in article, apparently a variant of the definite article i, observed in the phrase i-coimas in-Eldaron "the coimas [lembas] of the Eldar" in PM:403. It looks like the Sindarin plural article, but in Quenya i normally covers both sg. and pl. "the", and the word Eldar does not need any article at all. The alternative reading i-coimas Eldaron (PM:395) is probably to be preferred.
Quenya
in
the
in
the coimas [lembas] of the eldar
in
article. the
indemma
noun. mind-picture (of apparition in dream)
A word for a “mind-picture”, a combination of indo “mind” and emma “picture” (PE17/174, 176, 179). Tolkien described them thus:
> They [the Elves] held that a superior mind by nature, or one exerting itself to its full in some extremity of need, could communicate a desired vision direct to another mind. The receiving mind would translate this impulse into the terms familiar to it from its use of the physical organs of sight (and hearing) and project it, seeing it as something external ... indemmar were by Men mostly received in sleep (dream). If received when bodily awake they were usually vague and phantom-like (and often caused fear); but if they were clear and vivid, as the indemmar induced by Elves might be, they were apt to mislead Men into taking them as real things beheld by normal sight (PE17/179).
Thus this word was used for telepathically induced visions, used among the Elves for communication, but Men could sometimes be fooled (intentionally or not) into believing these visions were real if they were awake when they received them, otherwise the visions were perceived as dreams. These “sorcerous” visions were likely one of the reasons for the mistrust between Elves and Men towards the end of the Third Age.
indo
noun. mind in its purposing faculty, will
indi
offspring of the valar
indi pl. noun, apparently a name of Men, hardly valid in Tolkien's later Quenya (LT2:343). Compare, however, the final element of Valarindi "Offspring of the Valar", suggesting that #indi can be used for "offspring" (the Quenya word is apparently plural). It may be that in Valarindi, a h has dropped out following r, and that the independent word would be *hindi (as a variant of -hín, -híni "children").
intyalë
imagination
intyalë noun "imagination" (INK/INIK, VT49:33)
indo
heart, mood
indo (1) noun "heart, mood" (ID), "state" (perhaps especially state of mind, given the other glosses) (VT39:23), "mind, region/range of thought, mood" (PE17:155, 179), "inner thought, in fea as exhibited in character or [?personality]" (PE17:189). In another post-LotR source, indo is translated "resolve" or "will", the state of mind leading directly to action (VT41:13). Indo is thus "the mind in its purposing faculty, the will" (VT41:17). Indo-ninya,a word occurring in Fíriels Song, translated "my heart" (see ninya). In the compound indemma "mind-picture", the first element would seem to be indo.
indo
house
indo (2) noun "house" (LT2:343), probably obsoleted by #1 above (in Tolkiens later Quenya, the word for "house" appears as coa).
telpina
adjective. like silver (in hue or worth), like silver (in hue or worth), [ᴹQ.] of silver
An adjective implied by the name Q. Telpinquar “Silver-fist”, the Quenya equivalent of S. Celebrimbor in notes from the mid-1960s (PE17/42). In other writings Tolkien gave this name as (archaic) Tyelpinquar (PM/318; VT47/8). It is conceivable that this adjective is t(y)elpin, but both The Etymologies of the 1930s and the Qenya Lexicon of the 1910s, Tolkien had ᴹQ. telpina (Ety/KYELEP) and ᴱQ. telpina “of silver” (QL/91), so I think the late form of this adjective is more likely telpina as a combination of telpë “silver” with the adjective suffix -ina “silver”.
Conceptual Development: In the Qenya Lexicon, ᴱQ. telpina was glossed “of silver” and had variants ᴱQ. telpea, telpia and {telpeksa}, the last of which was deleted (QL/91). In The Etymologies of the 1930s ᴹQ. telpina was equated to ᴹQ. telepsa “of silver”, but telepsa was deleted and no gloss was provided after these revisions (Ety/KYELEP). In the mid-1960s note mentioned above, Tolkien said of S. celebrin that it was “not implying ‘made of silver’ but ‘like silver’ in hue, or worth” (PE17/42), but it is not clear whether the same applies to Q. telpin[a].
Finally, there was a longer Quenya name Telperinquar for S. Celebrimbor in the mid-1960s note (PE17/42), implying a variant Quenya adjective telperin that was a more direct equivalent of S. celebrin. This alterate adjective form may be a loan for Telerin telperin since Quenya mostly uses -rin as a language suffix and not a general adjective suffix as in Telerin/Sindarin; hat-tip to Parmandil for this suggestion.
Neo-Quenya: For purposes of Neo-Quenya, I would assume telpina is a general adjective “silver” than can mean either “made of silver” or “like silver”, while longer telperin more specifically means “like silver in hue or worth”.
-in
-in
-in dative pl. ending, seen in eldain, fírimoin, q.v.
Lindórië
she that arises in beauty
Lindórië fem. name, perhaps *"She that arises in beauty" (compare Melkor "He that arises in Might") (Silm). Cf. linda.
Turcafinwë
strong, powerful (in body) finwë
Turcafinwë masc. name, "strong, powerful (in body) Finwë", masc. name; he was called Celegorm in Sindarin. Short Quenya name Turco. (PM:352), compare #turco "chief" (q.v.)
Valarindi
offspring of the valar, their children begotten in arda
Valarindi pl. noun "offspring of the Valar, their children begotten in Arda" (sg. #Valarindë). (MR:49). Compare indi.
minga-ránar
in waning-moon
minga-ránar compound noun in pre-classical locative "in waning-moon" (locative -r) (MC:213; this is "Qenya")
perina
divided in middle, halved
perina adj.? *"divided in middle, halved" (PER) The word is not glossed, but seems to connect with the verb perya- "halve". If the relationship is the same as between the verb lerya- "to free" and the adj. lerina "free", then perina is most likely an adjective "halved"d.
ringwë
cold pool or lake (in mountains)
ringwë (1) noun "cold pool or lake (in mountains)" (VT46:11). The misreading ringë appears in Etym as printed in LR, entry RINGI.
sinen
in this way; so
sinen adv. "in this way; so" (VT49:18)
vírin
magic glassy substance of great lucency used in fashioning the moon. used of things of great and pure transparency.
vírin noun "a magic glassy substance of great lucency used in fashioning the Moon. Used of things of great and pure transparency." (LT2:339)
finca
adjective. clever (in petty ways), clever (in petty ways), *tricky
min
cardinal. one, one, [ᴱQ.] one (in a series), the first
sanomë tarnë olórin, aracorno, eomer, imrahil, mi mísë, mi telepta yo morna, mi laiqua yo ninquë, mi luinë, ta gimli mi lossëa
There stood Gandalf, Aragorn, Eomer and Imrahil in grey, in silver and black, in green and white, and in blue, and also Gimli in white
yallumë eldalië enwa marnië endoressë lumincë
in times when the Eldalie dwelt yet a little while in Middle-earth
raina
adjective. netted, caught in net
sinome
adverb. [in this place]
telperin
adjective. like silver (in hue or worth)
mina
preposition/adverb. into, into, [ᴹQ.] to the inside
mina
into
mina prep. "into" (VT43:30); see minna
Laurelindórinan
valley of singing gold
Laurelindórinan noun "Valley of Singing Gold", an earlier name of Laurenandë (Lórien) (UT:253); laurelindórenan lindelorendor malinornélion ornemalin *"Goldenlight-music-land-valley music-dream-land of yellow-trees tree-yellow", Quenya elements agglutinated in Entish fashion; this supposedly means something like "the valley where the trees in a golden light sing musically, a land of music and dreams; there are yellow trees there, it is a tree-yellow land" (LotR2:III ch. 4, translated in Letters:308). The last word ornemalin is defined in as "bearing yellow flowers" in PE17:80.
minna
to the inside, into
minna prep. "to the inside, into" (also mir) (MI); variant mina "into" (VT43:30), possibly occurring, compounded, in minasurie, q.v.
sinda
adjective. grey
Uinen
water
Uinen (Uinend-, as in dative Uinenden) fem. name, used of a Maia, spouse of Ossë (UY, NEN). Adopted and adapted from Valarin (WJ:404), though it is also said that it contains -nen "water" (SA:nen); the latter explanation may be folk etymology. In the Etymologies, the name is derived from the same stem (UY) as uilë "long trailing plant, especially seaweed".
aina
holy
aina (2) adj "holy" (AYAN), derived from Ainu. Adopted and adapted from Valarin. According to VT43:32, the word is "obsolete, except in Ainur", apparently suggesting that airë or airëa (q.v.) was the normal term for "holy" in later Quenya. However, Tolkien repeatedly used aina in his translation of the Litany of Loreto: Aina Fairë "Holy Spirit", Aina Neldië "Holy Trinity", Aina Maria "Holy Mary", Aina Wendë "Holy Virgin". He also used Aina Eruontari for "holy Mother" in his rendering of the Sub Tuum Praesidium(WJ:399, FS, SA, VT43:32, VT44:5, 12, 17-18)
cilin
glass
cilin noun "glass" ("often used as in English ("often used as in English for any thing or implement made of glass") (PE17:37). Compare calca, hyellë.
corin
circular enclosure
corin ("k")noun "circular enclosure" (KOR). In the early "Qenya Lexicon", this word was defined as "a circular enclosure, especially on a hill-top" (LT1:257). (Con-)alcorin ("k") *"blessed garth (in the centre)" (VT27:20, 23, 24)
hilcin
it freezes
hilcin ("k")vb., glossed "it freezes" (LT1:254); if this word is to be adapted to LotR-style Quenya, it would have to mean "I freeze", but the shape of this word seems somewhat alien to Tolkien's later forms of Quenya (verbs with 1st person aorists in -in never have a consonant cluster immediately preceding this ending)
lanta-mindon
fallen-towers
lanta-mindon Qenya pl. noun "fallen-towers"; inflected compound lanta-ránar "in falling-moon" (with pre-classical locative -r) (MC:214; these forms are "Qenya")
laurina
golden
laurina adj. "golden" (LT1:258). Compare laurëa in later material.
ringa
cold
ringa adj. "cold" (Markirya); the Etymologies gives ringë (RINGI), but it seems that ringa is to be preferred (cf. Ringarë below). Yá hrívë tenë, ringa ná "when winter comes, it is cold" (VT49:23). According to VT46:11, Tolkien originally used the form ringa in Etym as well; later he would restore it. - In early "Qenya", ringa is glossed "damp, cold, chilly" (LT1:265)
ringë
cold
ringë adj. "cold", also ringa (which form is to be preferred; cf. Ringarë in LotR). In the Etymologies as printed in LR, ringë is also given as a noun "cold pool or lake (in mountains)", but according to VT46:11 this noun should read ringwë. (RINGI)
sinda
grey
sinda (þ) adj. "grey" (PE17:72); nominal pl. Sindar used = "Grey-elves", lit. *"Grey ones"; see WJ:375. Gen. pl. Sindaron in WJ:369. With general meaning "grey" also in Sindacollo > Singollo "Grey-cloak, Thingol" (SA:thin(d), PE17:72; see also sindë, Sindicollo);†sindanórië "grey land", ablative sindanóriello "from/out of a grey country" (Nam); the reference is to a "mythical region of shadows lying at outer feet of the Mountains of Valinor" (PE17:72). However, other sources give sindë (q.v.) as the Quenya word for "grey"; perhaps sinda came to mean primarily "Grey-elf" as a noun. Derived adjective Sindarin "Grey-elven", normally used as a noun to refer to the Grey-elven language. (Appendix F)
sindë
grey, pale or silvery grey
sindë (þ) adj. "grey, pale or silvery grey" (the Vanyarin dialect preserves the older form þindë) (WJ:384, THIN; in SA:thin(d) the form given is sinda, cf. also sindanóriello "from a grey country" in Namárië. Sindë and sinda_ are apparently variants of the same word.) _Stem sindi-, given the primitive form ¤thindi; cf. Sindicollo (q.v.)
sinomë
this place
sinomë compound noun "this place" (EO), used as adverb (or uninflected locative) = "in this place" = "here" (VT49:18). Variant sínomë (VT44:36). Cf. sanomë, tanomë.
tinwë
spark
tinwë noun "spark" (gloss misquoted as "sparkle" in the Etymologies as printed in LR, see VT46:19), also "star"; pl. tinwi "sparks", properly used of the star-imagines on Nur-menel (q.v.). Cf. nillë. (TIN, MR:388) In early "Qenya", tinwë was simply glossed "star" (LT1:269, cf. MC:214). In one late source, the meaning of tinwë is given as "spark", and it is said that this word (like Sindarin gil) was used of the stars of heaven "in place of the older and more elevated el, elen- stem" (VT42:11).
Lindissë
woman
Lindissë fem.name, perhaps lin- (root of words having to do with song/music) + (n)dissë "woman" (see nís). (UT:210)
min
cardinal. one
min numeral "one", also minë (VT45:34, VT48:6)
minë
cardinal. one
minë numeral "one", also min (MINI, VT45:34)
savin elessar ar <u>i</u> nánë aran ondórëo
that
i (3) conj. "that". Savin Elessar ar i nánë aran Ondórëo "I believe that Elessar really existed and that [he] was a king of Gondor" (VT49:27), savin…i E[lesarno] quetië naitë *"I believe that Elessars speaking [is] true" (VT49:28) Also cf. nai, nái "be it that" (see nai #1), which may seem to incorporate this conjunction.
ringa
adjective. cold, cold, [ᴱQ.] chilly; damp
cilin
noun. glass, glass [transluscent or reflective]
i, antevokaliskt in
conjunction. that
mi
preposition. in, in, [ᴹQ.] within
The Quenya preposition for “in”, very well attested. It was derived from the root √MI of the same meaning (PE17/92; VT43/30; VT47/30). In The Etymologies of the 1930s ᴹQ. mi was glossed “in, within” under the root ᴹ√MI “inside” (Ety/MI).
Conceptual Development: In the Qenya Lexicon of the 1910s, the preposition mi appeared (untranslated) in the phrase ᴱQ. Uole·mi·Kūme “Moon King” = “✱Uole in the Moon” (QL/48). The main dictionary had the adverb ᴱQ. imi “in, inside” under the early root ᴱ√IMI (QL/42). In one place in Tolkien’s later writings from the 1950s, the preposition mi “in” had the variant form imi as well (VT43/30).
imi
in
imi prep. "in"; see mi (VT43:30)
imi
preposition. in, in, [ᴱQ.] inside
-issë
suffix. ending in feminine names
hecel
proper name. Elf who stayed in Beleriand
A term for the Eldar who remained behind in Beleriand (WJ/365). In Quenya, it became a technical term, rarely used in everyday speech (WJ/374). It was originally derived from hecil “one lost or forsaken”, reformed to Hecel (pl. Heceldi) after the pattern of terms like Oärel (WJ/364).
Conceptual Development: A similar term Ecelli “The Forsaken” appeared in earlier writing (MR/169-170). Ecelli was in all cases replaced by other words: Alamanyar (MR/170) or Sindar (MR/175). Nevertheless, it was probably the precursor to Hecel.
men
noun. way, way, *direction; [ᴹQ.] place, spot [only in compounds]
A noun or word element, most notably appearing in the four cardinal directions formen, hyarmen, númen, and rómen, which Christopher Tolkien translated as “way” in The Silmarillion appendix (SA/men). This is consistent with the later meaning of its root: √MEN “go, move, proceed”, and in Definitive Linguistic Notes (DLN) from 1959 Tolkien had a primitive form ✶mēn- “a way, a going, a mov[ement]” (PE17/165) which might be the source of Christopher Tolkien’s translation of Q. men.
Conceptual Development: The situation in Tolkien’s earlier writings was different. In The Etymologies of the 1930s ᴹQ. men was translated “place, spot” under the root ᴹ√MEN (Ety/MEN). In this document, it seems the literally meaning of direction words were “✱north-place”, “✱south-place”, etc., as opposed to later “✱north-direction, ✱south-direction”. This can be seen in other words Tolkien used in this period, such as ᴹQ. Ilmen “Place of Light” (SM/241).
This ambiguity continued into Tolkien’s later writings, as can be seen in a 1965 letter to Dick Plotz, where Tolkien translated númen “the direction or region of the sunset” (Let/361). Another example is menel “firmament, high heaven, the region of the stars”, which Tolkien said was “a Q. invention from men (direction, region) + el (the basis of many stars)” in The Road Goes Ever On as published in 1967 (RGEO/65). There are other Quenya words where men refers to a location rather than a direction: ruimen “fireplace, hearth” (PE17/183) and turmen “realm” = “✱mastered-region” (PE17/28), both from the mid-1960s.
However, some words are hard to explain as locations, such as alamen “a good omen on departure”, also from DLN of 1959 (PE17/162). Tolkien used men as an element in the terms coimen “life-year” and olmen “growth-year” in notes from around 1959, which are probably best explained as a “way” or “process” of life or growth (NM/84-85). However the stems of these words ended in mend-, so their element men may be different from what is seen in formen, etc. As another wrinkle, Tolkien regularly used nómë to mean “place” in his later writings, as in sinomë “in this place [= here]” (LotR/967) and tanomë “in that place [= there]” (VT49/11).
It is hard to determine how much of this variation is due to conceptual vacillation on Tolkien’s part. My best guess of the timelime is that:
In the 1930s men meant “place, spot”, and the root ᴹ√MEN was not verbal (Ety/MEN).
In the 1940s Tolkien decided that √MEN was verbal, meaning {“intend” >>} “go” (PE22/103).
By the 1950s Tolkien reformulated men to mean “way, a going” in keeping with the new meaning of the root (PE17/165). In 1948 Tolkien also introduced nómë “place” (PE23/112).
By the 1960s Tolkien partially reversed himself, deciding men could mean either “way, direction” and “place, region”, but without abandoning nómë.
Neo-Quenya: The word men is somewhat contentious in Neo-Quenya. The word men is a very popular element for “place” in many neologisms (especially older ones), such as ᴺQ. natsemen “website = ✱web-spot”, ᴺQ. tirmen “theater = ✱watch-place” and ᴺQ. mótamen “office = ✱work-place”. However, others feel that this sense has been entirely replaced by nómë, so that men in such compounds should be replaced by a suffix ᴺQ. -non (-nom-).
Given this ambiguity, I would use men only for “way, ✱direction” as a standalone word, and would instead use nómë = “place”. However, given Tolkien’s vacillations as described above, I would allow the use of men as “place, spot, region” in compounds [perhaps originally conceived of as a destination], though I think ᴺQ. -non “-place” is also fine.
mitta
preposition/adverb. between, [ᴹQ.] inwards, into, [ᴱQ.] in; [Q.] between
A derivative of √MI “in” with various meanings throughout Tolkien’s life. It seems to mean “in” within the name Mittalmar “Inlands” from the mid-1960s. In Quenya prayers of the 1950s, it was briefly used for “among” before being revised to mika (VT43/27-28), and was glossed “between” in accompanying etymological notes (VT43/30). In The Etymologies of the 1930s, ᴹQ. mitta or minta was glossed “inwards, [?]into” [the second gloss is difficult to read] under the root ᴹ√MI “inside” (EtyAC/MI). In the Qenya Lexicon of the 1910s ,ᴱQ. mitta was glossed “in, into, inwards” under the early root ᴱ√MĪ (QL/61).
