-
1 tenna
prep. "until, up to, as far as" CO, "unto" VT44:35-36, to the point, right up to a point of time/place, until, to the object, up to, to reach, as far asVT49:22, 23, 24, PE17:187, elided tenn' in the phrase tenn' Ambar-metta "unto the ending of the world" in EO, because the next word begins in a similar vowel; cf. tennoio "for ever" tenna + oio, q.v. The unelided form appears in PE17:105: Tenna Ambar-metta. -
2 lelya-
1 vb. "go, proceed in any direction, travel", pa.t. lendë / elendë WJ:363, VT14:5, PE17:139At one point Tolkien assigned a more specific meaning to the underlying root LED: go away from the speaker or the point in mind, depart PE17:52, which would make lelya- a near synonym of auta-. The same source denies that the derivatives of LED were used simply for go, move, travel, but elsewhere Tolkien assigns precisely that meaning to lelya-. 3 vb. appear, of beautiful things, hence attract, enchant with dative, pa.t. lélinë PE17:151 -
3 auta-
1 vb. "go away, leave" leave the point of the speaker's thought; old "strong" past tense anwë, usually replaced by vánë, perfect avánië but when the meaning is purely physical "went away to another place" rather than "disappear", the past tense oantë, perfect oantië was used. Past participle vanwa "gone, lost, no longer to be had, vanished, departed, dead, past and over" WJ:366 2 vb. "invent, originate, devise" GAWA/GOWO This could be obsoleted by \# 1 above; on the other hand, the verbs would be quite distinct in the past tense, where auta- \#2 would likely have the straightforward form *autanë. -
4 hó-
verbal prefix; "away, from, from among", the point of view being outside the thing, place, or group in thought WJ:368 -
5 tenta-
vb. point to, point out; indicate; direct toward, be directed toward VT49:22-24. Compare hententa-, leptenta-, q.v. When constructed with a direct object, the verb may mean go forth towards. In our examples, tenta is constructed with an allative tentanë numenna pointed westward, VT49:23; this may be the normal construction when the meaning is point. Pa.t. tentanë is attested also with ending -s: tentanes it pointed, VT49:26; there is also an alternative strong pa.t. form tenantë VT49:22-23. Other examples of such double past tense forms e.g. orta- would suggest that the form tentanë is transitive pointed to/out, directed towards, went forth towards, while tenantë is intransitive was directed towards. Tolkien also considered the pa.t. form tentë, but emended it. -
6 nasta
1 noun "spear-head, spear-point, gore, triangle" SNAS/SNAT; see VT46:14 about second gloss being "spear-point" and not simply "point" as in the printed Etymologies, "prick, point, stick, thrust" NAS -
7 anta-
1 vb. "give" ANAsup1/sup, MC:215, 221, pa.t. antanë antanen I gave, VT49:14 or ánë, perfect ánië PE17:147, cf. QL:31. According to VT49:14, Tolkien noted that anta- was sometimes often with an ironic tone to refer to missiles, so that antanen hatal sena I gave him a spear as a present was often used with the real sense of I cast a spear at him. Usually the recipient of the thing given is mentioned in the dative or allative case like sena in this example, but there is also a construction similar to English present someone with something in which the recipient is the object and the gift appears in the instrumental case: antanenyes parmanen, I presented him with a book PE17:91. The verb occurs several times in FS: antalto"they gave"; strangely, no past tense marker seems to be present see -lto for the ending; antar a pl. verb translated "they gave", though in LotR-style Quenya it would rather be the present tense "give" pl.; antaróta "he gave it" anta-ró-ta "gave-he-it", another verb occurring in Fíriel's Song, once again with no past tense marker. Also antáva "will give", future tense of anta- "give"; read perhaps *antuva in LotR-style Quenya; similarly antaváro "he will give" LR:63 might later have appeared as *antuvas with the ending -s rather than Qenya -ro for he. Antalë imperative "give thou" VT43:17, sc. anta "give" + the element le "thou", but this was a form Tolkien abandoned. Apparently ana was at one point considered as another imperative give, but Tolkien rewrote the text in question VT44:13, and the normal patterns would suggest *á anta with an independent imperative particle. -
