Español V
El 8 de octubre 2015
jueves
1. LAS OBRAS A LA PIZARRA
-EL IMPERFECTO Y EL PRETERITO
Realidades 3
2. Al repasar mas repasos del preterito y el
imperfecto
3. El Imperfecto en repaso con detalles
4. Realidades 3 página 44 Usos del imperfecto
Actividad 39
Actividad 40
Repaso de A PRIMERA VISTA II
1. Frases en el Imperfecto
2. Repaso del Preterito
3. Practice with irregular Preterite Tense verbs Case VII
Pedir sentir dormir divertirse morir morirse preferir
Vestirse servir vestir divertir reir sonreir …..
4.
5.
6.
7.
Realidades 3 pg. 33 Actividad 19
Al Repasar paginas 28-29
Realidades 3 paginas 27 Actividad 7
FONDO CULTURAL pagina 27
Parques nacionales de America del Sur
8. Vocabulary Clip Art!
Todas las paginas
New tasks in targret language presented
Nuevas OBRAS en español para llos estudiantesNoticias vocabulario verbos gramática
-el Iztaccíhuatl y el Popocatépetl
El volcán Popocatépetl está situado en México a
apenas 70 kilómetros del DF, cerca de Puebla
desde donde se puede apreciar a esta
imponente elevación de 5,420 metros sobre el
nivel del mar, el cual permanece cubierto la
mayor parte del año de nieve en las partes más
altas.
Se presume que la última erupción volcánica del
Popocatepetl (Montaña Humeante, traducido del
Nahuat) fue en a finales del año 2000 y
continua activo al dia de hoy
En México hay muchas leyendas prehispánicas.
Una de las más bonitas es sobre la formación
de los volcanes Iztaccihuatl y Popocatepetl en
el Valle de México
Iztaccíhuatl (náhuatl: Iztac, cíhuatl, blanco(a),
mujer) es decir "mujer blanca".
Es un volcán extinto ubicado en el centro de
México, es la tercera montaña más alta del
país, después del Pico de Orizaba (5.610
msnm) y el Popocatépetl (5.500 msnm).Se
localiza en los límites territoriales de los
estados de México y Puebla. Su nombre
proviene de una princesa de la mitología azteca
que se convirtió en Diosa.
Popocatepetl
Su nombre, viene del náhuatl compuesto por
Popo-ca (que humea) y te-petl (montaña o
monte), significa "Montaña que humea", debido
que desde tiempos Prehispánicos, ha
permanecido activo.
En la mitología azteca,
Popocatépetl fue un valiente guerrero quien
amaba a la doncella Iztaccíhuatl. El padre de
Iztaccíhuatl mandó a Popocatépetl a la guerra y
le dijo que si regresaba victorioso, le entregaba
a su hija, la leyenda completa del Popocatépetl
la encuentras aquí, te aseguro que es muy
romántica.
Hay dos versiones de esta leyenda:
En una cuentan que Iztaccíhuatl por ser una
mujer muy bella seria sacrificada a los dioses
para obtener buenas cosechas. Popocatépetl
para poderlo evitar decide huir con ella, pero al
momento de escapar los guardias los
descubren y lanzaron flechas para detenerlo.
Popocatépetl logra salir ileso pero la princesa
no corrió con esa misma suerte ya que una
flecha la alcanza y le ocasiona la muerte,
Popocatépetl al percatarse de esto la carga y
sigue corriendo hasta que llega a un campo
donde la recuesta y el se inca a su lado y le jura
que la cuidara para siempre, velando su sueño,
hasta que ella despierte.
La otra versión cuenta que el padre de
Iztaccíhuatl (Tezozómoc) mando a
Popocatépetl a la guerra en Oaxaca,
prometiéndole la mano de su hija si regresaba
victorioso (lo cual no creía posible, ya que sus
intenciones era que el muriera en batalla).
Iztaccíhuatl recibió noticias de que
Popocatépetl había muerto (algunas versiones
dicen que fue confundido con otro guerrero o
invento de su padre), ella al enterarse no
puedo con ese sufrimiento así que ella murió a
los pocos dias. Cuando Popocatépetl regreso y
se enteró del trágico destino de Iztaccíhuatl, él
también murió de tristeza por haberla perdido.
Los dioses se conmovieron de ellos y los
cubrieron con nieve para transformarlos en
montañas.
La montaña Iztaccíhuatl fue llamada “La mujer
durmiente” ya que su perfil asemeja a una
mujer que yace acostada. Popocatépetl fue
convertido en un volcán, que arroja fuego
sobre la tierra con una rabia por la pérdida de
su amada.
Otra versión dice que el al enterarse, lleva a
Iztaccíhuatl a lo alto de una colina, la recuesta
en la cumbre y el se arrodilla a su lado con una
antorcha encendida.
otra vesión...
Cuenta la leyenda…que cuando los aztecas
dominaban a los demás pueblos del Valle de
México, el cacique de Tlaxcala, cansado de
tanta opresión, decidió declararles la guerra.
En medio de este caos bélico surgió el amor
entre el guerrero Popocatepetl, y la princesa
Iztaccihuatl. Antes de partir a la guerra el
valiente guerrero pide la mano de la princesa.
Un rival guerrero de Popocatepetl, y
enamorado también de la princesa, inventa que
Popocatepetl ha muerto. La princesa al conocer
la noticia muere de pena. Popocatepetl regresa
triunfante de las batallas, sólo para saber la
muerte de su amada. El inconsolable guerrero
cogió a la princesa en brazos y se la llevó a las
montañas. Mandó construir con 20000 esclavos
una gran tumba frente al sol amontonando diez
cerros, y formando así una gran montaña.
Depositó ahí a su amada y la lloró durante
varios días y noches, hasta que se quedó
dormido del cansancio y dolor. Los dioses
tuvieron compasión de ellos, los cubrieron de
nieve y los convirtieron en dos grandes
volcanes. Iztaccihuatl proviene de iztac, que
significa blanco y cihuatl que significa mujer. El
monte se conoce como mujer dormida, porque
la silueta del volcán asemeja esa forma.
Popocatepetl viene de popoa : humo y tepetl
que significa cerro. Se puede traducir como
monte humeante, y así es ya que el volcán a
veces despierta, y ve a su amada muerta junto
a él. Abrumado por el dolor vuelve a gritar y se
ve desde lejos su dolor.
The Legend of Popocatépetl &
Iztaccíhuatl A Love Story
The view that adorns the world’s largest city – Mexico City – is
enhanced by the majesty of two of the highest volcanoes in the
hemisphere: Popocatepetl and Iztaccíhuatl.
The presence of these enormous millennial volcanoes has been of
great significance for the different societies that have admired and
revered them, being a source of inspiration for the many legends
about their origin and creation. Among these, the best known are
two that we will relate below.
Thousands of years ago, when the Aztec Empire was in its
heyday and dominated the Valley of Mexico, it was common
practice to subject neighboring towns, and to require a mandatory
tax. It was then that the chief of the Tlaxcaltecas, bitter enemies
of the Aztecs, weary of this terrible oppression, decided to fight
for his people’s freedom.
The chief had a daughter named Iztaccihuatl: the most beautiful
of all the princesses, who had professed her love for
young Popocatepetl, one of her father’s people and the most
handsome warrior.
Both professed a deep love for each other, so before leaving for
war, Popocatepetl asked the chief for the hand
of Princess Iztaccihuatl.
The father gladly agreed and promised to welcome him back with
a big celebration to give him his daughter’s hand if he returned
victorious from the battle.