Neo-Quenya: For purposes of Neo-Quenya, I would use mitta as a preposition or adverb meaning “inwards, into”, and would assume the 1950s meaning “between” was transient and abandoned.
tanen
adverb. in that way, in that way, [ᴹQ.] by that means
A word for “in that way” appearing in a list of demonstratives from 1968 (VT49/11), a combination of ta “that” and the instrumental suffix -nen. In drafts of the Ambidexters Sentence, Tolkien used tánen for “therefore”, but this was rejected (VT49/11). Similarly formed ᴹQ. tainen “by that means” appeared in Demonstrative, Relative, and Correlative Stems (DRC) from 1948 (PE23/111).
nonda
noun. hand especially in (?clutching)
A word for “hand especially in (?clutching)” appearing only in draft notes on Eldarin Hands, Fingers and Numerals from the late 1960s derived from primitive ✶dond(a) with assimilation of the initial d to the later nasal n (VT47/23 note #25). A more usual word for “closed or grasping hand” is Q. quár(ë).
tar-
affix. high, high; [ᴹQ.] king or queen (in compounds)
A prefix (and sometimes suffix) meaning “high” as in Tarcil “High Man” or Tarmenel “High Heaven”. It is often used in reference to royalty and nobility, as in Tarumbar “King of the World” or Sorontar “Lord of Eagles”, as well as the names of Númenorean kings and queens. It is related to the adjective tára “high” based on the root √TĀ/TAƷ of similar meaning (Ety/TĀ).
-nen
most nouns have an instrumental in -nen
-nen instrumental ending (pl. -inen, dual -nten, partitive pl. -línen). Attested in ambartanen, lírinen, lintieryanen, súrinen, parmanen; see ambar (#2), lírë, lintië, súrë, parma. Tolkien noted that "most nouns have an instrumental in -nen" (PE17:62), a wording suggesting that the form of the ending may vary; given the normal development ln > ld, it is possible that it would appear as *-den when added to a noun in -l (*macilden "with a sword").
alat-
large, great in size
alat- prefix "large, great in size". (ÁLAT, cf. VT45:5). In Alatairë.
alcarissen
in light-rays
alcarissen _("k")_noun "in light-rays" (a "Qenya" form from MC:221; alcar means "glory" in Tolkien's later Quenya)
alta
large, great in size
alta (1) adj. *"large, great in size" (root meaning)(ÁLAT). Alat- in Alatairë, q.v.
ambena
nearer to (to a further point in the motion) towards an object
ambena adv. "nearer to (to a further point in the motion) towards an object" (PE17:91). Also amna.
amna
nearer to (to a further point in the motion) towards an object
amna adv. "nearer to (to a further point in the motion) towards an object" (PE17:91). Also ambena.
arwa
in control of, possessing
arwa (1) adj. "in control of, possessing" (followed by genitive, e.g. *arwa collo, "having a cloak [colla]"). Also suffix -arwa"having", as in aldarwa "having trees, tree-grown" (3AR). In a deleted entry in the Etymologies, -arwa was glossed "having, possessing, holding, controlling" (VT45:14)
atalta-
verb. collapse, fall in
atalta- vb. "collapse, fall in" (TALÁT), weak pa.t. ataltanë "down-fell, fell down" in LR:47 and SD:247, but strong past tense atalantë "down-fell" in LR:56
caila
lying in bed, bedridden, sickness
caila ("k")adj.(and noun???) "lying in bed, bedridden, sickness" (KAY, VT45:19). It may be that the gloss "sickness" applies only to the "Noldorin"/Sindarin form cael listed before Quenya caila, since cael could be both an adjective and a noun (the ancient adjective kailā "bedridden" merging with the noun kailē "sickness"). In Quenya the form caila < *_kailā _would probably be an adjective only.
caimassë
lying in bed, sickness
caimassë ("k")noun "lying in bed, sickness" (KAY)
camba
the whole hand, but as flexed, with fingers more or less closed, cupped, in the attitude of receiving or holding
camba noun "the whole hand, but as flexed, with fingers more or less closed, cupped, in the attitude of receiving or holding" (VT47:7)
ces-
to search (for something), to examine (something) in order to find (something)
ces- (Þ) ("k"), "to search (for something), to examine (something) in order to find (something)"; the root meaning is given as "enquire of, question, examine" (something). Cesë parma "to look in a book" (for a passage or information required); here the aorist stem cesë is used as infinitive. Notice that ces- here takes a simple direct object parma (not locative *parmassë, despite the translation). Past tense cense (Þ) given, replacing the phonologically expected form centë (also cited). (PE17:156)
enyárë
in that day
enyárë adv. "in that day" (pointing to the future) (FS)
etsat-
verb. distribute in even portions
etsat- vb. "distribute in even portions" (apparently et- "out" + the base sat "divide, apportion"). Not cited with a final hyphen in the source (VT48:11), but some ending would obviously be required in Quenya; the verb should probably be treated as a consonant stem (primary verb). Alternative form estat-, but as pointed out in VT48:12, the transposition ts > st is not regular in Quenya.
fanwos
mind-picture of apparition in dream
fanwos noun "mind-picture of apparition in dream", possibly ephemeral variant of indemma (q.v.) (PE17:174). Normally Quenya phonology seems to prohibit a combination like wo.
haloisi
the sea (in storm)
haloisi noun "the sea (in storm)", cf. haloitë (LT1:254)
hanya-
verb. understand, know about, be skilled in dealing with
hanya- vb. "understand, know about, be skilled in dealing with" (KHAN, VT45:21)
hlapu-
blow; fly or stream in the wind
hlapu- verb "blow; fly or stream in the wind", participle hlápula "blowing" in Markirya
imbë
in(wards)
imbë (3) adv. "in(wards)" (obsoleted by #1 and #2 above?). Changed by Tolkien from imba (VT45:18)
lelya-
verb. go, proceed (in any direction), travel
lelya- (1) vb. "go, proceed (in any direction), travel", pa.t. lendë / elendë (WJ:363, VT14:5, PE17:139) At one point Tolkien assigned a more specific meaning to the underlying root LED: "go away from the speaker or the point in mind, depart" (PE17:52), which would make lelya- a near synonym of auta-. The same source denies that the derivatives of _LED _were used simply for "go, move, travel", but elsewhere Tolkien assigns precisely that meaning to lelya-.
loctë
blossom (of flowers in bunches or clusters)
loctë ("k")noun "blossom (of flowers in bunches or clusters)" (LT1:258; this would have to become *lohtë in LotR-style Quenya)
loiparë
mistake in writing
loiparë noun "a mistake in writing" (PE17:151). Cf. parma.
loiquetë
mistake in speech
loiquetë noun "a mistake in speech" (PE17:151)
mi
in, within
mi prep. "in, within" (MI, VT27:20, VT44:18, 34, VT43:30; the latter source also mentions the variant imi); mí "in the" (Nam, RGEO:66; CO gives mi; the correct forms should evidently be mi = "in" and mí = mi i "in the"; VT49:35 also has mí with a long vowel, though the gloss is simply "in"). Used in PE17:71 (cf. 70) of people clad "in" various colours, e.g. mi mísë "in grey". Allative minna "to the inside, into" (MI), also mina (VT43:30). The forms mimmë and mingwë seem to incorporate pronominal suffixes for "us", hence ?"in us", inclusive and exclusive respectively. The pronoun -mmë denoted plural inclusive "we" when this was written, though Tolkien would later make it dual instead (see -mmë). Second person forms are also given: mil or milyë *"in you" (sg.), millë "in you" (pl.) (VT43:36). A special use of mi appears in the phrase Wendë mi Wenderon "Virgin of Virgins" (VT44:18); here mi appears superfluous to achieve the desired meaning, but this combination of singular noun + mi + plural genitive noun may be seen as a fixed idiom expressing that the initial noun represents the most prominent member of a class.
nir-
verb. press, thrust, force (in a given direction)
nir- vb. "press, thrust, force (in a given direction)" ("Though applicable to the pressure of a person on others, by mind and 'will' as well as by physical strength, [this verb] could also be used of physical pressures exerted by inanimates.") Given as a 1st person aorist nirin (VT41:17). Pa.t. probably *nindë since the R of nir- was originally D (the base is given as NID; compare rer- pa.t. rendë from RED concerning the past tense)
nonda
hand, especially in [?clutching]
nonda noun "hand, especially in [?clutching]" (VT47:23; Tolkien's gloss was not certainly legible)
númessier
they are in the west
númessier vb. "they are in the west", a construction occurring in Fíriel's Song, evidently núme(n)-ssë-ie-r "west-in-are-they"; the stative-verb suffix -ië is probably not valid in LotR-style Quenya (FS)
númëa
in the west
númëa adj. "in the West" (actually an adjective *"western", in Tolkien's later Quenya also númenya)(LT1:263)
olvar
growing things with roots in the earth, *plants
olvar (sg. #olva) noun "growing things with roots in the earth, *plants" (Silm). Apparently more or less the same word as olwa, olba, which is however glossed "branch". Cf. laima.
ondomaitar
noun. sculptor in stone
opo
before, in front of
opo prep. "before, in front of" (of spatial relationships); "after" (of time), also pó, po or pono, poto (VT49:12, VT44:36, evidently a variant of apa).
perya-
verb. divide in middle, halve
perya- vb. "divide in middle, halve" (PER)
po
before, in front of
po, pó prep. "before, in front of" (of spatial relationships) "after" (of time), also opo or pono, poto- (VT49:12, 32, VT44:36; evidently a variant of apa)
raita-
verb. catch in a net
raita- 2) vb. "catch in a net" (VT42:12)
se
at, in
se (2), also long sé, preposition "at, in" (VT43:30; compare the "locative prefix" se- possibly occurring in an early "Qenya" text, VT27:25)
silda-ránar
in gleaming-moon
silda-ránar noun in locative "in gleaming-moon" (locative -r) (MC:213; this is "Qenya"; cf. sildë)
tanen
in that way
tanen, tánen adv. "in that way", "therefore" (VT49:11). Basically the instrumental form of ta (#1) "that".
tanomë
in the place (referred to)
tanomë adv. "in the place (referred to)" (VT49:11). Cé tulis, tanomë nauvan *"if (s)he comes, I will be there" (VT49:19). Compare sanomë, sinomë.
tárë
in that day
tárë adv.? "in that day", not translated in its first occurrence in Fíriel's Song
un-
in evil sense
un- intensive prefix used before qu; the assimilated variant um- is said to occur before p, and "b" (the latter evidently = v developed from prehistoric b, but following um- its original quality would be preserved so that we would see umb-). This prefix is reportedly only used "in evil sense"; otherwise the intensive prefix is an- (and assimilated variants thereof). (VT45:5)
vehtë
life - not life in general or as a principle, but (a period of) individual activity
vehtë noun "life - not Life in general or as a principle, but (a period of) individual activity", thus also "the place where a person, people &c. lived and had their business, i.e. habitat, haunt" (PE17:189)
verta-
verb. to give in marriage
verta- vb. "to give in marriage" (give a person in marriage to another); also "to take as husband or wife (to oneself)" (VT49:45)
voronda
steadfast in allegiance, in keeping oath or promise, faithful
voronda adj. "steadfast in allegiance, in keeping oath or promise, faithful", used as a title of Elendil Voronda "Elendil the Faithful"; genitive Vorondo in CO. Only glossed "faithful" in LT1:250.
vórima
steadfast in allegiance, in keeping oath or promise, faithful
vórima (more or less identical to vorima above?) adj. "steadfast in allegiance, in keeping oath or promise, faithful"; genitive vórimo in a variant of CO; see UT:317. In VT45:7, vórima is glossed "continuous, enduring, repeated".
yassë
in which
#yassë (1) relative pronoun in locative "in which", pl. yassen referring back to a plural noun (relative pronoun ya + locative ending) (Nam, RGEO:66)
ímen
in them
ímen a word occurring in Fíriel's Song, translated "in them" (ar ilqua ímen "and all [that is] in them"). Probably not valid in LotR-style Quenya.
ó-
used in words describing the meeting, junction, or union of two things or persons, or of two groups thought of as units
ó- (usually reduced to o- when unstressed) a prefix "used in words describing the meeting, junction, or union of two things or persons, or of two groups thought of as units". In omentië, onóna, ónoni, q.v. _(WJ:367, PE17:191; in the Etymologies, stem WŌ, the prefix _o-, ó- is simply defined as "together".) In VT43:29 is found a table showing how pronominal endings can be added to the preposition ó-; the resulting forms are onyë or óni "with me", ómë "with us" [also in VT43:36, where "us" is said to be exclusive], ólyë or ólë "with you" (olyë only sg. "you", whereas ólë can be either sg. or pl.), ósë "with him/her", ótë *"with them" (of animates where "them" refers to non-persons, óta [or shortened ót] is used, though the conceptual validity of ta as a pl. pronoun is questionable), ósa (or shortened ós) "with it". (Two additional forms, ótar and ótari, presumably mean "with them" of inanimate things; see VT49:56 for a possible second attestation of tar as the word for plural inanimate "they".) However, Tolkien's later decision to the effect that ó- refers to two parties only may throw doubt upon the conceptual validity of some of these forms, where at least three persons would be implied (like ótë "with them", where one person is "with" two or more others though Tolkien indicates that two groups may also be involved where the preposition ó- is used). The explicit statement in WJ:367 that the prepostion o (variant of ó) did not exist independently in Quenya is however difficult to get around, so instead using the preposition ó/o (with or without endings) for "with", writers may rather use as, the form appearing in the last version of Tolkien's Quenya Hail Mary (also attested with a pronominal suffix: aselyë "with you").
óressë
in morning
óressë noun "in morning" (MC:214), evidently the locative of órë # 2 above.
ú-
verb. not-, un-, in-
ú- (2) prefix "not-, un-, in-", denying presence or possession of thing or quality (VT39:14, UGU/UMU/VT46:20, GŪ, LT1:272), or simply suggesting something bad or immoral (see #úcar-, Úmaiar). Tolkien at one point considered redefining ú- as an element signifying "bad, uneasy, hard"; the already-published form únótima would then mean "difficult/impossible to count" rather than simply "uncountable" (VT42:33). However, Tolkien's very last word on the matter seems to be that ú- was to remain a mere negative (VT44:4). Compare úa, q.v. According to the Etymologies, the prefix ú- usually has a "bad sense", whereas according to early material u- (uv-, um-, un-) is a "mere negation" (UGU/UMU vs. VT42:32) According to a later source, ú- could be used as an uninflected verbal prefix, mainly in verse, but in a normal style the prefix was "verbalized" as ua-, q.v. (PE17:144). The stem Ū, as a negation, was accompanied by "pursed lips and shaking of the head" (PE17:145).
úvëa
abundant, in very great number, very large
úvëa adj. "abundant, in very great number, very large" (UB). Compare úmëa.
itas
adverb. in that case
loiparë
noun. mistake in writing
loiquetë
noun. mistake in speech
mína-
verb. to desire to go in some direction, wish to go to a place, make for it; to have some end in view
nótima
adjective. countable, limited in number (weight and measure); (colloquial) moderate in amount, some, few, several
pel-
verb. to go round, encircle, to go round, encircle; [ᴱQ.] to surround, fence in, pen in; [ᴹQ.] to revolve, return
voronda
adjective. faithful, steadfast (in allegiance, in keeping oath or promise)
en
particle. in that (future) case; then, soon
enwa
adjective. existent, real, found in the primary world
itas
adverb. in that case
mitta-
verb. come in
opo
before, ahead, in front of
ré
noun. day in calendar
telu-
verb. roof in
mitta-
insert
mitta- (1) vb. "insert" (VT43:30)
minomë
adverb. instead, in place of, in exchange of
cuivië
noun. awakening
A word for “awakening”, most notably an element in the word Cuiviénen “Water of Awakening” (S/48). It was derived from the root √KUY (Ety/KUY). In a few places it appeared as kuive instead (PE17/68; Ety/KUY).
Conceptual Development: The earliest form for “Waters of Awakening” was ᴱQ. Koivie-néni (LT1/85), and ᴱQ. koivie was glossed as “awakening” in the Qenya Lexicon of the 1910s (QL/48). It was glossed “liveliness” in the contemporaneous Gnomish Lexicon, however, and ᴱQ. qîvie was “awakening” (GL/29).
latya
noun. opening
An noun for “opening” appearing as an element in sanwë-latya “thought-opening” in the Ósanwe-kenta essay from 1959-60 (VT39/23). It is probably related to the verb latya- “open (so as to allow entry)”, perhaps an infinitive form.
vailë
noun. wind, [strong] wind, *gale
An obscure word for “wind” in notes from December 1959 (D59) derived from the root √WAYA and appearing in various forms: vëa, vaiwe, and vaile, the last of these with an adjectival form vailima “windy” (P17/189). A similar set of Quenya derivatives of √WAY appeared in notes from 1957, but there most of the forms were rejected: {vaiwe, view-, vaive, víw}, along with unrejected váva (PE17/33-34). Tolkien considered all these as possible cognates of S. gwae “wind”.
Conceptual Development: Precursors include ᴱQ. ’wā “wind” from the Qenya Lexicon of the 1910s under the early root ᴱ√GWĀ (QL/102), ᴱQ. vá or vanwe “wind” from Early Qenya Word-lists of the 1920s (PE16/142) and ᴹQ. vaiwa “wind” from The Etymologies of the 1930s under the root ᴹ√WAIWA (Ety/WĀ). Thus the Quenya forms were much less stable than their Sindarin equivalent and its precursor, which were simply G./ᴱN. gwâ “wind” (GL/43; PE13/146) >> N./S. gwae(w) “wind” (Ety/WĀ; NM/237; PE17/33-34, 189).
Neo-Quenya: Of the various forms, I prefer Q. vailë since (a) it is later, (b) has an adjectival form and (c) has a possible direct cognate S. gwael “✱wind”, also from around the same time. Q. súrë is the usual word for “wind” and is thus preferable for most uses, but I think vailë might be used for a strong wind or gale, since elsewere in Quenya derivatives of √WĀ seem to be tied to stronger winds: hwarwa “violent wind”, vangwë “storm” (NM/237).
Eruman
desert north-east of valinor
Eruman place-name; this is a word to which various meanings are ascribed, but it always denotes some region. In the earliest phases of Tolkien's mythology, it was a region south of Taniquetil (LT1:91, 252-253). In the Etymologies, entry ERE, Eruman is a "desert north-east of Valinor". In the final version of the Quenya Lord's Prayer, where the locative form Erumandë appears, Tolkien appears to have moved Eruman out of this world entirely, making it the abode of God (Eru); Erumandë translates "in heaven".
