#sōei | Explore Tumblr posts and blogs

tanadrin · 3 years ago

Text

A Gothic translation exercise

The Doom of Mandos episode from The Silmarillion, translated into Gothic.

In the Gothic alphabet:

𐌾𐌰𐌹𐌽𐌰𐍂 𐌸𐌰𐌹𐍂𐌷𐍃𐌴𐍈𐌿𐌼 𐌰𐌽𐌰𐌺𐍃 𐌰𐌹𐌽𐌰𐌽𐌰 𐍃𐌺𐌰𐌳𐍅𐌹𐌸𐌰𐌽𐌰 𐍃𐍄𐌰𐌽𐌳𐌰𐌽𐌳𐌰𐌽 𐌷𐌰𐌿𐌷𐍉 𐌰𐌽𐌰 𐌳𐍂𐌹𐌿𐍃𐍉𐌽 𐍃𐍉𐌴𐌹 𐍂𐌰𐍃 𐌿𐍆𐌰𐍂 𐍃𐍄𐌰𐌸𐌰𐌼. 𐍃𐌿𐌼𐌰𐌹 𐌵𐌹𐌸𐌹𐌸 𐌸𐌰𐍄𐌴𐌹 𐍅𐌰𐍃 𐌼𐌰𐌽𐌳𐍉𐍃𐌰 𐌰𐌻𐌻𐌹𐍃, 𐌾𐌰𐌷 𐌽𐌴 𐌼𐌹𐌽𐌽𐌹𐌶𐌰 𐍃𐍀𐌹𐌻𐌻𐌰 𐌼𐌰𐌽𐍅𐌴𐌹𐌽𐍃. 𐌾𐌰𐌷 𐌷𐌰𐌿𐍃𐌹𐌳𐌴𐌳𐌿𐌽 𐍃𐍄𐌹𐌱𐌽𐌰 𐍅𐌿𐌻𐌸𐌰𐌲𐌰 𐌾𐌰𐌷 𐌰𐌲𐌹𐍃𐌺𐌰, 𐍃𐍉𐌴𐌹 𐌰𐌽𐌰𐌱𐌰𐌿𐌸 𐌹𐌽𐍃 𐍃𐍄𐌰𐌽𐌳𐌰𐌽 𐌾𐌰𐌷 𐌰𐌽𐌳𐌷𐌰𐌿𐍃𐌾𐌰𐌽. 𐌰𐌽 𐍃𐌰𐌼𐌰𐌸 𐌲𐌰𐍃𐍄𐍉𐌳𐍉𐌽 𐌾𐌰𐌷 𐍃𐌻𐌰𐍅𐌹𐌳𐌴𐌳𐌿𐌽, 𐌾𐌰𐌷 𐍆𐍂𐌰𐌼 𐌰𐌽𐌳𐌹𐌽𐍃 𐌳𐌿 𐌰𐌽𐌳𐌹𐌽𐍃 𐌳𐍂𐌰𐌿𐌷𐍄𐌰𐌹𐍃 𐌽𐍉𐌻𐌳𐍉𐍂𐌰𐌽𐌴 𐍃𐍄𐌹𐌱𐌽𐌰 𐍅𐌰𐍂𐌸 𐌷𐌰𐌿𐍃𐌹𐌸𐍃, 𐍂𐍉𐌳𐌾𐌰𐌽𐌳𐌴𐌹 𐌿𐌽𐌸𐌹𐌿𐌸𐌴𐌹𐌽 𐌾𐌰𐌷 𐍀𐍂𐌰𐌿𐍆𐌴𐍄𐌾𐌰𐌽 𐍃𐍉𐌴𐌹 𐌷𐌰𐌹𐍄𐌰𐌳𐌰 𐍀��𐌰𐌿𐍆𐌴𐍄𐌾𐌰𐌽 𐌽𐍉𐍂𐌸𐌰𐌽, 𐌾𐌰𐌷 𐌳𐍉𐌼 𐌽𐍉𐌻𐌳𐌰𐌽𐌴. 𐍆𐌰𐌿𐍂𐌰𐌵𐌰𐌸 𐍆𐌹𐌻𐌿 𐌹𐌽 𐍂𐌹𐌵𐌹𐌶𐌴𐌹𐌽𐌰𐌹𐌼 𐍅𐌰𐌿𐍂𐌳𐌰𐌼, 𐌸𐌰𐌽𐌶𐌴𐌹 𐌽𐍉𐌻𐌳𐍉𐍂𐌰𐌽𐍃 𐌽𐌴 𐍆𐍂𐍉𐌸𐌿𐌽 𐍄𐌴 𐌱𐌹𐌸𐌴 𐌲𐌰𐌿𐍂𐌹𐌳𐌴𐌳𐌿𐌽 𐌰𐌻𐌻𐌹𐌽𐍃 𐌸𐍉𐍃 𐍃𐌰𐌿𐍂𐌲𐍉𐍃 𐌹𐌽𐍃; 𐌰𐌺 𐍈𐌰𐌶𐌿𐌷 𐌷𐌰𐌿𐍃𐌹𐌳𐌰 𐌿𐌽𐌸𐌹𐌿𐌸𐌴𐌹𐌽 𐌼𐌴𐍂𐌹𐌸𐌰 𐌰𐌽𐌰 𐌸𐌰𐌽𐍃, 𐌸𐌰𐌹𐌴𐌹 𐌽𐌴 𐌱𐌹𐌻𐌴𐌹𐌱𐌰𐌹𐌽𐌰 𐌽𐌹 𐍃𐍉𐌺𐌾𐌰𐌹𐌽𐌰 𐍃𐍄𐌰𐌿𐌰 𐍆𐌰𐌻𐌰𐌽𐌴.

