ma

root. interrogative base, interrogative base; [ᴱ√] root of indef[inite]

This root is the basis for Elvish question words. When it first appeared in the Gnomish Lexicon of the 1910s, Tolkien said ᴱ√MA was the “root of indef[inites]” (GL/55), and it served as the basis for the indefinitive suffix G. -(u)m and ᴱQ. -(u)ma (GL/55; PE14/42, 71). In the Gnomish Lexicon, question words were derived from the root ᴱ√DO instead: G. don “who”, G. dos “when”, G. dui “where”, etc. (GL/30). There are no signs of interrogative ᴱ√DO in Tolkien’s later writings, however.

Indeed, by the time Tolkien wrote the ᴱQ. Oilima Markirya poem around 1930, Quenya question words generally began with ma-: ᴱQ. man kiluva kirya ninqe? “Who shall see a white ship?” (MC/213). This remained true thereafter, and the same seems to be true of Sindarin as well, though we have far fewer examples: S. man agorech?, untranslated but apparently: “✱and said Rían to Tuor: what have we done?” (VT50/5). The “interrogative base” √MA is mentioned in Quenya Notes from 1957 (QN: PE17/162) and again in notes from around 1968 (VT47/19).

√MA does not seem to be completely divorced from indefinites in Tolkien’s later writings, however, given his use of Q. ma for an indefinite neuter pronoun “(some)thing” as opposed to the indefinite personal pronoun Q. mo “(some)one” (PE22/154; VT42/34). Whether these indefinites are based on the same root or a similar but unrelated root isn’t clear.

mā

noun. hand

maka-glawar

masculine name. maka-glawar

mandostŏ

place name. Mandostŏ

maslā

?. maslā

matwā

?. matwā

mazgā

adjective. mazgā

mah

root. handle, manage, control, wield; serve, be of use, handle, manage, control, wield; serve, be of use; [ᴹ√] hand; [ᴱ√] grasp

This root was connected to hand words for all of Tolkien’s life. Its periodic shifts between √MAH and √MAƷ had more to do with Tolkien’s ongoing vacillation on the form of the ancient velar spirant (voiced vs. voiceless) in Primitive Elvish. The earliest appearance of this root was as ᴱ√MAHA “grasp” in the Qenya Lexicon of the 1910s, with derivatives like ᴱQ. má “hand”, ᴱQ. maqa “handy, skilled”, and ᴱQ. māra “mighty, power, doughty; (of things) good, useful” (QL/57). In the contemporaneous Gnomish Lexicon the root was maχā with derivatives G. mô “hand” and G. manc “grip, grasp, hold” (GL/55); G. mora “good” may have also been related (GL/57).

In The Etymologies of the 1930s it appeared as ᴹ√MAƷ “hand” along with a related root ᴹ√MAG “use, handle”, with ᴹQ. mára “useful, fit, good (of things)” derived from the latter (Ety/MAƷ). In Tolkien’s later writings, the root √MAG was further differentiated from √MAƷ, becoming the basis for “good, useful”; see the entry on √MAG for further details. As for ᴹ√MAƷ “hand”, it was also mentioned in the Outline of Phonetic Development from the 1930s (OP1: PE19/48) and Outline of Phonology from the early 1950s (OP2: PE19/100 note #154).

In revisions to OP2, Tolkien decided the primitive velar spirant was unvoiced, a weak χ [x] rather than voiced ʒ [ɣ] (PE19/69 note #3; 72-73 note #22; 74 note #33). From this point forward, Tolkien sometimes rendered this root as √MAH (PE21/70; VT39/11), but it continued to appear often as √MAƷ even into the late 1960s (VT47/18-19) reflecting ongoing vacillation on the nature of the primitive velar spirant. As for its meaning in later writings, in Definitive Linguistic Notes (DLN) from 1959 Tolkien said it meant “serve, be of use” as opposed to words for “well” and “good” derived from √MAY or √MAG (PE17/162), and in another section of the same notes it was defined as “handle, manage, control, wield” (PE17/163).

Neo-Eldarin: For purposes of Neo-Eldarin, I think the last meaning is best for √MAH or √MAƷ. I think words for “good” and “useful” are better assigned to √MAG, and “excellence” to √MAY, though Tolkien often intermingled the meanings and derivatives of these three roots.

may

root. excellent, admirable, beautiful; make [art]; suitable, useful, proper, serviceable; right

A root appearing in Tolkien’s later writings with a variety of glosses: √MAY “make (in artistic sense as ποιήτης [Greek: make, create])” in Quenya Notes (QN) from 1957 (PE17/145, 163), {√MAGA >>} √(A)MAY “suitable, useful, proper, serviceable; right” in Definitive Linguistic Notes (DLN) from 1959 but this note was crossed through (PE17/172), √MAY “excellent, admirable” elsewhere in DLN (PE17/172), again as √MAY “excellent, admirable” in notes contemporaneous to the Quendi and Eldar essay from 1959-60 (PE17/150, 163) and finally as √MAY “beautiful” in notes from the late 1960s (VT47/18).

Two notable derivatives of √MAY were S. mae “well” (PE17/17, 163) and Q. Maia (PE17/163; VT47/18), but elsewhere these two words were derived from the root √MAG “good (useful)” (PE17/16, 162; PE19/46, 62, 75, 94). In the aforementioned notes from the late 1960s, however, Tolkien said “maga was distinct from maʒa and maya” (VT48/18). For purposes of Neo-Eldarin, I would assume the root √MAY was distinct from √MAG, having the meaning “excellent, admirable, beautiful” and by extension the creation of beautiful things such as art, to allow the retention of 1957 words like Q. maitar “artist” (PE17/163).

A possible precursor to this root is unglossed ᴱ√MAẎA from the Qenya Lexicon of the 1910s with derivatives like ᴱQ. mai “too much” and ᴱQ. maira “excessive, strong” (QL/60); perhaps a more extreme version of its later sense “excellent”. The entry also included ᴱQ. mairu “(horse ?); mane, flowing hair”, but Tolkien marked this word with a “?”, perhaps indicating he was unsure it was from this root (QL/60).

man

root. good (morally), blessed, holy, unmarred, free from evil, good (morally), blessed, holy, unmarred, free from evil; [ᴹ√] holy spirit

This root for “(morally) good” and “holy” things dates back to Tolkien’s earliest versions of Elvish, probably due to its long-standing connection to the name Q. Manwë, one of the most stable names in Tolkien’s Legendarium. The unglossed root ᴱ√MANA appeared in the Qenya Lexicon of the 1910s with derivatives like ᴱQ. mane “good (moral)” and ᴱQ. manimo “holy soul” (QL/58). Derivatives like G. mani “good (of men and character only), holy” and G. manos “spirit that has gone to the Valar” also appear in the contemporaneous Gnomish Lexicon (GL/56).

In The Etymologies of the 1930s ᴹ√MAN “holy spirit” appeared with derivatives like ᴹQ. manu/N. mân “departed spirit” (Ety/MAN). Earlier versions of the entry had the gloss “holy” (EtyAC/MAN), and an earlier version of the entry for ᴹ√MBAD has MAN- “blessed” (EtyAC/MBAD).

The senses “good, blessed, holy” were retained in Tolkien’s later writings, though sometimes the root was given in its augmented form √AMAN. In Quenya Notes (QN) from 1957, √MAN was contrasted with √ARA which also meant “good”, but with the nuance of one specimen that is “good of its kind” and hence “excels, without necessarily implying that others are bad or marred” (PE17/147). Elsewhere in QN Tolkien elaborated on the meaning of √MAN in more detail:

> √MAN “good”. This implies that a person/thing is (relatively or absolutely) “unmarred”: that is in Elvish thought unaffected by the disorders introduced into Arda by Morgoth: and therefore is true to its nature & function. If applied to mind/spirit it is more or less equivalent to morally good; but applied to bodies it naturally refers to health and to absence of distortions, damages, blemishes, &c (PE17/162).

