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1 LOVE
(vb, love as friend) mel- (melinyes and melin sé “I love him”, VT49:15, 21). LOVE (noun) melmë (LT1:262 has meles, melessë); LOVELY melwa, LOVING nilda (friendly), méla (affectionate), BELOVED melda (dear, sweet), LOVER meldo (pl meldor is attested), melindo (m.), melissë (f.); LOVEABLE melima (fair), írima (desirable) –MEL, LT1:262, WJ:412, NIL, VT39:11, ID -
2 HE, HIM
(personal 3rd sg. pronoun): As a pronominal suffix, the entire 3rd person singular “he, she, it” is expressed by the ending -s, e.g. caris *“(s)he/it does” (VT49:16, 48). Sometimes a verb with no pronominal ending whatsoever implies a subject “he, she, it”, e.g. nornë “he ran” (PE17:58), fírië “she has breathed forth” (MR:250), tinë “it glints” (TIN). A distinctly masculine ending -ro does occur in early material (antaváro “he will give”, LR:63), but was apparently abandoned by Tolkien. The ending -s may also appear in the “rare” longer form -së (VT49:51, descended from older -sse, VT49:20), perhaps distinctly personal (cf. násë “he [or she] is” vs. nás “it is”, VT49:27, 30). The ending -s is also attested in object position, e.g. melinyes “I love him” (VT49:21; this could also mean *”I love her” or *”I love it”). “He/she” (or even “it”, when some living thing is concerned) does have a distinct form when it appears as an independent pronoun: se (VT49:37), also with a long vowel (sé, VT49:51) when stressed. (Contrast the use of sa for “it” with reference to non-living things.) The independent form may also appear in object position: melin sé, “I love him [/her]” (VT49:21). Case endings may be added, e.g. allative sena or senna “at him [/her]”, “to him/her” (VT49:14, 45-46); se also appears suffixed to a preposition in the word ósë *”with him/her” (VT43:29). A distinct pronoun hé can be used for “he/she” = “the other”, as in a sentence like “I love him (sé) but not him (hé).” Genitive HIS/HER (or ITS, of a living thing) would normally appear as the ending -rya, e.g. coarya “his house” (WJ:369), máryat “her hands” (Nam), the latter with a dual ending following -rya. “His/her” as an independent word could be *senya (compare ninya “my” vs. ni “I”, nin “for me”). – Reflexive pronoun, see HIMSELF. –VT49:16, 51, VT43:29, VT49:15, LotR:1008 -
3 ALTHOUGH
(or "nothwithstanding") – Christopher Gilson argues that the word ómu occurring in an untranslated "Qenya" text could have this meaning (PE15:32, 37). If this interpretation is regarded as too uncertain, the idea expressed by phrases involving "(al)though" may be rephrased using ananta "and yet" (e.g. "although the house is small, we love it" > *i coa pitya ná, ananta melilmes = "the house is small, and yet we love it"). -
4 BEAR
(vb) \#col- (verb stem isolated from \#colindo "bearer". Cf. mel- "to love", melindo "lover"). \#Col- can also be translated *"wear" [of clothes], cf. the past participle colla "borne, worn". BEAR FRUIT yavin (which must mean *"I bear fruit", stem \#yav-. Tolkien often employs the 1st person aorist when mentioning a verb in his wordlists.) –LotR:989, cf. Letters:308 and MEL, MR:385, LT1:273 (noun) morco –MORÓK -
5 FEEL
The noun felmë "emotion" (q.v.) or *"feeling" may suggest a verbal stem \#fel- (compare melmë vs. mel-, "love" as noun and verb). This \#fel- could then mean "to feel" in the general sense of "have an emotion". Other senses, see below. -
6 HIM
(and HER) as object may be expressed by se, sé or (where it follows another pronominal ending) -s, e.g. melin sé or melinyes for “I love him” (/her). These forms are not specifically masculine, but are used of any living person or thing. See HE. -
7 IMPULSE
felmë (emotion), hórë; BODY-IMPULSE hroafelmë (impulses provided by the body, e.g. physical fear, hunger, thirst, sexual desire), SPIRIT-IMPULSE fëafelmë (impulses originating with the spirit, e.g. love, pity, anger, hate); IMPULSIVE hórëa (the gloss "impulsion" in the printed Etymologies is a misreading, VT45:22); HAVE AN IMPULSE horya- (be compelled to do something, set vigorously out to do) –KHOR, VT41:19 cf. 13, VT45:22 -
