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1 GIVE
anta- (pa.t. \#antanë is attested in VT49:14 [antanen “I gave”], though the pa.t. “gave” was ánë in early "Qenya", QL:31; possibly both forms are valid in later Quenya as well). In one text, Tolkien apparently used ana as the imperative "give!", but the text was rewritten and this may have been an ephemeral form (VT44:13). GIVE INSTRUCTIONS TO, see INSTRUCT. GIVER antë (f), anto (m) (the latter word from Etym is probably obsoleted by anto "mouth" in LotR:1157 – an alternative word for "[male] giver" might be *antando). Another fem. word for "giver" is \#ánië, isolated from massánië (see BREAD-GIVER). –ANA, VT44:13, PM:404 -
2 AUTUMN
yávië (harvest – in the Calendar of Imladris, yávië was a precisely defined period of 54 days, but the word was also used without any exact definition), lasselanta ("leaf-fall", used of the beginning of winter or as a synonym of quellë; see FADING. Also spelt lasse-lanta with a hyphen), narquelion ("fire-fading" – this word from Fíriel's Song and Etym seems to correspond to narquelië in LotR, but the latter is the name of the month corresponding to our October.) LT1:273 has yávan "autumn, harvest", but this word may be obsoleted by yávië. –LotR:1142, 1144, 1145/Silm:439/LT1:254, DAT, FS, NAR/KWAL, Letters:382 -
3 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 -
4 MEADOW
– LT1:267 (GL:39) gives lairë, but this word already has two different meanings in Tolkien's later Quenya ("summer" and "poem"), so it is somewhat doubtful whether this word from Tolkien's earliest linguistic constructions remained conceptually valid at later stages. -
5 BLESSED
alya, almárëa (prosperous, rich, abundant), herenya (wealthy, fortunate, rich), manaquenta or manquenta, also aman ("blessed, free from evil" – Aman was "chiefly used as the name of the land where the Valar dwelt" [WJ:399], and as an adjective “blessed” the word may add an adjectival ending: amanya, VT49:41). Aman is the apparent Quenya equivalent of “the Blessed Realm” (allative Amanna is attested, VT49:26). The word calambar, apparently literally *“light-fated”, also seems to mean “blessed” (VT49:41). Cf. also BLESSED BEING Manwë (name of the King of the Valar). Alya, almárëa, and herenya are adjectives that may also have worldly connontations, apparently often used with reference to one who is "blessed" with material possessions or simply has good luck; on the other hand, the forms derived from the root man- primarily describe something free from evil: Cf. mána "blessed" in Fíriel's Song (referring to the Valar) and the alternative form manna in VT43:19 [cf. VT45:32] (in VT45 referring to the Virgin Mary; the form mána may be preferred for clarity, since manna is apparently also the question-word "whither?", "where to?") The forms manaquenta or manquenta also include the man- root, but it is combined with a derivative (passive participle?) of the verbal stem quet- "say, speak", these forms seemingly referring to someone who is "blessed" in the sense that people speak well of this person (a third form from the same source, manque, is possibly incomplete: read manquenta?) (VT44:10-11) The most purely "spiritual" term is possibly the word aistana, used for "blessed" in Tolkien's translation of the Hail Mary, where this word refers to the Virgin (VT43:27-28, 30). Aistana is apparently not an independent adjective (like alya, mána etc.), but rather the passive participle of a verb \#aista- "bless"; see above concerning its precise application. BLESSEDNESS vald- (so in LT1:272; nom. sg. must be either *val or *valdë) (happiness; but since this word comes from early material where it was intended to be related to Valar "Happy/Blessed Ones", its conceptual validity may be doubted because Tolkien later reinterpreted Valar as "the Powers" and dropped the earlier etymology). BLESSING (a boon, a good or fortunate thing), see BOON. "BLESSINGS", BLESSEDNESS, BLISS almië, almarë; FINAL BLISS manar, mandë (doom, final end, fate, fortune) –LotR:989 cf Letters:308; GAL, KHER, Letters:283, LT1:272, MAN/MANAD, VT43:19, 27-28, 30 -
6 OUR
