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1 WE, US
The relevant Quenya pronouns make two distinctions not found in English. “We” can be either inclusive or exclusive, depending on whether the party addressed is included in “we” or not. Furthermore, “we” can be either plural (involving at least three persons) or dual (involving only two persons, the speaker and one other). Tolkien repeatedly revised the relevant endings. According to VT49:16, 51 one late resolution goes like this: The ending for plural exclusive “we” is -lmë, corresponding to dual exclusive -mmë. Hence e.g. carilmë *“we [not including you] do”, carimmë *“the two of us do; I and one other [not you] do”. The ending for plural inclusive “we” is to be -lwë or -lvë, corresponding to -ngwë for dual inclusive “we” (VT49:16; variant -nquë in VT49:51): Carilwë “we [including you] do”, caringwë “the two of us do; thou and I do”. The corresponding independent pronouns were pl. exclusive me, pl. inclusive we or later ve with variant vi (PE17:130); when stressed these could have long vowels (mé and wé > vé, VT49:51). They may also appear in object position (“us” rather than “we”), e.g. suffixed to ála “do not” in the negative command álamë tulya, "do not lead us" (VT43:12, 22). If these pronouns are to be dual, they receive the dual ending -t (exclusive met, inclusive wet > *vet; compare imbë met “between us [two]” in Namarië). The dual pronouns do not have a long vowel even when stressed. The pronouns me, we/*ve and their long variants can also receive case endings, like dative men or véna “for us” (VT43:27, 28, 33, VT49:14) or locative messë "on us" (VT44:12). An emphatic pronoun is attested as emmë “we” (VT43:20), this reflects an earlier conceptual stage where Tolkien used the forms in -mmë for plural rather than dual exclusive “we” (VT49:48, cf. forms like vammë, WJ:371); presumably he would later regard emmë as a dual exclusive form, corresponding to pl. *elmë (and with *elwë > *elvë and *engwë as the emphatic pronouns for inclusive “you”, plural and dual, respectively). These emphatic pronouns can also receive case endings; the dative form emmen “for us” is attested (VT43:12, 20). – Genitive forms, see OUR; reflexive pronouns, see OURSELVES. -
2 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 -
3 DO
\#car- (make, build; see MAKE for various attested forms of this verb); NOT DO \#um- (cited in the form umin "I do not", 1st pers. aorist; also short uin) (pa.t. úmë, not to be confused with a noun meaning "collection, crowd"). This verb is also used = "not be", see BE concerning this and other verbs for “not do, not be”. DO NOT! (imperative) vá! (also = I will not); DON'T áva, avá, alalyë (the last form incorporates the ending -lyë "thou", hence "do not thou [do something]") DON'T DO IT! áva carë! SET VIGOROUSLY OUT TO DO horya- (be compelled to do something, have an impulse) DO BACK ahtar- or accar- (react; requite, avenge) –KAR, UGU/UMU, WJ:371, VT44:8, VT45:22, PE17:166 -
4 WITH
For the purpose of Neo-Quenya writing, the best translation of "with" (in the sense of "together with") is probably \#as, attested with a pronominal suffix (see below). A string of various prepositional elements meaning "with" are attested, but all are probably not meant to coexist in the same form of Quenya; rather Tolkien often changed his mind about the details. The preposition lé, le found in early material (QL:52) is probably best avoided in LotR-style Quenya (in which langauge le is rather the pronoun "you"). Tolkien later seems to be experimenting with yo and ó/o as words for "with"; yo hildinyar in SD:56 probably means *"with my heirs", and VT43:29 reproduces a table where various pronouns are suffixed to ó-, probably meaning "with" (óni *"with me", ólë *"with you", etc.) In the essay Quendi and Eldar, Tolkien assigns a dual meaning to ó- as a prefix; it was used "in words describing the meeting, junction, or union of two things or persons, or of two groups thought of as units" (WJ:367; cf. 361 regarding the underlying stem WO, said to be a dual adverb "together"). The plural equivalent of dual ó- is yo- (as in yomenië, WJ:407 cf. 361 regarding the underlying root JŌ), and it may seem to be this yo that occurs as an independent preposition in yo hildinyar in SD:56. The idea that ó- is a distinctly dual form does not appear in all sources; in VT43:29 we have forms like *ómë *"with us", implying at least three persons. In Tolkien's drafts for a Quenya rendering of the Hail Mary, he experimented with various prepositional elements for the phrase "with thee" (see VT43:29). A form carelyë was replaced with aselyë in the final version. Removing the ending -lyë "thee" and the connecting vowel before it leaves us with \#as as the word (or a word) for "with"; this is ultimately related to the conjunction ar "and" (see VT43:30, 47:31). – In English, the preposition "with" may also have an instrumental force, which is best rendered by the Quenya instrumental case (e.g. *nambanen "with [= using] a hammer"). -