"𐍄𐌰𐌲𐍂𐌰𐌼 𐌿𐌽𐍂𐌰𐌸𐌰𐌽𐌰𐌹𐌼 𐍃𐌺𐌿𐌻𐌿𐌸 𐌲𐍂𐌴𐍄𐌰𐌽; 𐌾𐌰𐌷 𐍆𐌰𐌻𐌰𐌽𐍃 𐌲𐌰𐌻ū𐌺𐌰𐌽𐌳 𐍆𐌰𐌻𐌹𐌽𐍉𐍂𐌰𐌽 𐌰𐌽𐌳𐍅𐌰𐌹𐍂𐌸𐌹𐍃 𐌹𐌶𐍅𐌹𐍃, 𐌾𐌰𐌷 𐌰𐍆𐌰𐌹𐌺𐌹𐌸 𐌹𐌶𐍅𐌹𐍃, 𐌳𐌿𐌸𐌴 𐌽𐌹𐌷 𐌰𐌽𐌳𐍃𐍅𐍉𐌲𐍃 𐌹𐌶𐍅𐌰𐍂𐌰 𐌲𐌰𐌿𐌽𐍉𐌸𐌰𐌿𐍃 𐍆𐌰𐍂𐌹𐌸 𐌿𐍆𐌰𐍂 𐍆𐌰𐌹𐍂𐌲𐌿𐌽𐌾𐌰. 𐌰𐌽𐌰 𐍆𐌰𐌳𐍂𐌴𐌹𐌽𐌰 𐍆𐌴𐌰𐌽𐍉𐍂𐌹𐌽𐍃 𐌻𐌹𐌲𐌹𐌸 𐌸𐍅𐌰𐌹𐍂𐌷𐌴𐌹 𐍆𐌰𐌻𐌰𐌽𐌴 𐍆𐍂𐌰𐌼 𐍃𐌰𐌲𐌵𐌹𐍃 𐌳𐌿 𐌷𐌹𐌽𐌳𐌿𐌼𐌹𐍃𐍄 𐌰𐌿𐍃𐍄𐍂𐌰, 𐌾𐌰𐌷 𐌰𐌽𐌰 𐌰𐌻𐌻𐌰𐌽𐍃 𐌸𐌰𐌴𐌹 𐌰𐍆𐌰𐍂𐌲𐌰𐌲𐌲𐌹𐌸 𐌰𐌽𐌰𐌻𐌰𐌲𐌾𐌰𐌳𐌰 𐌰𐌿𐌺. 𐍃𐍅𐌰𐌷 𐌹𐌶𐌴 𐌰𐌹𐌸𐍃 𐌳𐍂𐌰𐌹𐌱𐌹𐌸 𐌹𐌽𐍃 𐌾𐌰𐌷 𐌰𐌿𐌺 𐍆𐍂𐌰𐌻𐌴𐍅𐌹𐌸 𐌹𐌽𐍃, 𐌾𐌰𐌷 𐌰𐌹𐍅 𐍆𐍂𐌰𐍅𐌹𐌻𐍅𐌹𐌸 𐌸𐍉 𐌷𐌿𐌶𐌳𐌰 𐌸𐍉𐌴𐌹 𐍃𐍅𐌰𐍂𐌰𐌽𐌳 𐌰𐍆𐌰𐍂𐌻𐌰𐌹𐍃𐍄𐌾𐌰𐌽. 𐌳𐌿 𐌿𐌱𐌹𐌻𐌰𐌽𐌰 𐌰𐌽𐌳𐌹𐌽𐍃 𐍃𐌺𐌿𐌻𐌿𐌽 𐌰𐌻𐌻𐌰𐍄𐌰 𐍅𐌰𐌹𐍂𐌸𐌰𐌽 𐌸𐌰𐌽𐌶𐌴𐌹 𐌳𐌿𐌲𐌹𐌽𐌽𐌰𐌹 𐍅𐌰𐌹𐌻𐌰; 𐌾𐌰𐌷 𐌰𐍄𐌻𐌴𐍅𐌴𐌹𐌽𐌰𐌹 𐌺𐌿𐌽𐌾𐌹𐍃 𐌳𐌿 𐌺𐌿𐌽𐌹, 𐌾𐌰𐌷 𐌰𐌲𐌹𐍃𐌰 𐌰𐍄𐌻𐌴𐍅𐌴𐌹𐌽𐌰𐌹𐍃 𐍅𐌰𐌹𐍂𐌸𐌰𐌽𐌳 𐌸𐍉. 𐌰𐍂𐌱𐌹𐌻𐌰𐌿𐍃𐌰𐌹 𐍃𐌺𐌿𐌻𐌿𐌽 𐌸𐌰𐌹 𐌰𐌹𐍅.