Melkor
mighty-rising
Melkor (spelt Melcor in VT49:6, 24, MR:362), masc. name: the rebellious Vala, the devil of the Silmarillion mythos. Older (MET) form Melkórë "Mighty-rising" (hence the interpretation "He that arises in power"), compare órë #2. Oldest Q form *mbelekōro (WJ:402). Ablative Melkorello/Melcorello, VT49:7, 24. Compounded in Melkorohíni "Children of Melkor", Orcs ("but the wiser say: nay, the slaves of Melkor; but not his children, for Melkor had no children") (MR:416). The form Melkoro- here occurring may incorporate either the genitive ending -o or the otherwise lost final vowel of the ancient form ¤mbelekōro. For Melkors later name, see Moringotto / Moricotto (Morgoth) under mori-.
cuivië
awakening
cuivië noun "awakening" (early "Qenya" coivië, q.v., but this word Tolkien later used = *"life"). In Cuiviénen, "Water of Awakening" (SA:cuivië, SA:nen, KUY; spelt with a k_ in the Etymologies). Somewhat surprisingly, cuivië is used to mean "life" in cuivie-lancassë ("k"), literally 'on the brink of life' ("of a perilous situation in which one is likely to fall into death") (VT42:8)_ The form coivië is used for "life" elsewhere.
latya
opening
latya (1) noun "opening" (used as abstract in the source) (VT39:23). See sanwë-latya.
mir
to the inside, into
mir (1) prep. with old allative ending "to the inside, into"(also minna) (MI). This is mi "in" with the same allative ending -r (from primitive ¤-da) as in tar "thither", q.v.
már
home, house, dwelling
már (mar-) (2) noun "home, house, dwelling" (also "house" in the sense of family as in Mardil, q.v.). See mar above for references. In Mar-nu-Falmar, Mardil, and as final element in Eldamar, Fanyamar, Valimar, Vinyamar..
mína
desiring to start, eager to go
mína adj. "desiring to start, eager to go", also verb mína- "desire to go in some direction, to wish to go to a place, make for it, have some end in view" (VT39:11)
nassë
person, an individual
nassë (1) "a person, an individual" (VT49:30). Also translated "true-being" (pl. nasser is attested), the inner "true" being of a person. With a pronominal suffix in the form nassentar "their true-being" (PE17:175, cf. -nta #2), in the source referring to the "true" spiritual nature of the Valar, as hidden within their visible shapes. The word nassentar would seem to be plural, *"their true-beings". Not to be confused with the verb nassë/násë "he/she is"; see ná #1.
núta-
verb. set, sink
núta- vb. "set, sink" (of Sun or Moon) (NDŪ). In early "Qenya", the word was glossed "stoop, sink" (LT1:263)
oialë
everlasting [?age]
oialë noun "everlasting [?age]" (Reading of gloss uncertain)(OY).Also adverb "eternally, in eternity" (PE17:59) or "forever" (PE17:69), so used in Namárië (Nam, RGEO:67)
quén
one, (some)body, person, individual, man or woman
quén (quen-, as in pl. queni; as final element in compounds -quen) noun "one, (some)body, person, individual, man or woman", pl. queni = "persons", "(some) people", "they" with the most general meaning (as in "they [= people in general] say that..."). The element is combined with noun and adjective stems in old compounds to denote habitual occupations or functions, or to describe those having some notable (permanent) quality; examples include roquen, ciryaquen, arquen, q.v. Also in aiquen "whoever", ilquen "everybody" (WJ:361 cf. 360, 372).
roimë
hunt, hunting
roimë noun "hunt, hunting" (the spelling "raime" in the entry ROY1 in the Etymologies as printed in LR is a misreading, VT46:12)
síma
mind, imagination
síma noun "mind, imagination" (VT49:16); variant isima. Also attested with endings: símaryassen "in their imaginations" (with the ending -rya used = "their" rather than "his/her", according to colloquial useage) (VT49:16)
súrë
wind
súrë noun "wind", stem súri- because of primitive form sūrǐ- (PE17:62),hence the instrumental form súrinen "in the wind" or more literally "by the wind" (Nam, RGEO:66,Markirya, J.R.R. Tolkien: Artist & Illustrator p. 197); Súrion masc.name, "Wind-son" (Appendix A). Early "Qenya" has súru (MC:213, 216, 220). See also súriquessë.
telë-
verb. finish, end
telë- vb. "finish, end" (intransitive), also "be the last thing or person in a series or sequence of events" (WJ:411; telë may be taken as the 3rd person aorist of a stem tel-, though it may also be interpreted as an example of an E-stem verb, as suggested by the final hyphen)soleted by # 1 above)
tië
path, course, line, direction, way
tië noun "path, course, line, direction, way" (TE3, VT47:11); pl. tier in Namárië(Nam, RGEO:67); tielyanna "upon your path" (UT:22 cf. 51; tie-lya-nna "path-your-upon")
umbarta-
verb. to define, decree, destine
umbarta- vb. "to define, decree, destine"; this form of the verb was used "in more lofty senses", otherwise marta- (PE17:104)
voro
ever, continually
voro, voro- adv. "ever, continually" (BOR, Narqelion) Compare vor. (Focusing on the gloss "continually", post-Tolkien writers have sometimes used voro for "still, yet", but for this sense the term en is available.) The variants vora, vorë were used for "always" in drafts for a Quenya version of the Sub Tuum Praesidium, but Tolkien eventually replaced such forms with the unrelated word illumë (VT44:9). Compare vórë, vórëa.
wai
wind, weave
wai (what the primitive element ¤wei "wind, weave" became in Quenya; therefore confused with the stem WAY "enfold") (WEY)
úva-
verb. impend, be imminent
úva- (2) vb. "impend, be imminent" "nearly always in a bad sense: threaten (to come) ", as in hrívë úva véna "winter is drawing near to us" (VT49:14)
Nolmë
knowledge, philosophy (including science)
Nolmë ("ñ")noun "knowledge, Philosophy (including Science)" (PM:360 cf. 344)
ca
behind, at back of place
ca, cata, cana prep? "behind, at back of place" (VT43:30)
cuivë
awakening
cuivë ("k")noun "awakening" (KUY)
falqua
cleft, mountain pass, ravine
falqua ("q") noun "cleft, mountain pass, ravine" (LT2:341)
handë
knowledge, understanding, intelligence
handë noun "knowledge, understanding, intelligence" (KHAN). Note: *handë is (probably) also the past tense of the verb har- "sit".
isima
imagination
isima (þ?) noun "imagination" (if a variant of síma, q.v.; the form isima as such is not clearly glossed) (VT49:16)
maica
sharp, piercing
maica (1) ("k")adj. "sharp, piercing" (SA:maeg), cf. hendumaica and the noun maica below.
nausë
imagination
nausë (Þ) noun "imagination" (NOWO, VT49:33)
ní
beneath, not touching, under
ní (3) prep. "beneath, not touching, under" (PE17:95)
oirë
everlasting [?age]
oirë noun "everlasting [?age]" (Reading of gloss uncertain)(OY)
penda-
verb. slope, incline
penda- vb. "slope, incline" (PE17:171, 173)
sanar
mind
sanar noun "mind" (literally "thinker" or "reflector", suggesting an underlying verb #sana- "to think, to reflect") (VT41:13)
silma
silver, shining white
silma adj. "silver, shining white" (SIL), "crystal (white)" (PE17:23)
sáma
mind
sáma noun "mind" (pl. sámar and dual samat [sic, read *sámat?] are given) (VT39:23, VT41:5, VT49:33, PE17:183)
súru
wind
súru noun "wind" (MC:213, 216, 220; this is "Qenya"; Tolkien's later Quenya has súrë)
telya-
verb. finish, wind up, conclude
telya- vb. "finish, wind up, conclude" (transitive) (WJ:411)
vailë
wind
vailë noun "wind" (PE17:189)
vaiwa
wind
vaiwa noun "wind" (WĀ/WAWA/WAIWA)
vaiwë
wind
vaiwë noun "wind" (PE17:189)
vëa
wind
vëa (4) noun "wind" (PE17:189)
wailë
wind
wailë noun "wind", later form vailë, q.v. (PE17:189)
waiwa
wind
waiwa noun "wind" (WĀ/WAWA/WAIWA)
wá
wind
wá (actually spelt wâ) noun "wind" (LT1:266). Cf. wáya-.
úmëa
abundant, swarming, teeming
úmëa (1) adj. "abundant, swarming, teeming" (VT48:32), "large" (of throng) (PE17:115).Compare úvëa.
-on
suffix. masculine suffix
sáma
noun. mind
vórima
adjective. faithful, faithful, *(lit.) able to endure; [ᴹQ.] continuous, enduring, repeated; [ᴱQ.] everlasting
cuivë
noun. awakening
istima
adjective. wise, knowledgeable, v.well informed
vaiwë
noun. wind
vëa
noun. wind
úva
verb. impend, be imminent, threaten (to come)
hancardanen
adverb. in return, (lit.) by acting in response
alda
noun. tree, tree, [ᴱQ.] branch
The basic Quenya word for “tree” (LotR/1113), derived from primitive ✶galadā and very well attested. This word dates all the way back to the Qenya Lexicon of the 1910s where ᴱQ. alda “tree” appeared under the early root ᴱ√ALA “spread” (QL/29). Tolkien seems to have switched its derivation to ✱galadā in The Etymologies of the 1930s, where ᴹQ. alda “tree” appeared under the root ᴹ√GALAD of the same meaning (Ety/GALAD). See also ornë “(tall) tree” for a discussion of another similar word.
Conceptual Development: There were a few instances where the word alda had a different meaning. In Early Qenya Word-lists of the 1920s, alda was glossed “branch” (PE16/139). In notes from 1959 Tolkien said “✱galadā, originally only large flourishing plant, as tree, and especially one that flowered, Q alda, S galað; the general word for ‘tree’ was Q orne ‘upstanding plant’ (PE17/153)”. But in its numerous appearance elsewhere, alda was simply a general word for “tree”.
car-
verb. to do, make, to do, make, *act [take action]; [ᴹQ.] to build
Car- is the Quenya verb for “do, make”, derived from the root √KAR of the same meaning, and was very well established in Tolkien’s mind. ᴱQ. karin “I do, make” dates back all the way to the Qenya Lexicon of the 1910s (QL/45), and appeared regularly in Tolkien’s writings thereafter. Tolkien frequently used car- in examples of conjugating basic verbs, so the inflections of car- are pretty representative of Tolkien’s evolving notations of the Quenya verb system.
The English verb “do” has many specialized functions, such as in the formation of questions like “do you want to go?”. Quenya car- does not share many of those functions. Quenya car- serves as a “generic action” verb, in some sense acting like verbal pronoun, which can be substituted for a more specific verb. For example, in phrases like A carnë ta yallë B (carnë) “A did that as / like B (did)” (PE17/74) or ecuva nin carë sa nöa “I may do that tomorrow” (VT49/20), the verb car- is a placeholder for the specific action done, in the same way that ta and sa is a pronominal placeholder for the action as a noun.
The English verb “do” often requires a generic object like “it”, but that is not the case for Quenya car-: consider English “don’t do it” [with object] vs. Quenya áva carë [without object] (WJ/371) or the Quenya phrase á carë ancárië “try harder” (PE17/94), more literally “✱do [it] with more doing”. When car- has a specific direct object, it generally has the sense “make” or “build”, as in ma caruvalwë ohta “shall we make war” (PE22/161) or i carir quettar ómainen “those who form [make] words with voices” (WJ/391).
Conceptual Development: In The Etymologies of the 1930s Tolkien had ᴹQ. karin “I make, build” under the root ᴹ√KAR {“make, do” >>} “make, build, construct” (Ety/KAR), and in this period kar- was more often glossed “make” rather than “do”, such as in the Quenya Verbal System (QVS) from 1948. It could be that in the 1930s and 40s this verb was more limited in sense than it was earlier and later.
Neo-Quenya: Orondil suggested this verb can probably also be used for “to act” [= “take action”], especially given the suffix -carë often used as “action”.
lanta-
verb. to fall, to fall; [ᴱQ.] to drop
The Quenya verb for “to fall”, dating all the way back to the Qenya Lexicon of the 1910s, though in that document it had the form ᴱQ. lant- and the additional gloss “drop” (QL/51). In the Qenya Lexicon it was derived from the early root ᴱ√LANTAN [LṆTṆ], but in The Etymologies of the 1930s Tolkien changed the root {ᴹ√LANTA >>} ᴹ√DA(N)T “fall down” as the basis for ᴹQ. lanta- “to fall” (Ety/DAT; EtyAC/LANTA). Q. lanta- “fall” appeared regularly in Tolkien’s later writings as well (MC/222; PE17/62; VT49/47), most notably in the Namárië poem in its first phrase: ai! laurië lantar lassi súrinen “ah! like gold fall the leaves in the wind” (LotR/377).
The word lanta was occasionally used as a noun for “a fall”; see that entry for discussion.
Neo-Quenya: In Tolkien’s later writings, lanta- was used only for intransitive “fall”. However, we have no Quenya verbs for transitive “drop” other than 1910s ᴱQ. lant-, so I would assume that lanta- can be used this way as well for purposes of Neo-Quenya (QL/51). For example, lantan “I fall” vs. lantan i macil “I drop [make fall] the sword”.
larma
noun. raiment
A word from the late 1960s for “raiment” appearing only its plural form in the phrase Valar ar Maiar fantaner nassentar fanainen ve quenderinwe coar al larmar “Valar and Maiar cloaked their true-being in veils, like to Elvish bodies and raiment” (PE17/175). It’s derivation is unclear, but it might be tied to ᴹ√LAD “lie flat” from the 1940s (PE22/126).
má
noun. hand
The most common Quenya word for “hand”, which Tolkien usually derived from a root √MAH or √MAƷ “hand; handle, wield”. The weak consonant h or ʒ in the root was lost very early, so that primitive ✶mā was one of a rare set of ancient monosyllabic nouns ending in a vowel. Tolkien said that of the various hand words, má was “the oldest (probably) and the one that retained a general and unspecialized sense - referring to the entire hand (including wrist) in any attitude or function” (VT47/6).
As a part of the body, má “hand” was usually referred to in the singular (má) or dual (mát). This was true when referring to the hands of groups of people as well. For example, to say that “the Elves raised their hands”, you would say either i Eldar ortaner mánta (singular, one hand each) or i Eldar ortaner mántat (dual, both hands each), with the possessive suffix -nta “their”.
The plural form már “hands” (or archaic †mai) was almost never used, in part because it conflicted with Q. már “dwelling”. The singular form was also used in general statements and proverbs: “hand is cleverer than foot” má anfinya epe tál (ná). A collection of otherwise unrelated hands would likely use the partitive-plural form: máli “some hands”, which in this case could also serve as the general plural (VT47/12 Note 2). See the discussions on PE17/161 and VT47/6 for more information.
This word is also unusual in that it retains its long vowel before consonant clusters in inflected forms such as mánta “their hand” (PE17/161) or márya “his/her hand” (PE17/69). As Tolkien described it:
> Lá is usually shortened to la before 2 consonants, according to the usual Q. procedure, but the long vowel can be retained, especially for additional emphasis, as in other cases where pronominal affixes follow a long vowel, as in márya “his hand” (PE22/160).
Conceptual Development: This word dates all the way back to ᴱQ. mā “hand” from Qenya Lexicon of the 1910s, derived from the early root ᴱ√MAHA “grasp” (QL/57). ᴹQ. má “hand” also appeared in The Etymologies of the 1930s under the root ᴹ√MAƷ “hand” (Ety/MAƷ). Tolkien mentioned this word with great frequency, usually derived from √MAH or √MAƷ (as noted above) though he sometimes considered deriving it from √MAG instead.
nén
noun. water, water, [ᴱQ.] river
The word for “water”, a derivative of the root √NEN of the same meaning (PE17/52; Ety/NEN). Its stem form was nen- (Ety/NEN) and its primitive form was given as ✶nē̆n, the vowel length variation due to distinct subjective nēn versus objective/inflected nĕn- in ancient monosyllables (PE21/64).
Conceptual Development: This word first appeared in the Qenya Lexicon of the 1910s with two senses: “river” and (archaic) “†water”. Tolkien indicated the two senses were based on distinct roots: ᴱ√NEŘE [NEÐE] and ᴱ√NENE respectively, with two distinct stem forms nend- and nēn (QL/64-65). The Poetic and Mythological Words of Eldarissa also mentions the forms nen (nēn-) “water” versus nen(d-) “river” (PME/64-65). In the English-Qenya Dictionary of the mid-1920s Tolkien had both nēn “river” (PE15/76) and nēn “water” (PE15/78), but in the Early Qenya Grammar he had only nēn “water” (PE14/43, 72), also appearing as nen “water” in documents on The Valmaric Script from this period (PE14/110).
In the Declension of Nouns from the early 1930s, Tolkien had ᴹQ. nēn “water”, but in this document it had nēn- with long ē in its inflected forms as well (PE21/23). In The Etymologies of the 1930s, however, uninflected nén “water” had a stem form of nen- with short e (Ety/NEN), and the reasons for this variation was discussed in Primitive Quendian Structure: Final Consonants from 1936, the nominative/objective distinction noted above (PE21/64). This seems to be the paradigm Tolkien stuck with thereafter, as evidenced by S. nen “water” rather than ✱✱nîn.
nómë
noun. place
A word for “place” appearing as an element in names like Ondonórë Nómesseron Minasurië “Enquiry into the Place-names of Gondor” (VT42/17) and Quentalë Ardanómion “✱History of the Places of Arda” (WJ/206). It is also an element in correlative combinations like sinomë “here, in this place” (LotR/967; PE17/67, 103), where it has a short o as the second element in a compound; compare lúmë “time” vs. silumë “now, at this time”.
Conceptual Development: ᴹQ. nome (or ✱nóme) first appeared in correlative combinations in Demonstrative, Relative, and Correlative Stems (DRC) from 1948 as a derivative of ᴹ√NOM “spot, place” (PE23/112), this root replacing ᴹ√MEN of the same meaning (PE23/112 note #141). The rejected root refers back to ᴹQ. men “place, spot” from The Etymologies of the 1930s (Ety/MEN), which in turn had replaced ᴹQ. esse “place” under the root ᴹ√ES when that root was revised to have derivatives like esse “name” instead (EtyAC/ES). The Qenya Lexicon of the 1910s had ᴱQ. lar “region, place” under the early root ᴱ√LAŘA [LAÐA] (QL/51).
raima
noun. net
A word for “a net” in notes on The Rivers and Beacon-hills of Gondor from 1967-69, derived from the root √RAY “net, knit, contrive network or lace” (VT42/12). Tolkien briefly changed this word to raime “network, lace”, but then wrote “stet [let it stand]” indicating a restoration of the original form (VT42/28 note #24), giving raiwë for “lace” instead (see that entry for discussion). This word was also contrasted with rembë “net (for catching)” on the same page, so it seems raima applied to woven or crafted nets for any purpose, not just catching prey. The word raima “a net” also appeared in Late Notes on Verb Structure (LVS) from 1969 as a derivative of √RAY “net, knit (contrive a network)”, but in that (probably earlier) document the root also meant “catch, involve (in a net)” (PE22/159).
Conceptual Development: The Qenya Lexicon of the 1910s had ᴱQ. makse “net” based on the early root ᴱ√MAKA [ŊʷAKA] (QL/58).
telepta
adjective. silver, silver, *silver-coloured
An adjective for “silver” appearing in the phrase Sanome tarne Olórin, Arakorno, Eomer, Imrahil, mi mīse, mi telepta yo morna, mi laiqua yo ninque, mi luini, ta Gimli mi losseä “There stood Gandalf, Aragorn, Eomer and Imrahil in grey, in silver and black, in green and white, and in blue, and also Gimli in white” in notes from the mid-1960s (PE17/71).
