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1 SINCE
(= because) pan. “Since” with reference to time (as in “they have been here since last year”) may perhaps be expressed as “from” or “after”, q.v. –VT49:17, 18 -
2 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 -
3 LIE
(noun, = untruth) furu (read perhaps *huru since Tolkien decided that fu- becomes *hu- in Quenya) –LT2:340, GL:36 (1) (vb, not "tell a lie" but "lie [horisontally]") caita- (pa.t. \#cainë with the alternative cëantë); LIE HEAVY lumna- (Note: this is also an adjective meaning "lying heavy"; see OPPRESSIVE) –Nam/RGEO:67, VT48:12, 13, DUB (2) (vb, tell a lie) fur- (conceal) (read perhaps *hur- since Tolkien decided that fu- becomes *hu- in Quenya) –LT2:340 -
4 WEEK
lemnar (from a root meaning "five", since the Valian week had five days), enquië (from a root meaning "six", since the Eldarin week had six days), otsola (evidently meaning a seven-day week like our own, as otso = "seven") –LEP, LotR:1141 cf. ÉNEK, GL:62 -
5 AFTER
apa (also attested in compounds like Apanónar, see below), \#ep- (used in compounds when the second part of the compound begins with a vowel, only attested in epessë "after-name" – see NICKNAME.) This ep- is a shorter form of epë, which means “before” of spatial relationships but “after” of time (since the Eldar imagined time coming after their present as being before them, VT49:12); apa and epë may be seen as variants of the same word. Other variant forms of apa "after" include opo and pó/po (VT44:36, VT49:12). According to VT44:26, the preposition apa may also appear as pa, pá (cf. yéni pa yéni "years after years" in VT44:35), but pa/pá is in other manuscripts defined as "touching, as regards, concerning". THE AFTER-BORN Apanónar (sg \#Apanóna) (i.e., an Elvish name of Men, according to WJ:387 "a word of lore, not used in daily speech") –Silm:122/WJ:387, UT:266 -
6 AS
(prep) ve (like). The longer variant sívë appears to introduce a comparison with something that is near to the point or thought of the speaker, whereas tambë introduces a comparison with something remote, as in Tolkien's translation of one line from the Lord's Prayer: cemendë tambë Erumandë "on earth as in heaven" ("heaven" being remote – we may theorize that "in heaven as [here] on earth" would translate as *Erumandë sívë cemendë, since "earth" would represent the position of the speaker). NOTE: a homophone sívë means "peace". The word yan, related to the relative ya “which”, is also defined “as” in one text (VT49:18). AS REGARDS pa, pá (concerning, touching). AS USUAL ve senwa (also ve senya, but see USUAL). –Nam/RGEO:66, 67, VT43:12, 38, VT44:26, VT49:22 -
7 AT
sé, se (the form with a long vowel may be preferred since se is apparently also a 3rd person pronoun) (in). The locative case may also express “at”, e.g. lúmissen “at the times”. –VT43:30, 34, VT49:47 -
8 BECAUSE,
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9 BEFORE
(prep.) epë (VT44:38, VT49:12), used of spatial relationships. Of time the word means “after” (cf. the gloss in VT42:32), since the Eldar imagined future time (time that comes after the present) as being “before” them (see AFTER). BEFORE of time may instead be expressed by nó (VT49:32), e.g. *cennelmet nó té cenner mé “we saw them before they saw us”. For “before” as an independent adverb (= “formerly”), it may be best to use yá “formerly” or derive an adverb *noavë from the adj. noa (see FORMER). BEFORE, IN FRONT OF (of spatial relationships) opo, pó (VT49:12) -
10 BRANCH
*olva (PM:340 actually gives olba, a form that can only occur in the variant of Quenya that uses lb for lv). Etym has olwa, but probably this should also be *olva according to the phonology Tolkien used later (notice that the w of the Etym form is to be derived from older b, since the root is GÓLOB; later Tolkien apparently presupposed that older lb becomes either lv or is preserved as lb in Quenya). TRUNCATED BRANCH, see STUB, STUMP. –PM:340, GÓLOB -
11 BREAK
(vb) rac- (past participle rácina "broken" is attested); BREAK APART terhat- (pa.t. terhantë); BREAK ASUNDER hat- (pa.t. hantë) – but in earlier material, hat- meant “fling”, and Tolkien may have restored that meaning (see FLING). Since the status of hat- “break asunder” is uncertain, the alternative form \#ascat- (pa.t. ascantë) apparently from the same root may be preferred. –MC:223, SKAT, SD:310 -
12 BURN
usta- (transitive, e.g. *Fëanáro usta i ciryar "Fëanor burns the ships"), urya- (intransitive, e.g. *i ciryar uryar "the ships burn/are burning"). The form usta- reflects the stem USU occurring in early material (QL:98), but since Tolkien changed the relevant stem to UR later, we should perhaps read *urta- for usta-. –LT1:271, QL:98, cf. the original entry UR "be hot" in Etym -
13 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 -
14 CONSONANT