"𐌿𐍃𐌲𐌿𐍄𐌽𐍉𐌳𐌴𐌳𐌿𐌸 𐌱𐌻𐍉𐌸 𐍆𐌰𐌳𐍂𐌴𐌹𐌽𐌰𐌹𐍃 𐌹𐌶𐍅𐌰𐍂𐌰 𐌿𐌽𐌲𐌰𐍂𐌰𐌹𐌷𐍄𐌰𐌱𐌰, 𐌾𐌰𐌷 𐌰𐌽𐌰𐍅𐌰𐌼𐌼𐌹𐌳𐌴𐌳𐌿𐌸 𐌰𐌼𐌰𐌽𐌻𐌰𐌽𐌳. 𐌽𐌿 𐌱𐌻𐍉𐌸𐌰 𐌿𐍃𐌲𐌹𐌱𐌹𐌸 𐌱𐌻𐍉𐌸, 𐌾𐌰𐌷 𐌷𐌹𐌽𐌳𐌰𐍂 𐌰𐌼𐌰𐌽𐌻𐌰𐌽𐌳 𐌱𐌰𐌿𐌹𐌸 𐌹𐌽 𐍃𐌺𐌰𐌳𐌰𐌿 𐌳𐌰𐌿𐌸𐌰𐌿𐍃. 𐌳𐌿𐌸𐌴 𐌸𐌰𐌿𐌷𐌾𐌰𐌱𐌰𐌹 𐌴𐍂𐌿 𐌲𐌰𐍂𐌰𐌹𐌳𐌹𐌳𐌰 𐌹𐌶𐍅𐌹𐍃 𐌽𐌴 𐌲𐌰𐍃𐍅𐌹𐌻𐍄𐌰𐌽 𐌹𐌽 𐍆𐌰𐌹𐍂𐍈𐌰𐌿, 𐌾𐌰𐌷 𐌽𐌴 𐍃𐌰𐌿𐌷𐍄𐍃 𐌺𐌰𐌽𐌽 𐌹𐌶𐍅𐌹𐍃 𐌿𐍃𐌰𐌲𐌻𐌾𐌰𐌽, 𐌽𐌰𐌿𐌷 𐌺𐌿𐌽𐌽𐌿𐌸 𐍅𐌰𐌹𐍂𐌸𐌰𐌽 𐌿𐍃𐌵𐌹𐌼𐌰𐌽𐌰𐌹, 𐌾𐌰𐌷 𐌿𐍃𐌵𐌹𐌼𐌰𐌽𐌳𐌰 𐍅𐌴𐍀𐌽𐌰𐌼, 𐌾𐌰𐌷 𐌱𐌰𐌻𐍅𐌴𐌹𐌽𐌹𐌼, 𐌾𐌰𐌷 𐌲𐌰𐌿𐍂𐌴𐌹𐌼; 𐌾𐌰𐌷 𐌹𐌶𐍅𐌰𐍂𐌰 𐌱𐌰𐌿𐌰𐌹𐌽𐌻𐌰𐌿𐍃𐌰 𐌰𐌷𐌼𐌰𐌽𐍃 𐌵𐌹𐌼𐌰𐌽𐌳 𐌳𐌿 𐌼𐌰𐌽𐌳𐍉𐍃𐌰𐌽. 𐌾𐌰𐌹𐌽𐌰𐍂 𐍈𐍉 𐌻𐌰𐌲𐌲𐌰𐌹𐌶𐍉 𐍈𐌴𐌹𐌻𐍉 𐍃𐌺𐌿𐌻𐌿𐌸 𐌱𐌴𐌹𐌳𐌰𐌽 𐌾𐌰𐌷 𐌲𐌰𐌹𐍂𐌽𐌰𐌽 𐌹𐌶𐍅𐌰𐍂𐌰 𐌻𐌴𐌹𐌺𐌰, 𐌾𐌰𐌷 𐌻𐌴𐌹𐍄𐌹𐌻𐌰 𐌰𐍂𐌼𐌰𐌷𐌰𐌹𐍂𐍄𐌴𐌹𐌽 𐍆𐌹𐌽𐌸𐌰𐌽, 𐌸𐌰𐌿𐌷𐌾𐌰𐌱𐌰𐌹 𐌰𐌻𐌻𐌰𐌹 𐌸𐌰𐌽𐌶𐌴𐌹 𐌰𐍆𐍃𐌻𐍉𐌷𐌴𐌹𐌸 𐌱𐌹𐌳𐌾𐌰𐌽𐌰 𐌹𐌶𐍅𐌹𐍃. 𐌾𐌰𐌷 𐌸𐌰𐌹, 𐌸𐌰𐌴𐌹 𐌲𐌰𐌸𐌿𐌻𐌰𐌽𐌳 𐌹𐌽 𐌼𐌹𐌳𐌾𐌿𐌽𐌲𐌰𐍂𐌳𐌹𐍃 𐌾𐌰𐌷 𐌽𐌴 𐌵𐌹𐌼𐌰𐌽𐌳 𐌳𐌿 𐌼𐌰𐌽𐌳𐍉𐍃𐌰𐌽 𐍃𐌺𐌿𐌻𐌿𐌸 𐌰𐍆𐌼𐌰𐌿𐌹𐌳𐌰𐌹 𐍅𐌰𐌹𐍂𐌸𐌰𐌽, 𐍃𐍅𐌴 𐌼𐌹𐌺𐌹𐌻𐌰𐌼𐌼𐌰 𐌱𐌰𐌿𐍂𐌸𐌴𐌹𐌽, 𐌾𐌰𐌷 𐍅𐌰𐌽𐌰𐌽, 𐌾𐌰𐌷 𐍅𐌰𐌹𐍂𐌸𐌰𐌽 𐍃𐍅𐌴 𐍃𐌺𐌰𐌳𐌾𐌿𐍃 𐌹𐌳𐍂𐌴𐌹𐌲𐍉𐍃 𐍆𐌰𐌿𐍂 𐌾𐌿𐌲𐌲𐌹𐍃𐌰𐌼𐌼𐌰 𐌺𐌿𐌽𐌾𐌰𐌼 𐌸𐍉𐌴𐌹 𐌰𐍆𐌰𐍂 𐌵𐌹𐌼𐌰𐌽𐌳. 𐍃𐍅𐌰 𐌵𐌴𐌸𐌿𐌽 𐍆𐌰𐌻𐌰𐌽𐍃."