8 SPIRIT
fëa (= the spirit or "soul" of an incarnate, normally housed in a body; pl fëar is attested), ëala ("being"; pl. eälar is attested. Eälar are spirits whose natural state it is to exist without a physical body, e.g. Balrogs), súlë (Þ) (earlier [MET] thúlë, Þúlë) (maybe a more "impersonal" word for spirit), manu (= departed spirit; LT1:260 has mánë), fairë (= spirit in general, as opposed to matter, or a phantom or disembodied spirit, when seen as a pale shape. Pl. fairi is attested), vilissë (a "Qenya" word maybe not valid in LotR-style Quenya). A person's "spirit" meaning his or her general personality and attitude may be expressed by the word órë, in LotR defined as "heart, inner mind" (q.v.), cf. PM:337, where it is said that "there dwelt in her [Galadriel] the noble and generous spirit (órë) of the Vanyar". FIELD-SPIRIT Nermi (pl. Nermir is attested. The Nermir are "fays of the meads".) HOLY SPIRIT airefëa (other version: fairë aista; both versions are attested with the dative ending -n attached). SPIRIT-IMPULSE fëafelmë (impulses originating with the spirit, e.g. love, pity, anger, hate). –MR:349, 218, 165; cf. Silm:431; LotR:1157, MAN, MC:223, MR:349, GL:23, LT1:260, VT43:36-37, VT44:17, VT41:19 cf. 13 -
9 THEMSELVES
(reflexive pronoun) intë (for older imte, asterisked by Tolkien). A reflexive ending -ttë “they…themselves” existed at one conceptual stage (melittë, “they love themselves”), but it is uncertain how lasting this idea was; elsewhere, -ttë is explained as being ending for dual “they” instead. –VT47:37, VT49:21 -
10 THOU
(singular 2nd person pronoun, distinct from plural “you” – the Quenya forms here discussed are not archaic like English “thou”, but simply express singular “you”). Quenya makes a distinction between a formal or polite “thou” and an intimate or familiar “thou”, the latter being reserved for use between close friends, family members, and lovers (VT49:51, 52). The formal pronoun normally appears as the ending -lyë or (if shortened) -l that is added to verbs, e.g. hiruvalyë “thou shalt find ” (Nam), caril or carilyë *“thou dost” or *“you (sg.) do” (VT49:16). The short form in -l may be the more usual, though the long form -lye- must be used if a second pronominal ending denoting the object of the verb is to be added (e.g. *cenuvalyes “thou shalt see it”, with the ending -s “it” appended). The ending -lyë may also be added to prepositions (aselyë “with thee”, VT43:29). The independent pronoun is lye, with a long vowel (lyé, VT49:51) when stressed. This pronoun can also appear in object position (English “thee”), e.g. nai Eru lye mánata, by Tolkien translated “God bless you” (VT49:39). Case endings may be added, e.g. allative lyenna *“upon thee” (VT49:40, 41). There is also elyë “thou, even thou” (Nam, RGEO:67) as an emphatic pronoun (Nam); apparently this can also receive case endings. Such independent pronouns may also be used in copula-less constructions, e.g. aistana elyë "blessed [art] thou" (VT43:30). – The intimate or familiar pronoun is similar in form, only with t instead of l. The pronominal ending is thus -tyë, as in carityë “thou dost, you (sg.) do” (VT49:16). It is uncertain whether -tyë has a short form -t (the existence of a short form is explicitly denied in VT49:51, but -t is listed in VT49:48). At one conceptual stage Tolkien mentioned such an ending that could be added to imperatives (hecat “get thee gone”, WJ:364), but he may have dropped it because it clashed with -t as a dual ending on verbs. The independent pronoun is tye, with a long vowel when stressed (tyé, VT49:51); presumably there also exists an emphatic pronoun *etyë (still unattested). Like lye, the pronoun tye may also appear in object position (ar inyë, yonya, tye-méla “and I too, my son, love thee”, LR:61); we must also assume that tye (and emphatic *etyë) can receive case endings. – Genitive forms, see THY.
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