In Definitive Linguistic Notes (DLN) from 1959, √AMAN “good (morally), holy, blessed, free from evil” was contrasted with √AYA(N) “treat with awe/reverence” and √MAGA “good (physically)” (PE17/149). In The Shibboleth of Fëanor from 1968, Tolkien said the root meant “blessed, holy” and was adapted from Valarin (PM/357 note #18), which is consistent with the fact that its derivatives were almost entirely limited to Quenya and not Sindarin; where derivatives do appear in Sindarin, such as S. Avon the equivalent of Q. Aman (PE17/162), they were probably loan words from Quenya.

masag

root. *sticky, *sticky, [ᴹ√] knead, make soft by rubbing, kneading

The root ᴹ√MASAG “knead, make soft by rubbing, kneading” appeared in The Etymologies of the 1930s with derivatives like ᴹQ. maksa/N. moe “soft, pliant” and ᴹQ. makse/N. moeas “dough” (Ety/MASAG). It reappeared in the Outline of Phonology from the early 1950s as unglossed √MASAG with derivatives like ✶mazgō “sticky substance” > Q. maxo “mire”, S. madha “mud” (PE19/101). It thus probably had a similar meaning as the one it had in the 1930s, perhaps “✱sticky”.

magtā-

verb. to handle, wield, manage, deal with

maha

noun. hand, the manager

mab

root. lump, mass

maʒ

root. handle, manage, control, wield; serve, be of use, handle, manage, control, wield; serve, be of use; [ᴹ√] hand

mag

root. good (physically); to thrive, be in a good state, good (physically); to thrive, be in a good state; [ᴹ√] use, handle

This root was intertwined with the root for “hand” words: √MAH or √MAƷ. Indeed, in The Etymologies of the 1930s the roots ᴹ√MAG and ᴹ√MAƷ were variants of one another, with ᴹ√MAƷ glossed “hand” and ᴹ√MAG glossed “use, handle”, the latter with the derivatives like ᴹQ. mára/N. maer “useful, fit, good (of things)” and N. maen “skilled, clever” (Ety/MAƷ|MAG).

In later writings, however, the sense of this root shifted more towards “good”. In etymological notes from the late 1950s Tolkien still gave both √MAG or √MAƷ as the basis for hand words (PE17/161-2), but in Definitive Linguistic Notes (DLN) from 1959, Tolkien gave √MAGA the gloss “good (physically)” (PE17/149) or “to thrive, be in a good state” (PE17/162). In notes on Eldarin Hands, Fingers and Numerals from the late 1960s, Tolkien said the root for “hand” was √MAƷA, and there was a distinct (but possibly related) root √MAG, described as follows:

> MAGA, a stem meaning “good” — but without moral reference, except by implication: sc. it was not the opposite of “evil, wicked” but of “bad (damaged, imperfect, unfit, useless)”, and the adjectival stem derived, ✱magrā, meant “good for a purpose or function, as required or desired, useful, proper, fit” (VT47/6).

A similar distinction between √MAƷA “hand” and √MAGA “good, useful” appeared in 1968 notes (VT47/19). In Late Notes on Verb Structure (LVS) from 1969, Tolkien gave √MAGA the gloss “have, possess” to serve as the basis for the irregular verb Q. mai-, but this note was crossed through and I suspect it was a transient idea (PE22/148 and note #24). Thus, “good, useful” seems to be the best interpretation for the root √MAG.

mal

root. gold, yellow, gold

This was the root for Elvish words meaning “yellow” for much of Tolkien’s life, though with some minor variations. It appeared as ᴱ√MALA “yellow” (usually mali-) in the Qenya Lexicon of the 1910s with derivatives like ᴱQ. malina “yellow” and ᴱQ. malikon “amber” (QL/58). It also appeared in a list of M-roots at the end of that section (QL/63). It had derivatives in the contemporaneous Gnomish Lexicon such as G. malon “yellow” and G. malthos “butter cup” (GL/56).

In The Etymologies of the 1930s it seems Tolkien first gave this root as ᴹ√MAL (EtyAC/MAL) but rejected this and replaced it with ᴹ√SMAL “yellow” (Ety/SMAL). It had derivatives like ᴹQ. malina/N. malen “yellow”, ᴹQ. malta/N. malt “gold (as metal)” and ᴹQ. malo/N. hmâl “pollen, yellow powder” (< ᴹ✶smalu), with some revisions in Noldorin forms as Tolkien vacillated on whether or not primitive sm- resulted in voiceless nasal hm- or a voiced nasal m-.

This √SMAL vs. √MAL variation seems to have continued into Tolkien’s later writings, as seen in Common Eldarin: Noun Structure from the early 1950s where ✶malu >> ✶smalu “dust, grit” (PE21/80), probably a later iteration of ᴹ✶smalu “pollen, yellow powder” from The Etymologies. But it seems Tolkien settled on √MAL as evidenced by the extended root √MALAT “gold” from The Shibboleth of Fëanor from 1968 (PM/366).

mak

root. cut, hew with a sharp edge; kill, slay; forge metal, cut, hew with a sharp edge, [ᴹ√] cleave; sword, fight (with a sword); ️[√] forge metal; kill, slay

This root was the basis for “sword” words throughout Tolkien’s life, but the meaning of the root itself shifted over time. The first appearance of this root was as ᴱ√MAKA in the Qenya Lexicon of the 1910s, unglossed but with derivatives like ᴱQ. mak- “slay”, ᴱQ. makil “sword”, and ᴱQ. makka “slaughter” (QL/57-58). The root was also given the gloss “slay” in a section of the contemporaneous Gnomish Lexicon along with etymologies of names of the various Valar, but this section was deleted (GL/18). Derivatives of this root appeared elsewhere in the Gnomish Lexicon, however, such as G. mactha- “slay, kill” and G. magli “a great sword” (GL/55). Thus, the meaning of this root in the earliest period seems to be “slay”.

The root ᴹ√MAK appeared in The Etymologies of the 1930s, but the entry went through quite a few revisions. The gloss apparently was “cleave” >> “kill, cleave with sword” >> “sword, or verbal [stem] fight with sword, cleave” >> “sword, or as verb-stem: fight (with sword), cleave” (EtyAC/MAK; Ety/MAK). Thus the 1930s root was more directly connected with swords and wielding swords, and its derivatives included ᴹQ. makil/N. magol “sword” and ᴹQ. mahta-/N. maetha- “fight” (Ety/MAK).

In Tolkien’s later writings, the words for “sword” remained nearly the same: Q. macil and S. megil (PE17/130, 147), but the gloss of the root √MAK varied considerably based on whatever linguistic puzzle Tolkien was trying to solve at that particular moment. In notes associated with the Quendi and Eldar essay from 1959-60, its gloss was very similar to that from The Etymologies: “cut, hew with a sharp edge” (VT39/11). In notes associated with The Shibboleth of Fëanor from 1968 Tolkien glossed {m(b)aka- >>} maka- as “forge metal” as part of a new etymology of the name S. Maglor as an adaptation Q. Makalaure “Forging Gold” (PM/353; VT41/10). In notes on Eldarin Hands, Fingers and Numerals from the late 1960s Tolkien gave √MAK “strike” as the basis for ✶makwā > S. mâb “hand”, but this idea was rejected immediately (VT47/19). This was part of Tolkien’s rather surprising decision to abandon the long-standing root √MAP (VT47/20 note #13); elsewhere in these notes he said √MAK meant “kill, slay” as it did in the 1910s (VT47/20).

Lokyt suggested in a Discord chat from 2018 that there may be a common underlying meaning for all these glosses, referring to “the movement one does when chopping with a tool”. Assuming this is true, the other associations of the root (“sword; slay; fight; forge”) may be the result of a narrowing of the meaning of the root in more specific contexts. While it is hard to know whether Tolkien himself interpreted the root this way, I think this is the best way to treat the root for purposes of Neo-Eldarin, as it allows us to retain the largest set of derivatives of the root.

map

root. take away, take hold of, grasp, take away, take hold of, grasp, [ᴹ√] lay hold of with hand, seize

This root was connected to grabbing things by hand for most of Tolkien’s life. It first appeared as ᴱ√MAPA “seize” in the Qenya Lexicon of the 1910s with derivatives like ᴱQ. map- “seize, take” and ᴱQ. maptale “robbery” (QL/59). In the contemporaneous Gnomish Lexicon its main derivative was G. mab “hand” (GL/55). In the Gnomish Lexicon, Tolkien did redefine mab as a dual form of G. mô “hand”, but it was later restored as an independent word and survived all the way into Sindarin as S. mâb “hand”.

The root reappeared as ᴹ√MAP “lay hold of with hand, seize” in The Etymologies of the 1930s with a similar set of derivatives (Ety/MAP). √MAP was mentioned again in the late 1960s in notes on Eldarin Hands, Fingers and Numerals, with glosses like “take hold of, grasp” (VT47/7) and “take away” (VT47/20). But in these same notes Tolkien made the somewhat shocking decision to abandon this root, proposing instead that S. mâb was derived from CE ✶makwā “handful” (VT47/6).

Neo-Eldarin: For purposes of Neo-Eldarin, I would ignore this very late idea, since √MAP appears so regularly in Tolkien’s earlier writings.

mat

root. eat

This was the root for eating words for all of Tolkien’s life, appearing very regularly. It was ᴱ√MATA “eat” in the Qenya Lexicon of the 1910s (QL/59), ᴹ√MAT “eat” in The Etymologies of the 1930s (Ety/MAT), and √MAT “eat” in etymological notes from the late 1960s (VT48/26), among its many other appearances. This puts it among the most conceptually stable of Elvish roots.

