-
21 GRANDCHILD
indyo (descendant) (Indyo looks like Vanyarin Quenya; the combination ndy became ny in Noldorin Quenya [see MIDDLE]. The Noldor likely said inyo, which form occurred in a deleted marginal note in the Etymologies). –ÑGYO(N), VT46:19 -
22 HAND-FULL
maqua (dual maquat is attested). Colloquially, the word maqua is also used for the "hand" itself (called má in formal language); maqua may refer to the "complete hand with all five fingers", and the word is therefore also used for a group of 5 similar things (just like the dual maquat may refer to a group of 10 similar things; see FIVE, TEN). –VT47:7 -
23 HE, HIM
(personal 3rd sg. pronoun): As a pronominal suffix, the entire 3rd person singular “he, she, it” is expressed by the ending -s, e.g. caris *“(s)he/it does” (VT49:16, 48). Sometimes a verb with no pronominal ending whatsoever implies a subject “he, she, it”, e.g. nornë “he ran” (PE17:58), fírië “she has breathed forth” (MR:250), tinë “it glints” (TIN). A distinctly masculine ending -ro does occur in early material (antaváro “he will give”, LR:63), but was apparently abandoned by Tolkien. The ending -s may also appear in the “rare” longer form -së (VT49:51, descended from older -sse, VT49:20), perhaps distinctly personal (cf. násë “he [or she] is” vs. nás “it is”, VT49:27, 30). The ending -s is also attested in object position, e.g. melinyes “I love him” (VT49:21; this could also mean *”I love her” or *”I love it”). “He/she” (or even “it”, when some living thing is concerned) does have a distinct form when it appears as an independent pronoun: se (VT49:37), also with a long vowel (sé, VT49:51) when stressed. (Contrast the use of sa for “it” with reference to non-living things.) The independent form may also appear in object position: melin sé, “I love him [/her]” (VT49:21). Case endings may be added, e.g. allative sena or senna “at him [/her]”, “to him/her” (VT49:14, 45-46); se also appears suffixed to a preposition in the word ósë *”with him/her” (VT43:29). A distinct pronoun hé can be used for “he/she” = “the other”, as in a sentence like “I love him (sé) but not him (hé).” Genitive HIS/HER (or ITS, of a living thing) would normally appear as the ending -rya, e.g. coarya “his house” (WJ:369), máryat “her hands” (Nam), the latter with a dual ending following -rya. “His/her” as an independent word could be *senya (compare ninya “my” vs. ni “I”, nin “for me”). – Reflexive pronoun, see HIMSELF. –VT49:16, 51, VT43:29, VT49:15, LotR:1008 -
24 HORN
rassë, rasco ("especially on living animal, but also applied to mountains". Cf. Rasmund "horned bull" in Letters:423 [this seems like Sindarin rather than Quenya] and Arfanyaras, Arfanyarassë "high white-shining peak [*horn]", alternative name of Taniquetil), romba (so in Etym and one place in WJ [p. 400: romba = "horn, trumpet"] but on p. 368 róma is used for "horn", though this is glossed "trumpet-sound" in Etym), HORN OF ULMO hyalma (shell, conch), tildë (point), (horn of animal:) tarca (probably obsoleting taru in LT2); HORNED tarucca (perhaps obsoleted together with taru), THE HORNED Tilion (a name of the Moon) –RAS/VT46:10, WJ:403/416, ROM/WJ:401 contrast 368, SYAL, TIL, TARÁK, LT2:337,347, Silm:438 -
25 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 -
26 MANNER
lé (method). Note: lé can also be an emphatic pronoun “you”, plural. AFTER THE MANNER can be expressed by ve “as, like” + genitive, as in the phrase ve quenderinwë coaron “after the manner of bodies of Elven-kind” –PE17:74, 174 -
27 MAY BE
(maybe) cé, ce (participle indicating uncertainty, like *“maybe, perhaps”), cenasit, cenasta –VT49:19, 27 -
28 MIDDLE
(noun) endë (core, centre); MIDDLE (prob. adj) enya, endya (In Noldorin Quenya, enya would be the natural form – endya looks like Vanyarin Quenya. Cf. the name of the language itself in the two dialects, Quenya vs. Quendya.) MIDDLE-DAY \#enderë (only pl enderi is attested; for sg \#enderë cf. yestarë, mettarë, the first and the last day of the year. The "middle-days" were three days inserted between the months of yávië and quellë in the Calendar of Imladris.) MIDDLE FINGER lependë, lepenel, in children's play also called tolyo or tollo ("sticker-up", also used of middle toe), yonyo ("son, big boy", again used of middle toe as well) or hanno ("brother"). –ÉNED, cf. WJ:361, LotR:1142, VT47:10, VT47:12, 14, VT48:6 -
29 ONE
