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1 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 -
2 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). -
3 BE ABLE
(and the English present tense can) is expressed by various verbs: pol- (to be physically able), lerta- (be free to do, there being no restraint, physical or other), ista- (know how to; pa.t. sintë), hence e.g. polin quetë “I can speak” (because mouth and tongue are free), lertan quetë "I can/may speak” (because I am free to do so, there being no obstacle of promise, secrecy, or duty), istan quetë “I can/know how to speak” (I have learnt language). Where the absence of a physical restraint is considered, the verb lerta- can be used in much the same sense as pol- (VT41:6). Another way of expressing “can” involves the verb ec-, and what would be the subject in English appears in the dative case instead: Ecë nin carë sa, “I can do it” (it is possible for me to do it), ecuva nin carë sa “I may do that” (in the future). –VT49:20, 34 -
4 REFILL
\#enquat- (only fut. enquantuva is attested, but cf. quat- "fill" in WJ:392). In another source the future tense appears as enquatuva. –Nam, VT21:6, 10; VT48:11 -
5 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 -
6 BLESS
manya- (“sc. either to afford grace or help or to wish it”, VT49:41), laita- (praise) (Imperative a laita and future \#laituva are attested, the latter with pronominal endings: laituvalmet, "we shall praise [or bless] them".) The continuative form mánata (*”is blessing”) does according to Carl F. Hostetter imply an aorist stem *manta (VT49:52). The passive participle aistana "blessed" (see below) argues the existence of a verbal stem \#aista- "to bless", but this verb seems etymologically connected to airë "holy" and should probably only be used with reference to more or less "divine" persons (aistana refers to the Virgin Mary in the source), who are "blessed" in the sense of having their holiness recognized and respected. -
7 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 -
8 BEFORE
(prep.) epë (VT44:38, VT49:12), used of spatial relationships. Of time the word means “after” (cf. the gloss in VT42:32), since the Eldar imagined future time (time that comes after the present) as being “before” them (see AFTER). BEFORE of time may instead be expressed by nó (VT49:32), e.g. *cennelmet nó té cenner mé “we saw them before they saw us”. For “before” as an independent adverb (= “formerly”), it may be best to use yá “formerly” or derive an adverb *noavë from the adj. noa (see FORMER). BEFORE, IN FRONT OF (of spatial relationships) opo, pó (VT49:12) -
9 SAY
quet- (pa.t. quentë) (speak, talk), equë (the latter word "has no tense forms...being mostly used only before either a proper name...or a full independent pronoun, in the senses say / says or said. A quotation then follows, either direct, or less usually indirect after a 'that'-construction (...) Affixes appear in equen 'said I', eques 'said he / she'." (WJ:392, 415) Attested forms include the aorist quetë and its pl. form quetir (VT41:11, 49:11). Cf. also SAY NO váquet- (forbid, refuse) (1st pers. sg aorist and past váquetin, váquenten are given), ava- (refuse) (pa.t. avanë is given; this verb was "little used in ordinary language". Other forms occur in VT49:13, all with the ending -n “I”: Aorist avan, present ávan or ávëan, future avuvan > auvan, past avanen or aunen, perfect avávien. In one version, the forms ávëan and avanen are marked as poetic or archaic.) NOT TO BE SAID, THAT MUST NOT BE SAID avaquétima. SAYING eques (pl. equessi) (dictum, proverbial dictum, quotation) –Silm:436, WJ:370, LT2:348, WJ:392 -
10 WILL
(\#1) (noun) níra (= "will" as a potential or faculty, while "act of will" is nirmë), *selma (Þ) ("a fixed idea, will". In WJ:319, the word is given as Þelma, but Þ (th) would become s in the Noldorin Quenya. Cf. Þindë, sindë in WJ:384) Other words for "will" turn up in Tolkien's various translations of "thy will be done" in the Lord's Prayer: indómë, replacing \#mendë (mendelya "thy will"); according to VT43:16, Tolkien in his notes defined indómë as "settled character, also used of the 'will' of Eru". –VT39:30/VT41:6, 17; WJ:319, VT43:15-16 (\#2) (verb) – as part of English circumlocutions expressing futurity, this verb will be rendered by the Quenya future tense in –uva, e.g. \#maruva "will abide". WILL BE, see BE. -
11 COME
\#tul- (cited in source as tulin "I come", 1st pers. aorist); perfect \#utúlië and future \#tuluva are attested (the latter with the prefix entuluva "shall come again". Tulin may obsolete tulu- in LT1:270). COME AWAY hótuli- ("so as to leave a place or group and join another in the thought or place of the speaker") –TUL, LotR:1003, Silm:229, WJ:368 -
12 NO
ui, possibly with uito as an emphatic variant (VT49:28-29), lá (also meaning "not)". Ui (uito) and lá are probably used to deny facts, or what others present as facts. In a context of refusal, the interjection vá is to be preferred. It is derived from a stem that "expressed refusal to do what others might wish or urge, or prohibition of some action by others”. Cf also lala, lau, laumë "no, no indeed not, on the contrary; also used for asking incredulous questions". Prefixes "no-, un-": ú-, il-. SAY NO váquet- (forbid, refuse) (1st pers. sg aorist and past váquetin, váquenten are given), ava- (refuse) (pa.t. avanë is given; this verb was "little used in ordinary language". Other forms occur in VT49:13, all with the ending -n “I”: Aorist avan, present ávan or ávëan, future avuvan > auvan, past avanen or aunen, perfect avávien. In one version, the forms ávëan and avanen are marked as poetic or archaic.) –LA, WJ:371 cf. 370, GŪ/UGU/VT46:20, WJ:370, KWET -
13 REFUSE
váquet- (forbid, say no) (1st pers. sg aorist and past váquetin, váquenten are given) avaquet- (forbid) (pa.t. is no doubt *avaquentë; cf. quet- under SAY), ava- (say no). (Pa.t. avanë is given; this verb was "little used in ordinary language". Other forms occur in VT49:13, all with the ending -n “I”: Aorist avan, present ávan or ávëan, future avuvan > auvan, past avanen or aunen, perfect avávien. In one version, the forms ávëan and avanen are marked as poetic or archaic.) –WJ:370, KWET, VT49:13 -
14 SHINE
cala- (fut. caluva is attested), calta-; SHINE WHITE sil- (present tense síla, aorist sg. silë, aorist pl. silir, freq. sisíla- are attested and dual future siluvat are attested), ninquita-; SHINING WHITE (adj) silma (silver) –LT1:254, UT:22 cf. 51, KAL, MC:223, VT49:45, NIK-W, SIL/LotR:94/The Return of the Shadow:324 -
15 SEE
cen- (behold) (future tense cenuva and imperative cena are attested), véla- (the latter maybe primarily "see" = "meet"). Also see LOOK AT. Interjections: SEE! ela (lo! look!) (directing sight to an actually visible object) NOW SEE! yé (lo!) Note: a homophone means "what is more". –MC:222, VT47:31, Arct, WJ:362 cf. 360, VT47:31
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