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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 THEY, THEM
(3rd person pl. and dual forms): As the pronominal ending for “they”, Tolkien hesitated between -ltë and -ntë. For instance, a verb like “they do” is attested both as cariltë and carintë (VT49:16, 17). In one text, the ending -ltë is marked as archaic or poetic (VT49:17), but in other paradigms no such qualification occurs (VT49:51). The alternative form -nte- occurs in UT:317, with a second pronominal marker (-s “it”, denoting the object) following: Tiruvantes "they will keep it". General considerations of euphony may favour -ltë rather than -ntë (e.g. *quenteltë rather than *quententë for “they spoke” – in the past tense, many verbs end in -ntë even before any pronominal endings are supplied, like quentë “spoke” in this example). The ending -ltë (unlike -ntë) would also conform with the general system that the plural pronominal endings include the plural marker l (VT48:11). – In Tolkien’s early material, the ending -ltë appears as -lto instead (e.g. tulielto “they have come”, LT1:270). – A simple plural verb (with ending -r) can have “they” as its implied subject, as in the example quetir en “they still say” (PE17:167). – In the independent pronouns, distinct forms of may be used depending on whether “they, them” refers to living beings (persons, animals or even plants) or to non-living things or abstracts. The “personal” independent pronoun is te, which may have a long vowel when stressed (té, VT49:51). It is also attested in object position (laita te “bless them”, LotR:989 cf. Letters:308, VT43:20). It can receive case endings, e.g. dative ten (VT49:14; variant forms téna and tien, VT49:14, VT43:12, 21). As the “impersonal” they, them referring to non-living things, Tolkien in some sources used ta (VT43:20; 8, 9), but this apparently caused dissatisfaction because he also wanted ta to be the singular pronoun “that, it”. According to VT49:32, the form tai was introduced as the word for impersonal or inanimate “they, them” (in some places changed to te, apparently suggesting that Tolkien considered using te for both personal and impersonal “they/them”, abandoning the distinction). Another source (VT49:51) lists sa as the pl. impersonal form, but all other published sources use this pronoun for singular impersonal “it”, not pl. “they”. – The object “them” can also be expressed by the ending -t following another pronominal suffix (laituvalmet, “we shall bless [or praise] them", LotR:989 cf Letters:308). Presumably this ending -t makes no distinction between personal and impersonal forms. – Quenya also possesses special dual forms of “they, them”, used where only two persons or things are referred to (none of these pronouns distinguish between personal and impersonal forms). In VT49:16, the old ending for dual “they” is given as -stë (marked as archaic or poetic), but this would clash with the corresponding 2nd person ending. According to VT49:51, this ending was changed (also within the imaginary world) from -stë to -ttë, which seems the better alternative (*carittë, “the two of them do”). The independent dual pronoun is given as tú (ibid.) However, it may also be permissible to use te for “they, them” even where only two persons are involved (te is seemingly used with reference to Frodo and Sam in one of the examples above, laita te “bless them”). – Genitive forms, see THEIR; reflexive pronoun, see THEMSELVES. -
3 FREE
(adj.) léra, aranya (not to be confused with aranya *"my king"; the shorter form ranya also cited must not be confused with the verb "stray, wander"), mirima (but a very similar word, mírima, is rather assigned the meaning “very valuable” in Tolkien’s later Quenya). The previous words are apparently used to describe “free” persons, whereas the following refer to inanimates: latin, latina (open, cleared [of land]), lerina ("free" of things in the sense of "not guarded, reserved, made fast, or 'owned'", VT41:5). Lehta “free, released” (perhaps applicable to persons, but cf. the following:) FREE ELEMENT (a term for "vowel") \#lehta tengwë (only pl. lehta tengwi is attested; we would rather expect *lehtë tengwi). (A word fairë "free" is mentioned in LT1:250, but may be obsolete: several other meanings are attributed to this word in later writings [see DEATH, PHANTOM, RADIANCE]. Fairië "freedom" does not clash with later words, but must probably be considered conceptually obsolete if fairë is so regarded.) FREE FROM EVIL aman (see BLESSED) –VT41:5, VT46:10, MIS, LAT, VT39:17, WJ:399 (verb) rúna- (see DELIVER); SET FREE lerya- (release, let go), sen- (let go, let loose) –VT43:23, VT41:5, 6, VT43:18 -