As described in the entry WE, the 3rd person pl. pronouns distinguish plural forms from dual (depending on whether two or more persons are involved) and exclusive forms from inclusive (depending on whether the party addressed is included in “we/our”). Tolkien revised the relevant endings repeatedly. According to one late resolution described in VT49:16, the endings for exclusive “our” are –lma in the plural and –mma as a dual form, hence *aldalma “our tree” (with an “our” of at least three persons, not including the party addressed), but *aldamma “our tree = my and one other person’s tree”. The corresponding inclusive forms are –lwa (plural) and –ngwa (dual). Since the subject ending corresponding to the former is attested as “-lwe, –lve” (VT49:51), –lwa can surely also appear as *-lva, as in *omentielva “our meeting” (attested in the genitive case: omentielvo “of our meeting”, WJ:367). Hence *aldalwa/aldalva “our tree” (an “our” of at least three persons, including the party addressed), dual *aldangwa “our tree = thy and my tree”. – An independent word for plural exclusive "our" appears in VT43:19, 35: menya (also menyë modifying a plural noun). The corresponding plural inclusive form should apparently be *venya (pl. *venyë) for archaic *wenya (pl. wenyai > wenyë). The dual forms would most likely be *mentya (excl.) and *ventya (incl.); compare me, we/ve as the independent pronouns for “we” (with dual forms met, wet/*vet and dative forms *ment, * went/vent, from which the independent possessive pronouns are apparently derived by adding the adjectival ending -ya). – Notice that in an earlier conceptual phase, the forms in –mm- were plural (not as later dual) inclusive, and the forms in –lm- were plural inclusive rather than exclusive. This is why the word translated “of our meeting” appeared as omentielmo in the first edition of LotR, but was changed to omentielvo in the Second Edition. Cf. also Átaremma “our Father” as the first word of Tolkien’s translation of the Lord’s Prayer (VT43:12); this “our” is obviously meant to be plural exclusive rather than dual as it later became (according to Tolkien’s later conventions, “our Father” would be *Átarelma when a group of three or more persons addresses a party not included in “our”, in this case the Father himself). -
7 SUN
Anar, Úrin (Úrind-) (the latter was a "name of the Sun"; in LT1:271 úrin is glossed "blazing hot", and the word for "Sun" is Úr ["Ûr"] or Úri, Úrinci, Urwen.The stem Úrin is derived from was struck out in Etym. However, several words that must be derived from the same stem occur in LotR, indicating that Tolkien restored it.) Naira ("the heart of flame"), Calavénë, Calaventë (other names for the Sun). Yet another term was Ancalë or "Radiant One", but it is unclear whether or not Tolkien rejected this form (see LR:362 s.v. KAL). NEW SUN AFTER SOLSTICE ceuranar (VT48:7). SUNLIGHT árë (older [MET] ázë); SUNRISE anarórë, ambaron/Ambarónë (uprising, Orient) (a similar but untranslated word, Ambaróna, occurs in LotR), rómen (glossed "uprising, sunrise, east" in Silm:437, but the normal meaning of the word is always "east"). SUNSET andúnë (west, evening). (Amuntë in LT2 is certainly obsolete in LotR-style Quenya.) RAY OF THE SUN firin (this may not be a valid word in LotR-style Quenya; in a later source, firin is the adjective "dead"). –ANÁR, UR, LotR:1157, LotR:254, ORO, AM, LotR:490, NDU, MR:198, Silm:428, LT2:335, 341 -
8 ELF
quendë (a technical, generic term, seldom used in the sg; pl Quendi is the usual form; there are gender-specific forms quendu m. and quendi f., but they seem to be rare; pl. forms quendur, quendir are attested), Elda (originally generic, but later [MET] used of Elves of the Three Kindreds [Noldor, Vanyar, Teleri] only. That was at least the proper usage: Elda was the normal word for "elf" in Valinor, since all Elves there were Eldar, and quendë became a word of lore. An archaic variant of Elda was Eldo.) With generic reference, the pl. Eldar has no article and is used to eman “Elves, The Elves, All Elves”; i Eldar with the article means “the Elves” with reference to some particular individuals previously mentioned. The partitive plural Eldali “Elves, some Elves” is also attested (VT49:8). ELVES OF AMAN Amanyar (sg \#Amanya), ELVES WHO REFUSED TO JOIN IN THE WESTWARD MARCH (from Cuiviénen) Avari (sg Avar in WJ:371, VT47:13, 24; Avar or Avaro in Etym), also called Avamanyar "those who did not go to Aman, because they would not" (distinguish Úmanyar, Úamanyar, Alamanyar "those who did not in the event reach