Conceptual Development: The Qenya Lexicon of the 1910s had unglossed ᴱQ. telepta under the early root ᴱ√TELEPE whose derivatives had to do with silver (QL/91). A similar form ᴹQ. telepsa “of silver” appeared in The Etymologies of the 1930s under the root ᴹ√KYELEP “silver”, which Tolkien equated to ᴹQ. telpina (Ety/KYELEP). This form telepsa may reflect the 1930s sound change whereby pt became ps; compare ᴹQ. lepse “finger” from ᴹ√LEPET (Ety/LEPET). Tolkien revised the entry for ᴹ√KYELEP, replacing telepsa with (unglossed) ᴹQ. telemna (Ety/KYELEP). The adjective telepta “silver” was restored in the 1960s (see above) after Tolkien abandoned the ps > pt sound change.
Neo-Quenya: For purposes of Neo-Quenya I would use this word primarily for silver as a color.
telpë
noun. silver, silver; [ᴱQ.] money
This was the Quenya word for “silver” throughout Tolkien’s life. The word was derived from the root √KYELEP, which became †tyelpë in Quenya and S. celeb in Sindarin. However, the Quenya form of the word was influenced by Telerin telpë “because the Teleri in their lands, to the north of the Noldor, found a great wealth of silver, and became the chief silversmiths among the Eldar” (Let/426). The archaic Quenya form †tyelpë was retained for the name of the palatal series of tengwar consonants, the tyelpetéma (LotR/1120), but in ordinary use (and most names) the forms telpë or telep- (in compounds) were used.
Conceptual Development: The Qenya Lexicon of the 1910s had ᴱQ. telpe based on the early root ᴱ√TELEPE, but its Gnomish cognate was G. celeb (QL/91). Tolkien did not explain this difference in these early documents from the 1910s. In Early Noldorin Word-lists of the 1920s he had ᴱQ. telqe and ᴱN. celeb “silver” derived from primitive ᴱ✶kelekwé, explaining initial t in the Qenya form as the result of dissimilation away the kw (PE13/140).
In The Etymologies of the 1930s Tolkien introduced a root ᴹ√KYELEP “silver” as an alternate to ᴹ√TELEP, with derivatives ᴹQ. telpe or tyelpe, N. celeb and ᴹT. telpe (Ety/KYELEP). He then said “Q telpe may be Telerin form (Teleri specially fond of silver, as Lindar of gold), in which case all forms may refer to KYELEP”. It seems that he stuck with this idea thereafter and abandoned ᴹ√TELEP.
Note that in the Early Qenya Grammar of the 1920s Tolkien used ᴱQ. telpe for “money” (PE14/54), and I would give telpë this meaning for purposes of Neo-Quenya as well, much like the French word argent means both “silver” and “money”.
semellë
adverb. in few ways, in few respects
ripta-
verb. to cut in strips, tear up; to stripe, mark in parallel lines; to flay, flog
-stir
suffix. face
An element meaning “face” in the name Carnistir “Red-Face” (S. Caranthir), derived from primitive ✶stīrē (PM/353; VT41/10). Its form as an independent word would mostly likely be ✱síre (Classical Quenya þíre), but that would conflict with sírë “river” in spoken Quenya (Tarquesta). There are a number of other Quenya “face” words attested, such as cendelë, so it is probably safer to use one of these for purposes of Neo-Quenya.
airë
noun. sea
An archaic word for “sea” which fell out of use to due conflict with “holy” words like aira or airë; it was a noun form of primitive ✶gaı̯ră (PE17/27). The more common modern word for “sea” is ëar.
Conceptual Development: ᴹQ. aire “sea” appeared in The Etymologies of the 1930s as a derivative of ᴹ√AYAR (Ety/AY); it appeared beside a form ᴹQ. airen that might be a genitive form, or might be a longer form; see the entry on ᴹQ. airon for discussion.
calca
noun. glass
A word for “glass” appearing in notes from around 1968 as a derivative of √KALAK (VT47/35).
Conceptual Development: There was a similar form ᴱQ. talqe (talqi-) “glass” in the Qenya Lexicon and Poetic and Mythological Words of Eldarissa of the 1910s (PME/88; QL/88). It also appeared in the contemporaneous Gnomish Lexicon with a Gnomish cognate G. celc, both words being based on variant early roots ᴱ√kail(i)k and ᴱ√tail(i)k (GL/25).
In The Etymologies of the 1930s, the word for “glass” was ᴹQ. hyelle from the root ᴹ√KHYEL(ES) “glass” with Noldorin cognate N. hele (Ety/KHYEL(ES)). In notes on Words, Phrases and Passages in the Lord of the Rings from the late 1950s or early 1960s, Tolkien instead said that “there was no common Eldarin word for glass”, and that the Sindarin word for “glass” was borrowed from Khuzdul while the Quenya word was cilin (PE17/37). Tolkien’s last published word for “glass” was calca as noted above (VT47/35), which seems to be a restoration of the early root ᴱ√kail(i)k.
Neo-Quenya: For purposes of Neo-Quenya, I would use calca as the main Quenya for “[clear] glass”, but would retain cilin as another word for transluscent or reflective glass.
canwa
noun. face
A word appearing as kanwarya in one of the drafts of the Ambidexters Sentence, apparently a 3rd-sg possessive form meaning “✱his face” (VT49/6, 21). Patrick Wynne suggested it might be derived from √KAT “shape” as in katmā > kanwa, patterned after Latin “faciēs” which also originally meant “shape”. It seems the n in this word was revised, but what the change was intended to be is unclear. Tolkien eventually revised this word to cendelë, so canwa was probably abandoned.
cendelë
noun. face, face, *visage
A word for “face” in the Ambidexters Sentence of the late 1960s (VT49/8). Patrick Wynne suggested it is likely an abstract noun formation from the verb cenda- “watch, observe”, and hence similar in origin to English/French “visage” which likewise originated from a Latin verb meaning “to see” (VT49/21). Earlier “face” words ᴱQ. alma and ᴱQ. yéma have similar derivations, as pointed out by Patrick Wynne.
fara-
verb. to hunt
A verb for “to hunt” based on the root √SPAR. In the Quenya Verbal System (QVS) from 1948, Tolkien gave it as an example of an a-verb with an inherently continuative sense (PE22/113).
hí
adverb. here, here [ᴹQ.] (for both you and me), now
A word for “here” in notes from the late 1960s, derived from primitive ✶khĭn- (VT49/34). It seems to be part of an attempt to explain S. hí “now”.
Conceptual Development: Demonstrative, Relative, and Correlative Stems (DRC) from 1948 had a root √KHI that was a “demonstrative of 1st pers (b)”, that is “here by us” (PE23/96). It had a derived form ᴹQ. hi that could be used both spatially (“here by us”) and temporally (“now”). Primitive ✶khi was mentioned again in Eldarin Pronouns, Demonstratives, and Correlatives from the early 1950s, but the page where it appeared was deleted (PE23/131 note #31).
Neo-Quenya: For purposes of Neo-Quenya, I would assume Q. hí had a meaning similar to its 1948 sense “here by us”, as opposed to the more general word sissë for “here”. On the basis of this hí, I would also used the 1948 elaborations of ᴹQ. hi such as ᴹQ. hina “this (by us)” or ᴹQ. hillo “hence (from us)”
nór
noun. land
A term for “land” as in “(dry) land as opposed to the sea”, mentioned in the Quendi and Eldar essay of 1959-60 (WJ/413) and again in notes from around 1968 (PE17/106-107).
Possible Etymology: In the Quendi and Eldar essay this term was derived from primitive ✶ndōro, but in the aforementioned 1968 notes Tolkien clarified that its stem form was nŏr-. This means it was probably derived from ancient ✱ndŏr-, where the long vowel in the uninflected form was inherited from the Common Eldarin subjective form ✱ndōr, a phenomenon also seen in words like nér (ner-) “man”. I prefer this second derivation, as it makes the independent word more distinct from the suffixal form -ndor or -nóre used in the names of countries.
núna
adjective. western
o-
prefix. together
A prefix meaning “together” derived from primitive √WO (WJ/367). The modern Quenya form of the prefix is the result of the sound change whereby “unstressed wo was often reduced to o with loss of w” (PE19/106). Note that “when stressed the [primitive] sequence wo was usually changed > wa”, so in theory Quenya might have a variant prefix ✱va- “together” that was the result of an ancient stressed prefix, much like Sindarin go- vs. gwa-. However, there is no sign of such a prefix va- in Quenya. Instead, the short o- became ó- in those rare cases where it was stressed (WJ/367).
In the Quendi and Eldar essay from 1959-60 Tolkien said that o- was “used in words describing the meeting, junction, or union of two things or persons, or of two groups thought of as units”, as opposed to yo- used for three or more things (WJ/361, 367). In examples elsewhere, though, o- “together” seems to have a more general meaning in words like olass(i)ë “foliage, collection of leaves” or ombari “company, dwellers together” (NM/117). I would therefore assume yo- is only used when plurality was emphasized, and o- “together” was the default choice otherwise.
Conceptual Development: The earliest precursor to this suffix appeared in the Gnomish Lexicon of the 1910s as ᴱQ. ma- “together” derived from primitive ᴱ✶ŋu̯a (GL/40). This was part of a paradigm in which G. go- was the result of unstressed ᴱ✶ŋu̯a, and gwa- was the normal phonological result. There was also an apparently related suffix ᴱQ. -ngwe in the Narqelion poem in phrases like ómalingwe lir’ amaldar = “✱(together) with voices singing gently”, which could also be derived from primitive ᴱ✶ŋu̯a. The Early Noldorin Dictionary of the 1920s had ᴱQ. va- as the equivalent of ᴱN. go- “together”, probably reflecting a change to primitive ✱wa- (PE13/162).
The Etymologies of the 1930s had both ᴹQ. ō̆- and N. go- “together” derived from the root ᴹ√WŌ̆ (Ety/WŌ). In this new paradigm, N. gwa- was the result of stressed primitive wó-. In Quenya primitive wō and unstressed wŏ blended to produce o- “together”, which could be either short o or long ó. In the Outline of Phonetic Development (OP1) of the 1940s, Tolkien seems to hint that stressed (g)wo- > wá- in Quenya as well (PE19/53). But as noted above there are no examples of prefixal wa-/va- “together” in actual Quenya words from Tolkien’s later writings.
olosta
adjective. dreamy, dreamy, *dreamlike
An adjective for “dreamy” appearing in notes from the 1960s as a derivative of the root √OLO-S (UT/396).
Conceptual Development: The word ᴱQ. olōrea appeared in the Qenya Lexicon of the 1910s with the gloss “dreamy” under the root ᴱ√LORO (QL/56) and the gloss “dreamlike” under the root ᴱ√OLOR (QL/69), in both cases an adjectival form of ᴱQ. olōre “dream”.
Neo-Quenya: For purposes of Neo-Quenya, I’d use olosta for things that are dream-like, and ᴺQ. olorda for people in a dream-like state.
sissë
adverb. here
The words sís and sissë “here” appeared in a list of demonstratives from 1968 (VT49/18), combinations of si “this” and the locative suffix -ssë. Similarly formed ᴹQ. sisse “here” appeared in Demonstrative, Relative, and Correlative Stems (DRC) from 1948, also with a short variant sis (PE23/108, 111). It also had a longer variant {sinas(se) >>} sinis(se).
tana
that
A word for “that” appearing in a list of demonstratives from 1968, an adjectival form of ta “that” (VT49/11). This adjective also appeared in notes on the Common Eldarin Article (CEA) from 1969 (PE23/135). Similarly formed ᴹQ. tana appeared in Demonstrative, Relative, and Correlative Stems (DRC) from 1948 (PE23/85, 104-105) where it could also be used both adjectivally (“that”) and substantively (“that fact”). ᴹQ. tana “that” also appeared in The Etymologies of the 1930s but in that document Tolkien said it was “anaphoric” (Ety/TA), as opposed to later when Q. sana was used for anaphoric that (PE16/97; PE23/104).
Conceptual Development: In the Qenya Lexicon of the 1910s, ᴱQ. táma was “this” rather than “that” (QL/87). The Early Qenya Grammar (EQG) of the 1920s had ᴱQ. {santa >>} sanda “that” (PE14/55), but drafts of the ᴱQ. Oilima Markirya poem from around 1930 seem to have tanda for “that” (PE16/56-57, 60).
tennoio
adverb. forever, forever[more]
@@@ used for “forever” in NQNT
uo
adverb. together
The adverb uo “together” appeared as a derivative of ✶ówō in a rejected page of notes on the etymology about the prefix o- of the same meaning, probably from around 1959 (PE17/191).
Neo-Quenya: Though the page is rejected, the etymology of ᴺQ. uo “together” remains plausible, so I would retain this adverb for purposes of Neo-Quenya.
váya-
verb. to blow
-ndil
friend
-ndil (also -dil) ending occurring in many names, like Amandil, Eärendil; it implies devotion or disinterested love and may be translated "friend" (SA:(noun)dil); this ending is "describing the attitude of one to a person, thing, course or occupation to which one is devoted for its own sake" (Letters:386). Compare -ndur. It is unclear whether the names derived with the ending -ndil are necessarily masculine, though we have no certain example of a woman's name in -ndil; the name Vardilmë (q.v.) may suggest that the corresponding feminine ending is -(n)dilmë.
-ndor
land
-ndor, final element in compounds: "land" (Letters:308, UT:253)
-ndur
friend
-ndur (also -dur), ending in some names, like Eärendur; as noted by Christopher Tolkien in the Silmarillion Appendix it has much the same meaning as -ndil "friend"; yet -ndur properly means "servant of" (SA:(noun)dil), "as one serves a legitimate master: cf. Q. arandil king's friend, royalist, beside arandur 'king's servant, minister'. But these often coincide: e.g. Sam's relation to Frodo can be viewed either as in status -ndur, in spirit -ndil." (Letters:286)
-rya
his, her
-rya 3rd person sg. pronominal ending "his, her" and probably "its" (VT49:16, 38, 48, Nam, RGEO:67), attested in coivierya *"his/her life", máryat "her hands", ómaryo "of her voice" (genitive of *ómarya "her voice"), súmaryassë "in her bosom" (locative of súmarya "her bosom"); for the meaning "his" cf. coarya "his house" (WJ:369). The ending is descended from primitive ¤-sjā via -zya (VT49:17) and therefore connects with the 3rd person ending -s "he, she, it". In colloquial Quenya the ending -rya could be used for "their" rather than "his/her", because it was felt to be related to the plural ending -r,e.g. símaryassen "in their [not his/her] imaginations" (VT49:16, 17). See -ya #4.
-ssë
at
-ssë (1) locative ending (compare the preposition se, sé "at", q.v.); in Lóriendessë, lúmessë, máriessë, yalúmessë (q.v. for reference); pl. -ssen in yassen, lúmissen, mahalmassen, símaryassen, tarmenissen, q.v. Pronouns take the simple ending -ssë, even if the pronoun is plural by its meaning (messë "on us", VT44:12). The part. pl. (-lissë or -lissen) and dual (-tsë) locative endings are known from the Plotz letter only.
-wë
person
-wë a suffix occurring in many personal names, generally but not exclusively masculine (Elenwë is the sole certain example of a fem. name with this ending); it is derived from a stem simply meaning "person" (PM:340, WJ:399). In Etym, -wë is simply defined as an element that is frequent in masculine names, and it is there derived from a stem (WEG) having to do with "(manly) vigour".
-ya
his
-ya (4) pronominal suffix "his" (and probably also "her, its"), said to be used in "colloquial Quenya" (which had redefined the "correct" ending for this meaning, -rya, to mean "their" because it was associated with the plural ending -r). Hence e.g. cambeya ("k") "his hand", yulmaya "his cup" (VT49:17) instead of formally "correct" forms in -rya. The ending -ya was actually ancient, primitive ¤-jā being used for "all numbers" in the 3rd person, predating elaborated forms like -rya. It is said that -ya "remained in Quenya" in the case of "old nouns with consonantal stems", Tolkien listing tál "foot", cas "head", nér "man", sír "river" and macil "sword" as examples. He refers to "the continued existence of such forms as talya his foot", that could apparently be used even in "correct" Quenya (VT49:17). In PE17:130, the forms talya "his foot" and macilya ("k") "his (or their) sword" are mentioned.
-úmë
large
-úmë (3) suffix "large" (of quantity)", as in liyúmë "host" (VT48:32)
Ae
day
Ae (Quenya?) noun "day" (LEP/LEPEN/LEPEK - ae was written over ar [# 2] in the names of the Valinorean week, but ar was not struck out.)
Calaciryan
the cleft of light
Calaciryan ("k") place-name "the Cleft of Light", the pass in the Pelóri, apparently a variant of Calacirya (WJ:403, SA:kal-, kir-). Calaciryan, Calaciryandë, "the region of Eldamar (Elvenhome) in and near the entrance to the ravine, where the Light was brighter and the land more beautiful" (RGEO:70)
Calaquendi
elves of the light, light-elves
Calaquendi pl. noun "Elves of the Light, Light-elves" (SA:kal-, SA:quen-/quet-, WJ:361, WJ:373); spelt Kalaqendi in Etym (KAL). Sg. *Calaquendë.
Endor
middle-earth
Endor place-name "Middle-earth" (SA:dôr, NDOR), "centre of the world" (EN); also long form Endórë "Middle-earth" (Appendix E); allative Endorenna "to Middle-earth" in EO. The form Endór in MR:121 may be seen as archaic, intermediate between Endórë and Endor (since long vowels in a final syllable are normally shortened: Endór > Endor). Endór functions as an uninflected genitive in the source: Aran Endór, "King of Middle-earth".
Mairen
well
Mairen fem. name(UT:210), initial element perhaps related or identical to mai "well". The second element is obscure; the root REN "recall, have in mind" (PM:372) could be related; if so the name may imply "well remembered", "(of) good memory" or something similar. It may also connect with the adj. maira, q.v. and compare the masc. name Mairon (PE18:163).
Menel
heavens
Menel noun "heavens" (Markirya, SA), "the heavens, the firmament" (SD:401), "the apparent dome in the sky" (MR:387). Menel Cemenyë ("k") "Heaven and Earth" (VT47:30). Found in names like Meneldil "Heaven-friend" = astronomer (Appendix A; Letters:386), Meneldur masc. name, "Heaven-servant" (Appendix A, Tar-Menelduras a Númenórean King, UT:210); menelluin "sky-blue", used as noun = "cornflower" (J.R.R. Tolkien: Artist & Illustrator p. 193). Menelmacar "Swordsman of the Sky", the Orion constellation (also called Telumehtar, Appendix E, first footnote); the older name was Menelmacil "Heaven-sword" (WJ:411); Meneltarma "Pillar of Heaven", name of the great central mountain of Númenor (SA:tar, VT42:21).Menelya fifth day of the Eldarin six-day week, dedicated to the heavens (Appendix D) Locative meneldë "in heaven"; abandoned forms menellë, menelzë (VT43:12, 16). Adj. meneldëa "(being) in heaven", evidently based on a locative form meneldë "in heaven"; abandoned forms menelzëa, menellëa, menelessëa (VT43:13, VT44:16; the last of these forms would suggest the locative form #menelessë).
Mittalmar
midlands
Mittalmar noun the "Midlands" of Númenor (UT:165). May incorporate mitta- "between" and hence *"in the middle".