The brave warrior accepted, prepared everything and departed
keeping in his heart the promise that the princess would be
waiting for him to consummate their love.
Soon afterward, a love rival of Popocatepetl, jealous of the love
they professed to each other, told Princess Iztaccihuatl that her
beloved had died in combat.
Crushed by such tragedy and overwhelmed by sadness the princess
died, without even imagining it could be a lie.
Popocatepetl returned victorious to his people, hoping to find
his beloved princess. Upon arrival, he received the terrible news
of the death of Iztaccihuatl.
Devastated by the news, he wandered about the streets for several
days and nights, until he decided he had to do something to honor
her love and to assure that the princess would not ever be
forgotten.
He ordered a great tomb built under the sun, piling up ten hills
together to form a huge mountain.
He carried the dead Princess in his arms, took her to the summit
and laid her on the great mountain. The young warrior lovingly
kissed her cold lips, took a smoking torch and knelt in front of his
beloved to watch over her eternal sleep.
From then on, they continue together, facing each
other. Eventually the snow covered their bodies, forming two
majestic volcanoes that would remain joined till the end of time.
The legend goes on to say that when the
warrior Popocatepetl remembers his beloved, his heart – that
preserves the fire of eternal passion – shakes and his torch smokes.
That’s why, even today; the Popocatepetl volcano continues
spewing fumaroles.
As for the coward, Tlaxcala, who lied to Iztaccihuatl,
overcome with repentance for the tragedy that ensued, he went
off to die very near his land. He also became a mountain, Pico
de Orizaba, another of the region’s volcanoes and now, from
afar, watches the eternal dream of the two lovers, never again to
be separated.
This legend has been passed on from generation to generation
since the time of the Aztec Empire, in the XIV century, and the
importance given to them is clear, for the names that they have
today were given to them since that time.
fin
Te regalo otra leyenda :
Leyenda de los Temblores
Por estas tierras
se cuenta que, hace mucho tiempo, hubo una
serpiente de colores, brillante y larga.
Era de
cascabel y para avanzar arrastraba su cuerpo
como una víbora cualquiera. Pero tenía algo
que la hacía distinta a las demás: una cola de
manantial, una cola de agua
transparente.
Sssh sssh... la serpiente
avanzaba. Sssh sssh... la serpiente de colores
recorría la tierra. Sssh sssh... la serpiente
parecía un arcoiris juguetón, cuando sonaba su
cola de maraca. Sssh sssh...
Dicen los
abuelos que donde quiera que pasaba dejaba
algún bien, alguna alegría sobre la
tierra.
Sssh sssh... ahí iba por montes y
llanos, mojando todo lo que hallaba a su paso.
Sssh sssh... ahí iba por montes y llanos,
dándoles de beber a los plantíos, a los árboles y
a las flores silvestres. Sssh sssh... ahí iba por el
mundo, mojando todo, regando todo, dándole
de beber a todo lo que encontraba a su
paso.
Hubo un día en el que los hombres
pelearon por primera vez. Y la serpiente
desapareció. Entonces hubo sequía en la
tierra.
Hubo otro día en el que los hombres
dejaron de pelear. Y la serpiente volvió a
aparecer. Se acabó la sequía, volvió a florecer
todo. Del corazón de la tierra salieron frutos y
del corazón de los hombres brotaron
cantos.
Pero todavía hubo otro día en el que
los hombres armaron una discusión grande,
que terminó en pelea. Esa pelea duró años y
años. Fue entonces cuando la serpiente
desapareció para siempre.
somos dos extraños que nos conocemos muy
bien
somos tan parecidos y a la vez tan
diferentes...
Tú eres lo que eres,cuando nadie te mira.
Hay amores que trascienden.....!!
Dios ilumine tu corazón..
The Legend of Popocatépetl &
Iztaccíhuatl A Love Story
En Inglés
The view that adorns the world’s largest city – Mexico City – is
enhanced by the majesty of two of the highest volcanoes in the
hemisphere: Popocatepetl and Iztaccíhuatl.
The presence of these enormous millennial volcanoes has been of
great significance for the different societies that have admired and
revered them, being a source of inspiration for the many legends
about their origin and creation. Among these, the best known are
two that we will relate below.
Thousands of years ago, when the Aztec Empire was in its
heyday and dominated the Valley of Mexico, it was common
practice to subject neighboring towns, and to require a mandatory
tax. It was then that the chief of the Tlaxcaltecas, bitter enemies
of the Aztecs, weary of this terrible oppression, decided to fight
for his people’s freedom.
The chief had a daughter named Iztaccihuatl: the most beautiful
of all the princesses, who had professed her love for
young Popocatepetl, one of her father’s people and the most
handsome warrior.
Both professed a deep love for each other, so before leaving for
war, Popocatepetl asked the chief for the hand
of Princess Iztaccihuatl.
The father gladly agreed and promised to welcome him back with
a big celebration to give him his daughter’s hand if he returned
victorious from the battle.
The brave warrior accepted, prepared everything and departed
keeping in his heart the promise that the princess would be
waiting for him to consummate their love.
Soon afterward, a love rival of Popocatepetl, jealous of the love
they professed to each other, told Princess Iztaccihuatl that her
beloved had died in combat.
Crushed by such tragedy and overwhelmed by sadness the princess
died, without even imagining it could be a lie.
Popocatepetl returned victorious to his people, hoping to find
his beloved princess. Upon arrival, he received the terrible news
of the death of Iztaccihuatl.
Devastated by the news, he wandered about the streets for several
days and nights, until he decided he had to do something to honor
her love and to assure that the princess would not ever be
forgotten.
He ordered a great tomb built under the sun, piling up ten hills
together to form a huge mountain.
He carried the dead Princess in his arms, took her to the summit
and laid her on the great mountain. The young warrior lovingly
kissed her cold lips, took a smoking torch and knelt in front of his
beloved to watch over her eternal sleep.
From then on, they continue together, facing each
other. Eventually the snow covered their bodies, forming two
majestic volcanoes that would remain joined till the end of time.
The legend goes on to say that when the
warrior Popocatepetl remembers his beloved, his heart – that
preserves the fire of eternal passion – shakes and his torch smokes.
That’s why, even today; the Popocatepetl volcano continues
spewing fumaroles.
As for the coward, Tlaxcala, who lied to Iztaccihuatl,
overcome with repentance for the tragedy that ensued, he went
off to die very near his land. He also became a mountain, Pico
de Orizaba, another of the region’s volcanoes and now, from
afar, watches the eternal dream of the two lovers, never again to
be separated.
This legend has been passed on from generation to generation
since the time of the Aztec Empire, in the XIV century, and the
importance given to them is clear, for the names that they have
today were given to them since that time.
fin
El Camino de Santiago
Re Realidades 3 Página 48-Página 49
Camino de Santiago
Route of Santiago de Compostela
Name as inscribed on the World Heritage List
Type
Criteria
Cultural
ii, iv, vi
Reference
UNESCO region
669
Europe and North America
Inscription history
Inscription
1993 (17th Session)
The Camino de Santiago, also known by the English names Way of
St. James, St. James's Way, St. James's Path, St. James's Trail,
Route of Santiago de Compostela,[1] and Road to Santiago,[2] is the
name of any of the pilgrimage routes (most commonly the Camino
Francés or French route) to the shrine of the apostle St. James the
Great in the Cathedral of Santiago de Compostela in Galicia in
northwestern Spain, where tradition has it that the remains of the
saint are buried. Many take up this route as a form of spiritual path or
retreat for their spiritual growth.
