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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 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. -
3 BLUE
luinë (pl. luini in Nam; for "blue" Etym and LT1:262 have lúnë; both luinë and lúnë would be expected to have stem-forms in –i- given the primitive form luini, lugni), ninwa, ulban (adopted from Valarin; only used in Vanyarin Quenya), PALE BLUE helwa, BLUISH *luinincë (given in archaic form luininki, so the Quenya word would have the stem-form luininci-) –VT48:24, Nam/LT2:340, LT1:262, LUG, WJ:399, 3EL, VT48:18, 23 -
4 DOOM
manar, mandë (final end, fate, fortune, final bliss); umbar- (umbart-) (fate). See below concerning *anan in Rithil-Anamo. In the story of Túrin Turambar, it seems that ambar means "doom": Turambar is said to mean "Master of Doom", and Nienor even uses the word in the instrumental case: ambartanen "by doom". Similarly, LT2:348 gives ambar "Fate". But in Etym, ambar means "earth", and LotR Appendix E confirms that "fate" is umbar. DOOM RING Máhanaxar (a foreign word in Quenya, adopted and adapted from Valarin, also translated as:) Rithil-Anamo "Ring of Doom", name of the place where judgement was passed in Valinor (hence Anamo as genitive "of Doom", nominative probably *anan with stem anam-, otherwise but less likely *anama – this seems to be "doom" in the sense of judgement or juridical justice, since the root is NAM as in nam- "to judge"). –MAN/MANAD, MBARAT/VT45:5, Silm:261, 269, LotR:1157, WJ:399, WJ:401 -
5 EVER
oi, voro, vor (continually) (pref. \#oio-, vor-, voro-), EVERWHITE, EVER-SNOW-WHITE Oiolossë (a name for Taniquetil; gen Oiolossëo is attested in Nam, where it has an ablatival meaning); EVERSUMMER Oiolairë, EVERLASTING oia; vorima; EVERLASTING [?AGE] (Tolkien's handwriting was illegible) oirë, oialë; FOR EVER, EVERLASTINGLY oialë (evidently the noun just mentioned used as an adverb), tennoio, oia (the latter is both adj. "everlasting" and the adv. *"everlastingly", according to VT46:8). –OY, UT:458, BOR, LT1:250/273, Nam/RGEO:67, Silm:429, UT:317 -
6 FOR
an (Nam: an sí...Varda...máryat...ortanë, "for now...Varda...has uplifted her hands". Note: an is also glossed "to, till".) English "for" meaning "for the benefit of" will often be rendered by the dative ending -n (pl -in); e.g. nin "for me". As for "for" meaning "on behalf of", see BEHALF. –Nam, VT49:18 -
7 IN
mi (within), imi; IN THE mí (for *mi i?) (The version of Nam in LotR has mi where the version in RGEO has the more correct form mí.) IN or AT: sé, se (the form with a long vowel may be preferred since se is apparently also a 3rd person pronoun) This preposition sé is apparently related to the locative ending -ssë (plural –ssen, dual –tsë) that would be the most typical way of expressing "in, on, at" in Quenya. IN, INWARDS, see separate entry INWARDS. –MI, VT43:30/VT44:18, 34, Nam, RGEO:66, VT43:30, 34 -
8 LICK
salpa- (sup, sip), \#lav- (lavin "I lick", 1st pers. aorist; past tense \#lávë is attested in the word undulávë "downlicked" in Nam); LICK (frequentatively) lapsa- –SÁLAP cf. LT1:266, DAB/Nam -
9 WHICH
ya (known from the Arctic sentece and attested with a plural locative ending in Nam: yassen "which-in, wherein". See WHO concerning relative pronouns.) –Nam, RGEO:66 (relative pronoun) ya, yá; this relative pronoun may receive case endings, e.g. yassen "in which, wherein" (pl.) in Namárië. See THAT \#3. – It is unclear what the interrogative "which" would be in Quenya; maybe mana "what" (?) can be substituted. –VT43:34, VT47:21 -
10 WHO
(interrogative pronoun) man (so in Nam and MC:222; MC:221 one place has men, but that is evidently an error, for man occurs in the same text. In FS and LR:59/63, man is translated "what". Either Tolkien later adjusted the meaning of the word, or man covers the meaning of both "who" and "what", but mana is seemingly attested in PM:396 as a distinct word for "what".) NOTE: this "who" is used only in questions. As for "who" as a relative pronoun, as in "the man who did this", see THAT \#3. –Nam/MC:222 -
11 YEAR
loa (lit. "growth"), coranar (lit. "sun-round", used when the year was considered more or less astronomically – but loa is stated to be the more usual word for "year"). The pl. coranári is attested (PM:126). LONG-YEAR yén (pl. yéni is attested in Nam; the Etymologies as printed in LR cite the stem-form as yen-, but according to VT46:22 Tolkien's manuscript actually has the pl. form yéni as in Nam). A "long-year" is a period of 144 solar years, an Elvish "century" – the Eldar used duodecimal counting, in which 144 is the first three-digit number, like our 100. But sometimes it seems that yén simply means "year". Cf the following words: LAST YEAR yenya, HAVING MANY YEARS linyenwa (old), *RECKONING OF YEARS Yénonótië –LotR:1141, YEN, MR:51 -