-mā

suffix. instrumental suffix

maʒsē

noun. handful

magiti

adjective. handy, skilled; shapely

magrā

adjective. good, useful, proper, fit

mahsi

noun. handiness

mai

adverb. well

maikā

adjective. sharp, penetrating, going deep in

maikā

noun. blade of a cutting tool or weapon (especially sword-blade)

mailiki

noun. wealth, abundance

maita-

verb. to feed

makla

noun. sword

makwā

noun. a hand-full, complete hand with all five fingers

malaphinde

masculine name. Goldlocks

malat

root. gold

malnā

adjective. yellow, of golden colour

malu

noun. dust

mammata-

verb. to gobble up, devour

manrā

adjective. good

masta-

verb. to feed up, fatten

mat-

verb. to eat

matnā

adjective. eaten, eaten, [ᴹ✶] food

matulā

adjective. edacious

matyā-

verb. to feed

matˢtimā

adjective. edible

mazgō

noun. sticky substance

mbā

noun. sheep

matjā-

verb. feed

matulā

adjective. edacious

aman

root. good (morally), blessed, holy, unmarred, free from evil

ōma

noun. voice

amal

noun. mother

amas

noun. mother

amma

noun. mother

tekma

noun. pen

mab

root. something nice

mal(a)tā Reconstructed

noun. gold (as metal)

mangya

root. butter

ke/eke

root. may (be); have chance, opportunity or permission; it is open

This root appeared in various notes from the late 1960s as the basis for the particle of uncertainty Q. cé. This particle meant “if” or “maybe” in various contexts, but in notes from 1969 √KE was given the sense “may (be)” and paired with √KWI “suppose”, which was the basis for qui “if” (PE22/158). This can be compared to another paradigm also from 1969 associated with the Ambidexters Sentence where cé meant “if” and it seems the root √keye (with derived verb cíta-) meant “suppose” (VT49/19). Of the two paradigms, I think √KE “maybe”/√KWI “if, suppose” is more useful for the purposes of Neo-Eldarin, but it seems Tolkien’s own thoughts on the subject were in flux.

In notes written in 1967, Tolkien gave what was apparently an inverted form of this root, √ek “it is open”, from which the impersonal Quenya verb ec- “may, can” in the sense “have the opportunity to” is derived (VT49/20). This inverted form is almost certainly related to √KE, as suggested by Patrick Wynne.

li

root. many

This root was connected to words for “many” throughout Tolkien’s life. In the Qenya Lexicon of the 1910s it appeared as ᴱ√LĪ, with variant ᴱ√ILI “many” and extended form ᴱ√LIYA (LI + ya) “unite many as one” with derivatives like ᴱQ. lia- “entwine” and ᴱQ. liante “tendril” (QL/42, 53). In later writings there is no sign of the inversion √IL “many” (later √IL meant “all”), whereas ᴱ√LIYA seems to have shifted to unrelated ᴹ√SLIG with derivatives like ᴹQ. lia “fine thread, spider filament” and ᴹQ. liante “spider” (Ety/SLIG).

The base root ᴹ√LI “many” did reappear in The Etymologies of the 1930s, however (Ety/LI), and √LI “many” appeared again in etymological notes from the late 1960s (VT48/25). The long-standing connection between this root and the Quenya (partitive) plural suffixes indicates its stability in Tolkien’s mind.

n(d)er

root. male (person), man

This root and ones like it were the basis for Elvish “man” words for much of Tolkien’s life. The earliest form of this root was ᴱ√NERE with derivatives like ᴱQ. ner “man, husband” and ᴱQ. nertu “strength” (QL/65). The latter had a cognate G. nert in contemporaneous Gnomish Lexicon, along with a set of related “strength” words (GL/60). But Gnomish also had a set of derivatives based on the elided primitive form ᴱ✶n’reu̯ such as G. †drio “hero” and driog “valiant” (GL/30). Derivatives with an initial n- continued to appear in Early Noldorin word lists from the 1920s, such as ᴱN. †nîr “hero, prince” and ᴱN. ne(i)rion “hero” (PE13/164).

In The Etymologies of the 1930s, the base root was ᴹ√DER “adult male, man (of any race)” with strengthened variant ᴹ√NDER “bridegroom”, but with the Quenya root becoming ᴹ√NĒR “man” under the influence of ᴹ√NĪ “woman” (Ety/DER, NDER, NĒR, NĪ); from this point forward Noldorin/Sindarin derivatives began with d-, such as S./N. dîr “man”. However, in the first version of Tengwesta Qenderinwa from this same period, the primitive root is given as ᴹ√NER “man” (TQ1: PE18/35). On the other hand in Quendian & Common Eldarin Verbal Structure, also from the late 1930s, the root was given as ᴹ√(N)DER “man, male”, again as a strengthening of ᴹ√DER (EVS1: PE22/98).

Starting in the 1950s, Tolkien was more consistent in making the base root √NER with strengthened form √NDER. Tolkien gave √NDER/NER “male person” in Common Eldarin: Verb Structure (EVS2: PE22/133) and Common Eldarin: Noun Structure (PE21/70), both from the early 1950s. In the Quendi and Eldar essay from 1959-60 the base root was √NERE, though Tolkien clarified that the base root as referred more specifically to “physical strength and valour” (WJ/393). The root is given as √NER “man, male” in notes from the late 1960s (VT47/33).

owo

root. masculine

A primitive form or root in Common Eldarin: Noun Structure from the early 1950s serving as the basis for masculinizing suffixes and “adjectival” ✶wonā (PE21/82-83). It is not discussed anywhere else, though it may be a conceptual variation of √EWE, which was sometimes used masculine suffixes and sometimes for neuter ones.

tay

root. mark, line, limit; stretch, [ᴹ√] extend, make long(er), stretch, [ᴹ√] extend, make long(er); [√] mark, line, limit

The root ᴹ√TAY first appeared in The Etymologies of the 1930s with the gloss “extend, make long(er)” and derivatives like ᴹQ. taile “lengthening, extension”, ᴹQ. taina “lengthened, extended” and N. taen “long (and thin)” (Ety/TAY). Tolkien considered making it a variant of ᴹ√TAƷ (EtyAC/TAY), perhaps intending ᴹ√TAY to refer to horizontal length as opposed to vertical ᴹ√TAƷ. The root ᴹ√TAY “stretch” also appeared in the first version of Tengwesta Qenderinwa (TQ1) from the 1930s as the basis for ᴹ✶tainā “long”, and there were various related linguistic terms like Q. ómataima “vocalic extension” and Q. ómatailë “vowel lengthening” that appeared in both the first and second version of Tengwesta Qenderinwa (TQ1: PE18/34, 45; TQ2: PE18/86, 95).

The root √TAJA “stretch” appeared in notes associated with the Quendi and Eldar essay of 1959-60 (VT39/7), and √TAY “stretch” appeared in a list of sound roots from around this same time (PE17/138). However, in notes on the origin of the river name S. Taeglin “✱Boundary Singer”, Tolkien glossed √taya “mark, line, limit” with extension tayak as the basis for ✶taika “boundary, limit, boundary line” > S. taeg (WJ/309). Perhaps it was Tolkien’s intent that the sense “mark, line, limit” only applied to the extended form tayak.

tek

root. make a written mark, sign, write, make a written mark, sign, write, [ᴹ√] write or draw (signs or letters)

The root √TEK was the basis for Elvish words for writing for much of Tolkien’s life. It first appeared as ᴱ√TEKE “make marks” in the Qenya Lexicon of the 1910s with derivatives like ᴱQ. teket “letter” and ᴱQ. tekta- “to write” (QL/90). It also had derivatives in the contemporaneous Gnomish Lexicon such as G. taith “letter” and G. tectha- “write” (GL/68-69). In The Etymologies of the 1930s it was ᴹ√TEK “make a mark, write or draw (signs or letters)” with derivatives like ᴹQ. tek-/N. teitha- “write” and ᴹQ. tengwa/N. tîw “letter” (Ety/TEK).

The root √TEK continued to appear in Tolkien’s writings of the 1950s and 60s with glosses like “make a written mark” (PE17/43), “sign” (PE17/44) or “write” (PE22/149). However, one of its major derivatives, Q. tengwa “letter” (originally < ᴹ✶tekmā), was transfered to the root √TEÑ after Tolkien decide that km &gt; kw rather than ngw in Quenya phonology, as noted by Christopher Gilson (PE17/44; PE19/85-86 note #79); see the entry on √TEÑ for further discussion.

wen(ed)

root. maiden, girl, virgin; woman

This and similar roots were connected to Elvish words for maidenhood for much of Tolkien’s life. The earliest form of this root was unglossed {ᴱ√WENE >>} ᴱ√GWENE in the Qenya Lexicon of the 1910s with derivatives like ᴱQ. ’wendi “maiden” and ᴱQ. ’wendele “maidenhood” (QL/103). In the contemporaneous Gnomish Lexicon the primitive form was given as {ᴱ✶gw̯ene >>} ᴱ✶gu̯eđe having derivatives like G. gwennin “girl” and {G. gwendi >>} G. gwethli “maiden, little girl” (GL/45).