The Cathedral of Santiago de Compostela
The Way of St. James was one of the most important Christian
pilgrimages during the Middle Ages, together with those to Rome and
Jerusalem, and a pilgrimage route on which a plenary indulgence
could be earned;[3] other major pilgrimage routes include the Via
Francigena to Rome and the pilgrimage to Jerusalem.
Legend holds that St. James's remains were carried by boat from
Jerusalem to northern Spain, where he was buried on what is now
the city of Santiago de Compostela. (The name Santiago is the local
Galician evolution of Vulgar Latin Sanctu Iacobu, "Saint James".)
The Way can take one of dozens of pilgrimage routes to Santiago de
Compostela. Traditionally, as with most pilgrimages, the Way of Saint
James began at one's home and ended at the pilgrimage site.
However, a few of the routes are considered main ones. During the
Middle Ages, the route was highly travelled. However, the Black
Death, the Protestant Reformation, and political unrest in 16th
century Europe led to its decline. By the 1980s, only a few pilgrims
per year arrived in Santiago. Later, the route attracted a growing
number of modern-day pilgrims from around the globe. In October
1987, the route was declared the first European Cultural Route by the
Council of Europe; it was also named one of UNESCO's World
Heritage Sites.
Whenever St. James's Day (25 July) falls on a Sunday, the cathedral
declares a Holy or Jubilee Year. Depending on leap years, Holy
Years occur in 5, 6, and 11 year intervals. The most recent were
1982, 1993, 1999, 2004, and 2010. The next will be 2021, 2027, and
2032.[4]
History[edit]
Monument of the pilgrims, Burgos
The pilgrimage to Santiago has never ceased from the time of the
discovery of St. James's remains, though there have been years of
fewer pilgrims, particularly during European wars.
Pre-Christian history[edit]
The main pilgrimage route to Santiago follows an earlier Roman trade
route, which continues to the Atlantic coast of Galicia, ending at Cape
Finisterre. Although it is known today that Cape Finisterre, Spain's
westernmost point, is not the westernmost point of Europe (Cabo da
Roca in Portugal is farther west), the fact that the Romans called it
Finisterrae (literally the end of the world or Land's End in Latin)
indicates that they viewed it as such. At night, the Milky Way
overhead seems to point the way, so the route acquired the nickname
"Voie lactée" – the Milky Way in French.[5]
Scallop symbol[edit]
St. James pilgrim accessories
St. James the Moor Slayer
See also: Shell of Saint James and Pilgrim's hat
The scallop shell, often found on the shores in Galicia, has long been
the symbol of the Camino de Santiago. Over the centuries the scallop
shell has taken on mythical, metaphorical and practical meanings,
even if its relevance may actually derive from the desire of pilgrims to
take home a souvenir.
Two versions of the most common myth about the origin of the
symbol concern the death of Saint James, who was martyred by
beheading in Jerusalem in 44 AD. According to Spanish legends, he
had spent time preaching the gospel in Spain, but returned to Judaea
upon seeing a vision of the Virgin Mary on the bank of the Ebro
River.[6][7]
Version 1: After James's death, his disciples shipped his body to the
Iberian Peninsula to be buried in what is now Santiago. Off the coast
of Spain, a heavy storm hit the ship, and the body was lost to the
ocean. After some time, however, it washed ashore undamaged,
covered in scallops.[citation needed]
Version 2: After James's death his body was transported by a ship
piloted by an angel, back to the Iberian Peninsula to be buried in what
is now Santiago. As the ship approached land, a wedding was taking
place on shore. The young groom was on horseback, and on seeing
the ship approaching, his horse got spooked, and horse and rider
plunged into the sea. Through miraculous intervention, the horse and
rider emerged from the water alive, covered in seashells.[8]
The scallop shell also acts as a metaphor. The grooves in the shell,
which meet at a single point, represent the various routes pilgrims
traveled, eventually arriving at a single destination: the tomb of
James in Santiago de Compostela. The shell is also a metaphor for
the pilgrim: As the waves of the ocean wash scallop shells up onto
the shores of Galicia, God's hand also guides the pilgrims to
Santiago.[citation needed]
As the symbol of the Camino de Santiago, the shell is seen very
frequently along the trails. The shell is seen on posts and signs along
the Camino in order to guide pilgrims along the way. The shell is even
more commonly seen on the pilgrims themselves. Wearing a shell
denotes that one is a traveler on the Camino de Santiago. Most
pilgrims receive a shell at the beginning of their journey and either
attach it to them by sewing it onto their clothes or wearing it around
their neck or by simply keeping it in their backpack.[9]
The scallop shell also served practical purposes for pilgrims on the
Camino de Santiago. The shell was the right size for gathering water
to drink or for eating out of as a makeshift bowl.[citation needed]
The pilgrim's staff is a walking stick used by pilgrims to the shrine of
Santiago de Compostela in Spain.[10] Generally, the stick has a hook
on it so that something may be hung from it, and may have a
crosspiece on it.[11]
Medieval route[edit]
The pilgrim route is a very good thing, but it is narrow. For the road which leads
us to life is narrow; on the other hand, the road which leads to death is broad and
spacious. The pilgrim route is for those who are good: it is the lack of vices, the
thwarting of the body, the increase of virtues, pardon for sins, sorrow for the
penitent, the road of the righteous, love of the saints, faith in the resurrection and
the reward of the blessed, a separation from hell, the protection of the heavens. It
takes us away from luscious foods, it makes gluttonous fatness vanish, it
restrains voluptuousness, constrains the appetites of the flesh which attack the
fortress of the soul, cleanses the spirit, leads us to contemplation, humbles the
haughty, raises up the lowly, loves poverty. It hates the reproach of those fuelled
by greed. It loves, on the other hand, the person who gives to the poor. It
rewards those who live simply and do good works; And, on the other hand, it
does not pluck those who are stingy and wicked from the claws of sin.
Codex Calixtinus
Saint James with his pilgrim's staff. The hat is typical, but he often wears his
emblem, the scallop shell, on the front brim of the hat or elsewhere on his clothes
(it may have been lost due to deterioration of the painting).
Way of St. James pilgrims (1568)
The earliest records of visits paid to the shrine dedicated to St. James
at Santiago de Compostela date from the 9th century, in the time of
the Kingdom of Asturias. The pilgrimage to the shrine became the
most renowned medieval pilgrimage, and it became customary for
those who returned from Compostela to carry back with them a
Galician scallop shell as proof of their completion of the journey. This
practice was gradually extended to other pilgrimages.[citation needed]
The earliest recorded pilgrims from beyond the Pyrenees visited the
shrine in the middle of the 11th century, but it seems that it was not
until a century later that large numbers of pilgrims from abroad were
regularly journeying there. The earliest records of pilgrims that arrived
from England belong to the period between 1092 and 1105. However,
by the early 12th century the pilgrimage had become a highly
organized affair.
One of the great proponents of the pilgrimage in the 12th century was
Pope Callixtus II, who started the Compostelan Holy Years.[12] The
official guide in those times was the Codex Calixtinus. Published
around 1140, the 5th book of the Codex is still considered the
definitive source for many modern guidebooks. Four pilgrimage
routes listed in the Codex originate in France and converge at Puente
la Reina. From there, a well-defined route crosses northern Spain,
linking Burgos, Carrión de los Condes, Sahagún, León, Astorga, and
Compostela.
