Translation: from quenya to english

from english to quenya


  • 1 Vána

    fem. name, a Valië, the wife of Oromë Silm, WJ:383; the Etymologies gives Vana with no long vowel BAN. The apparent meaning is *“beautiful one”, since she was “the most perfectly ‘beautiful’ in form and feature…representing the natural unmarred perfection of form in living things” PE17:150.

    Quettaparma Quenyallo (Quenya-English) > Vána

  • 2 tul-

    vb. "come" WJ:368, 1st pers. aorist tulin "I come" TUL, 3rd pers. sg. tulis “she comes” VT49:19, perfect utúlië "has come" utúlien "I am come", EO, utúlie'n aurë "Day has come" the function of the 'n is unclear; it may be a variant of the article "the", hence literally "the Day has come". Past tense túlë "came" in LR:47 and SD:246, though an alternative form *tullë has also been theorized. Túlë in VT43:14 seems to be an abnormal aorist stem, later abandoned; tula in the same source would be an imperative. Prefixed future tense entuluva "shall come again" in the Silmarillion, future tuluva also in the phrase aranielya na tuluva "may thy kingdom come" VT44:32/34, literally apparently *"thy kingdom, be-it-that it will come". In early "Qenya" we have the perfects tulielto "they have come" LT1:114, 270, VT49:57 and tulier "have come", pl., in the phrase I·Eldar tulier "the Eldar have come"LT1:114, 270. Read probably *utúlieltë, *Eldar utúlier in LotR-style Quenya.

    Quettaparma Quenyallo (Quenya-English) > tul-

  • 3

    1 vb. "is" am. Nam, RGEO:67. This is the copula used to join adjectives, nouns or pronouns “in statements or wishes asserting or desiring a thing to have certain quality, or to be the same as another” VT49:28. Also in impersonal constructions: ringa ná “it is cold” VT49:23. The copula may however be omitted “where the meaning is clear” without it VT49:9. Ná is also used as an interjection “yes” or “it is so” VT49:28. Short na in airë na, " is holy" VT43:14; some subject can evidently be inserted in the place of. Short na also functions as imperative: alcar mi tarmenel una/u Erun "glory in high heaven ube/u to God" VT44:32/34, also na airë "be holy" VT43:14; also cf. nai “be it that” see nai \#1. The imperative participle á may be prefixed á na, PE17:58. However, VT49:28 cites ná as the imperative form. Pl. nar or nár “are" PE15:36, VT49:27, 9, 30; dual nát VT49:30. With pronominal endings: nányë/nanyë “I am”, nalyë or natyë “you sg. are” polite and familiar, respectively, nás “it is”, násë “she is”, nalmë “we are” VT49:27, 30. Some forms listed in VT49:27 are perhaps to be taken as representing the aorist: nain, naityë, nailyë 1st person sg, and 2nd person familiar/polite, respectively; does a followingna represent the aorist with no pronominal ending? However, the forms nanyë, nalyë, ná, nassë, nalme, nar changed from nár are elsewhere said to be “aorist”, without the extra vowel i e.g. nalyë rather than nailyë; also notice that *“she is” is here nassë rather than násë VT49:30.Pa.t. nánë or né “was”, pl. náner/nér and dual nét “were” VT49:6, 9, 10, 27, 28, 30, 36. According to VT49:31, né “was” cannot receive pronominal endings though nésë “he was” is attested elsewhere, VT49:28-29, and such endings are rather added to the form ane-, e.g. anen “I was”, anel “you were”, anes “she/it was” VT49:28-29. Future tense nauva "will be" VT42:34, VT49:19, 27; another version however gives the future tense as uva, VT49:30. Nauva with a pronominal ending occurs in tanomë nauvan “I will be there” VT49:19, this example indicating that forms of the verb ná may also be used to indicate position. Perfect anaië “has been” VT49:27, first written as anáyë. Infinitive or gerund návë “being”, PE17:68. See also nai \#1. 2, also nán, conj. "but, on the contrary, on the other hand" NDAN; the form nan, q.v., is probably to be preferred to avoid confusion with ná "is", *nán "I am".