In The Etymologies of the 1930s Tolkien gave the root as ᴹ√WEN “maiden” with extension ᴹ√WENED and derivatives like ᴹQ. venesse/N. gweneth “virginity” and ᴹQ. vende/N. gwenn “maiden” (Ety/WEN). In this entry Tolkien later wrote “transfer to GWEN”, indicating a relationship to ᴹ√GWEN, a root in The Etymologies with derivatives having to do with youth and freshness (Ety/GWEN). The root √WEN(ED) appeared a number of times in Tolkien’s later writings, mostly as the basis for Q. wendë/S. gwen(d) “maiden” (PE17/191; VT47/17; VT48/18). The frequency with which Tolkien used Q. wendë over Q. vendë indicates the primitive root may have been ✱√GWEN(ED), since w derived from primitive gw survived longer in Quenya than ancient primitive w; see the entry on Q. vendë for further discussion.

os

root. making a hissing foaming noise

A root appearing in a list of “sound words” from 1959-60, described as “making a hissing foaming noise” and serving as the basis for the name Q. Ossë (PE17/138). This is only one of many different etymologies for that name, and I think it probably represents a transient idea.

-on(do)

suffix. masculine ending

kyulmā

noun. mast

ndē̆r

noun. man

nēr

noun. man, a male person

rokkē

noun. mare

tura-mbar

masculine name. master of fate

wendē

noun. maiden, young or small woman, girl

wonā

adjective. male

ñ(g)alatā-rigelle

feminine name. maiden crowned with a garland of radiance

karandi

noun. making

n-uĕg

suffix. male

weʒ

root. masculinity apart from sex

mot

root. fen, marsh

A root in Quenya Notes (QN) from 1957 glossed “fen, marsh” with derivatives like [Q?] motto and [S?] both or moth, apparently of similar meaning (PE17/165). A likely precursor is the unglossed root ᴹ√MBOTH in The Etymologies of the 1930s serving as the basis for words like ᴹQ. motto “blot”, N. both “puddle, small pool”, and Ilk. umboth “large pool”, the last of these being the basis for Ilk. Umboth Muilin “Veiled Pool” (Ety/MBOTH, MUY).

In the Gnomish of the 1910s, the first element of G. Umboth-muilin “Pools of Twilight” was derived from ᴱ√mbaþ-, a strengthened form of ᴱ√MAÞA “dusk”, with the second element muilin meaning “pools”, the plural G. muil (LT2/225; GL/58, 75). Later still this name became S. Aelin-uial, and it seems √M(B)OT was repurposed for swamp words.

teñ

root. indicate, signify, show, represent, betoken, mark, to point at, indicate, signify, show, represent, betoken, mark, to point at; [ᴱ√] know, understand

The first mention of this root was as ᴱ√TEŊE “know, understand” in the Qenya Lexicon of the 1910s where it had derivatives like ᴱQ. tenge- “know, understand, grasp” and ᴱQ. tengwe “knowledge, understanding” (QL/91). In The Etymologies of the 1930s, Tolkien instead gave {ᴹ√TEƷ >>} ᴹ√TEÑ “line, direction” with derivatives like ᴹQ. tie/N. tê “line, way” and ᴹQ. téra/N. tîr “straight, right” (Ety/TEƷ, TEÑ). However, in the original layer of composition for the Outline of Phonology (OP2) from the early 1950s, Tolkien gave √TEG for “line” and gave √TEÑ as the basis for Q. tenna “thought, notion, idea”, perhaps a restoration of its meaning from the 1910s (PE19/97).

In another entry in The Etymologies of the 1930s, Tolkien derived ᴹQ. tengwa from ᴹ✶tekmā = ᴹ√TEK “write” + the instrumental suffix ᴹ✶-mā (Ety/TEK). The foundation of this derivation is the sound change whereby voiceless stops were voiced before nasals in Ancient Quenya, thereafter nasalizing so that ᴹ✶tekmā > tegmā > teñmā > teñgwā (PE19/43). This sound change was still in effect when Tolkien wrote the initial draft of Outline of Phonology (OP2) in the early 1950s (PE19/85-66 note #79), but at some later point Tolkien revised this rule so that the nasal instead unvoiced, so that km > kʰm̌ > kƕ > kw (PE19/85), making the derivation of tengwa from the root √TEK invalid.

As pointed out by Christopher Gilson (ibid., note #79), earlier signs of this new phonetic rule can be seen Tolkien’s notes on Words, Phrases and Passages in the Lord of the Rings from the late 1950s, where he gave √TEÑ “show, sign, indicate” instead of √TEK “[written] sign” as the new root for Q. tengwa, now derived from ✶teñwā or ✶teñmā, though Tolkien briefly considered √TEWE as a possible root in drafts to these notes (PE17/44). From this point forward, Tolkien regularly mentioned √TEÑ with glosses like “indicate, signify” (WJ/394), “represent, betoken, indicate (by sign)” (VT39/15) and “indicate, mark, signify” (PE22/149). Finally, in green-ink revisions to OP2 from 1970, Tolkien added tengwa as another derivative of √TEÑ alongside Q. tenna “thought, notion, idea” as mentioned above (PE19/97 and note #139).

See the entries on √TEG “line” and √TEK “write” for parallel developments in similar roots.

gay(ar)

root. awe, dread; astound, make aghast; sea

In Tolkien’s later writings, the root for Elvish “sea” words seems to be √GAY(AR) or √AY(AR). The first hints of this root may be words from the Gnomish Lexicon of the 1910s: G. ail/ᴱQ. ailo “lake, pool” and G. ailion/ᴱQ. ailin “lake” (GL/17), perhaps indicating a (hypothetical) early root ✱ᴱ√AYA(LA) “lake”. The last of these Early Qenya words also appeared in the contemporaneous Qenya Lexicon, but Tolkien gave its root only as “?” (QL/29). This early root might also be the basis for 1920s ᴱQ. ailin “shore” which appeared in the Oilima Markirya poem (MC/213).

The word ᴹQ. ailin “pool, lake” reappeared in The Etymologies of the 1930s derived from the root ᴹ√AY, with its Noldorin form N. oel reflecting Noldorin rather than Gnomish phonology (Ety/AY). This root had an extended form ᴹ√AYAR “sea” from which Tolkien derived ᴹQ. ear and N. oer of the same meaning; among other things this extended root was the basis for a new etymology for the name ᴹQ. Earendil as “Friend of the Sea” used from the 1940s and forward (SD/241, 305); in earlier writings ᴱQ. Earendel was connected to ᴱQ. earen “(young) eagle” (QL/34).

The root √AY(AR) “sea” continued to appear in Tolkien’s later writings, for example in the second version of Tengwesta Qenderinwa from around 1950 (TQ2: PE18/97). However, Tolkien also considered alternate derivations of “sea” words from a new root √GAY(AR), for example changing √AY(AR) >> √GAY(AR) in etymological notes written between the 1st and 2nd editions of The Lord of the Rings (PE17/27). As opposed to √AY(AR) which meant simply “sea”, Tolkien also glossed √GAY(AR) as “astound, make aghast” (WJ/400) or “awe, dread” (PM/363) and it was the basis for other words such as S. gaer “awful, fearful” (WJ/400) as well as S. goe “terror, great fear”, Q. aica “fell, terrible, dire” and Q. aira “holy, sanctified” (PM/363). In this sense √GAYA may have been a replacement or a variant of √AYA(N) “blessed”.

Tolkien seems to have been unable to make up his mind between these two derivations, as reflected in an ongoing vacillation between S. gaear (PE17/27; PM/363; WJ/400) and aear (Let/386; RGEO/65) as the Sindarin word for “sea”. This word appeared in The Lord of the Rings in the phrase nef aear, sí nef aearon “here beyond the Sea, beyond the wide and sundering Sea”, but that does not resolve the question as the word in this phrase seems to be lenited, and hence would lose its initial g (if any). This vacillation continued late into Tolkien’s life: in the published corpus Tolkien derived “sea” words from √AYAR “sea” in a letter from 1967 (Let/386) and √GAYA “awe, dread” in The Shibboleth of Fëanor written in 1968 (PE/363).

