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61 orme
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62 бряст
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63 πτελέα
Grammatical information: f.Meaning: `elm tree' (Il.).Other forms: Ion.- έη, Epid. πελέαDialectal forms: Myc. \/ pterewa\/.Derivatives: πτελέ-ινος `of elm' (Att. a. Del. inscr., Thphr.), - ών, - ῶνος m. `elm-grove' (Gloss.). Πτελεός m. town in Thessaly etc. (Β 697 a.o.).Origin: PG [a word of Pre-Greek origin]Etymology: Formation as μηλέα, ἰτέα a. other tree-names; the formally inviting connection with πτέλας `boar' can perh. be semant. argued, s. Strömberg Pfl.namen 140 (cf. NHG Eberesche; the boar lives also in elm-woods). Lat. pōpulus `poplar' deviates stongly formally and in meeaning; phonetically quite closer is tilia `lime-tree'; on this as well as on other tree-names, which have been adduced in the rather inconclusive discussion, s. Bq s.v., WP. 2, 84f., W.-Hofmann s. 2. pōpulus and tilia; further Merlingen Μνήμης χάριν 2, 56. On the anlautvariation πτ-: π- s. the lit. on πόλεμος, πόλις. -- From πτελέα prob. Arm. t`eɫi `elm' (for old consanguinity lastly Solta Sprache 3,227 w. n. 11); from Lat. tilia τιλίαι αἴγειροι H. -- Furnée 226 assumes that it is a variant of μελὶη `ash' and concludes that the word is Pre-Greek.Page in Frisk: 2,611Greek-English etymological dictionary (Ελληνικά-Αγγλικά ετυμολογική λεξικό) > πτελέα
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64 Okikurumi
is name of Aynu cultural hero (Pilsudski thought that Okikurumi was closely connected with the area of Saru and other areas mythology knows another name: Mocarok, Kasunre, Ikoresuye, Sirakte). Okikurumi was the main hero of oyna, mythology poems. According to the evidence collected by B. Chamberlain Okikurumi had taught people to hunt and to fish and his younger sister and wife named Turesi Maci had taught people to sew and to weave. N. A. Nevski, considered Okikurumi as founder of each sphere of Aynu culture each their faith… Okikurumi was also named Oyna-kamuy that mean deity of oyna. Okikurumi was also named Aynu-rak-kur or A-e-oyna-kamuy (person smelling Aynu people or person about whom we compose poems). So, I think, that term god or deity isn’t correct in connection to such being as Okikurumi is. I believe that considering Okikurumi as superhuman being (in Nietzschean understanding) can be more usefull and correct. According to a legend Okikurumi was born by the following way: the highest deities ordered to Kotan kara kamuy (settlements made deity) to descend to the earth and to set it to right. Kotan kara kamuy had dug through rivers’ valleys and had driven his mattock into the ground, then he ascended to the heaven. This mattock took root and became elm-tree, more exactly the goddess of elm-tree – Cikisani. Pa kor kamuy (deity of year) was flying above the land, admiring about made work and sat at the elm-tree to have a rest. Due to this chance goddess Cikisani became pregnant and she bore son, late named Ookikurumi or Aynurakkur. Elm-tree was used by Aynu people in getting fire by friction. So Okikurumi is connected with fire. K. Kindaiti also studying this question paid attention to the semantics of word Ci-ki-sa-ni literally it means: ‘tree from which they get fire’. When Okikurumi become adult Cikisani made a present to him – magic sword. When Ookikurumi snatched it out around this sword immediately appeared flame annihilating ghosts of darkness and evil. Because of it sheath and hem of Okikurumi’s clothes (kosonte) were always singed. Культурный герой Айну (Пилсудский полагал, что имя Окикуруми тесно связано с местностью Сару и мифология других местностей знает другие имена: Моцарок, Касунрэ, Икорэсуйэ, Сирактэ). Окикуруми является главным героем ойна. Согласно Б. Чемберлену, Окикуруми научил людей охотиться и ловить рыбу, а его младшая сестра и жена – Трэси Маци ткать и шить. Н. А. Невский рассматривал Окикуруми как основателя всего айнского образа жизни. Окикуруми также называли Oyna-kamuy Божество юкар, Aynu-rak-kur Существо, пахнущее людьми, A-e-oyna-kamuy Бог, о котором мы слагаем ойна. Поэтому, я полагаю, что термин “бог”, “божество” не совсем корректен по отношению к Окикуруми, и предлагаю использовать термин “сверхчеловеческое существо” (возможно в ницшеанском понимании). Согласно одной легенде, Окикуруми