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1 tecco
"k" noun "stroke of pen or brush ´ when not used as long mark" TEK -
2 sardatengwë
noun "hard sound", a term for "consonant", but not used of semi-vowels y, wand continuants l, r, m, noun. Only pl. sarda tengwi ñ is attested; we would rather expect \#sardë tengwi with the pl. form of the adjective. Sarda tengwi are also simply called sardë "hards", see sarda. VT39:17 -
3 sav-
vb. believe that statements, reports, traditions, etc. are true, accept as fact VT49:27; the fist person aorist savin is given. Not used with a person as object in the sense of believing that this person tells the truth; with a noun, name or corresponding pronoun as object, sav- implies I believe that he/she/it really exists/existed: Savin Elessar I believe that Elessar really existed VT49:27. To believe in someone meaning believe that she tells the truth can be paraphrased as for instance savin Elesarno quetië I believe in Elessars words lit. speaking. VT49:28 -
4 an
1 conj. and prep. "for" Nam, RGEO:66, an cé mo quernëfor if one turned VT49:8, also used adverbially in the formula an + a noun to express one more of the thing concerned: an quetta a word more, PE17:91. The an of the phrase es sorni heruion an! "the Eagles of the Lords are at hand" SD:290 however seems to denote motion towards the speaker: the Eagles are coming. Etym has an, ana "to, towards" NĀsup1/sup. The phrase an i falmalīPE17:127 is not clearly translated but seems to be a paraphrase of the word falmalinnar upon the foaming waves Nam, suggesting that an can be used as a paraphrase of the allative ending and if falmalīis seen as a Book Quenya accusative form because of the long final vowel, this is evidence that an governs the accusative case.In the "Arctic" sentence, an is translated "until". Regarding an as used in Namárië, various sources indicate that it means an moreover, furthermore, to proceed VT49:18-19 or properly further, plus, in addition PE17:69, 90. According to one late source ca. 1966 or later, an is very frequently used after a full stop, when an account or description is confirmed after a pause. So in Galadriels Elvish lament: An sí Tintallë, etc. = For now the Kindler, etc This is translated by me for, side an is as here often in fact used when the additional matter provides an explanation of or reason for what has already been said. Related is the use of an + noun to express one more; here an is presumably accented, something the word would not normally be when used as a conjunction or preposition. -
5 lá
1 adv. no, not" LA, VT45:25 According to VT42:33, lá is the stressed form, alternating with la when the negation is unstressed. In another conceptual phase of Tolkien's, lá had the opposite meaning "yes" VT42:32-33, but this idea is contradicted by both earlier and later material: usually lá is conceived as a negation. The negation can receive tense markers and be used as a negative verb when another verb is not expressed VT49:13, apparently where the phrase is not is followed by a noun or an adjective as a predicate, or where some verb is understood, as in English I do not i.e. I do not do whatever the context indicates. With pronominal endings la- in the aorist, e.g. lanyë I do not, am not etc. Tolkien abandoned the form lamin. Exemplified in the sentence melin sé apa ulanyë/u hé *I love him but uI do not love/u him another person VT49:15. Present tense laia, past lánë, perfect alaië, future lauva. 2 prep. athwart, over, across, beyond PE17:65, also used in phrases of comparison, e.g. "A ná calima lá B", A is bright beyond = brighter than B VT42:32. 3 interjection? "please" reading of gloss uncertain VT45:25 -
6 Vala
1 noun "Power, God, angelic power", pl. Valar or Vali BAL, Appendix E, LT2:348, described as angelic governors or angelic guardians Letters:354, 407. The Valar are a group of immensely powerful spirits guarding the world on behalf of its Creator; they are sometimes called Gods as when Valacirca, q.v., is translated Sickle of the Gods, but this is strictly wrong according to Christian terminology: the Valar were created beings. The noun vala is also the name of tengwa \#22 Appendix E. Genitive plural Valion "of the Valar" FS, MR:18; this form shows the pl. Vali, irregular alternative to Valar the straightforward gen. pl. Valaron is also attested, PE17:175. Pl. allative valannar *"to/on the Valar" LR:47, 56; SD:246. Feminine form Valië Silm, in Tolkiens earlier material also Valdë; his early writings also list Valon or Valmo q.v. as specifically masc. forms. The gender-specific forms are not obligatory; thus in PE17:22 Varda is called a Vala not a Valië, likewise Yavanna in PE17:93. Vala is properly or originally a verb "has power" sc. over the matter of Eä, the universe, also used as a noun "a Power" WJ:403. The verb vala- "rule, order", exclusively used with reference to the Valar, is only attested in the sentences á vala Manwë! "may Manwë order it!" and Valar valuvar "the will of the Valar will be done" WJ:404. However, Tolkien did not originally intend the word Valar to signify "powers"; in his early conception it apparently meant "the happy ones", cf. valto, vald- LT2:348. For various compounds including the word Valar, see below. -
