexed, and his thoughts alarmed him. So the king said, “Belteshazzar, do not let the dream or its interpretation alarm you.” “My lord,” replied Belteshazzar, “may the dream apply to those who hate you, and its interpretation to your enemies!
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