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1 WITH
For the purpose of Neo-Quenya writing, the best translation of "with" (in the sense of "together with") is probably \#as, attested with a pronominal suffix (see below). A string of various prepositional elements meaning "with" are attested, but all are probably not meant to coexist in the same form of Quenya; rather Tolkien often changed his mind about the details. The preposition lé, le found in early material (QL:52) is probably best avoided in LotR-style Quenya (in which langauge le is rather the pronoun "you"). Tolkien later seems to be experimenting with yo and ó/o as words for "with"; yo hildinyar in SD:56 probably means *"with my heirs", and VT43:29 reproduces a table where various pronouns are suffixed to ó-, probably meaning "with" (óni *"with me", ólë *"with you", etc.) In the essay Quendi and Eldar, Tolkien assigns a dual meaning to ó- as a prefix; it was used "in words describing the meeting, junction, or union of two things or persons, or of two groups thought of as units" (WJ:367; cf. 361 regarding the underlying stem WO, said to be a dual adverb "together"). The plural equivalent of dual ó- is yo- (as in yomenië, WJ:407 cf. 361 regarding the underlying root JŌ), and it may seem to be this yo that occurs as an independent preposition in yo hildinyar in SD:56. The idea that ó- is a distinctly dual form does not appear in all sources; in VT43:29 we have forms like *ómë *"with us", implying at least three persons. In Tolkien's drafts for a Quenya rendering of the Hail Mary, he experimented with various prepositional elements for the phrase "with thee" (see VT43:29). A form carelyë was replaced with aselyë in the final version. Removing the ending -lyë "thee" and the connecting vowel before it leaves us with \#as as the word (or a word) for "with"; this is ultimately related to the conjunction ar "and" (see VT43:30, 47:31). – In English, the preposition "with" may also have an instrumental force, which is best rendered by the Quenya instrumental case (e.g. *nambanen "with [= using] a hammer"). -
2 TOE
taltil (taltill-) (said to be the word for toe in "ordinary language", VT47:10). The term nútil (nútill-, pl. nútilli given), "under-point", is also used to mean "toe". BIG TOE taltol, also tolbo (read perhaps *tolvo in the more usual form of Quenya). The word atto, atya, basically "daddy", is said to be used for "big toe" (and "thumb") in children's play, like the word nettë (prob. netti-) "sister" is said to be used for "fourth toe" (or "fourth finger", or even referring to the ninth digit when both hands/feet are considered). The word selyë "daughter" was also introduced as a name for the fourth finger/toe (counting from the big toe/thumb) in children's play (VT47:10), but Tolkien apparendly abandoned it (VT47:15). The terms yonyo "big boy, son" and tolyo (also tollo) "stricker-up" could be used of the middle finger or toe. The word winimo "baby" (exilic *vinimo) was used for "little finger" or "little toe".-VT47:10-12, 15, 26, VT48:6 -
3 FAIR
(1) (adjective) vanima (beautiful, proper, right), vanë, melima, linda (the last word = fair/beautiful of sound, VT45:27); FAIR FOLK Vanimo (pl. Vanimor is given but seems perfectly regular; the word is said to apply to the "children of the Valar"). FAIR-MINDED faila (generous, just), NOT FAIR úvanima (ugly) FAIRWAY (= navigable channel for ships) londë (road in sea). –BAN/VT39:14, LT1:272, MEL, SLIN, PM:352, VT39:14, VT45:28 (2) (noun): Carl F. Hostetter suggests that the untranslated word parma-restalyanna means *”upon your book-fair”, pointing to \#resta as a word for “fair” in this sense. The word is elsewhere defined as “field” (q.v.), and the word may refer to a “fair” held in a field, though Hostetter also suggests a possible connection with ré “day” (VT49:39-40). -