4 WE, US
The relevant Quenya pronouns make two distinctions not found in English. “We” can be either inclusive or exclusive, depending on whether the party addressed is included in “we” or not. Furthermore, “we” can be either plural (involving at least three persons) or dual (involving only two persons, the speaker and one other). Tolkien repeatedly revised the relevant endings. According to VT49:16, 51 one late resolution goes like this: The ending for plural exclusive “we” is -lmë, corresponding to dual exclusive -mmë. Hence e.g. carilmë *“we [not including you] do”, carimmë *“the two of us do; I and one other [not you] do”. The ending for plural inclusive “we” is to be -lwë or -lvë, corresponding to -ngwë for dual inclusive “we” (VT49:16; variant -nquë in VT49:51): Carilwë “we [including you] do”, caringwë “the two of us do; thou and I do”. The corresponding independent pronouns were pl. exclusive me, pl. inclusive we or later ve with variant vi (PE17:130); when stressed these could have long vowels (mé and wé > vé, VT49:51). They may also appear in object position (“us” rather than “we”), e.g. suffixed to ála “do not” in the negative command álamë tulya, "do not lead us" (VT43:12, 22). If these pronouns are to be dual, they receive the dual ending -t (exclusive met, inclusive wet > *vet; compare imbë met “between us [two]” in Namarië). The dual pronouns do not have a long vowel even when stressed. The pronouns me, we/*ve and their long variants can also receive case endings, like dative men or véna “for us” (VT43:27, 28, 33, VT49:14) or locative messë "on us" (VT44:12). An emphatic pronoun is attested as emmë “we” (VT43:20), this reflects an earlier conceptual stage where Tolkien used the forms in -mmë for plural rather than dual exclusive “we” (VT49:48, cf. forms like vammë, WJ:371); presumably he would later regard emmë as a dual exclusive form, corresponding to pl. *elmë (and with *elwë > *elvë and *engwë as the emphatic pronouns for inclusive “you”, plural and dual, respectively). These emphatic pronouns can also receive case endings; the dative form emmen “for us” is attested (VT43:12, 20). – Genitive forms, see OUR; reflexive pronouns, see OURSELVES. -
5 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"). -
6 BETWEEN
1) imbi (dual imbë). This is "between" referring to a gap, space, barrier, or anything intervening between two other things, like or unlike one another. The pluralized form imbi implies "among" of several things (ancalima imbi eleni "brightest among stars"); "in the sense 'among' before plurals [imbë] is usually pluralized > imbi even when a plural noun follows". As pointed out by Patrick Wynne, imbi may also be used in the sense of "between" before two singular nouns connected by "and" (as in the example imbi Menel Cemenyë "between heaven and earth"), whereas imbë is used before dual forms, as in the examples imbë siryat "between two rivers", imbë met "between us". Elided imb' is attested in the phrase imb' illi "among all". The form imbit is said to be a "dualized form" expressing "between two things" when "these are not named" (VT47:30), apparently implying that imbit by itself means *"between the two", with no noun following. 2) enel (used for "between" = "at the central position in a row, list, series, etc. but also applied to the case of three persons" [VT47:11]. This preposition refers to the position of a thing between others of the same kind). 3) mitta- (does the final hyphen suggest that the latter form is used as prefix, somewhat like *"inter-"?) –Nam/RGEO:67, VT47:11, 30; VT43:30 -
7 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. -
8 COMMAND
(verb) *can- (so when used of persons; when used with things as object, this verb means demand) –PM:361-362 (where the stem KAN is mentioned; the Quenya verb is not directly cited as such, but seems implied by Tolkien's discussion of how this stem was used in Quenya.) For “command” as a noun, see ORDER. -
