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1 ABUNDANCE
úvë; ABUNDANT úvëa (in a very great number), úmëa (swarming, teaming – but elsewhere a similar word is defined as "evil", so úvëa may be preferred), alya (rich, blessed, prosperous) –UB, VT48:32, GALA -
2 AT
sé, se (the form with a long vowel may be preferred since se is apparently also a 3rd person pronoun) (in). The locative case may also express “at”, e.g. lúmissen “at the times”. –VT43:30, 34, VT49:47 -
3 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 -
4 BREAK
(vb) rac- (past participle rácina "broken" is attested); BREAK APART terhat- (pa.t. terhantë); BREAK ASUNDER hat- (pa.t. hantë) – but in earlier material, hat- meant “fling”, and Tolkien may have restored that meaning (see FLING). Since the status of hat- “break asunder” is uncertain, the alternative form \#ascat- (pa.t. ascantë) apparently from the same root may be preferred. –MC:223, SKAT, SD:310 -
5 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 -
6 CENTRE
endë (core, middle). (The form endë is probably to be preferred to entë in one late source.) Early material also has tólë. –NÉD, ÉNED, VT41:16, LT1:269 -
7 CONCEALED
furin or hurin (hidden). According to Tolkien’s post-LotR ideas, the form in hu- would be preferred in late Quenya. –LT2:340 -
8 DAUGHTER
selyë; also yendë, yen, –iel (suffix, e.g. Uinéniel "daughter of Uinen" [UT:182]; this suffix may obsolete the earlier [TLT] ending -wen, mentioned in LT1:271). The stem YEL, from which –iel must be derived, was removed from Etym. However, the UT example just mentioned is from a later text, indicating that Tolkien restored –iel. Perhaps yeldë was restored as the independent word for "daughter" at the same time and is to be preferred to yendë, yen. Distinguish -riel in Altáriel (Galadriel), which does not mean "daughter" and becomes -riell- before an ending. –VT47:10, YŌ, YEL, 182/469 -
9 DECIMAL SYSTEM
(in counting) maquanotië. Another source gives a word for "decimal system" as caistanótië, incorporating caista "10th", but since Tolkien later decided that the initial sound of words having to do with "10" should be qu- rather than c-, we must apparently read *quaistanótië. But maquanótië (a form requiring no changes) may be preferred. –VT47:10, VT48:11 -
10 FORGIVE
\#avatyar- (imperative avatyara and the pl. aorist avatyarir are attested). The matter that is forgiven is the direct object, whereas the person that is forgiven appears in the ablative case: avatyara mello lucassemmar, "forgive us [lit. from us] our debts". This verb \#avatyar- occurs in certain versions of Tolkien's Quenya rendering of the Lord's Prayer; in the latest version he introduced the verb apsene- "remit, release, forgive" instead, with a slightly different syntax: the matter forgiven is still the direct object, but the person forgiven now appears in the dative case. The exact etymology of apsene- is somewhat obscure; the prefix ap- is apparently derived from a root AB- in a meaning which Tolkien according to other sources abandoned (see VT43:18-19); also, it is unclear whether the final –e of apsene- is just the connecting vowel of the aorist (before endings we would rather expect *apseni-) or an integral part of the verbal stem, which would make this an "E-stem" verb otherwise hardly attested. The verb apsene- is once attested with the object ending -t "them" attached: apsenet "[as we] forgive them". The alternative verb \#avatyar- is for many reasons less problematic and may be preferred by writers. –VT43:8, 9, 18-20 -
11 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 -
12 NO
ui, possibly with uito as an emphatic variant (VT49:28-29), lá (also meaning "not)". Ui (uito) and lá are probably used to deny facts, or what others present as facts. In a context of refusal, the interjection vá is to be preferred. It is derived from a stem that "expressed refusal to do what others might wish or urge, or prohibition of some action by others”. Cf also lala, lau, laumë "no, no indeed not, on the contrary; also used for asking incredulous questions". Prefixes "no-, un-": ú-, il-. SAY NO váquet- (forbid, refuse) (1st pers. sg aorist and past váquetin, váquenten are given), ava- (refuse) (pa.t. avanë is given; this verb was "little used in ordinary language". Other forms occur in VT49:13, all with the ending -n “I”: Aorist avan, present ávan or ávëan, future avuvan > auvan, past avanen or aunen, perfect avávien. In one version, the forms ávëan and avanen are marked as poetic or archaic.) –LA, WJ:371 cf. 370, GŪ/UGU/VT46:20, WJ:370, KWET -
13 PLACE
\#nómë (isolated from nómesseron, compound "of place-names", VT42:17). In Etym the word for "place" is men, though this word would clash with the dative pronoun *men "to/for us"; \#nómë may be preferred not only for clarity but also because it is apparently present in the LotR itself in the word sinomë "in this place" (Elendil's Oath); –nomë would be the compound form of nómë. It also occurs in tanomë “in the place (referred to)”. STONY PLACE sarnë (gloss misread as "strong place" in the Etymologies as printed in LR, see VT46:12). AT BACK OF PLACE, see BEHIND. Verb WISH TO GO TO A PLACE mína- (desire to go in some direction, make for it, have some end in view) –VT42:17, MEN, LotR:1003, SD:56, VT49:11, SAR, VT39:11 -
14 RULE
(vb) heru- (Note: In Tolkien’s later Quenya, heru is primarily the noun "lord", so the later verb tur- “govern” may be preferred to this early “Qenya” verb.). LT1:273 has vard- "rule, govern", but this is hardly a valid word in LotR-style Quenya. RULE (noun, “a rule”) sanyë (Þ) (law), axan (commandment, law, as proceeding primarily from Eru; pl. axani is attested.) –LT1:272, STAN, WJ:399/VT39:30 -
15 STINK
(noun, = *"stench") holwë, STINKING *holwëa (given as "olwea" in source; see Quenya-English wordlist for further discussion of why the form with initial h- may be preferred) –PE13:162, 145 -
16 SWARM
umba; SWARMING úmëa (abundant, teaming – but elsewhere úmëa is defined as "evil", so the word úvëa of related meaning may be preferred) –VT48:32 -
17 USUAL
senwa (also senya; analogy would however suggest that *senya can also be the independent pronoun “his, her”; if so senwa may be preferred as the less ambiguous form). AS USUAL ve senwa, ve senya. –VT49:22
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