-
1 BETWEEN
1) imbi (dual imbë). This is "between" referring to a gap, space, barrier, or anything intervening between two other things, like or unlike one another. The pluralized form imbi implies "among" of several things (ancalima imbi eleni "brightest among stars"); "in the sense 'among' before plurals [imbë] is usually pluralized > imbi even when a plural noun follows". As pointed out by Patrick Wynne, imbi may also be used in the sense of "between" before two singular nouns connected by "and" (as in the example imbi Menel Cemenyë "between heaven and earth"), whereas imbë is used before dual forms, as in the examples imbë siryat "between two rivers", imbë met "between us". Elided imb' is attested in the phrase imb' illi "among all". The form imbit is said to be a "dualized form" expressing "between two things" when "these are not named" (VT47:30), apparently implying that imbit by itself means *"between the two", with no noun following. 2) enel (used for "between" = "at the central position in a row, list, series, etc. but also applied to the case of three persons" [VT47:11]. This preposition refers to the position of a thing between others of the same kind). 3) mitta- (does the final hyphen suggest that the latter form is used as prefix, somewhat like *"inter-"?) –Nam/RGEO:67, VT47:11, 30; VT43:30 -
2 HE, HIM
(personal 3rd sg. pronoun): 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, 48). Sometimes a verb with no pronominal ending whatsoever implies a subject “he, she, it”, e.g. nornë “he ran” (PE17:58), fírië “she has breathed forth” (MR:250), tinë “it glints” (TIN). A distinctly masculine ending -ro does occur in early material (antaváro “he will give”, LR:63), but was apparently abandoned by Tolkien. The ending -s may also appear in the “rare” longer form -së (VT49:51, descended from older -sse, VT49:20), perhaps distinctly personal (cf. násë “he [or she] is” vs. nás “it is”, VT49:27, 30). The ending -s is also attested in object position, e.g. melinyes “I love him” (VT49:21; this could also mean *”I love her” or *”I love it”). “He/she” (or even “it”, when some living thing is concerned) does have a distinct form when it appears as an independent pronoun: se (VT49:37), also with a long vowel (sé, VT49:51) when stressed. (Contrast the use of sa for “it” with reference to non-living things.) The independent form may also appear in object position: melin sé, “I love him [/her]” (VT49:21). Case endings may be added, e.g. allative sena or senna “at him [/her]”, “to him/her” (VT49:14, 45-46); se also appears suffixed to a preposition in the word ósë *”with him/her” (VT43:29). A distinct pronoun hé can be used for “he/she” = “the other”, as in a sentence like “I love him (sé) but not him (hé).” Genitive HIS/HER (or ITS, of a living thing) would normally appear as the ending -rya, e.g. coarya “his house” (WJ:369), máryat “her hands” (Nam), the latter with a dual ending following -rya. “His/her” as an independent word could be *senya (compare ninya “my” vs. ni “I”, nin “for me”). – Reflexive pronoun, see HIMSELF. –VT49:16, 51, VT43:29, VT49:15, LotR:1008 -
3 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 -
4 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"). -
5 ORC
(goblin) urco (stem urcu-, pl. urqui) or orco (pl. orqui or orcor, in the former case probably with stem *orcu- throughout). LT1:264 has orc, but word-final rc does not occur in LotR-style Quenya. Here the gloss is "monster, demon". Cf. WJ:390: "In the lore of the Blessed Realm the Q urko naturally seldom occurs, except in tales of the ancient days and the March, and then is vague in meaning, referring to anything that caused fear to the Elves, any dubious shape or shadow, or prowling creature." –ÓROK, LT1:264, WJ:390 -
6 WOMAN
nís (so in MR:213, Etym gives nis, but both sources agree that the pl is nissi (the alternative pl. form nísi in VT43:31 seems abnormal, since this would be expected to become *nízi > *níri). A longer form of nís/nis is nissë, clashing with *nissë "in me". For clarity writers should probably use the short sg nís, as Tolkien himself does in MR:213, with the stem niss- before endings, as in the pl. nissi). At the end of compounds the form –nis may occur, as in Artanis (see NOBLE WOMAN). A poetic word for "woman" is †ní (female). The form \#nína (gen. pl. nínaron attested, VT43:31) may have been but an ephemeral word for "woman" in Tolkien's conception. LARGE WOMAN nisto –NDIS/NĪ/NIS, MR:213, VT43:31, NĪ, INI, VT47:33 -
7 BLESS
