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no+more

  • 1 MORE

    ambë (adverb), amba (adjective/noun), “used of any kind of measurement spatial, temporal, or quantitative” (note that amba is also the adverb “up”). Early material lists lil as a term for “more”. ONE MORE enta (another). (Note: a homophone means "that yonder"). MOREOVER, FURTHERMORE, WHAT IS MORE entë, yëa, yé (Note: yé is also an interjection "lo! now see!") See FURTHERMORE. –PE17:91, PE14:80, VT47:15, 31

    Quettaparma Quenyallo (English-Quenya) > MORE

  • 2 BLACK

    morë (stem mori-, as in compounds like Moriquendi), morna, morqua; BLACKNESS mórë (darkness, night); BLACKHANDED morimaitë, BLACKBERRY piucca (only glossed "berry" in GL:64); BLACK FOE Moringotto (the oldest [MET] form was Moriñgotho) (Morgoth). BLACK ARTS núlë (sorcery). (The word is spelt “ñúle” in the source, reflecting the older pronunciation; in Tengwar spelling the initial nasal should therefore be represented by the letter Noldo). –MOR, LT1:260, LotR:1015/SD:68, 72, LT2:347, MR:194, PE17:125

    Quettaparma Quenyallo (English-Quenya) > BLACK

  • 3 WHAT IS

    MORE yëa, yé (Note: yé is also an interjection "lo! now see!"); see MOREOVER under MORE. –VT47:31

    Quettaparma Quenyallo (English-Quenya) > WHAT IS

  • 4 STATE

    (more or less = *"condition", not a "state" as a political unit) indo (perhaps especially a state of mind, since indo is translated "heart, mood" in the Etymologies, stem ID), in early material also sóma, explicitly glossed “state, condition”. –VT39:23, QL:85$

    Quettaparma Quenyallo (English-Quenya) > STATE

  • 5 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

    Quettaparma Quenyallo (English-Quenya) > NIGHT

  • 6 OUR

    As described in the entry WE, the 3rd person pl. pronouns distinguish plural forms from dual (depending on whether two or more persons are involved) and exclusive forms from inclusive (depending on whether the party addressed is included in “we/our”). Tolkien revised the relevant endings repeatedly. According to one late resolution described in VT49:16, the endings for exclusive “our” are –lma in the plural and –mma as a dual form, hence *aldalma “our tree” (with an “our” of at least three persons, not including the party addressed), but *aldamma “our tree = my and one other person’s tree”. The corresponding inclusive forms are –lwa (plural) and –ngwa (dual). Since the subject ending corresponding to the former is attested as “-lwe, –lve” (VT49:51), –lwa can surely also appear as *-lva, as in *omentielva “our meeting” (attested in the genitive case: omentielvo “of our meeting”, WJ:367). Hence *aldalwa/aldalva “our tree” (an “our” of at least three persons, including the party addressed), dual *aldangwa “our tree = thy and my tree”. – An independent word for plural exclusive "our" appears in VT43:19, 35: menya (also menyë modifying a plural noun). The corresponding plural inclusive form should apparently be *venya (pl. *venyë) for archaic *wenya (pl. wenyai > wenyë). The dual forms would most likely be *mentya (excl.) and *ventya (incl.); compare me, we/ve as the independent pronouns for “we” (with dual forms met, wet/*vet and dative forms *ment, * went/vent, from which the independent possessive pronouns are apparently derived by adding the adjectival ending -ya). – Notice that in an earlier conceptual phase, the forms in –mm- were plural (not as later dual) inclusive, and the forms in –lm- were plural inclusive rather than exclusive. This is why the word translated “of our meeting” appeared as omentielmo in the first edition of LotR, but was changed to omentielvo in the Second Edition. Cf. also Átaremma “our Father” as the first word of Tolkien’s translation of the Lord’s Prayer (VT43:12); this “our” is obviously meant to be plural exclusive rather than dual as it later became (according to Tolkien’s later conventions, “our Father” would be *Átarelma when a group of three or more persons addresses a party not included in “our”, in this case the Father himself).