minë, min (obsoleting "Qenya" mir in LT1:260; a short variant min however appears in VT45:34, VT48:6), er (only, one, alone, but, still). A longer form of er, namely erëa, was possibly abandoned by Tolkien (VT44:17). Min, minë is "one" as the first of a series, whereas er is "one" in the context of something that is alone (Parma Eldalamberon \#14, p. 82). When used in connection with a noun, er precedes it (VT49:45; according to this souce, er is indeclinable). ONE (= a person, someone) quén, quen- as in pl. queni (unstressed quen, "as a pronoun or final element in a compound"), also mo as an indefinite personal pronoun “one” or “somebody”, used in a sentence like “if one speaks evil…” (VT49:19, 20). THE ONE Eru (see GOD). For fractions ONE THIRD, ONE FOURTH etc., see entries for THIRD, FOURTH etc. –MINI, ERE/VT44:17, VT48:6, WJ:361 cf. 360, Silm:15, 431 -
30 OTHER
exë (noun, glossed "the other", but the article may only indicate that this is a noun; likely there could be a distinction between exë "[an]other [one]" and *i exë "the other [one]"), exa (as adj., presumably behaving like other adjectives, e.g. *exa parma "[an]other book", *exë parmar "other books") Another adjective “other” is hyana, related to: OTHER PERSON hye, OTHER THING hya (the latter is also used as a conjunction “or”). –VT47:40, VT49:14, 15 -
31 PRAYER
\#cyermë (isolated from Erucyermë, "prayer to Eru". A verbal stem \#cyer- "pray" can also be isolated, though it may be better to use attested verbs like \#hyam- or arca-.) –UT:436 -
32 RUN
yur- (quoted in form yurin, translated "runs", but within Tolkien's later framework it looks like a 1st person aorist "I run"), RUN ON, RUN SMOOTHLY nornoro-; adj. STRONG/SWIFT AT RUNNING nórima –QL:106 (cf. entry YUR in Etym), LT1:263, VT49:29 -
33 SMELL
(strong smell): The form aññol- is translated "strong smell" in one source (VT45:5), but this does not look like a regular Quenya word and is perhaps an underlying "stem" (Quenya *angol-?) The element ñol- is also translated "smell" in the same source, but again it is uncertain whether this is a primitive stem or a Quenya word (in the latter case, we would see *nol- in late Exilic Quenya). See ODOUR, STINK. -
34 THEN
tá (VT49:11); the “Qenya” form san occurring in early material (MC:216) rather looks like the dative form of sa “it” in Tolkien’s later versions of the language. Another word glossed “then”, tai, is used for “they, them” elsewhere (VT49:33). -
35 TOE
taltil (taltill-) (said to be the word for toe in "ordinary language", VT47:10). The term nútil (nútill-, pl. nútilli given), "under-point", is also used to mean "toe". BIG TOE taltol, also tolbo (read perhaps *tolvo in the more usual form of Quenya). The word atto, atya, basically "daddy", is said to be used for "big toe" (and "thumb") in children's play, like the word nettë (prob. netti-) "sister" is said to be used for "fourth toe" (or "fourth finger", or even referring to the ninth digit when both hands/feet are considered). The word selyë "daughter" was also introduced as a name for the fourth finger/toe (counting from the big toe/thumb) in children's play (VT47:10), but Tolkien apparendly abandoned it (VT47:15). The terms yonyo "big boy, son" and tolyo (also tollo) "stricker-up" could be used of the middle finger or toe. The word winimo "baby" (exilic *vinimo) was used for "little finger" or "little toe".-VT47:10-12, 15, 26, VT48:6 -
36 TRIBE
hostar –LT2:340; the conceptual validity of this "Qenya" word may be questioned, since in later Quenya it looks like the pl. form of hosta "large number" -
37 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 -
38 WEEK
lemnar (from a root meaning "five", since the Valian week had five days), enquië (from a root meaning "six", since the Eldarin week had six days), otsola (evidently meaning a seven-day week like our own, as otso = "seven") –LEP, LotR:1141 cf. ÉNEK, GL:62 -
39 WHEN
The question-word “at what time?” is unattested, though paraphrases are possible (e.g. *mana i lú yassë menuvas? “what’s the time that he will go?” for “when will he go?”) “When” introducing a statement of time appears as írë in Fíriel’s Song (írë Anarinya queluva, “when my sun faileth”, LR:72). Another example has yá (in a phrase translated “when winter comes”, VT49:23), but different meanings (“formerly, ago”) are ascribed to the word yá elsewhere, possibly leaving írë less ambiguous (though this word itself must be distinguished from írë “desire”). In phrases like “the day when we came”, yassë “in which” may be used. -
40 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").
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