-
1 taracu-
"k" noun "ox" LT2:347, GL:69. Tolkien apparently invented the word mundo for his later form of Quenya. -
2 yulma
1 noun "cup" Nam, RGEO:67, "drinking-vessel" WJ:416, PE17:180. The plural form yulmar is attested VT48:11. Yulmaya k colloquial Quenya for his cup the formally correct form being *yulmarya VT49:17 2 noun "brand" YUL. May have been obsoleted by \# 1 above. -
3 cambë
noun "k" "hollow of hand" KAB. In the deleted first version of the entry KAB, this word was glossed "closed hand" VT45:18. Cambeya k colloquial Quenya for his hand the formally correct form being *camberya VT49:17 -
4 -rya
3rd person sg. pronominal ending "his, her" and probably its VT49:16, 38, 48, Nam, RGEO:67, attested in coivierya *his/her life, máryat "her hands", ómaryo "of her voice" genitive of *ómarya "her voice", súmaryassë "in her bosom" locative of súmarya "her bosom"; for the meaning "his" cf. coarya "his house" WJ:369. The ending is descended from primitive ¤-sjā via -zya VT49:17 and therefore connects with the 3rd person ending -s he, she, it. In colloquial Quenya the ending -rya could be used for their rather than his/her, because it was felt to be related to the plural ending -r,e.g. símaryassen in their not his/her imaginations VT49:16, 17. See -ya \#4. -
5 -ya
3 suffix of endearment, attested in Anardilya as an intimate form of the name Anardil UT:174, 418, possibly also occurring in atya "dad", emya "mum" q.v. The forms ataryo "daddy" and amilyë "mummy" q.v. may contain gender-specific variants -yo masc. and -yë fem. 4 pronominal suffix his and probably also her, its, said to be used in colloquial Quenya which had redefined the correct ending for this meaning, -rya, to mean their because it was associated with the plural ending -r. Hence e.g. cambeya k his hand, yulmaya his cup VT49:17 instead of formally correct forms in -rya. The ending -ya was actually ancient, primitive ¤-jā being used for all numbers in the 3rd person, predating elaborated forms like -rya. It is said that -ya remained in Quenya in the case of old nouns with consonantal stems, Tolkien listing tál foot, cas head, nér man, sír river and macil sword as examples. He refers to the continued existence of such forms as talya his foot, that could apparently be used even in correct Quenya VT49:17. In PE17:130, the forms talya his foot and macilya k his or their sword are mentioned. 5 adjectival ending, as in the word Quenya Elvish itself; when added to a verbal stem it may derive a kind of short active participle, as in melumatya honey-eating mat- eat, saucarya evil-doing car- do. PE17:68 -
6 a
1 vocative particle "O" in a vanimar "O beautiful ones" LotR3:VI ch. 6, translated in Letters:308; also attested repeatedly in VT44:12 cf. 15: A Hrísto *"o Christ", A Eruion*"o God the son/son of God", a Aina Fairë *"o Holy Spirit", a aina Maria *"o holy Mary". 2 conj. "and", a variant of ar occurring in Fíriel's Song that also has ar; a seems to be used before words in f-, but contrast ar formenna *and northwards in a late text, VT49:26. According to PE17:41, Old Quenya could have the conjunction a as a variant of ar before n, ñ, m, h, hy, hw f is not mentioned, PE17:71 adding ty, ny, hr, hl, ñ, l, r,þ, s. See ar \#1. It may be that the a or the sentence nornë a lintieryanen he ran with his speed i.e. as quickly as he could is to be understood as this conjunction, if the literal meaning is *he ran and did so with his speed PE17:58. 