5 US
The exclusive pronoun (us = “I and some others, not you”) is me (suffixed to ála “do not” in álamë tulya, "do not lead us”, VT43:12, 22). This pronoun evidently connects with the ending -lmë, see WE. Inclusive "us" (i.e. "you and me") should apparently be *ve (for older we), connecting with the subject ending -lvë (older -lwë). If the pronouns me, *ve are stressed, the vowel may be lengthened (mé, vé, VT49:51). In another conceptual phase, Tolkien’s word for inclusive "we, us" may have been *ngwë (Third Age Quenya *nwë), VT48:11. The dual forms receive the ending -t, hence met, wet > *vet as the words for “us” referring to only two persons (exclusive met = “me and one other [not you]”; inclusive wet/*vet = “thee and me”). – Evidently me, *ve would be the same as subject and object, so that these forms could also be translated "we" as a short independent pronoun, and they can also receive case endings, e.g. attested forms like locative messë "on us", allative mello "from us", dative men "for us", allative véna “to us”. The forms atarmë, metermë "for us" also seem to include me, but these forms were evidently ephemeral ("for us", exclusive, is better rendered as men, itself an attested form). –Nam/RGEO:67, VT43:15, 19, VT44:18, VT49:14 -
6 SMALL
níca, *nincë (said to have "good senses"; the latter is given in the archaic form "ninki" and would therefore have the stem-form ninci-), nípa, *nimpë (said to be used "usually with connotation of weakness"; the latter adj. is given in the archaic form nimpi and would therefore have the stem-form nimpi-), pitya (the latter is never translated by Tolkien, but Pitya-naucor is glossed "petty-dwarves", and pica "small spot" must be derived from the same root.) In one compound, Tolkien seemingly changed pitya to nitya (see PM:365, VT48:15). Cf. also nauca, an adjective "especially applied to things that though in themselves full-grown were smaller or shorter than their kind, and were hard, twisted, or ill-shapen." LT1:256 has an adjective inya "small", but this is probably not a valid word in LotR-style Quenya (in which language *inya may mean "my, mine".) –VT48:18, VT47:26, PIK, WJ:389, 413 -
7 THEY, THEM
(3rd person pl. and dual forms): As the pronominal ending for “they”, Tolkien hesitated between -ltë and -ntë. For instance, a verb like “they do” is attested both as cariltë and carintë (VT49:16, 17). In one text, the ending -ltë is marked as archaic or poetic (VT49:17), but in other paradigms no such qualification occurs (VT49:51). The alternative form -nte- occurs in UT:317, with a second pronominal marker (-s “it”, denoting the object) following: Tiruvantes "they will keep it". General considerations of euphony may favour -ltë rather than -ntë (e.g. *quenteltë rather than *quententë for “they spoke” – in the past tense, many verbs end in -ntë even before any pronominal endings are supplied, like quentë “spoke” in this example). The ending -ltë (unlike -ntë) would also conform with the general system that the plural pronominal endings include the plural marker l (VT48:11). – In Tolkien’s early material, the ending -ltë appears as -lto instead (e.g. tulielto “they have come”, LT1:270). – A simple plural verb (with ending -r) can have “they” as its implied subject, as in the example quetir en “they still say” (PE17:167). – In the independent pronouns, distinct forms of may be used depending on whether “they, them” refers to living beings (persons, animals or even plants) or to non-living things or abstracts. The “personal” independent pronoun is te, which may have a long vowel when stressed (té, VT49:51). It is also attested in object position (laita te “bless them”, LotR:989 cf. Letters:308, VT43:20). It can receive case endings, e.g. dative ten (VT49:14; variant forms téna and tien, VT49:14, VT43:12, 21). As the “impersonal” they, them referring to non-living things, Tolkien in some sources used ta (VT43:20; 8, 9), but this apparently caused dissatisfaction because he also wanted ta to be the singular pronoun “that, it”. According to VT49:32, the form tai was introduced as the word for impersonal or inanimate “they, them” (in some places changed to te, apparently suggesting that Tolkien considered using te for both personal and impersonal “they/them”, abandoning the distinction). Another source (VT49:51) lists sa as the pl. impersonal form, but all other published sources use this pronoun for singular impersonal “it”, not pl. “they”. – The object “them” can also be expressed by the ending -t following another pronominal suffix (laituvalmet, “we shall bless [or praise] them", LotR:989 cf Letters:308). Presumably this ending -t makes no distinction between personal and impersonal forms. – Quenya also possesses special dual forms of “they, them”, used where only