-
1 i
1 "the", indeclinable definite article I, Nam, RGEO:67, Markirya, WJ:369, WJ:398, MC:215, 216, 221. A variant in q.v. is also attested. Hyphenated i- in i-mar "the earth" FS, i-Ciryamo "the mariner's" UT:8, i-aldar *"the trees" Narqelion, attached with a dot in i·yulmar *"the cups" VT48:11, I·Eldanyárë "the History of the Elves" LR:199, i·arya *the best PE17:57, directly prefixed with no hyphen or dot in icilyanna = i cilyanna in SD:247, also ihyarma the left hand in VT49:22 but i hyarma in other versions of the same text. 2 relative pronoun "the one/they who; that which" both article and relative pronoun in CO: i Eru i or ilyë mahalmar ëa: the One who is above all thrones", i hárar "they who are sitting"; cf. also the phrase i hamil mára "that which you deem good" VT42:33. Notice that before a verb, i means "the one who", or, in the case of a plural verb, "those who"; e.g. i carir quettar ómainen "those who form words with voices" WJ:391. According to VT47:21, i as a relative pronoun is the personal plural form corresponding to the personal sg. ye and the impersonal sg. ya. This agrees with the example i carir..., but as is evident from the other examples listed above, Tolkien in certain texts also used i as a singular relative pronoun, both personal Eru i... and impersonal i hamil. In the sense of a plural personal relative pronoun, i is also attested in the genitive ion and ablative illon cases, demonstrating that unlike the indeclinable article i, the relative pronoun i can receive case endings. Both are translated "from whom": ion/ illon camnelyes "from whom you received it" referring to several persons VT47:21. 3 conj. that. Savin Elessar ar ui/u nánë aran Ondórëo I believe that Elessar really existed and uthat/u he was a king of Gondor VT49:27, savin ui/u Elesarno quetië naitë *I believe uthat/u Elessars speaking is true VT49:28Also cf. nai, nái be it that see nai \#1, which may seem to incorporate this conjunction. -
2 ëa
1 sometimes "eä" vb. "is" CO, in a more absolute sense "exists", VT39:7/VT49:28-29 than the copula ná. Eä "it is" VT39:6 or "let it be". The verb is also used in connection with prepositional phrases denoting a position, as in the relative sentences i or ilyë mahalmar ëa who is above all thrones CO and i ëa han ëa *who is beyond the universe of Eä VT43:14. Eä is said to the be present & aorist tense VT49:29. The past tense of ëa is engë VT43:38, VT49:29; Tolkien struck out the form ëanë, VT49:30, the historically correct perfect should be éyë, but the analogical form engië was more common; the future tense is euva VT49:29. See also ëala. Eä is also used as a noun denoting "All Creation", the universe WJ:402; Letters:284, footnote, but this term for the universe "was not held to include souls? and spirits" VT39:20; contrast ilu. One version of Tolkien's Quenya Lord's Prayer includes the words i ëa han ëa, taken to mean "who is beyond Eä" VT43:14. Tolkien noted that ëa properly cannot be used of God since ëa refers only to all things created by Eru directly or mediately, hence he deleted the example Eru ëa *God exists VT49:28, 36. However, ëa is indeed used of Eru in CO i Eru i or ilyë mahalmar uëa/u the One who uis/u above all thrones as well as in various Átaremma versions see VT49:36, so such a distinction may belong to the refined language of the loremasters rather than to everyday useage. 3 "eagle" LT1:251, LT2:338, a Qenya word apparently superseded by soron, sornë in Tolkien's later forms of Quenya. -
3 man
pron. "who" Nam, RGEO:67, FS, LR:59, Markirya, MC:213, 214; cf. PM:357 note 18, where a reference is made to the Eldarin interrogative element ma, man. However, man is translated "what" in LR:59: man-ië? "what is it?" LR:59; the stative-verb suffix -ië is hardly valid in LotR-style Quenya Either Tolkien later adjusted the meaning of the word, or man covers both "who" and "what". Cf. also mana, manen. -
4 har-
vb. "sit, stay", pl. present hárar in CO i hárar "those who sit, those who are sitting". Imperative hara in the phrase hara máriessë stay in happiness PE17:162. According to VT45:20, har- "sit" is derived from a stem KHAD which Tolkien abandoned in the Etymologies, but since CO is later than Etym, he may seem to have restored KHAD. If so, the past tense of har- would be *handë. -
5 avar
noun "recusant, one who refuses to act as advised or commanded"; pl. Avari Elves that refused to join in the westward march to Aman WJ:371, singular Avar in WJ:377 and VT47:13, 24.The Etymologies gives Avar or Avaro, pl. Avari"Elves who never left Middle-earth or began the march" AB/ABAR -
6 Úmaiar
pl. noun, Maiar see Maia who became evil and followed Melkor, like the Balrogs MR:79. Sg. \#Úmaia. -
7 car-
