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1 KNOW
ista (pa.t. sintë, also isintë; according to VT48:25 the pa.t. is "certainly irreg."), KNOW ABOUT hanya- (understand, be skilled in dealing with), KNOWLEDGE handë (understanding), ista, istya, issë (lore), nólë (long study, lore, wisdom). (In Etym this word is 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. Nólë is so spelt also in Silm:432. But if this word is written in Tengwar, the initial n should be transcribed with the letter noldo, not númen.) HAVING KNOWLEDGE istima (wise, learned) –IS, VT48:25, LT2:339; KHAN, ÑGOL, Silm:432 -
2 NIGHT
lómë, ("Night, night-time, [shades of night]", in LT1:255 glossed "dusk, gloom, darkness"; according to SD:415, lómë has the stem-form lómi-), Fui, Hui ("Night" – but in LT1:253, hui is glossed "fog, dark, murk, night"), ló ("night, a night"), mórë (blackness, dark – obsoleting mori in LT1:260). In Valinorean usage, lómë "has no evil connotations; it is a word of peace and beauty and has none of the associations of fear and groping that, say, 'dark' has to us. For the evil sense I [sc. Tolkien's character Lowdham] do not know the [Quenya] word". For "night" in the "evil sense", mórë seems to be the best candidate. Yet lómë evidently developed darker connotations among the Exiles, for when crying auta i lómë "the night is passing" before the Nirnaeth Arnoediad, the Noldor used the word metaphorically to refer to the rule of Morgoth. DOOR OF NIGHT, see DOOR. –DO3, PHUY, SD:306, Silm:229 -
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 THAT
(1) (demonstrative): tana (an adjectival word, VT49:11; in one version of the language also tanya, as in tanya wendë "that maiden", MC:215-16). Also yana with meaning “the former” (e.g. *loa yana “that year” referring to a former year). Adj. OF THAT SORT taitë; IN THAT WAY tanen; THAT MATTER tama. Also see THIS regarding the word talumë “at this [or, that] time”. –TA, YA, VT49:11, 18 (2) (pronoun) ta, also translated “it”. (Notice that in some versions of the language, Tolkien wanted ta to be a plural pronoun “they, them” used of non-living things. See the various entries on ta in the Quenya-English wordlist.) Sa, normally translated “it”, is also defined as “that” in one source. IT IS THAT náto, IT IS NOT THAT uito. –VT49:11, TA, VT49:18, 28 (3) (relative pronoun "who, which, that"). According to VT47:21, the relative pronoun is ye with reference to a person (*i Elda ye tirnen "the Elf who/that I watched"), plural i (e.g. *Eldar i... "Elves that..."). The impersonal relative pronoun ("that = which") is ya (e.g. *i parma ya hirnen "the book that/which I found"), pl. presumably *yar (*i parmar yar... "the books that..."). This gives a system with great symmetry, but Tolkien also used i in a singular sense, in the sentence i Eru i or ilyë mahalmar ëa "the One who is [or, that is] above all thrones", though i is indeed plural in i carir quettar ómainen "those who [or, those that] form words with voices". A relative pronoun ya *"which" is found in the "Arctic" sentence; a long variant yá also occurs in the corpus (VT43:27-28). Case-forms: The plural locative of ya is attested as yassen "in which" in Nam (sg. *yassë), the genitive and ablative forms of ye are attested as yëo and yello respectively in VT47:21, and the same source gives ion and illon as the corresponding plural forms. –VT47:21, WJ:391, UT:305, 317, Arct(4) (conjunction, as in "I know that you are here") i, cf. the sentence savin Elessar ar i nánë aran Ondórëo “I believe Elessar really existed and that he was a king of Gondor” (VT49:27). In one version of early “Qenya”, this conjunction appeared as ne instead (PE14:54). -
5 BUT
A sting of different words for the conjunction "but" are attested. In the Etymologies, the word for "but" is ná or nán. In Fíriel's Song, the short variant nan appears. One text (VT49:15) uses apa for “but”, but elsewhere, this is a preposition “after”. In Tolkien's drafts for a Quenya version of the Lord's Prayer, he was experimenting with many words for "but": anat, onë, ono (VT43:23; ono occurs also in another text in VT44:5/9, and shorter nó is attested in VT41:13), but in the final version of the Lord's Prayer, he used mal. We cannot know how many of these alternatives Tolkien would have considered conceptually valid and which were just experimental. For the purpose of writing in Quenya, the variant ná is probably best avoided since it can be confused with the copula "is"; likewise, nán (and nan?) may also mean *"I am" (ná, na- + the pronominal ending -n "I"). The Lord's Prayer variants are less ambiguous, and mal (the word used in the final version) is perhaps the best alternative so far published. BUT meaning "only" (as in "I am but a boy") may be rendered by er (only, one, alone, still). BUT YET a-nanta, ananta (and yet) –NDAN, LT1:269, FS, VT41:13, VT43:23 -
6 GANDALF
Olórin (his name in Valinor, derived from a stem meaning "dream" – not an actual translation of "Gandalf", meaning "Elf of the Wand", a name he was given by people who did not know that he was actually a Maia.) –LotR:391, UT:396 cf. 391
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