-
1 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). -
2 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"). -
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 THOU
(singular 2nd person pronoun, distinct from plural “you” – the Quenya forms here discussed are not archaic like English “thou”, but simply express singular “you”). Quenya makes a distinction between a formal or polite “thou” and an intimate or familiar “thou”, the latter being reserved for use between close friends, family members, and lovers (VT49:51, 52). The formal pronoun normally appears as the ending -lyë or (if shortened) -l that is added to verbs, e.g. hiruvalyë “thou shalt find ” (Nam), caril or carilyë *“thou dost” or *“you (sg.) do” (VT49:16). The short form in -l may be the more usual, though the long form -lye- must be used if a second pronominal ending denoting the object of the verb is to be added (e.g. *cenuvalyes “thou shalt see it”, with the ending -s “it” appended). The ending -lyë may also be added to prepositions (aselyë “with thee”, VT43:29). The independent pronoun is lye, with a long vowel (lyé, VT49:51) when stressed. This pronoun can also appear in object position (English “thee”), e.g. nai Eru lye mánata, by Tolkien translated “God bless you” (VT49:39). Case endings may be added, e.g. allative lyenna *“upon thee” (VT49:40, 41). There is also elyë “thou, even thou” (Nam, RGEO:67) as an emphatic pronoun (Nam); apparently this can also receive case endings. Such independent pronouns may also be used in copula-less constructions, e.g. aistana elyë "blessed [art] thou" (VT43:30). – The intimate or familiar pronoun is similar in form, only with t instead of l. The pronominal ending is thus -tyë, as in carityë “thou dost, you (sg.) do” (VT49:16). It is uncertain whether -tyë has a short form -t (the existence of a short form is explicitly denied in VT49:51, but -t is listed in VT49:48). At one conceptual stage Tolkien mentioned such an ending that could be added to imperatives (hecat “get thee gone”, WJ:364), but he may have dropped it because it clashed with -t as a dual ending on verbs. The independent pronoun is tye, with a long vowel when stressed (tyé, VT49:51); presumably there also exists an emphatic pronoun *etyë (still unattested). Like lye, the pronoun tye may also appear in object position (ar inyë, yonya, tye-méla “and I too, my son, love thee”, LR:61); we must also assume that tye (and emphatic *etyë) can receive case endings. – Genitive forms, see THY. -
5 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. -
6 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 -
7 BELIEVE
sav-. This verb is used = “believe (that statements, reports, traditions, etc. are) true, accept as fact” (VT49:27; the first 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 pronoun as object, sav- implies “I believe that he/she/it really exists/existed”. To “believe in” someone meaning “believe that (s)he tells the truth” can be paraphrased as (for instance) savin Elesarno quetië “I believe in Elessar’s words” (lit. speaking). –VT49:27-28 -
8 THE
i. – In Quenya, the definite article is generally used as in English. However, notice that it is not used before plural words denoting an entire people or race, such as Valar, Quendi, Noldor, Sindar, Eldar, Ainur, Fírimar etc. This is evident from examples like lambë Eldaron "the language of the Eldar [lit. simply "Eldar"]", Valar valuvar "the will of the Valar [lit. simply "Valar"] will be done". Cf. Tolkien's use of "Men" with no article, meaning the entire human race or humans in general, while "the Men" would be a group of individuals. Anar "the Sun" and Isil "the Moon" are probably treated like proper names in Quenya; they do not take the article. When a noun is determined by a following genitive, it is evidently optional whether it takes the article or not: mannar Valion "into the hands [lit. simply "hands"] of the Lords", Indis i Ciryamo "The Mariner's Wife, *The Wife [lit. simply "Wife"] of the Mariner" – but contrast I Equessi Rúmilo "the Sayings of Rúmil", i arani Eldaron "the Kings of the Eldar". If the genitive precedes the noun it connects with, the article must probably be left out in all cases, as in English (*Eldaron arani, ?Eldaron i arani). Note: i is also the relative pronoun "who, that" and the conjunction “that”; see THAT \#3 and \#4. –I, WJ:404, 368, FS, UT:8, WJ:398, 369 -
