Капитан Нелогичность
Расковырял свой англо-квенийский словарь, надеюсь слегка дополнить выложенную ниже инфу. Пояснения на английском, ссори.
если состоится игра, то будет не хотелось бы, чтобы отцы постоянно называли детей по именам и наоборот
лексика, связанная с семьей
-BELOVED - melda (dear, sweet)
-BOY: the word seldo, though not clearly glossed by Tolkien, appears to be the masculine form of a word for "child". BIG BOY yonyo (son; this term is also used for "middle finger" or "middle toe" in children's play). –SEL-D-, VT46:13, VT47:10, 15
-BROTHER háno, colloquial hanno (in children's play, hanno is also used = middle finger). A different word for "brother" occurs in the Etymologies: toron (pl. torni) (= natural brother); cf. otorno "sworn brother, associate". BROTHERHOOD onóro (of bloodkinship), otornassë (the latter is evidently the "brotherhood" of otornor, sworn brothers) –VT47:12, 14, TOR, NŌ
-CHILD hína, also vocative hina with a short vowel, used when addressing a (young) child. Pl. híni rather than ?hínar; see CHILDREN OF ILÚVATAR below. CHILD NOT YET FULLY GROWN, see BABY. "Child" as the last element in compounds: -hin (-hín-, pl. -híni), e.g. CHILDREN OF ERU Eruhíni from sg. #Eruhin; CHILDREN OF ILÚVATAR Híni Ilúvataro; MY CHILD hinya (short for hinanya, used as a vocative only). (For "child", Etym also has seldë; Tolkien changed the meaning from "daughter". Possibly, seldë is meant to have the meaning "female child", hence "girl". Selda was apparently introduced as a gender-neutral word for "child".) The word onna, elsewhere defined as “creature” and etymologically meaning *”something” begotten, is used for “child” in one late text (onnalya/onnalda “your [sg. and pl.] child”, VT49:41). –WJ:403, Silm:387/432, VT44:35, SEL-D-/VT46:13, VT49:41
-DADDY (affectionate form of "father"): atto, atya (these words are also used in children's play for "thumb" or "big toe"). The form tatanya in UT:191 seems to mean *"my daddy". –ATA, VT47:10, 26, VT48:4; atya is a reduced form of atanya "my father".
-FATHER atar (pl. atari in Etym, though the pl. form #atári occurs as part of the compound Atanatári). Dative ataren is attested (VT43:36-37). Forms like atar, atarinya ("my father") as well as atya "daddy" are said to be forms a child would use in addressing his or her father (VT47:26; see DADDY). In VT48:19, atya is explained as a contraction of at-nya "my father". The final version of the Lord's Prayer (VT43:12, 13) has #Átar with a long initial vowel (Átaremma "our father"); this #Átar may incorporate the vocative particle a (*a Atar "o Father" > #Átar). FATHER OF ALL Ilúvatar (God). –Silm:428, 229/ATA/LT1:255, VT44:16, Silm:404/UT:446, VT43:37
-GIRL wen (stem wend-, as in the pl. wendi) (maid). The word seldë was not clearly glossed by Tolkien, but appears to mean "female child", hence "girl". The form wendi "young or small woman, girl" in VT48:18 is perhaps intended as the older form of wendë ("maiden") rather than a "contemporary" Quenya word. The form "wenki" from the same source may have a similar meaning, and again it is possible that this is actually Common Eldarin for Quenya *wencë, wenci-. –LT1:271, VT46:13, VT48:18
GIVE anta- (pa.t. #antanë is attested in VT49:14 [antanen “I gave”], though the pa.t. “gave” was ánë in early "Qenya", QL:31; possibly both forms are valid in later Quenya as well). In one text, Tolkien apparently used ana as the imperative "give!", but the text was rewritten and this may have been an ephemeral form (VT44:13). GIVER antë (f), anto (m) (the latter word from Etym is probably obsoleted by anto "mouth" in LotR:1157 – an alternative word for "[male] giver" might be *antando). Another fem. word for "giver" is #ánië, isolated from massánië (see BREAD-GIVER). –ANA, VT44:13, PM:404
-GIVE BIRTH nosta- (but in later sources, nosta- is glossed "beget", q.v.) –LT1:272
-HOUSE coa (prob. the most neutral word), opelë (walled house), car (card-) (building), nossë (clan, family, kin, people) (LT2:336 gives indo "house" and os(t) "house and cottage"; these words are probably obsolete – in Tolkien's later Quenya indo means "heart", while osto means "city". The term indor "master of house" can hardly be valid either.) LIGHT OF THE HOUSE coacalina (a metaphor for the soul [fëa] dwelling inside the body [hroa]) –WJ:369/MR:250/VT47:35, PEL(ES), KAR, NŌ/LT1:250, 343, MR:250