𐌸𐌰𐌽 𐌼𐌰𐌽𐌰𐌲𐌴𐌹 𐍆𐌰𐌿𐍂𐌷𐍄𐌹𐌳𐌰; 𐌰𐌺 𐍆𐌴𐌰𐌽𐍉𐍂𐌰 𐍅𐌰𐍂𐌸 𐌷𐌰𐍂𐌳𐌿𐍃 𐌹𐌽 𐌷𐌰𐌹𐍂𐍄𐌹𐌽, 𐌾𐌰𐌷 𐌵𐌰𐌸: "𐍃𐍅𐍉𐍂𐌿𐌼, 𐌾𐌰𐌷 𐌽𐌴 𐌻𐌴𐌹𐌷𐍄𐌰𐌱𐌰. 𐌸𐌰𐌽𐌴𐌹 𐌰𐌹𐌸 𐌽𐌴 𐌿𐍆𐌰𐍂𐍃𐍅𐌰𐍂𐌰𐌼. 𐌹𐌽𐌰𐌲𐌾𐌰𐌽𐌳𐌰 𐌼𐌰𐌽𐌰𐌲𐌰𐌼 𐌿𐌱𐌹𐌻𐌰𐌼, 𐌾𐌰𐌷 𐌰𐍄𐌻𐌴𐍅𐌴𐌹𐌽𐍃 𐌹𐍃𐍄 𐌽𐌴 𐌼𐌹𐌽𐌽𐌹𐍃𐍄𐍃, 𐌰𐌺 𐌰𐌹𐌽𐍃 𐌽𐌴 𐌵𐌹𐌸𐌰𐌽𐍃 𐌹𐍃𐍄: 𐌸𐌰𐌸𐌴𐌹 𐌿𐍃𐌸𐌿𐌻𐌰𐌽𐌳 𐌰𐌲𐌴𐌹𐌽𐍃, 𐌰𐌹𐌸𐌸𐌰𐌿 𐍆𐌰𐌿𐍂𐌷𐍄𐌹𐌸𐌰𐌽𐍃, 𐌰𐌹𐌸𐌸𐌰𐌿 𐍆𐌰𐌿𐍂𐌷𐍄𐌴𐌹𐌽 𐍆𐌰𐌿𐍂𐌷𐍄𐌹𐌸𐌰𐌹𐌶𐌴. 𐌰𐌽 𐌽𐌿𐌷 𐌵𐌹𐌸𐌰 𐌸𐌰𐍄𐌴𐌹 𐌲𐌰𐌲𐌲𐌰𐌼 𐍆𐍂𐌰𐌼𐍅𐌰𐌹𐍂𐌸𐍃, 𐌾𐌰𐌷 𐌸𐌰𐌽𐌰 𐌳𐍉𐌼 𐌼𐌴𐍂𐌾𐌰 𐌰𐌿𐌺: 𐌳𐌴𐌳𐌴𐌹𐍃 𐍃𐍉𐌴𐌹 𐍄𐌰𐌿𐌾𐌰𐌼 𐍅𐌰𐌹𐍂𐌸𐌰𐌽𐌳 𐍅𐌰𐌹𐌷𐍄 𐍃𐌰𐌲𐌲𐍅𐌹𐍃 𐌿𐌽𐌳 𐍃𐍀𐌴𐌳𐌹𐍃𐍄𐌰𐌽𐍃 𐌳𐌰𐌲𐍉𐍃 𐌰𐍂𐌳𐌹𐌽𐍃."