\#pataca (only pl. patacar is attested), \#lambetengwë (literally "tongue-sign"; only pl. lambetengwi is attested; this refers to consonants as tengwi or phonemes), also náva-tengwë ("ñava-") (literally "mouth-sign"; only pl. náva-tengwi is attested; the shorter form \#návëa pl. návëar was also used, but Fëanor replaced these terms with \#pataca). Yet another term for "consonant" was \#tapta tengwë "impeded element". (Only pl. tapta tengwi is attested; we would rather expect *taptë tengwi with the pl. form of the adjective. The nominal pl. of the adjective, taptar, was used in the same sense as tapta tengwi.) Tolkien also notes: "Since...in the mode of spelling commonly used the full signs were consonantal, in ordinary non-technical use tengwar [sg tengwa, see LETTER] became equivalent to 'consonants'." Cf. also surya "spirant consonant" and punta "stopped consonant", i.e. a consonant sign with an underposed dot to indiate that it is not followed by a vowel. –VT39:8, VT39:16, 17, WJ:396, SUS, PUT (see PUS), VT46:10, 33 -
15 DECIMAL SYSTEM
(in counting) maquanotië. Another source gives a word for "decimal system" as caistanótië, incorporating caista "10th", but since Tolkien later decided that the initial sound of words having to do with "10" should be qu- rather than c-, we must apparently read *quaistanótië. But maquanótië (a form requiring no changes) may be preferred. –VT47:10, VT48:11 -
16 DOOM
manar, mandë (final end, fate, fortune, final bliss); umbar- (umbart-) (fate). See below concerning *anan in Rithil-Anamo. In the story of Túrin Turambar, it seems that ambar means "doom": Turambar is said to mean "Master of Doom", and Nienor even uses the word in the instrumental case: ambartanen "by doom". Similarly, LT2:348 gives ambar "Fate". But in Etym, ambar means "earth", and LotR Appendix E confirms that "fate" is umbar. DOOM RING Máhanaxar (a foreign word in Quenya, adopted and adapted from Valarin, also translated as:) Rithil-Anamo "Ring of Doom", name of the place where judgement was passed in Valinor (hence Anamo as genitive "of Doom", nominative probably *anan with stem anam-, otherwise but less likely *anama – this seems to be "doom" in the sense of judgement or juridical justice, since the root is NAM as in nam- "to judge"). –MAN/MANAD, MBARAT/VT45:5, Silm:261, 269, LotR:1157, WJ:399, WJ:401 -
17 DOOR,
see GATE; *DOOR OF NIGHT: the translation Ando Lómen is given in VT45:28 (citing a deleted entry in the Etymologies). Since Tolkien later decided that the genitive ending should be -o rather than -n, and moreover equipped lómë "night" with the stem-form lómi-, we should perhaps read *Ando Lómio. -
18 ELF
quendë (a technical, generic term, seldom used in the sg; pl Quendi is the usual form; there are gender-specific forms quendu m. and quendi f., but they seem to be rare; pl. forms quendur, quendir are attested), Elda (originally generic, but later [MET] used of Elves of the Three Kindreds [Noldor, Vanyar, Teleri] only. That was at least the proper usage: Elda was the normal word for "elf" in Valinor, since all Elves there were Eldar, and quendë became a word of lore. An archaic variant of Elda was Eldo.) With generic reference, the pl. Eldar has no article and is used to eman “Elves, The Elves, All Elves”; i Eldar with the article means “the Elves” with reference to some particular individuals previously mentioned. The partitive plural Eldali “Elves, some Elves” is also attested (VT49:8). ELVES OF AMAN Amanyar (sg \#Amanya), ELVES WHO REFUSED TO JOIN IN THE WESTWARD MARCH (from Cuiviénen) Avari (sg Avar in WJ:371, VT47:13, 24; Avar or Avaro in Etym), also called Avamanyar "those who did not go to Aman, because they would not" (distinguish Úmanyar, Úamanyar, Alamanyar "those who did not in the event reach Aman", though they did join in the march from Cuiviénen; these are also called Heceldi or Ecelli, see EGLATH). See also DARK ELVES, GREEN-ELVES, GREY-ELVES, HIGH-ELVES, LIGHT-ELVES, SEA-ELVES, LITTLE ELF. Cf. also ELVENHOME Eldamar, Elendë. ELF-PEOPLE Eldalië, ELVISH Eldarinwa (adj only, pl. Eldarinwë attested in VT47:14; but "Elvish" meaning Elvish language is simply Eldarin. Properly, these words for "Elvish" apply to the Tree Kindreds only, not to all the Quendi.) Quenderin ("Elvish" referring to all the Quendi, "Quendian"; this remained a learned word) –WJ:361/KWEN(ED), MR:229 ELED, Silm:424, AB/WJ:371/Silm:65/MR:163, WJ:363, Silm:23/392, MR:415, WJ:407 -
19 FOOD
matso, in an earlier source also matl (read *matil since Tolkien decided that final syllabic -l became -il in Quenya); COOKED FOOD apsa –PE16:141, QL:59, AP -
20 FORCE
(noun, = pressure to do something against one's will or conscience) sahtië (Þ) (pressure) –VT43:22 (in a given direction) (vb.) nir- (thrust, press). ("Though applicable to the pressure of a person on others, by mind and 'will' as well as by physical strength, [this verb] could also be used of physical pressures exerted by inanimates.") Given as a 1st person aorist nirin. Pa.t. probably *nindë since the R of nir- was originally D (the base is given as NID; compare rer- pa.t. rendë from RED concerning the past tense; see SOW). –VT41:17
См. также в других словарях:
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since — mid 15c., synnes, from sithenes since, from sithen (plus adverbial genitive es), from O.E. siððan then, later, after that, originally sið ðan after that, from sið after + ðan, weakened form of ðam, dative of ðæt (see THAT (Cf … Etymology dictionary