two persons or things are referred to (none of these pronouns distinguish between personal and impersonal forms). In VT49:16, the old ending for dual “they” is given as -stë (marked as archaic or poetic), but this would clash with the corresponding 2nd person ending. According to VT49:51, this ending was changed (also within the imaginary world) from -stë to -ttë, which seems the better alternative (*carittë, “the two of them do”). The independent dual pronoun is given as tú (ibid.) However, it may also be permissible to use te for “they, them” even where only two persons are involved (te is seemingly used with reference to Frodo and Sam in one of the examples above, laita te “bless them”). – Genitive forms, see THEIR; reflexive pronoun, see THEMSELVES. -
8 ALWAYS
illumë (earlier variants of the relevant text also have vora and vorë, forms Tolkien may or may not have abandoned) –VT44:9 -
9 MAKE
\#car- (1st pers. aorist carin "I make, build". The same verb is translated "form" in WJ:391: i carir quettar, "those who form words". According to Etym the past tense is carnë, though FS and SD:246 have cárë. Past participle \#carna *"made" is attested in Vincarna *"newly-made" in MR:305; the longer participial form carina occurs in VT43:15, read probably *cárina with a long vowel to go with such late participial forms like rácina "broken"). MAKING carmë (glossed "art" in UT:396 and is also translated "production", but cf. the following:) NAME-MAKING Essecarmë (an Eldarin seremony in which the father of a child announces its name.) MAKE FAST avalerya- (bind, restrain, deprive of liberty). TO (MAKE) FIT camta- (sic; the cluster mt seems unusual for Quenya, and while the source does not explicitly say that this word is Quenya, it is difficult to understand what other language could be intended) (suit, accomodate, adapt). MAKE FOR IT mína- (desire to go in some direction, to wish to go to a place, have some end in view). –KAR, WJ:391, MR:214, VT41:5, 6, VT44:14, VT39:11 -
10 RING
\#corma (isolated from cormacolindor "Ring-bearers"). The title "Lord of the Rings" Tolkien translated as Heru i Million, with \#milli as the word for "rings" (singular *millë or less likely *mil with stem *mill-). The word *risil (quoted in archaic form rithil) appears in Rithil-Anamo or "Ring of Doom", the place where judgement was passed in Valinor; this would therefore be a "ring" on the ground. RING-DAY Cormarë (Yavannië 30th, a festival in honour of Frodo Baggins; this was his birthday). RING-WRAITHS Úlairi (Nazgûl) (pl; sg \#Úlairë? Note that Úlairi is not a literal translation of "ring-wraiths"; the prefix ú- may mean "un-" with evil connotation; the rest of the word is obscure. Lairë "summer" or "poem" can hardly have anything to do with \#lairi. The syllable úl- may also have something to do with the Black Speech word gûl, wraith, or else the meaning may be "unliving (= undead) ones", with the root LAY that is normally associated with greenness but also with life: *ú-lai-ri "un-live-ly ones") –LotR:989 cf. Letters:308, LotR.1146, WJ:401, Silm:362, 417 -
11 BLESSED
alya, almárëa (prosperous, rich, abundant), herenya (wealthy, fortunate, rich), manaquenta or manquenta, also aman ("blessed, free from evil" – Aman was "chiefly used as the name of the land where the Valar dwelt" [WJ:399], and as an adjective “blessed” the word may add an adjectival ending: amanya, VT49:41). Aman is the apparent Quenya equivalent of “the Blessed Realm” (allative Amanna is attested, VT49:26). The word calambar, apparently literally *“light-fated”, also seems to mean “blessed” (VT49:41). Cf. also BLESSED BEING Manwë (name of the King of the Valar). Alya, almárëa, and herenya are adjectives that may also have worldly connontations, apparently often used with reference to one who is "blessed" with material possessions or simply has good luck; on the other hand, the forms derived from the root man- primarily describe something free from evil: Cf. mána "blessed" in Fíriel's Song (referring to the Valar) and the alternative form manna in VT43:19 [cf. VT45:32] (in VT45 referring to the Virgin Mary; the form mána may be preferred for clarity, since manna is apparently also the question-word "whither?", "where to?") The forms manaquenta or manquenta also include the man- root, but it is combined with a derivative (passive participle?) of the verbal stem quet- "say, speak", these forms seemingly referring to someone who is "blessed" in the sense that people speak well of this person (a third form from the same source, manque, is possibly incomplete: read manquenta?) (VT44:10-11) The most purely "spiritual" term is possibly the word aistana, used for "blessed" in Tolkien's translation of the Hail Mary, where this word refers to the Virgin (VT43:27-28, 30). Aistana is apparently not an independent adjective (like alya, mána etc.), but rather the passive participle of a verb \#aista- "bless"; see above concerning its precise application. BLESSEDNESS vald- (so in LT1:272; nom. sg. must be either *val or *valdë) (happiness; but since this word comes from early material where it was intended to be related to Valar "Happy/Blessed Ones", its conceptual validity may be doubted because Tolkien later reinterpreted Valar as "the Powers" and dropped the earlier etymology). BLESSING (a boon, a good or fortunate thing), see BOON. "BLESSINGS", BLESSEDNESS, BLISS almië, almarë; FINAL BLISS manar, mandë (doom, final end, fate, fortune) –LotR:989 cf Letters:308; GAL, KHER, Letters:283, LT1:272, MAN/MANAD, VT43:19, 27-28, 30 -