4 IT
(impersonal 3rd sg. pronoun – notice that “personal” forms are used of all living things including plants; see HE): As a pronominal suffix, the entire 3rd person singular “he, she it” is expressed by the ending -s, e.g. caris *“(s)he/it does” (VT49:16). The ending -s is also attested in object position, e.g. utúvienyes, "I have found [utúvienye-] it [-s]"). “It”, with reference to non-living or abstract things, does have a distinct form when appearing as an independent pronoun: sa (VT49:37), with long vowel (sá, VT49:51) when stressed. It is attested in object position: carë sa, “to do it” (VT49:34). Another word for “it” or “that” is ta (though in some sources, Tolkien used ta for plural impersonal “they, them” instead). Case endings may probably be added to sa, e.g. dative *san “for it” (cf. nin “for me”); sa also appears suffixed to a preposition in the word ósa *”with it” (VT43:29). Genitive ITS would normally appear as the ending -rya (only attested with personal meanings “his, her” – see HIS). “Its” as an independent word may be *sanya, formed from *san as the dative form of sa “it” (compare ninya “my” vs. ni “I”, dative nin “for me”). –VT49:16, 51, VT43:29, LotR:1008, TA -
5 OUR
As described in the entry WE, the 3rd person pl. pronouns distinguish plural forms from dual (depending on whether two or more persons are involved) and exclusive forms from inclusive (depending on whether the party addressed is included in “we/our”). Tolkien revised the relevant endings repeatedly. According to one late resolution described in VT49:16, the endings for exclusive “our” are –lma in the plural and –mma as a dual form, hence *aldalma “our tree” (with an “our” of at least three persons, not including the party addressed), but *aldamma “our tree = my and one other person’s tree”. The corresponding inclusive forms are –lwa (plural) and –ngwa (dual). Since the subject ending corresponding to the former is attested as “-lwe, –lve” (VT49:51), –lwa can surely also appear as *-lva, as in *omentielva “our meeting” (attested in the genitive case: omentielvo “of our meeting”, WJ:367). Hence *aldalwa/aldalva “our tree” (an “our” of at least three persons, including the party addressed), dual *aldangwa “our tree = thy and my tree”. – An independent word for plural exclusive "our" appears in VT43:19, 35: menya (also menyë modifying a plural noun). The corresponding plural inclusive form should apparently be *venya (pl. *venyë) for archaic *wenya (pl. wenyai > wenyë). The dual forms would most likely be *mentya (excl.) and *ventya (incl.); compare me, we/ve as the independent pronouns for “we” (with dual forms met, wet/*vet and dative forms *ment, * went/vent, from which the independent possessive pronouns are apparently derived by adding the adjectival ending -ya). – Notice that in an earlier conceptual phase, the forms in –mm- were plural (not as later dual) inclusive, and the forms in –lm- were plural inclusive rather than exclusive. This is why the word translated “of our meeting” appeared as omentielmo in the first edition of LotR, but was changed to omentielvo in the Second Edition. Cf. also Átaremma “our Father” as the first word of Tolkien’s translation of the Lord’s Prayer (VT43:12); this “our” is obviously meant to be plural exclusive rather than dual as it later became (according to Tolkien’s later conventions, “our Father” would be *Átarelma when a group of three or more persons addresses a party not included in “our”, in this case the Father himself). -
6 PLACE
