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1 FIRST
minya (cf. Minyar "Firsts", the first clan among the Elves), inga (this is also a noun "top"), *yesta (but this is a noun “beginning” according to a later source, PE17:120), FIRSTBORN (= the Elves) Minnónar, sg. \#Minnóna. (*Yesta is emended from the actual reading esta; see BEGINNING. For FIRSTBORN, Etym has Estanessi, which would similarly become *Yestanessi, but this word is propably obsoleted by the later [TLT] form Minnónar. Writers should use the latter word.) FIRST-BEGOTTEN Minyon (a personal name. The element yon, translated "begotten", may be a reduced form of yondo "son". Alternatively, and perhaps more likely, Minyon may be the adjective minya "first" turned into a masculine name by adding the masculine ending -on. In that case, the literal meaning is simply *"First One". But it is possible that on is actually derived from the stem ONO "beget", and that "First-begotten" really is the literal meaning.) FIRST FINGER lepetas (evidently lepetass-) (index finger), also tassa –MIN/Silm:434/WJ:420, ING, ESE, WJ:403, VT47:10, VT48:5 -
2 INDEX FINGER
(first finger) lepetas (evidently lepetass-), also tassa. This finger is also called emmë, emya (terms used in children's play, basically "mother, mummy"; also used = "index toe"). –VT47:10, 26, VT48:5 -
3 DAY
aurë (sunlight; Etym gives arë, ari- instead). The word aurë is defined as “a day (of light), a day of special meaning or festival”; allative aurenna “upon the day” (VT49:45). Cf. also: arya (= 12 daylight hours; notice however that the word arya is assigned other meanings in late material), ré (= 24 hours, counted from sunset to sunset, allative rénna in VT49:45), sana (= also 24 hours, but this “Qenya” term clashes with a later demonstrative “that”), DAYTIME arië, EARLY DAY †amaurëa (dawn), DAYLIGHT: LT1:254 gives calma, but this word is defined "lamp" in LotR. LAST DAY OF YEAR quantien, FIRST DAY (meaning obscure, possibly first day of year) minyen. (In the entry YEN of the Etymologies as printed in LR, minyen is seemingly glossed both "first day" and "first year", but according to VT46:23, only "first day" is correct.) DAYSPRING tuilë –AR1/VT45:6, Silm:229/234/439, LotR:1141, LT1:250, MC:223, YEN -
4 LAND
nórë (dwelling-place, race, country, region where certain people live, nation, native land, family), nór (meaning '"'land' as opposed to water or sea", WJ:413). In compounds \#-ndor (when the first part of the compound end in a vowel, e.g. Valandor "Vala-land", alternative form of Valinor), or –nor, –dor (the latter can only occur when the first part of the compound ends in –l, –r, or –n; in other combinations d cannot occur in Noldorin Quenya). Another ending occurring in the names of lands is -sta (see VT43:15). Cf. also lóna (remote land difficult to reach, island. Note: a homophone means "dark"); WESTLAND Númenor, Númenórë (Westernesse); LAND OF GIFT (a name of Númenor) Andor (< *Annandor, see GIFT), LAND OF THE WEST Númendor, LAND OF THE VALAR Valinor, Valinórë. –NDOR/NŌ/Silm:430/ WJ:413, LONO, Silm:414, 313, 430, VT49:26 -
5 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). -
6 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 -
7 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 -
8 BEGOTTEN
– see FIRST-BEGOTTEN. -
9 BELIEVE
sav-. This verb is used = “believe (that statements, reports, traditions, etc. are) true, accept as fact” (VT49:27; the first person aorist savin is given). Not used with a person as object (in the sense of believing that this person tells the truth); with a noun, name or pronoun as object, sav- implies “I believe that he/she/it really exists/existed”. To “believe in” someone meaning “believe that (s)he tells the truth” can be paraphrased as (for instance) savin Elesarno quetië “I believe in Elessar’s words” (lit. speaking). –VT49:27-28 -
10 DETERMINANT VOWEL
sundóma (lit. *"base-vowel, root-vowel". Christopher Tolkien notes: "Very briefly indeed, the Quendian consonantal base or sundo was characterized by a 'determinant vowel' or sundóma: thus the sundo KAT has a medial sundóma 'A', and TALAT has the sundóma repeated. In derivative forms the sundóma might be placed before the first consonant, e.g. ATALAT.") –WJ:319 -
11 FALL
(vb) lanta- (pres. pl. lantar, pl. past lantaner, future lantuva and part. \#lantala are attested); FALL (noun) lanta or \#lantë. (The first of these words occurs in the compound lasselanta "leaf-fall, Autumn", while \#lantë is isolated from Noldolantë "the Fall of the Noldor". From these examples it appears that a lanta is a physical fall, while a lantë is a moral fall. Perhaps the latter word can also be applied to a military defeat, as in "the fall of Gondolin".) THE FALLEN (= Númenor) Atalantë –DAT/DANT/MC:222, Nam, SD:246, VT49:47, LT1:254, Silm:102/414, TALÁT -