7 -ima
adjectival suffix. Sometimes it is used to derive simple adjectives, like vanima "fair" or calima "bright"; it can also take on the meaning "-able" PE17:68, as in mátima edible mat- eat, nótima countable not- count and with a negative prefix úquétima "unspeakable" from quet- "speak". Note that the stem-vowel is normally lengthened in the derivatives where -ima means "-able", though this fails to occur in cenima visible q.v., but contrast hraicénima, q.v. and also before a consonant cluster as in úfantima not concealable PE17:176. "X-ima" may mean "apt to X" when the ending is added to an intransitive verbal stem, as in Fírimar "mortals", literally "those apt to die" WJ:387. The adj. úfantima not concealable PE17:176 also appears as úfantuma PE17:180, indicating the existence of a variant ending -uma possibly used to derive adjectives with a bad meaning; compare the ending *-unqua next to -inqua, q.v. -
8 ua-
negative verb not do, not be. If a verb is to be negated, ua coming before the verb receives any pronominal endings and presumably also any endings for plurality or duality, -r or -t, whereas the uninflected tense-stem of the verb follows: With the ending -n for I, one can thus have constructions like uan carë *I do not aorist, uan carnë *I did not past, uan cára *I am not doing present, uan caruva *I shall not do future. The verb ua- can itself be fully conjugated: \#ua aorist or present?, únë past, úva future, \#uië perfect the aorist and perfect are attested only with the ending -n I. In archaic Quenya these tense-forms could be combined with an uninflected aorist stem, e.g. future *úvan carë = later Quenya uan caruva, I shall not do. In later Quenya, only the forms ua present or aorist and occasionally the past tense form \#únë were used in normal prose únen *I did not, was not. PE17:144; compare FS for úva as a future-tense negative verb will not -
9 sundo(þ)
noun "base, root, root-word" SUD, sc. a Quendian consonantal "base". According to VT46:16, Tolkien changed the root to STUD, thereby implying that sundo was earlier þundo compare Sindarin thond "root". PE18:95 gives the pl. form as sundur, seemingly implying a stem-form sundu-. It is not, however, used in the compound sundocarmë base-structure PE18:84 not **sunducarmë, a term used in the description of the structure of the various Quendian bases or roots. -
10 ta
1 pron. "that, it" TA; compare antaróuta/u "he gave it" FS; see anta-. The forms tar/tara/tanna thither, talo/tó thence and tás/tassë there are originally inflected forms of this pronoun: *to that, *from that and *in that place, respectively. Compare there as one gloss of ta see \#4. 2 adv. so, like that, also, e.g. ta mára so good VT49:12 3 pron. "they, them", an "impersonal" 3rd person pl. stem, referring "only to 'abstracts' or to things such as inanimates not by the Eldar regarded as persons" VT43:20, cf. ta as an inanimate Common Eldarin plural pronoun, VT49:52. Compare te, q.v. The word ta occurring in some versions of Tolkien's Quenya Lord's Prayer may exemplify this use of ta as an "impersonal" plural pronoun: emmë avatyarir uta/u "we forgive uthem/u" VT43:8, 9; this refers to trespasses, not the trespassers. However, since Tolkien also wanted ta to mean that see \#1 above, he may seem to be somewhat dissatisfied with ta they, them, introducing variant forms like tai VT49:32 to free up ta as a sg. pronoun. In one document, tai was in turn altered to te VT49:33, which could suggest that the distinction between animate and inanimate they, them was abandoned and the form te q.v. could be used for both. In some documents, Tolkien seems to use tar as the plural form VT49:56 mentions this as an uncertain reading in a source where the word was struck out; compare ótar under ó-. 4 conj., said to be a reducted form of tá then, used before each new item in a series or list; if as often in English the equivalent of and was omitted, and placed only before a final item e.g. Tom, Dick, and Harriet, this would in Quenya represent a discontinuity, and what followed after ta would be an addition of something overlooked or less important. PE17:70 Hence the use of arta ar ta, and ta for et cetera; in older language ta ta or just ta. 5 adv. there VT49:33; this may be an Elvish root or element rather than a Quenya word; see tanomë; see however also tar, tara, tanna under ta \#1. -
