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1 SAME
imya (same, identical, selfsame); SAME THING imma (this is also the reflexive pronoun "itself") SAME ONE, SELF immo (a general sg. reflexive pronoun, covering English "myself, him/herself, yourself", but not "itself" which is imma) –VT47:37 -
2 AFTER
apa (also attested in compounds like Apanónar, see below), \#ep- (used in compounds when the second part of the compound begins with a vowel, only attested in epessë "after-name" – see NICKNAME.) This ep- is a shorter form of epë, which means “before” of spatial relationships but “after” of time (since the Eldar imagined time coming after their present as being before them, VT49:12); apa and epë may be seen as variants of the same word. Other variant forms of apa "after" include opo and pó/po (VT44:36, VT49:12). According to VT44:26, the preposition apa may also appear as pa, pá (cf. yéni pa yéni "years after years" in VT44:35), but pa/pá is in other manuscripts defined as "touching, as regards, concerning". THE AFTER-BORN Apanónar (sg \#Apanóna) (i.e., an Elvish name of Men, according to WJ:387 "a word of lore, not used in daily speech") –Silm:122/WJ:387, UT:266 -
3 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 -
4 BE ABLE
(and the English present tense can) is expressed by various verbs: pol- (to be physically able), lerta- (be free to do, there being no restraint, physical or other), ista- (know how to; pa.t. sintë), hence e.g. polin quetë “I can speak” (because mouth and tongue are free), lertan quetë "I can/may speak” (because I am free to do so, there being no obstacle of promise, secrecy, or duty), istan quetë “I can/know how to speak” (I have learnt language). Where the absence of a physical restraint is considered, the verb lerta- can be used in much the same sense as pol- (VT41:6). Another way of expressing “can” involves the verb ec-, and what would be the subject in English appears in the dative case instead: Ecë nin carë sa, “I can do it” (it is possible for me to do it), ecuva nin carë sa “I may do that” (in the future). –VT49:20, 34 -
5 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 -
6 BITE
(vb) nac- (but in late material, the same verb is said to mean “hew, cut”), BITE (noun) nahta (note: a homophone means "eighteen", though it is not the regular word in decimal counting: neither word must be confused with the verb nahta- “slay”.) –NAK, VT49:24 -
7 BLAZE
(noun:) ruinë (“a fire, a blaze”), (verb:) urya- (The stem this verb is derived from was struck out in Etym. However, several words that must be derived from the same stem occur in LotR, indicating that Tolkien restored it.) BLAZING HOT úrin (Úrin also being a name of the Sun) –PE17:183, UR, LT1:271 -
8 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 -
9 BOW
(vb) luhta- (Note: a homophone means "enchant"), \#caw- (cited in source as cawin "I bow", 1st pers. aorist; in Tolkien's later conception it would be difficult to account for w in this position, and we should perhaps read *cav- with pa.t. *canwë); BOW (noun) quinga, cú (also = crescent Moon), lúva, cúnë (crescent); RAINBOW helyanwë ("sky-bridge"), Ilweran, Ilweranta (LT2:348 has iluquinga "sky-bow", but this word was obsoleted when Tolkien changed the meaning of ilu from "sky" to "universe".) BOWLEGGED quingatelco (So it is translated, but this must really be a noun: "bow-leg" [quinga + telco]. No Quenya adjectives end in –o, unless this is the only one. Read *quingatelca for "bow-legged"? Cf. one of the other words from the same source, sincahonda, changed from sincahondo in an earlier draft – but at that time Tolkien had already omitted quingatelco and hence did not change its ending: See SD:72.) –VT47:35, LT1:257, SD 68, 72, KWIG, KU3, LT1:256, LotR:1154, LT1:271 -
10 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 -
11 CARRY
– GL:38 has yulu-, but in WJ:416 the same stem (there spelt JULU) is said to mean "drink", indicating that yulu- "carry" had probably been abandoned in Tolkien's later Quenya. Use rather \#col-; see BEAR. -
12 COLLECT
hosta- (gather, assemble); COLLECTION OF LEAVES olassië (foliage). GREAT COLLECTION OR CROWD OF THINGS OF THE SAME SORT úmë (not to be confused with the pa.t. of the negative verb "not be, not do"). –KHOTH/MC:223, Letters:282, VT48:32 -
13 CONSONANT
\#pataca (only pl. patacar is attested), \#lambetengwë (literally "tongue-sign"; only pl. lambetengwi is attested; this refers to consonants as tengwi or phonemes), also náva-tengwë ("ñava-") (literally "mouth-sign"; only pl. náva-tengwi is attested; the shorter form \#návëa pl. návëar was also used, but Fëanor replaced these terms with \#pataca). Yet another term for "consonant" was \#tapta tengwë "impeded element". (Only pl. tapta tengwi is attested; we would rather expect *taptë tengwi with the pl. form of the adjective. The nominal pl. of the adjective, taptar, was used in the same sense as tapta tengwi.) Tolkien also notes: "Since...in the mode of spelling commonly used the full signs were consonantal, in ordinary non-technical use tengwar [sg tengwa, see LETTER] became equivalent to 'consonants'." Cf. also surya "spirant consonant" and punta "stopped consonant", i.e. a consonant sign with an underposed dot to indiate that it is not followed by a vowel. –VT39:8, VT39:16, 17, WJ:396, SUS, PUT (see PUS), VT46:10, 33 -
14 CROWD
sanga (throng, press); rimbë (host). GREAT COLLECTION OR CROWD OF THINGS OF THE SAME SORT úmë (not to be confused with the pa.t. of the negative verb "not be, not do"). –STAG/Silm:438, RIM, VT48:32 -
15 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 -
16 FATE
umbar (umbart-) (doom; the form amarto in LT2:348 could be obsolete, but ambar from the same source may be a valid word also in LotR-style Quenya – see DOOM), marto (fortune, lot); manar, mandë (doom, final end, fortune [usually = final bliss]); FATED marta (which adjective also seems to be the noun "fate" in later sources; see VT45:33, VT46:13). *LIGHT-FATED calambar –MBARAT/LotR:1157, MANAD, VT45:33/VT46:12, VT49:41, 42 -
17 FIND
\#hir- (only fut hiruva is attested), \#tuv- (only perf \#utúvië is attested [with pronominal endings: utúvienyes "I have found it"]). It is difficult to say what distintion in meaning there may be between these words (if any at all); the verb \#tuv- is evidently the same as tuvu- in GL:71, there glossed "receive". –Nam/RGEO:67, LotR:1008 -
18 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 -
19 GRUMBLE
(vb) nurru- (murmur), núru- (growl [of dogs]). (These may simply be two forms of the same word. Nurru- is by far the later [TLT] form.) GRUMBLING (adj) nurrua –MC:223, LT1:263 -
20 HALL
\#mardë (isolated from oromardi "lofty halls, high-halls"; the singular may also be reconstructed as \#mar with stem mard-, which would make this the same word as the word for "home" or "dwelling", q.v.); ROCKHEWN HALL hróta (artificial cave, rockhewn hall), VAULTED HALL rondo –Nam/RGEO:66, PM:365, VT39:9
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