1 vb. "make, do, build, form" 1st pers. aorist carin "I make, build"; the aorist is listed with all pronominal endings in VT49:16, also in pl. and dual forms carir, carit. Regarding the form carize- PE17:128, see -s \#1. Pa.t. carnë KAR, PE17:74, 144. The infinitival aorist stem carë "k" by Patrick Wynne called a general aorist infinitive in VT49:34 occurs in ecë nin carë sa I can do it VT49:34, also in áva carë "don't do it" WJ:371 and uin carë PE17:68; in the last example Tolkien calls carë an example of the simplest aorist infinitive, the same source referring to carië as the general infinitive of the same verb. Pl. aorist carir "form" in the phrase i carir quettar k "those who form words" WJ:391, cf. VT49:16, continuative cára, future caruva PE17:144, carita "k", infinitive/gerund "to do" or "doing" VT42:33, with suffixes caritas "to do it" or "doing it", caritalyas "your doing it" in VT41:13,17, VT42:33. Past participle \#carna, q.v.; VT43:15 also gives the long form carina "k", read perhaps *cárina. Carima as a passive participle may be a mistake, VT43:15. PE17:68 refers to a simple past passive participle of the form carinwa kari-nwa. Rare past participle active ? cárienwa k *having done PE17:68, unless this is also a kind of passive participle the wording of the source is unclear. Some alternative forms in Fíriel's Song: past tense cárë "káre" "made"; this may still be an alternative to the better-attested form carnë LR:362 even in LotR-style Quenya. Cf. ohtacárë war-made, made war see \#ohtacar-. Also *cárië with various suffixes: cárier "kárier" is translated "they made"; in LotR-style Quenya this could be seen as an augmentless perfect, hence *"they have made", "they" being simply the plural ending -r. The literal meaning of cárielto "k" must also be *"they made" cf. -lto. Derived adjectives urcárima and urcarnë hard to make / do, urucarin made with difficulty PE17:154, saucarya evil-doing PE17:68. 2 prep. "with" carelyë "with thee", prepositional element evidently an ephemeral form abandoned by Tolkien VT43:29 -
8 Oarel
"Oärel" noun "Elf who departed from Beleriand to Aman" while the Sindar stayed there. Stem Oareld-, as in pl. Oareldi WJ:363, 374. Older form Oazeldi. -
9 Nando
1 pl. Nandor noun name of the Green-elves Laiquendi. The primitive word ¤ndandō, whence Quenya Nando, implied "one who goes back on his word or decision", since the Nandor left the March from Cuiviénen to Aman. Adj. Nandorin. WJ:412, VT48:32 -
10 Tintallë
noun "Kindler", a title of Varda who kindled the stars TIN, Nam, RGEO:67. From tinta- "kindle, make to sparkle" MR:388. According to PE17:69, the form should be Tintalde, apparently because -llë was at the time the ending for plural you and Tintallë could be taken as meaning *you kindle rather than as a noun Kindler. However, Tolkien later changed the pronominal suffix, eliminating the clash of forms while leaving Tintallë correct after the revision, it was *tintaldë itself that would be the verb you kindle. -
11 Úmaneldi
noun *"Non-Aman Elves", Elves who never dwelt in Aman = Úmanyar WJ:373. Sg. \#Úmanel, \#Úmaneld-. -
12 ye
1 singular personal relative pronoun "who", maybe also object "whom" plural form i. Compare the impersonal form ya. Also attested in the genitive and the ablative cases: yëo and yello, both translated "from whom" though the former would also mean *"whose, of whom". VT47:21 2 copula "is" FS, VT46:22; both earlier and later sources rather point to ná q.v. as the copula "is", so ye may have been an experiment Tolkien later abandoned. Future tense yéva, q.v. 3, also yé, prep. "as" VT43:16, struck out; in the text in question Tolkien finally settled on sívë, q.v. -
13 Úamanyar
noun "those not of Aman" sg. Úamanya, PE17:143, Elves who did not reach the Blessed Realm but did leave Cuiviénen with the intention of going there = Heceldi WJ:371. Also Úmanyar and fuller Úmaneldi. WJ:373. Also called Lembi, q.v. -
14 nin
pron. "to me, for me", dative of ni FS, Nam. Sí man i yulma nin enquantuva? Now who will refill the cup for me? Nam, nás mara nin *it is good to me = I like it VT49:30, ecë nin carë sa *it-is-open for me to do it = I can do it VT49:34. See also ninya. -
15 Aulendur
masc. name "Servant of Aulë", applied especially to those persons, or families, among the Noldor who actually entered Aulë's service and in return received instruction from him PM:366 -
16 yan
relative pronoun in dative "for/to which or "for/to whom PE16:90, 92, 96. Used for to whom" in the poem Nieninque; according to the system described elsewhere, which distinguishes personal ye who" from impersonal ya "which", "to whom would be *yen instead. A wholly distinct yan seems to appear as an ephemeral word for "as" in one version of the Quenya Lord's Prayer; see ya \#2 VT43:16, VT49:18 -
17 Vëantur
masc. name UT:171, either *"Vigorous lord" or *"Sea-lord" see vëa \#1 and 2; those who prefer the translation *"Sea-lord" see this name as evidence that Tolkien maintained the Qenya noun vëa "sea" in later Quenya. Compare Vëandur. -
18 men
1 pron. "for us", dative form of me, q.v. 2 noun "way" SA or "place, spot" MEN 3 pron. "who", evidently a misreading or miswriting for man MC:221, in Markirya -
19 Alamanya
pl. Alamanyar noun, name of the Elves who started on the march from Cuiviénen but did not reach Aman; = Úmanyar MR:163 -
20 Mandos(Mandost-)
noun "Castle of Custody" the approximate meaning, according to MR:350. Used as the name of a Vala, properly the place where he dwells the Halls of Mandos, whereas his real name is Námo WJ:402. In Tolkiens mythology, the Halls of Mandos are the abode of the dead, where their spirits remain until they are released from this world in the case of mortals or rebodied in the case of Elves except for those who are refused or themselves refuse further incarnate life, and so remain in Mandos indefinitely. In the Etymologies, Mandos also Mandossë is interpreted somewhat differently, "Dread Imprisoner"MBAD MANAD,VT45:32 or in a deleted version "Dread Doom" VT45:33, where Mandos was asigned the stem Mandosse-. The interpretation Dread Imprisoner would suggest that Tolkien at the time thought of Mandos as being also properly the name of a person, the Vala Námo, not the name of a place. See also Mando.
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