-
1 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 -
2 FULL
quanta (+ genitive to express "full of", as in quanta Eruanno "full of grace", VT43:28); FULL TO THE BRIM, WITH MOUTH FULL penquanta ("peñ-). Adverb FULLY aqua (completely, altogether, wholly); FULL WRITING (= writing with separate symbols for vowels) quanta sarmë, FULL STOP (in Tengwar punctuation a dot placed under a consonant to indicate that it is not followed by a vowel, VT46:10, 33) pusta (stop), FULL SIGN \#quanta tengwë (only pl. quantë tengwi is attested). In early Elvish analysis of Quenya, this was the term for a consonant + a vowel (this was analyzed as a kind of unitary phoneme rather than two phonemes; hence a stem like mata- "eat" was analyzed as two quantë tengwi: ma + ta). –KWAT/VT43:28, VT39:11, WJ:392, VT39:8, PUS -
3 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 -
4 DEPRIVED
\#racina (only pl. racinë is attested) (stripped); DEPRIVED OF úna (destitute, forlorn); DEPRIVED SIGN \#racina tengwë (only pl. racinë tengwi is attested). Also translated "stripped sign", this was in early Elvish analysis of Quenya the term for a consonant with no following vowel; the vowel was held to have disappeared or been omitted. –VT39:16, 14 -
5 SCARLET
the word culda “flame-coloured, golden-red” is the cognate of “Noldorin”/Sindarin coll, which form was glossed “scarlet”, though this was deleted (KUL, VT45:24) -
6 STRIPPED
\#racina (only pl. racinë is attested) (deprived). STRIPPED SIGN \#racina tengwë (only pl. racinë tengwi is attested). Also translated "deprived sign", this was in early Elvish analysis of Quenya the term for a consonant with no following vowel; the vowel was held to have disappeared or been omitted. –VT39:16 -
7 GLORIOUS
alcarinqua (radiant) (The shorter form alcarin is attested in VT44:10 and also as a title of king Atanatar II. Cf. also Alcarinquë, a name of Jupiter.) The form alcarë appears as an adjective "glorious" in VT44:10, but this was apparently an ephemeral form, and the Etymologies, alcarë is rather a longer form of the noun alcar "glory". –AKLA-R-, WJ:412, RGEO:73/LotR:1075/VT44:10, Silm:55 -
8 GLORY
alcar, alcarë (splendour, brilliance) In VT44:10, alcarë is an adjective "glorious" rather than a noun "glory", but this was apparently an ephemeral form. –AKLA-R-/RGEO:73/UT:317/WJ:369/Silm:427, VT43:37, VT44:34, VT47:13 -
9 RAIN
mistë (fine rain), rossë (fine rain, dew, spray), ucco; RAINBOW helyanwë (lit. "sky-bridge"), Ilweran, Ilweranta. (LT2 has iluquinga "sky-bow", but this was obsoleted together with ilu "sky"; see SKY.) –MIZD, ROS cf. Letters:282, GL:74, 3EL, LT1:256, LT2:348 -
10 THROAT
lanco (This was changed by Tolkien from lango, pl. langwi [the latter form is erroneously marked with an asterisk in the printed Etymologies, but langwi is transparently the plural and not an ancestral form, and Tolkien's own manuscript had no asterisk: see VT45:26]. The plural form indicates that lango had the stem-form langu-. If the replacement form lanco is to behave similarly, it should have the stem *lancu- and the plural form *lanqui.) –LAK1, LANK -
11 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. -
12 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 -
13 SUN
Anar, Úrin (Úrind-) (the latter was a "name of the Sun"; in LT1:271 úrin is glossed "blazing hot", and the word for "Sun" is Úr ["Ûr"] or Úri, Úrinci, Urwen.The stem Úrin 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.) Naira ("the heart of flame"), Calavénë, Calaventë (other names for the Sun). Yet another term was Ancalë or "Radiant One", but it is unclear whether or not Tolkien rejected this form (see LR:362 s.v. KAL). NEW SUN AFTER SOLSTICE ceuranar (VT48:7). SUNLIGHT árë (older [MET] ázë); SUNRISE anarórë, ambaron/Ambarónë (uprising, Orient) (a similar but untranslated word, Ambaróna, occurs in LotR), rómen (glossed "uprising, sunrise, east" in Silm:437, but the normal meaning of the word is always "east"). SUNSET andúnë (west, evening). (Amuntë in LT2 is certainly obsolete in LotR-style Quenya.) RAY OF THE SUN firin (this may not be a valid word in LotR-style Quenya; in a later source, firin is the adjective "dead"). –ANÁR, UR, LotR:1157, LotR:254, ORO, AM, LotR:490, NDU, MR:198, Silm:428, LT2:335, 341 -
14 AUTUMN
yávië (harvest – in the Calendar of Imladris, yávië was a precisely defined period of 54 days, but the word was also used without any exact definition), lasselanta ("leaf-fall", used of the beginning of winter or as a synonym of quellë; see FADING. Also spelt lasse-lanta with a hyphen), narquelion ("fire-fading" – this word from Fíriel's Song and Etym seems to correspond to narquelië in LotR, but the latter is the name of the month corresponding to our October.) LT1:273 has yávan "autumn, harvest", but this word may be obsoleted by yávië. –LotR:1142, 1144, 1145/Silm:439/LT1:254, DAT, FS, NAR/KWAL, Letters:382 -
15 FIRE