12 FAT
(adj.) tiuca (thick), lárëa (rich); GROW FAT tiuya- (swell). FAT (noun) lar (also used = riches), larma (the latter possibly "pig-fat"; the first part of the gloss is not certainly legible in Tolkien's manuscript. Another gloss of larma is "flesh"; in a later source a similar word is used for “raiment”.) –TIW, VT45:26 -
13 FINGER
(noun) leper (pl. leperi given). In an earlier source, the Etymologies, Tolkien gave the Quenya word for "finger" as lepsë (possibly with stem lepsi-, as indicated by the deleted ancestral form lepti, see VT45:27). The term ortil (ortill-, pl. ortilli given), "up-point", is also used for "finger". Special words for the various fingers, see THUMB, INDEX FINGER/FIRST FINGER, MIDDLE FINGER, FOURTH FINGER, LITTLE FINGER. Adj. FINGERED \#lepta (isolated from raccalepta "clawfingered") PICK (UP, OUT) WITH THE FINGERS or FEEL WITH FINGERTIPS lepta- –VT44:16/VT45:27/VT47:10 14, 24, LEP, SD:68, 72 (vb) lepta- (feel with fingertips; to pick up/out with the fingers) –VT44:16, VT47:10, 25 -
14 FIST
quár, quárë (often used to mean "hand"). "Its chief use was in reference to the tightly closed hand as in using an implement or a craft-tool rather than the 'fist' as used in punching" (VT47:8). In compounds –quar: Telperinquar = Sindarin Celebrimbor, "Silver-Fist, Hand of Silver". The first version of the stem KWAR yielded quár pl. quari. –KWAR, Silm:429/387 -
15 FLESH
hrávë, larma (the latter also = "[?pig-]fat"; the first part of the gloss is not certainly legible; note that \#larma is used = “raiment” in a later source), sarco; FLESHY sarqua –MR:349, VT45:26, LT2:347 -
16 FLING
hat- (cited as hatin “I fling”, first person sg. aorist), pa.t. hantë (QL:39; compare the root KHAT “hurl”, LR:363). The apparently related noun hatal “spear” occurring in late material (VT49:14) suggests that Tolkien eventually decided to maintain this word, though in the meantime, a distinct verb hat- “break asunder” had occurred in his writings. -
17 FRIEND
meldo (pl meldor is attested). MY FRIEND meldonya (VT49:40). Apparently meldo is a masculine form, corresponding to feminine \#meldë (cf. meldenya *"my friend" in the Elaine inscription, Tolkien here referring to Elaine Griffiths). Other words for "friend": nildo (m.), nildë (f.), sermo, seron (m.), sermë (f.), málo (m.?), -ser (final element in compounds), –(n)dil (final element in compounds, e.g. Elendil, Anardil, Valandil – sometimes translated "lover" rather than "friend". When the first part of the compound ends in l, n, or r, the n of -ndil is left out).The final element -ndil also appears in the variant form -nil and with the longer forms -nildo, -dildo (VT46:4). FRIENDLY nilda (lovely), FRIENDSHIP nilmë –WJ:412 cf. VT45:34, NIL, SER, MEL, Letters:386 -
18 HELL
Angamando ("Iron-prison", Morgoth's dungeon-fortress in the First Age. This is the form given in MR; Etym has Angamanda, LT1:249/252 has Angamandu/Angamandi or Eremandu "Hells of Iron". In LT1:259, Mandos is glossed "hell", but Mandos was simply the halls of the dead and not a place of torture. GL:51 also has fatanyu.) –MR:350, MBAD -
19 LORE
nólë (long study, wisdom, knowledge), †ingolë (deep lore, magic [in WJ:382, the gloss is simply "lore", and the word is not stated to be poetic]), issë; SECRET LORE nolwë (wisdom). (These forms may obsolete nólemë in LT1:263. In some sources, nólë and nolwë are spelt with initial ñ, that is, ng. Initial ng had become n in Third Age Quenya, and I follow the system of LotR and transcribe it accordingly. Cf. also the spelling of the related word nólë in Silm:432. But if these words are written in Tengwar, the initial n should be transcribed with the letter noldo, not númen.) LOREMASTER ingolmo (In Lambengolmor "Loremasters of Tongues" the initial i of ingolmo [pl ingolmor] has disappeared; perhaps \#ngolmo is the form used in compounds when the first part of the compound ends in a vowel.) –ÑGOL, LT2:339, WJ:382, WJ:383/396 -
20 MIDDLE
(noun) endë (core, centre); MIDDLE (prob. adj) enya, endya (In Noldorin Quenya, enya would be the natural form – endya looks like Vanyarin Quenya. Cf. the name of the language itself in the two dialects, Quenya vs. Quendya.) MIDDLE-DAY \#enderë (only pl enderi is attested; for sg \#enderë cf. yestarë, mettarë, the first and the last day of the year. The "middle-days" were three days inserted between the months of yávië and quellë in the Calendar of Imladris.) MIDDLE FINGER lependë, lepenel, in children's play also called tolyo or tollo ("sticker-up", also used of middle toe), yonyo ("son, big boy", again used of middle toe as well) or hanno ("brother"). –ÉNED, cf. WJ:361, LotR:1142, VT47:10, VT47:12, 14, VT48:6
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