12 CAPE
mundo (nose, snout), stem *mundu- given the primitive form mbundu. (Note: mundo also means "ox", and as such the word may not have a distinct stem-form.) CAPE (OF LAND) nortil (stem *nortill-), said to be "only used of the ends of promontories or other seaward projections that were relatively sharp and spike-like". –MBUD, VT47:28 -
13 CHILD
hína, also vocative hina with a short vowel, used when addressing a (young) child. Pl. híni rather than ?hínar; see CHILDREN OF ILÚVATAR below. CHILD NOT YET FULLY GROWN, see BABY. "Child" as the last element in compounds: -hin (-hín-, pl. -híni), e.g. CHILDREN OF ERU Eruhíni from sg. \#Eruhin; CHILDREN OF ILÚVATAR Híni Ilúvataro; MY CHILD hinya (short for hinanya, used as a vocative only). (For "child", Etym also has seldë; Tolkien changed the meaning from "daughter". Possibly, seldë is meant to have the meaning "female child", hence "girl". Selda was apparently introduced as a gender-neutral word for "child".) The word onna, elsewhere defined as “creature” and etymologically meaning *”something” begotten, is used for “child” in one late text (onnalya/onnalda “your [sg. and pl.] child”, VT49:41). –WJ:403, Silm:387/432, VT44:35, SEL-D-/VT46:13, VT49:41 -
14 CHRIST
Hristo (variant Hrísto with a long vowel, though long vowels in front of consonant clusters do not normally occur in Quenya). Another form, apparently an attempt at translating this title rather than merely adapting to Quenya phonology the word "Christ", was Elpino of uncertain etymology. However, Tolkien may have abandoned this form. –VT44:15-16, 18 -
15 ELF-FRIEND
Elendil (actually meaning *"star-friend". Tolkien notes: "It is not surprising that the Edain...found it difficult to discern whether words and names containing the element el referred to the stars or to the Elves. This is seen in the name Elendil, which was meant to bear the sense "Elf-friend". Properly in Quenya it meant 'a lover or student of the stars'... 'Elf-friend' would have been more correctly represented by Quen(den)dil or Eldandil.") –WJ:410 -
16 GALADRIEL
Altariel (Altariell-; gen. Altariello is attested. Altariel is the form used in Noldorin Quenya, Galadriel's own mother-tongue; the Telerin form is Alatáriel [UT:266]. According to PM:347, the true Quenya equivalent of the Telerin form would have been Ñaltariel, but this form was apparently not used.) –Silm:433, RGEO:66 -
17 GIRL
wen (stem wend-, as in the pl. wendi) (maid). The word seldë was not clearly glossed by Tolkien, but appears to mean "female child", hence "girl". The form wendi "young or small woman, girl" in VT48:18 is perhaps intended as the older form of wendë ("maiden") rather than a "contemporary" Quenya word. The form "wenki" from the same source may have a similar meaning, and again it is possible that this is actually Common Eldarin for Quenya *wencë, wenci-. –LT1:271, VT46:13, VT48:18 -
18 GULF
yáwë (cleft, ravine). According to VT46:22, it is possible that the gloss "gulf" actually reads "gully" in Tolkien's manuscript, and the other glosses may support this reading. The word londë (land-locked haven) is translated “gulf” in TI:423. Early “Qenya” has fásë = gulf, gap, but Tolkien’s later Quenya would not have s in this position (unless it represents earlier þ). –YAG, TI:423, GL:36 -
19 HAPPY
valin (LT1:272 also gives valimo, but adjectives ending in -o do not occur in LotR-style Quenya), HAPPINESS vald- (so in LT1:272; nom. sg. must be either *val or *valdë) (blessedness) It is highly questionable whether these words from early material quoted in LT1:272 are conceptually "valid" in LotR-style Quenya: Originally, they were meant to be related to the noun Valar, the Gods being termed the "Happy Ones", but Tolkien later re-interpreted Valar as meaning the "Powers". For "happiness" it may be better to use the noun alassë "joy", and for "happy" or "joyful, joyous" many writers have used the neologism *alassëa. -
20 HAWK
fion (pl fioni, fiondi) (Tolkien's gloss was "not certainly legible; the likeliest interpretation would be 'haste', but 'hawk' is a possibility." The translation "haste" is out of the question, as this word would have no plural form. Besides, a quite different word for "haste" [ormë] is known.) –PHI
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