Aman", though they did join in the march from Cuiviénen; these are also called Heceldi or Ecelli, see EGLATH). See also DARK ELVES, GREEN-ELVES, GREY-ELVES, HIGH-ELVES, LIGHT-ELVES, SEA-ELVES, LITTLE ELF. Cf. also ELVENHOME Eldamar, Elendë. ELF-PEOPLE Eldalië, ELVISH Eldarinwa (adj only, pl. Eldarinwë attested in VT47:14; but "Elvish" meaning Elvish language is simply Eldarin. Properly, these words for "Elvish" apply to the Tree Kindreds only, not to all the Quendi.) Quenderin ("Elvish" referring to all the Quendi, "Quendian"; this remained a learned word) –WJ:361/KWEN(ED), MR:229 ELED, Silm:424, AB/WJ:371/Silm:65/MR:163, WJ:363, Silm:23/392, MR:415, WJ:407 -
9 FIRE
ruinë (“a [concrete] fire, a blaze”), also úr (the stem from which this word is derived was struck out in Etym. However, several words that must be derived from this stem occur in LotR, indicating that Tolkien restored it). A more general word for "fire" (as an element, PE17:183) is nár, nárë, which appear (with the masculine ending -o) in the following names:) SPIRIT OF FIRE Fëanáro (Fëanor), FELL FIRE Aicanáro (Sharp Flame, Aegnor) (so in Silm:435; MR:323 has Aicanár). LT1:265 has sá "fire", poetic form sai, also sairin "fiery"; cf. also Sáya "the fire-fay" in GL:66. LT:271 has the following "fire"-words: FIRE uru, FIERY uruvoitë, ON FIRE urwa, LIKE FIRE urúva. Cf. also FIREWOOD turu (but the word was also used of wood in general). BOWL OF FIRE tanyasalpë (evindently \#tanya "fire" + \#salpë "bowl") –PE17:183, UR/VT46:20, Silm:397, MR:217, LT1:265, 270, 271, 292 -
10 GREAT
túra (big), hoa (large), (great in size:) alta (large) (The form alat- is used in compounds when the next word has an initial vowel, as in Alatairë. Tolkien's gloss of alta, alat- was actually illegible, and I give the root meaning of the stem ÁLAT. The meaning of the Quenya word cannot differ too widely from it, for Alatairë is said to correspond to "Noldorin" Belegoer [in LotR-style Sindarin Belegaer], The Great Sea.) – An early [TLT] word for "great", velicë, is possibly obsolete in LotR-style Quenya: In LT1:254 velicë is said to correspond to Gnomish beleg, but according to LR:352 the stem from which beleg is derived is "not found in Q[uenya]". In post-LotR material the words velca, velcë briefly turned up, apparently meaning “large, great, big”, but Tolkien rejected these forms as well.) –PE17:115, ÁLAT, cf. BEL, cf. Silm:428, LT1:254 -
11 TOE
taltil (taltill-) (said to be the word for toe in "ordinary language", VT47:10). The term nútil (nútill-, pl. nútilli given), "under-point", is also used to mean "toe". BIG TOE taltol, also tolbo (read perhaps *tolvo in the more usual form of Quenya). The word atto, atya, basically "daddy", is said to be used for "big toe" (and "thumb") in children's play, like the word nettë (prob. netti-) "sister" is said to be used for "fourth toe" (or "fourth finger", or even referring to the ninth digit when both hands/feet are considered). The word selyë "daughter" was also introduced as a name for the fourth finger/toe (counting from the big toe/thumb) in children's play (VT47:10), but Tolkien apparendly abandoned it (VT47:15). The terms yonyo "big boy, son" and tolyo (also tollo) "stricker-up" could be used of the middle finger or toe. The word winimo "baby" (exilic *vinimo) was used for "little finger" or "little toe".-VT47:10-12, 15, 26, VT48:6 -
12 BACK
(noun) pontë (ponti-) (rear) (QL:75) LT2:338 mentions a Gnomish word alm, said to mean "the broad of the back from shoulder to shoulder, back, shoulders". It is stated that the "Qenya" cognate of this Gnomish word occurs in the name Aikaldamor – i.e., \#aldamo or \#aldamor? (Aldama appears as a word for "shoulder" in PE13:109, cf. 137.) But this is hardly a valid word in LotR-style Quenya. -
13 RING
\#corma (isolated from cormacolindor "Ring-bearers"). The title "Lord of the Rings" Tolkien translated as Heru i Million, with \#milli as the word for "rings" (singular *millë or less likely *mil with stem *mill-). The word *risil (quoted in archaic form rithil) appears in Rithil-Anamo or "Ring of Doom", the place where judgement was passed in Valinor; this would therefore be a "ring" on the ground. RING-DAY Cormarë (Yavannië 30th, a festival in honour of Frodo Baggins; this was his birthday). RING-WRAITHS Úlairi (Nazgûl) (pl; sg \#Úlairë? Note that Úlairi is not a literal translation of "ring-wraiths"; the prefix ú- may mean "un-" with evil connotation; the rest of the word is obscure. Lairë "summer" or "poem" can hardly have anything to do with \#lairi. The syllable úl- may also have something to do with the Black Speech word gûl, wraith, or else the meaning may be "unliving (= undead) ones", with the root LAY that is normally associated with greenness but also with life: *ú-lai-ri "un-live-ly ones") –LotR:989 cf. Letters:308, LotR.1146, WJ:401, Silm:362, 417 -