11 ava-
2 prefix indicating something forbidden: avaquétima "not to be said, that must not be said", avanyárima "not to be told or related" WJ:370 3 prefix "without" ARsup2/sup, AWA. In some cases apparently used as a mere negation prefix: The form avalerya in VT41:6 is seemingly a negated form of the verb lerya- "release, set free"; the verb avalerya- is suggested to have the same meaning as the root KHAP = "bind, make fast, restrain, deprive of liberty". Likewise, the verb avalatya- from the same source seems to mean "to close, shut", this being a negated form of a verb *latya- "open" q.v. 4 vb with pa.t. avanë. This verb is not clearly glossed; apparently meaning refuse or prohibit WJ:370. Cf. áva, Avamanyar. What is seems to be more or less the same verb has its principal tenses listed with the ending -n I in VT49:13: aorist avan, present ávan ávëan, future auvan for older avuvan, past avanen or auvan, perfect avávien. In one version of the paradigm, the present tense ávëan and past avanen are marked as archaic/poetic forms. One text seemingly uses the pa.t.aunë in the sense was not, as a negative verb, but this may have been a short-lived idea of Tolkiens the text was revised. -
12 ëa
1 sometimes "eä" vb. "is" CO, in a more absolute sense "exists", VT39:7/VT49:28-29 than the copula ná. Eä "it is" VT39:6 or "let it be". The verb is also used in connection with prepositional phrases denoting a position, as in the relative sentences i or ilyë mahalmar ëa who is above all thrones CO and i ëa han ëa *who is beyond the universe of Eä VT43:14. Eä is said to the be present & aorist tense VT49:29. The past tense of ëa is engë VT43:38, VT49:29; Tolkien struck out the form ëanë, VT49:30, the historically correct perfect should be éyë, but the analogical form engië was more common; the future tense is euva VT49:29. See also ëala. Eä is also used as a noun denoting "All Creation", the universe WJ:402; Letters:284, footnote, but this term for the universe "was not held to include souls? and spirits" VT39:20; contrast ilu. One version of Tolkien's Quenya Lord's Prayer includes the words i ëa han ëa, taken to mean "who is beyond Eä" VT43:14. Tolkien noted that ëa properly cannot be used of God since ëa refers only to all things created by Eru directly or mediately, hence he deleted the example Eru ëa *God exists VT49:28, 36. However, ëa is indeed used of Eru in CO i Eru i or ilyë mahalmar uëa/u the One who uis/u above all thrones as well as in various Átaremma versions see VT49:36, so such a distinction may belong to the refined language of the loremasters rather than to everyday useage. 3 "eagle" LT1:251, LT2:338, a Qenya word apparently superseded by soron, sornë in Tolkien's later forms of Quenya. -
13 linquë
"q" 1 adj. "wet" LINKWI. In early "Qenya", this word was glossed "water" LT1:262, and "wet" was linqui or liquin, q.v. 2 noun*"grass, reed" J.R.R. Tolkien: Artist & Illustrator p. 199, note 34 3 noun hyacinth plant, not jewel PE17:62. The wording in the source is not altogether clear; it is said that the word lassë leaf would not e.g. be used of leaf of a hyacinth linque. If linquë is not the term for a hyacinth, it must refer to the kind of leaf a hyacinth has. Compare \#2 above. -
14 laumë
lá umë negation "no indeed not, on the contrary" "also used for asking incredulous questions"This is a combination of the negation lá "not" and the negative verb umë "is not, does not" LA -
15 láumë
laumë negation "no indeed not, on the contrary" "also used for asking incredulous questions". This is a combination of the negation lá "not" and the negative verb umë "is not, does not" LA -
16 am-
1 prefix "up" AMsup2/sup 2 prefix used in comparison, signifying addition, increase PE17:90, or with genitive superlative: elenion ancalima brightest of stars PE17:91. Originally identical with \#1 above. The form am- as such is in late Quenya only used before p and presumably before vowels; the longer form ama- came to be preferred before r and l; before other consonants, the prefix assumes the form an- pronounced, but not in Romanized Quenya orthography written, añ- before c PE17:90-92. Phonologically we would expect am- before y- since my is an acceptable Quenya combination; however, Tolkien used an- in the word anyára q.v. See an- \#2 and compare ar- \#2. -
