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1 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”. -
2 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 -
3 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. -
4 MAY
(noun, the month) Lótessë (In LT1:252/254, the word for May is Kalainis, but this is hardly a valid word in Tolkien's later Quenya.) –LotR:1144 (verb): The impersonal verb ec- + dative can be used to express “may” in the sense of “have chance, opportunity or permission”: ecë nin carë sa “I can do that”, ecë nin? “please, may I?” (VT49:20). MAY as a verb “be allowed to” can be rendered by lerta-, to be able in the sense of being allowed (see BE ABLE): *Lertal carë ta, “you may (you are allowed) to do that”. MAY expressing uncertainty can be expressed by slipping in the particle cé: “He may have done that” = *cé acáries ta (maybe he has done that); see MAY BE. For MAY in wishes (may it happen, may it be), the word nai is used. It can directly precede an adjective (nai amanya onnalya “may your child [be] blessed”, VT49:41) or be constructed with a verb in the future tense (nai hiruvalyë Valimar *”may you find Valimar”, Nam) or the present tense (nai Eru lye mánata *“may God be blessing you”, VT49:41). -
5 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. -
6 BESIDE
ara, also ar- as prefix. With different prononimal suffixes in VT49:25: (anni >) arni *”beside me”, astyë *”beside you” (intimate sg.), allë *“beside you” (intimate sg.), arsë *”beside him/her”, (anwë >) armë *“beside us” (exclusive), arwë *“beside us” (inclusive), (astë) > ardë *””beside you” (pl.), (astë >) artë *”beside them”, (anwet >) armet *“beside us” (dual exclusive). –AR, VT49:25 -
7 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 -
8 RECEIVE
\#cam- (attested in the past tense \#camnë with pronominal endings added: camnelyes "you received it"). Early material also has tuvu- (same as in utúvienyes "I have found it"? See FIND) –VT47:21, GL:71 \#cam- (attested in the pa.t. \#camnë with pronominal affixes: camnelyes, "you received it") –VT47:21 -
9 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"). -
10 ASIDE
– stand aside! heca! – also with pronominal affixes: sg hecat, pl hecal "you stay aside!" (be gone!) LEAVING ASIDE hequa (not counting, excluding, except) –WJ:364, 365 -
11 BE GONE
heca! – also with pronominal affixes: sg hecat, pl hecal "you be gone!" (stand aside!) –WJ:364 -
12 FORTH
et- (prefix) (out). Also attested with various pronominal suffixes, e.g. etel or etelyë *”out of you”. GO FORTH TOWARDS tenta-, pa.t. tentanë (with the thing approached as direct object). –ET, VT49:12, 23 -
13 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 -
14 MANNER
lé (method). Note: lé can also be an emphatic pronoun “you”, plural. AFTER THE MANNER can be expressed by ve “as, like” + genitive, as in the phrase ve quenderinwë coaron “after the manner of bodies of Elven-kind” –PE17:74, 174 -
15 METHOD
lé (manner). Note: lé can also be an emphatic pronoun “you”, plural. –PE17:74 -
16 SEND
menta- (cause to go [in a desired direction]), also \#lelta- (attested in the pa.t. with pronominal endings: leltanelyes, "you sent him"); SENDING (noun) menta (message); THOUGHT-SENDING sanwe-menta (mental message) –VT41:5, VT47:21 -
17 STAND ASIDE
heca! (be gone!). Also with pronominal affixes: sg hecat, pl hecal "you stand aside!" –WJ:364 -
18 THAT
(1) (demonstrative): tana (an adjectival word, VT49:11; in one version of the language also tanya, as in tanya wendë "that maiden", MC:215-16). Also yana with meaning “the former” (e.g. *loa yana “that year” referring to a former year). Adj. OF THAT SORT taitë; IN THAT WAY tanen; THAT MATTER tama. Also see THIS regarding the word talumë “at this [or, that] time”. –TA, YA, VT49:11, 18 (2) (pronoun) ta, also translated “it”. (Notice that in some versions of the language, Tolkien wanted ta to be a plural pronoun “they, them” used of non-living things. See the various entries on ta in the Quenya-English wordlist.) Sa, normally translated “it”, is also defined as “that” in one source. IT IS THAT náto, IT IS NOT THAT uito. –VT49:11, TA, VT49:18, 28 (3) (relative pronoun "who, which, that"). According to VT47:21, the relative pronoun is ye with reference to a person (*i Elda ye tirnen "the Elf who/that I watched"), plural i (e.g. *Eldar i... "Elves that..."). The impersonal relative pronoun ("that = which") is ya (e.g. *i parma ya hirnen "the book that/which I found"), pl. presumably *yar (*i parmar yar... "the books that..."). This gives a system with great symmetry, but Tolkien also used i in a singular sense, in the sentence i Eru i or ilyë mahalmar ëa "the One who is [or, that is] above all thrones", though i is indeed plural in i carir quettar ómainen "those who [or, those that] form words with voices". A relative pronoun ya *"which" is found in the "Arctic" sentence; a long variant yá also occurs in the corpus (VT43:27-28). Case-forms: The plural locative of ya is attested as yassen "in which" in Nam (sg. *yassë), the genitive and ablative forms of ye are attested as yëo and yello respectively in VT47:21, and the same source gives ion and illon as the corresponding plural forms. –VT47:21, WJ:391, UT:305, 317, Arct(4) (conjunction, as in "I know that you are here") i, cf. the sentence savin Elessar ar i nánë aran Ondórëo “I believe Elessar really existed and that he was a king of Gondor” (VT49:27). In one version of early “Qenya”, this conjunction appeared as ne instead (PE14:54). -
19 THEE
(object form of THOU, or singular YOU) lye, tye; see THOU for full discussion and references. Ólë in VT43:29 probably meant *"with thee" at the time of writing, but Tolkien apparently decided to go for –lye rather than just –le as the relevant ending; compare aselyë “with thee” in a later source. –VT43:29, VT47:31 -
20 WHAT,
evidently mana as in mana i coimas Eldaron[?] "what is the coimas [lembas] of the Eldar?" (PM:396). See also WHO. Where "what" means "that which", it may be translated by a relative pronoun, as in lá carita i hamil mára "not to do what you judge good" –VT42:33
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