Rána
the wayward, the wanderer
Rána place-name "the Wayward, the Wanderer", a name of the moon (MR:198, MC:221, Silm); genitive Ráno in the phrase Ráno tië "the path of the Moon" (VT47:11). See also ceuran-, ránasta. According to one late source, Rána is not properly the Moon itself but is rather the "name of the spirit (Máya) that was said to abide in the Moon as its guardian" (VT42:13). The Etymologies gives Rana with a short vowel (RAN). In the pre-classical Tengwar system there presupposed, Rana was also the name of tengwa #25 (VT45:10), which letter Tolkien would later call Rómen instead.
Tar-culu
gold
Tar-culu ("k"), name listed in the Etymologies but not elsewhere attested. The second element is apparently culu "gold" (a word Tolkien seems to have abandoned); Hostetter and Wynne suggest that this may be an alternative name of Tar-Calion (= Ar-Pharazôn "the Golden"); see VT45:24.
Taurelilómëa-tumbalemorna Tumbaletaurëa Lómëanor
forestmanyshadowed-deepvalleyblack deepvalleyforested gloomyland
Taurelilómëa-tumbalemorna Tumbaletaurëa Lómëanor "Forestmanyshadowed-deepvalleyblack Deepvalleyforested Gloomyland", Quenya elements agglutinated in Entish fashion; this supposedly means something like "there is a black shadow in the deep dales of the forest" (LotR2:III ch. 4; translated in Appendix F under "Ents"; cf. also Letters:308) Earlier (TLT) version in TI:415: Tauretavárëa Tumbalemorna Tumbaletaurëa landatavárë, perhaps *"forest-wooden deepvalleyblack deepvalleyforested wide-wood."
Telellë
little elf
Telellë noun "little elf" (also Teler); the Telelli are said to be "young Elves of all clans who dwelt in Kôr to perfect their arts of singing and poetry" (LT1:267; see Teler)
Tilion
the horned
Tilion masc. name, "the Horned", name of a Maia, steersman of the Moon _(SA:til; according to the Etymologies, stem TIL, _Tilion is a name of the "man in the Moon")
Valimar
vali-home
Valimar place-name "Vali-home" (Vali = Valar), the city of the Valar in Valinor, also in shorter form Valmar. Cf. the Silmarillion: "the city of Valimar where all is glad" (Valaquenta); "in the midst of the plain beyond the mountains they [the Valar] built their city, Valmar of many bells" (chapter 1). In Namárië, the word Valimar is used = Valinor, since Valimar was its chief city (Nam, RGEO:67)
Vána
beautiful (one)
Vána fem. name, a Valië, the wife of Oromë (Silm, WJ:383); the Etymologies gives Vana with no long vowel (BAN). The apparent meaning is *"beautiful (one)", since she was "the most perfectly beautiful in form and feature…representing the natural unmarred perfection of form in living things" (PE17:150).
aica
sharp
aica (1) ("k") adj. "sharp" _(AYAK) or "fell, terrible, dire" (PM:347; according to PM:363 seldom applied to evil things)_. In Aicanáro, q.v.
airë
holy
airë (1) adj. "holy", #Airefëa "the Holy Spirit" (VT43:37, dative airefëan on the previous page), airetári or Airë Tári "holy queen" (a title of Varda, PM:363), genitive aire-tário "holy-queen's" (Nam, RGEO:67). However, according to PM:363, airë is the noun "sanctity", while aira is the adjective "holy". VT43:14 refers to an etymological note of "Sept.-Oct. 1957" where airë is said to be a noun "sanctity, holiness", and the adjective "holy" is given as airëa. However, the verb #airita- "hallow" seems to be formed from an adjective airë, airi- "holy". Evidently airë can function as both adjective ("holy") and noun ("holiness"); if so airë as adj. could represent a primitive adjective gaisi, whereas airë as noun may descend from gaisē. The former but not the latter would have the stem airi- (as observed in the derived verb #airita-), and compounds like airetári (rather than *airitári) would seem to contain properly the noun "holiness".
airë
sea
airë (2) noun "sea" (the form airen is given, intended as a genitive singular when Tolkien wrote this; in LotR-style Quenya it would rather be a dative sg.) (AYAR/AIR; cf. airon)
ala
not
ala, #ála (1) imperative particle á, a combined with the negation lá, -la "not" to express a prohibition (VT43:22; see lá #1). Also with 1st person suffix -lyë (alalyë and álalyë, VT43:10, 22, VT44:8) and 1st person pl. object suffix -më (alamë and álamë, "do not [do something to] us", as in álamë tulya, "do not lead us", VT43:12, 22). In the essay Quendi and Eldar, negative imperatives are rather indicated by áva, q.v., but this form can well coexist with ala, #ála.
ala-
not
ala- (2) negative prefix "not", "un-", reduced to al- before a vowel (VT42:33, GALA, VT45:25), though the example Alcorin would suggest that al- can sometimes appear before a consonant as well. In a deleted entry in Etym, al(a)- was defined as "not" and said to be a "pure negative" (VT45:5). In alahasta, Alamanyar, alasaila, Alcorin.
alda
tree
alda noun "tree" (GALAD, GÁLAD, SA, Nam, RGEO:66, LR:41, SD:302, LT1:249, LT2:340, VT39:7), also name of tengwa #28 (Appendix E). Pl. aldar in Narqelion; gen. pl. aldaron "of trees" in Namárië. Etymology of alda, see Letters:426 and UT:266-7. The latter source states that primitive ¤galadā, whence Quenya alda, originally applied to stouter and more spreading trees such as oaks or beeches, while straighter and more slender trees such as birches were called ¤ornē, Quenya ornë - but this distinction was not always observed in Quenya, and it seems that alda became the general word. According to PE17:25, primitive galada (sic) referred to "a plant (large) and was a general term". Place-name Aldalómë ""tree-night" or "tree-shade-night" (LotR2:III ch. 4, translated in PE17:82); Aldarion masc. name, *"Son of (the) Trees" (Appendix A), Tar-Aldarion a Númenorean King (UT:210). Aldaron a name of Oromë (Silm); aldinga "tree-top" (VT47:28), aldarembina (pl. aldarembinë attested) adj. "tree-tangled", the cognate of Sindarin galadhremmin**(PM:17:26).Aldúya fourth day of the Eldarin six-day week, dedicated to the Trees (Appendix D). The word seems to include Aldu, a dual form referring to the Two Trees. The Númenóreans altered the name to Aldëa (presumably < aldajā), referring to one tree (the White) only. The dual Aldu seems to occur also in Aldudénië** "Lament for the Two Trees" (a strange word, since Quenya does not permit intervocalic d as in this word perhaps the Vanyarin dialect of Quenya did) (Silm)
ambar
breast
ambar (3) noun ""breast" (chest), with stem in -s- or -r- (QL:30). The form ambar, translated "in bosom", occurs in MC:213 (this is "Qenya"). Note: if this word were to be adapted to LotR-style Quenya, we should probably have to read *ambas with stem ambar-; compare olos, olor- "dream" from a late source. However, the form ambos (q.v.) is less ambiguous and may be preferred.
an
for
an (1) _conj. and prep. _"for" (Nam, RGEO:66), an cé mo quernë… "for if one turned…" (VT49:8), also used adverbially in the formula an + a noun to express "one more" (of the thing concerned: an quetta "a word more", PE17:91). The an of the phrase es sorni heruion an! "the Eagles of the Lords are at hand" (SD:290) however seems to denote motion towards (the speaker): the Eagles are coming. Etym has an, ana "to, towards" (NĀ1). The phrase an i falmalī _(PE17:127) is not clearly translated but seems to be a paraphrase of the word falmalinnar "upon the foaming waves" (Nam)_, suggesting that an can be used as a paraphrase of the allative ending (and if falmalī is seen as a Book Quenya accusative form because of the long final vowel, this is evidence that an governs the accusative case). In the "Arctic" sentence, an is translated "until". Regarding an as used in Namárië, various sources indicate that it means an "moreover, further(more), to proceed" (VT49:18-19) or ("properly") "further, plus, in addition" (PE17:69, 90). According to one late source (ca. 1966 or later), an "is very frequently used after a full stop, when an account or description is confirmed after a pause. So in Galadriels Elvish lament […]: An sí Tintallë, etc. [= For now the Kindler, etc…] This is translated by me for, side an is (as here) often in fact used when the additional matter provides an explanation of or reason for what has already been said". Related is the use of an + noun to express "one more"; here an is presumably accented, something the word would not normally be when used as a conjunction or preposition.
an-
very
an- (2) intensive or superlative prefix carrying the idea of "very" or "most", seen in ancalima "most bright" (cf. calima "bright"), antara "very high, very lofty" and #anyára "very old" or "oldest" (the latter form occurring in the so-called Elaine inscription [VT49:40], there with the dative ending -n). Assimilated to am- before p-, as in amparca ("k") "very dry", and to al-, ar-, as- before words in l-, r-, s- (though Tolkien seems to indicate that before words in l- derived from earlier d, the original quality of the consonant would be preserved so that forms in and- rather than all- would result). See also un-. (Letters:279, VT45:5, 36) Regarding the form of the superlative prefix before certain consonants, another, partially discrepant system was also set down in the Etymologies and first published in VT45:36. The prefix was to appear as um- or un- before labialized consonants like p-, qu-, v- (the consonant v preserving its ancient pronunciation b- following the prefix, thus producing a word in umb-), as in- (technically iñ-) before c- and g- (the latter presumably referring to words that originally had initial g-, later lost in Quenya but evidently preserved following this prefix), and as an- otherwise. However, this system would contradict the canonical example ancalima, which would have been *incalima if Tolkien had maintained this idea. In a post-LotR source, the basic form of the prefix is given as am- instead (see am- #2). In this late conception, the prefix still appears as an- before most consonants, but as ama- before r, l, and the form an- is used even before s- (whether original or from þ), not the assimilated variant as- described above. General principles would suggest that the form am- should also appear before y- (so the form #anyára probably presupposes an- rather than am- as the basic form of the prefix, Tolkien revisiting the earlier concept in the _Elaine inscription). (PE17:92)_
antara
very high, very lofty
antara adj. "very high, very lofty", the adjective tára "lofty" with the superlative prefix an- (q.v.) We might have expected *antára. Also place-name Antaro (VT45:5, 36), said to be the "name of a mountain in Valinor south of Taniq[u]etil" (VT46:17)
apa
after
apa (1) prep. "after" (VT44:36), attested as a prefix in apacenyë and Apanónar, q.v. Variant ep- in epessë, q.v.; see epë for futher discussion. (According to VT44:36, apa was glossed "after" and also "before" in one late manuscript, but both meanings were rejected.) See also apa # 2 below. For Neo-Quenya purposes, apa should probably be ascribed the meaning "after", as in our most widely-published sources (compare Apanónar, "the After-born", as a name of Men in the Silmarillion). Variants pa, pá (VT44:36), but like apa these are also ascribed other meanings elsewhere; see separate entry. Apo (VT44:36) may be yet another variant of the word for "after".
apa
on
apa (2) prep. denoting "on" with reference to contact of surfaces, especially vertical surface (in the sense in which a picture hangs on a wall). Apa is said to have this meaning in various Tolkien manuscripts (VT44:26), but apa is also used for "after" (see apa #1 above), and the two were probably never meant to coexist in a single variant of Quenya. The clash may be avoided by consistently using the variants pá, pa (q.v.) mentioned by Tolkien in the sense of apa #2. Another variant gives apa, pá "on (above but touching)" (VT49:18).
ar
day
ar (2) noun "day" (PE17:148), apparently short for árë, occurring in the names of the Valinorean week listed below. Tolkien indicated that ar in these names could also be arë when the following element begins in a consonant (VT45:27). Usually the word for "day" in LotR-style Quenya is rather aurë (or ré), q.v.
arata
high, lofty, noble
arata adj. "high, lofty, noble" (PE17:49, 186). Also used as a a noun with nominal pl. form Aratar "the Supreme", the chief Valar, translation of the foreign word Máhani adopted and adapted from Valarin (WJ:402). Aratarya "her sublimity"; Varda Aratarya "Varda the lofty, Varda in her sublimity" (WJ:369). In one source, Aratar is translated as a singular: "High One" (PE17:186)
atalat-
verb. slip right down
slip right down, collapse, fall in ruin
atya
second
#atya (1) adj. "second" in Atyarussa "Second russa" (VT41:10)
aurë
sunlight, day
aurë noun "sunlight, day" (SA:ur), "day (of light), a day of special meaning or festival" (VT49:45). locative auressë "in (the) morning" in Markirya, allative aurenna *"on the day" (VT49:43-45). Also compare amaurëa.
can-
verb. command, order
*can*- (2) vb. "command, order" (give an order) or (with things as object) "demand" _(PM:361-362; where various derivatives of the stem KAN- are listed; the verb _can_- is not directly cited, but seems implied by the statement "in Quenya the sense command had become the usual one". The undefined verb _canya**- listed elsewhere [PE17:113] may also be taken as the actual verbal derivative that Tolkien here refers to.)
canwa
face
#canwa (2) noun "face", isolated from canwarya ("k") *"his face", evidently an ephemeral form Tolkien abandoned in favour of cendelë, q.v. (VT49:21; see VT49:34 regarding uncertainties as to the manuscript reading)
celu
stream
celu _("k")_noun "stream" (LT1:257; rather celumë in LotR-style Quenya)
celumë
stream, flow
celumë ("k")noun "stream, flow" (KEL, LT1:257); locative pl. celumessen ("k") in Markirya (ëar-celumessen is translated "in the flowing sea", lit. *"in sea-streams").
cilya
chasm
cilya noun "chasm", allative cilyanna ("k") "in-Chasm" (sc. "into [the] chasm") _(LR:47, 56). _In MR:471, cilya is defined as "cleft, gorge". Spelt kilya in Etym, there defined as "cleft, pass between hills, gorge" (KIL)
culo
gold
[culo, culu ("k")noun "gold" (substance)] (KUL, VT49:47; the word culu_ also occurred in early "Qenya" [LT1:258], but in the Etymologies it was struck out; the regular Quenya word for "gold" is apparently _malta. In another version, culo meant "flame" [VT45:24], but this is apparently also a word Tolkien abandoned.)
cé
may be
cé ("k"), also ce ("k") "may be" (VT49:19, 27), particle indicating uncertainty (VT42:34; ce in Bill Welden's note is a misspelling, VT44:38, but the short form ce does occur in other texts, cf. VT49:18-19). In VT42, Welden wrote that Tolkien altered ké to kwí (or kwíta, q.v.), but Welden later noted that "it does not follow that because the form was changed in another sentence it would necessarily have been corrected in the examples cited" (VT44:38). So cé/ké may still be a conceptually valid form. (The forms in kw- rather than qu- seem abnormal for Quenya, at least as far as spelling is concerned.) In another conceptual phase, cé was also used = "if" (VT49:19), but this conjunction appears as qui elsewhere. Examples of cé, ce meaning "if" (said to be "usually [used] with aorist") include cé mo quetë ulca ("k", "q") "if one speaks evil", cé tulis, nauvan tanomë ("k") "if (s)he comes, I will be there" (VT49:19), cé mo… "if one…", ce formenna "if northwards" (VT49:26)
ecya
sharp
#ecya adj. "sharp" in Ecyanáro ("k") "Sharp Flame", masc. name, Sindarin Aegnor(VT41:14, 19). The Quenya form of Aegnor is elsewhere given as Aicanáro instead.
elwen
heart
elwen noun "heart" (LT1:255; rather hón or enda in LotR-style Quenya)
enel
between
enel prep. "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; compare imbë.
enge
adverb. ago
ago, once, in the past
enyal-
verb. to recall
#enyal- vb. "to recall", "to commemorate", gerund/infinitive enyalië with infinitival ending -ië; dative enyalien "for the re-calling", "[in order] to recall" in CO.
epë
before
epë prep. "before" ("in all relations but time", VT49:32), though the word was glossed "after" when first published (VT42:32; Bill Welden, the writer of the article in question, later presented this correction in VT44:38). The preposition can indeed express "after" when used of time, since the Eldar imagined future time (time that comes after the present) as being "before" them (VT49:12, 32); epë is in this respect a variant of apa, q.v. (Cf. VT49:22.) Compare epessë, q.v. Epë "before" may also be used in comparison (PE17:56, 57), apparently in much the same way as lá #2 (q.v.) (VT42:32)
er
one, alone
er cardinal "one, alone" (ERE, VT48:6, VT49:54), in an early source also adv. "only, but, still" (LT1:269); Eru er "one God" (VT44:17; er was here emended by Tolkien from erëa, which seems to be an adjectival form *"one, single".)
essëa
primary
essëa adj. ?"primary" (gloss not certainly legible); read probably *yessëa in LotR-style Quenya; see esta #2 below (ESE/ESET). The meaning Tolkien originally assigned to the word essëa in the Etymologies was "in place, local" (VT45:12).
ezel
green
ezel, ezella adj. "green" (in Vanyarin Quenya only). Adopted and adapted from Valarin. (WJ:399)
fairë
phantom, disembodied spirit, when seen as a pale shape
fairë(1) noun "phantom, disembodied spirit, when seen as a pale shape" (pl. fairi in Markirya); compare ausa. The noun fairë was also used = "spirit (in general)", as a kind of being (MR:349, PE17:124). In VT43:37 and VT44:17, fairë refers to the Holy Spirit (fairë aista or Aina Fairë)
ham-
verb. judge
#ham- (2) vb. "judge", attested in the aorist form hamil "you judge". (VT42:33; notice the pronominal ending -l "you". See nemë. The verb #ham- with the meaning "judge" may seem to be an ephemeral form in Tolkien's conception.)
har-
verb. sit, stay
har- vb. "sit, stay", pl. present hárar in CO (i hárar "those who sit, those who are sitting"). Imperative hara in the phrase (hara) máriessë "(stay) in happiness" (PE17:162). According to VT45:20, har- "sit" is derived from a stem KHAD which Tolkien abandoned in the Etymologies, but since CO is later than Etym, he may seem to have restored KHAD. If so, the past tense of har- would be *handë.
heren
fortune
heren (2) noun "fortune", etymologically "governance" ("and so what is in store for one and what one has in store") (KHER).Herendil masc. name *"Fortune-friend" = Eadwine, Edwin, _Audoin(LR:52, 56, cf. the Etymologies, stems KHER-, NIL/NDIL)_
hosta-
verb. gather, collect, assemble
hosta- vb. "gather, collect, assemble" (Markirya), "gather hastily together, pile up" (PE17:39), hostainiéva "will be gathered", future tense of the stative verb *hostainië*, derived from hostaina "gathered", past participle of hosta- "gather". Such stative verbs are probably not conceptually valid in Tolkien's later Quenya; see -ië**. (FS)
hón
heart
hón noun "heart" (physical) (KHŌ-N); hon-maren "heart of the house", a fire (LR:63, 73; this is "Qenya" with genitive in -en, not -o as in LotR-style Quenya read *hon-maro?)
ier
as
ier prep. "as" (VT43:16, probably rejected in favour of sívë, q.v.). In an abandoned version of the Quenya Lord's Prayer, Tolkien used ier...ter for "as...so" (VT43:17).