ruinë (“a [concrete] fire, a blaze”), also úr (the stem from which this word is derived was struck out in Etym. However, several words that must be derived from this stem occur in LotR, indicating that Tolkien restored it). A more general word for "fire" (as an element, PE17:183) is nár, nárë, which appear (with the masculine ending -o) in the following names:) SPIRIT OF FIRE Fëanáro (Fëanor), FELL FIRE Aicanáro (Sharp Flame, Aegnor) (so in Silm:435; MR:323 has Aicanár). LT1:265 has sá "fire", poetic form sai, also sairin "fiery"; cf. also Sáya "the fire-fay" in GL:66. LT:271 has the following "fire"-words: FIRE uru, FIERY uruvoitë, ON FIRE urwa, LIKE FIRE urúva. Cf. also FIREWOOD turu (but the word was also used of wood in general). BOWL OF FIRE tanyasalpë (evindently \#tanya "fire" + \#salpë "bowl") –PE17:183, UR/VT46:20, Silm:397, MR:217, LT1:265, 270, 271, 292 -
16 HAND
má (pl. allative mannar "into...hands" is attested in FS; the long á evidently becomes short a before a consonant cluster).The plural of má is máli, the dual is mát (VT47:6). For maqua as a colloquial term for "hand", and its secondary meanings, see separate entry HAND-FULL. The term palta is used of "the flat of the hand, the hand held upwards or forwards, flat and tensed (with fingers and thumb closed or spread" (VT47:9). Individual hand-names: forma "right hand", hyarma "left hand" (VT47:6, VT49:12). Other terms for "hand": nonda (said to mean "hand, especially in [?clutching]"; Tolkien's gloss was not certainly legible, VT47:23), quárë (this is properly "fist", but was often used for "hand" – see FIST); HOLLOW OF HAND cambë (also used simply = “hand”, as in cambeya “his hand”, VT49:17). A variant of this, camba, is in VT47:7 defined as "the whole hand, but as flexed, with fingers more or less closed, cupped, in the attitude of receiving or holding". HAND-LINK, see WRIST. Adj. HAVING HANDS mavoitë; HANDY, HANDED maitë (stem *maiti-) (skilled) (pl. maisi. When maitë is the final element of names, it is translated "handed" instead of "handy", e.g. Angamaitë "Iron-handed", morimaitë "blackhanded") For other "handed"-related terms, see HEAVYHAND(ED). Compound LANGUAGE OF THE HANDS mátengwië –MA3/LT2:339/VT39:10, FS, VT47:6, 9, 23, KWAR/Silm:429, KAB, LotR:1085 cf. Letters:425, LotR:1015/SD:68, 72, UT:460, VT47:9 -
17 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"). -
18 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 -
19 THAT
(1) (demonstrative): tana (an adjectival word, VT49:11; in one version of the language also tanya, as in tanya wendë "that maiden", MC:215-16). Also yana with meaning “the former” (e.g. *loa yana “that year” referring to a former year). Adj. OF THAT SORT taitë; IN THAT WAY tanen; THAT MATTER tama. Also see THIS regarding the word talumë “at this [or, that] time”. –TA, YA, VT49:11, 18 (2) (pronoun) ta, also translated “it”. (Notice that in some versions of the language, Tolkien wanted ta to be a plural pronoun “they, them” used of non-living things. See the various entries on ta in the Quenya-English wordlist.) Sa, normally translated “it”, is also defined as “that” in one source. IT IS THAT náto, IT IS NOT THAT uito. –VT49:11, TA, VT49:18, 28 (3) (relative pronoun "who, which, that"). According to VT47:21, the relative pronoun is ye with reference to a person (*i Elda ye tirnen "the Elf who/that I watched"), plural i (e.g. *Eldar i... "Elves that..."). The impersonal relative pronoun ("that = which") is ya (e.g. *i parma ya hirnen "the book that/which I found"), pl. presumably *yar (*i parmar yar... "the books that..."). This gives a system with great symmetry, but Tolkien also used i in a singular sense, in the sentence i Eru i or ilyë mahalmar ëa "the One who is [or, that is] above all thrones", though i is indeed plural in i carir quettar ómainen "those who [or, those that] form words with voices". A relative pronoun ya *"which" is found in the "Arctic" sentence; a long variant yá also occurs in the corpus (VT43:27-28). Case-forms: The plural locative of ya is attested as yassen "in which" in Nam (sg. *yassë), the genitive and ablative forms of ye are attested as yëo and yello respectively in VT47:21, and the same source gives ion and illon as the corresponding plural forms. –VT47:21, WJ:391, UT:305, 317, Arct(4) (conjunction, as in "I know that you are here") i, cf. the sentence savin Elessar ar i nánë aran Ondórëo “I believe Elessar really existed and that he was a king of Gondor” (VT49:27). In one version of early “Qenya”, this conjunction appeared as ne instead (PE14:54). -
20 LEAGUE
lár (basic meaning "pause" – in marches a brief halt was made for each league). A lár was defined as five thousand rangar; see YARD. A ranga was approximately 38 inches, so a lár was "5277 yards, two feet and four inches [ca. 4826 meters], supposing the equivalence to be exact" – close enough to our league of 5280 yards to justify this translation. –UT:285
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