The daily needs of pilgrims on their way to and from Compostela
were met by a series of hospitals and hospices.[citation needed] These had
royal protection and were a lucrative source of revenue. Romanesque
architecture, a new genre of ecclesiastical architecture, was designed
with massive archways to cope with huge devout crowds. There was
also the sale of the now-familiar paraphernalia of tourism, such as
badges and souvenirs. Since the Christian symbol for James the
Greater was the scallop shell, many pilgrims wore one as a sign to
anyone on the road that they were a pilgrim. This gave them
privileges to sleep in churches and ask for free meals, but also
attempted to ward off thieves with limited success, thus needing
another hospital in the next town. Pilgrims often prayed to Saint Roch
who's numerous depictions with the Cross of St James can be seen
along the way even today.
The pilgrimage route to Santiago de Compostela was possible
because of the protection and freedom provided by the Kingdom of
France, where the majority of pilgrims originated. Enterprising French
(including Gascons and other peoples not under the French crown)
settled in towns along the pilgrimage routes, where their names
appear in the archives. The pilgrims were tended by people like
Domingo de la Calzada, who was later recognized as a saint himself.
Pilgrims walked the Way of St. James, often for months, to arrive at
the great church in the main square of Compostela and pay homage
to St. James. So many pilgrims have laid their hands on the pillar just
inside the doorway of the church that a groove has been worn in the
stone.
The popular Spanish name for the astronomical Milky Way is El
Camino de Santiago. According to a common medieval legend, the
Milky Way was formed from the dust raised by traveling pilgrims.[13]
Compostela itself means "field of stars". Another origin for this
popular name is Book IV of the Book of Saint James which relates
how the saint appeared in a dream to Charlemagne, urging him to
liberate his tomb from the Moors and showing him the direction to
follow by the route of the Milky Way.
As penance[edit]
Saint-Guilhem-le-Désert
The Church employed a system of rituals to atone for temporal
punishment due to sins known as penance. According to this system,
pilgrimages were a suitable form of expiation for some temporal
punishment, and they could be used as acts of penance for those
who were guilty of certain crimes. As noted in the Catholic
Encyclopedia:[14]
In the registers of the Inquisition at Carcassone...we find the four
following places noted as being the centres of the greater pilgrimages
to be imposed as penances for the graver crimes: the tomb of the
Apostles at Rome, the shrine of St. James at Compostella [sic], St.
Thomas' body at Canterbury, and the relics of the Three Kings at
Cologne.
There is still a tradition in Flanders of pardoning and releasing one
prisoner every year[15] under the condition that this prisoner walks to
Santiago wearing a heavy backpack, accompanied by a guard.
Enlightenment Era[edit]
During the war of American Independence, John Adams was ordered
by Congress to go to Paris to obtain funds for the cause. His ship
started leaking and he disembarked with his two sons in Finisterre in
1779. From there he proceeded to follow the Way of St. James in the
reverse direction of the pilgrims' route, in order to get to Paris
overland. He did not stop to visit Santiago, which he later came to
regret. In his autobiography, Adams gave an accurate description of
the customs and lodgings afforded to St. James's pilgrims in the 18th
century, as well as mentioned the legend as it was then told to
travellers:[16]
I have always regretted that We could not find time to make a
Pilgrimage to Saintiago de Compostella. We were informed, ... that
the Original of this Shrine and Temple of St. Iago was this. A certain
Shepherd saw a bright Light there in the night. Afterwards it was
revealed to an Archbishop that St. James was buried there. This laid
the Foundation of a Church, and they have built an Altar on the Spot
where the Shepherd saw the Light. In the time of the Moors, the
People made a Vow, that if the Moors should be driven from this
Country, they would give a certain portion of the Income of their
Lands to Saint James. The Moors were defeated and expelled and it
was reported and believed, that Saint James was in the Battle and
fought with a drawn Sword at the head of the Spanish Troops, on
Horseback. The People, believing that they owed the Victory to the
Saint, very cheerfully fulfilled their Vows by paying the Tribute.
...Upon the Supposition that this is the place of the Sepulchre of Saint
James, there are great numbers of Pilgrims, who visit it, every Year,
from France, Spain, Italy and other parts of Europe, many of them on
foot.
Adams' great-grandson, the historian Henry Adams later visited Leon,
among other Spanish cities, during his trip through Europe as a
youth, although he did not follow the entire pilgrimage route, and that
particular book was published posthumously.[17] Another
Enlightenment-era traveler on the pilgrimage route was the naturalist
Alexander von Humboldt
Modern-day pilgrimage
The modern symbol of the way
Today, hundreds of thousands (over 200,000 in 2014)[19] of Christian
pilgrims and many others set out each year from their front doorsteps
or from popular starting points across Europe, to make their way to
Santiago de Compostela. Most travel by foot, some by bicycle, and a
few travel as some of their medieval counterparts did, on horseback
or by donkey (for example, the British author and humorist Tim
Moore). In addition to those undertaking a religious pilgrimage, many
are hikers who walk the route for other reasons: travel, sport, or
simply the challenge of weeks of walking in a foreign land. Also,
many consider the experience a spiritual adventure to remove
themselves from the bustle of modern life. It serves as a retreat for
many modern "pilgrims".[20]
Routes
A post marking the way
Pilgrims on the Way of St. James walk for weeks or months to visit
the city of Santiago de Compostela. Some Europeans begin their
pilgrimage on foot from the very doorstep of their homes, just as their
medieval counterparts did.
They follow many routes (any path to Santiago can be considered a
pilgrim's path), but the most popular is Via Regia and its last part, the
French Way (Camino Francés). Historically, due to the Codex
Calixtinus, most of the pilgrims came from France: typically from
Arles, Le Puy, Paris, and Vézelay; some from Saint Gilles. Cluny, site
of the celebrated medieval abbey, was another important rallying
point for pilgrims and, in 2002, it was integrated into the official
European pilgrimage route linking Vézelay and Le Puy.
The Spanish consider the Pyrenees a starting point. Along the French
border, common starting points are Saint-Jean-Pied-de-Port or
Somport, on the French side of the Pyrenees, and Roncesvalles or
Jaca, on the Spanish side. (The distance from Roncesvalles to
Santiago de Compostella through León is about 800 km.). An
alternative is the Northern Route nearer the Spanish coast along the
Bay of Biscay, which was first used by pilgrims to avoid travelling
through the territories occupied by the Muslims in the Middle Ages.
Another popular route is the Portuguese Way, which starts either at
the cathedral in Lisbon (for a total of about 610 km) or at the
cathedral in Porto in the north of Portugal (for a total of about
227 km), crossing into Galicia Valença
Accommodation
St. James's shell, a symbol of the route, on a wall in León, Spain
A marker in the pavement indicates the route of the Way of St. James through
Navarrete, La Rioja, Spain.
In Spain, France and Portugal, pilgrim's hostels with beds in
dormitories dot the common routes, providing overnight
accommodation for pilgrims who hold a credencial (see below). In
Spain this type of accommodation is called a refugio or albergue,
both of which are similar to youth hostels or hostelries in the French
system of gîtes d'étape.
Staying at pilgrims' hostels, known as albergues, usually costs
between 6 and 10 euros per night per bed, although a few hostels
known as donativos operate on voluntary donations. (Municipal
albergues cost 6 euros, while private albergues generally cost
between 10 and 15 euros per night.) Pilgrims are usually limited to
one night's accommodation and are expected to leave by eight in the
morning to continue their pilgrimage.
Hostels may be run by the local parish, the local council, private
owners or pilgrims' associations. Occasionally these refugios are
located in monasteries, such as the one run by monks in Samos,
Spain and the one in Santiago de Compostela.
The final hostel on the route is the famous Hostal de los Reyes
Catolicos, which lies across the plaza from the Cathedral of Santiago
de Campostela. It was originally constructed by Ferdinand and Isabel,
the Catholic Monarchs. Today it is a luxury 5-star Parador hotel,
which still provides free services to a limited number of pilgrims daily.
