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1 WHEN
The question-word “at what time?” is unattested, though paraphrases are possible (e.g. *mana i lú yassë menuvas? “what’s the time that he will go?” for “when will he go?”) “When” introducing a statement of time appears as írë in Fíriel’s Song (írë Anarinya queluva, “when my sun faileth”, LR:72). Another example has yá (in a phrase translated “when winter comes”, VT49:23), but different meanings (“formerly, ago”) are ascribed to the word yá elsewhere, possibly leaving írë less ambiguous (though this word itself must be distinguished from írë “desire”). In phrases like “the day when we came”, yassë “in which” may be used. -
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 AFTER
apa (also attested in compounds like Apanónar, see below), \#ep- (used in compounds when the second part of the compound begins with a vowel, only attested in epessë "after-name" – see NICKNAME.) This ep- is a shorter form of epë, which means “before” of spatial relationships but “after” of time (since the Eldar imagined time coming after their present as being before them, VT49:12); apa and epë may be seen as variants of the same word. Other variant forms of apa "after" include opo and pó/po (VT44:36, VT49:12). According to VT44:26, the preposition apa may also appear as pa, pá (cf. yéni pa yéni "years after years" in VT44:35), but pa/pá is in other manuscripts defined as "touching, as regards, concerning". THE AFTER-BORN Apanónar (sg \#Apanóna) (i.e., an Elvish name of Men, according to WJ:387 "a word of lore, not used in daily speech") –Silm:122/WJ:387, UT:266 -
4 BOW
(vb) luhta- (Note: a homophone means "enchant"), \#caw- (cited in source as cawin "I bow", 1st pers. aorist; in Tolkien's later conception it would be difficult to account for w in this position, and we should perhaps read *cav- with pa.t. *canwë); BOW (noun) quinga, cú (also = crescent Moon), lúva, cúnë (crescent); RAINBOW helyanwë ("sky-bridge"), Ilweran, Ilweranta (LT2:348 has iluquinga "sky-bow", but this word was obsoleted when Tolkien changed the meaning of ilu from "sky" to "universe".) BOWLEGGED quingatelco (So it is translated, but this must really be a noun: "bow-leg" [quinga + telco]. No Quenya adjectives end in –o, unless this is the only one. Read *quingatelca for "bow-legged"? Cf. one of the other words from the same source, sincahonda, changed from sincahondo in an earlier draft – but at that time Tolkien had already omitted quingatelco and hence did not change its ending: See SD:72.) –VT47:35, LT1:257, SD 68, 72, KWIG, KU3, LT1:256, LotR:1154, LT1:271 -
5 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
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