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  • 4 equë

    vb. "say/says" or "said" a tenseless pseudo-verb used to introduce quotations or a "that"-construction; with affixes equen "said I", eques "said he/she" WJ:392, 415

    Quettaparma Quenyallo (Quenya-English) > equë

  • 5 immo

    “same one, self” VT49:33, general singular reflexive pronoun covering both the 1st, 2nd, and 3rd person sg., except where the subject is impersonal, in which case imma is used instead VT47:37. Hence *tirin immo "I watch myself", *tirilyë immo "you watch yourself", *tiris immo "she watches him/herself" but apparently *tiris imma "it watches itself".

    Quettaparma Quenyallo (Quenya-English) > immo

  • 6 -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.

    Quettaparma Quenyallo (Quenya-English) > -rya

  • 7 se

    1 pron. "he, she, it" also object "him, her, it", 3rd person sg. Used “of living things including plants” VT49:37; the corresponding inaimate pronoun is sa. The pronoun comes directly from se as the original stem-form VT49:50. Stressed form sé, VT49:51, attested in object position in melin sé “I love him” VT49:21. Ósë *"with him/her", VT43:29; see ó-. Long dative/allative sena “to/for him” or“at him”, VT49:14, allative senna *“to him/her” VT49:45, 46. Compare the reflexive pronoun insë *"himself, herself". 2, also long sé, preposition "at, in" VT43:30; compare the "locative prefix" se- possibly occurring in an early "Qenya" text, VT27:25

    Quettaparma Quenyallo (Quenya-English) > se

  • 8 -s

    1 3rd person sg. pronominal ending "he/him, she/her, it" VT49:48, 51, occurring in caris *“he/she/it does” VT49:16, PE17:129, caitas *“it lies” PE17:65, tentanes “it pointed” VT49:26, tulis *”she comes” VT49:19, eques q.v., anes see ná \#1, also in object position in camnelyes, caritas, caritalyas, melinyes, tiruvantes, and utúvienyes, q.v. Tolkien mentions -s as an “objective” ending for the 3rd person sg. in PE17:110. The longer form -së perhaps with personal meaning “he, she” only is said to be “rare” VT49:51; cf. násë “he is”, nésë “he was” see ná \#1. In nésë the ending is suggested to be shortened from -sse VT49:28, an ending that may also be attested in the untranslated verbal form tankassen PE17:76, where it is perhaps followed by a second pronominal ending -n *”me”. According to PE17:129, the 3rd person sg. ending at one stage appeared as -ze “when pronominal affixes followed” Tolkien citing the form carize-, e.g. apparently *carizet for “he makes them”; normally z would later become r, but it actually became historically: reverted to s by analogy with the short form caris as well as the independent pronoun se. Exilic Quenya would then evidently have e.g. *cariset for “he makes them”, with a rare example of intervocalic s that is not derived from older þ. 2 ending for the mysterious case sometimes called "respective", actually probably a shorter variant of the locative in -ssë. Pl. -is, dual -tes, partitive pl. -lis.

    Quettaparma Quenyallo (Quenya-English) > -s

  • 9 emmë

    1 noun "mummy", hypocoristic form of "mother", also used in children's play for "index finger" and "index toe" VT47:10, 26, VT48:4, 6, 17, 19. Also emya. 2 pron. "we", emphatic pronoun; dative emmen VT43:12, 20. In the source this pronoun is intended as the 1st person plural exclusive; later Tolkien changed the corresponding pronominal ending from -mmë to -lmë, and the plural emphatic pronoun would likewise change from emmë to *elmë. Since the ending -mmë was redefined as a dual exclusive pronoun, the form emmë may still be valid as such, as a dual emphatic pronoun "we" = "she and I".