Credencial or pilgrim's passport
St. James pilgrim passport stamps in Spain for the Camino Frances
St. James pilgrim passport stamps in France on the Via Turonensis (Tours route)
for the Chemin de St. Jacques de Compostelle. The World Heritage Sites of the
Routes of Santiago de Compostela in France lists the major French towns with
stamps.
Most pilgrims carry a document called the credencial, purchased for a
few euros from a Spanish tourist agency, a church or parish house on
the route, a refugio, their church back home, or outside of Spain
through the national St. James organization of that country. The
credencial is a pass which gives access to inexpensive, sometimes
free, overnight accommodation in refugios along the trail. Also known
as the "pilgrim's passport", the credencial is stamped with the official
St. James stamp of each town or refugio at which the pilgrim has
stayed. It provides pilgrims with a record of where they ate or slept,
and serves as proof to the Pilgrim's Office in Santiago that the
journey was accomplished according to an official route, and thus that
the pilgrim qualifies to receive a compostela (certificate of completion
of the pilgrimage).
Most often the stamp can be obtained in the refugio, cathedral, or
local church. If the church is closed, the town hall or office of tourism
can provide a stamp, as can nearby youth hostels or private St.
James addresses. Many of the small restaurants and cafes along the
Camino also provide stamps. Outside Spain, the stamp can be
associated with something of a ceremony, where the stamper and the
pilgrim can share information. As the pilgrimage approaches
Santiago, many of the stamps in small towns are self-service due to
the greater number of pilgrims, while in the larger towns there are
several options to obtain the stamp.
Compostela
The compostela is a certificate of accomplishment given to pilgrims
on completing the Way. To earn the compostela one needs to walk a
minimum of 100 km or cycle at least 200 km. In practice, for walkers,
the closest convenient point to start is Sarria, as it has good bus and
rail connections to other places in Spain. Pilgrims arriving in Santiago
de Compostela who have walked at least the last 100 km, or cycled
200 km to get there (as indicated on their credencial), and who state
that their motivation was at least partially religious are eligible for the
compostela from the Pilgrim's Office in Santiago. At the Pilgrim's
Office the credencial is examined for stamps and dates, and the
pilgrim is asked to state whether the motivation in traveling the
Camino was "religious", "religious and other", or "other". In the case
of "religious" or "religious and other" a compostela is available; in the
case of "other" there is a simpler certificate in Spanish.
The compostela has been indulgenced since the Early Middle Ages
and remains so to this day.[21] The full text of the certificate is in Latin
and reads:
CAPITULUM huius Almae Apostolicae et Metropolitanae Ecclesiae
Compostellanae sigilli Altaris Beati Jacobi Apostoli custos, ut
omnibus Fidelibus et Perigrinis ex toto terrarum Orbe, devotionis
affectu vel voti causa, ad limina Apostoli Nostri Hispaniarum Patroni
ac Tutelaris SANCTI JACOBI convenientibus, authenticas visitationis
litteras expediat, omnibus et singulis praesentes inspecturis, notum
facit : (Latin version of name of recipient)
Hoc sacratissimum Templum pietatis causa devote visitasse. In
quorum fidem praesentes litteras, sigillo ejusdem Sanctae Ecclesiae
munitas, ei confero.
Datum Compostellae die (day) mensis (month) anno Dei (year)
Canonicus Deputatus pro Peregrinis
English translation:
The CHAPTER of this holy apostolic and metropolitan Church of
Compostela, guardian of the seal of the Altar of the blessed Apostle
James, in order that it may provide authentic certificates of visitation
to all the faithful and to pilgrims from all over the earth who come with
devout affection or for the sake of a vow to the shrine of our Apostle
St. James, the patron and protector of Spain, hereby makes known to
each and all who shall inspect this present document that [Name]
has visited this most sacred temple for the sake of pious devotion. As
a faithful witness of these things I confer upon him [or her] the
present document, authenticated by the seal of the same Holy
Church.
Given at Compostela on the [day] of the month of [month] in the year
of the Lord [year].
Deputy Canon for Pilgrims
The simpler certificate of completion in Spanish for those with nonreligious motivation reads:
La S.A.M.I. Catedral de Santiago de Compostela le expresa su
bienvenida cordial a la Tumba Apostólica de Santiago el Mayor; y
desea que el Santo Apóstol le conceda, con abundancia, las gracias
de la Peregrinación.
English translation:
The Holy Apostolic Metropolitan Cathedral of Santiago de
Compostela expresses its warm welcome to the Tomb of the Apostle
St. James the Greater; and wishes that the holy Apostle may grant
you, in abundance, the graces of the Pilgrimage.
The Pilgrim's Office gives more than 100,000 compostelas each year
to pilgrims from more than 100 different countries.
Pilgrim's Mass[edit]
Pilgrims finishing the Camino 1985–
Green bars are holy years
A Pilgrim's Mass is held in the Cathedral of Santiago de Compostela
each day at noon for pilgrims. Pilgrims who received the compostela
the day before have their countries of origin and the starting point of
their pilgrimage announced at the Mass. The musical and visual
highlight of the Mass is the synchronisation of the beautiful "Hymn to
Santiago" with the spectacular swinging of the huge Botafumeiro, the
famous thurible kept in the cathedral. Incense is burned in this
swinging metal container, or censer. As the last chords die away, the
multitude of pilgrims jostle happily as they crowd forward to reach the
spiritual highlight of the Mass, the rite of communion. Priests
administer the Sacrament of Penance, or confession, in many
languages, permitting most pilgrims to complete the indulgence
attached to the pilgrimage upon satisfying the other canonical
conditions. In the Holy Year of 2010 the Pilgrim's Mass was
exceptionally held four times a day, at 10:00 a.m., noon, 6:00 p.m.,
and 7:30 p.m., catering for the greater number of pilgrims arriving in
the Holy Year.
As tourism
The Xunta de Galicia (Galicia's regional government) promotes the
Way as a tourist activity, particularly in Holy Compostelan Years
(when 25 July falls on a Sunday). Following the Xunta's considerable
investment and hugely successful advertising campaign for the Holy
Year of 1993, the number of pilgrims completing the route has been
steadily rising. The next Holy Year will occur in 2021, 11 years after
the last Holy Year of 2010. More than 272,000 pilgrims made the trip
during the course of 2010.
EL FUTURO
orms of the future tense. Endings. The endings for all verbs are:
-é, -ás, -á, -emos, -éis, -án Note that every one except the
nosotros form requires a written accent. Stem. Normally,
the infinitive is used as the stem (exceptions will be given
below). Samples: hablar
comer
vivir
habl
com
vivi
a
hablare
e
comere
r viviremos
r
mos
r
mos
é
é
é
habl
com
vivi
a
e
r
hablaréis
comeréis
viviréis
r
r
á
á
á
s
s
s
habl
com
vivi
a
e
hablarán
comerán
r vivirán
r
r
á
á
á
Verbs with irregular future stems: (Remember that this same stem is used to fo
to say
decir
dirthere to be [imperso
haber
habrverb]
to make, do
hacer
harto be able
poder
podrto put, place, set
poner
pondrto want, love
querer
querrto know [a fact], kn
saber
sabrto leave, go out
salir
saldrto have
tener
tendrto be worth
valer
valdrto come
venir
vendrEnrique will tell us
Enrique nos dirá la
verdad.
Who will come with
¿Quiénes vendrán
conmigo?
