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1 GOD
Eru ("The One, He that is Alone", "the One God", a proper name that can hardly be used as a common noun meaning "god" in general. The form Eru corresponds to Enu in early “Qenya” material, LT2:343. Genitive Eruo, VT43:32; dative Erun, VT44:32). Other names/titles: Ilúvatar "Father of All", Ainatar *"Holy-Father". GOD (in general, "a god") aino (this word from PE15:72 is the equivalent of ainu within Tolkien's mythos, but since aino could be interpreted as simply a personalized form of aina "holy", it can perhaps be adapted as a general word for "god" or "holy one"). PAGAN GOD ainu, PAGAN GODDESS aini (angelic spirit, holy one). (As Christopher Tolkien notes, the Ainur are of course not "pagan" to the people of Middle-earth. In Etym and Silm, Ainu/Aini is capitalized.) SON OF GOD (Jesus) Eruion, MOTHER OF GOD (Mary, in Tolkien's Quenya renderings of Catholic prayers) Eruamillë (also Eruontari, Eruontarië *"God-begetter") –Silm:15/396/431, Letters:387, VT44:16-17, 34, LT1:248 cf. AYAN and Silm:426, VT43:32, VT44:7, 16-17, 18 34 -
2 PAGAN GOD
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3 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 -
4 GRACE
\#Eruanna (literally *"God-gift, gift of God"), attested in the genitive form Eruanno. Also \#erulissë, literally "God-sweetness" (attested in the instrumental case: erulissenen), or simply lissë, literally "sweetness". The word mána is also used for a grace or boon; see BOON. Adjective HAVING GRACE, perhaps manaitë (the form is not fully explained by Tolkien). –VT43:28, 29, VT44:18, VT49:41, 42 -
5 SWEET
lissë. Other sources use lissë as a noun "sweetness", and lissë is also used for the "grace" of God (specifically Erulissë or *"God-sweetness"). Another word glossed "sweet" is melda, but since it is also defined as "beloved" and "dear", this adjective may describe a "sweet" person rather than sweet taste. –Nam, RGEO:66, VT43:29, VT45:34 cf. MEL -
6 UNIVERSE
ilu, ilúvë (the whole, the all, Allness). The term ilu used of the universe includes God and all souls and spirits, that are not properly included in the term Eä. The verb Eä, itself properly a verb “it is”, is also “used as noun = the whole created universe” (but “properly cannot be used of God since ëa refers only to all things created by Eru directly or mediately”). –ILU (see IL), VT39:20, VT49:28 -
7 ANGELIC POWER
Vala (pl. Valar or Vali, gen. pl. Valion is attested in Fíriel's Song); ANGELIC SPIRIT Ainu, f. Aini (holy one, god) –LotR:1157/BAL/FS, AYAN, LT1:248 -
8 CHARACTER
(settled character) indómë ("also used of the 'will' of Eru [God]", VT43:16). For "character" = letter, see LETTER. -
9 EVERYBODY
ilquen; EVERYTHING ilqua. For "everything" there is also ilu as a word for the universe: all, the whole; of the universe also including God and all souls and spirits, which are not properly included in the term Eä. –WJ:372, IL/VT45:24, VT39:20 -
10 FATHER
atar (pl. atari in Etym, though the pl. form \#atári occurs as part of the compound Atanatári). Dative ataren is attested (VT43:36-37). Forms like atar, atarinya ("my father") as well as atya "daddy" are said to be forms a child would use in addressing his or her father (VT47:26; see DADDY). In VT48:19, atya is explained as a contraction of at-nya "my father". The final version of the Lord's Prayer (VT43:12, 13) has \#Átar with a long initial vowel (Átaremma "our father"); this \#Átar may incorporate the vocative particle a (*a Atar "o Father" > \#Átar). FATHER OF ALL Ilúvatar (God). –Silm:428, 229/ATA/LT1:255, VT44:16, Silm:404/UT:446, VT43:37 -
11 GIFT
anna; LAND OF GIFT (a name of Númenor) Andor (haplology of *Annandor), DEAR GIFT (the meaning of Melian's name) Melyanna, GIFT OF GOD, see GRACE. –ANA, Silm:313, 434 -
12 GODWINE