-HUSBAND venno (the published Etymologies gives "verno", but according to VT45:7, this is a misreading of Tolkien's original manuscript); HUSBAND AND WIFE veru (married pair – but in a late source, veru is also used for “husband” alone, the counterpart of veri “wife”) –BES, VT49:45
- LOVE (vb, love as friend) mel- (melinyes and melin sé “I love him”, VT49:15, 21). LOVE (noun) melmë (LT1:262 has meles, melessë
; LOVELY melwa, LOVING nilda (friendly), méla (affectionate), BELOVED melda (dear, sweet), LOVER meldo (pl meldor is attested), melindo (m.), melissë (f.); LOVEABLE melima (fair), írima (desirable) –MEL, LT1:262, WJ:412, NIL, VT39:11, ID
LOW, LOWLYING tumna (deep, profound, dark or hidden); LOWER AIR vilma (earlier [MET] wilma), Aiwenor (lit. "Birdland"). LOWTIDE nanwë (ebb) –TUB cf. LT1:271, WIL, AIWĒ, VT48:26
-MOTHER amillë, also short amil (probably with stem amill-), ammë (see also MUMMY). The form ontaril in VT43:32 and the variants #ontari, #ontarië in VT44:7, 18 seem to be more technical terms, etymologically *"female begetter". MY MOTHER emya (for em-nya, VT48:19). MOTHER-NAME (OF INSIGHT) #amilessë (tercenya) (i.e., names given by Elvish mothers to their children, indicating some dominant feature of the nature of the child as perceived by its mother. Only pl amilessi tercenyë is attested.) MOTHER OF GOD (Mary, in Tolkien's Quenya renderings of Catholic prayers) Eruamillë, Eruontari, Eruontarië –VT43:32, VT44:18-19, AM1, VT43:32, MR:217, VT43:32, VT44:7, 18
-MUMMY (affectionate form of "mother") emmë, emya (for emenya *"my mother"), also emil(inya) "(my) mother", said to be the terms a child would use to address his or her mother. (In UT:191 the form mamil occurs, used by a child but not in address.) The words emmë, emya were also used in children's play for "index finger" and "index toe" –VT47:10, 26, VT48:4
- MY-nya (possessive suffix), e.g. meldonya "my friend" (VT49:40, 48), tyenya “my tye” (VT49:51, this is a term of address used to a dear kins(wo)man, literally “my thou”, with tye as an intimate 2nd person pronoun). An i seems to be inserted between the ending and the noun when the latter ends in a consonant: atarinya "my father" (LR:61). If the last consonant(s) of the noun is n or the cluster nd, a contracted form may be used in vocatives: hinya "my child" (for hínanya, WJ:403), yonya "my son" (for *yondonya, LR:61). – “My” as an independent word is apparently ninya, (derived from the dative form nin “for me”), though in FS it is used as a quasi-suffix (indo-ninya “my heart”).
MYSELF (reflexive pronoun) immo (a general sg. reflexive pronoun, covering English "myself, him/herself, yourself"). A specific 1st person reflexive pronoun "myself" is imnë (for older imni; it is unclear whether the latter form was in use in later Quenya) –VT47:37
-SISTER nésa (þ; older form néþa cited), colloquially also nettë (probably netti-); the latter word was also used in children's play for "fourth finger" or "fourth toe" (or in two-handed play for the ninth digit). Different words for "sister" occur in the Etymologies: seler (Þ (pl. selli), onómë, onónë; SISTER (usually not of bloodkinship) osellë (Þ (associate) –VT47:10-12, 14, THEL, NŌ
-SON yondo (male descendant), also short form yón (Yón referring to Jesus as "the Son" in the source); dative i yondon "to the Son" in VT43:36-37. Cf. also the suffix –ion, e.g. Finwion "son of Finwë". Variant yonyo "son, big boy" (a term also used for "middle finger" or "middle toe" in children's play, though Tolkien may have replaced it by hanno "brother", VT48:4). Vocative yonya *"my son", a contraction of *yondonya. (The forms vô, vondo "son" in LT2 are probably obsolete, as are the notions there recorded that yondo meant "(great) grandson" and that yô-, yond- "son" was used only in poetry. But LT2 does confirm that –ion was "very common...in patronymics".) SON OF THE DARK (= Morgoth) morion –YO, VT44:12, 17, VT43:36-37, MR:217, VT47:10, 15, LR:61, LT2:336, 344, LT1:260 cf. FS