I'll set the table righ
Pondré la mesa en
seguida.
Usage. There are two main ways in which the future tense is used
in Spanish:
It indicates future time, the same as in English.
Tom
Mañana saldremos para
Madrid.
I'll
El lunes iré al hospital.
NOTE: The present
tense is often used
instead of the future
for near future
actions: Ton
Esta noche miramos la
televisión.
I'll
Lo hago en dos minutos.
The future tense is also used to indicate conjecture or
probability in the present time. In English, expressions
such as “probably”, “must”, “I/you think” are usually
used rather than the future tense.
Where do you think Mary i
¿Dónde estar
á María?
She is probably at home.
Estará en
casa.
What time is it?
¿Qué hora
es?
It must be 8:00. (Or: It is p
Serán las
8:00, etc.)
ocho.
The periphrastic future: Ir a + the infinitive. A present tense
form of the verb ir (to go) plus the preposition a plus an
infinitive is often used as a substitute for the future tense in
Spanish. The same phenomenon also occurs in English:
Are you going to study
¿Vas a estudiar
tomorrow?
mañana?
I'm not going to do anythin
No voy a hacer nada.
When “will” is used in the sense of “to be willing to” it is
normally translated by the verb querer (to want), not the
future tense. This frequently occurs in requests which suggest
the idea “would you like to” or “would you be willing to”:
Will you put out your
¿Quiere Ud. apagar el
cigarrette?
cigarrillo?
Will you take out the trash,
¿Quieres sacar la basura,
Juan?
Faitelson: "Seguimos esperando"
John?
Picante: Fue un cambio
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Palabras :
Anillas
Rings
“los Deportes”
Atletismo
Athletics
Balón de fútbol
Football
Baloncesto
Basketball
Balonmano
Handball
Balonvolea
Volleyball
Béisbol
Baseball
Boxeo
Boxing
Campeón/ona
Champion
Campeonato
Championship
Carrera
Race
Carrera de velocidad
Race
Coche de carreras
Racing car
Deportes
Sports
Deportes acuáticos
Water sports
Deportes de invierno
Winter sports
Entrenador
Trainer
Equitación
Riding
Esgrima
Fencing
Espalderas
Wall bars
Esquí (actividad)
Skiing
Esquí (plancha)
Ski
Esquí náutico
Water skiing
Estadio
Stadium
Fútbol
Football
Gimnasia
Gymnastics
Golf
Golf
Halterofilia
Weight-lifting
Hipódromo
Racecourse ; Racetrack
Hockey
Hockey
Hockey sobre hielo
Ice hockey
Jockey ; Jinete
Jockey ; Rider
Judo
Judo
Juegos Olimpicos ; Olimpiada
Olympic Games ;Olympics
Jugador/ra
Player
Manager
Manager
Maratón
Marathon
Marcha
Walk
Motorismo
Motoring
Natación
Swimming
Patinaje sobre hielo
Ice skating
Patinaje sobre ruedas
Roller skating
Piloto de carreras
Racing driver
Piscina
Swimming pool
Pista
Track
Rallye
Rally
Regata
Boat race
Ring ; Cuadrilátero
Ring
Rugby
Rugby
Salto con pértiga
Pole vault
Salto de altura
High jump
Salto de longitud
Long jump (U.K.) ; Broad jump (USA)
Sprint
Sprint (U.K) ; Dash (USA)
Tenis
Tennis
Trapecio
Trapeze
Velódromo
Cycling stadium ; Velodrome
Water-polo
Water polo
El Imperfecto
Imperfect tense
:
The Imperfect
The imperfect tense is used to refer to actions in the past that occurred
repeatedly.
I used to walk every day.
Yo caminaba cada día.
The imperfect tense is also used to refer to actions in the past that occurred over
an extended period of time.
I used to eat paella frequently.
Yo comía frecuentemente paella.
The imperfect tense is also used to "set the stage" for an event that occurred in
the past.
We were coming home when we saw Juan.
Veníamos para casa cuando vimos a Juan.
Actions which are not physical, that is feelings and mental actions, usually use
the imperfect tense.
Juan was feeling sick.
Juan estaba enfermo.
The imperfect is frequently associated with phrases that describe the frequency
of past actions.
a menudo
often
a veces
sometimes
cada día
every day
cada año
every year
con frecuencia
frequently
de vez en cuando
from time to time
en aquella época
at that time
frecuentemente
frequently
generalmente
usually
muchas veces
many times
mucho
a lot
nunca
never
por un rato
for awhile
siempre
always
tantas veces
so many times
todas las semanas
every week
todos los días
every day
todo el tiempo
all the time
varias veces
several times
Regular forms of the imperfect are formed by adding the following endings to the
stem of the verb:
-ar verbs
aba
abas
aba
ábamos
abais
aban
-er verbs, -ir verbs
ía
ías
ía
example: hablar
hablaba
hablabas
hablaba
hablábamos
hablabais
hablaban
example: vivir
vivía
vivías
vivía
íamos
íais
ían
vivíamos
vivíais
vivían
Only three verbs are irregular in the
imperfect:
ser
era
eras
era
éramos
erais
eran
ver
veía
veías
veía
veíamos
veíais
veían
ir
iba
ibas
iba
íbamos
ibais
iban
Leccion de cultura
Capitulo I Realidades 3
Gramatica intense- Cumplimentos
Directos e indirectos
Reflexivos
Grammar Review
Reflexive Verbs: Part I
A reflexive verb is a verb in which the subject is
the direct recipient of the action of the verb in
active voice.
There is no object!
The subject is “ the object”
Notes:
A verb is reflexive when the subject and the object are the same.
I wash myself.
subject: I
verb: wash
object: myself
Since the subject and object are the same, the verb is reflexive.
I wash the car.
subject: I
verb: wash
object: car
Since the subject and object are different, the verb is not reflexive.
Here's another example of how a verb can be either reflexive or non-reflexive.
I scratch myself.
subject: I
verb: scratch
object: myself
Since the subject and object are the same, the verb is reflexive.
I scratch the dog.
subject: I
verb: scratch
object: dog
Since the subject and object are different, the verb is not reflexive.
When a verb is reflexive, the infinitive ends in "se."
lavar
to wash (non-reflexive)
lavarse
to wash oneself (reflexive)
rascar
to scratch (non-reflexive)
rascarse
to scratch oneself (reflexive)
There is one reflexive verb you have been using since you began studying Spanish.
llamarse - to call oneself
¿Cómo se llama usted?
What do you call yourself?
Me llamo Juan.
I call myself Juan.
Note: A more "natural" translation would be "What is your name?" and "My name is Juan."
When you learned to conjugate regular verbs, you needed to learn a set of pronouns called "subject
pronouns."
lavar
yo lavo
tú lavas
él, ella, usted lava
nosotros/as lavamos
vosotros/as laváis
ellos, ellas, ustedes lavan
Ella lava el coche.
To learn to conjugate reflexive verbs, you need to learn a different set of pronouns called "reflexive
pronouns." These pronouns are positioned before the verb, while the ending "se" is dropped and the verb is
conjugated normally.
lavarse
yo me lavo
I wash (myself)
tú te lavas
you wash (yourself) (informal)
él se lava
he washes (himself)
ella se lava
she washes (herself)
usted se lava
you wash (yourself) (formal)
nosotros nos lavamos
we wash (ourselves)
nosotras nos lavamos
we wash (ourselves) (feminine)
vosotros os laváis
you-all wash (yourselves) (informal)
vosotras os laváis
you-all wash (yourselves) (informal, feminine)
ustedes se lavan
you-all wash (yourselves)(formal)
ellos se lavan
they wash (themselves)
ellas se lavan
they wash (themselves) (feminine)
Ella se lava.
