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1 stem
N1. तनाThe stem of a babool tree is very thick and broad.2. नलीThe stem of the wineglass has beautiful designs on it.3. धातुSit is the stem of the forms sits and sitting.--------V1. रोकनाDoctor bandaged the cut to stem the bleeding.2. जड़Ignorance is the stem of racial discrimination. -
2 word stemming
"The process of capturing relationships between words by reducing inflected words to their stem or root form (reductive stemming), or expanding stems to their inflected forms (expansive stemming). For example, the word ""swimming"" is reduced to the stem ""swim."" Because the word ""swam"" can also be reduced to ""swim,"" reductive stemming can create a list of all possible word forms that can be used by the query processor alongside the query string." -
3 stemming
"The process of capturing relationships between words by reducing inflected words to their stem or root form (reductive stemming), or expanding stems to their inflected forms (expansive stemming). For example, the word ""swimming"" is reduced to the stem ""swim."" Because the word ""swam"" can also be reduced to ""swim,"" reductive stemming can create a list of all possible word forms that can be used by the query processor alongside the query string." -
4 BLESSED
alya, almárëa (prosperous, rich, abundant), herenya (wealthy, fortunate, rich), manaquenta or manquenta, also aman ("blessed, free from evil" – Aman was "chiefly used as the name of the land where the Valar dwelt" [WJ:399], and as an adjective “blessed” the word may add an adjectival ending: amanya, VT49:41). Aman is the apparent Quenya equivalent of “the Blessed Realm” (allative Amanna is attested, VT49:26). The word calambar, apparently literally *“light-fated”, also seems to mean “blessed” (VT49:41). Cf. also BLESSED BEING Manwë (name of the King of the Valar). Alya, almárëa, and herenya are adjectives that may also have worldly connontations, apparently often used with reference to one who is "blessed" with material possessions or simply has good luck; on the other hand, the forms derived from the root man- primarily describe something free from evil: Cf. mána "blessed" in Fíriel's Song (referring to the Valar) and the alternative form manna in VT43:19 [cf. VT45:32] (in VT45 referring to the Virgin Mary; the form mána may be preferred for clarity, since manna is apparently also the question-word "whither?", "where to?") The forms manaquenta or manquenta also include the man- root, but it is combined with a derivative (passive participle?) of the verbal stem quet- "say, speak", these forms seemingly referring to someone who is "blessed" in the sense that people speak well of this person (a third form from the same source, manque, is possibly incomplete: read manquenta?) (VT44:10-11) The most purely "spiritual" term is possibly the word aistana, used for "blessed" in Tolkien's translation of the Hail Mary, where this word refers to the Virgin (VT43:27-28, 30). Aistana is apparently not an independent adjective (like alya, mána etc.), but rather the passive participle of a verb \#aista- "bless"; see above concerning its precise application. BLESSEDNESS vald- (so in LT1:272; nom. sg. must be either *val or *valdë) (happiness; but since this word comes from early material where it was intended to be related to Valar "Happy/Blessed Ones", its conceptual validity may be doubted because Tolkien later reinterpreted Valar as "the Powers" and dropped the earlier etymology). BLESSING (a boon, a good or fortunate thing), see BOON. "BLESSINGS", BLESSEDNESS, BLISS almië, almarë; FINAL BLISS manar, mandë (doom, final end, fate, fortune) –LotR:989 cf Letters:308; GAL, KHER, Letters:283, LT1:272, MAN/MANAD, VT43:19, 27-28, 30 -
5 BLUE
luinë (pl. luini in Nam; for "blue" Etym and LT1:262 have lúnë; both luinë and lúnë would be expected to have stem-forms in –i- given the primitive form luini, lugni), ninwa, ulban (adopted from Valarin; only used in Vanyarin Quenya), PALE BLUE helwa, BLUISH *luinincë (given in archaic form luininki, so the Quenya word would have the stem-form luininci-) –VT48:24, Nam/LT2:340, LT1:262, LUG, WJ:399, 3EL, VT48:18, 23 -
6 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 -
7 NO
ui, possibly with uito as an emphatic variant (VT49:28-29), lá (also meaning "not)". Ui (uito) and lá are probably used to deny facts, or what others present as facts. In a context of refusal, the interjection vá is to be preferred. It is derived from a stem that "expressed refusal to do what others might wish or urge, or prohibition of some action by others”. Cf also lala, lau, laumë "no, no indeed not, on the contrary; also used for asking incredulous questions". Prefixes "no-, un-": ú-, il-. SAY NO váquet- (forbid, refuse) (1st pers. sg aorist and past váquetin, váquenten are given), ava- (refuse) (pa.t. avanë is given; this verb was "little used in ordinary language". Other forms occur in VT49:13, all with the ending -n “I”: Aorist avan, present ávan or ávëan, future avuvan > auvan, past avanen or aunen, perfect avávien. In one version, the forms ávëan and avanen are marked as poetic or archaic.) –LA, WJ:371 cf. 370, GŪ/UGU/VT46:20, WJ:370, KWET -
8 THEIR