Neo-Eldarin: For purposes of Neo-Eldarin writing, I think it is best to use √GAY(AR) as the form for this root, though admittedly this does create problems for the etymologies of Q. ailin and S. ael “lake” (these would need to lean more heavily on their second ancient element: √LIN “pool”). It is not clear whether Tolkien always intended √GAY(AR) “awe, dread” and √AYA(N) “blessed” to coexist, though he did at least some of the time (for example on PE17/149). For purposes of Neo-Eldarin writing, I think it is best to assume they did coexist, with √AYA serving as the basis for “holy” words like Q. aira/S. aer “holy” and Q. Ainu, whereas √GAYA could serve as the basis for “awe, dread” words like Q. aica “fell, terrible, dire” and S. goe “terror, great fear”. Q. ëar/S. gaear “sea” would fall into the second group as a thing inspiring awe.

kar

root. do, make, build, do, make, build, [ᴹ√] construct

Tolkien introduced the root √KAR with the sense “do, make” very early, and it retained this form and meaning for his entire life. It appeared as ᴱ√KARA “do, make” in the Qenya Lexicon of the 1910s (QL/45), as ᴹ√KAR “make, build, construct” in The Etymologies of the 1930s (Ety/KAR), and in numerous other places in various notes, including a last known appearance in verbal notes from 1969 as √KAR “do” (PE22/155). Though its exact set of derivatives varied over time, the root itself was extremely stable in Tolkien’s mind.

leñ

root. *way, method, manner

A root appearing in notes from the late 1950s to early 1960s (PE17/74) where Tolkien was attempting to explain the origin of the adverbial suffix Q. -lë. He said:

> But adverbial forms were available especially for when far separated from verb or subject. The chief was -le. This is probably from √LEŊ, cf. fortified form in Q lenge, gesture, characteristic look, gesture or trait etc., weak verb lenga, behave.

lé as noun also is used in sense of “way”, sc. method, manner, as in “that is not A’s way”. Thus oia, everlasting, oiale, everlastingly. Cf. talle, like that, sille, like this, so, yalle, as (in the same way as).

Tolkien then crossed through the first of these paragraphs, saying: “This won’t do, since le is a pronominal element. It should be ve, oiave”. However, he eventually let the word Q. oialë “forever” stand in the Namarië poem, so perhaps he changed his mind again. Despite their rejection, √LEÑ and its derivatives are extremely useful, and I would treat them as valid for purposes of Neo-Eldarin.

lin

root. sing, make a musical sound, sing, make a musical sound, [ᴱ√] gentle

This root was conceptually intermingled with √LIR “sing”, both of which had to do with music. The earliest iteration of this root was ᴱ√LINI “gentle” from the Qenya Lexicon of the 1910s with derivatives like ᴱQ. linda “gentle, kind; soft” and ᴱQ. linta- “soothe” (QL/54). According to Tolkien this early root was confused with ᴱ√LIŘI “sing” (PME/54), which itself was the earliest precursor to √LIR; this early root √LIŘI [LIÐI] had derivatives like ᴱQ. liri- “to sing” and ᴱQ. lindele “song, music” (QL/54). The picture in the contemporaneous Gnomish Lexicon is more muddled, with words like G. lin- “sound” (as well as lintha- “ring bell, play an instrument”) and G. lir- “sing” hinting at two distinct musical roots ✱ᴱ√LINI and ✱ᴱ√LIRI.

Indeed, in The Etymologies of the 1930s Tolkien reorganized the two roots into ᴹ√LIN “sing” and ᴹ√LIR “sing, trill”, the former taking on music words beginning with lind- and the latter musical words beginning with lir- (Ety/LIN², LIR¹). Both these had strengthened forms ᴹ√GLIN and ᴹ√GLIR used in Noldorin words like N. glinn “song, poem, lay” and N. glaer “long lay, narrative poem”, but entry for the root ᴹ√GLIN was struck through and its Noldorin words adapted to unstrengthened ᴹ√LIN, as in N. lhinn “air, tune” (Ety/GLIN, GLIR). The Etymologies also had another strengthened root ᴹ√LINDĀ “fair (especially of voice)”, with a line indicating it was derived from ᴹ√LIN (Ety/LIND; EtyAC/LIND); this strengthened root in turn was blended with ᴹ√SLIN, unglossed but apparently meaning something like “✱fine, delicate” (Ety/SLIN).

Both root √LIN “sing” (PE17/27, UT/253) and √LIR “sing, warble” (PE17/27, 67) continued to appear in Tolkien’s later writings, along with derivatives like Q. lindalë “music” and Q. lírë “song”. Tolkien discussed the root √LIN at length in the Quendi and Eldar essay from 1959-60, where he said:

> The name ✱Lindā is therefore clearly a derivative of the primitive stem ✱LIN (showing reinforcement of the medial N and adjectival -ā). This stem was possibly one of the contributions of the Nelyar [Teleri] to Primitive Quendian, for it reflects their predilections and associations, and produces more derivatives in Lindarin [Telerin] tongues than in others. Its primary reference was to melodious or pleasing sound, but it also refers (especially in Lindarin) to water, the motions of which were always by the Lindar associated with vocal (Elvish) sound. The reinforcements, either medial lind- or initial glin-, glind-, were however almost solely used of musical, especially vocal, sounds produced with intent to please (WJ/382).

Tolkien’s statement that it “also refers (especially in Lindarin) to water” is probably an allusion to √LIN “pool, mere, lake” (Ety/LIN¹; PE17/160). In a footnote in Quendi and Eldar essay Tolkien added: “Though this clan-name [S. Glinnel] has ✱glind- in Sindarin, the g- does not appear in Amanya Telerin, nor in Nandorin, so that in this case it may be an addition in Sindarin, which favoured and much increased initial groups of this kind” (WJ/411 note #13). Despite this statement, Sindarin had several derivatives from the base root √LIN(D)-, such as S. linna- “sing, chant” (LotR/238; RGEO/64; PE17/27). The sense “gentle” from the 1910s root ᴱ√LINI also seems to have survived in Tolkien’s later writings, since the adjective Q. linda “soft, gentle, light” appears in notes associated with the 1955 version of the poem Nieninquë (PE16/96).

Neo-Eldarin: For purposes of Neo-Eldarin, I think it is best to assume √LIN referred to melodious sounds, as well as pools of water (√LIN) by way of the pleasant sounds that water makes, and gentleness (Q. linda) by way of the affect such sounds have on one’s mood. However, I think √LIR more directly referred to vocal music (song) and other rhythmic vocal sounds (chanting) such as poetry, as in Q. [ᴹQ] laire/S. glaer “poem”.

mbar

root. settle, dwell; establish, fix, decide, determine, make a decision, settle; establish, fix, decide, determine, make a decision; dwell, [ᴹ√] inhabit, [ᴱ√] live

This root was connected to the sense “dwell” for all of Tolkien’s life. In the Qenya Lexicon of the 1910s it appeared as ᴱ√MBARA “dwell, live”, though in Qenya it was blended with ᴱ√ŊWAÐA “tarry, linger” since [[eq|initial [ŋʷ] became [m]]] (QL/60). In Gnomish the two roots remained distinct: G. bar “home” (GL/21) vs. G. gwadh- “dwell” (GL/46). However, other Gnomish derivatives hint at an unstrengthened variant ᴱ√MARA: G. mar “Earth, ground, soil” and G. Môr “The Earth”, of which Tolkien said “mar and môr probably conceal two roots and a confusion; mbara” (GL/56). The source of this confusion might be ᴱ√MARA “ripe” (QL/59, 63).

In The Etymologies of the 1930s the root appeared as ᴹ√MBAR “dwell, inhabit” (Ety/MBAR); an earlier version of this entry had the extra gloss “build” (EtyAC/MBAR). In The Etymologies, it seems this root was a strengthened form of ᴹ√BAR “raise” (Ety/BAR), but the root ᴹ√MBARAT “fate” seems to be unrelated at this point (Ety/MBARAT). The root mbar- was mentioned in the Outline of Phonetic Development (OP1) from the 1930s (PE19/36) and again as √MBAR “{house >>} dwell” in the second version of Tengwesta Qenderinwa (TQ2) from around 1950 (PE18/92).

The root √MBAR still had the basic sense “dwell” in Notes on Galadriel’s Song (NGS) from the late 1950s or early 1960s (PE17/64); in those notes it seems it was distinct from both √BAR “raise” and √MAR(AT) or √MBART “doom, fate” (PE17/66). But in notes on Fate from 1968 (NM/226-231; PE17/104-109), Tolkien shifted the meaning of the root:

> English “settle” in its various branches of meaning closely resembles the development of the meanings of √MBAR: thus settlement can mean the act of colonizing or taking up an abode, or the area or place so occupied (by a family or community); or (the terms of) an agreement fixed after debate. The development was not, however, the same: the senses of settle proceed from a sense “place in or take up” a firm position, especially in a place that seems suitable; from which the sense of settling affairs that were in confusion or doubt arose. √MBAR meant basically to make a decision, and the meanings relating to dwelling or occupying land proceeded from that (PE17/105).

This new definition for √MBAR was to support a more direct connection between this root and words like Q. umbar “fate”, hence establishing an etymological relationship to extended √MBARAT for the first time, for example with √MBAR > ✶mbartā- “to define, decree, destine” (PE17/104).

Neo-Eldarin: For purposes of Neo-Eldarin, I think this late 1960s meaning “settle, decide, establish; (by extension) dwell” is probably the best.

mbon

root. *lump, mass

In a discussion of the comparative written around 1967, Tolkien proposed two new roots to serve as the basis for Q. ambo and S. amon “hill”, first √MAB “lump, mass” > Q. ambo (PE17/90), then √MBŎNO [unglossed] > S. amon, with the Q. form being umbo(n) “hill, lump, clump, mass”, the latter attested nowhere else (PE17/93). Elsewhere “hill” words were typically derived from √AM “up” (PE17/92; Ety/AM²), and Tolkien’s decision to introduce new roots for hill words was probably motivatived by his decision in these 1967 comparative notes to make √AMA = “addition, increase, plus” be the basis for the comparative (PE17/91).