(name, "God-friend") Valandil (sc. *"Vala-friend") –VT46:4 -
13 HEAVENS, THE
menel (a sg word, "heaven", as opposed to its English translation), ilwë (sky). The form \#Eruman that turns up in one version of the Quenya Lord's Prayer (in the locative: Erumandë) appears to include the divine name Eru and must refer to "heaven" as God's abode (but Tolkien simply used menel for "heaven" in earlier versions of the Lord's Prayer). IN HEAVEN (adj., more or less = *HEAVENLY) meneldëa. HEAVEN AND EARTH Menel Cemenyë –Silm:434/MC:222 cf. 215, LT1:255, VT43:12, 16 vs. 10, VT43:10, VT44:16, VT47:11 -
14 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 -
15 LORD
heru (pl. \#heruvi, gen.pl. \#heruion), hér, as final part of compounds: \#her, e.g. Ostoher *"City-Lord". The form Héru with a long é occurs in VT43:28, 29 (where i Héru "the Lord" refers to God). LORDSHIP hérë; LORD OF TREES Aldaron (a name of Oromë) –LT1:272, Silm:432, Letters:282, VT44:12, LotR:1122, Silm:32, 378, VT41:9 -
16 MAY
(noun, the month) Lótessë (In LT1:252/254, the word for May is Kalainis, but this is hardly a valid word in Tolkien's later Quenya.) –LotR:1144 (verb): The impersonal verb ec- + dative can be used to express “may” in the sense of “have chance, opportunity or permission”: ecë nin carë sa “I can do that”, ecë nin? “please, may I?” (VT49:20). MAY as a verb “be allowed to” can be rendered by lerta-, to be able in the sense of being allowed (see BE ABLE): *Lertal carë ta, “you may (you are allowed) to do that”. MAY expressing uncertainty can be expressed by slipping in the particle cé: “He may have done that” = *cé acáries ta (maybe he has done that); see MAY BE. For MAY in wishes (may it happen, may it be), the word nai is used. It can directly precede an adjective (nai amanya onnalya “may your child [be] blessed”, VT49:41) or be constructed with a verb in the future tense (nai hiruvalyë Valimar *”may you find Valimar”, Nam) or the present tense (nai Eru lye mánata *“may God be blessing you”, VT49:41). -
17 MOTHER
amillë, also short amil (probably with stem amill-), ammë (see also MUMMY). The form ontaril in VT43:32 and the variants \#ontari, \#ontarië in VT44:7, 18 seem to be more technical terms, etymologically *"female begetter". MY MOTHER emya (for em-nya, VT48:19). MOTHER-NAME (OF INSIGHT) \#amilessë (tercenya) (i.e., names given by Elvish mothers to their children, indicating some dominant feature of the nature of the child as perceived by its mother. Only pl amilessi tercenyë is attested.) MOTHER OF GOD (Mary, in Tolkien's Quenya renderings of Catholic prayers) Eruamillë, Eruontari, Eruontarië –VT43:32, VT44:18-19, AM1, VT43:32, MR:217, VT43:32, VT44:7, 18 -
18 O
(vocative particle) a, e.g. a Eruion "(o) Son of God". –VT44:12, 15; LotR:1017 cf. Letters:308 -
19 ONE
minë, min (obsoleting "Qenya" mir in LT1:260; a short variant min however appears in VT45:34, VT48:6), er (only, one, alone, but, still). A longer form of er, namely erëa, was possibly abandoned by Tolkien (VT44:17). Min, minë is "one" as the first of a series, whereas er is "one" in the context of something that is alone (Parma Eldalamberon \#14, p. 82). When used in connection with a noun, er precedes it (VT49:45; according to this souce, er is indeclinable). ONE (= a person, someone) quén, quen- as in pl. queni (unstressed quen, "as a pronoun or final element in a compound"), also mo as an indefinite personal pronoun “one” or “somebody”, used in a sentence like “if one speaks evil…” (VT49:19, 20). THE ONE Eru (see GOD). For fractions ONE THIRD, ONE FOURTH etc., see entries for THIRD, FOURTH etc. –MINI, ERE/VT44:17, VT48:6, WJ:361 cf. 360, Silm:15, 431 -
20 SETTLED
– be settled: mar- (abide, be fixed) SETTLED CHARACTER indómë ("also used of the 'will' of Eru [God]"). –UT:317, VT43:16
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