may be expressed as the ending -lta (also -ltya) added to nouns (VT49:16), e.g. *aldalta or *aldaltya = “their tree”. – In some sources, Tolkien instead gives the ending as -nta (nassentar pl. “their true-being[s]”, PE17:174) or -ntya (called an “archaic” form in VT49:17), just as he hesitated between -ltë and -ntë as the ending for “they” (VT49:17; see THEY). In “colloquial Quenya”, the ending -rya could also be used for the plural pronoun “their” (símaryassen “in their imaginations”, VT49:16), because it was felt to contain the plural ending -r, but in “correct” written Quenya -rya was rather the ending for “his, her, its” (VT49:17). – According to VT49:17, the vowel -i- is inserted before the ending -lta/-ltya or -nta/-ntya when it is added to a stem ending in a consonant (but the evidence concerning connecting vowels before pronominal endings is rather diverse). – All these words for “their” are plural; the ending for dual “their” (describing something owned by two persons) is given in VT49:16 as -sta, but this clashes with a similar ending belonging to the second rather than the third person. The corresponding ending for “they” was (according to VT49:51) changed from -stë to -ttë, seemingly implying *-tta as the ending for dual “their”: hence e.g. *aldatta, “the tree of the two of them”. – No independent words for “their, theirs” are attested. Analogy may point to *tenya (plural) and *túnya or *tunya (dual), based on (attested) ten and (unattested) *tún as the dative forms of the pronouns te, tú “they” (plural and dual, repectively). Compare such attested forms as ninya “my” and menya “our” vs. the dative pronouns nin “for me”, men “for us”. -
9 propaganda
nto counteract smb's propaganda — противодействовать чьей-л. пропаганде
- anti-fascist propagandato put over one's propaganda — доводить свою пропаганду до сознания слушателей
- anti-war propaganda
- black propaganda
- broad propaganda
- chauvinistic propaganda
- counteraction against propaganda
- deceitful propaganda
- distribution of propaganda
- effectiveness of propaganda
- empty propaganda
- foreign-policy propaganda
- hate propaganda
- healthy-life propaganda
- hostile propaganda
- legal propaganda
- mass propaganda
- means of propaganda
- methods of propaganda
- militaristic propaganda
- military propaganda
- neo-Nazi propaganda
- nonhostile propaganda
- official propaganda
- pacifist propaganda
- piece of propaganda
- political propaganda
- propaganda aimed at smb
- propaganda directed at smth
- propaganda of ideas
- pro-Western propaganda
- racist propaganda
- radio propaganda
- reactionary propaganda
- revanchist propaganda
- revolutionary propaganda
- rightist propaganda
- slanderous propaganda
- subversive propaganda
- systematic propaganda
- television propaganda
- TV propaganda
- vicious propaganda
- war propaganda
- wild propaganda -
10 word
1. словоword for word — дословный ; слово в слово
2. легендаfull word — слово, машинное слово
guide word — колонтитул, направляющее слово
head word — начальное слово, набранное титульным шрифтом
3. ключевое словоin a word — одним словом, короче говоря
4. колонтитул, направляющее словоlong word — длинное слово; двойное слово
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11 Bar
A group of cross-threads covered with the buttonhole-stitch, or the over-and-over stitch and used to stay the ends of a buttonhole and prevent them from running out. To form a trimming at the end of a seam. To take the place of an eye, when it is sometimes called a loop. ———————— Same as Bride, Pearl and Tie. There are several forms, viz.: - Needle Bar - Stitched or twisted strand to attach parts to each other. Pillow Bar - Woven or twisted strand. Penille Bar - Worked in basket work. Pearl-pin Bar - Stem stitch with picots. Picots Pestonnis Bar - Buttonholed picots. -
12 SOUND
(verb, "to sound") lamya-; SOUND (noun) lamma (= sound in general?), hlón (evidently hlon-, pl. hloni is attested) (noise), róma (= loud sound, trumpet-sound. Note: róma also means "shoulder"), láma (according to Etym = "ringing sound, echo", but see below); SOUND OF WIND sú; SOUND-TASTE lámatyávë (pl. lámatyáver is attested), i.e., "individual pleasure in the sounds and forms of words". Tolkien seems undecided about the exact meaning of láma. Etym gives "ringing sound, echo"; in WJ:416 it is said that the stem LAMA refers "especially to vocal sounds, but was applied only to those that were confused or inarticulate. It was generally used to describe the various cries of beasts." But the word lámatyávë "sound-taste", by which an Elf chose or made a name for him/herself [see NAME-CHOOSING], seems to imply that láma can also be used of artuculated speech. –LAM, WJ:394/VT48:29, ROM, VT47:12, MR:215, 216 -
13 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"). -
14 Anthemios of Tralles
SUBJECT AREA: Architecture and building[br]fl. sixth century AD Tralles, Lydia, Asia Minor[br]Greek architect, geometer, mathematician and physicist.[br]Tralles was a wealthy city in ancient Greece. Ruins of the city are situated on a plateau above the present-day Turkish city of Aydin, in Asia Minor, which is near to Ephesus. In 334 BC Tralles was used as a base by Alexander the Great and later it was occupied by the Romans. After the collapse of the western half of the Roman Empire in the fifth century AD Tralles remained a part of the Byzantine Empire until its destruction in 1282. Anthemios was one of the great sons of Tralles and was probably educated in Alexandria. He is especially famed as architect (with Isodorus of Miletos) of the great Church of Santa Sophia in Istanbul. This vast building, later a Turkish mosque and now a museum, was built for the Emperor Justinian between 532 and 537 AD. It was an early and, certainly for many centuries, the largest example of pendentive construction to support a dome. This form, using the spherical triangles of the pendentives, enabled a circular-based dome to be supported safely upon piers that stood on a square plan below. It gradually replaced the earlier squinch type of structure, though both forms of design stem from Middle Eastern origins. At Santa Sophia the dome rises to 180ft (55m) above floor level and has a diameter of over 100ft (30m). Together with Isodorus, Anthemios also worked upon the Church of the Holy Apostles in Istanbul.[br]Further ReadingG.L.Huxley, 1959, Anthemius of Tralles: A Study in Later Greek Geometry, Cambridge, Mass.: Harvard University Press.Procopius, 1913, De Aedificiis, On the Buildings Constructed by the Emperor Justinian, Leipzig.Richard Krautheimer, 1965, Early Christian and Byzantine Architcture, Penguin.DY
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