Transcription:

Jáinar þaírhsēƕum anaks áinana skadwiþana standandan háuhō ana driusōn sōei ras ufar staþam. Sumái qiþiþ þatei was Mandōsa allis, jah nē minniza spilla Manweins. Jah háusidēdun stibna wulþaga jah agiska, sōei anabáuþ ins standan jah andháusjan. An samaþ gastōdōn jah slawidēdun, jah fram andins du andins draúhtais Nōldōranē stibna warþ háusiþs, rōdjandei unþiuþein jah praúfētjan sōei háitada Praúfētjan Nōrþan, jah Dōm Nōldanē. Faúraqaþ filu in riqizeinaim waúrdam, þanzei Nōldōrans nē frōþun tē biþē gaúridēdun allins þōs saúrgōs ins; ak ƕazuh háusida unþiuþein mēriþa ana þans, þáiei nē bileibáina ni sōkjaina staua Falanē.

"Tagram unraþanáim skuluþ grētan; jah Falans galūkand Falinōran andwaírþis izwis, jah afáikiþ izwis, duþē nih andswōgs izwara gáunōþáus fariþ ufar faírgunja. Ana Fadreina Feanōrins ligiþ þwaírhei Falanē fram sagqis du hindumist áustra, jah ana allans þaei afargaggiþ analagjada áuk. Swah izē áiþs dráibiþ ins jah auk fralēwiþ ins, jah áiw frawilwiþ þō huzda þōei swarand afarláistjan. Du ubilana andins skulun allata waírþan þanzei duginnai waíla; jah atlēweinai kunjis du kuni, jah agisa atlēweinais waírþand þō. Arbiláusai skulun þái áiw.

"Usgutnōdēduþ blōþ fadreináis izwara ungaraíhtaba, jah anawammidēduþ Amanland. Nu blōþa usgibiþ blōþ, jah hindar Amanland bauiþ in skadáu dáuþáus. Duþē þaúhjabai Ēru garáidida izwis nē gaswiltan in faírƕau, jah nē saúhts kann izwis usagljan, naúh kunnuþ waírþan usqimanai, jah usqimanda wēpnam, jah balweinim, jah gaúreim; jah izwara bauáinláusa ahmans qimand du Mandōsan. Jáinar ƕō laggáizō ƕeilō skuluþ beidan jah gaírnan izwara leika, jah leitila armahaírtein finþan, þaúhjabai allai þanzei afslōheiþ bidjana izwis. Jah þai, þaei gaþuland in midjungardis jah nē qimand du Mandōsan skuluþ afmauidai waírþan, swē mikilamma baúrþein, jah wanan, jah waírþan swē skadjus idreigōs faúr juggisamma kunjam þōei afar qimand. Swa qēþun Falans."

Þan managei faúrhtida; ak Feanōra warþ hardus in haírtin, jah qaþ: "Swōrum, jah nē leihtaba. Þanei áiþ nē ufarswaram. Inagjanda managam ubilam, jah atlēweins ist nē minnists, ak áins nē qiþans ist: þaþei usþuland ageins, áiþþau faúrhtiþans, áiþþau faúrhtein faúrhtiþáizē. An nuh qiþa þatei gaggam framwaírþs, jah þana dōm mērja áuk: dēdeis sōei táujam waírþand waíht saggwis und spēdistans dagōs Ardins."