manya- (“sc. either to afford grace or help or to wish it”, VT49:41), laita- (praise) (Imperative a laita and future \#laituva are attested, the latter with pronominal endings: laituvalmet, "we shall praise [or bless] them".) The continuative form mánata (*”is blessing”) does according to Carl F. Hostetter imply an aorist stem *manta (VT49:52). The passive participle aistana "blessed" (see below) argues the existence of a verbal stem \#aista- "to bless", but this verb seems etymologically connected to airë "holy" and should probably only be used with reference to more or less "divine" persons (aistana refers to the Virgin Mary in the source), who are "blessed" in the sense of having their holiness recognized and respected. -
8 FREE
(adj.) léra, aranya (not to be confused with aranya *"my king"; the shorter form ranya also cited must not be confused with the verb "stray, wander"), mirima (but a very similar word, mírima, is rather assigned the meaning “very valuable” in Tolkien’s later Quenya). The previous words are apparently used to describe “free” persons, whereas the following refer to inanimates: latin, latina (open, cleared [of land]), lerina ("free" of things in the sense of "not guarded, reserved, made fast, or 'owned'", VT41:5). Lehta “free, released” (perhaps applicable to persons, but cf. the following:) FREE ELEMENT (a term for "vowel") \#lehta tengwë (only pl. lehta tengwi is attested; we would rather expect *lehtë tengwi). (A word fairë "free" is mentioned in LT1:250, but may be obsolete: several other meanings are attributed to this word in later writings [see DEATH, PHANTOM, RADIANCE]. Fairië "freedom" does not clash with later words, but must probably be considered conceptually obsolete if fairë is so regarded.) FREE FROM EVIL aman (see BLESSED) –VT41:5, VT46:10, MIS, LAT, VT39:17, WJ:399 (verb) rúna- (see DELIVER); SET FREE lerya- (release, let go), sen- (let go, let loose) –VT43:23, VT41:5, 6, VT43:18 -
9 MAKE
\#car- (1st pers. aorist carin "I make, build". The same verb is translated "form" in WJ:391: i carir quettar, "those who form words". According to Etym the past tense is carnë, though FS and SD:246 have cárë. Past participle \#carna *"made" is attested in Vincarna *"newly-made" in MR:305; the longer participial form carina occurs in VT43:15, read probably *cárina with a long vowel to go with such late participial forms like rácina "broken"). MAKING carmë (glossed "art" in UT:396 and is also translated "production", but cf. the following:) NAME-MAKING Essecarmë (an Eldarin seremony in which the father of a child announces its name.) MAKE FAST avalerya- (bind, restrain, deprive of liberty). TO (MAKE) FIT camta- (sic; the cluster mt seems unusual for Quenya, and while the source does not explicitly say that this word is Quenya, it is difficult to understand what other language could be intended) (suit, accomodate, adapt). MAKE FOR IT mína- (desire to go in some direction, to wish to go to a place, have some end in view). –KAR, WJ:391, MR:214, VT41:5, 6, VT44:14, VT39:11 -
10 SON
yondo (male descendant), also short form yón (Yón referring to Jesus as "the Son" in the source); dative i yondon "to the Son" in VT43:36-37. Cf. also the suffix –ion, e.g. Finwion "son of Finwë". Variant yonyo "son, big boy" (a term also used for "middle finger" or "middle toe" in children's play, though Tolkien may have replaced it by hanno "brother", VT48:4). Vocative yonya *"my son", a contraction of *yondonya. (The forms vô, vondo "son" in LT2 are probably obsolete, as are the notions there recorded that yondo meant "(great) grandson" and that yô-, yond- "son" was used only in poetry. But LT2 does confirm that –ion was "very common...in patronymics".) SON OF THE DARK (= Morgoth) morion –YO, VT44:12, 17, VT43:36-37, MR:217, VT47:10, 15, LR:61, LT2:336, 344, LT1:260 cf. FS -
11 DAUGHTER
selyë; also yendë, yen, –iel (suffix, e.g. Uinéniel "daughter of Uinen" [UT:182]; this suffix may obsolete the earlier [TLT] ending -wen, mentioned in LT1:271). The stem YEL, from which –iel must be derived, was removed from Etym. However, the UT example just mentioned is from a later text, indicating that Tolkien restored –iel. Perhaps yeldë was restored as the independent word for "daughter" at the same time and is to be preferred to yendë, yen. Distinguish -riel in Altáriel (Galadriel), which does not mean "daughter" and becomes -riell- before an ending. –VT47:10, YŌ, YEL, 182/469 -
12 PIERCING
maica (sharp), terevë (fine, acute), laica (keen, sharp, acute). (The printed Etymologies has a final –e instead of –a, but according to VT45:25 this is a misreading. A word laike = laicë does appear in the source, but this is the noun corresponding to laica: "acuteness, keenness of perception". The conceptual validity of both laica and laicë with these meanings may however be questioned, since laica is the adjective "green" in later sources: laicë would then be expected to mean *"greenness".) FINE PIERCED HOLE terra –Silm:434, LT1:255, LT2:337, LAIK, VT46:18 -
13 SMELL