i eru i or ilyë mahalmar ëa
(the one/they) who; (that) which
i (2) relative pronoun "(the one/they) who; (that) which" (both article and relative pronoun in CO: i Eru i or ilyë mahalmar ëa: the One who is above all thrones", i hárar "(they) who are sitting"); cf. also the phrase i hamil mára "(that) which you deem good" (VT42:33). Notice that before a verb, i means "the one who", or, in the case of a plural verb, "those who"; e.g. i carir quettar ómainen "those who form words with voices" (WJ:391). According to VT47:21, i as a relative pronoun is the personal plural form (corresponding to the personal sg. ye and the impersonal sg. ya). This agrees with the example i carir..., but as is evident from the other examples listed above, Tolkien in certain texts also used i as a singular relative pronoun, both personal (Eru i...) and impersonal (i hamil). In the sense of a plural personal relative pronoun, i is also attested in the genitive (ion) and ablative (illon) cases, demonstrating that unlike the indeclinable article i, the relative pronoun i can receive case endings. Both are translated "from whom": ion / illon camnelyes "from whom you received it" (referring to several persons) (VT47:21).
imbë
between
imbë (1) prep "between" (Nam, RGEO:67, VT47:11, PE17:92). This is "between" referring to a gap, space, barrier, or anything intervening between two other things, like or unlike one another (compare enel). 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' in the phrase imb' illi "among all" (VT47:11, 30). A dual form imbit is also mentioned, used to express "in absolute form the sense 'between two things' when these are not named" (apparently meaning that imbit expresses *"between them" referring to two entities, with no noun following) (VT47:30, PE17:92)
issë
knowledge, lore
issë noun "knowledge, lore" (LT2:339; rather ista or istya in Tolkien's later Quenya)
iswa
wise
iswa adj. "wise" (LT2:339); rather saila in Tolkiens later Quenya.
ita
very, extremely
ita, íta adv. 2) "very, extremely" (PE17:112). Like #1 above, this element emerged as part of Tolkiens efforts to explain the initial element of the name Idril (Q Itaril), so it is questionable if #1 and #2 were ever meant to coexist in the "same" version of Quenya.
la
no, not
la negation "no, not" (see lá); also prefix la- as in lacarë, q.v. (VT45:25)
laica
green
laica (1) adj. "green" (in older sources laiqua) (Letters:282, PE17:159). Laicolassë (laica + #olassë) "green-foliage" (PE17:46), Quenya cognate of Sindarin Laegolas (dialectal form Legolas); compare olassië. Adj. laicalassë "green as leaves", literally "green-leaf" (PE17:56).
laiqua
green
laiqua ("q")adj. "green" (LÁYAK, LT1:267, MC:214), "Qenya" pl. laiquali ("q")(MC:216). Occurs in the phrase laiqua'ondoisen ("q") "green-rocks-upon" (MC:221; this is "Qenya"), Laiqualassë ("q") masc. name "Legolas" (Greenleaf) (LT1:267). Used as noun in the phrase mi laiqua of somebody clad "in green" (PE17:71). In later material, the word for "green" appears as laica, and the cognate of Legolas is said to be Laicolassë, q.v. (PE17:56)
lairë
summer
lairë (1) noun "summer" (Letters:283, VT45:26), in the calendar of Imladris a precisely defined period of 72 days, but also used without any exact definition (Appendix D). Oiolairë "Eversummer", name of a tree (UT:167), see also Coron Oiolairë. Lairelossë noun *"Summer-snow", name of a tree (UT:167), perhaps with white flowers.
laita-
verb. bless, praise
laita- vb. "bless, praise": a laita, laita te! Andavë laituvalmet! ... Cormacolindor, a laita tárienna "bless them, bless them! Long shall we bless them! ... [The] Ring-bearers, praise [them] to [the] height!" (lait[a]-uva-lme-t "bless-shall-we-them) (LotR3:VI ch. 4, translated in Letters:308; the meaning of the suffix -lmë _was revised from inclusive to exclusive "we", VT49:55). Verbal noun laitalë "praising", isolated from Erulaitalë (UT:166, 436)_
lanca
sharp edge (not of tools); sudden end
lanca ("k")noun "sharp edge (not of tools); sudden end" _("as e.g. a cliff-edge, or the clean edge of things made by hand or built, also used in transferred senses, as in kuivie-lankasse, literally 'on the brink of life', of a perilous situation in which one is likely to fall into death" VT42:8)_
larma
raiment
#larma (1) noun "raiment", attested in pl. form larmar (PE17:175)
laurë
gold
†laurë noun "gold", but of golden light and colour, not of the metal: "golden light" (according to PE17:61 a poetic word). Nai laurë lantuva parmastanna lúmissen tengwiesto "may (a) golden light fall on your book at the times of your reading" (VT49:47). In Etym defined as "light of the golden Tree Laurelin, gold", not properly used of the metal gold (LÁWAR/GLÁWAR, GLAW(-R), VT27:20, 27, PE17:159). In early "Qenya", however, laurë was defined as "(the mystic name of) gold" (LT1:255, 258) or simply "gold" (LT1:248, 268). In Laurelin and Laurefindil, q.v., Laurenandë "Gold-valley" = Lórien (the land, not the Vala) (UT:253) and laurinquë name of a tree, possibly *"Gold-full one" (UT:168). Laurendon "like gold" or "in gold fashion" (but after citing this form, Tolkien decided to abandon the similative ending -ndon, PE17:58).
lelta-
verb. send
#lelta- vb. "send", attested in the past tense with pronominal suffixes: leltanelyes "you sent him" (VT47:21)
lenna-
verb. go
lenna- vb. "go", pa.t. lendë "went" (LED; cf. lelya-). In the Etymologies as printed in LR, the word lenna- wrongly appears as **linna-; see VT45:27.
lenta-
verb. send
[#lenta- vb. "send", attested in the past tense with pronominal suffixes: lentanelyes "you sent him". Changed by Tolkien to #lelta-, q.v. (VT47:22, 21)]
loico
corpse, dead body
loico noun "corpse, dead body" (so in Markirya; Etym also has quelet of similar meaning)
lom-
verb. hide
lom- vb. "hide" (LT1:255; given in the form lomir "I hide"; read *lomin if the word is to be adapted to LotR-style Quenya.)
londa
path
[londa noun "path"], changed by Tolkien to londë noun "road (in sea)" (VT45:28)
londë
land-locked haven
londë noun "land-locked haven" (cf. #lóndië "harbourage"), "gulf" (TI:423). In Alqualondë "Swan-haven" (SA), "Haven of Swan" (VT45:28), Hirilondë ship-name "Haven-finder" (UT:192). In the Etymologies, londë is glossed "road (in sea), entrance to harbour" (LOD) and also "fairway" (VT45:28), i.e. a navigable channel for ships. In VT42:10, where the stem is given as LON rather than LOD, the gloss is simply "haven".
lá
no, not
lá (1) adv. "no, not" (LA, VT45:25) According to VT42:33, lá is the stressed form, alternating with la when the negation is unstressed. In another conceptual phase of Tolkien's, lá had the opposite meaning "yes" (VT42:32-33), but this idea is contradicted by both earlier and later material: usually lá is conceived as a negation. The negation can receive tense markers and be used as a negative verb "when [another] verb is not expressed" (VT49:13), apparently where the phrase "is not" is followed by a noun or an adjective as a predicate, or where some verb is understood, as in English "I do not" (i.e. "I do not do whatever the context indicates"). With pronominal endings la- in the aorist, e.g. lanyë "I do not, am not" (etc.) (Tolkien abandoned the form lamin.) Exemplified in the sentence melin sé apa lanyë hé *"I love him but I do not [love] him" (another person) (VT49:15). Present tense laia, past lánë, perfect alaië, future lauva.
lé
way
lé (1) noun "way" = "method, manner" ("as in that is not As way"). Not to be confused with lé as a stressed form of le = plural "you"; Tolkien was himself dissatisfied with this clash (PE17:74).
lér
man
**lér noun "man" (NI1; hypothetical Q form of PQ dēr; the form actually used in Quenya was nér)
lírë
song
lírë noun "song", stem #líri- in the instrumental form lírinen "in [the] song" or *"by [the] song" (Nam, RGEO:67)
lóna
dark
?lóna (4) adj. "dark" (DO3/DŌ). If this is to be the cognate of "Noldorin"/Sindarin dûr, as the context seems to indicate, lóna is likely a misreading for *lóra in Tolkien's manuscript.
lúna
dark
lúna adj. *"dark" in Lúnaturco and Taras Lúna, Quenya names of Barad-dûr (Dark Tower). (PE17:22). In the Etymologies, lúnë "blue" was changed by Tolkien from lúna (VT45:29).
macar
swordsman
macar ("k") (1) noun "swordsman" (VT39:11). In Menelmacar (see menel). According to VT41:10, macar is literally "forger" (derived from maca-, q.v.), "often used in later use of a warrior".
maitar
artist
maitar noun "artist" (by itself usually: a poet), also compounded in lindimaitar "composer, musician", nyarnamaitar "storyteller", ondomaitar "sculptor in stone", (PE17:163)
malta
gold
malta noun "gold", also name of tengwa #18 (Appendix E). The Etymologies (entry SMAL) instead has malda, q.v. for discussion, but according to VT46:14, the form malta originally appeared in the Etymologies as well. Also compare the root MALAT listed in PM:366.
mandë
well
mandë (2) adv. "well" (VT49:26; this is "Qenya"). Rather mai in Tolkiens later Quenya.
manta-
verb. bless
*manta- vb. "bless", only attested in the present/continuative tense: mánata (VT49:39, 52, 55)
manë
good (moral)
manë adj. "good (moral)" (sc. *"good in a moral sense") (LT1:260, VT49:26)
marta-
verb. to chance
marta- (1) vb. "to chance" or *"happen" (QL:63), cf. mart- "it happens" (impersonal) (LT2:348 read marta-?). Another version assigns transitive meanings to the same verb: "to define, decree, destine" (with the last sense = martya-, q.v.), with a variant umbarta- "in more lofty senses" (PE17:104)
mectar
swordsman
mectar _("k")_noun"Swordsman". In Telimectar ("k"). (LT1:268; in LotR-style Quenya mehtar, also macar)
meldo
friend, lover
meldo noun "friend, lover". _(VT45:34, quoting a deleted entry in the Etymologies, but cf. the pl. #_meldor in Eldameldor "Elf-lovers", WJ:412) **Meldonya *"my friend" (VT49:38, 40). It may be that meldo is the distinctly masculine form, corresponding to feminine #meldë** (q.v.)
meldë
friend
#meldë noun "friend", feminine (meldenya "my friend" in the Elaine inscription [VT49:40], Tolkien referring to Elaine Griffiths). Compare meldo.
men-
verb. go
#men- (4) vb. "go" (VT47:11, cf. VT42:30, VT49:23), attested in the aorist (menë) in the sentence imbi Menel Cemenyë menë Ráno tië "between Heaven and Earth goes the path of the Moon". In the verb nanwen- "return" (or go/come back), -men- is changed to -wen- following nan- "back" (etymological form cited as nan-men-, PE17:166). In examples from VT49:23, 24, Tolkien used men- in the sense of "go as far as": 1st person sg. aorist menin (menin coaryanna "I arrive at [or come/get to] his house"), endingless aorist menë, present tense ména- "is on point of arrival, is just coming to an end", past tense mennë "arrived, reached", in this tense usually with locative rather than allative (mennen sís "I arrive[d] here"), perfect eménië "has just arrived", future menuva "will arrive". All of these examples were first written with the verb as ten- rather than men-, Tolkien then emending the initial consonant.
menta-
verb. send, cause to go
menta- (1) vb. "send, cause to go" (in a desired direction) (VT41:6, VT43:15). A similar-sounding primitive verb mentioned in PE17:93 is said to have past and perfect forms that would produce Quenya *mennë*, eménië, but here Tolkien seems to be discussing a distinct intransitive verb "go" and its Sindarin descendants, and Quenya menta- rather belongs to the causative (transitive) verbs which according to the same source has "weak" past-tense forms (in -në, hence mentanë "sent", and likely ementië** as perfect "has sent").
mir
cardinal. one
mir (2) cardinal "one" (LT1:260; in LotR-style Quenya rather minë)
miruvor
mead
miruvor, full form miruvórë noun "mead", "a special wine or cordial"; possessive miruvóreva "of mead" (Nam, RGEO:66; WJ:399).In the "Qenya Lexicon", miruvórë was defined "nectar, drink of the Valar" (LT1:261).
mori-
dark, black
mori- "dark, black" in a number of compounds (independent form morë, q.v.):Morimando "Dark Mando" = Mandos (MBAD, VT45:33), morimaitë "black-handed" (LotR3:VI ch. 6, VT49:42). Moriquendi "Dark Elves" (SA:mor, WJ:361, 373), Moringotto "Black Foe", Sindarin Morgoth, later name of Melkor. The oldest form is said to have been Moriñgotho (MR:194). In late material, Tolkien is seen to consider both Moringotto and Moricotto _("k") _as the Quenya form of the name Morgoth (VT49:24-25; Moricotto also appears in the ablative, Moricottollo). Morion "the dark one", a title of Morgoth (FS). Morifinwë "dark Finwë", masc. name; he was called Caranthir in Sindarin (short Quenya name Moryo). (PM:353) In the name Morinehtar, translated "Darkness-slayer", the initial element is defined would thus seem to signify "darkness" rather than "dark" as an adjective (see mórë). (PM:384, 385)
morna
dark, black
morna adj. "dark, black" (Letters:282, LT1:261; also used of black hair, PE17:154), or "gloomy, sombre" (MOR). Used as noun in the phrase mi…morna of someone clad "in…black" (PE17:71). In tumbalemorna (Letters:282), q.v. Pl. mornë in Markirya**(the first version of this poem had "green rocks", MC:215, changed to ondolisse mornë** "upon dark rocks" in the final version; see MC:220, note 8).
má
hand
má noun "hand" (MA3, LT2:339, Narqelion, VT39:10, [VT45:30], VT47:6, 18, 19); the dual "a pair of hands" is attested both by itself as mát (VT47:6) and with a pronominal suffix as máryat "his/her (pair of) hands" (see -rya, -t) (Nam, RGEO:67). The nominative plural form was only máli, not **már (VT47:6), though plurals in -r may occur in some of the cases, as indicated by the pl. allative mannar "into hands" (FS). Mánta "their hand", dual mántat "their hands" (two hands each) (PE17:161). Cf. also the compounds mátengwië "language of the hands" (VT47:9) and Lungumá "Heavyhand" (VT47:19); also compare the adj. -maitë "-handed". See also málimë.
márië
goodness
márië (1) "goodness", "good" as noun (abstract formation from the adj. mára). (PE17:58, 89). Genitive máriéno, dative máriena, locative máriessë (PE17:59, occurring in the greeting (hara) máriessë "(stay) in happiness", PE17:162) Allative márienna *"to goodness", used as an interjection "farewell" (archaic namárië, q.v.),
mísë
grey
mísë (þ, cf. Sindarin mith-) adj. "grey" (used as noun of grey clothes in the phrase mi mísë of someone clad "in grey"). The underlying stem refers a paler or whiter "grey" than sinda, making mísë "a luminous grey" (PE17:71-72)
móri
dark
móri adj. "dark" (MC:221; this is "Qenya"; in Tolkien's later Quenya mórë, morë)
na
to be
na (1) form of the verb "to be", evidently the imperative (or subjunctive): Tolkien stated that na airë would mean "be holy" (VT43:14), and san na (q.v.) must mean "thus be" = "let it be so"; see ná #1 Cf. also the sentence alcar mi tarmenel na Erun "glory in high heaven be to God" (VT44:32/34). Inserted in front of a verb, na expresses a wish: aranielya na tuluva "may thy kingdom come" (ibid).
nam-
verb. judge
#nam- vb. "judge", attested in the 1st person aorist: namin "I judge" (VT41:13). Compare Námo.
nav-
verb. judge
#nav- vb. "judge" (cited in the form navë, apparently the 3rd person aorist). Also given with pronominal suffixes: navin *"I judge" (Tolkien's free translation: "I think"), navilwë "we judge" (VT42:33, 4, VT48:11)
ne
that
ne (2) conj. "that" (as in "I know that you are here") (PE14:54), evidently replaced by i in Tolkiens later Quenya (see i #3).
nem-
verb. judge
[#nem- vb. "judge", attested as endingless aorist nemë, changed by Tolkien to hamë and finally to navë "in all but one case" (Bill Welden). Forms like námo "judge" and namna "statute" point rather to #nam- (q.v.) as a verb "to judge" (VT42:34); the verb namin "I judge" is even listed in Etym.]
nissë
woman
nissë noun "woman" (NDIS-SĒ/SĀ, NI1, NIS, VT47:33); see nís. Note: nissë could apparently also mean "in me", the locative form of the 1st person pronoun ni, q.v.
numenda-
verb. get low (of the sun)
numenda- vb. "get low (of the Sun)" (also númeta-) (LT1:263; in Tolkien's later Quenya núta-)
nér
man
nér (1) (ner-, as in pl. neri) noun "man" (adult male elf, mortal, or of other speaking race) (MR:213, VT49:17, DER, NDER, NI1, VT45:9; see also WJ:393)
nëa
once, at one time
nëa (1) "once, at one time" (in the past) (VT49:31). Also néya.
nína
woman
#nína (gen.pl. nínaron attested) noun "woman" (VT43:31; this word, as well as some other experimental forms listed in the same source, seem ephemeral: several sources agree that the Quenya word for "woman" is nís, nis [q.v.])
nís
woman
nís (niss-, as in pl. nissi) noun "woman" _(MR:213. The Etymologies gives _nis (or nissë), pl. nissi: see the stems NDIS-SĒ/SĀ, NI1, NIS (NĒR), VT46:4; compare VT47:33. In Tolkien's Quenya rendering of Hail Mary, the plural nísi occurs instead of nissi; this form is curious, since nísi would be expected to turn into *nízi, *_níri** (VT43:31). VT47:33 suggests that Tolkien at one point considered _niþ- as the older form of the stem, which etymology would solve this problem (since s from older þ does not become z > r). Even so, the MR forms, nís with stem niss-, may be preferred. - Compare †ní, #nína, nisto, Lindissë.
nó
before
nó (3) prep. "before" (of time, compare nóvo), "at back" (of spatial relationships). In other conceptual phases, Tolkien also let the word have the opposite meaning "after" (of time) or "in front" (of space). (VT49:32).
nóla
wise, learned
nóla ("ñ") (1) adj. "wise, learned" (ÑGOL) (note that this and the next nóla would be spelt differently in Tengwar writing, and originally they were also pronounced differently, since nóla "wise, learned" was ñóla in First Age Quenya).
nór
land
nór noun "land" (stem nor-, PE17:106) this is land as opposed to water and sea (nor in Letters:308). Cf. nórë.
