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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 THEY, THEM
(3rd person pl. and dual forms): As the pronominal ending for “they”, Tolkien hesitated between -ltë and -ntë. For instance, a verb like “they do” is attested both as cariltë and carintë (VT49:16, 17). In one text, the ending -ltë is marked as archaic or poetic (VT49:17), but in other paradigms no such qualification occurs (VT49:51). The alternative form -nte- occurs in UT:317, with a second pronominal marker (-s “it”, denoting the object) following: Tiruvantes "they will keep it". General considerations of euphony may favour -ltë rather than -ntë (e.g. *quenteltë rather than *quententë for “they spoke” – in the past tense, many verbs end in -ntë even before any pronominal endings are supplied, like quentë “spoke” in this example). The ending -ltë (unlike -ntë) would also conform with the general system that the plural pronominal endings include the plural marker l (VT48:11). – In Tolkien’s early material, the ending -ltë appears as -lto instead (e.g. tulielto “they have come”, LT1:270). – A simple plural verb (with ending -r) can have “they” as its implied subject, as in the example quetir en “they still say” (PE17:167). – In the independent pronouns, distinct forms of may be used depending on whether “they, them” refers to living beings (persons, animals or even plants) or to non-living things or abstracts. The “personal” independent pronoun is te, which may have a long vowel when stressed (té, VT49:51). It is also attested in object position (laita te “bless them”, LotR:989 cf. Letters:308, VT43:20). It can receive case endings, e.g. dative ten (VT49:14; variant forms téna and tien, VT49:14, VT43:12, 21). As the “impersonal” they, them referring to non-living things, Tolkien in some sources used ta (VT43:20; 8, 9), but this apparently caused dissatisfaction because he also wanted ta to be the singular pronoun “that, it”. According to VT49:32, the form tai was introduced as the word for impersonal or inanimate “they, them” (in some places changed to te, apparently suggesting that Tolkien considered using te for both personal and impersonal “they/them”, abandoning the distinction). Another source (VT49:51) lists sa as the pl. impersonal form, but all other published sources use this pronoun for singular impersonal “it”, not pl. “they”. – The object “them” can also be expressed by the ending -t following another pronominal suffix (laituvalmet, “we shall bless [or praise] them", LotR:989 cf Letters:308). Presumably this ending -t makes no distinction between personal and impersonal forms. – Quenya also possesses special dual forms of “they, them”, used where only two persons or things are referred to (none of these pronouns distinguish between personal and impersonal forms). In VT49:16, the old ending for dual “they” is given as -stë (marked as archaic or poetic), but this would clash with the corresponding 2nd person ending. According to VT49:51, this ending was changed (also within the imaginary world) from -stë to -ttë, which seems the better alternative (*carittë, “the two of them do”). The independent dual pronoun is given as tú (ibid.) However, it may also be permissible to use te for “they, them” even where only two persons are involved (te is seemingly used with reference to Frodo and Sam in one of the examples above, laita te “bless them”). – Genitive forms, see THEIR; reflexive pronoun, see THEMSELVES. -
3 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 -
4 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). -
5 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 -
6 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 -
7 FIRE
ruinë (“a [concrete] fire, a blaze”), also úr (the stem from which this word is derived was struck out in Etym. However, several words that must be derived from this stem occur in LotR, indicating that Tolkien restored it). A more general word for "fire" (as an element, PE17:183) is nár, nárë, which appear (with the masculine ending -o) in the following names:) SPIRIT OF FIRE Fëanáro (Fëanor), FELL FIRE Aicanáro (Sharp Flame, Aegnor) (so in Silm:435; MR:323 has Aicanár). LT1:265 has sá "fire", poetic form sai, also sairin "fiery"; cf. also Sáya "the fire-fay" in GL:66. LT:271 has the following "fire"-words: FIRE uru, FIERY uruvoitë, ON FIRE urwa, LIKE FIRE urúva. Cf. also FIREWOOD turu (but the word was also used of wood in general). BOWL OF FIRE tanyasalpë (evindently \#tanya "fire" + \#salpë "bowl") –PE17:183, UR/VT46:20, Silm:397, MR:217, LT1:265, 270, 271, 292 -
8 FORGIVE
