-
1 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 -
2 BURN
usta- (transitive, e.g. *Fëanáro usta i ciryar "Fëanor burns the ships"), urya- (intransitive, e.g. *i ciryar uryar "the ships burn/are burning"). The form usta- reflects the stem USU occurring in early material (QL:98), but since Tolkien changed the relevant stem to UR later, we should perhaps read *urta- for usta-. –LT1:271, QL:98, cf. the original entry UR "be hot" in Etym -
3 BEGINNING
yesta (In the Etymologies there also appeared the word esse, derived from a stem ESE, ESET that was marked with a query by Tolkien because esse also means “name”. The later word yesta would suggest that he changed the stem in question to *YES, *YESET.) –PE17:120, ESE/ESET -
4 CHILD
hína, also vocative hina with a short vowel, used when addressing a (young) child. Pl. híni rather than ?hínar; see CHILDREN OF ILÚVATAR below. CHILD NOT YET FULLY GROWN, see BABY. "Child" as the last element in compounds: -hin (-hín-, pl. -híni), e.g. CHILDREN OF ERU Eruhíni from sg. \#Eruhin; CHILDREN OF ILÚVATAR Híni Ilúvataro; MY CHILD hinya (short for hinanya, used as a vocative only). (For "child", Etym also has seldë; Tolkien changed the meaning from "daughter". Possibly, seldë is meant to have the meaning "female child", hence "girl". Selda was apparently introduced as a gender-neutral word for "child".) The word onna, elsewhere defined as “creature” and etymologically meaning *”something” begotten, is used for “child” in one late text (onnalya/onnalda “your [sg. and pl.] child”, VT49:41). –WJ:403, Silm:387/432, VT44:35, SEL-D-/VT46:13, VT49:41 -
5 COPPER
urus (urust-), cf. POLISHED COPPER calarus (calarust-). In the Etymologies, the word rauta was originally defined "copper", but Tolkien changed the definition to "metal" in general. The earliers material has COPPER = tambë; OF COPPER tambina. Etym has COPPER-COLOURED aira (ruddy, red) –VT41:10, RAUTĀ, LT1:250, 256, 268, GAY -
6 NIGHTINGALE
lómelindë (pl lómelindi is attested; Etym also has morilindë), tindómerel ("daughter of twilight", a kenning of or a poetic name for the nightingale; the Sindarin equivalent is tinúviel. Tolkien changed the meaning of the final element from "daughter" to "child", see SEL-D-.) –DO3, Silm:64, MOR, TIN/Silm:422, 438 -
7 ROOT, ROOTWORD
sundo (Þ) (pl \#sundar in Tarmasundar "Roots of the Pillar" in UT:166, but this may be a different word) (base), talma (foundation), sulca (esp. edible root) –SUD (but VT46:16 indicates that Tolkien changed the root to STUD, also implying that sundo was originally Þundo), TAL, SÚLUK -
8 BASE
sundo (Þ) (root, root-word) (pl. \#sundar, isolated from Tarmasundar in UT:166), talan (talam-) (floor, ground), talma (foundation, root); BASE-STRUCTURE sundocarmë (Þ) –SUD (but VT46:16 indicates that Tolkien changed the root to STUD, hence implying that sundo was originally Þundo), WJ:319, TALAM, TAL, LT:343 -
9 HORSE
rocco (defined as "swift horse for riding" in Letters:382, "swift horse" in VT46:12), olombo (but since Tolkien subsequently changed the relevant stem from LOB to LOP, we should perhaps read *olompo, compare lopo in an earlier source), mairo; HORSEMAN roquen (rider, knight) –ROK/Letters:282, 382, VT45:28, PE16:132, GL:56, WJ:372/UT:282 -
10 ARRIVE
The verb ten- is used for this meaning in one source (present tense téna “is on point of arrival, is just coming to the end”). Other attested forms are tenë (aorist; 1st person tenin), pa.t. tennë “arrived, reached” (“usually used with locative not allative”: tennen sís “I arrive[d] here”), perfect eténië, future tenuva “will arrive”. Tolkien subsequently changed ten- to men-, but the latter is elsewhere ascribed the meaning “go”. –VT49:23-24 -
11 THEY, THEM
(3rd person pl. and dual forms): As the pronominal ending for “they”, Tolkien hesitated between -ltë and -ntë. For instance, a verb like “they do” is attested both as cariltë and carintë (VT49:16, 17). In one text, the ending -ltë is marked as archaic or poetic (VT49:17), but in other paradigms no such qualification occurs (VT49:51). The alternative form -nte- occurs in UT:317, with a second pronominal marker (-s “it”, denoting the object) following: Tiruvantes "they will keep it". General considerations of euphony may favour -ltë rather than -ntë (e.g. *quenteltë rather than *quententë for “they spoke” – in the past tense, many verbs end in -ntë even before any pronominal endings are supplied, like quentë “spoke” in this example). The ending -ltë (unlike -ntë) would also conform with the general system that the plural pronominal endings include the plural marker l (VT48:11). – In Tolkien’s early material, the ending -ltë appears as -lto instead (e.g. tulielto “they have come”, LT1:270). – A simple plural verb (with ending -r) can have “they” as its implied subject, as in the example quetir en “they still say” (PE17:167). – In the independent pronouns, distinct forms of may be used depending on whether “they, them” refers to living beings (persons, animals or even plants) or to non-living things or abstracts. The “personal” independent pronoun is te, which may have a long vowel when stressed (té, VT49:51). It is also attested in object position (laita te “bless them”, LotR:989 cf. Letters:308, VT43:20). It can receive case endings, e.g. dative ten (VT49:14; variant forms téna and tien, VT49:14, VT43:12, 21). As the “impersonal” they, them referring to non-living things, Tolkien in some sources used ta (VT43:20; 8, 9), but this apparently caused dissatisfaction because he also wanted ta to be the singular pronoun “that, it”. According to VT49:32, the form tai was introduced as the word for impersonal or inanimate “they, them” (in some places changed to te, apparently suggesting that Tolkien considered using te for both personal and impersonal “they/them”, abandoning the distinction). Another source (VT49:51) lists sa as the pl. impersonal form, but all other published sources use this pronoun for singular impersonal “it”, not pl. “they”. – The object “them” can also be expressed by the ending -t following another pronominal suffix (laituvalmet, “we shall bless [or praise] them", LotR:989 cf Letters:308). Presumably this ending -t makes no distinction between personal and impersonal forms. – Quenya also possesses special dual forms of “they, them”, used where only two persons or things are referred to (none of these pronouns distinguish between personal and impersonal forms). In VT49:16, the old ending for dual “they” is given as -stë (marked as archaic or poetic), but this would clash with the corresponding 2nd person ending. According to VT49:51, this ending was changed (also within the imaginary world) from -stë to -ttë, which seems the better alternative (*carittë, “the two of them do”). The independent dual pronoun is given as tú (ibid.) However, it may also be permissible to use te for “they, them” even where only two persons are involved (te is seemingly used with reference to Frodo and Sam in one of the examples above, laita te “bless them”). – Genitive forms, see THEIR; reflexive pronoun, see THEMSELVES. -
12 OUR
As described in the entry WE, the 3rd person pl. pronouns distinguish plural forms from dual (depending on whether two or more persons are involved) and exclusive forms from inclusive (depending on whether the party addressed is included in “we/our”). Tolkien revised the relevant endings repeatedly. According to one late resolution described in VT49:16, the endings for exclusive “our” are –lma in the plural and –mma as a dual form, hence *aldalma “our tree” (with an “our” of at least three persons, not including the party addressed), but *aldamma “our tree = my and one other person’s tree”. The corresponding inclusive forms are –lwa (plural) and –ngwa (dual). Since the subject ending corresponding to the former is attested as “-lwe, –lve” (VT49:51), –lwa can surely also appear as *-lva, as in *omentielva “our meeting” (attested in the genitive case: omentielvo “of our meeting”, WJ:367). Hence *aldalwa/aldalva “our tree” (an “our” of at least three persons, including the party addressed), dual *aldangwa “our tree = thy and my tree”. – An independent word for plural exclusive "our" appears in VT43:19, 35: menya (also menyë modifying a plural noun). The corresponding plural inclusive form should apparently be *venya (pl. *venyë) for archaic *wenya (pl. wenyai > wenyë). The dual forms would most likely be *mentya (excl.) and *ventya (incl.); compare me, we/ve as the independent pronouns for “we” (with dual forms met, wet/*vet and dative forms *ment, * went/vent, from which the independent possessive pronouns are apparently derived by adding the adjectival ending -ya). – Notice that in an earlier conceptual phase, the forms in –mm- were plural (not as later dual) inclusive, and the forms in –lm- were plural inclusive rather than exclusive. This is why the word translated “of our meeting” appeared as omentielmo in the first edition of LotR, but was changed to omentielvo in the Second Edition. Cf. also Átaremma “our Father” as the first word of Tolkien’s translation of the Lord’s Prayer (VT43:12); this “our” is obviously meant to be plural exclusive rather than dual as it later became (according to Tolkien’s later conventions, “our Father” would be *Átarelma when a group of three or more persons addresses a party not included in “our”, in this case the Father himself). -
13 THEIR