(strong smell): The form aññol- is translated "strong smell" in one source (VT45:5), but this does not look like a regular Quenya word and is perhaps an underlying "stem" (Quenya *angol-?) The element ñol- is also translated "smell" in the same source, but again it is uncertain whether this is a primitive stem or a Quenya word (in the latter case, we would see *nol- in late Exilic Quenya). See ODOUR, STINK. -
14 IDEA
intya (guess, supposition), inca (cited with a final hyphen in the source, but it does not seem to be a verbal stem); *selma (Þ) ("a fixed idea, will". In WJ:319, the word is given as Þelma, but Þ (th) would become s in the Noldorin Quenya. Cf. Þindë, sindë in WJ:384; see GREY) –INK, VT45:18, WJ:319 -
15 ACCOMODATE
camta- (sic; the cluster mt seems unusual for Quenya, and while the source does not explicitly say that this word is Quenya, it is difficult to understand what other language could be intended) (to [make] fit, suit, adapt) –VT44:14 -
16 ADAPT
camta- (sic; the cluster mt seems unusual for Quenya; while the source does not explicitly say that this word is Quenya, it is difficult to understand what other language could be intended) (to [make] fit, suit, accomodate) –VT44:14 -
17 FIT
(adj.) mára (useful, good); TO (MAKE) FIT camta- (sic; the cluster mt seems unusual for Quenya, but while the source does not explicitly say that this word is Quenya, it is difficult to understand what other language could be intended) (suit, accomodate, adapt) –MAG, VT44:14 -
18 SNOW
lossë (spesifically "fallen snow", also adjective "snow-white"; †olos, †olossë. Etym also gives niquë, but this word is obsoleted by a statement in WJ:417: "nique does not refer to snow, but to cold". This statement may obsolete niquetil "snowcap" in LT1:266. Is niquis "snow" from the same source a valid word? GL:35 has fáwë "snow" and fauta "it snows".) LIGHT SNOW is, SNOW-WHITE lossë (which may also be the noun "snow"), SNOWDROP nieninquë (lit. "white tear") –RGEO:69, GOLÓS, NIK-W-, NEI, LT1:256, LT1:262/266 -
19 SUIT
camta- (sic; the cluster mt seems unusual for Quenya, and while the source does not explicitly say that this word is Quenya, it is difficult to understand what other language could be intended) (to [make] fit, accomodate, adapt) –VT44:14 -
20 JUDGEMENT
námië – defined as "a (single) judgement" or "a (single) desire". A JUDGEMENT náma (desire). JUDGEMENT (of what is) Námo (but this is elsewhere glossed "Ordainer", and the ending -o normally does indicate something animate/masculine rather than something abstract). –VT41:13, MR:150
Страницы
- 1
- 2
См. также в других словарях:
Blues for Elvis - King Does the King's Things — Infobox Album Name = Blues For Elvis King Does The King s Things Type = Album Artist = Albert King Released = 1970 Recorded = 1970 Genre = Blues Length = 36:41 Label = Stax Records Producer = Donald Duck Dunn and Al Jackson, Jr. Reviews = *… … Wikipedia
What Else Does the Time Mean? — Infobox Album | Name = What Else Does The Time Mean? Type = Album Artist = Jandek Released = April 2006 Recorded = 2006 Length = 60:46 Label = Corwood Industries Producer = Corwood Industries Last album = Newcastle Sunday (2006) This album = What … Wikipedia
The Shining (film) — The Shining Theatrical release poster Directed by Stanley Kubrick Produced by Stanle … Wikipedia
The Bible and homosexuality — is a contentious subject that influences how homosexuality and homosexual sex are regarded in societies where Christianity has made a strong impact. The Bible is generally considered by believers to be inspired by God or to record God s… … Wikipedia
The Culture — is a fictional interstellar anarchist, socialist, and utopian[1][2] society created by the Scottish writer Iain M. Banks which features in a number of science fiction novels and works of short fiction by him, collectively called the Culture… … Wikipedia
The Amanda Show — Format Sketch comedy Variety show Created by Dan Schneider Starring Amanda Bynes … Wikipedia
The City on the Edge of Forever — Star Trek: The Original Series episode The Enterprise crew encounters the Guardian of Forever … Wikipedia
The Theory of Moral Sentiments — was written by Adam Smith in 1759. It provided the ethical, philosophical, psychological and methodological underpinnings to Smith s later works, including The Wealth of Nations (1776), A Treatise on Public Opulence (1764) (first published in… … Wikipedia
The Darkness (comics) — The Darkness The Darkness. Art by Marc Silvestri Publication information Publisher Image Comics … Wikipedia
The Vicar of Dibley — opening titles Format Comedy Created by Richard Curtis … Wikipedia
The Economist editorial stance — The Economist was first published in September 1843 by James Wilson to take part in a severe contest between intelligence, which presses forward, and an unworthy, timid ignorance obstructing our progress. This phrase is quoted on its contents… … Wikipedia