\#avatyar- (imperative avatyara and the pl. aorist avatyarir are attested). The matter that is forgiven is the direct object, whereas the person that is forgiven appears in the ablative case: avatyara mello lucassemmar, "forgive us [lit. from us] our debts". This verb \#avatyar- occurs in certain versions of Tolkien's Quenya rendering of the Lord's Prayer; in the latest version he introduced the verb apsene- "remit, release, forgive" instead, with a slightly different syntax: the matter forgiven is still the direct object, but the person forgiven now appears in the dative case. The exact etymology of apsene- is somewhat obscure; the prefix ap- is apparently derived from a root AB- in a meaning which Tolkien according to other sources abandoned (see VT43:18-19); also, it is unclear whether the final –e of apsene- is just the connecting vowel of the aorist (before endings we would rather expect *apseni-) or an integral part of the verbal stem, which would make this an "E-stem" verb otherwise hardly attested. The verb apsene- is once attested with the object ending -t "them" attached: apsenet "[as we] forgive them". The alternative verb \#avatyar- is for many reasons less problematic and may be preferred by writers. –VT43:8, 9, 18-20 -
9 NEPTUNE
Nénar (or less probably Luinil; it is not known for certain which of the two is Neptune and which is Uranus) –Basic Quenya:24, Silm:55 -
10 URANUS
Luinil (or less probably Nénar; it is not known for certain which of the two is Uranus and which is Neptune) –Basic Quenya:24, cf. Silm:55 -
11 CARRIER
(the sign used to "carry" short vowel-symbols in the Tengwar system) anar (the word for "sun", which would require an initial vowel-carrier in the Tengwar mode used for Quenya) –VT45:6 -
12 DESIRE
(vb) \#mer- (cited in the form merë, evidently the 3rd person aorist; pa.t. given as mernë) (want, wish). The stem YES yields a word yesta- "desire" (which may however be confused with yesta “beginning”). DESIRE (noun) írë, náma (= "a desire" or "a judgement"), námië (= "a (single) desire" or "a (single) judgement"), milmë (greed). (Note: írë also means "when".) See SEXUAL DESIRE for a term that possibly has this meaning. DESIREABLE írima (loveable), DESIRER Irmo (name of a Vala). DESIRING TO START mína (eager to go), also verb DESIRE TO GO IN SOME DIRECTION mína- (to wish to go to a place, make for it, have some end in view). –MER, ID, VT41:13, MIL-IK, YES/VT46:23, WJ:403, VT39:11 -
13 EVERYBODY
ilquen; EVERYTHING ilqua. For "everything" there is also ilu as a word for the universe: all, the whole; of the universe also including God and all souls and spirits, which are not properly included in the term Eä. –WJ:372, IL/VT45:24, VT39:20 -
14 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 -
15 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 -
16 CLOUD
fanya (white cloud; pl. fanyar is attested), lumbo (pl lumbor is attested. In LT1:259, it is stated that this word applies to a "dark lowering cloud"), ungo (dark shadow). (In ancient times the Elves probably also used the word fana [in Etym fána] for "cloud" or "veil", but in Quenya it came to denote the visible bodies in which the Valar manifested themselves to incarnates. When fana no longer meant "cloud", this meaning was evidently transferred to the derivative fanya, originally probably meaning "white" or as noun "white thing".) UPPER AIRS AND CLOUDS fanyarë (skies) –SPAN/VT46:15, MC:222, UÑG, Nam, RGEO:67, SYAD, RGEO:74, MC:223 -
17 FIRST
minya (cf. Minyar "Firsts", the first clan among the Elves), inga (this is also a noun "top"), *yesta (but this is a noun “beginning” according to a later source, PE17:120), FIRSTBORN (= the Elves) Minnónar, sg. \#Minnóna. (*Yesta is emended from the actual reading esta; see BEGINNING. For FIRSTBORN, Etym has Estanessi, which would similarly become *Yestanessi, but this word is propably obsoleted by the later [TLT] form Minnónar. Writers should use the latter word.) FIRST-BEGOTTEN Minyon (a personal name. The element yon, translated "begotten", may be a reduced form of yondo "son". Alternatively, and perhaps more likely, Minyon may be the adjective minya "first" turned into a masculine name by adding the masculine ending -on. In that case, the literal meaning is simply *"First One". But it is possible that on is actually derived from the stem ONO "beget", and that "First-begotten" really is the literal meaning.) FIRST FINGER lepetas (evidently lepetass-) (index finger), also tassa –MIN/Silm:434/WJ:420, ING, ESE, WJ:403, VT47:10, VT48:5 -
18 HALL
\#mardë (isolated from oromardi "lofty halls, high-halls"; the singular may also be reconstructed as \#mar with stem mard-, which would make this the same word as the word for "home" or "dwelling", q.v.); ROCKHEWN HALL hróta (artificial cave, rockhewn hall), VAULTED HALL rondo –Nam/RGEO:66, PM:365, VT39:9 -
19 HOLY