8 parma
noun "book", also name of tengwa \#2 PAR, Appendix E. In early "Qenya", the gloss was "skin, bark, parchment, book, writings" LT2:346; Tolkien later revisited the idea that parma basically is a noun peel and refers to bark or skin as primitive writing materials, PE17:86: peel, applied to bark or skin, hence book, bark literally skinning, peeling off, parchment, book; a book or written document of some size PE17:123. In the meantimeTolkien had associated the word with a root PAR meaning compose, put together LR:380; the word loiparë mistake in writing q.v. may also suggest that the root PAR at one point was to mean write, so that a parma was a *written thing. Instrumental form parmanen with a book or by means of a book PE17:91, 180, parmastanna on your book with the endings -sta dual your, -nna allative VT49:47, parmahentië noun book reading PE17:77. Other compounds: parmalambë noun "book-language" = Quenya PAR, \#parma-resta noun *book-fair, attested with the endings -lya thy and the allative ending -nna parma-restalyanna *upon your book-fair VT49:38, 39. Parma as the name of the tengwa letter for P occurs compunded in parmatéma noun "p-series", labials, the second column of the Tengwar system Appendix E. -
9 men-
4 vb. "go" VT47:11, cf. VT42:30, VT49:23, attested in the aorist menë in the sentence imbi Menel Cemenyë menë Ráno tië "between Heaven and Earth goes the path of the Moon". In the verb nanwen- return or go/come back, -men- is changed to -wen- following nan- back etymological form cited as nan-men-, PE17:166. In examples from VT49:23, 24, Tolkien used men- in the sense of go as far as: 1st person sg. aorist menin menin coaryanna I arrive at or come/get to his house, endingless aorist menë, present tense ména- is on point of arrival, is just coming to an end, past tense mennë arrived, reached, in this tense usually with locative rather than allative mennen sís I arrived here, perfect eménië has just arrived, future menuva will arrive. All of these examples were first written with the verb as ten- rather than men-, Tolkien then emending the initial consonant. -
10 hyarmen
noun "south" SA, SA:men, KHYAR, literally lefthand-direction VT49:12, since the Elves named the directions as they were to a person facing the Blessed Realm in the WestAlso name of tengwa \#33 Appendix E. In Hyarmendacil masc.name, "South-victor" Appendix A, apparently also in the place-name Hyarmentir name of a mountain; the element -tir means *"watching point". SA Hyarnustar "the Southwestlands" of Númenor; Hyarrostar the "Southeastlands" UT:165 -
11 Hyarmen
noun "south" SA, SA:men, KHYAR, literally lefthand-direction VT49:12, since the Elves named the directions as they were to a person facing the Blessed Realm in the WestAlso name of tengwa \#33 Appendix E. In Hyarmendacil masc.name, "South-victor" Appendix A, apparently also in the place-name Hyarmentir name of a mountain; the element -tir means *"watching point". SA Hyarnustar "the Southwestlands" of Númenor; Hyarrostar the "Southeastlands" UT:165 -
12 yondo
noun "son" YŌ/YON, VT43:37; cf. yonya and the patronymic ending -ion. Early "Qenya" has yô, yond-, yondo "son" LT2:342. According to LT2:344, these are poetic words, but yondo seems to be the normal word for "son" in LotR-style Quenya. Yón appears in VT44, 17, but Tolkien rewrote the text in question. In LT2:344, yondo is said to mean "male descendant, usually great grandson", but in Tolkien's later Quenya, yondo means "son", and the word is so glossed in LT2:342. Dative yondon in VT43:36 here the "son" in question is Jesus. See also yonya. At one point, Tolkien rejected the word yondo as very unsuitable for the intended meaning?, but no obvious replacement appeared in his writings PE17:43, unless the ephemeral? form anon q.v. is regarded as such. In one source, yondo is also defined as boy PE17:190. -