Notes below the cut.

Novel vocabulary:

agei, “cowardice, shame,” wf. (declines like managei), from a notional verb agjan, “cower,” wv. (1), based on ags, “fear,” but influenced by agls, “disgraceful, shameful.”

Amanland, “the land of Aman” (declines like land)

andswōgs, “echo,” sm. (i), andswōgan, “to echo, to reverberate, to sound back,” sv. (VI)

Ērus, “Eru Iluvatar,” sm. (u) (declines like sunus)

fairƕus translates “Eä,” based on its usage in the Gothic Bible translating Gk. kosmos, “the universe, the world” (as opposed to manaseþs, which is used primarily to refer to the world of humanity)

Fala, “Vala, one of the Valar,” wm. (declines like hana)

Feanora, “Feanor,” wm. (declines like hana)

leihtaba, “lightly, easily, happily”

midjungardis translates “Middle-Earth,” in keeping with OE middangeard &c.

Noldō, “Noldorin Elf, Noldo,” wf. (declines like tuggō)

skadwiþs, “in shadow, darkened, dark,” ppart. of notional verb skadwjan (see gaskadwjan, “cover, darken”)

ungaraíhtaba, “unrighteously,” after garaíhtaba, “righteously”

unraþan, “uncounted, without number,” from garaþan, “count up, number, tally”

unþiuþeins, “curse, condemnation,” sf. (i) (declines like ansts); coined parallel to unþiuþjan, “to condemn” and þiuþeins, “benediction”

Literal translation:

There they percieved suddenly a shadowed one, standing high on a slope that rose above the shore. Some say that it was Mandos indeed, and not a lesser messenger of Manwe. And they heard a voice resplendent and terrifying, which commanded them to stand and listen. Then together they stopped and were quiet, and from end to end of the host of the Noldor the voice was heard, speaking a curse and a prophecy which is called the Northern Prophecy, and the Doom of the Noldor. It foretold much in dark words, which the Noldor did not understand until afterward those sorrows indeed afflicted them; but each one heard the curse spoken on those, that would not remain, nor seek the judgement of the Valar.

“Tears uncounted you must weep; and the Valar close Valinor against you, and forsake you, so that not even an echo of your cries comes over the mountains. On the family of Feanor lies the rage of the Valar from the west to the furthest east, and on all that follow it is laid also. Henceforth their oath drives them and also betrays them, and ever snatches those treasures which they swore to pursue. To evil ends must all [things] turn which they may begin well; and with treachery of kindred unto kindred, and with fear of treachery, these [things] come to pass. Those without inheritance must they be forever.

“You spilled out the blood of your kindred unrighteously, and you stained the land of Aman. Now with blood you repay blood, and beyond the land of Aman you dwell in the shadow of death. Because although Eru commanded you not to die in the world, and sickness cannot afflict you, yet you can be killed, and you are [to be] killed with weapons, and with torment, and with grief; and your dwelling-less spirits [shall] come to Mandos. There for a long time you must remain, and yearn for your bodies, and find little pity, although all [those] that you slew pray for you. And those that endure in Middle-Earth and do not come to Mandos must become weary, as with a great burden, and wane, and become like shadows of repentance alongside the younger kindreds which come after. Thus spoke the Valar.”

Then many were afraid; but Feanor became hard in [his] heart, and said: “We swore, and not lightly. That oath we will not forswear. We are threatened with many evils, and treachery is not the least, but one is not said: that we endure cowardice, either the fearful or the fear of the fearful. Therefore now I say that we [will] go on, and this doom I speak also: the deeds which we do [will] become the subject of song until the last days of Arda.”

#gothic #gothic language #the silmarillion #conlanging #(sort of)

55 notes · View notes

chanoyu-to-wa · 7 years ago

Text

Rikyū Chanoyu Sho, Book 6 (Part 7): Rikyū’s Hyaku-kai Ki, (1590) Ninth Month, 21st Day; Midday.

7) Ninth Month, 21st Day; Midday [九月廿一日・晝].

￮ Guest: Yoshikawa Kurando [吉川蔵人]¹.

￮ 4.5-mat [room]².

￮ Chanoyu asa no gotoku [茶湯朝ノことく]³.

￮ Fu-no-hichini [ふのひちに], (hassun ni) unagi [(八寸ニ) うなぎ]⁴, soup (ko-tori [小鳥]), rice⁵.

