Quotes & notes
Nature of Middle-earth
- In The Lord of the Rings this was translated ‘heart’, as in “my heart tells me”, etc. Cf. Treebeard’s adjective applied to Orcs, sincahonda ‘flint-hearted’. hondo was probably influenced in formation by *indō (probably < *im-dō ‘self, innermost being’ (taken as referring to the centre of “reason”), very similar to *ōre. (*ōre was not related to √OR/RO ‘up, rise’, but was from √GOR ‘deep, profound’, seen in Q. orda ‘profound’; cf. S. gorð ‘deep thought’, gúria ‘ponder’.)[1]
- “Openness” is the natural or simple state (indo) of a mind that is not otherwise engaged.[2]
- They held that a superior “mind” by nature, or one exerting itself to its full in some extremity of need, could communicate a desired “vision” direct to another mind. The receiving mind would translate this impulse into the terms familiar to it from its use of the physical organs of sight (and hearing) and project it, seeing it as something external. It thus much resembled a fana, except that in most cases, especially those concerned with minds of less power (either as communicators or receivers) it would frequently be less vivid, clear or detailed, and might even be vague or dim or appear half-transparent. These “visions” were in Quenya called indemmar ‘mind-pictures’. [Cf. Q indo ‘mind’ and √em ‘depict, portray’. A quanta emma or quantemma was a ‘facsimile’, a complete detailed visual reproduction (by any means) of a visible thing.] Men were receptive of them; according to the records of the time, mostly when presented to them by the Elves. To receive them from another human being required a special urgency of occasion, and a close connexion of kinship, anxiety or love between the two minds.[3]
- sanwe ‘thought’ > nāma ‘a judgement or desire’ > indo ‘resolve’ or ‘will’ > action[4]
- ‘Mind’ is sanar (for ‘thinker’): of which indo ‘will’ was regarded either as a part or as a function of sanar.[4]
- Mind, ‘reflector, thinker’ = Q. sanar; ‘will’ = indo; ‘(pre)monition’ = óre.[4]
- To the fëa [?primarily] they attributed sanar ‘the mind’ which functions in part with the will indo derived from judgements of the sanar based on evidence brought to it by the senses or experiences but also by the órë. This was held to be a power or function of the ‘inner mind’[4]
Parma Eldalamberon 17
- √IN- (INIS, INID), inmost heart, thought, mind. indo.[5]:155
- √IN-ID, mind, inner senses. indo, mind, region/range of thought, mood. in-kāno/u, mind master. incānus(se), mind mastership
- N-i-D, mind, inner thought. These refer to the movements or activities of the fëa or ‘spirit’ (rational soul). indo, inner thought, in fea as exhibited in character or [?personality]. indóme, settled character, also used of the "will" of Eru. īn, inno.[5]:189
- indo 'mind, region/range of thought, mood’ √IN-ID, √PHAN, ‘inner thought’ √WAL[5]:199
- indóme 'settled character; the "will" of Eru' √WAL[5]:199
Parma Eldalamberon 22: Will, shall and the 'future'
'will' in the full sense: a fully conscious purpose (to the accomplishment of which a 'person' would apply himself with vigour of mind and body), was derived from a base √NID 'force, press(ure), thrust'.
Q. indo < inidō/in'dō: the mind in its purposing faculty, the will. The basic stem NID-, however, was represented by the verb nirin, nīran, niruvan, †ninden, nirnen, inírien, which meant press, thrust, force (in a given direction) and though applicable to the pressure of a person on others, by mind and 'will' as well as by physical strength, could also be used of physical pressures exerted by inanimates: níre was the general word for 'force', from which was derived níríte, forceful, exerting great thrust or pressure, driving. In the special application to rational will the derivative verb (from indo) indu-, pa.t. indune was used: e.g. indunenyes, I willed it, I did it on purpose.
cf. induinen, n. purpose.
cf. the expr[ession] Eru-indunen Eru-indonen, by the will of God.
cf. turindo, purposeful mind, strong-will, as name Túrin, turindura, done necessarily
In T. and S. NID became used exclusively of 'rational' purpose and will. S nîð meant 'full vigorous purpose, or the exertion of will' (= in form Q níre); and from it a weak verb níða was formed and applied to exertions of strong will in major purposes (am determined to). The older strong verb niðin, pa.t. eniðen was weaker, and sometimes became no stronger than 'will' in E. (when that is used [to] imply the wish or intention of the subject): I will do it, I mean to do it, & so could operate sometimes almost as a future auxiliary: niðin mened, I have a mind to go, I intent to go. The older *indu becoming ind > inn, was used of some particular purpose or intention of an individual (not necessarily of great strength or in a major matter): as in inn ða v'im "there is an 'inn' in me" = "I have a good mind to (do so)." T nīde = S nîð in form and sense; but the verb nid- was in Q. used as 'urge, press, force' generally without limitation to operations of mind. indo, however, as S ind, inn was used of a particular will or intention of a person.
- ↑ J.R.R. Tolkien, Carl F. Hostetter (ed.), The Nature of Middle-earth, "Part Two. Body, Mind and Spirit: II. Gender and Sex"
- ↑ J.R.R. Tolkien, Carl F. Hostetter (ed.), The Nature of Middle-earth, "Part Two. Body, Mind and Spirit: IX. Ósanwe-kenta"
- ↑ J.R.R. Tolkien, Carl F. Hostetter (ed.), The Nature of Middle-earth, "Part Two. Body, Mind and Spirit: VII. Mind-Pictures"
- ↑ 4.0 4.1 4.2 4.3 J.R.R. Tolkien, Carl F. Hostetter (ed.), The Nature of Middle-earth, "Part Two. Body, Mind and Spirit: X. Notes on Órë"
- ↑ 5.0 5.1 5.2 5.3 J.R.R. Tolkien, "Words, Phrases and Passages in Various Tongues in The Lord of the Rings", in Parma Eldalamberon XVII (edited by Christopher Gilson)