-WIFE veri, in earlier material also vessë (In UT:8, indis is translated "wife", but in Etym this word is glossed "bride".) –VT49:45, BES, UT:8 cf. NDIS
лексика, связанная с семьей
-BELOVED - melda (dear, sweet)
-BOY: the word seldo, though not clearly glossed by Tolkien, appears to be the masculine form of a word for "child". BIG BOY yonyo (son; this term is also used for "middle finger" or "middle toe" in children's play). –SEL-D-, VT46:13, VT47:10, 15
-BROTHER háno, colloquial hanno (in children's play, hanno is also used = middle finger). A different word for "brother" occurs in the Etymologies: toron (pl. torni) (= natural brother); cf. otorno "sworn brother, associate". BROTHERHOOD onóro (of bloodkinship), otornassë (the latter is evidently the "brotherhood" of otornor, sworn brothers) –VT47:12, 14, TOR, NŌ
-CHILD hína, also vocative hina with a short vowel, used when addressing a (young) child. Pl. híni rather than ?hínar; see CHILDREN OF ILÚVATAR below. CHILD NOT YET FULLY GROWN, see BABY. "Child" as the last element in compounds: -hin (-hín-, pl. -híni), e.g. CHILDREN OF ERU Eruhíni from sg. #Eruhin; CHILDREN OF ILÚVATAR Híni Ilúvataro; MY CHILD hinya (short for hinanya, used as a vocative only). (For "child", Etym also has seldë; Tolkien changed the meaning from "daughter". Possibly, seldë is meant to have the meaning "female child", hence "girl". Selda was apparently introduced as a gender-neutral word for "child".) The word onna, elsewhere defined as “creature” and etymologically meaning *”something” begotten, is used for “child” in one late text (onnalya/onnalda “your [sg. and pl.] child”, VT49:41). –WJ:403, Silm:387/432, VT44:35, SEL-D-/VT46:13, VT49:41
-DADDY (affectionate form of "father"): atto, atya (these words are also used in children's play for "thumb" or "big toe"). The form tatanya in UT:191 seems to mean *"my daddy". –ATA, VT47:10, 26, VT48:4; atya is a reduced form of atanya "my father".
-FATHER atar (pl. atari in Etym, though the pl. form #atári occurs as part of the compound Atanatári). Dative ataren is attested (VT43:36-37). Forms like atar, atarinya ("my father") as well as atya "daddy" are said to be forms a child would use in addressing his or her father (VT47:26; see DADDY). In VT48:19, atya is explained as a contraction of at-nya "my father". The final version of the Lord's Prayer (VT43:12, 13) has #Átar with a long initial vowel (Átaremma "our father"); this #Átar may incorporate the vocative particle a (*a Atar "o Father" > #Átar). FATHER OF ALL Ilúvatar (God). –Silm:428, 229/ATA/LT1:255, VT44:16, Silm:404/UT:446, VT43:37
-GIRL wen (stem wend-, as in the pl. wendi) (maid). The word seldë was not clearly glossed by Tolkien, but appears to mean "female child", hence "girl". The form wendi "young or small woman, girl" in VT48:18 is perhaps intended as the older form of wendë ("maiden") rather than a "contemporary" Quenya word. The form "wenki" from the same source may have a similar meaning, and again it is possible that this is actually Common Eldarin for Quenya *wencë, wenci-. –LT1:271, VT46:13, VT48:18
GIVE anta- (pa.t. #antanë is attested in VT49:14 [antanen “I gave”], though the pa.t. “gave” was ánë in early "Qenya", QL:31; possibly both forms are valid in later Quenya as well). In one text, Tolkien apparently used ana as the imperative "give!", but the text was rewritten and this may have been an ephemeral form (VT44:13). GIVER antë (f), anto (m) (the latter word from Etym is probably obsoleted by anto "mouth" in LotR:1157 – an alternative word for "[male] giver" might be *antando). Another fem. word for "giver" is #ánië, isolated from massánië (see BREAD-GIVER). –ANA, VT44:13, PM:404
-GIVE BIRTH nosta- (but in later sources, nosta- is glossed "beget", q.v.) –LT1:272
-HOUSE coa (prob. the most neutral word), opelë (walled house), car (card-) (building), nossë (clan, family, kin, people) (LT2:336 gives indo "house" and os(t) "house and cottage"; these words are probably obsolete – in Tolkien's later Quenya indo means "heart", while osto means "city". The term indor "master of house" can hardly be valid either.) LIGHT OF THE HOUSE coacalina (a metaphor for the soul [fëa] dwelling inside the body [hroa]) –WJ:369/MR:250/VT47:35, PEL(ES), KAR, NŌ/LT1:250, 343, MR:250