￮ Hiki (soshite) [引 (而)]: ◦ tai (yakimono) [鯛 (やき物)]⁶.

￮ Kashi [菓子]: fu-no-yaki [ふのやき], iri-kaya [煎栢], yaki-guri [焼くり]⁷.

_________________________

¹Yoshikawa Kurando [吉川蔵人].

Yoshikawa Kurando [吉川蔵人; ? ~ 1617] was a samurai, and senior administrator (kuni-garō [國家老], a high-level retainer who functioned essentially as the civil administrator in his daimyō’s province) to the Fuchū Clan (Fuchū Han [��中藩]) of Tsushima [對馬]. Tsushima is the large island located between Kyūshū from the Korean peninsula, and the cooperation and assistance of Fuchū Clan would have been vital for the success of Hideyoshi’s invasion of the continent.

Kurando was likely in Kyōto to discuss logistics with Hideyoshi, and Rikyu was probably charged with conveying certain confidential information to Kurando, hence this private chakai.

²Yo-jō-han [四疊半].

³Chanoyu asa no gotoku [茶湯朝ノことく].

The tori-awase for this chakai was the same as Rikyu used earlier in the day. Which is reasonable, since this gathering would have commenced not long after the morning gathering ended.

￮ Shi-hō-gama [四方釜].

￮ Kiri fukuro-dana [桐袋棚].

On which were arranged:

◦ ten-ita [天板]: Sugō suzuri and kame no mizu-ire [子昻硯、亀の水入れ], resting on a packet of kaishi [懐紙];

◦ naka-dana [中棚]: hishaku, take-wa [柄杓、竹輪];

◦ kō-dana [香棚]: Yakushi-dō temmoku [薬師堂天目], with the Shiri-bukura chaire [尻膨茶入] placed inside; and the Ama-no-hashi-tate chashaku [天の橋立茶杓], placed on the shelf to the left of the temmoku;

◦ ji-ita [地板]: Seto mizusashi [瀬戸水指];

◦ ji-fukuro [地袋]: Hotta-temmoku-dai [堀田天目臺], with the host’s fukusa placed on top of it.

And the utensils brought out from the katte afterward, at the beginning of the temae:

￮ the chaire-bon*;

￮ a kae-chawan [替茶碗]†: (possibly) a kuro-chawan [黒茶碗];

￮ and the gōsu [盒子].

___________ *This is a point that often confuses modern commentators. In Rikyū’s day, the attitudes toward the chaire and temmoku-chawan were very different from what they are now (and this is surely the result of the made-to-order, and then mass-production of, utensils that became increasingly available from the beginning of the Edo period, and of the modern period, respectively: we train with imitation pieces of little value; and, unfortunately, we become desensitized in the process to the extent that if we have the opportunity to used one of the “real” utensils, we all too easily handle it with the same casualness as when we were in practice). In Rikyū‘s day, these things were held in awe, and even when they were ones personal property: they were always handled reverently.

In Rikyū’s day, only very, very special chaire were paired with chaire-bon, and this was done only after long and careful consideration, even if a suitable tray had been found; and only very, very special chawan were ever placed on a dai of some sort (whether a Chinese lacquered temmoku-dai, or something like a Korean ceremonial high-footed saucer or a large Japanese-made sakazuki used in the same way -- as, for example, was done by Rikyū when serving tea in the Shukō-chawan). If a chaire had been paired with a chaire-bon, or if a chawan was deemed important enough to have been matched with a dai, then these accessories were always supposed to be used when that utensil was used. (Indeed, according to Rikyū’s comments, some of his contemporaries went so far as to never separate the chaire from its tray, even when it was being cleaned, or filled with tea in the katte, or put away in storage.) Thus, just because Rikyū does not specifically state that a chaire-bon was used, or that a given temmoku was provided with this or that dai, should never be interpreted to mean that he did not use these accessories -- on the anachronistic Sōtan-era pretext that “wabi” meant using the utensils less deferentially. (Alas, some modern Japanese, when recreating historical arrangements from the old kaiki, in fact eliminate the tray or the dai in instances when it is not specifically mentioned in the kaiki -- and sometimes even when one is mentioned, in the interests of making the arrangement “accessible” to the majority of modern-day readers who have not yet learned how to do bon-date or handle a temmoku-dai.)

The rule was that when a given utensil was paired with an accessory of this sort -- particularly when the person who started using them together was an experienced and respected chajin -- then they should always be used together whenever they are used for a gathering, and deviating from this rule was a sign of ignorance, or a lack of respect. The exception to this rule, then, is when it is specified in the kaiki that the dai or tray was not used.