12 AH
(interj.) ai (alas) Ai! laurië lantar lassi Ah! golden fall the leaves (Nam) -
13 ALAS
(interj.) ai (ah) (Etym also gives a word nai, but this clashes with nai "be it that" in Namárië.); also orro or horro as an "exclamation of horror, pain, disgust: ugh, alas! ow!" –Nam/RGEO:66, NAY, VT45:17 -
14 ALL
illi (as independent noun), also ilya (all of a particular group of things, the whole, each, every) (Note: ilya normally appears as ilyë before a plural noun: ilyë tier "abll paths"); ALLNESS, THE ALL ilúvë (the whole). According to early material, ALL THE... (followed by some noun) is rendered by i quanda, e.g. *i quanda cemen "all the earth; the whole earth". ALL THAT IS WANTED fárë, farmë (plenitude, sufficiency) –VT47:30, VT39:20, VT44:9, IL, Nam cf. RGEO:67, Silm:433/WJ:402, QL:70, PHAR/VT46:9 -
15 AND
ar. In the phrase eldain a fírimoin “to Elves and Men” (FS), ar is seemingly reduced to a before f, but contrast ar formenna *“and northwards” in VT49:26. (In Sauron Defeated p. ii, the word o is translated "and", but LotR, Silm and Etym all agree that the Quenya word for "and" is ar. A longer variant arë is mentioned in VT43:31.) A suffix meaning "and", -yë, occurs in the phrase Menel Cemenyë "heaven and earth" (VT47:11); this suffix is "normally used of pairs usually associated as Sun, Moon [*Anar Isilyë]; Heaven, Earth [Menel Cemenyë], Land, Sea [*Nór Eäryë], fire, water [*úr nenyë]" (VT47:31). AND YET a-nanta/ananta (but yet) –AR/Nam/FS, VT43:31, NDAN; the etymology of ar is discussed in VT47:31 -
16 AS
(prep) ve (like). The longer variant sívë appears to introduce a comparison with something that is near to the point or thought of the speaker, whereas tambë introduces a comparison with something remote, as in Tolkien's translation of one line from the Lord's Prayer: cemendë tambë Erumandë "on earth as in heaven" ("heaven" being remote – we may theorize that "in heaven as [here] on earth" would translate as *Erumandë sívë cemendë, since "earth" would represent the position of the speaker). NOTE: a homophone sívë means "peace". The word yan, related to the relative ya “which”, is also defined “as” in one text (VT49:18). AS REGARDS pa, pá (concerning, touching). AS USUAL ve senwa (also ve senya, but see USUAL). –Nam/RGEO:66, 67, VT43:12, 38, VT44:26, VT49:22 -
17 BETWEEN
1) imbi (dual imbë). This is "between" referring to a gap, space, barrier, or anything intervening between two other things, like or unlike one another. The pluralized form imbi implies "among" of several things (ancalima imbi eleni "brightest among stars"); "in the sense 'among' before plurals [imbë] is usually pluralized > imbi even when a plural noun follows". As pointed out by Patrick Wynne, imbi may also be used in the sense of "between" before two singular nouns connected by "and" (as in the example imbi Menel Cemenyë "between heaven and earth"), whereas imbë is used before dual forms, as in the examples imbë siryat "between two rivers", imbë met "between us". Elided imb' is attested in the phrase imb' illi "among all". The form imbit is said to be a "dualized form" expressing "between two things" when "these are not named" (VT47:30), apparently implying that imbit by itself means *"between the two", with no noun following. 2) enel (used for "between" = "at the central position in a row, list, series, etc. but also applied to the case of three persons" [VT47:11]. This preposition refers to the position of a thing between others of the same kind). 3) mitta- (does the final hyphen suggest that the latter form is used as prefix, somewhat like *"inter-"?) –Nam/RGEO:67, VT47:11, 30; VT43:30 -
18 BEYOND
pella (a postposition in Quenya: Andúnë pella "beyond the West", elenillor pella "from beyond the stars"). Genuine prepositions meaning “beyond” are han, ava (outside) –Nam, MC:222, VT43:14, VT45:6 -
19 BRAND
yulma (Note: a homophone means "cup".) –YUL cf. Nam -
20 CLOUD
fanya (white cloud; pl. fanyar is attested), lumbo (pl lumbor is attested. In LT1:259, it is stated that this word applies to a "dark lowering cloud"), ungo (dark shadow). (In ancient times the Elves probably also used the word fana [in Etym fána] for "cloud" or "veil", but in Quenya it came to denote the visible bodies in which the Valar manifested themselves to incarnates. When fana no longer meant "cloud", this meaning was evidently transferred to the derivative fanya, originally probably meaning "white" or as noun "white thing".) UPPER AIRS AND CLOUDS fanyarë (skies) –SPAN/VT46:15, MC:222, UÑG, Nam, RGEO:67, SYAD, RGEO:74, MC:223
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