    Quettaparma Quenyallo (Quenya-English) > emmë

  • 10 nassë

    1 “a person, an individual” VT49:30. Also translated “true-being” pl. nasser is attested, the inner “true” being of a person. With a pronominal suffix in the form nassentar “their true-being” PE17:175, cf. -nta \#2, in the source referring to the “true” spiritual nature of the Valar, as hidden within their visible shapes. The word nassentar would seem to be plural, *“their true-beings”. – Not to be confused with the verb nassë/násë “he/she is”; see ná \#1. 2 noun "thorn, spike" NAS. Not to be confused with nassë “she is”, VT49:30 or nassë \# above. Note that in late material, the unambiguous word necel appears for “thorn” PE17:55.

    Quettaparma Quenyallo (Quenya-English) > nassë

  • 11 Fíriel

    fem. name "She that sighed" or "She that died", later name of Míriel MR:250

    Quettaparma Quenyallo (Quenya-English) > Fíriel

  • 12 Lindórië

    fem. name, perhaps *"She that arises in beauty" compare Melkor "He that arises in Might" Silm. Cf. linda.

    Quettaparma Quenyallo (Quenya-English) > Lindórië

  • 13 sav-

    vb. “believe that statements, reports, traditions, etc. are true, accept as fact” VT49:27; the fist person aorist savin is given. Not used with a person as object in the sense of believing that this person tells the truth; with a noun, name or corresponding pronoun as object, sav- implies “I believe that he/she/it really exists/existed”: Savin Elessar “I believe that Elessar really existed” VT49:27. To “believe in” someone meaning “believe that she tells the truth” can be paraphrased as for instance savin Elesarno quetië “I believe in Elessar’s words” lit. speaking. VT49:28

    Quettaparma Quenyallo (Quenya-English) > sav-

  • 14 -ro

    pronominal ending "he", in antaváro, q.v. In Tolkien’s later Quenya, the ending -s covers both “he”, “she” and “it”.

    Quettaparma Quenyallo (Quenya-English) > -ro

  • 15 fir-

    vb. "die, fade" cf. fifíru-; aorist ? fírë "expire"; augmentless perfect fírië, translated "she has breathed forth"but no explicit element meaning "she" seems to be present MR:250, 470, VT43:34

    Quettaparma Quenyallo (Quenya-English) > fir-

  • 16 insë

    *"himself" and *"herself", 3rd person sg. personal reflexive pronoun, apparently covering both genders, e.g. *tiris insë "she watches him/herself" but apparently the general reflexive pronoun immo may also be used, and it may even be preferable since the cluster ns seems unusual for Quenya. Compare insa, the corresponding impersonal form. Insë is derived from earlier imsë, a form that was possibly also used in Quenya unless "imse" in Tolkien's manuscript is intended as an etymological form only, though it is not asterisked VT47:37

    Quettaparma Quenyallo (Quenya-English) > insë

  • 17 tári

    noun "queen", used especially of Varda TĀ/TA3, LT1:264, etymologically "she that is high" SA:tar. Dative tárin in the Elaine inscription VT49:40, genitive tário in Namárië. Elentári "Starqueen", a title of Varda. Nam, RGEO:67. Tarinya "my queen" UT:179; sic, not *tárinya. Táris or tárissë “queenship” PE17:155

    Quettaparma Quenyallo (Quenya-English) > tári

  • 18 nyéni

    noun "she-goat" LT1:262

    Quettaparma Quenyallo (Quenya-English) > nyéni

  • 19 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, \#esseron "of names" in the compound Nómesseron q.v.; we would rather have expected *ession, given the 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 yesta“beginning” from PE17:120 may be preferred.

    Quettaparma Quenyallo (Quenya-English) > essë

  • 20 tanomë

    adv. “in the place referred to” VT49:11. Cé tulis, tanomë nauvan *”if she comes, I will be there” VT49:19. Compare sanomë, sinomë.

    Quettaparma Quenyallo (Quenya-English) > tanomë

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