9 IT
(impersonal 3rd sg. pronoun – notice that “personal” forms are used of all living things including plants; see HE): 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). The ending -s is also attested in object position, e.g. utúvienyes, "I have found [utúvienye-] it [-s]"). “It”, with reference to non-living or abstract things, does have a distinct form when appearing as an independent pronoun: sa (VT49:37), with long vowel (sá, VT49:51) when stressed. It is attested in object position: carë sa, “to do it” (VT49:34). Another word for “it” or “that” is ta (though in some sources, Tolkien used ta for plural impersonal “they, them” instead). Case endings may probably be added to sa, e.g. dative *san “for it” (cf. nin “for me”); sa also appears suffixed to a preposition in the word ósa *”with it” (VT43:29). Genitive ITS would normally appear as the ending -rya (only attested with personal meanings “his, her” – see HIS). “Its” as an independent word may be *sanya, formed from *san as the dative form of sa “it” (compare ninya “my” vs. ni “I”, dative nin “for me”). –VT49:16, 51, VT43:29, LotR:1008, TA -
10 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 -
11 AS
(prep) ve (like). The longer variant sívë appears to introduce a comparison with something that is near to the point or thought of the speaker, whereas tambë introduces a comparison with something remote, as in Tolkien's translation of one line from the Lord's Prayer: cemendë tambë Erumandë "on earth as in heaven" ("heaven" being remote – we may theorize that "in heaven as [here] on earth" would translate as *Erumandë sívë cemendë, since "earth" would represent the position of the speaker). NOTE: a homophone sívë means "peace". The word yan, related to the relative ya “which”, is also defined “as” in one text (VT49:18). AS REGARDS pa, pá (concerning, touching). AS USUAL ve senwa (also ve senya, but see USUAL). –Nam/RGEO:66, 67, VT43:12, 38, VT44:26, VT49:22 -
12 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 -
13 MAY
(noun, the month) Lótessë (In LT1:252/254, the word for May is Kalainis, but this is hardly a valid word in Tolkien's later Quenya.) –LotR:1144 (verb): The impersonal verb ec- + dative can be used to express “may” in the sense of “have chance, opportunity or permission”: ecë nin carë sa “I can do that”, ecë nin? “please, may I?” (VT49:20). MAY as a verb “be allowed to” can be rendered by lerta-, to be able in the sense of being allowed (see BE ABLE): *Lertal carë ta, “you may (you are allowed) to do that”. MAY expressing uncertainty can be expressed by slipping in the particle cé: “He may have done that” = *cé acáries ta (maybe he has done that); see MAY BE. For MAY in wishes (may it happen, may it be), the word nai is used. It can directly precede an adjective (nai amanya onnalya “may your child [be] blessed”, VT49:41) or be constructed with a verb in the future tense (nai hiruvalyë Valimar *”may you find Valimar”, Nam) or the present tense (nai Eru lye mánata *“may God be blessing you”, VT49:41). -
14 GO
lelya- or lenna- (pa.t. lendë in both cases; the printed Etymologies gives "linna" instad of lenna-, but according to VT45:27 this is a misreading) (proceed, travel); \#men- (attested in the aorist: menë "goes"), vanya- (pa.t. vannë) (depart, disappear – it may be that Tolkien abandoned the verb vanya-, if it is regarded as the conceptual predecessor of auta-, see GO AWAY below), GO ROUND pel- (revolve, return; the Silmarillion Appendix also mentions “encircle” as a meaning of the root PEL, cf. also “Qenya” pele- “surround, fence in, pen in”; pa.t. pellë given, QL:73). GO OVER, see CROSS. GO ATHWART tara- (cross); GO AWAY auta- (leave, pass); pa.t. oantë, perf. oantië (in the physical sense "went away [to another place]", vánë ("the most frequently used past [tense]" – less "physical" than oantë, rather meaning to be lost or to disappear), also anwë (this pa.t. was "only found in archaic language"), perf. avánië (pl. avánier is attested); perf. vánië with no augment may occur in verse. GO FORTH TOWARDS (with the thing approached as direct object) tenta-, pa.t. tentanë (the verb can also mean “direct toward” or “be directed toward”, in the intransitive tense apparently with the pa.t. tenantë). CAUSE TO GO (in a desired direction) menta- (send), GONE vanwa (departed, vanished, dead, lost, past and over, no longer to be had) BE GONE! heca! – also with pronominal affixes: sg hecat, pl hecal "you be gone!" (stand aside!) LET GO lerya- (release, set free), sen- (let loose, free) –WJ:363, LED/VT45:27, VT47:11, 30, PEL, LT2:347, WAN, Nam, WJ:364, VT41:5, VT49:23, WJ:366, VT41:5, VT43:18 -