    Quettaparma Quenyallo (English-Quenya) > OUR

  • 7 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

    Quettaparma Quenyallo (English-Quenya) > YEAR

  • 8 ANOTHER

    enta (one more). (Note: a homophone means "that yonder"). See also OTHER. –VT47:15

    Quettaparma Quenyallo (English-Quenya) > ANOTHER

  • 9 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

    Quettaparma Quenyallo (English-Quenya) > BE

  • 10 BIND

    (see TIE); in more abstract sense: avalerya- (make fast, restrain, deprive of liberty) –VT41:5, 6

    Quettaparma Quenyallo (English-Quenya) > BIND

  • 11 BLEND

    (noun) ostimë (pl. ostimi is attested). This term refers to a kind of "strengthened" elements within a stem, where a single sound has been expanded into two different elements while maintaining a unitary effect and significance; souch as s- being turned ito st-, or m being strengthened to mb. However, this may be the meaning of the word in linguistic terminology only; it may be permissible to use it for "blend" in more general senses as well. –VT39:9

    Quettaparma Quenyallo (English-Quenya) > BLEND

  • 12 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.

    Quettaparma Quenyallo (English-Quenya) > BLESS

  • 13 BRIDE

    indis (wife) (This word may obsolete akairis in LT1:252.) The stem-form of indis "bride" is somewhat obscure; according to VT45:37 the stem could be indiss- (pl. indissi given), but the alternative form pl. form inderi shows a curious shift from i to e as well as the more regular change from s (via z) to r between vowels. Indiss- may be preferred by writers. –NDIS/UT:8, VT45:37

    Quettaparma Quenyallo (English-Quenya) > BRIDE

  • 14 CALACIRIAN

    Calaciryan (prob. *Calaciryand-), full form Calaciryandë (i.e., "the region of Eldamar...in and near the entrance to the ravine [of Calacirya], where the Light was brighter and the land more beautiful") –RGEO:70 cf. LotR:252

    Quettaparma Quenyallo (English-Quenya) > CALACIRIAN

  • 15 CARPET

    farma (reading of gloss uncertain; another, even more difficult gloss begins in "st-" and may possibly read "string" or "stray") –VT46:15

    Quettaparma Quenyallo (English-Quenya) > CARPET

  • 16 CENTURY

    haranyë (or perhaps it means the last day of a century – Tolkien's wording is not clear. The latter interpretation may be more likely.) –LotR:1142

    Quettaparma Quenyallo (English-Quenya) > CENTURY

  • 17 CHANCE

    (vb.) marta- (more or less = "to happen"; see HAPPEN) –QL:63

    Quettaparma Quenyallo (English-Quenya) > CHANCE

  • 18 CHIEF

    (adj) héra (principal); CHIEF (noun) \#turco (isolated from Turcomund "chief of bulls, *chief bull"; this may not be pure Quenya, but Turco appears as a the short name of Turcafinwë, Celegorm's Quenya name – though that is translated "strong, powerful (in body)" rather than referring to more "political" power) –KHER, Letters:423, PM:352

    Quettaparma Quenyallo (English-Quenya) > CHIEF

  • 19 COITUS

    puhta (specified to be "one act"; a more general word for "sex" could perhaps be derived by adding an abstract or generalizing ending like -lë) –PE13:163

    Quettaparma Quenyallo (English-Quenya) > COITUS

  • 20 DARK

    (adj.) morna (gloomy, sombre, black), nulla (dusky, obscure), lóna (Note: a homophone means "island"), lúrëa (overcast), DARK OR HIDDEN tumna (low-lying, low, profound, deep). DARK (noun) hui (fog, murk, night); DARK, DARKNESS mornië, mórë (blackness, night) mor, lúmë (Note: lúmë also means "hour, time"), lómë (stem lómi-) (night, twilight, gloom), huinë (shadow, gloom). (See SLAYER for DARKNESS-SLAYER.) DARK ELVES Moriquendi, Morimor (Lómëarni in LT1:259 is hardly a valid word in LotR-style Quenya); DARK ONE (=Morgoth) morion; DARK WEATHER lúrë; DARK LOWERING CLOUD lumbo (pl. lumbor is attested); DARK VALE tumbo (stem *tumbu-) (deep valley) –Letters:382, NDUL, DO3, LT1:259, LT1:271, LT1:253, MOR, LotR:488 cf. Letters:308, Silm:431, MC:222 cf. 215, WJ:361/Silm:388, Nam/RGEO:67, FS, LT1:259, 269

    Quettaparma Quenyallo (English-Quenya) > DARK

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