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1 GOD
Eru ("The One, He that is Alone", "the One God", a proper name that can hardly be used as a common noun meaning "god" in general. The form Eru corresponds to Enu in early “Qenya” material, LT2:343. Genitive Eruo, VT43:32; dative Erun, VT44:32). Other names/titles: Ilúvatar "Father of All", Ainatar *"Holy-Father". GOD (in general, "a god") aino (this word from PE15:72 is the equivalent of ainu within Tolkien's mythos, but since aino could be interpreted as simply a personalized form of aina "holy", it can perhaps be adapted as a general word for "god" or "holy one"). PAGAN GOD ainu, PAGAN GODDESS aini (angelic spirit, holy one). (As Christopher Tolkien notes, the Ainur are of course not "pagan" to the people of Middle-earth. In Etym and Silm, Ainu/Aini is capitalized.) SON OF GOD (Jesus) Eruion, MOTHER OF GOD (Mary, in Tolkien's Quenya renderings of Catholic prayers) Eruamillë (also Eruontari, Eruontarië *"God-begetter") –Silm:15/396/431, Letters:387, VT44:16-17, 34, LT1:248 cf. AYAN and Silm:426, VT43:32, VT44:7, 16-17, 18 34 -
2 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 -
3 BE
Quenya uses forms of ná as 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). It may also denote a position, as in tanomë nauvan “I will be there” (VT49:19). PE17:68 mentions návë “being” as a “general infinitive” form; the gloss would suggest that návë may also be regarded as a gerund. Present tense ná “is” (Nam), pl. nar or nár ”are" (PE15:36, VT49:27, 30), dual nát (VT49:30). Also attested with various pronominal endings: nányë/nanyë “I am”, nalyë or natyë “you (sg.) are” (polite and familiar, respectively), nás “it is”, násë “(s)he is”, nalmë “we are” (VT49:27, 30). Some forms listed in VT49:27 are perhaps intended as aorist forms (nain “I am”, naityë/nailyë “you are”); VT49:30 however lists aorist forms with no intruding i (nanyë *“I am”, nalyë *”thou art”, ná “is”, nassë *”(s)he is”, nalmë *“we are”, nar “are”). Pa.t. nánë or né “was”, pl. náner/nér and dual nét “were” (VT49:6, 10, 27, 30). 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 “(s)he/it was” (VT49:28). Future tense nauva "will be" (VT42:34, VT49:19; alternative form uva only in VT49:30) Perfect anaië “has been” (VT49:27, first written as anáyë). The form na may be used as imperative (na airë "be holy", VT43:14, alcar...na Erun "glory...be to God", VT44:34); this imperative na is apparently incorporated in the word nai "be it that" (misleading translation "maybe" in LotR). This nai can be combined with a verb to express a hope that something will happen (Nam: nai hiruvalyë Valimar, “may you find Valimar”) or if the verb is in the present rather than the future tense, that it is already happening (VT49:39: nai Eru lye mánata “God bless you” or *”may God be blessing you”). According to PE17:58, imperative na is short for á na with the imperative particle included. – Ná "is" appears with a short vowel (na) in some sources, but writers should probably maintain the long vowel to avoid confusion with the imperative na (and with the wholly distinct preposition na "to"). The short form na- may however be usual before pronominal suffixes. By one interpretation, na with a short vowel represents the aorist (VT49:27). – The word ëa is variously translated "is", "exists", "it is", "let it be". It has a more absolute meaning than ná, with reference to existence rather than being a mere copula. It may also be used (with prepositional phrases) to denote a position: i ëa han ëa “[our Father] who is beyond [the universe of] Eä” (VT43:12-14), i Eru i or ilyë mahalmar ëa “the One who is above all thrones” (UT:305). The pa.t. of this verb is engë, VT43:38, perfect engië or rarely éyë, future euva, VT49:29. – Fíriel's Song contains a word ye "is" (compare VT46:22), but its status in LotR-style Quenya is uncertain. – NOT BE, NOT DO: Also attested is the negative copula uin and umin "I do not, am not" (1st pers. aorist), pa.t. úmë. According to VT49:29, forms like ui “it is not”, uin(yë) “I am not”, uil(yë) *“you are not”, *uis *”(s)he is not” and uilmë *”we are not” are cited in a document dating from about 1968, though some of this was struck out. The monosyllable ú is used for “was not” in one text. The negation lá can be inflected for time “when verb is not expressed”. Tense-forms given: (aorist) lanyë “I do not, am not”; the other forms are cited without pronominal suffixes: present laia, past lánë, perfect alaië, future lauva, imperative ala, alá. MAY IT BE SO, see AMEN. –VT49:27-34, Nam/RGEO:67, VT43:34/An Introduction to Elvish:5, VT42:34,Silm:21/391, FS, UGU/UMU, VT49:13
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