15 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 -
16 ELF
quendë (a technical, generic term, seldom used in the sg; pl Quendi is the usual form; there are gender-specific forms quendu m. and quendi f., but they seem to be rare; pl. forms quendur, quendir are attested), Elda (originally generic, but later [MET] used of Elves of the Three Kindreds [Noldor, Vanyar, Teleri] only. That was at least the proper usage: Elda was the normal word for "elf" in Valinor, since all Elves there were Eldar, and quendë became a word of lore. An archaic variant of Elda was Eldo.) With generic reference, the pl. Eldar has no article and is used to eman “Elves, The Elves, All Elves”; i Eldar with the article means “the Elves” with reference to some particular individuals previously mentioned. The partitive plural Eldali “Elves, some Elves” is also attested (VT49:8). ELVES OF AMAN Amanyar (sg \#Amanya), ELVES WHO REFUSED TO JOIN IN THE WESTWARD MARCH (from Cuiviénen) Avari (sg Avar in WJ:371, VT47:13, 24; Avar or Avaro in Etym), also called Avamanyar "those who did not go to Aman, because they would not" (distinguish Úmanyar, Úamanyar, Alamanyar "those who did not in the event reach Aman", though they did join in the march from Cuiviénen; these are also called Heceldi or Ecelli, see EGLATH). See also DARK ELVES, GREEN-ELVES, GREY-ELVES, HIGH-ELVES, LIGHT-ELVES, SEA-ELVES, LITTLE ELF. Cf. also ELVENHOME Eldamar, Elendë. ELF-PEOPLE Eldalië, ELVISH Eldarinwa (adj only, pl. Eldarinwë attested in VT47:14; but "Elvish" meaning Elvish language is simply Eldarin. Properly, these words for "Elvish" apply to the Tree Kindreds only, not to all the Quendi.) Quenderin ("Elvish" referring to all the Quendi, "Quendian"; this remained a learned word) –WJ:361/KWEN(ED), MR:229 ELED, Silm:424, AB/WJ:371/Silm:65/MR:163, WJ:363, Silm:23/392, MR:415, WJ:407 -
17 KNOW
ista (pa.t. sintë, also isintë; according to VT48:25 the pa.t. is "certainly irreg."), KNOW ABOUT hanya- (understand, be skilled in dealing with), KNOWLEDGE handë (understanding), ista, istya, issë (lore), nólë (long study, lore, wisdom). (In Etym this word is spelt with initial ñ, that is, ng. Initial ng had become n in Third Age Quenya, and I follow the system of LotR and transcribe it accordingly. Nólë is so spelt also in Silm:432. But if this word is written in Tengwar, the initial n should be transcribed with the letter noldo, not númen.) HAVING KNOWLEDGE istima (wise, learned) –IS, VT48:25, LT2:339; KHAN, ÑGOL, Silm:432 -
18 BEGINNING
yesta (In the Etymologies there also appeared the word esse, derived from a stem ESE, ESET that was marked with a query by Tolkien because esse also means “name”. The later word yesta would suggest that he changed the stem in question to *YES, *YESET.) –PE17:120, ESE/ESET -
19 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 -
20 DAY
aurë (sunlight; Etym gives arë, ari- instead). The word aurë is defined as “a day (of light), a day of special meaning or festival”; allative aurenna “upon the day” (VT49:45). Cf. also: arya (= 12 daylight hours; notice however that the word arya is assigned other meanings in late material), ré (= 24 hours, counted from sunset to sunset, allative rénna in VT49:45), sana (= also 24 hours, but this “Qenya” term clashes with a later demonstrative “that”), DAYTIME arië, EARLY DAY †amaurëa (dawn), DAYLIGHT: LT1:254 gives calma, but this word is defined "lamp" in LotR. LAST DAY OF YEAR quantien, FIRST DAY (meaning obscure, possibly first day of year) minyen. (In the entry YEN of the Etymologies as printed in LR, minyen is seemingly glossed both "first day" and "first year", but according to VT46:23, only "first day" is correct.) DAYSPRING tuilë –AR1/VT45:6, Silm:229/234/439, LotR:1141, LT1:250, MC:223, YEN
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