nórë
land
nórë noun "land" (associated with a particular people) (WJ:413), "country, land, dwelling-place, region where certain people live, race, clan" (NŌ, NDOR, BAL), also used = "race, tribe, people" (SA:dôr, PE17:169; however, the normal word for "people" is lië). Early "Qenya" hasnórë "native land, nation, family, country" (in compounds -nor) (LT1:272)
númen
west, the way of the sunset
númen noun "west, the way of the sunset" (SA:andúnë, cf. NDŪ, MEN; capitalized Númen under SA:men and in CO), "going down, occudent" (Letters:361), also name of tengwa #17 _(Appendix E). _According to VT45:38, the word is actually cited as "nú-men" in Tolkien's Etymologies manuscript. Allative númenna "Westward" (LR:47, SD:310, VT49:20, capitalized Númenna, VT49:22; numenna with a short u, VT49:23); adj. númenquerna "turned westward" (VT49:18, 20). See also númenyaron, númessier. - In the pre-classical Tengwar system presupposed in the Etymologies, "nú-men" was intended as the name of tengwa #21, to which letter Tolkien at this stage assigned the value n (VT45:38). However, this tengwa was later given the Quenya value r instead and was renamed órë.
númeta-
verb. get low (of the sun)
númeta- vb. "get low (of the Sun)" (also numenda-) (LT1:263; in Tolkien's later Quenya rather núta-); inflected númetar "set" ("went down in the West") (MC:221; this is "Qenya")
núna
western
núna adj. "western" (PE17:18), compare the element #nún- "west(ern)" in certain compounds, such as Núnatani and Nunduinë, q.v. (in the latter word, ú is apparently shortened as u before a consonant cluster). Compare númen.
on
stone
on, ondo noun "stone" (LT2:342, LT1:254 probably only ondo in LotR-style Quenya, see below). Various "Qenya" forms: ondoli "rocks" (MC:213; this would be a partitive plural in LotR-style Quenya), ondolin "rocks" (MC:220), ondoisen "upon rocks" (MC:221), ondolissen "rocks-on" (MC:214; the latter form, partitive plural locative, is still valid in LotR-style Quenya).
ondo
stone
ondo noun "stone" as a material, also "rock" (UT:459, GOND). Pl. ondor in an earlier variant of Markirya; partitive pl. locative ondolissë "on rocks" in the final version. Compounded in ondomaitar "sculptor in stone" (PE17:163), Ondoher masc.name, *"Stone-lord" (ondo alluding to Ondonórë = Sindarin Gondor, "stone-land") (Appendix A), #ondolunca ("k") "stonewain", possessive form in the place-name Nand Ondoluncava "Stonewain Valley" (PE17:28, also Ondoluncanan(do) as a compound). Ondolindë place-name "Gondolin" (SA:gond, J.R.R. Tolkien: Artist & Illustrator p. 193); see Ondo. Earlier "Qenya" has Ondolinda _(changed from Ondolin) "singing stone, Gondolin" (LT1:254)_
ornë
tree
ornë noun "tree" _(Letters:308, SD:302: "when smaller and more slender like a birch or rowan", Etym stem ÓR-NI: "tree, high isolated tree"). For the etymology, see Letters:426; for (original) difference in meaning between ornë and alda, see alda. In ornemalin "tree-yellow"; see laurelindórenan lindelorendor... (LotR2:III ch. 4; cf. Letters:308), also as final element in malinornë "yellow-tree, mallorn" (q.v.) Masc. name Ornendil *"Tree-friend" (Appendix A)_, compound Ornelië "tree-folk" (Quenya name of the Galadhrim, the tree-people of Lórien) (TI:239).
os
house, cottage
os (ost-) noun "house, cottage" (LT2:336; hardly valid in LotR-style Quenya writers may use coa or már)
parma
book
parma noun "book", also name of tengwa #2 (PAR, Appendix E). In early "Qenya", the gloss was "skin, bark, parchment, book, writings" (LT2:346); Tolkien later revisited the idea that parma basically is a noun "peel" and refers to bark or skin (as primitive writing materials, PE17:86): "peel, applied to bark or skin, hence "book", bark (literally skinning, peeling off), parchment, book; a book (or written document of some size")" (PE17:123). In the meantimeTolkien had associated the word with a root PAR meaning "compose, put together" (LR:380); the word loiparë "mistake in writing" (q.v.) may also suggest that the root PAR at one point was to mean "write", so that a parma was a "written thing". Instrumental form parmanen "with a book" or "by means of a book" (PE17:91, 180), parmastanna "on your book" (with the endings -sta dual "your", -nna allative) (VT49:47), parmahentië noun "book reading" (PE17:77). Other compounds: parmalambë noun "book-language" = Q[u]enya (PAR), #parma-resta noun "book-fair", attested with the endings -lya "thy" and the allative ending -nna (parma-restalyanna *"upon your book-fair") (VT49:38, 39). Parma as the name of the tengwa letter for P occurs compunded in parmatéma noun "p-series", labials, the second column of the Tengwar system (Appendix E).
pel-
verb. go round, revolve, return
pel- vb. "go round, revolve, return" (PEL), apparently also transitive "encircle" (mentioned in the Silmarillion Appendix as a meaning of the root), cf. also "Qenya" pele- "surround, fence in, pen in" (pa.t. pellë given, QL:73)
pusta
stop
pusta (1) noun "stop", in punctuation full stop (PUS). Compare putta.
putta
stop
putta noun "stop" (in punctuation) _(PUT; see PUS). _According to VT46:10, a dot under a letter is intended, possibly indicating that the consonant is not followed by a vowel; cf. VT46:33 and see VT49:38, 40 regarding an actual example of such punctuation in a Tengwar sample.
pá
on
pá, pa (1) prep. "on" with reference to contact of surfaces, especially vertical surface (in the sense in which a picture hangs on a wall); also used = "touching, as regards, concerning" (VT44:26). Another variant gives pá (and apa) with the meaning "on (above but touching)". (2) Variants of apa "after" (VT44:36), which preposition is in one source also ascribed the first meaning here discussed. For Neo-Quenya purposes, pá and pa may be used for "on" or "concerning", whereas apa is used for "after" (see entries for apa #1 and #2), or pa may also be seen as a shorter form of apa "after", as in the phrase yéni pa yéni *"years upon years" (VT44:36)
póna
adverb. forward
The words pōna, ompa “forward” appeared in notes from 1969 associated with the Ambidexters Sentence based on pō or opo “in front” (VT49/12). As pointed out by Patrick Wynne these are probably allative forms, from ✱pō-na and ✱op-na respectively.
quelet
corpse
quelet ("q") (quelets-, as in pl. queletsi) noun "corpse" (KWEL; Markirya also has loico)
quárë
fist
quárë (also quár) noun "fist" _(SA:celeb, KWAR; in the Etymologies, Tolkien first wrote _quár pl. quari, and quár is also found in PM:318 and VT47:8, in the latter case changed from quárë, VT47:22. As usual, the spelling of the Etym forms shows q instead of qu_.) _According to PM:318 and VT47:8, the "chief use [of this word] was in reference to the tightly closed hand as in using an implement or a craft-tool rather than to the 'fist' as used in punching".
ré
day
ré noun "day" (of the sun), a full 24-hour cycle (Appendix D) composed of aurë (day, daylight) and lómë "night" (VT49:45). Short -rë in compounds like Ringarë (q.v.). Allative rénna (VT49:45).
saila
wise
#saila adj. "wise" (isolated from alasaila [q.v.] "unwise" in a late source)
sangië
necessity
#sangië (evidently þ, cf. sanga above) noun "necessity" (evidently in the sense of *"tribulation, pressure"; compare sanga, of which #sangië is an abstract formation). Isolated from sangiessemman "in our necessities" (VT44:8)
sat-
verb. set aside, appropriate to a special purpose or owner
#sat- vb. "set aside, appropriate to a special purpose or owner" (VT42:20). Cited in the form "sati-"; the final -i may be simply the connecting vowel of the aorist (as in *satin "I set aside"). This verb "was in Quenya applied to time as well as space" (VT42:20)
sav-
verb. believe (that statements, reports, traditions, etc. are) true, accept as fact
sav- vb. "believe (that statements, reports, traditions, etc. are) true, accept as fact" (VT49:27; the fist 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 corresponding pronoun as object, sav- implies "I believe that he/she/it really exists/existed": Savin Elessar "I believe that Elessar really existed" (VT49:27). To "believe in" someone meaning "believe that (s)he tells the truth" can be paraphrased as (for instance) savin Elesarno quetië "I believe in Elessars words" (lit. speaking). (VT49:28)
sérë
rest, repose, peace
sérë noun "rest, repose, peace" (SED, VT44:35); see under úyë concerning the sentence úyë sérë indo-ninya símen in Fíriel's Song
sívë
as
sívë (1) prep. "as", apparently ve of similar meaning with the prefix sí- "this, here, now"; sívë therefore makes a comparison with something close, whereas tambë (q.v.) refers to something remote. Sívë...tambë "as...so" (VT43:17). Elided sív' in VT43:12, since the next word begins in the vowel e-.
súma
hollow cavity, bosom
súma noun "hollow cavity, bosom"; cf. súmaryassë "in her bosom" (súma-rya-ssë "bosom-her-in") in Markirya
ta
that, it
ta (1) pron. "that, it" (TA); compare antaróta** "he gave it" (FS); see anta-. The forms tar/tara/tanna "thither", talo/tó "thence" and tás/tassë* "there" are originally inflected forms of this pronoun: "to that", "from that" and "in that" (place), respectively. Compare "there" as one gloss of ta (see #4).
tap-
verb. stop, block
tap- vb. "stop, block" (the form tapë given in the Etymologies is translated "he stops, blocks", evidently the 3rd person sg. aorist. In Etym as printed in LR, a was misprinted as á, cf. VT46:17). Pa.t. tampë (TAP)
telempë
silver
telempë noun "silver" (LT1:268; in Tolkien's later Quenya telpë, which is actually also found in early "Qenya")
telepta
silver
telepta adj. "silver" (as adj.: silvery) (LT2:347), used as noun in the phrase mi telepta of someone clad "in silver", where the context (involving other colour-words) shows that this adj. describes something of silver colour(PE17:71). Compare telemna, telepsa, telpina.
telpë
silver
telpë noun "silver" (in one example with generalized meaning "money", PE14:54), telep- in some compounds like Teleporno; assimilated telem- in Telemnar and the adj. telemna (KYELEP/TELEP, SA:celeb, LT1:255, 268; also tyelpë, telep-, UT:266). The true Quenya descendant of primitive ¤kyelepē is tyelpë, but the Telerin form telpë was more common, "for the Teleri prized silver above gold, and their skill as silversmiths was esteemed even by the Noldor" (UT:266). In various names: Telperion the White Tree of Valinor; Telperien ("Telperiën"), fem. name including telp- "silver" (Appendix A); Telperinquar "Silver-fist, Celebrimbor" (SA:celeb - also Tyelperinquar); Telporno, Teleporno "Silver-high" = Sindarin _Celeborn(Letters:347, UT:266). _It seems that Teleporno is properly Telerin, Quenyarized as Telporno. Compare adjectives telemna, telpina, telepsa, telepta (q.v.)
ten
for
ten (2) conj. "for", in Fíriel's Song; apparently replaced by an in LotR-style Quenya.
tier
path
tier is, besides the pl. form of tië "path" above, an ephemeral word for "so", abandoned by Tolkien in favour of tambë (VT43:17)
tol
island, isle
tol noun "island, isle" (rising with sheer sides from the sea or from the river, SA:tol, VT47:26). In early "Qenya", the word was defined as "island, any rise standing alone in water, plain of green, etc" (LT1:269). The stem is toll-; the Etymologies as published in LR gives the pl. "tolle" (TOL2), but this is a misreading for tolli (see VT46:19 and compare LT1:85). The primitive form of tol is variously cited as ¤tolla (VT47:26) and ¤tollo (TOL2).
tyellë
grade
tyellë noun "grade" (pl. tyeller is attested) (Appendix E), "grade, order; a step in a stairway, [or in a] ladder" (PE17:122, 157)
tyelpë
silver
tyelpë noun "silver" (KYELEP/TELEP), etymology also in Letters:426 and UT:266. Tyelpë is the true Quenya descendant of primitive ¤kyelepē, but the Telerin form telpë was more common, "for the Teleri prized silver above gold, and their skill as silversmiths was esteemed even by the Noldor" (UT:266). In the Etymologies, tyelpë is also the name of Tengwa #1 with overposed dots, this symbol having the value ty (VT45:25). Cf. tyelpetéma as the name of the entire palatal series of the Tengwar system.
tá
high
tá 2) adj. "high" (LT1:264; there spelt tâ. This is hardly a valid word in Tolkien's later Quenya, but cf. tára "lofty".)
u-
verb. not do, not be
#u- vb. "not do, not be" (1st pers. aorist uin "I do not, am not"), pa.t. úmë (UGU/UMU). A late (ca. 1968) source gives the forms uin, uin(yë) "I am not", uil(yë) "you are not", uis "it is not", uilmë "we are not", uir "are not" and endingless ui *"is not" (VT49:29, 36); these forms were however struck out. The example uin carë "I dont" (PE17:68) combines this negative verb with a following verb in the "simplest aorist infinitive". Compare ua in another late source. See also ui, which (despite its use as an interjection "no") seems to be the endingless 3rd person aorist.
ua-
not do, not be
ua- negative verb "not do, not be". If a verb is to be negated, ua (coming before the verb) receives any pronominal endings (and presumably also any endings for plurality or duality, -r or -t), whereas the uninflected tense-stem of the verb follows: With the ending -n for "I", one can thus have constructions like uan carë "I do not" (aorist), uan carnë "I did not" (past), uan cára "I am not doing" (present), uan caruva "I shall not do" (future). The verb ua- can itself be fully conjugated: #ua aorist (or present?), únë (past), úva "(future), #uië (perfect) (the aorist and perfect are attested only with the ending -n "I"). In "archaic Quenya" these tense-forms could be combined with an uninflected aorist stem, e.g. future *úvan carë = later Quenya uan caruva, "I shall not do". In later Quenya, only the forms ua (present or aorist) and "occasionally" the past tense form #únë were used in normal prose (únen* "I did not, was not"). (PE17:144; compare FS for úva** as a future-tense negative verb "will not")
ui
no
ui interjection "no" (originally an endingless negative verb in the 3rd person aorist: "it is not [so]"; see #u-). Apparently this is the word for "no" used to deny that something is true (compare vá, which is rather used to reject orders, or to issue negative orders). (VT49:28) Compare uito.
undulav-
verb. lick down
undulav- vb., literally "lick down" = cover (glossed "swallow" in PE17:72). Lumbulë undulávë ilyë tier "(heavy) shadow down-licked all paths", lyrical translation "all paths are drowned deep in shadow" (Nam). The pl. past tense would be unduláver (PE17:72).
vand-
way, path
vand- noun "way, path" (LT1:264; a final vowel would seem to be required, but in Tolkien's later Quenya, the words tië or mallë are to be preferred)
vanwa
gone, lost, no longer to be had, vanished, departed, dead, past, past and over, gone on the road, over
vanwa adj. "gone, lost, no longer to be had, vanished, departed, dead, past, past and over, gone on the road, over" (WJ:366, Nam, RGEO:67, WAN, LT1:264; older wanwa, PE17:143). The word was "not applied to _dead persons _except those who would not return, either because of a special doom (as [in the case of] Men) or because of a special will of their own (as Felagund or Míriel) or a special ban of Mandos (as Feanor)" (PE17:143). Also see avanwa.
vanya-
verb. go, depart, disappear
vanya- (2) vb. "go, depart, disappear", pa.t. vannë (WAN). The verb auta- may have replaced this word in Tolkien's later conception.
vasar
veil
vasar (þ) noun "veil" (VT42:10, the word was "not in daily use", VT42:9). Older form waþar.
ve
as, like
ve (1) prep. "as, like" (Nam, RGEO:66, Markirya, MC:213, 214, VT27:20, 27, VT49:22); in Narqelion ve may mean either "in" or "as". Ve fírimor quetir *"as mortals say" (VT49:10), ve senwa (or senya) "as usual" (VT49:10). Followed by genitive, ve apparently expresses "after the manner of": ve quenderinwë coaron ("k") "after the manner of bodies of Elven-kind" (PE17:174). Tolkien variously derived Quenya ve from older wē, bē or vai(VT49:10, 32, PE17:189)
velicë
great
velicë ("k") adj. "great" _(LT1:254; probably not valid in Tolkien's later Quenya; in the context of the Etymologies it would have to be derived from _BEL, but it is stated that this stem was "not found in Q". Perhaps Tolkien rejected velicë because it was too similar to the Russian word that clearly inspired it.)
vor
ever
vor, voro adv. "ever" (BOR, LT1:250, 273 [only voro_ in the Etymologies]; also in Narqelion)_
váva
blow
váva vb.? "blow" (the wording used in the source is unclear, but wā-ya is said to mean "blow", and after discussing Sindarin forms Tolkien instructs himself to "alter Quenya", introducing a new primitive form ¤wā-wā with váva- as the Quenya outcome. Possibly this still means "blow" as a verb referring to wind.) PE17:34
vëa
sea
vëa (3) noun "sea" (MC:213, 214, 216; possibly obsoleted by #1 and #2 above, though some argue that the initial element of the late names Vëantur and Vëandur [q.v.] could be vëa #3 rather than #2 (it can hardly be #1) . In any case, the normal word for "sea" in LotR-style Quenya seems to be ëar.) Inflected vëan "sea" (MC:220), vëar "in sea" (a "Qenya" locative in -r, MC:213), vëassë "on sea" (MC:220). Cf. also vëaciryo.
wenya
green, yellow-green, fresh
wenya adj. "green, yellow-green, fresh" (GWEN), apparently "fair, beautiful" ("probably originally "fresh, fair, unblemished especially of beauty of youth") in a later deleted note (PE17:191).
ya
as
ya (2) or yan, prep. "as" (VT43:16, probably abandoned in favour of sívë)
ya
which, what
ya (1) relative pronoun "which, what" (attested in VT43:28, 34 and in the Arctic sentence), with locative suffix in Namárië: see #yassë. According to VT47:21, ya is impersonal, "which" rather than "who(m)" (compare the personal form ye). The dative form yan (q.v.) is however used for "to whom" (rather than "to which") in one text, indicating that Tolkien did not always distinguish between personal and impersonal forms. In the phrase lúmessë ya [variant: yá**] firuvammë, "in [the] hour that we shall die", the relative pronoun is not explicitly marked for case and is evidently understood to share the case of the preceding noun (hence not lúmessë yassë**... "in [the] hour in which"...) (VT43:27-28) Presumably, ya has the plural form *yar* (e.g. i nati yar hirnen** "the things that/which I found").
ye
as
[ye (3), also yé, prep. "as" (VT43:16, struck out; in the text in question Tolkien finally settled on sívë, q.v.)]
yelwa
cold
yelwa (2) adj. "cold" (LT1:260 this "Qenya" word is apparently obsoleted by # 1 above. In LotR-style Quenya, the regular term for "cold" seems to be ringa.)