\#nómë (isolated from nómesseron, compound "of place-names", VT42:17). In Etym the word for "place" is men, though this word would clash with the dative pronoun *men "to/for us"; \#nómë may be preferred not only for clarity but also because it is apparently present in the LotR itself in the word sinomë "in this place" (Elendil's Oath); –nomë would be the compound form of nómë. It also occurs in tanomë “in the place (referred to)”. STONY PLACE sarnë (gloss misread as "strong place" in the Etymologies as printed in LR, see VT46:12). AT BACK OF PLACE, see BEHIND. Verb WISH TO GO TO A PLACE mína- (desire to go in some direction, make for it, have some end in view) –VT42:17, MEN, LotR:1003, SD:56, VT49:11, SAR, VT39:11 -
7 GOLD
(the metal) malta (so in LotR – Etym has malda [stem SMAL], but cf. the archaic form smalta mentioned under LAWAR); GOLD laurë (= "not the metal but the colour, what we should call golden light", Letters:308, "of light and colour, not of the metal", Silm:433, "not a metallic word. It was applied to those things which we often call 'golden' though they do not much resemble metallic gold: golden light, especially sunlight", RGEO:70, “golden light”, VT49:47, "a word for golden light or colour, never used for the metal", PM:353, "light of the golden Tree Laurelin", LR:368; a "mystic name" of gold, LT1:255 [possibly a notion Tolkien later abandoned]; in LT1:258 and LT2:341 the gloss is simply "gold".) RED GOLD †cullo (obsoleting culu in LT2:341? In LT1:255 culu is said to be a poetic word for "gold", but also used mythically as a name of all red and yellow metals), GOLDEN laurëa (pl laurië is attested; LT1:258 has laurina), GOLDEN-RED culda, culina (flame-coloured); (cf. Silm. Appendix: "cul- 'golden-red' in Culúrien") –LotR:1157/SMAL, Letters:308/RGEO:70/LAWAR, KUL, RGEO:70/Nam, Silm:429 -
8 NIGHT
lómë, ("Night, night-time, [shades of night]", in LT1:255 glossed "dusk, gloom, darkness"; according to SD:415, lómë has the stem-form lómi-), Fui, Hui ("Night" – but in LT1:253, hui is glossed "fog, dark, murk, night"), ló ("night, a night"), mórë (blackness, dark – obsoleting mori in LT1:260). In Valinorean usage, lómë "has no evil connotations; it is a word of peace and beauty and has none of the associations of fear and groping that, say, 'dark' has to us. For the evil sense I [sc. Tolkien's character Lowdham] do not know the [Quenya] word". For "night" in the "evil sense", mórë seems to be the best candidate. Yet lómë evidently developed darker connotations among the Exiles, for when crying auta i lómë "the night is passing" before the Nirnaeth Arnoediad, the Noldor used the word metaphorically to refer to the rule of Morgoth. DOOR OF NIGHT, see DOOR. –DO3, PHUY, SD:306, Silm:229 -
9 SHARP
maica (piercing), aica (fell, terrible, dire; this gloss "sharp" is isolated from one translation of Aicanáro:) SHARP-FLAME Aicanáro "Fell Fire, Aegnor" (so in Silm:435; MR:323 has Aicanár) In the printed Etymologies, a word for "keen, sharp, acute" is given as "laike" in the entry LAIK, but not only is this a misreading for "laika" (VT45:25): the conceptual validity of this word may be questioned because laika, laica is the word for "green" in later sources. –Silm:434, AYAK, MR:323, LAIK -
10 SUN
Anar, Úrin (Úrind-) (the latter was a "name of the Sun"; in LT1:271 úrin is glossed "blazing hot", and the word for "Sun" is Úr ["Ûr"] or Úri, Úrinci, Urwen.The stem Úrin is derived from was struck out in Etym. However, several words that must be derived from the same stem occur in LotR, indicating that Tolkien restored it.) Naira ("the heart of flame"), Calavénë, Calaventë (other names for the Sun). Yet another term was Ancalë or "Radiant One", but it is unclear whether or not Tolkien rejected this form (see LR:362 s.v. KAL). NEW SUN AFTER SOLSTICE ceuranar (VT48:7). SUNLIGHT árë (older [MET] ázë); SUNRISE anarórë, ambaron/Ambarónë (uprising, Orient) (a similar but untranslated word, Ambaróna, occurs in LotR), rómen (glossed "uprising, sunrise, east" in Silm:437, but the normal meaning of the word is always "east"). SUNSET andúnë (west, evening). (Amuntë in LT2 is certainly obsolete in LotR-style Quenya.) RAY OF THE SUN firin (this may not be a valid word in LotR-style Quenya; in a later source, firin is the adjective "dead"). –ANÁR, UR, LotR:1157, LotR:254, ORO, AM, LotR:490, NDU, MR:198, Silm:428, LT2:335, 341 -