Neo-Eldarin: For purposes of Neo-Eldarin, I prefer to assume the comparative is based instead on an-, but √MBON “✱lump, mass” may be worth retaining as an additional influence for hill words.

men

root. go, move, proceed (in any direction); make for, go towards; have as object, (in)tend; direction, object, point moved toward; region

This root first appeared as unglossed ᴹ√MEN in The Etymologies of the 1930s, but seemed to be stationary in nature given its derivatives ᴹQ. men “place, spot” and ᴹQ. ména “region” (Ety/MEN). It was an element in direction words like ᴹQ. formen/N. forven, apparently meaning “✱north place” at this conceptual stage. In the Quenya Verbal System of the 1940s, Tolkien first gave the root the gloss “aim at, intend, purpose” with the more specific sense “make for, proceed towards” when used with the allative, but then crossed this out and simply made the gloss “go, proceed” (PE22/103 and note #21). In Common Eldarin: Noun Structure of the early 1950s, Tolkien first gave √MEN the gloss as “place, situation, site”, then revised it to “direction, object, point moved toward” (PE21/79 and note #39).

Thereafter Tolkien mostly gave this root the basic sense “go” (PE17/93, 143, 165; VT39/11; VT42/32). Tolkien gave a somewhat lengthy description of the root in Definitive Linguistic Notes (DLN) from 1959:

> √MEN go, move, proceed in any direction (irrespective of speaker’s position, or assumed point of thought). mēn- a way, a going, a mov[ement] (PE17/165).

Thus in the 1950s and 1960s, Q. formen likely meant “✱north way” rather than “✱north place”. However, in a footnote in The Road Goes Ever On, Tolkien did say that men had the meaning “direction, region” as part of an explanation of √MENEL “heavens” = men + el (“region of stars”), so it seems Tolkien did not entirely abandon the use of this element as a name for places.

For purposes of Neo-Quenya, I sometimes see √MEN use for movement in general (as in motion picture) rather than movement in a direction. I personally recommend using ᴱQ. lev- “(intr.) move” from Qenya Wordlists of the 1920s for that purpose (PE16/132) since I think it is important to distinguish “move” from “go”, but if you prefer to use only later words you might be more comfortable expanding the semantic scope of √MEN to movement in general.

nis

root. woman

This root first appeared in The Etymologies of the 1930s as ᴹ√NIS “woman”, an extension of ᴹ√NĪ “female” (Ety/NIS). It also had a strengthened form ᴹ√NDIS, unglossed but apparently meaning “bride” based on its derivatives ᴹQ. indis/N. dîs of that meaning (Ety/NDIS). Unstrengthened ᴹ√NIS seems to have survived only in Quenya as the basis for ᴹQ. nis (niss-) “woman”, but this word was also blended with ✱ndis-sē to produce a longer form nisse of the same meaning.

In Tolkien’s later writings, both short Q. nís and longer nissë appeared as words for “woman” (MR/213; VT47/33) and Q. indis reappeared as well, though glossed “wife” (UT/8). As primitive forms, both unstrengthened √nis (VT47/33) and strengthened ✶ndī̆s “woman” also appeared in later writings, the latter given as the feminine equivalent of ✶[[p|n[d]ēr]] “man” (PE19/102).

tur

root. dominate, master, conquer; power [over others], mastery (legitimate or illegitimate), control (of other wills); strong, mighty in power, dominate, master, conquer; power [over others], mastery (legitimate or illegitimate), control (of other wills); strong, mighty in power; [ᴹ√] victory; [ᴱ√] am strong

This root was connected to strength, victory and power for most of Tolkien’s life. It first appeared as ᴱ√TURU “am strong” the Qenya Lexicon of the 1910s with derivatives like ᴱQ. túre “might, strength, power”, ᴱQ. túrin “kingdom”, and ᴱQ. turu- “can, to be able” (QL/95). In the contemporaneous Gnomish Lexicon it had derivatives like G. tûr “king” and G. turm “authority, rule; strength” (GL/72).

In The Etymologies of the 1930s it appeared as ᴹ√TUR “power, control, mastery, victory” with derivatives like ᴹQ. taura/N. taur “mighty”, ᴹQ. tur-/N. tortha- “wield, control”, and ᴹQ. túre/N. tûr “mastery, victory” (Ety/TUR). The root √TUR was mentioned regularly in Tolkien’s later writings with glosses like “dominate, master, conquer” (PE17/104), “power” (PE17/113), “strong, mighty (in power)” (PE17/115), and “power of domination or dominion, control of other wills, legitimate or illegitimate mastery” (PE22/151).

khap

root. bind, make fast; restrain, deprive of liberty, retain, keep, detain, retain, keep, detain; bind, make fast; [ᴹ√] enfold; [√] restrain, deprive of liberty

A root with alternate form √KHAM and gloss “bind, make fast; restrain, deprive of liberty” given as a variant of √KHEP “retain, keep” in a page of roots composed sometime around 1959-60 (VT41/6; PE17/157). It reappeared in notes from 1967 with the glosses “retain, keep, detain” and one derivative: Q. hampa “restrained, delayed, kept” (PE17/68). It might be a later iteration of ᴹ√KHAP “enfold” from The Etymologies of the 1930s (Ety/KHAP).

Neo-Eldarin: For purposes of Neo-Eldarin, I think it is useful to retain this 1930s sense, since it is the basis for various Noldorin words having to do with “clothing” for which we have no clear replacements.

sat

root. space, place; divide, apportion, mark off

The root √SAT appeared in notes on The Rivers and Beacon-hills of Gondor from the late 1960s glossed “space, place, a limited area naturally or artificially defined” with various derivatives like Q. sati-/S. seidia- “set aside, appropriate to a special purpose or owner”, Q. satya/S. said “private, separate, not common, excluded”, and S. sad “place, spot” (VT42/19-20). The same root appeared in notes on fractions from 1968 with the gloss “divide, apportion”. It was likely also connected to the primitive suffix ✶-stā ( PE18/35; PE21/57, 82) that was the basis for the Sindarin/Noldorin collective suffix -ath, as well as the Quenya suffix Q. -sta often seen in place names like the regions of Númenor, and apparently meaning “any particular arrangement, grouping or collection [of things]” (VT39/16, 20 note #27).

A possible early precursor is the (hypothetical) root ᴱ√SATA needed to explain words in Gnomish Lexicon of the 1910s such as G. sad- “reck, care, value, esteem, show respect for, consider” and G. sâd “riches, wealth” (GL/66), but the apparent meaning “✱value” is far removed from the later meaning of the root √SAT = “space; apportion”. There was, however, another root √SAT(AR) Quenya Notes (QN) from 1957 with the gloss “faithful, trust, loyal, rely, steadfast” and derivatives like Q. astar/S. astor “faith, loyalty” and Q. satar/S. sadron “trusty follower, loyal companion” (PE17/183), the last appearing as an element in the name S. Echad i Sedryn “Camp of the Faithful” (UT/153). This 1957 root is a bit closer in meaning to ᴱ√SATA “✱value”, though still not an exact match.

Neo-Eldarin: For purposes of Neo-Eldarin, I would assume √SAT = “space; apportion” and unrelated √SATAR = “faithful, loyal”.

skor

root. rough, marred, unequal or unsymmetrical in shape

A root appearing in the discussion of the privative function of prefix √S- with the sense “rough, marred, unequal or unsymmetrical in shape” via S-KOR = “without roundness” (PE17/184), but the root had no derivatives and appeared nowhere else with this meaning. See the entry on √S- for further discussion.

māya

noun. Māya

poli

noun. meal

-wē

suffix. person; male suffix

aktō

noun. artificer, artificer, [ᴹ✶] maker, wright

edelō

noun. one who goes, traveller, migrant, marcher

kar-

verb. do, make

kat

root. shape, shape, [ᴹ√] make

The root ᴹ√KAT “shape” first appeared in The Etymologies of the 1930s with derivatives ᴹQ. kanta- “to shape”, ᴹQ. kanta “shaped”, and N. echad- “fashion, shape” (Ety/KAT). All these derivatives reappeared in Tolkien’s later writings, though Q. canta was more typically used as the noun “shape” (PE17/175; PE18/84, 90). The root appeared frequently in both the first and second version of Tengwesta Qenderinwa as an example of a biconsonantal root (TQ1: PE18/34, 46, 62; TQ2: PE18/84-85, 87, 89-90, 95).

kenásĭta

adverb. if it be so, may be, perhaps

kherū

noun. lord, master

khēr

noun. lord, master

nay-

verb. it may be, there is a chance or possibility, maybe

sron

root. flesh, substance, matter, substance, matter, flesh

tan

root. construct, make with tools, construct, make with tools, [ᴹ√] make, fashion

tankatā-

verb. to make firm, fix, confirm

tektā

noun. sign, symbol, mark

ñwa-lōth

noun. inflorescence, mass of flowers (on one plant)