Ella lava el coche, y despues se lava.
The reflexive pronouns are not subject pronouns; rather they are object pronouns.
me (myself)
te (yourself)
se (himself, herself, yourself) itself
nos (ourselves)
os (yourselves)
se (themselves, yourselves)
The purpose of the reflexive object pronouns is to show that the action of the verb remains with the subject.
Juan se lava la cara.
Juan washes
his face. (reflexive)
Juan lava su carro. (non-reflexive)
Juan washes his car.
When referring to body parts, use the definite
article, thus "la cara" not "su cara."
Note:
Note that many, many verbs can be made reflexive. All it means when a verb is reflexive is that the action
remains with the subject.
wash the dog (non-reflexive)
wash your face (reflexive)
raise the book (non-reflexive)
raise your arm (reflexive)
put the baby to bed (non-reflexive)
go to bed (reflexive)
wake up your son (non-reflexive)
wake up yourself (reflexive)
...and so on
Now add a flashcard for reflexive verbs:
lavarse to wash oneself
yo me lavo
tú te lavas
él se lava
ella se lava
usted se lava
nosotros nos lavamos
nosotras nos lavamos
vosotros os laváis
vosotras os laváis
ustedes se lavan
ellos se lavan
ellas se lavan
Reflexive Verbs: Part II
In the previous lesson, you learned that a verb is reflexive when the subject and the object are the same.
I wash myself.
subject: I
verb: wash
object: myself
Since the subject and object are the same, the verb is reflexive.
I wash the car.
subject: I
verb: wash
object: car
Since the subject and object are different, the verb is not reflexive.
You also learned that when a verb is reflexive, the infinitive ends in "se."
lavar
to wash (non-reflexive)
lavarse
to wash oneself (reflexive)
rascar
to scratch (non-reflexive)
rascarse
to scratch oneself (reflexive)
You should have memorized a set of pronouns called "reflexive pronouns."
me (myself)
te (yourself)
se (himself, herself, yourself)
nos (ourselves)
os (yourselves)
se (themselves, yourselves)
You learned to conjugate reflexive verbs like this:
lavarse
yo me lavo
I wash (myself)
tú te lavas
you wash (yourself) (informal)
él/ella se lava
he/she washes (him/herself)
usted se lava
you wash (yourself) (formal)
nosotros/as nos lavamos
we wash (ourselves)
vosotros/as os laváis
you-all wash (yourselves) (informal)
ustedes se lavan
you-all wash (yourselves) (formal)
ellos/as se lavan
they wash (themselves)
In the lesson titled Direct Object Pronouns Part III you learned that when there are two verbs, you have two
options on where to place the pronoun: before the conjugated verb or attached to the end of the infinitive.
Great Law of Position of Object
Pronouns
I want to see it. (querer, ver)
Lo quiero ver.
Quiero
verlo.
Lo debemos comprar.
Debemos comprarlo.
We should buy it.
María nos debe visitar.
María debe visitarnos.
Mary should visit us.
Juan lo necesita lavar.
Juan necesita lavarlo.
John needs to wash it.
The same is true regarding reflexive pronouns. When the sentence has two verbs, the pronoun can be
placed directly before the conjugated verb or attached to the end of the infinitive.
I want to see myself.
Me quiero ver.
Quiero verme.
John needs to wash his hair.
Juan se necesita lavar el pelo.
Juan necesita lavarse el pelo.
More pronouns and POSITION LAW
Maria can wash her face now.
Ahora María se puede lavar la cara.
Ahora María puede lavarse la cara.
I have just gone to bed.
Acabo de acostarme.
Me acabo de acostar.
We prefer to wash with scented soap.
Preferimos lavarnos con jabón perfumado.
Nos preferimos lavar con jabón perfumado.
Whenever a verb directly follows a preposition, it remains in the infinitive form. For reflexive verbs, the
ending -se changes to agree with the subject. Observe the differences in the following sentences, all of
which are about counting burros before falling asleep.
ANTES + DE + infinitive
Antes de dormirme, yo cuento burros.
Antes de dormirte, tú cuentas burros.
Antes de dormirse, la chica cuenta burros.
Antes de dormirnos, nosotros contamos burros.
Antes de dormiros, vosotros contáis burros.
Antes de dormirse, los chicos cuentan burros.
In English, many verbs can be used transitively (with a direct object) or intransitively (without a direct object).
The sun dried the clothes. (transitive)
The clothes dried in the sun. (intransitive)
In Spanish, these intransitive constructions frequently employ the reflexive form.
The sun dried the clothes. (transitive)
El sol secó la ropa.
The clothes dried in the sun. (intransitive)
La ropa se secó al sol.
Sometimes, the reflexive construction is used merely to emphasize who is performing the action of the
sentence.
The cake? Maria ate it.
¿La torta? María se la comió.
For some verbs, the meaning changes when they are used reflexively.
aburrir - to bore
aburrirse - to be bored
acordar - to agree
acordarse de - to remember
acostar - to put to bed
acostarse - to go to bed
casar - to perform a marriage ceremony
casarse con - to become married to someone
despedir - to fire
despedirse de - to say goodbye
dormir - to sleep
dormirse - to fall asleep
ir - to go
irse - to go away, to leave
morir - to die (abruptly, as of an accident, war, etc.)
morirse - to die (as from natural causes; also "to die" figuratively)
negar - to deny
negarse a - to refuse
parecer - to seem
parecerse a - to resemble
poner - to put
ponerse - to put on
probar - to try, to taste
probarse - to try on
quitar - to take away
quitarse - to take off
A few verbs are always used reflexively.
arrepentirse (e:ie) - to repent
atreverse a - to dare
darse cuenta de - to realize
jactarse de - to boast
quejarse de - to complain about
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Object Pronouns
Basic Spanish Pronouns
Direct Object Pronouns
First of all you must remember that a direct object in a sentence is the
person, event or thing affected by the verb. The main difference
between the use of the direct object pronouns in Spanish and English is
their placement. While in English they substitute the direct object (and
its article) and are placed where the original object was, in Spanish this
pronoun is placed in front of the verb, replacing also any article used
with the object previously.
Singular
Me (me)
Te (you)
Plural
Nos (us)
Os (you [all])
*Los/las (them:
masculine/feminine/neuter)
Le= you to a male in many Spanish-speakiing countries!!!
Ejemplo- Le conozco….
*Lo/la (him/her/it)
*The pronouns 'le' are sometimes used as direct object pronouns.
Its use carry some subtle differences in meaning.
Spanish
Direct object
expressed
Direct object
pronoun
Direct object
expressed
Direct object
pronoun
Direct object
expressed
Direct object
pronoun
Direct object
expressed
Direct object
pronoun
(Tú) llevas el libro
English
You take/carry the book
(Tú) lo llevas
You take/carry it
Ella rompe la silla
She breaks the chair
Ella la rompe
She breaks it
Ustedes secuestran los
perros
You [all] kidnap the dogs
Ustedes los secuestran
You [all] kidnap them
El interrumpe la fiesta
He interrupts the party
El la interrumpe
He interrupts it
Indirect Object Pronouns: Part I. The
indirect object (IO) tells us where the direct object (DO) is
going. The indirect object answers the question "To
whom?" or "For whom?" the action of the verb is performed.
Sentences that have an indirect object usually also have a
direct object.
Indirect Object Pronouns: Part I
Notes:
The written lesson is below.
Links to quizzes, tests, etc. are to the left.