3, also á, imperative particle. An imperative with immediate time reference is expressed by á in front of the verb or occasionally after it, sometimes before and after for emphasis, with the verb following in the simplest form also used for the uninflected aorist without specific time reference past or present or future PE17:93. Cf. a laita te, laita te! "o bless them, bless them!", á vala Manwë! "may Manwë order it!", literally *"o rule Manwë!" see laita, vala for reference; cf. also á carë *do!, á ricë try!, á lirë sing!, á menë proceed!, a norë run! PE17:92-93, notice short a in this example, á tula *"come!" VT43:14. In the last example, the verb tul- come receives an ending -a that probably represents the suffixed form of the imperative particle, this apparently being an example of the imperative element occurring both before and after the verbal stem for emphasis PE17:93. This ending may also appear on its own with no preceding a/á, as in the command queta speak! PE17:138. Other examples of imperatives with suffixed -a include cena and tira VT47:31, see cen-, tir-; the imperatives of these same verbs are however also attested as á tirë, á cenë PE17:94 with the imperative particle remaining independent and the following verb appearing as an uninflected aorist stem. This aorist can be plural to indicate a 3rd person pl. subject: á ricir! let them try! PE17:93. Alyë VT43:17, VT44:9 seems to be the imperative particle a with the pronominal suffix -lyë "you, thou" suffixed to indicate the subject who is to carry out the command; attested in the phrase alyë anta *"give thou" elided aly' in VT43:11, since the next word begins in e-: aly' eterúna me, *"do thou deliver us"; presumably other pronominal suffixes could likewise be added. The particle a is also present in the negative imperatives ala, \#ála or áva, q.v. -
7 aina
2 adj "holy" AYAN, derived from Ainu. Adopted and adapted from Valarin. According to VT43:32, the word is "obsolete, except in Ainur", apparently suggesting that airë or airëa q.v. was the normal term for "holy" in later Quenya. However, Tolkien repeatedly used aina in his translation of the Litany of Loreto: Aina Fairë "Holy Spirit", Aina Neldië "Holy Trinity", Aina Maria "Holy Mary", Aina Wendë "Holy Virgin". He also used Aina Eruontari for "holy Mother" in his rendering of the Sub Tuum Praesidium WJ:399, FS, SA, VT43:32, VT44:5, 12, 17-18 -
8 coa
"köa" noun "house" VT47:35, with etymology; coarya "his house" WJ:369, allative coaryanna k to/at his house VT49:23, 35, quenderinwë coar koar Elvish bodies PE17:175. Notice how coa house is here used metaphorically = body, as also in the compound coacalina "light of the house"a metaphor for the soul fëa dwelling inside the body hroa MR:250 -
9 Vala
1 noun "Power, God, angelic power", pl. Valar or Vali BAL, Appendix E, LT2:348, described as angelic governors or angelic guardians Letters:354, 407. The Valar are a group of immensely powerful spirits guarding the world on behalf of its Creator; they are sometimes called Gods as when Valacirca, q.v., is translated Sickle of the Gods, but this is strictly wrong according to Christian terminology: the Valar were created beings. The noun vala is also the name of tengwa \#22 Appendix E. Genitive plural Valion "of the Valar" FS, MR:18; this form shows the pl. Vali, irregular alternative to Valar the straightforward gen. pl. Valaron is also attested, PE17:175. Pl. allative valannar *"to/on the Valar" LR:47, 56; SD:246. Feminine form Valië Silm, in Tolkiens earlier material also Valdë; his early writings also list Valon or Valmo q.v. as specifically masc. forms. The gender-specific forms are not obligatory; thus in PE17:22 Varda is called a Vala not a Valië, likewise Yavanna in PE17:93. Vala is properly or originally a verb "has power" sc. over the matter of Eä, the universe, also used as a noun "a Power" WJ:403. The verb vala- "rule, order", exclusively used with reference to the Valar, is only attested in the sentences á vala Manwë! "may Manwë order it!" and Valar valuvar "the will of the Valar will be done" WJ:404. However, Tolkien did not originally intend the word Valar to signify "powers"; in his early conception it apparently meant "the happy ones", cf. valto, vald- LT2:348. For various compounds including the word Valar, see below. -
10 óma