ṃbono

noun. hill, lump, clump, mass

kham

root. bind, make fast; restrain, deprive of liberty

ninkwitā-

verb. to make white, whiten

tultā-

verb. to make come, fetch, send (from point of view of receiver)

yenā

adjective. female

teg

root. line

Tolkien used a number of similar roots as the basis for “line” words throughout his life. The earliest of these appeared in the Qenya Lexicon as ᴱ√TEHE [teχe] “pull” (gloss marked with a “?” by Tolkien) with derivatives like ᴱQ. tea “straight”, ᴱQ. telya “attractive; importunate”, and ᴱQ. tie “line, direction, route, road” (QL/90), the last of these surviving more or less unchanged all the way into the published version of The Lord of the Rings (LotR/377). The early root ᴱ√TEHE also had derivatives in the contemporaneous Gnomish Lexicon such as G. tê “mark, line; track; path”, G. tî or tion “straight”, and G. tîr “honest; esteem, regard, honour”, originally “straight, upright” (GL/69, 71). Primitive ᴱ✶tegna > ᴱQ. tína/ᴱN. tain “straight” from Early Noldorin Word-lists from the 1920s may represent a shift in the form of the root to ✱ᴱ√TEGE (PE13/153, 165).

In The Etymologies of the 1930s the root appeared as {ᴹ√TEƷ >>} ᴹ√TEÑ “line, direction” with derivatives like ᴹQ. tie/N. tê “line, way” and ᴹQ. téra/N. tîr “straight, right” (Ety/TEƷ, TEÑ). In the Outline of Phonology Tolkien gave √TEG “line”, whereas √TEÑ was given as the basis for Q. tenna “a thought, notion, idea” and thus clearly with a different meaning; see the entry √TEÑ for further discussion. In any case it is clear that Tolkien considered various ancient velar consonants for the second consonant of this root, all ultimately vanishing in the child languages with similar vocalic effects: 1910s teχ-, 1920s teg-, 1930s {teʒ- >>} teñ- and 1950s teg-.

Neo-Quenya: For purposes of Neo-Eldarin, I would assume this root was √TEƷ in order to preserve the validity of the word téma “series”. This is because Tolkien kept vacillating on the development of gm, but usually had gm &gt; ngw, so that teg-mā > tengwa, not téma.

tā/taʒ

root. high, high, [ᴹ√] lofty; noble

This root and ones like it were used for “high” things for much of Tolkien’s life. It first appeared as unglossed ᴱ√TAHA in the Qenya Lexicon of the 1910s with derivatives like ᴱQ. tā “high; high above, high up”, ᴱQ. tahōra or tayóra “lofty”, and ᴱQ. tāri “queen”; it had a variant form ᴱ√TAʕA where the ʕ might be a malformed Y (QL/87). The corresponding forms in the contemporaneous Gnomish Lexicon were G. dâ “high” and G. dara “lofty” (GL/29), indicating the true form of the root was ᴱ√DAHA, since initial voiced stops were unvoiced (d- > t-) in Early Qenya (PE12/17). Primitive forms like ᴱ✶dagá > ᴱN. dâ/ᴱQ. tá “high” in Early Noldorin Word-lists of the 1920s indicates the root continued to begin with D for the following decade (PE13/141, 161).

In The Etymologies of the 1930s Tolkien gave this root as ᴹ√TĀ/TAƷ “high, lofty; noble” with derivatives like ᴹQ. tára “lofty, high”, ᴹQ. tári “queen” and N. taen “height, summit of high mountain” (Ety/TĀ). In Definitive Linguistic Notes (DLN) from 1959 Tolkien gave the root as √TAG or Tā- “high”, and in notes from around 1967 Tolkien gave √TAƷ as the explanation of the initial element of Q. Taniquetil and contrasted it with √TĂR “stand” (PE17/186). In 1970 green-ink revisions to the Outline of Phonology (OP2), Tolkien wrote a marginal note giving √TAƷ > TĀ “high”, but this note was rejected with a statement “transfer to Gen. Structure. No [ʒ] existed in Eldarin” (PE19/72-73 note #22).

This last rejection seems to be part of Tolkien’s general vacillation on the nature and phonetic evolution of velar spirants in Primitive Elvish in 1968-70. For purposes of Neo-Eldarin, I would assume the root form was √TAH or √TAƷ > √TĀ as the basis for “high” words, much like √MAH or √MAƷ > ✶mā was the basis for “hand” words.

wo

root. together

This root was the basis for the prefix Q. o- and S. go- “together”. In the 1910s Gnomish Lexicon, G. go- (unaccented) or gwa- “together” was derived from primitive ᴱ✶ŋu̯a and the Qenya form was ᴱQ. ma- (GL/40-41). In the 1920s the Early Noldorin form was still ᴱN. go- or gwa- but the Qenya form was ᴱQ. va- (PE13/162), probably from primitive ✱wa-. In The Etymologies of the 1930s Tolkien gave the root as ᴹ√WŌ̆ “together” with derivatives ᴹQ. o- and N. go- or stressed gwa- (Ety/WŌ; EtyAC/WŌ).

In The Etymologies Tolkien explained the go-/gwa- variation in Noldorin as the result of the sound change whereby stressed wŏ became wa in Common Eldarin (Ety/WŌ); Tolkien gave a similar explanation for Sindarin in the Quendi and Eldar essay of 1959-60 (WJ/367). Despite stressed wŏ > wa being an ancient change, the wa variant did not survive in Quenya. Tolkien explained the sound change whereby wo became o in Quenya several times: in the Outline of Phonetic Development (OP1) from the 1930s, in the Outline of Phonology (OP2) from the early 1950s, and in the Quendi and Eldar essay of 1959-60 (PE19/53, 106; WJ/367). The root √WO itself also appeared several times in Tolkien’s later writings (PE17/16, 191; WJ/361), in one place with the variant √WONO (PE17/191).

khas Reconstructed

root. mar

A (hypothetical) root serving as the basis for Q. †χarina and Q. hastaina “marred” from the 1950s and 60s.

galast-

noun. marble, (orig.) thing pleasant to touch

elem

root. wonder, marvel

takala Reconstructed

noun. post, mark

am

root. mother

For most of Tolkien’s life, the Primitive Elvish root for “mother” was √AM. This began with the Qenya Lexicon of the 1910s, where Tolkien gave the root as ᴱ√AMA (QL/30). In The Etymologies of the 1930s it was ᴹ√AM with derivatives ᴹQ. amil and (archaic) N. emil “mother” (Ety/AM¹). In Quenya prayers of the 1950s, the word for mother was Q. Amille. In the last few years of his life, however, Tolkien toyed with the notion of changing this root to √EM. In notes associated with Eldarinwe Leperi are Notessi written in the late 1960s, Tolkien first gave the root as am, but then wrote em next to it with a question mark, along with several new em-derivatives (VT48/19 note #16). The Q. affectionate word emme for “mommy” appeared in the main article, indicating Tolkien did, in fact, adopt this new root, at least for some period of time.

Neo-Eldarin: For purposes of Neo-Quenya writing, I personally prefer to ignore this late change to the root for “mother” and stick with the √AM-forms Tolkien used for most of his life. However, the √AM-forms were less stable in the Sindarin branch of the languages, so I’d use √EM-forms like S. emel and emig, and would assume √AM and √EM were variants of the root, as they were on VT48/19 (see above).

khad

root. sit

The roots √KHAD and √KHAM were in competition for words having to do with “sit” and “seat” for a significant portion of Tolkien’s life. Both roots have antecedants in the Qenya Lexicon of the 1910s, but in that early document the root for “sit” was given as ᴱ√ÐORO or ᴱ√SORO (QL/85), replacing rejected ᴱ√SOŘO [ᴱ√SOÐO] and ᴱ√SODO (QL/85). Of these, the true form was clearly ᴱ√ÐORO given Gnomish derivative G. dorn “seat”, G. doros “throne”, G. dortha- “settle” (GL/30). This root seems to have been abandoned in Tolkien’s later writing, though N. dortha- “dwell, stay” was reassigned to ᴹ√NDOR in The Etymologies of the 1930s (Ety/NDOR).

As for √KHAD and √KHAM, their clearest antecedents in the Qenya Lexicon of the 1910s were ᴱ√HAÐA “cleave, remain” and ᴱ√HAM (QL/39), the latter without gloss but with derivatives having to do with the ground such as ᴱQ. hamba “on the ground” and G. ham “ground” (QL/39; GL/48). Some variant of ᴱ√HAÐA seems to have drifted in the direction of “sit” based on ᴱN. haud “seat” from Early Noldorin word lists of the 1920s (PE13/147, 155).