árë
day
árë noun "day" (PM:127) or "sunlight" (SA:arien). Stem ári- _(PE17:126, where the word is further defined as "warmth, especially of the sun, sunlight"). Also name of tengwa #31; cf. also ar # 2. Originally pronounced ázë; when /z/ merged with /r/, the letter became superfluous and was given the new value ss, hence it was re-named essë (Appendix E)_. Also árë nuquerna *"árë reversed", name of tengwa #32, similar to normal árë but turned upside down (Appendix E). See also ilyázëa, ilyárëa under ilya. In the Etymologies, this word has a short initial vowel: arë pl. ari (AR1)
ëar
sea
ëar noun "sea" (AYAR/AIR [gives also dat. sg. ëaren],WJ:413; see Letters:386 for etymology). Not to be confused with the pl. form of the verb ëa "be, exist". Pl. ëari "seas" (FS, LR:47); Eär "the Great Sea" (cf. ëaron "ocean"), ablative Eärello "from the Great Sea", et Eärello "out of the Great Sea" (EO). Eärë noun "the open sea" (SD:305). Compound ëaruilë noun "seaweed" (UY). Found in proper names like Eärendil "Sea-friend", Eärendur masc. name, *"Sea-servant"; in effect a variant of Eärendil(Appendix A). Eärendur was also used ="(professional) mariner" (Letters:386).Fem. name Eärwen "Sea-maiden" (Silm); Eärrámë "Sea-wing", "Wings of the Sea", name of Tuor's ship (RAM, AYAR/AIR, SA)
ócom-
verb. gather, assemble
#ócom- vb. "gather, assemble" (intransitive)(PE17:157, 158). Cited in the form ócomë "gathers, assembles", evidently an endingless aorist. Perfect ócómië given.
órë
heart
órë (1) noun "heart" (inner mind), also name of tengwa #21 (Appendix E), "premonition" (VT41:13), "nearest equivalent of 'heart' in our application to feelings, or emotions (courage, fear, hope, pity, etc.)" (VT41:13). The órë apparently defines a person's personality, cf. the description of Galadriel in PM:337, that "there dwelt in her the noble and generous spirit (órë) of the Vanyar". Órenya "my heart" (VT41:11).
úlumë
ever
úlumë adv. "ever", at all times (in a series or period) (PE17:156). Cf. ullumë.
rendolë
noun. cousinship
ranyaila
adjective. wandering
andúna
adjective. western
-o
person, somebody
-o (2), also -ó, "a person, somebody", pronominal suffix (PM:340)
-vë
as, like
-vë, (3) apparently an ending used to derive adverbs from adjectives (see andavë under anda and oiavë under oia). May be related to the preposition ve "as, like".
-zya
his, her, its
-zya, archaic form of the pronominal ending -rya "his, her, its", q.v. (VT49:17)
Ellairë
summer
Ellairë alternative name of June (PM:135); evidently incorporating lairë "summer"; the el- part is probably an assimilated form of er-, an element meaning one or first, June being the first summer month.
Isil
moon
Isil (þ) place-name "Moon" (FS; SA:sil, Appendix E, SD:302, SIL; also defined as "the Sheen" under THIL); Isildur masc. name., *"Moon-servant" (SA:sil, Appendix A, NDŪ)
ala
day
[ala (7) noun "day", also alan "daytime". The forms allen, alanen listed after these words could be inflected forms of them, genitive "of daytime", constracted (allen = al'nen) and uncontracted. However, Tolkien struck out all of this (VT45:13).]
attëa
second
attëa ordinal "second", replacing the archaic form tatya (VT42:25)
calca
glass
calca noun "glass" (VT47:35); compare hyellë, cilin.
enda
heart
enda noun "heart", but not referring to the physical organ; it literally means "centre" (cf. endë) and refers to the fëa (soul) or sáma (mind) itself. (VT39:32)
erëa
cardinal. one
erëa adj.? "one" or *"single", apparently an adjectival form (see er) (VT44:17)
halya-
verb. veil, conceal, screen from light
halya- vb. "veil, conceal, screen from light" (SKAL1, VT46:13) Tolkien noted that "√SKAL applied to more opaque things that cut off light and cast shadows over other things" (PE17:184), contrasting it with √SPAN, the rejected stem of fanta-, q.v.
hyellë
glass
hyellë noun "glass" (KHYEL(ES), VT45:23; the later source also provides the unglossed form hyelma, which may be a synonym of hyellë; alternatively hyellë could be "glass" as a substance, whereas hyelma_ rather refers to "a glass" as a drinking vessel). _In later sources, cilin or calca is given as the word for "glass".
il-
verb. no, *un-
il- (prefix) "no, *un-" (LA); cf. ilfirin "immortal" (vs. firin "dead"). This prefix "denotes the opposite, the reversal, i.e. more than the mere negation" (VT42:32). But il- can also mean "all, every"; see ilaurëa, ilqua, ilquen.
mitta-
between
mitta- (2) prep. "between" (VT43:30; the final hyphen may suggest that suffixes would normally follow)
mo
one, someone, anyone
mo, indefinite pronoun "one, someone, anyone" (VT42:34, VT49:19, 20, 26)
nerca
sharp, angular
nerca adj. "sharp, angular" (PE17:55), variant nexa (reading uncertain).
nexa
sharp, angular
nexa adj. "sharp, angular" (PE17:55; the editor indicates that the reading is uncertain, so the variant nerca may be preferred.)
nurta-
verb. hide
#nurta- vb. "hide", verbal stem isolated from nurtalë "hiding", q.v.
ní
woman, female
†ní (2) noun "woman, female" (NI1, INI (NĒR ) ). Not to be confused with ní as a stressed form of the pronoun ni "I".
nómë
place
#nómë noun "place", isolated from Nómesseron, q.v. Cf. also sinomë.
parma
noun. book
book, writing, composition
pendë
slope, downslope, declivity
pendë noun "slope, downslope, declivity" (PEN/PÉNED), "steep incline, hill side" (PE17:24)
pol
large, big (strong)
pol (2) adj. "large, big (strong)". Since this would be the sole example of a monosyllabic Quenya adjective, it may be that Tolkien is here citing the root POL rather than a complete word. Cf. polda.
ser-
verb. rest
ser- vb. "rest" (1st pers. aorist serin "I rest"); pa.t. probably *sendë since the R of ser- was originally D (cf. stem SED; compare rer- pa.t. rendë from RED concerning the past tense)
sermo
friend
sermo noun "friend" (evidently masc., since sermë is stated to be fem.) (SER)
si
here
si adv. "here" (VT49:33; this may be a root or "element" rather than a Quenya word; see sissë, sinomë)
tana
that
tana (1) demonstrative "that" (said to be "anaphoric") (TA). According to VT49:11, tana is the adjective corresponding to ta, "that" as a pronoun.
tanya
that
tanya demonstrative "that" (MC:215; this is "Qenya", perhaps corresponding to later tana)
tatya
second
tatya archaic ordinal "second". Nominal pl. Tatyar "Seconds, Second Ones", the original name of the Noldor as the Second Clan of the Elves (or rather the direct Quenya descendant of the original name, which was probably Tatjāi). (WJ:380) Later, tatya as an ordinal was replaced by attëa (VT42:25).
tána
high, lofty, noble
tána (meaning unclear, probably adj. "high, lofty, noble") (TĀ/TA3). Compare tára.
tára
wise
tára (2) ?"wise". (From tentative notes trying to explain Daur [unlenited *Taur] as Sindarin name of Frodo; the more normal word for "wise" seems to be saila/saira.)
ulca
adjective. dark
dark, gloomy, sinister
vangwë
blow
vangwë noun "blow" (PE17:34), i.e. a blast of wind
váya
sea
váya noun "sea" (considered as "waters, motion"). The wording of the source indicates that Tolkien only tentatively considered such a word (PE17:33)
vëo
man
†vëo noun "man" (WEG; etymologically connected to vëa "manly, vigorous"; the more neutral word for "man" is nér. According to VT46:21, Tolkien indicated that vëo is an archaic or poetic word.) Tolkien at a later point defined the word as "living creature" (PE17:189). Cf. variant wëo, q.v.
wenci
woman, maiden
wenci ("k") noun, apparently a diminutive form of the stem wēn- "woman, maiden". It is possible that this is meant to be Common Eldarin rather than Quenya; if so the Quenya form would be *wencë (compare nercë "little man") (VT48:18)
wáya-
blow
wáya- "blow" (PE17:34, cf. wanwa), perhaps altered to váva (q.v.; the wording of the source is unclear)
amya
adjective. much
A neologism coined by Raccoon posted on 2024-06-03 in the Vinyë Lambengolmor Discord Server (VLDS), inspired by amba “more”.
amë
adverb. much
A neologism coined by Raccoon posted on 2024-06-03 in the Vinyë Lambengolmor Discord Server (VLDS), inspired by ambë “more”.
nívë
noun. face
arata
high, lofty, noble
arata adj. "high, lofty, noble" (PE17:49, 186). Also used as a a noun with nominal pl. form Aratar "the Supreme", the chief Valar, translation of the foreign word Máhani adopted and adapted from Valarin (WJ:402). Aratarya "her sublimity"; Varda Aratarya "Varda the lofty, Varda in her sublimity" (WJ:369). In one source, Aratar is translated as a singular: "High One" (PE17:186)
i
article. the
cambë
noun. hand, (hollow of) hand
epeni
conjunction. before, *after; before
ilca-
verb. to gleam (white)
laiqua
adjective. green
lairë
noun. summer
lírë
noun. song
mai
adverb. well, well; [ᴱQ.] too much
ú
particle. not
-ien
suffix. -land
attëa
ordinal. second
auta
adverb. ago
entar
noun. tomorrow
laica
adjective. green
mista
adjective. grey
máralë
noun. goodness
niquë
noun. cold, cold; [ᴹQ.] snow
námo
noun. judge
saila
adjective. wise
sís
adverb. here
tatya
ordinal. second
tyelpë
noun. silver
tára
adjective. wise
lai
adverb. very
lio
adverb. much
nacil
noun. victor
tampo
noun. well
uo
adverb. together
-ser
friend
-ser noun "friend" (SER)
Ambarenya
middle-earth
Ambarenya, older [MET] Ambarendya place-name "Middle-earth" (but the more usual word is Endor, Endórë) (MBAR)
Calaquendi
noun. Elves of the Light
Elves of the Light
Endamar
middle-earth
Endamar place-name "Middle-earth" (EN, MBAR, NDOR). However, Middle-earth is normally called Endor, Endórë.
Este
noun. Rest
Rest
Isil
noun. moon
moon
Námo
judge
Námo (1) noun "Judge", name of a Vala, normally called Mandos, properly the place where he dwells (WJ:402)
Námo
person, somebody
námo (2) noun "a person, somebody" (PM:340 writers may prefer the synonym quén to avoid confusion with # 1)
Nénar
water
Nénar noun name of a star (or planet), evidently derived from nén "water" (Silm), tentatively identified with Uranus (MR:435)
a
cardinal. one
aira
holy
aira (2) adj. "holy"; see airë #1
airen
noun. sea
airëa
holy
airëa adj. "holy"; see airë.
aista
holy
aista (1) adj. "holy" (VT43:37)
ala
after, beyond
ala (5) prep. "after, beyond" (MC:221, 214; however, LotR-style Quenya has han and pella "beyond" and apa "after")
alda
noun. tree
ambos
breast
ambos (ambost-) noun "breast" (chest). PE16:82
andúna
western
andúna adj. "western" (PE17:18)
anta
face
anta (2) noun "face" (ANA1, VT45:5). Cf. cendelë.
apo
after
apo prep. ?"after" (see apa #1) (VT44:36)
ataltare
noun. collapse
atya
ordinal. second
auta
particle. ago
ava-
verb. refuse, forbid
avaquet-
verb. refuse, forbid
avaquet- ("q")vb. "refuse, forbid" (KWET)
caivo
corpse
caivo _("k")_noun "corpse" (MC:221; Tolkien's later Quenya has loico or quelet)
canya
adjective. wise
cata
after
cendelë
face
cendelë noun "face" (VT49:21)
ciris
cleft, crack
ciris _("k")_noun "cleft, crack" (LT2:337 - obsoleted by cirissë?)
comya-
verb. gather, assemble
comya- ("k")vb. "gather, assemble" (transitive)(PE17:158)
cormë
circular enclosure, garth
cormë ("k")noun "circular enclosure, garth", or possibly mound" (VT27:20, 24, 25)
ea-
verb. be, exist
ehtelu-
verb. well, bubble out
enar
adverb. tomorrow
endor
noun. Middle-earth
enwa
tomorrow
enwa adv. "tomorrow" (QL:34)
epe
after
ezel(la)
adjective. green
fanwa
veil, screen
fanwa noun "veil, screen" (PE17:176, 180)
fara-
verb. hunt
halda
adjective. high, tall
ham-
verb. sit
ham- (1) vb. "sit" (KHAM)
harya-
verb. possess
harya- vb. "possess" (3AR)
heldo
friend
[heldo, also helmo, fem. heldë, noun "friend" (VT46:3)]
hiswa
grey
hiswa (þ) adj. "grey" (KHIS/KHITH, Narqelion)
hróva
dark, dark brown
hróva adj. "dark, dark brown", used to refer to hair (PE17:154)
hyatsë
cleft, gash
hyatsë noun "cleft, gash" (SYAD), apparently changed by Tolkien from hyassë (VT46:16)
hí
here
hí adv. "here" (VT49:34)
i
pronoun. that
ia
ever
[ia adv. "ever" (GEY, EY); replaced by oia.]
isqua
wise
isqua ("q") adj. "wise" (LT2:339).
ista
knowledge
ista (1) noun "knowledge" (IS). Also istya.
istare
noun. knowledge
istya
knowledge
istya noun "knowledge" (IS). Also ista (#1).
lai
very
[lai adverbial particle "very" (VT45:8)]
laire
noun. summer
laurëa
golden, like gold
laurëa adj. "golden, like gold"; pl. laurië is attested (Nam, RGEO:66)
lenu-
verb. stretch
lenu- vb. "stretch" (LT2:341)
lóna
island, remote land difficult to reach
lóna (2) noun "island, remote land difficult to reach" (LONO (AWA) ). Obsoleted by #1 above?
lúrëa
dark, overcast
lúrëa adj. "dark, overcast" (LT1:259)
mai
well
mai (1) adv. "well" (VT47:6), apparently also used as prefix (PE17:17:162, 163, 172)
manya-
verb. bless
manya- vb. "bless" "sc. either to afford grace or help or to wish it" (VT49:41)
maril
glass, crystal
maril noun "glass, crystal" (VT46:13; if this is to be the same word as the second element of Silmaril, the stem-form would be marill-, cf. pl. Silmarilli)
marto
fortune, fate, lot
marto (2) noun "fortune, fate, lot" (LT2:348); cf. marta # 3 and see mart-.
men
way
men (2) noun "way" (SA) or "place, spot" (MEN)
mista
grey
mista adj. "grey"; see lassemista
morĭ
adjective. dark
PQ. dark
má
noun. hand
hand
má
noun. hand
málo
noun. friend
friend, comrade
málo
friend
málo noun "friend" (MEL, VT49:22)
máriën
noun. goodness
mélamar
home
mélamar noun "home", Exilic Quenya word of emotional sense: place of ones birth or the familiar places from which one has been separated (PE17:109). Mélamarimma noun "Our Home", an expression used by Exilic Noldor for Aman.
nendë
slope, hillside
[nendë] (2) noun "slope, hillside" (DEN, struck out; compare VT45:9)
nerdo
large, strong man
nerdo noun "large, strong man" (compare nér) (VT47:33)
neuna
second
neuna adj. "second" (NDEW)
nildo
friend
nildo noun "friend" (apparently masc.; contrast nildë) (NIL/NDIL)
nildë
friend
nildë noun "friend" (fem.) (NIL/NDIL)
nilmo
friend
nilmo noun "friend" (apparently masc.) (NIL/NDIL)
nir-
verb. press, thrust, force
nissë
noun. woman
nulla
dark, dusky, obscure
nulla adj. "dark, dusky, obscure" (NDUL), "secret" (DUL). See also VT45:11.
nén
water
nén (nen-) noun "water" (NEN).
nér
noun. man
nëa
to be
nëa (2) an optative form of the verb na- "to be"? (nëa = LotR-style Quenya nai?): ya rato nëa "which soon may (it) be" = "which I hope will be soon" (Arct)
nóre
noun. land
nótima
countable
nótima adj. "countable" (PE17:68, 172), negated únótima "uncountable", q.v.
núla
dark, occult, mysterious
núla ("ñ")adj. "dark, occult, mysterious" (PE17:125)
númenya
western
númenya adj. "western" (NDŪ)
númë
noun. west
oi
ever
oi adv. "ever" (OY)
olosta
dreamy
olosta adj. "dreamy" (UT:396)
olya
much
olya adj. "much" (PE14:80)
olë
much
olë (1) adv. "much" (PE14:80)
olórëa
dreamy
olórëa adj. "dreamy" (LT1:259 replaced by olosta, UT:396?)
ompa
forward
ompa adv. "forward" (VT49:12), also póna
panya-
verb. fix, set
panya- vb. "fix, set" (PAN). The verb napan- (q.v.), "add" or literally *"to-set", may argue the existence of a shorter stem #pan- as well.
pata-
verb. walk
pata- vb. "walk" (PE17:34)
poldorë
strong, burly
poldorë noun? (not glossed, derived from polda "strong, burly": possibly "strength" as an abstract) (POL/POLOD)
póna
forward
póna adv. "forward" (VT49:12), also ompa
raima
net
raima noun "net" (VT42:12)
remba-
verb. net, entrap
remba- vb. "net, entrap" (VT42:12)
sa
conjunction. that
saira
wise
saira adj. "wise" (SAY, VT46:12; a later source has the alternative formation #saila as above)
sana
that
sanca
cleft, split
sanca (þ) ("k") noun? (or adj, or both?) "cleft, split" (STAK)
sanganë
gather
sanganë vb.? "gather" (MC:214; this is "Qenya")
sermë
friend
sermë noun "friend" (fem.) (SER)
seron
friend
seron noun "friend" (SER)
sissë
here
sissë adv. "here" (VT49:18), also sís
sondo
friend
[sondo noun "friend" (VT46:15)]
sís
here
sís adv. "here" (VT49:18, 23), also sissë
tampo
well
tampo noun "well" (QL:93)
tulca-
verb. fix, set up, establish
tulca- (2) ("k") vb. "fix, set up, establish" (LT1:270)
uo
together
[uo adv. "together" (PE17:191)]
vanta
walk
vanta (2) noun "walk" (BAT)
wa-
prefix. together
yana
that
yana demonstrative "that" (the former) (YA)
úra
large
úra (2) adj. "large" (UR), probably obsoleted by #1 above
ʼondō
noun. stone
PQ. stone
Ná merye i turuhalmeri!
5~C t$7RÍ `B 1J7U9Cjt$7TÁ Merry christmas!
Neo. Lit. 'may the christmas days be joyful'.
i (1) "the", indeclinable definite article (I, Nam, RGEO:67, Markirya, WJ:369, WJ:398, MC:215, 216, 221). A variant in (q.v.) is also attested. Hyphenated i- in i-mar "the earth" (FS), i-Ciryamo "the mariner's" (UT:8), i-aldar "the trees" (Narqelion), attached with a dot in i·yulmar "the cups" (VT48:11), I·Eldanyárë "the History of the Elves" (LR:199), i·arya *"the best" (PE17:57), directly prefixed with no hyphen or dot in icilyanna = i cilyanna in SD:247, also ihyarma "the left hand" in VT49:22 (but i hyarma in other versions of the same text).