13 nís(niss-)
as in pl. nissi noun "woman" MR:213. The Etymologies gives nis or nissë, pl. nissi: see the stems NDIS-SĒ/SĀ, NIsup1/sup, NIS NĒR, VT46:4; compare VT47:33. In Tolkien's Quenya rendering of Hail Mary, the plural nísi occurs instead of nissi; this form is curious, since nísi would be expected to turn into *nízi, *níri VT43:31. VT47:33 suggests that Tolkien at one point considered niþ- as the older form of the stem, which etymology would solve this problem since s from older þ does not become z r. Even so, the MR forms, nís with stem niss-, may be preferred. - Compare ní, \#nína, nisto, Lindissë. -
14 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. -
15 ehtyar
noun "spearman" EK/EKTE. According to VT45:12, Tolkien at one point also meant ehtyar to be the name of Tengwa \#15 with overposed dots to indicate a palatal sound; the letter would thus have the value hty. However, according to the classical Tengwar spelling of Quenya as outlined in LotR Appendix E, such a letter would rather have the value **ncy since \#15 is there assigned the value nc in Quenya, but since **ncy is not a possible Quenya combination, a palatal variant of \#15 would not occur in the classical Quenya mode. -
16 -ntya
possessive 3rd person pl. pronominal ending: their VT49:17, corresponding to -ntë as the ending for they. Besides -ntya the form -nta is also attested, but the latter clashes with the ending for dual allative. Other variants of Quenya uses -lta for their, corresponding to -ltë as the ending for they. According to VT49:17, the ending -ntya appears as -intya following a consonant other sources point to -e- rather than -i- as the connecting vowel in such cases. -
17 nárë
also short nár, noun "flame" NARsup1/sup, Narqelion. Translated "fire" in some names, see Aicanáro, Fëanáro where nár apparently has the masculine ending -o, though in the latter name it may also be the genitive ending since Fëa-náruo/u is translated Spirit uof/u Fire. At one point, Tolkien mentioned nār- as the word for fire as an element PE17:183. Cf. ruinë as the word for a fire a concrete instance of fire in the same source. -
18 ú-
2 prefix "not-, un-, in-", denying presence or possession of thing or quality VT39:14, UGU/UMU/VT46:20, GŪ, LT1:272, or simply suggesting something bad or immoral see \#úcar-, Úmaiar. Tolkien at one point considered redefining ú- as an element signifying "bad, uneasy, hard"; the already-published form únótima would then mean "difficult/impossible to count" rather than simply "uncountable" VT42:33. However, Tolkien's very last word on the matter seems to be that ú- was to remain a mere negative VT44:4. Compare úa, q.v. According to the Etymologies, the prefix ú- usually has a "bad sense", whereas according to early material u- uv-, um-, un- is a "mere negation" UGU/UMU vs. VT42:32 According to a later source, ú- could be used as an uninflected verbal prefix, mainly in verse, but in a normal style the prefix was verbalized as ua-, q.v. PE17:144. The stem Ū, as a negation, was accompanied by pursed lips and shaking of the head PE17:145. -
19 istyar
noun "scholar, learned man" IS. According to VT45:18, Tolkien at one point also meant istyar to be the name of Tengwa \#13 with overposed dots to indicate a palatal sound; the letter would thus have the value sty. However, according to the classical Tengwar spelling of Quenya as outlined in LotR Appendix E, such a letter would rather have the value *nty since \#13 is there assigned the value nt in Quenya. -
20 nólë
ñ noun "long study of any subject, lore, knowledge" SA:gûl, also WJ:383 and MR:350, there spelt ñóle, the earlier pronunciation. In the Etymologies, stem ÑGOL, the gloss is "wisdom". Compare Nólion. At one point, Tolkien was dissatisfied with ÑGOL as the stem for wisdom and introduced the form núlë q.v. of slightly dissimilar meaning PE17:125.
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