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1 WITH
For the purpose of Neo-Quenya writing, the best translation of "with" (in the sense of "together with") is probably \#as, attested with a pronominal suffix (see below). A string of various prepositional elements meaning "with" are attested, but all are probably not meant to coexist in the same form of Quenya; rather Tolkien often changed his mind about the details. The preposition lé, le found in early material (QL:52) is probably best avoided in LotR-style Quenya (in which langauge le is rather the pronoun "you"). Tolkien later seems to be experimenting with yo and ó/o as words for "with"; yo hildinyar in SD:56 probably means *"with my heirs", and VT43:29 reproduces a table where various pronouns are suffixed to ó-, probably meaning "with" (óni *"with me", ólë *"with you", etc.) In the essay Quendi and Eldar, Tolkien assigns a dual meaning to ó- as a prefix; it was used "in words describing the meeting, junction, or union of two things or persons, or of two groups thought of as units" (WJ:367; cf. 361 regarding the underlying stem WO, said to be a dual adverb "together"). The plural equivalent of dual ó- is yo- (as in yomenië, WJ:407 cf. 361 regarding the underlying root JŌ), and it may seem to be this yo that occurs as an independent preposition in yo hildinyar in SD:56. The idea that ó- is a distinctly dual form does not appear in all sources; in VT43:29 we have forms like *ómë *"with us", implying at least three persons. In Tolkien's drafts for a Quenya rendering of the Hail Mary, he experimented with various prepositional elements for the phrase "with thee" (see VT43:29). A form carelyë was replaced with aselyë in the final version. Removing the ending -lyë "thee" and the connecting vowel before it leaves us with \#as as the word (or a word) for "with"; this is ultimately related to the conjunction ar "and" (see VT43:30, 47:31). – In English, the preposition "with" may also have an instrumental force, which is best rendered by the Quenya instrumental case (e.g. *nambanen "with [= using] a hammer"). -
2 AFTER
apa (also attested in compounds like Apanónar, see below), \#ep- (used in compounds when the second part of the compound begins with a vowel, only attested in epessë "after-name" – see NICKNAME.) This ep- is a shorter form of epë, which means “before” of spatial relationships but “after” of time (since the Eldar imagined time coming after their present as being before them, VT49:12); apa and epë may be seen as variants of the same word. Other variant forms of apa "after" include opo and pó/po (VT44:36, VT49:12). According to VT44:26, the preposition apa may also appear as pa, pá (cf. yéni pa yéni "years after years" in VT44:35), but pa/pá is in other manuscripts defined as "touching, as regards, concerning". THE AFTER-BORN Apanónar (sg \#Apanóna) (i.e., an Elvish name of Men, according to WJ:387 "a word of lore, not used in daily speech") –Silm:122/WJ:387, UT:266 -
3 MAN
nér (ner-; pl. neri given) (\#ner as the final element in compounds, as in vëaner and úner, see below), †vëo (-wë as final element in compounds); hanu (male); (ADULT) MAN vëaner; MANLY vëa (adult, vigorous); LARGE/STRONG MAN nerdo, SMALL MAN nercë (perhaps with stem nerci-) MANHOOD vië (vigour); MAN-SPEARHEAD (a wedge-formation of soldiers) nernehta, NOMAN úner (All these words can apparently be used of adult males of any sentient race. For "Men" in the sence "humans", see MORTALS, FOLLOWERS.) –DER, WEG (cf. VT46:21 indicating that †vëo should be marked as an archaic/poetic word), VT47:33, VT45:16, UT:282, UT:211 -
4 NOT
lá (as for not- as a prefix = un-, see below). According to VT42:33, lá is the stressed form of the negation, whereas la is the unstressed form (cf. la- as the pretonic prefix *"not-" or *"un-", VT45:25). NO INDEED NOT lala; DON'T áva, avá; DON'T DO IT! áva carë!; I WILL NOT: vá (exclamation, also = Do not!); avan, ván, vanyë "I won't", avammë, vammë "we won't" (notice that if plural rather than dual, Tolkien later revised the ending for “we” from –mmë to –lmë); NOT COUNTING hequa (leaving aside, excluding, except), NOT COUNTED unotë, unotëa (read *únotë, *únotëa?) (uncounted), NOT TO BE SAID, THAT MUST NOT BE SAID avaquétima, NOT TO BE TOLD OR RELATED avanyárima. There are also specific verbs for NOT BE, NOT DO; concerning these, see entry BE. –LA, WJ:371, 364/365, VT39:14, WJ:370 -
5 SOUND
