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1 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). -
2 NIGHT
lómë, ("Night, night-time, [shades of night]", in LT1:255 glossed "dusk, gloom, darkness"; according to SD:415, lómë has the stem-form lómi-), Fui, Hui ("Night" – but in LT1:253, hui is glossed "fog, dark, murk, night"), ló ("night, a night"), mórë (blackness, dark – obsoleting mori in LT1:260). In Valinorean usage, lómë "has no evil connotations; it is a word of peace and beauty and has none of the associations of fear and groping that, say, 'dark' has to us. For the evil sense I [sc. Tolkien's character Lowdham] do not know the [Quenya] word". For "night" in the "evil sense", mórë seems to be the best candidate. Yet lómë evidently developed darker connotations among the Exiles, for when crying auta i lómë "the night is passing" before the Nirnaeth Arnoediad, the Noldor used the word metaphorically to refer to the rule of Morgoth. DOOR OF NIGHT, see DOOR. –DO3, PHUY, SD:306, Silm:229 -
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 -
4 THOU
(singular 2nd person pronoun, distinct from plural “you” – the Quenya forms here discussed are not archaic like English “thou”, but simply express singular “you”). Quenya makes a distinction between a formal or polite “thou” and an intimate or familiar “thou”, the latter being reserved for use between close friends, family members, and lovers (VT49:51, 52). The formal pronoun normally appears as the ending -lyë or (if shortened) -l that is added to verbs, e.g. hiruvalyë “thou shalt find ” (Nam), caril or carilyë *“thou dost” or *“you (sg.) do” (VT49:16). The short form in -l may be the more usual, though the long form -lye- must be used if a second pronominal ending denoting the object of the verb is to be added (e.g. *cenuvalyes “thou shalt see it”, with the ending -s “it” appended). The ending -lyë may also be added to prepositions (aselyë “with thee”, VT43:29). The independent pronoun is lye, with a long vowel (lyé, VT49:51) when stressed. This pronoun can also appear in object position (English “thee”), e.g. nai Eru lye mánata, by Tolkien translated “God bless you” (VT49:39). Case endings may be added, e.g. allative lyenna *“upon thee” (VT49:40, 41). There is also elyë “thou, even thou” (Nam, RGEO:67) as an emphatic pronoun (Nam); apparently this can also receive case endings. Such independent pronouns may also be used in copula-less constructions, e.g. aistana elyë "blessed [art] thou" (VT43:30). – The intimate or familiar pronoun is similar in form, only with t instead of l. The pronominal ending is thus -tyë, as in carityë “thou dost, you (sg.) do” (VT49:16). It is uncertain whether -tyë has a short form -t (the existence of a short form is explicitly denied in VT49:51, but -t is listed in VT49:48). At one conceptual stage Tolkien mentioned such an ending that could be added to imperatives (hecat “get thee gone”, WJ:364), but he may have dropped it because it clashed with -t as a dual ending on verbs. The independent pronoun is tye, with a long vowel when stressed (tyé, VT49:51); presumably there also exists an emphatic pronoun *etyë (still unattested). Like lye, the pronoun tye may also appear in object position (ar inyë, yonya, tye-méla “and I too, my son, love thee”, LR:61); we must also assume that tye (and emphatic *etyë) can receive case endings. – Genitive forms, see THY. -
5 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. -
6 HAND
má (pl. allative mannar "into...hands" is attested in FS; the long á evidently becomes short a before a consonant cluster).The plural of má is máli, the dual is mát (VT47:6). For maqua as a colloquial term for "hand", and its secondary meanings, see separate entry HAND-FULL. The term palta is used of "the flat of the hand, the hand held upwards or forwards, flat and tensed (with fingers and thumb closed or spread" (VT47:9). Individual hand-names: forma "right hand", hyarma "left hand" (VT47:6, VT49:12). Other terms for "hand": nonda (said to mean "hand, especially in [?clutching]"; Tolkien's gloss was not certainly legible, VT47:23), quárë (this is properly "fist", but was often used for "hand" – see FIST); HOLLOW OF HAND cambë (also used simply = “hand”, as in cambeya “his hand”, VT49:17). A variant of this, camba, is in VT47:7 defined as "the whole hand, but as flexed, with fingers more or less closed, cupped, in the attitude of receiving or holding". HAND-LINK, see WRIST. Adj. HAVING HANDS mavoitë; HANDY, HANDED maitë (stem *maiti-) (skilled) (pl. maisi. When maitë is the final element of names, it is translated "handed" instead of "handy", e.g. Angamaitë "Iron-handed", morimaitë "blackhanded") For other "handed"-related terms, see HEAVYHAND(ED). Compound LANGUAGE OF THE HANDS mátengwië –MA3/LT2:339/VT39:10, FS, VT47:6, 9, 23, KWAR/Silm:429, KAB, LotR:1085 cf. Letters:425, LotR:1015/SD:68, 72, UT:460, VT47:9 -
7 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 -
8 CALACIRIAN
Calaciryan (prob. *Calaciryand-), full form Calaciryandë (i.e., "the region of Eldamar...in and near the entrance to the ravine [of Calacirya], where the Light was brighter and the land more beautiful") –RGEO:70 cf. LotR:252 -
9 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 -
10 HEAVENS, THE