The indirect object (IO) tells us where the direct object (DO) is going.
He gives the book to María.
DO=Book
Where is the book going?
To María.
IO=María
He gives María the book.
DO=Book
Where is the book going?
To María.
IO=María
The indirect object answers the question "To whom?" or "For whom?" the action
of the verb is performed.
He gives María the book.
To whom does he give the book?
To María.
IO=María
He buys me flowers.
For whom does he buy the flowers?
For me.
IO=me
Sentences that have an indirect object usually also have a direct object.
Remember, the IO tells us where the DO is going. Notice how the sentences
below just wouldn't work without a direct object.
He gives María . . .
the book, the pen, the diamond, etc.
He buys me . . .
flowers, candy, an ironing board, etc.
Sometimes the direct object is not stated; rather it is implied, or understood.
My mother writes me every week.
DO=letter (understood)
IO=me
(My mother writes me a letter every week.)
She told him.
DO=it (understood)
IO=him
(She told it to him.)
To identify the indirect object use our two guidelines:
• The IO tells us where the DO is going.
• The IO answers the question "to whom?" or "for whom" the action of the verb is
performed.
When a pronoun takes the place of the name of the indirect object, use the
following pronouns:
me (me)
te (you-familiar)
le (him, her, you-formal)
nos (us)
os (you-all-familiar)
les (them, you-all-formal)
In an affirmative statement with one verb, the indirect object pronoun comes
immediately before the conjugated verb.
Juan me compra un regalo.
John buys me a gift.
John buys a gift for me.
Juan te compra un regalo.
John buys you a gift.
John buys a gift for you.
Juan le compra un regalo.
John buys her a gift.
John buys a gift for her.
Juan nos compra un regalo.
John buys us a gift.
John buys a gift for us.
Juan os compra un regalo.
John buys you-all (familiar) a gift.
John buys a gift for you-all.
Juan les compra un regalo.
John buys them a gift.
John buys a gift for them.
Now, focus in on one part of each of the previous examples:
Juan me compra un regalo.
John buys (for) me a gift.
Juan te compra un regalo.
John buys (for) you a gift.
Juan le compra un regalo.
John buys (for) her a gift.
Juan nos compra un regalo.
John buys (for) us a gift.
Juan os compra un regalo.
John buys (for) you-all (familiar) a gift.
Juan les compra un regalo.
John buys (for) them a gift.
Let's extract the IO phrase and its English equivalent:
me compra
buys (for) me
te compra
buys (for) you
le compra
buys (for) her
nos compra
buys (for) us
os compra
buys (for) you-all
les compra
buys (for) them
Just like with the direct object, the indirect object presents a problem if one tries
to translate word-for-word:
Juan me compra un regalo.
John for me he buys a gift.
The key to learning to use the indirect object pronouns is the same as the key for
direct object pronouns. You must learn to think in phrases, not words. The
phrases consist of a pronoun and a conjugated verb. In the following examples,
note that the IO remains the same, while the subject of the phrase changes.
me compra
he buys me
me compran
they buy me
me compras
you buy me
The IO pronouns le and les present a special problem because they are
ambiguous. That is, they can stand for different things.
le
to (for) him
to (for) her
to (for) you-formal
les
to (for) them
to (for) you-all-formal
The following sentences, while grammatically correct, are ambiguous:
Ella le escribe una carta.
Ella les escribe una carta.
Out of context, there is no way we can know the meaning.
Ella le escribe una carta.
She writes him a letter.
She writes her a letter.
She writes you (formal) a letter.
Ella les escribe una carta.
She writes them a letter.
She writes you-all (formal) a letter.
Since le and les can mean more than one thing, a prepositional phrase is often
added to remove the ambiguity.
Ella le escribe a Juan una carta.
Ella le escribe a su hermana una carta.
Ella le escribe a usted una carta.
Ella les escribe a sus padres una carta.
Ella les escribe a ustedes una carta.
Sometimes a prepositional phrase is added not for clarity, but rather for
emphasis.
Juan me da a mí el dinero.
John gives me the money.
(emphasizing that the money is given to me and not to someone else)
Juan te da a ti el dinero.
John gives you the money. (emphasis on you)
There is no ambiguity in the following sentence. It can only mean one thing.
Juan me da el dinero.
John gives me the money.
The addition of a prepositional phrase merely adds emphasis.
Juan me da a mí el dinero.
John gives me the money.
Let's sum up the important points of this lesson:
• The IO tells us where the DO is going.
• The IO answers the question "to whom" or "for whom."
• Sentences that have an IO usually also have a DO
• Sometimes the DO is not stated, but rather is implied, or understood.
• The IO pronouns are: me, te, le, nos, os, les.
• Place the pronoun before the conjugated verb.
• Think in phrases, do not translate word-for-word.
• Le and les are ambiguous.
• Prepositional phrases are often used for clarity and for emphasis.
Direct and Indirect
Object Pronouns Used
Together!
Here are the direct object pronouns and the indirect object pronouns side by
side:
DO
Pronouns
me
te
lo, la
nos
os
los, las
IO
Pronouns
me
te
le
nos
os
les
English Equivalent
me
you (familiar)
him, her, it, you (formal)
us
you-all (familiar)
them, you-all (formal)
When you have both a direct object pronoun and an indirect object pronoun in
the same sentence, the indirect object pronoun comes first.
Ellos me los dan.
They give them to me.
IO pronoun: me
DO pronoun: los
Ella te la vende.
She sells it to you.
IO pronoun: te
DO pronoun: la
Whenever both pronouns begin with the letter "l" change the first pronoun to "se."
le lo = se lo
le la = se la
le los = se los
le las = se las
les lo = se lo
les la = se la
les los = se los
les las = se las
The reason for changing "le lo" to "se lo" is merely to avoid the tongue-twisting
effect of two short consecutive words that begin with the letter "l". To
demonstrate this, first quickly say "les las" and then quickly say "se las." See how
much easier it is to say "se las?"
In negative sentences, the negative word comes directly before the first pronoun.
No se lo tengo.
I don't have it for you.
Nunca se los compro.
I never buy them for her.
Because the pronoun se can have so many meanings, it is often helpful to clarify
it by using a prepositional phrase.
Él se lo dice.
Ambiguous. He tells it to (whom?).
Él se lo dice a Juan.
He tells it to him. (to Juan)
Él se lo dice a María.
He tells it to her. (to María)
Él se lo dice a ella.
He tells it to her.
In sentences with two verbs, there are two options regarding the placement of
the pronouns. Place them immediately before the conjugated verb or attach them
directly to the infinitive.
She should explain it to me.
Ella me lo debe explicar.
Ella debe explicármelo.
I want to tell it to you.
Te lo quiero decir.
Quiero decírtelo.
You need to send it to them.
Se la necesitas enviar a ellos.
Necesitas enviársela a ellos.
Note that when attaching the pronouns to the infinitive, a written accent is also
added to the final syllable of the infinitive. This preserves the sound of the
infinitive.
When the pronouns are attached to the infinitive, make the sentence negative by
placing the negative word directly before the conjugated verb.
Ella debe explicármelo.
Ella no debe explicármelo.
Quiero decírtelo.
No quiero decírtelo.
Necesitas enviársela a ellos.
No necesitas enviársela a ellos.
When the pronouns come before the conjugated verb, make the sentence
negative by placing the negative word directly before the pronouns.
Ella me lo debe explicar.
Ella no me lo debe explicar.
Te lo quiero decir.
No te lo quiero decir.
Se la necesitas enviar a ellos.
No se la necesitas enviar a ellos.
Fin