airë. The word aina also occurs in a number of sources (e.g. VT44:7, 17-18); according to VT43:32 this word is "obsolete except in Ainur", but it may occur in sources post-dating this statement. Yet another word for "holy", aista, is seemingly only attested in a translation of "holy spirit" which Tolkien later replaced with a form including airë instead (see below). HOLY ONE ainu (m.), aini (f.) (angelic spirit, god); HOLY PLACE yána (fane, sanctuary); HOLY SPIRIT airefëa (other version: fairë aista; both versions are attested with the dative ending -n attached) –Nam, AYAN/WJ:399,, YAN, VT43:36, 37 -
20 LEAVE
(vb) auta- (go away, pass), pa.t. oantë, oantië (in the physical sense "went away [to another place]") or vánë ("the most frequently used past [tense]" – less "physical" than oantë, meaning "disappeared" rather than "went away"), perf. avánië (pl avánier is attested); perf. vánië with no augment may occur in verse. For "leave", Etym also has lesta, pa.t. lendë; this is also the past tense of "go". The stem from which lesta- is derived was "replaced" by another. Lesta has a wholly different meaning in later writings; see GIRDLE, MEASURE. LEAVE OUT hehta- (pa.t. hehtanë is given but seems perfectly regular) (put aside, exclude, abandon, forsake) –WJ:366, ELED (noun) – with leave of: lenémë (+ genitive)
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См. также в других словарях:
Which — Which, pron. [OE. which, whilk, AS. hwilc, hwylc, hwelc, from the root of hw[=a] who + l[=i]c body; hence properly, of what sort or kind; akin to OS. hwilik which, OFries. hwelik, D. welk, G. welch, OHG. wel[=i]h, hwel[=i]h, Icel. hv[=i]l[=i]kr,… … The Collaborative International Dictionary of English
List of items for which possession is restricted — Contraband consists of items of which possession may be illegal, depending on the variety and the country or the age or sex of the possessor. One can be punished for having such an item, even if one has paid for it, made it oneself, or is in… … Wikipedia
For why — Why Why, adv. [OE. whi, why, AS. hw[=i], hw?, instrumental case of hw[=a], hw[ae]t; akin to Icel. hv[=i] why, Dan. & Sw. hvi; cf. Goth. hw?. ?. See {Who}.] [1913 Webster] 1. For what cause, reason, or purpose; on what account; wherefore; used… … The Collaborative International Dictionary of English
which — I. adjective Etymology: Middle English, of what kind, which, from Old English hwilc; akin to Old High German wilīh of what kind, which, Old English hwā who, gelīk like more at who, like Date: before 12th century 1. being what one or ones out of a … New Collegiate Dictionary
For — For, prep. [AS. for, fore; akin to OS. for, fora, furi, D. voor, OHG. fora, G. vor, OHG. furi, G. f[ u]r, Icel. fyrir, Sw. f[ o]r, Dan. for, adv. f[ o]r, Goth. fa[ u]r, fa[ u]ra, L. pro, Gr. ?, Skr. pra . [root] 202. Cf. {Fore}, {First},… … The Collaborative International Dictionary of English
For — For, prep. [AS. for, fore; akin to OS. for, fora, furi, D. voor, OHG. fora, G. vor, OHG. furi, G. f[ u]r, Icel. fyrir, Sw. f[ o]r, Dan. for, adv. f[ o]r, Goth. fa[ u]r, fa[ u]ra, L. pro, Gr. ?, Skr. pra . [root] 202. Cf. {Fore}, {First},… … The Collaborative International Dictionary of English
For all me — For For, prep. [AS. for, fore; akin to OS. for, fora, furi, D. voor, OHG. fora, G. vor, OHG. furi, G. f[ u]r, Icel. fyrir, Sw. f[ o]r, Dan. for, adv. f[ o]r, Goth. fa[ u]r, fa[ u]ra, L. pro, Gr. ?, Skr. pra . [root] 202. Cf. {Fore}, {First},… … The Collaborative International Dictionary of English
For all that — For For, prep. [AS. for, fore; akin to OS. for, fora, furi, D. voor, OHG. fora, G. vor, OHG. furi, G. f[ u]r, Icel. fyrir, Sw. f[ o]r, Dan. for, adv. f[ o]r, Goth. fa[ u]r, fa[ u]ra, L. pro, Gr. ?, Skr. pra . [root] 202. Cf. {Fore}, {First},… … The Collaborative International Dictionary of English
For all the world — For For, prep. [AS. for, fore; akin to OS. for, fora, furi, D. voor, OHG. fora, G. vor, OHG. furi, G. f[ u]r, Icel. fyrir, Sw. f[ o]r, Dan. for, adv. f[ o]r, Goth. fa[ u]r, fa[ u]ra, L. pro, Gr. ?, Skr. pra . [root] 202. Cf. {Fore}, {First},… … The Collaborative International Dictionary of English
For as much as — For For, prep. [AS. for, fore; akin to OS. for, fora, furi, D. voor, OHG. fora, G. vor, OHG. furi, G. f[ u]r, Icel. fyrir, Sw. f[ o]r, Dan. for, adv. f[ o]r, Goth. fa[ u]r, fa[ u]ra, L. pro, Gr. ?, Skr. pra . [root] 202. Cf. {Fore}, {First},… … The Collaborative International Dictionary of English
For by — For For, prep. [AS. for, fore; akin to OS. for, fora, furi, D. voor, OHG. fora, G. vor, OHG. furi, G. f[ u]r, Icel. fyrir, Sw. f[ o]r, Dan. for, adv. f[ o]r, Goth. fa[ u]r, fa[ u]ra, L. pro, Gr. ?, Skr. pra . [root] 202. Cf. {Fore}, {First},… … The Collaborative International Dictionary of English