menel (a sg word, "heaven", as opposed to its English translation), ilwë (sky). The form \#Eruman that turns up in one version of the Quenya Lord's Prayer (in the locative: Erumandë) appears to include the divine name Eru and must refer to "heaven" as God's abode (but Tolkien simply used menel for "heaven" in earlier versions of the Lord's Prayer). IN HEAVEN (adj., more or less = *HEAVENLY) meneldëa. HEAVEN AND EARTH Menel Cemenyë –Silm:434/MC:222 cf. 215, LT1:255, VT43:12, 16 vs. 10, VT43:10, VT44:16, VT47:11 -
11 I
(1st pers. sg): This pronoun normally appears as the ending -n or -nyë (VT49:51) added to verbs, e.g. carin and carinyë “I do”, maruvan "I will abide". The long form -nye must be used if another pronominal ending is to be added after it: utúvienyes, "I [-nye-] have found it [-s]". Independent pronouns: ni (in the "Arctic" sentence, ni is translated "I"), stressed ní with long vowel (VT49:51), as in ní nauva tanomë “I will be there” (VT49:19; ní nauva puts more emphasis on “I” than nauvan, with the pronoun expressed as an ending). The dative pronoun nin "for me" is transparently ni + the dative ending -n; other case endings may also be added to ni. It may be that ni, ní can also function as object (“me”), though a distinct form nye has also been proposed. The longer pronoun inyë may also be used where “I” is emphatic, and presumably can also take case endings. –VT49:48, 50, LotR:1008/1003, Arct, LR:61 -
12 NOW
sí, sín/sin (the latter form may evidently be used when the next word has an initial vowel; cf. the distribution of "a" and "an" in English. However, sí may also occur before vowels; the word appears before ar "and" in a text published in VT43:27.) Variant si. NOW SEE! (interjection) yé (lo!) Note: a homophone means "what is more". –SI, cf. LR:47, VT43:27, VT43:34, VT47:31, VT49:18 -
13 SPIRIT
fëa (= the spirit or "soul" of an incarnate, normally housed in a body; pl fëar is attested), ëala ("being"; pl. eälar is attested. Eälar are spirits whose natural state it is to exist without a physical body, e.g. Balrogs), súlë (Þ) (earlier [MET] thúlë, Þúlë) (maybe a more "impersonal" word for spirit), manu (= departed spirit; LT1:260 has mánë), fairë (= spirit in general, as opposed to matter, or a phantom or disembodied spirit, when seen as a pale shape. Pl. fairi is attested), vilissë (a "Qenya" word maybe not valid in LotR-style Quenya). A person's "spirit" meaning his or her general personality and attitude may be expressed by the word órë, in LotR defined as "heart, inner mind" (q.v.), cf. PM:337, where it is said that "there dwelt in her [Galadriel] the noble and generous spirit (órë) of the Vanyar". FIELD-SPIRIT Nermi (pl. Nermir is attested. The Nermir are "fays of the meads".) HOLY SPIRIT airefëa (other version: fairë aista; both versions are attested with the dative ending -n attached). SPIRIT-IMPULSE fëafelmë (impulses originating with the spirit, e.g. love, pity, anger, hate). –MR:349, 218, 165; cf. Silm:431; LotR:1157, MAN, MC:223, MR:349, GL:23, LT1:260, VT43:36-37, VT44:17, VT41:19 cf. 13 -
14 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 -
15 BLEND
(noun) ostimë (pl. ostimi is attested). This term refers to a kind of "strengthened" elements within a stem, where a single sound has been expanded into two different elements while maintaining a unitary effect and significance; souch as s- being turned ito st-, or m being strengthened to mb. However, this may be the meaning of the word in linguistic terminology only; it may be permissible to use it for "blend" in more general senses as well. –VT39:9 -
16 CARPET
farma (reading of gloss uncertain; another, even more difficult gloss begins in "st-" and may possibly read "string" or "stray") –VT46:15 -
17 DWARF
Nauco (pl. Naucor is attested; LT1:261 gives nauca instead of nauco), Norno (Naucalië, Nornalië = the whole people of the Dwarves) Casar (pl. Casari or Casári; partitive plural Casalli; the whole people of the Dwarves being called Casallië. According to WJ, Casar – Quenyaized form of Dwarvish Khazâd – "was the word most commonly used in Quenya for the Dwarves". Nauco "stunted one" and norno "thrawn one" are less polite words for "dwarf"; yet norno is stated to be "the more friendly term". But the Dwarves themselves would definitely prefer Casar.) PETTY-DWARVES Picinaucor, Pitya-naucor (lit. *"small dwarves"), Attalyar (lit. "Bipeds"). DWARROWVAULT Casarrondo (Khazad-dûm) –NAUK, WJ:388, 389 -
18 ELF-FRIEND
Elendil (actually meaning *"star-friend". Tolkien notes: "It is not surprising that the Edain...found it difficult to discern whether words and names containing the element el referred to the stars or to the Elves. This is seen in the name Elendil, which was meant to bear the sense "Elf-friend". Properly in Quenya it meant 'a lover or student of the stars'... 'Elf-friend' would have been more correctly represented by Quen(den)dil or Eldandil.") –WJ:410 -
19 EXPIRE
fírë- (originally used of "one sighing or releasing a deep breath", but also used of the Elf Míriel when she "breathed forth" and died; later used of the death of mortals. Perf. fírië is attested; *ifírië with prefix sundóma is probably also a possible form.) –MR:250 fírë- (perf. fírië ["has breathed forth"] is attested; *ifírië may be the more usual form) –MR:250 -
20 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
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