noun "voice" OM, "voice, resonance of the vocal chords" VT39:16, voice /vowel PE17:138, where it is said that the root OM refers to drawn-out sounds; contrast tomba, q.v.. With pronominal suffix \#ómarya "his/her voice", genitive ómaryo "of his/her voice" Nam, RGEO:67. Instrumental pl. ómainen "with voices" WJ:391. Adj. ómalóra "voiceless" VT45:28. The term óma is closely associated with vowels, see óma-tengwë, ómëa; cf. also the compounds ómataina "vocalic extension", the addition to the base a final vowel identical to the stem-vowel WJ:371, 417; also called ómataima, VT42:24, 25, ómatehtar "vowel-signs", signs used for vowels usually called simply tehtar, but the latter term strictly includes all kinds of diacritics, not just the vowel-signs WJ:396 -
11 san
1 adv. "then" MC:216; also twice in Narqelion, a Qenya term apparently replaced by tá in Tolkiens later conception. In his later Quenya, san would be the dative form of sa it, hence for it; to it. 2 adv. ephemeral word for "so" yan...san "as...so"; san na "thus be" = let it be so, "amen"; this form was apparently quickly abandoned by Tolkien VT43:16, 24, VT49.18 -
12 yondo
noun "son" YŌ/YON, VT43:37; cf. yonya and the patronymic ending -ion. Early "Qenya" has yô, yond-, yondo "son" LT2:342. According to LT2:344, these are poetic words, but yondo seems to be the normal word for "son" in LotR-style Quenya. Yón appears in VT44, 17, but Tolkien rewrote the text in question. In LT2:344, yondo is said to mean "male descendant, usually great grandson", but in Tolkien's later Quenya, yondo means "son", and the word is so glossed in LT2:342. Dative yondon in VT43:36 here the "son" in question is Jesus. See also yonya. At one point, Tolkien rejected the word yondo as very unsuitable for the intended meaning?, but no obvious replacement appeared in his writings PE17:43, unless the ephemeral? form anon q.v. is regarded as such. In one source, yondo is also defined as boy PE17:190. -
13 wendë
noun "maid" GWEN, wendë vendë "maiden" WEN/WENED, VT45:16, VT47:17. Sana wendë that maiden PE16:96 cf. 90. According to VT47:17, this word for "maiden" is "applied to all stages up to the fully adult until marriage".Early "Qenya" also had wendi "maid, girl" LT1:271; this may look like a plural form in Tolkiens later Quenya. On the other hand, VT48:18 lists a word wendi "young or small woman, girl". It is unclear whether this is Quenya or a Common Eldarin form, but probably the former: PE17:191 displays the word for maiden as wendē, so the Quenya stem form is probably *wende- rather than wendi-, the stem-form that would result from Common Eldarin *wendi. In his Quenya translation of the Sub Tuum Praesidium, Tolkien used Wendë/Vendë to translate "virgin" with reference to the Virgin Mary. Here the plural genitive Wenderon appears in the phrase Wendë mi Wenderon "Virgin of Virgins"; we might have expected *Wendion instead VT44:18.If the pl. form of wendë is *wender rather than wendi, as the gen.pl. wenderon suggests, this may be to avoid confusion with the sg. wendi girl. -
14 essë
1 noun "name", also later name of Tengwa \#31, originally MET called árë ázë. Appendix E. With a pronominal ending esselya "thy name" VT43:14. Pl. \#essi in PM:339 and MR:470, gen.pl. \#esseron "of names" in the compound Nómesseron q.v.; we would rather have expected *ession, given the nom.pl. essi; perhaps \#esser is a valid alternative plural form. Essecarmë noun "name-making" MR:214, 470, Eldarin ceremony where the father announces the name of his child. Essecenta "k" noun *"Name-essay" see centa MR:415; Essecilmë noun "name-choosing", an Eldarin ceremony where a child named him- or herself according to personal lámatyávë q.v. MR:214, 471. The meaning Tolkien originally assigned to the word essë in the Etymologies was "place" rather than "name" VT45:12. 2 pron? he and also she, it?, possible emphatic 3rd sg. emphatic pronoun, attested in the sentence essë úpa nas he is dumb PE17:126 3 noun "beginning" ESE/ESET. This entry was marked by a query in Etym, and a word in the appendices to LotR suggests that it was emended to *YESE/YESET; we may therefore read *yessë for essë. See esta \#2. However, for the purposes of writing the form yestabeginning from PE17:120 may be preferred. -