9 MEETING
(junction of the direction of two persons or groups:) omentië, (of three or more coming from different directions:) yomenië –WJ:367, 407, LotR:94 -
10 THEIR
may be expressed as the ending -lta (also -ltya) added to nouns (VT49:16), e.g. *aldalta or *aldaltya = “their tree”. – In some sources, Tolkien instead gives the ending as -nta (nassentar pl. “their true-being[s]”, PE17:174) or -ntya (called an “archaic” form in VT49:17), just as he hesitated between -ltë and -ntë as the ending for “they” (VT49:17; see THEY). In “colloquial Quenya”, the ending -rya could also be used for the plural pronoun “their” (símaryassen “in their imaginations”, VT49:16), because it was felt to contain the plural ending -r, but in “correct” written Quenya -rya was rather the ending for “his, her, its” (VT49:17). – According to VT49:17, the vowel -i- is inserted before the ending -lta/-ltya or -nta/-ntya when it is added to a stem ending in a consonant (but the evidence concerning connecting vowels before pronominal endings is rather diverse). – All these words for “their” are plural; the ending for dual “their” (describing something owned by two persons) is given in VT49:16 as -sta, but this clashes with a similar ending belonging to the second rather than the third person. The corresponding ending for “they” was (according to VT49:51) changed from -stë to -ttë, seemingly implying *-tta as the ending for dual “their”: hence e.g. *aldatta, “the tree of the two of them”. – No independent words for “their, theirs” are attested. Analogy may point to *tenya (plural) and *túnya or *tunya (dual), based on (attested) ten and (unattested) *tún as the dative forms of the pronouns te, tú “they” (plural and dual, repectively). Compare such attested forms as ninya “my” and menya “our” vs. the dative pronouns nin “for me”, men “for us”. -
11 US
The exclusive pronoun (us = “I and some others, not you”) is me (suffixed to ála “do not” in álamë tulya, "do not lead us”, VT43:12, 22). This pronoun evidently connects with the ending -lmë, see WE. Inclusive "us" (i.e. "you and me") should apparently be *ve (for older we), connecting with the subject ending -lvë (older -lwë). If the pronouns me, *ve are stressed, the vowel may be lengthened (mé, vé, VT49:51). In another conceptual phase, Tolkien’s word for inclusive "we, us" may have been *ngwë (Third Age Quenya *nwë), VT48:11. The dual forms receive the ending -t, hence met, wet > *vet as the words for “us” referring to only two persons (exclusive met = “me and one other [not you]”; inclusive wet/*vet = “thee and me”). – Evidently me, *ve would be the same as subject and object, so that these forms could also be translated "we" as a short independent pronoun, and they can also receive case endings, e.g. attested forms like locative messë "on us", allative mello "from us", dative men "for us", allative véna “to us”. The forms atarmë, metermë "for us" also seem to include me, but these forms were evidently ephemeral ("for us", exclusive, is better rendered as men, itself an attested form). –Nam/RGEO:67, VT43:15, 19, VT44:18, VT49:14 -
12 YOU
(plural and dual only; for singular "you", see THOU): Plural “you” is normally expressed by the ending -ldë (VT49:51) that is added to verbs, e.g. carildë “you do” (VT49:16; in earlier texts Tolkien also used the ending--llë for pl. "you”, VT43:36, VT49:48). The reduced form -l may be attached to an imperative: hecal! "you be gone!" (WJ:364). Independent pronoun le, with long vowel (lé, VT49:51) when stressed. Case endings may be added, e.g. dative *len “for you” (cf. nin “for me”). YOUR (plural) is expressed by the ending -lda (VT49:16), e.g. onnalda “your child” (VT49:42); as an independent word perhaps *lenya (compare ninya “my” vs. ni “I”, nin “for me”). – Dual forms of YOU, used when addressing two persons: ending -stë (for original -dde, VT49:16, 33, 51), independent pronoun tyet (intimate/familiar) or let (polite/formal), YOUR (dual): ending -sta (VT49:16), as independent word perhaps *tyentya, *lentya derived from dual dative forms *tyent, *lent “for you (two)”. Compare such attested forms as ninya “my” and menya “our” vs. the dative pronouns nin “for me”, men “for us”.
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