родился следующим образом: высшие божества приказали Kotan kara kamuy (Божеству, устроившему поселения) спуститься на землю и привести ее в порядок. Он прорыл долины рек и перед тем, как вернуться обратно на небо, воткнул мотыгу в землю. Мотыга пустила корни и стала вязом, точнее божеством вяза – Цикисани, Pa kor kamuy (Бог, хранитель года) пролетал над землей, осматривая проделанную работу и присел отдохнуть на дерево Цикисани. Из-за этого Цикисани стала беременной и родила сына, которого позднее назвали Окикуруми. Вяз использовался Айну для добывания огня трением. Поэтому Окикуруми связан с огнем. Киндаити Кёсукэ интерпретировал имя Ci-ki-sa-ni как “дерево, из которого мы получаем огонь”. Когда Окикуруми стал взрослым его мать подарила ему магический меч, который вспыхивал как только Окикуруми вынимал его из ножен, и уничтожал духов тьмы и зла. Поэтому ножны и подол халата Окикуруми всегда были опалены. -
65 Rüster
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66 вяз
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67 olmo
m elm (tree)* * *olmo s.m. (bot.) elm // olmo bianco, ( Celtis occidentalis) huckberry // olmo montano, ( Ulmus glabra) Scotch elm // olmo riccio, ( Ulmus montana) wych-elm (o witch-elm).* * *['olmo]sostantivo maschile elm* * *olmo/'olmo/sostantivo m.elm. -
68 brijest
m bot elm, elm-tree I primorski brijest English elm; poljski brijest common/field elm; gorski brijest wych/wich elm; holandski brijest Dutch elm* * *• elm -
69 ulmus
ulmus ī, f [1 OL-], an elm, elm-tree: fecundae frondibus ulmi, V., H., O.: Falernae, i. e. on which the Falernian vines were trained, Iu.: viduae, without vines, Iu.* * * -
70 wiąz
m (G wiązu) 1. Bot. elm (tree)- wiąz szypułkowy/górski a European white/a wych elm2. pot. (drewno) elm wood* * ** * *mibot., stol. elm ( Ulmus).The New English-Polish, Polish-English Kościuszko foundation dictionary > wiąz
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71 ulmeus
ulmĕus, a, um, adj. [id.], of or belonging to an elm-tree, of elm, elm-:frons,
Col. 6, 3, 6:cena,
Juv. 11, 141: virgae, i. e. rods for whipping with, Plaut. ap. Serv. Verg. A. 1, 478:qui tibi subnectabant rure huc virgas ulmeas,
id. As. 2, 2, 74; so,virgidemia,
id. Rud. 3, 2, 22:pigmenta,
id. Ep. 5, 1, 20; cf.: mihi tibique interminatu'st, nos futuros ulmeos, nisi, etc., that we shall be changed into elm-rods, i. e. shall be soundly scourged, id. As. 2, 2, 96; cf. the foll. art. and ulmus. -
72 ormeau
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73 olmo
olmo sustantivo masculino elm (tree)
olmo sustantivo masculino Bot elm ' olmo' also found in these entries: Spanish: pera English: elm -
74 ulmus
I.Lit., Plin. 17, 11, 15, § 76; Col. 5, 6; Verg. G. 1, 2; 2, 446; Ov. M. 10, 100; 14, 661; Hor. C. 1, 2, 9; 2, 15, 5; id. Ep. 1, 16, 3; Quint. 8, 3, 8 al.— Poet.:II.(vitis) conjuncta ulmo marito,
Cat. 62, 54.—Transf.: ulmorum Acheruns, the Acheron of elm-rods, of one who is often beaten, Plaut. Am. 4, 2, 9; cf. ulmitriba: Falernae, i. e. Falernian vines, for Falernian wine, Juv. 6, 150:viduae,
without vines, id. 8, 78. -
75 ÞOLLR
m. fir-tree, tree in general.* * *m. [Ivar Aasen toll; cp. þöll, þella], a fir-tree, esp. a young fir, see Ivar Aasen, Edda (Gl.); but in poets of trees in general; er und þolli stendr, Vsp. (of an ash); ask-þollr, an ash-tree, Lex. Poët.; álm-þollr, an elm-tree, id.2. [A. S. þol; Engl. thole], a wooden peg, Hým. 13 (the peg on which the cauldron was hung): esp. the thole of a row-boat, the pin on which an oar works, árar leika í þollum (Dan. told).II. freq. in poët. circumlocutions of a man: poët. compds, hjálm-þollr, seim-þ., hring-þ., = a man, Lex. Poët. -
76 ALMR
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77 ulmus
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78 brestov
poss adj elm-; elm-tree; elmwood- -
79 Atinius
Ătīnĭus, a, um, adj.I.Name of a Roman gens, e. g. C. Atinius Labeo, etc.—II.Derivv.A.Atinia lex, Cic. Verr. 2, 1, 42; Gell. 17, 7; Dig. 41, 3, 4; cf. Hugo, Rechtsgesch. p. 381.—B.Atinia ulmus, a kind of elm-tree, the loose-flowering elm: Ulmus effusa, Willd.; Col. 5, 6, 2 and 9; id. Arb. 16, 1; Plin. 16, 17, 29, § 72. -
80 alalmë
1 noun inflorescence PE17:153, cf. alma \#2. 2 noun "elm, elm-tree" ÁLAM, LÁLAM, LT1:249. Cf. alvë in a post-LotR source.
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