-HUSBAND venno (the published Etymologies gives "verno", but according to VT45:7, this is a misreading of Tolkien's original manuscript); HUSBAND AND WIFE veru (married pair – but in a late source, veru is also used for “husband” alone, the counterpart of veri “wife”) –BES, VT49:45
- LOVE (vb, love as friend) mel- (melinyes and melin sé “I love him”, VT49:15, 21). LOVE (noun) melmë (LT1:262 has meles, melessë
; LOVELY melwa, LOVING nilda (friendly), méla (affectionate), BELOVED melda (dear, sweet), LOVER meldo (pl meldor is attested), melindo (m.), melissë (f.); LOVEABLE melima (fair), írima (desirable) –MEL, LT1:262, WJ:412, NIL, VT39:11, ID LOW, LOWLYING tumna (deep, profound, dark or hidden); LOWER AIR vilma (earlier [MET] wilma), Aiwenor (lit. "Birdland"). LOWTIDE nanwë (ebb) –TUB cf. LT1:271, WIL, AIWĒ, VT48:26
-MOTHER amillë, also short amil (probably with stem amill-), ammë (see also MUMMY). The form ontaril in VT43:32 and the variants #ontari, #ontarië in VT44:7, 18 seem to be more technical terms, etymologically *"female begetter". MY MOTHER emya (for em-nya, VT48:19). MOTHER-NAME (OF INSIGHT) #amilessë (tercenya) (i.e., names given by Elvish mothers to their children, indicating some dominant feature of the nature of the child as perceived by its mother. Only pl amilessi tercenyë is attested.) MOTHER OF GOD (Mary, in Tolkien's Quenya renderings of Catholic prayers) Eruamillë, Eruontari, Eruontarië –VT43:32, VT44:18-19, AM1, VT43:32, MR:217, VT43:32, VT44:7, 18
-MUMMY (affectionate form of "mother") emmë, emya (for emenya *"my mother"), also emil(inya) "(my) mother", said to be the terms a child would use to address his or her mother. (In UT:191 the form mamil occurs, used by a child but not in address.) The words emmë, emya were also used in children's play for "index finger" and "index toe" –VT47:10, 26, VT48:4
- MY-nya (possessive suffix), e.g. meldonya "my friend" (VT49:40, 48), tyenya “my tye” (VT49:51, this is a term of address used to a dear kins(wo)man, literally “my thou”, with tye as an intimate 2nd person pronoun). An i seems to be inserted between the ending and the noun when the latter ends in a consonant: atarinya "my father" (LR:61). If the last consonant(s) of the noun is n or the cluster nd, a contracted form may be used in vocatives: hinya "my child" (for hínanya, WJ:403), yonya "my son" (for *yondonya, LR:61). – “My” as an independent word is apparently ninya, (derived from the dative form nin “for me”), though in FS it is used as a quasi-suffix (indo-ninya “my heart”).
MYSELF (reflexive pronoun) immo (a general sg. reflexive pronoun, covering English "myself, him/herself, yourself"). A specific 1st person reflexive pronoun "myself" is imnë (for older imni; it is unclear whether the latter form was in use in later Quenya) –VT47:37
-SISTER nésa (þ; older form néþa cited), colloquially also nettë (probably netti-); the latter word was also used in children's play for "fourth finger" or "fourth toe" (or in two-handed play for the ninth digit). Different words for "sister" occur in the Etymologies: seler (Þ
(pl. selli), onómë, onónë; SISTER (usually not of bloodkinship) osellë (Þ (associate) –VT47:10-12, 14, THEL, NŌ -SON yondo (male descendant), also short form yón (Yón referring to Jesus as "the Son" in the source); dative i yondon "to the Son" in VT43:36-37. Cf. also the suffix –ion, e.g. Finwion "son of Finwë". Variant yonyo "son, big boy" (a term also used for "middle finger" or "middle toe" in children's play, though Tolkien may have replaced it by hanno "brother", VT48:4). Vocative yonya *"my son", a contraction of *yondonya. (The forms vô, vondo "son" in LT2 are probably obsolete, as are the notions there recorded that yondo meant "(great) grandson" and that yô-, yond- "son" was used only in poetry. But LT2 does confirm that –ion was "very common...in patronymics".) SON OF THE DARK (= Morgoth) morion –YO, VT44:12, 17, VT43:36-37, MR:217, VT47:10, 15, LR:61, LT2:336, 344, LT1:260 cf. FS
-WIFE veri, in earlier material also vessë (In UT:8, indis is translated "wife", but in Etym this word is glossed "bride".) –VT49:45, BES, UT:8 cf. NDIS
-
-
19.12.2008 в 14:33