15 Melkor
spelt Melcor in VT49:6, 24, MR:362, masc. name: the rebellious Vala, the devil of the Silmarillion mythos. Older MET form Melkórë "Mighty-rising" hence the interpretation "He that arises in power", compare órë \#2. Oldest Q form *mbelekōro WJ:402. Ablative Melkorello/Melcorello, VT49:7, 24. Compounded in Melkorohíni "Children of Melkor", Orcs "but the wiser say: nay, the slaves of Melkor; but not his children, for Melkor had no children" MR:416. The form Melkoro- here occurring may incorporate either the genitive ending -o or the otherwise lost final vowel of the ancient form ¤mbelekōro. For Melkors later name, see Moringotto / Moricotto Morgoth under mori-. -
16 -ltë
3rd person pl. pronominal suffix, they VT49:51; cariltë they do, VT49:16, 17. It alternates with -ntë in Tolkiens manuscripts VT49:17, 57. In his early material, the ending also appears as-lto, occurring in Fíriel's Song meldielto "they are beloved" and cárielto "they made", also in LT1:114: tulielto "they have come" cf. VT49:57. Compare -lta, -ltya as the ending for their. -
17 ter
1, also terë, prep. "through", *throughout Notes on CO, UT:317, TER/TERES, Narqelion, VT44:33, 35, VT49:41, 42. The preposition is used both with spatial and temporal reference: ter i·aldar *through the trees Narqelion, cf. VT49:42, ter coivierya *throughout his/her life, ter yénion yéni *through years of years VT49:42, VT44:33, 35 2, also tér, prep. ?ephemeral word for "so" see ier, abandoned by Tolkien in favour of tambë VT43:17 -
18 seldë
noun "child" meaning changed by Tolkien from "daughter"; in his later texts the Quenya word for "child" is rather hína, and the final status of seldë is uncertain. See also tindómerel. SEL-D, VT46:13, 22-23 In one late source, Tolkien reverts to the meaning daughter, but this may have been replaced by anel, q.v. -
19 arya
1 adj. excelling, used as the comparative form of mára good, hence *better PE17:57. The superlative *best is i arya with the article, with genitive to express *the best of Cf. mára. 3 noun "twelve hours, day" ARsup1/sup; compare aurë. In deleted notes this word was also used as an adjective: "of the day, light" VT45:6. Still according to VT45:6, arya is also the name of Tengwa \#26 in the pre-classical Tengwar system presupposed in the Etymologies, but Tolkien would later call \#26 arda instead indeed arya was changed from arda in the source; Tolkien would later change his mind back again. The abandoned name arya suggests that the letter was to have the value ry rather than rd as in the classical system outlined in LotR Appendix E. Since the word for day daylight period is given as aurë in later sources, and arya is assigned other meanings in late material see \#1, 2 above, the conceptual validity of arya day is questionable.% -
20 Mandos(Mandost-)
noun "Castle of Custody" the approximate meaning, according to MR:350. Used as the name of a Vala, properly the place where he dwells the Halls of Mandos, whereas his real name is Námo WJ:402. In Tolkiens mythology, the Halls of Mandos are the abode of the dead, where their spirits remain until they are released from this world in the case of mortals or rebodied in the case of Elves except for those who are refused or themselves refuse further incarnate life, and so remain in Mandos indefinitely. In the Etymologies, Mandos also Mandossë is interpreted somewhat differently, "Dread Imprisoner"MBAD MANAD,VT45:32 or in a deleted version "Dread Doom" VT45:33, where Mandos was asigned the stem Mandosse-. The interpretation Dread Imprisoner would suggest that Tolkien at the time thought of Mandos as being also properly the name of a person, the Vala Námo, not the name of a place. See also Mando.
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