†Because the chaire was displayed inside the temmoku-chawan, it would have prevented Rikyū from arranging the chakin and chasen in the omo-chawan. There are two possible solutions to this: first, the chakin and chasen could be placed on top of the lid of the mizusashi (this is called chasen-kazari [茶筅飾]), though Rikyū generally makes a note of doing this in his kaiki; and the other possibility is to carry them out later inside a second chawan -- called a kae-chawan (which means a substitute chawan).

In addition to carrying the chakin and chasen, the kae-chawan was also used to clean the chasen with cold water at the end of the temae -- so that the omo-chawan (the main chawan -- in this gathering the Yakushi-dō temmoku is the omo-chawan) would not have to be used for this purpose. Using a kae-chawan, then, shows respect for the omo-chawan, and would be very appropriate on the present occasion.

⁴(Hassun ni) unagi [八寸ニ・うなぎ].

Hassun ni [八寸ニ]: though written at the beginning of the account, in the place reserved for the foods that were served on the zen, these words imply that this dish was not served to the guest in this way, but rather was actually brought out later.

In the version of this kaiki that was published in the Sadō Ko-ten Zen-shu*, the words hassun ni [八寸ニ] (which means “[served] on a hassun [tray]”) are missing; and, while this does not necessarily contradict the version of the text that was printed in the Rikyū Chanoyu Sho, the fact that the unagi [うなぎ]† is listed as one of the hiki-mono [引物]‡ there concurs with the implication that this dish was not served on the zen (as it might seem to have been according to where it was written in the version of the kaiki published in the Rikyū Chanoyu Sho).

At any rate, the concatenation suggests that the grilled unagi was not part of the food served on the zen, but rather was brought out later -- perhaps on a hassun tray. ___________ *The kaiki as published in this source generally agrees with the text of the document that is in the possession of the Hisada family. The Hisada version of the kaiki might be the original, since it seems to have been passed down from Rikyū’s youngest daughter (who was the ancestress of the present family -- however, this family was drawn into Omotesenke’s orbit through the marriage of Sōtan’s daughter to Rikyū’s daughter’s son Hisada Sōei [久田宗榮; 1559 ~ 1624]; at which time their temae, as it had come down from Rikyū’s daughter, became the basis for the Omotesenke “women’s temae” -- while the males of the family were required to perform in the manner of Sōtan).

†Unagi [鰻] is the freshwater eel (Anguilla japonica). It is usually split open down the midline, skewered flat, and then grilled over charcoal with a sweet soy-based sauce.

In the Sadō Ko-ten Zen-shu version of this kaiki, the word unagi is further qualified as unagi aburite [うなぎあぶりて = 鰻��りて] which has that meaning -- “the eel was grilled [over charcoal].”

‡Hiki-mono [引物] are dishes that are brought out separately from the zen. They are served later in the meal.

⁵Fu-no-hichini, (hassun ni) unagi, shiru (ko-tori), meshi [ふのひちに、八寸ニ・うなぎ、汁・小鳥、めし].

Fu-no-hichini [麩のひちに] is a kind of fried dango [團子] made from fuzuma-ko [麩粉], resembling a vegetarian meatball.

Unagi [鰻], as discussed in the previous footnote, is the freshwater eel. It was served grilled over charcoal.

Ko-tori [小鳥] literally means “small bird(s).” The word is usually used for the various sparrows and finches. These were taken by hawks. The soup was prepared by boiling, as with all kinds of soup made from fowl; and the meat* was mashed and formed into dango that were served in the soup together with seasonal vegetables. ___________ *In the case of these small birds, after removing the feathers, removing the head, feet, and innards, the entire bird (including the bones) was mashed into a paste. The same thing is done with quail, a popular delicacy included in bentō boxes even today.

⁶Hiki (soshite) ・ tai (yaki-mono) [引 (而) ・鯛 (やき物)].

Tai [鯛], the sea bream was filleted, the pieces skewered (so they would not curl up as they cooked) and then grilled over charcoal.

In contrast to the unagi, which was coated with a sweet soy-based sauce as it was being roasted, tai was grilled with salt only.

⁷Kashi ・ fu-no-yaki, iri-kaya, yaki-guri [菓子・ふのやき、煎栢、焼くり].

Fu-no-yaki [麩の焼] are little crêpes filled with sweet red-bean paste.

Iri-kaya [煎栢] are the roasted “nuts” of the kaya [榧] – usually translated Japanese allspice tree or Japanese nutmeg-yew (Torreya nucifera). They were considered a special delicacy. The way to roast them is described in the post entitled Rikyū Chanoyu Sho, Book 6 (Part 2): Rikyū’s Hyaku-kai Ki, (1590) Eighth Month, 18th Day, Morning, under footnote 14.

Yaki-guri [焼栗] are roast chestnuts.

2 notes · View notes