11 BUT
A sting of different words for the conjunction "but" are attested. In the Etymologies, the word for "but" is ná or nán. In Fíriel's Song, the short variant nan appears. One text (VT49:15) uses apa for “but”, but elsewhere, this is a preposition “after”. In Tolkien's drafts for a Quenya version of the Lord's Prayer, he was experimenting with many words for "but": anat, onë, ono (VT43:23; ono occurs also in another text in VT44:5/9, and shorter nó is attested in VT41:13), but in the final version of the Lord's Prayer, he used mal. We cannot know how many of these alternatives Tolkien would have considered conceptually valid and which were just experimental. For the purpose of writing in Quenya, the variant ná is probably best avoided since it can be confused with the copula "is"; likewise, nán (and nan?) may also mean *"I am" (ná, na- + the pronominal ending -n "I"). The Lord's Prayer variants are less ambiguous, and mal (the word used in the final version) is perhaps the best alternative so far published. BUT meaning "only" (as in "I am but a boy") may be rendered by er (only, one, alone, still). BUT YET a-nanta, ananta (and yet) –NDAN, LT1:269, FS, VT41:13, VT43:23 -
12 EARTH
cemen (soil). (Note: at the time Tolkien wrote Etym, he thought of cemen as the genitive of cén, but later cemen evidently became the nominative form, as it had been in earlier writings [LT1:257]. In Silm:433, it is said that cemen [kemen] refers to "the Earth as a flat floor beneath menel, the heavens". LT1:257, reproducing early material, also has cemi "earth, soil, land" and Kémi "Mother Earth".) Locative cemendë "on earth" in VT43:17. HEAVEN AND EARTH Menel Cemenyë (VT47:11). EARTH-QUEEN Kementári (Yavanna's title); EARTHEN, OF EARTH cemna. (LR:363 gves "kemina", but according to VT45:19, this is a misreading for "kemna" in Tolkien's manuscript.) EARTH (= world) Ambar (world) (Tolkien equated Ambar with Oikoumene, a Greek word denoting "world" considered as "the inhabited world of Men". But ambar also seems to mean "doom", q.v. MR:337 (cf. WJ:419) has Imbar instead of Ambar; the literal meaning of both words is said to be "habitation") EARTH-DWELLERS –LT2:343 gives indi, rendered "earthdwellers" and said to be another word for "men", but this is hardly a valid word in LotR-style Quenya. –KEM/Silm:433/LT1:257/VT44:34, MBAR cf. Letters:283 or SD:409 -
13 ELF
quendë (a technical, generic term, seldom used in the sg; pl Quendi is the usual form; there are gender-specific forms quendu m. and quendi f., but they seem to be rare; pl. forms quendur, quendir are attested), Elda (originally generic, but later [MET] used of Elves of the Three Kindreds [Noldor, Vanyar, Teleri] only. That was at least the proper usage: Elda was the normal word for "elf" in Valinor, since all Elves there were Eldar, and quendë became a word of lore. An archaic variant of Elda was Eldo.) With generic reference, the pl. Eldar has no article and is used to eman “Elves, The Elves, All Elves”; i Eldar with the article means “the Elves” with reference to some particular individuals previously mentioned. The partitive plural Eldali “Elves, some Elves” is also attested (VT49:8). ELVES OF AMAN Amanyar (sg \#Amanya), ELVES WHO REFUSED TO JOIN IN THE WESTWARD MARCH (from Cuiviénen) Avari (sg Avar in WJ:371, VT47:13, 24; Avar or Avaro in Etym), also called Avamanyar "those who did not go to Aman, because they would not" (distinguish Úmanyar, Úamanyar, Alamanyar "those who did not in the event reach Aman", though they did join in the march from Cuiviénen; these are also called Heceldi or Ecelli, see EGLATH). See also DARK ELVES, GREEN-ELVES, GREY-ELVES, HIGH-ELVES, LIGHT-ELVES, SEA-ELVES, LITTLE ELF. Cf. also ELVENHOME Eldamar, Elendë. ELF-PEOPLE Eldalië, ELVISH Eldarinwa (adj only, pl. Eldarinwë attested in VT47:14; but "Elvish" meaning Elvish language is simply Eldarin. Properly, these words for "Elvish" apply to the Tree Kindreds only, not to all the Quendi.) Quenderin ("Elvish" referring to all the Quendi, "Quendian"; this remained a learned word) –WJ:361/KWEN(ED), MR:229 ELED, Silm:424, AB/WJ:371/Silm:65/MR:163, WJ:363, Silm:23/392, MR:415, WJ:407 -