17 -r
nominative plural ending regularly used on nouns ending in -a, -i, -ië, -o, -u, e.g. Ainur, Valar, tier. Occasionally it is added also to nouns ending in -ë that normally take the ending -I in the pl.. This seems to regularly happen in the case of nouns in -lë see \#fintalë, mallë, tyellë, sometimes also otherwise see Ingwë, wendë, essë \#1. This plural ending was "it is said" first used by the Noldor PM:402. plural ending used on verbs with a plural subject VT49:48, 50, 51, e.g. lantar fall in Namárië with the plural subject lassi leaves, or unduláver as the pl. form of undulávë licked down, covered PE17:72. The ending is sometimes missing where we might expect it; for instance, the verb tarnë stood has multiple subjects and yet does not appear as *tarner in PE17:71. -
18 imbë
1 prep "between" Nam, RGEO:67, VT47:11, PE17:92. This is "between" referring to a gap, space, barrier, or anything intervening between two other things, like or unlike one another compare enel. 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' in the phrase imb' illi "among all" VT47:11, 30. A dual form imbit is also mentioned, used to express "in absolute form the sense 'between two things' when these are not named" apparently meaning that imbit expresses *"between them" referring to two entities, with no noun following VT47:30, PE17:92 2 noun "dell, deep vale" VT45:18, wide ravine between high mountain sides PE17:92 3 adv. "inwards" obsoleted by \#1 and \#2 above?. Changed by Tolkien from imba VT45:18 -
19 fanya
noun "white cloud" translated "sky" in FS; pl. fanyar in Namárië Nam, RGEO:67.. Used only of white clouds, sunlit or moonlit, or clouds gilded or silvered at the edges by light behind them, not of storm clouds or cloud canopies shutting out the light PE17:174. Cf. lumbo, q.v. According to VT46:15, fanya was originally given as an adjective "white" in the Etymologies; the printed version in LR wrongly implies that fanya and fána both mean "cloud", whereas actually the first was at this stage meant to be an adjective "white" whereas fána is both noun "cloud" and adj. "white". However, Namárië and later emendations to the entry SPAN in Etym indicate that Tolkien would later think of fanya as a noun "cloud", perhaps giving it the same double meaning as fána: noun "cloud" as well as adjective "white". According to PE17:26, fanya was originally an adjectival form white and shining that was however often used as a noun applied to various things, notably to white clouds lit by sun or moon. In Namárië, the word is used poetically with reference to the hands of Varda she lifted her hands ve fanyar like clouds. -
20 ó-
usually reduced to o- when unstressed a prefix "used in words describing the meeting, junction, or union of two things or persons, or of two groups thought of as units". In omentië, onóna, ónoni, q.v. WJ:367, PE17:191; in the Etymologies, stem WŌ, the prefix o-, ó- is simply defined as "together". In VT43:29 is found a table showing how pronominal endings can be added to the preposition ó-; the resulting forms are onyë or óni *"with me", ómë *"with us" also in VT43:36, where "us" is said to be exclusive, ólyë or ólë *"with you" olyë only sg. "you", whereas ólë can be either sg. or pl., ósë *"with him/her", ótë *"with them" of animates where "them" refers to non-persons, óta or shortened ót is used, though the conceptual validity of ta as a pl. pronoun is questionable, ósa or shortened ós "with it". Two additional forms, ótar and ótari, presumably mean with them of inanimate things; see VT49:56 for a possible second attestation of tar as the word for plural inanimate they. However, Tolkien's later decision to the effect that ó- refers to two parties only may throw doubt upon the conceptual validity of some of these forms, where at least three persons would be implied like ótë "with them", where one person is "with" two or more others though Tolkien indicates that two groups may also be involved where the preposition ó- is used. The explicit statement in WJ:367 that the prepostion o variant of ó did not exist independently in Quenya is however difficult to get around, so instead using the preposition ó/o with or without endings for "with", writers may rather use as, the form appearing in the last version of Tolkien's Quenya Hail Mary also attested with a pronominal suffix: aselyë "with you".
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