14 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 -
15 DEBTOR
\#rocindo, \#rucindo (isolated from rocindollomman, rucindollomman "from our debtors"). Used in one of the draft versions of Tolkien's Quenya version of the Lord's Prayer, the "debtors" denoted by this word may be sinners rather than simply people owing others money. Another version of the Prayer has \#lucando or \#lucindo as the word for "debtor" or "one who trespasses" (attested in the plural: lucandor, lucindor). –VT43:20 -
16 FIRST
minya (cf. Minyar "Firsts", the first clan among the Elves), inga (this is also a noun "top"), *yesta (but this is a noun “beginning” according to a later source, PE17:120), FIRSTBORN (= the Elves) Minnónar, sg. \#Minnóna. (*Yesta is emended from the actual reading esta; see BEGINNING. For FIRSTBORN, Etym has Estanessi, which would similarly become *Yestanessi, but this word is propably obsoleted by the later [TLT] form Minnónar. Writers should use the latter word.) FIRST-BEGOTTEN Minyon (a personal name. The element yon, translated "begotten", may be a reduced form of yondo "son". Alternatively, and perhaps more likely, Minyon may be the adjective minya "first" turned into a masculine name by adding the masculine ending -on. In that case, the literal meaning is simply *"First One". But it is possible that on is actually derived from the stem ONO "beget", and that "First-begotten" really is the literal meaning.) FIRST FINGER lepetas (evidently lepetass-) (index finger), also tassa –MIN/Silm:434/WJ:420, ING, ESE, WJ:403, VT47:10, VT48:5 -
17 FLOWER
(large and single) lótë (often -lot in compounds). (The word lótë is usually applied to a large, single flower. From *ambalotsë "uprising-flower" [q.v.] \#lotsë can be isolated; this may be the more general word for "flower".) FLOWER OF THE WEST (a floral design) Númellóte. Cf. also indil, "lily, or other large single flower". PUT FORTH LEAVES OR FLOWERS *lohta- (emended from the actual reading lokta because Tolkien later decided that kt became ht in Quenya) (sprout) –LOT(H), LT1:259, WJ:318, UT:227, 458, WJ:399, LT:258 -
18 GREY
\#mista (isolated from lassemista "leaf-grey"), also hiswa, but the most usual word for "grey" may be sindë (stem *sindi-) (Þ) or sinda (Þ). (WJ has sindë "pale or silvery grey", wheras sinda is given in Silm:438; cf. also sindanoriello "from a grey land", Sindacollo "Grey-cloak" and Sindar "Grey-Elves, *Grey Ones".)GREY-ELVES Sindar (Þ) (sg. Sinda), less commonly Sindeldi (sg Sindel); GREY-CLOAK Sindacollo, Singollo (Þ) (so in Silm:421; MR:217 has Sindicollo, presupposing sindë, sindi- as the word for "grey"); GREY-ELVEN sindarinwa (adj), Sindarin (= Grey-Elven language) (Þ) –LotR:505 cf. Letters:224, KHIS, LotR:1171, Silm:438, THIN/WJ:384, Nam, Silm:419, WJ:384, LotR:1157, 1161 -
19 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 -
20 DAY
aurë (sunlight; Etym gives arë, ari- instead). The word aurë is defined as “a day (of light), a day of special meaning or festival”; allative aurenna “upon the day” (VT49:45). Cf. also: arya (= 12 daylight hours; notice however that the word arya is assigned other meanings in late material), ré (= 24 hours, counted from sunset to sunset, allative rénna in VT49:45), sana (= also 24 hours, but this “Qenya” term clashes with a later demonstrative “that”), DAYTIME arië, EARLY DAY †amaurëa (dawn), DAYLIGHT: LT1:254 gives calma, but this word is defined "lamp" in LotR. LAST DAY OF YEAR quantien, FIRST DAY (meaning obscure, possibly first day of year) minyen. (In the entry YEN of the Etymologies as printed in LR, minyen is seemingly glossed both "first day" and "first year", but according to VT46:23, only "first day" is correct.) DAYSPRING tuilë –AR1/VT45:6, Silm:229/234/439, LotR:1141, LT1:250, MC:223, YEN
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