14 GIVE
anta- (pa.t. \#antanë is attested in VT49:14 [antanen “I gave”], though the pa.t. “gave” was ánë in early "Qenya", QL:31; possibly both forms are valid in later Quenya as well). In one text, Tolkien apparently used ana as the imperative "give!", but the text was rewritten and this may have been an ephemeral form (VT44:13). GIVE INSTRUCTIONS TO, see INSTRUCT. GIVER antë (f), anto (m) (the latter word from Etym is probably obsoleted by anto "mouth" in LotR:1157 – an alternative word for "[male] giver" might be *antando). Another fem. word for "giver" is \#ánië, isolated from massánië (see BREAD-GIVER). –ANA, VT44:13, PM:404 -
15 GREAT
túra (big), hoa (large), (great in size:) alta (large) (The form alat- is used in compounds when the next word has an initial vowel, as in Alatairë. Tolkien's gloss of alta, alat- was actually illegible, and I give the root meaning of the stem ÁLAT. The meaning of the Quenya word cannot differ too widely from it, for Alatairë is said to correspond to "Noldorin" Belegoer [in LotR-style Sindarin Belegaer], The Great Sea.) – An early [TLT] word for "great", velicë, is possibly obsolete in LotR-style Quenya: In LT1:254 velicë is said to correspond to Gnomish beleg, but according to LR:352 the stem from which beleg is derived is "not found in Q[uenya]". In post-LotR material the words velca, velcë briefly turned up, apparently meaning “large, great, big”, but Tolkien rejected these forms as well.) –PE17:115, ÁLAT, cf. BEL, cf. Silm:428, LT1:254 -
16 MAY
(noun, the month) Lótessë (In LT1:252/254, the word for May is Kalainis, but this is hardly a valid word in Tolkien's later Quenya.) –LotR:1144 (verb): The impersonal verb ec- + dative can be used to express “may” in the sense of “have chance, opportunity or permission”: ecë nin carë sa “I can do that”, ecë nin? “please, may I?” (VT49:20). MAY as a verb “be allowed to” can be rendered by lerta-, to be able in the sense of being allowed (see BE ABLE): *Lertal carë ta, “you may (you are allowed) to do that”. MAY expressing uncertainty can be expressed by slipping in the particle cé: “He may have done that” = *cé acáries ta (maybe he has done that); see MAY BE. For MAY in wishes (may it happen, may it be), the word nai is used. It can directly precede an adjective (nai amanya onnalya “may your child [be] blessed”, VT49:41) or be constructed with a verb in the future tense (nai hiruvalyë Valimar *”may you find Valimar”, Nam) or the present tense (nai Eru lye mánata *“may God be blessing you”, VT49:41). -
17 REPOSE
Estë (the name of a Valië; because of this name, estë fell out of use as a general word for "repose"). According to VT46:12, Tolkien also considered erdë as a word for "repose", but he marked it with an X, possibly indicating that he considered abandoning this word because it clashed with erdë "seed, germ". Because of its uncertain status, writers should probably avoid erdë "repose". –WJ:403, 404 -
18 TEN
quëan, quain. (In earlier sources the word cainen occurs, but according to VT48:12, Tolkien eventually rejected this word.) For the syntax of numerals, see THREE. GROUP OF TEN (10 similar things) maquat (actually the dual form of maqua "hand", referring to the ten fingers on both hands). Ordinal TENTH quainëa. The fraction ONE TENTH is given as caista (and cast) in VT48:11, but since Tolkien later decided that the word for "ten" was to have the initial sound qu- rather than c-, we must apparently read *quaista (and *quast, but normally Quenya words do not end in consonant clusters). –VT48:6, 11, VT47:7, VT42:25, cf. KAYAN, KAYAR -