(verb, "to sound") lamya-; SOUND (noun) lamma (= sound in general?), hlón (evidently hlon-, pl. hloni is attested) (noise), róma (= loud sound, trumpet-sound. Note: róma also means "shoulder"), láma (according to Etym = "ringing sound, echo", but see below); SOUND OF WIND sú; SOUND-TASTE lámatyávë (pl. lámatyáver is attested), i.e., "individual pleasure in the sounds and forms of words". Tolkien seems undecided about the exact meaning of láma. Etym gives "ringing sound, echo"; in WJ:416 it is said that the stem LAMA refers "especially to vocal sounds, but was applied only to those that were confused or inarticulate. It was generally used to describe the various cries of beasts." But the word lámatyávë "sound-taste", by which an Elf chose or made a name for him/herself [see NAME-CHOOSING], seems to imply that láma can also be used of artuculated speech. –LAM, WJ:394/VT48:29, ROM, VT47:12, MR:215, 216 -
6 BLESS
manya- (“sc. either to afford grace or help or to wish it”, VT49:41), laita- (praise) (Imperative a laita and future \#laituva are attested, the latter with pronominal endings: laituvalmet, "we shall praise [or bless] them".) The continuative form mánata (*”is blessing”) does according to Carl F. Hostetter imply an aorist stem *manta (VT49:52). The passive participle aistana "blessed" (see below) argues the existence of a verbal stem \#aista- "to bless", but this verb seems etymologically connected to airë "holy" and should probably only be used with reference to more or less "divine" persons (aistana refers to the Virgin Mary in the source), who are "blessed" in the sense of having their holiness recognized and respected. -
7 CLAW
atsa (hook, catch), nappa, namma (talon), \#racca (isolated from raccalepta, see below); CLAW-FINGERED raccalepta –GAT, VT47:20, SD:68, 72 -
8 COUNT
– the stem not- can be isolated from the word for "countable", see below. It actually occurs in Etym, but is glossed "reckon" instead. COUNT UP onot- (cf. not- "reckon" – the perfect of both these verbs would presumably be *onótië), COUNTABLE \#nótima (isolated from únótimë "countless, not-countable, numberless", sg. únótima). NOT COUNTING hequa (leaving aside, excluding, except) –NOT, Nam, RGEO:67, VT39:14, WJ:364, 365 -
9 DOOM
manar, mandë (final end, fate, fortune, final bliss); umbar- (umbart-) (fate). See below concerning *anan in Rithil-Anamo. In the story of Túrin Turambar, it seems that ambar means "doom": Turambar is said to mean "Master of Doom", and Nienor even uses the word in the instrumental case: ambartanen "by doom". Similarly, LT2:348 gives ambar "Fate". But in Etym, ambar means "earth", and LotR Appendix E confirms that "fate" is umbar. DOOM RING Máhanaxar (a foreign word in Quenya, adopted and adapted from Valarin, also translated as:) Rithil-Anamo "Ring of Doom", name of the place where judgement was passed in Valinor (hence Anamo as genitive "of Doom", nominative probably *anan with stem anam-, otherwise but less likely *anama – this seems to be "doom" in the sense of judgement or juridical justice, since the root is NAM as in nam- "to judge"). –MAN/MANAD, MBARAT/VT45:5, Silm:261, 269, LotR:1157, WJ:399, WJ:401 -
10 FEEL
The noun felmë "emotion" (q.v.) or *"feeling" may suggest a verbal stem \#fel- (compare melmë vs. mel-, "love" as noun and verb). This \#fel- could then mean "to feel" in the general sense of "have an emotion". Other senses, see below. -
11 HOLY
airë. The word aina also occurs in a number of sources (e.g. VT44:7, 17-18); according to VT43:32 this word is "obsolete except in Ainur", but it may occur in sources post-dating this statement. Yet another word for "holy", aista, is seemingly only attested in a translation of "holy spirit" which Tolkien later replaced with a form including airë instead (see below). HOLY ONE ainu (m.), aini (f.) (angelic spirit, god); HOLY PLACE yána (fane, sanctuary); HOLY SPIRIT airefëa (other version: fairë aista; both versions are attested with the dative ending -n attached) –Nam, AYAN/WJ:399,, YAN, VT43:36, 37 -
12 MAR
\#hasta- (verb stem isolated from the past participle hastaina, see below); MARRED hastaina (Arda Marred = Arda Hastaina); UNMARRED alahasta –MR:255, 254 -
13 NAME
