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1 CONSONANT
\#pataca (only pl. patacar is attested), \#lambetengwë (literally "tongue-sign"; only pl. lambetengwi is attested; this refers to consonants as tengwi or phonemes), also náva-tengwë ("ñava-") (literally "mouth-sign"; only pl. náva-tengwi is attested; the shorter form \#návëa pl. návëar was also used, but Fëanor replaced these terms with \#pataca). Yet another term for "consonant" was \#tapta tengwë "impeded element". (Only pl. tapta tengwi is attested; we would rather expect *taptë tengwi with the pl. form of the adjective. The nominal pl. of the adjective, taptar, was used in the same sense as tapta tengwi.) Tolkien also notes: "Since...in the mode of spelling commonly used the full signs were consonantal, in ordinary non-technical use tengwar [sg tengwa, see LETTER] became equivalent to 'consonants'." Cf. also surya "spirant consonant" and punta "stopped consonant", i.e. a consonant sign with an underposed dot to indiate that it is not followed by a vowel. –VT39:8, VT39:16, 17, WJ:396, SUS, PUT (see PUS), VT46:10, 33 -
2 HOLY
airë. The word aina also occurs in a number of sources (e.g. VT44:7, 17-18); according to VT43:32 this word is "obsolete except in Ainur", but it may occur in sources post-dating this statement. Yet another word for "holy", aista, is seemingly only attested in a translation of "holy spirit" which Tolkien later replaced with a form including airë instead (see below). HOLY ONE ainu (m.), aini (f.) (angelic spirit, god); HOLY PLACE yána (fane, sanctuary); HOLY SPIRIT airefëa (other version: fairë aista; both versions are attested with the dative ending -n attached) –Nam, AYAN/WJ:399,, YAN, VT43:36, 37 -
3 LEAVE
(vb) auta- (go away, pass), pa.t. oantë, oantië (in the physical sense "went away [to another place]") or vánë ("the most frequently used past [tense]" – less "physical" than oantë, meaning "disappeared" rather than "went away"), perf. avánië (pl avánier is attested); perf. vánië with no augment may occur in verse. For "leave", Etym also has lesta, pa.t. lendë; this is also the past tense of "go". The stem from which lesta- is derived was "replaced" by another. Lesta has a wholly different meaning in later writings; see GIRDLE, MEASURE. LEAVE OUT hehta- (pa.t. hehtanë is given but seems perfectly regular) (put aside, exclude, abandon, forsake) –WJ:366, ELED (noun) – with leave of: lenémë (+ genitive) -
4 ORION
Telumehtar ("warrior of the sky", according to WJ:411 an old name, later [MET] evidently replaced by:) Menelmacar ("Swordsman of the Sky") –TEL, WJ:411, LotR:1147 cf. 95 -
5 SIT
har- (in CO attested in the plural continuative tense: hárar "are sitting". According to VT45:20, Tolkien derived har- "sit" from a root KHAD; if so, the past tense of har- should probably be *handë rather than *harnë. In Etym, the root KHAD was rejected and replaced by KHAM-, and the new Quenya verb for "sit" thus came to be ham-. However, since har- reappears in such a late text as CO, Tolkien may have decided to reinstate KHAD and its derivatives; writers may then treat both har- and ham- as valid verbs for "to sit".) –KHAM, UT:317, VT45:20 -
6 SON
yondo (male descendant), also short form yón (Yón referring to Jesus as "the Son" in the source); dative i yondon "to the Son" in VT43:36-37. Cf. also the suffix –ion, e.g. Finwion "son of Finwë". Variant yonyo "son, big boy" (a term also used for "middle finger" or "middle toe" in children's play, though Tolkien may have replaced it by hanno "brother", VT48:4). Vocative yonya *"my son", a contraction of *yondonya. (The forms vô, vondo "son" in LT2 are probably obsolete, as are the notions there recorded that yondo meant "(great) grandson" and that yô-, yond- "son" was used only in poetry. But LT2 does confirm that –ion was "very common...in patronymics".) SON OF THE DARK (= Morgoth) morion –YO, VT44:12, 17, VT43:36-37, MR:217, VT47:10, 15, LR:61, LT2:336, 344, LT1:260 cf. FS -
7 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").
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