19 CHILD
hína, also vocative hina with a short vowel, used when addressing a (young) child. Pl. híni rather than ?hínar; see CHILDREN OF ILÚVATAR below. CHILD NOT YET FULLY GROWN, see BABY. "Child" as the last element in compounds: -hin (-hín-, pl. -híni), e.g. CHILDREN OF ERU Eruhíni from sg. \#Eruhin; CHILDREN OF ILÚVATAR Híni Ilúvataro; MY CHILD hinya (short for hinanya, used as a vocative only). (For "child", Etym also has seldë; Tolkien changed the meaning from "daughter". Possibly, seldë is meant to have the meaning "female child", hence "girl". Selda was apparently introduced as a gender-neutral word for "child".) The word onna, elsewhere defined as “creature” and etymologically meaning *”something” begotten, is used for “child” in one late text (onnalya/onnalda “your [sg. and pl.] child”, VT49:41). –WJ:403, Silm:387/432, VT44:35, SEL-D-/VT46:13, VT49:41 -
20 BACK
(noun) pontë (ponti-) (rear) (QL:75) LT2:338 mentions a Gnomish word alm, said to mean "the broad of the back from shoulder to shoulder, back, shoulders". It is stated that the "Qenya" cognate of this Gnomish word occurs in the name Aikaldamor – i.e., \#aldamo or \#aldamor? (Aldama appears as a word for "shoulder" in PE13:109, cf. 137.) But this is hardly a valid word in LotR-style Quenya.
См. также в других словарях:
Word for word — Word Word, n. [AS. word; akin to OFries. & OS. word, D. woord, G. wort, Icel. or[eth], Sw. & Dan. ord, Goth. wa[ u]rd, OPruss. wirds, Lith. vardas a name, L. verbum a word; or perhaps to Gr. rh twr an orator. Cf. {Verb}.] [1913 Webster] 1. The… … The Collaborative International Dictionary of English
word for word — {adv. phr.} In exactly the same words. * /Mary copied Sally s composition word for word./ * /Joan repeated the conversation word for word./ * /She learned the poem many years ago but she recited it word for word./ … Dictionary of American idioms
word for word — {adv. phr.} In exactly the same words. * /Mary copied Sally s composition word for word./ * /Joan repeated the conversation word for word./ * /She learned the poem many years ago but she recited it word for word./ … Dictionary of American idioms
word for word — word for word, adj. 1. in exactly the same words; verbatim. 2. one word at a time, without regard for the sense of the whole: She translated the book word for word. [1350 1400; ME] * * * … Universalium
word for word — word′ for word′ adv. 1) in exactly the same words; verbatim 2) one word at a time, without regard for the sense of the whole • Etymology: 1350–1400 word′ for word′, adj … From formal English to slang
word-for-word — [wʉrdfər wʉrd′] adj. in exactly the same words * * * See word for word. * * * … Universalium
word for word — ► word for word in exactly the same or, when translated, exactly equivalent words. Main Entry: ↑word … English terms dictionary
word for word — index faithfully, literal, verbatim (adjective), verbatim (adverb) Burton s Legal Thesaurus. William C. Burton. 2006 … Law dictionary
word-for-word — [wʉrdfər wʉrd′] adj. in exactly the same words … English World dictionary
word for word — adverb using exactly the same words he repeated her remarks verbatim • Syn: ↑verbatim * * * 1 they took down the speeches word for word: VERBATIM, letter for letter, to the letter; exactly, faithfully … Useful english dictionary
word-for-word — ˈ ̷ ̷ ̷ ̷ˈ ̷ ̷ adjective Etymology: word for word : being in or following the exact words a word for word translation : verbatim the word for word transmission of legends George Grey * * * word for word «WURD fuhr WURD», adjective. = verbatim.… … Useful english dictionary