(noun) essë (pl. essi is attested, but see below concerning \#esser as a possible alternative pl. form. Note: the word essë was also used in the sense "person as a whole", body and soul.) AFTER-NAME epessë (i.e., "a nickname – mostly given as a title of admiration or honour"); 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.) NAME OF INSIGHT \#essë tercenya (i.e., the same as "mother-name"; only pl essi tercenyë is attested); GIVEN (OR ADDED) NAME anessë (pl anessi is attested. This term includes both "after-names" and "mother-names".) NAME-MAKING Essecarmë (an Eldarin seremony in which the father of a child announces its name), NAME-CHOOSING Essecilmë (an Eldarin seremony in which a person chooses a name according to his or her personal lámatyávë or sound-taste); SELF-NAME \#cilmessë (only pl. cilmessi is attested, said to mean more literally "names of personal choice": \#cilmë "choice" + essi "names". PM:339 explains that "some among the exiles gave themselves names, as disguises or in reference to their own deeds and personal history: such names were called kilmessi 'self-names'.") PLACE NAME \#nómessë (isolated from the gen. pl. form nómesseron, "of place-names", VT42:17. This word suggests that the plural of essë can be esser as well as essi). –ES/LotR:1157/MR:216, UT:266, MR:217, 214, VT42:17 (verb) esta- –ES, VT45:12 -
14 PETTY
\#pitya (isolated from Pitya-naucor "petty-dwarves", see below). -
15 RENEW
ceuta- (refresh), \#envinyata- (heal) (isolated from Envinyatar, see below. Past participle Envinyanta is attested, though it is translated "healed" rather than *"renewed".) RENEWED ceura (so in VT48:8; the form ceurë on the previous page looks dubious, except as the plural form of this adj.). *RENEWAL ceulë (the likeliest meaning of this unglossed form), RENEWER Envinyatar –MR:405, VT48:7, 8, LotR:897 -
16 BEGET
nosta- (glossed "give birth" in earlier sources), onta- (pa.t. ónë or ontanë) (create); BEGETTER \#nostar (see note below), also ontar with gender-specific forms ontaro (m.), ontarë or ontari (f.) (parent). (In LotR, the form nostari "begetters, parents" occurs; sg \#nostar. Nostari was changed from ontari in Tolkien's first draft [see SD:73], so he may have scrapped ontaro, ontarë in favour of \#nostar [or m. *nostaro, f. *nostarë???] Did he also reject the verb onta- in favour of nosta-?) –SD:73, VT44:7, ONO, LotR:1017 cf. Letters:308 -
17 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 -
18 GO
lelya- or lenna- (pa.t. lendë in both cases; the printed Etymologies gives "linna" instad of lenna-, but according to VT45:27 this is a misreading) (proceed, travel); \#men- (attested in the aorist: menë "goes"), vanya- (pa.t. vannë) (depart, disappear – it may be that Tolkien abandoned the verb vanya-, if it is regarded as the conceptual predecessor of auta-, see GO AWAY below), GO ROUND pel- (revolve, return; the Silmarillion Appendix also mentions “encircle” as a meaning of the root PEL, cf. also “Qenya” pele- “surround, fence in, pen in”; pa.t. pellë given, QL:73). GO OVER, see CROSS. GO ATHWART tara- (cross); GO AWAY auta- (leave, pass); pa.t. oantë, perf. oantië (in the physical sense "went away [to another place]", vánë ("the most frequently used past [tense]" – less "physical" than oantë, rather meaning to be lost or to disappear), also anwë (this pa.t. was "only found in archaic language"), perf. avánië (pl. avánier is attested); perf. vánië with no augment may occur in verse. GO FORTH TOWARDS (with the thing approached as direct object) tenta-, pa.t. tentanë (the verb can also mean “direct toward” or “be directed toward”, in the intransitive tense apparently with the pa.t. tenantë). CAUSE TO GO (in a desired direction) menta- (send), GONE vanwa (departed, vanished, dead, lost, past and over, no longer to be had) BE GONE! heca! – also with pronominal affixes: sg hecat, pl hecal "you be gone!" (stand aside!) LET GO lerya- (release, set free), sen- (let loose, free) –WJ:363, LED/VT45:27, VT47:11, 30, PEL, LT2:347, WAN, Nam, WJ:364, VT41:5, VT49:23, WJ:366, VT41:5, VT43:18 -
19 SPRING
(vb) tuia- (sprout); SPRING (noun; but for the season, see SPRING-TIME below) ehtelë (fountain, issue of water), SPRING OF WATER capalinda, WATER FALLING OUT SWIFTLY FROM A ROCKY SPRING celussë (freshet); SPRING, SPRING-TIME tuilë (this word literally means "budding, also collectively – buds, new shoots, fresh green" [LT1:269]. Also used = dayspring, early morn. In the Calendar of Imladris, tuilë was a precisely defined period of 54 days, but the word was also used without any exact definition. Besides tuilë, LT1:269 also has tuiliérë.) FIRST BEGINNING OF SPRING coirë ("stirring", according to the Calendar of Imladris a period of 54 days in early spring); "SPRING-SINGER" (i.e., swallow) tuilindo. SPRING TIDE, see TIDE. –TUY/LotR 1141, 1145, KEL, UT:426, LT1:260, Silm:429, LT2:338/LT1:269, VT39:7
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