may be expressed as the ending -lta (also -ltya) added to nouns (VT49:16), e.g. *aldalta or *aldaltya = “their tree”. – In some sources, Tolkien instead gives the ending as -nta (nassentar pl. “their true-being[s]”, PE17:174) or -ntya (called an “archaic” form in VT49:17), just as he hesitated between -ltë and -ntë as the ending for “they” (VT49:17; see THEY). In “colloquial Quenya”, the ending -rya could also be used for the plural pronoun “their” (símaryassen “in their imaginations”, VT49:16), because it was felt to contain the plural ending -r, but in “correct” written Quenya -rya was rather the ending for “his, her, its” (VT49:17). – According to VT49:17, the vowel -i- is inserted before the ending -lta/-ltya or -nta/-ntya when it is added to a stem ending in a consonant (but the evidence concerning connecting vowels before pronominal endings is rather diverse). – All these words for “their” are plural; the ending for dual “their” (describing something owned by two persons) is given in VT49:16 as -sta, but this clashes with a similar ending belonging to the second rather than the third person. The corresponding ending for “they” was (according to VT49:51) changed from -stë to -ttë, seemingly implying *-tta as the ending for dual “their”: hence e.g. *aldatta, “the tree of the two of them”. – No independent words for “their, theirs” are attested. Analogy may point to *tenya (plural) and *túnya or *tunya (dual), based on (attested) ten and (unattested) *tún as the dative forms of the pronouns te, tú “they” (plural and dual, repectively). Compare such attested forms as ninya “my” and menya “our” vs. the dative pronouns nin “for me”, men “for us”. -
14 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"). -
15 SMALL
níca, *nincë (said to have "good senses"; the latter is given in the archaic form "ninki" and would therefore have the stem-form ninci-), nípa, *nimpë (said to be used "usually with connotation of weakness"; the latter adj. is given in the archaic form nimpi and would therefore have the stem-form nimpi-), pitya (the latter is never translated by Tolkien, but Pitya-naucor is glossed "petty-dwarves", and pica "small spot" must be derived from the same root.) In one compound, Tolkien seemingly changed pitya to nitya (see PM:365, VT48:15). Cf. also nauca, an adjective "especially applied to things that though in themselves full-grown were smaller or shorter than their kind, and were hard, twisted, or ill-shapen." LT1:256 has an adjective inya "small", but this is probably not a valid word in LotR-style Quenya (in which language *inya may mean "my, mine".) –VT48:18, VT47:26, PIK, WJ:389, 413 -
16 THROAT
lanco (This was changed by Tolkien from lango, pl. langwi [the latter form is erroneously marked with an asterisk in the printed Etymologies, but langwi is transparently the plural and not an ancestral form, and Tolkien's own manuscript had no asterisk: see VT45:26]. The plural form indicates that lango had the stem-form langu-. If the replacement form lanco is to behave similarly, it should have the stem *lancu- and the plural form *lanqui.) –LAK1, LANK -
17 KING
aran (pl arani is attested) In Etym, the Quenya word for "king, chieftain" is haran pl. harni, but evidence from LotR, WJ and UT shows that Tolkien changed it to aran pl arani. Cf. asëa aranion "kingsfoil", i arani Eldaron "the Kings of the Eldar", Arandor "kingsland", aranya *"my king", arandil "king's friend, royalist", and arandur "king's servant, minister".) LT1:273 has vardar "king", but this is hardly a valid word in LotR-style Quenya. KINGLY BULL Aramund (this may not be pure Quenya, because of the final consonant cluster) –3AR, LotR:899, WJ:369, UT:165, 193, 313, Letters:386, 423 -
18 MOUTH
anto, pé (but pé is glossed "lip" in a late source, see VT39:9), assa (hole, opening, perforation), náva ("ñ") (not only the lips but also the inside of the mouth – this word was apparently changed by Tolkien from páva), MOUTH OF RIVER etsir, WITH MOUTH FULL (= full to the brim) penquanta –LotR:1157, PEG, GAS, VT39:13 cf. 8, 19, ET, VT39:11 -
19 BEGET
nosta- (glossed "give birth" in earlier sources), onta- (pa.t. ónë or ontanë) (create); BEGETTER \#nostar (see note below), also ontar with gender-specific forms ontaro (m.), ontarë or ontari (f.) (parent). (In LotR, the form nostari "begetters, parents" occurs; sg \#nostar. Nostari was changed from ontari in Tolkien's first draft [see SD:73], so he may have scrapped ontaro, ontarë in favour of \#nostar [or m. *nostaro, f. *nostarë???] Did he also reject the verb onta- in favour of nosta-?) –SD:73, VT44:7, ONO, LotR:1017 cf. Letters:308 -
20 PHONETIC
hlonitë, also \#hlonítë (the latter only attested in the pl. in hloníti tengwi "phonetic signs", changed by Tolkien from hlonaiti tengwi) –VT48:29, WJ:395, VT39:4
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