Tolkien initially used the root ᴹ√KHAD for words having to do with “sit” and “seat” in The Etymologies of the 1930s (EtyAC/KHAM), but it was replaced by ᴹ√KHAM “sit” (Ety/KHAM) and this root seems to have survived for some time, since ᴹ√KHAM “sit down” appeared in the Quenya Verbal System from 1948 (PE22/103). However, at some point Tolkien added a new root ᴹ√KHAM “call to, summon, name by name” to The Etymologies, and in this new entry he said “KHAM sit (replacing KHAD, cancelled)” indicating ᴹ√KHAD was restored (EtyAC/KHAM²). This seems to represent an ongoing vacillation between √KHAD and √KHAM in the 1930s and 40s.

However, √KHAD “sit” appeared in the second version of Tengwesta Qenderinwa written around 1950 (PE18/95), Q. hárar “sit” (not ✱✱hámar) appears in Cirion’s Oath (UT/305), and in late notes on verbs from 1969 Tolkien had ✶khadmā “seat” as the basis for Q. hanw̃a S. haðw (PE22/148). There are no signs of √KHAM “sit” in this period, so it seems Tolkien chose √KHAD for “sit” in the 1950s and 60s.

Neo-Eldarin: I think √KHAD “sit” is the best choice for Neo-Eldarin, since it also lets us use ᴹ√KHAM “call to, summon, name by name” more freely.

lot(h)

root. flower

This root and ones like it were connected to flowers for all of Tolkien’s life. The earliest manifestation of this root was ᴱ√LOHO or ᴱ√LO’O from the Qenya Lexicon of the 1910s; the entry for ᴱ√LOHO appears immediately below ᴱ√LO’O, and Tolkien indicates they are related roots, both extended from ᴱ√OLO “tip” (QL/55). These roots include derivatives like ᴱQ. lōte “flower”, ᴱQ. lotōrea “flourishing” and ᴱQ. lokta- “sprout, bud, put forth leaves or flowers”. There are also derivatives of these roots in the contemporaneous Gnomish Lexicon: G. lost “blossom, bloom”, G. lothli “floret”, G. luitha- “to bloom” (GL/54-55), though G. lôs “flower” was said to be unrelated, connected to G. lass “leaf” instead (GL/55). ᴱQ. losse “rose” probably had a similar derivation (QL/56).

This confusion of √LOT(H) and √LOS carried forward into Tolkien’s later writings. In The Etymologies of the 1930s ᴹ√LOT(H) was given as the root for “flower” (Ety/LOT(H)), but this entry originally included a variant ᴹ√LOS (EtyAC/LOT(H)). Tolkien then said ᴹQ. losse “blossom” (< ᴹ√LOT(H)) was “usually, owing to association with olosse snow, only used of white blossom” (Ety/LOT(H)), where ᴹQ. olosse was derived from ᴹ√GOLOS “✱snow, white” (Ety/GOLÓS). This intermingling carried forward into etymological notes from the late 1950s or early 1960s, where Tolkien said (PE17/26):

> The stems √LŎS, √LOTH, √LOT are much entangled both for formal reasons, and because of actual associations of meaning (probably from beginning of Primitive Quendian and explaining the approach of the forms). Quenya word for “flower, a single bloom” is lóte, but S loth (< lotho/a), but Quenya also has lōs. Q. for snow is losse (S los).

These associations were also mentioned in etymological notes on roots for flowers from this same period, where Tolkien clarified that √LOT, √LOTH were the roots for “flower” and √LOS for “snow” (PE17/160-161). These roots were mentioned again in notes associated with The Rivers and Beacon-hills of Gondor from the late 1960s (VT42/18):

> S. loss is a derivative of (G)LOS “white”; but loth is from LOT. Sindarin used loss as a noun, but the strengthened form gloss as an adjective “(dazzling) white”. loth was the only derivative of LOT that it retained, probably because other forms of the stem assumed a phonetic shape that seemed inappropriate, or were confusible with other stems (such as LUT “float”), e.g. ✱lod, ✱lûd. loth is from a diminutive lotse and probably also from derivative lotta-.

In this last note, Tolkien seems to have abandoned √LOTH, explaining S. loth “flower” as derived from √LOT via ✱lotse. In any case, starting in the 1930s Tolkien was consistent that the roots for “flower” and “snow” were distinct but often confused, and that snow-words were derived from roots like √(G)LOS and flower words from roots like √LOT(H), though he waffled a bit on the exact details.

m(b)arat

root. doom, fate

This root and ones like it were connected to “fate” throughout Tolkien’s life. It first appeared as ᴱ√MṚTṚ or ᴱ√M(B)ṚTṚ “chance” in the Qenya Lexicon of the 1910s with derivatives like ᴱQ. mart “a piece of luck”, ᴱQ. mart- “it happens” and ᴱQ. marto “fortune, fate, lot” (QL/63). Thus in QL it seems to have more to do with happenstance than destiny, but in the contemporaneous Gnomish Lexicon its derivatives were G. Bridwen “Fate personified”, G. mart(os) “portion, fate, lot”, G. martion “fated, doomed, fey”, and G. umbart or umrod “fate” (GL/24, 56, 75), so perhaps the root meaning had already begun to shift.

In The Etymologies of the 1930s the root appeared as ᴹ√MBARAT “fate” (Ety/MBARAT); this replaced an earlier unstrengthened version ᴹ√MAR-TA, as reflected in the change of the Noldorin form from N. marth >> N. barth (EtyAC/MBARAT), later still N. ammarth >> S. amarth (Ety/MBARAT; SA/amarth). In Notes on Galadriel’s Song (NGS) from the late 1950s or early 1960s Tolkien explicitly said that the root √MAR(AT) or √MBART “doom, fate” was not connected to √MBAR “dwell” (PE17/66), but in notes from the late 1960s he changed his mind and made an etymological connection between the two roots: see √MBAR for details.

mbas

root. bake, bake, [ᴱ√] cook; [ᴹ√] knead

This root was connected to bread and baking for all of Tolkien’s life. It first appeared as ᴱ√M(B)ASA “cook, bake” in the Qenya Lexicon of the 1910s with derivatives like ᴱQ. maksa- “cook” and ᴱQ. masta “bread” (QL/59). In this period, both unstrengthened and strengthened forms were used as indicated by the Gnomish roots bas or mas (QL/59), both reflected by words in the contemporaneous Gnomish Lexicon like G. bast “bread”, G. brath- “to cook”, and G. mast “feed, food, nourishment; fodder” (GL/22, 24, 56), though the mas- words seem to be influenced by ᴱ√MATA “eat”.

The root appeared as ᴹ√MBAS in The Etymologies of the 1930s with the derivatives like ᴹQ. masta/N. bast “bread” and ᴹQ. masta- “bake” (Ety/MBAS). When this root was first written it had the gloss “knead” and an unstrengthened form ᴹ√MAS, but both of these were crossed through (EtyAC/MBAS). The sense “knead” was transferred to the root ᴹ√MASAG, which still shows signs of unstrengthened ᴹ√MAS (Ety/MASAG). The root √MBAS “bake” appeared again in notes from the 1960s discussing the origin of S. lembas (PE17/51).

tam

root. construct, construct; [ᴹ√] knock, [ᴱ√] beat; smelt, forge

There were two roots in competition for “construction” words in Tolkien’s later writing: √TAM and √TAN. The first appearance of these was ᴱ√TAMA “(beat) smelt, forge” in the Qenya Lexicon of the 1910s with derivatives like ᴱQ. tambe “copper” and ᴱQ. tamin “forge” (QL/88). In the contemporaneous Gnomish Lexicon it had derivatives like G. tăm “copper” and G. tambos “cauldron” (GL/69).

In The Etymologies of the 1930s the early root reappeared as ᴹ√TAM “knock” with derivatives like ᴹQ. tamba-/N. tamma- “knock” and ᴹQ. tambaro/N. tavor “woodpecker, knocker” (Ety/TAM; EtyAC/TAM). However, for “construction” words Tolkien introduced a new root ᴹ√TAN “make, fashion” with derivatives like ᴹQ. tano “craftsman, smith”, ᴹQ. tanwe “craft, thing made, device, construction” and ᴹQ. kentano/N. cennan “potter” (Ety/TAN). The root ᴹ√TAN was the basis for several names: ᴹQ. Martan(o) “Earth-smith”, ᴹQ. Tintánie “Star-maker”, and ᴹQ. Cirdan “Shipbuilder” (Ety/TAN).

The root √TAN appeared several times in Tolkien’s later writings with the glosses “make with tools” (PE17/96) and “construct” (PE17/106). But the names ᴹQ. Martan(o) and ᴹQ. Tintánie became Q. Martamo (LT1A/Talka Marda) and Q. Tintallë (PE21/85; LotR/377), and in notes from 1968 or 1969 Tolkien had {√TAN >>} √TAM “construct” with derivatives like Q. taman/S. tavn “a thing made by handicraft” and Q. tamo “smith” (PE17/107-108). However, in this same note Tolkien said “in Sindarin the base appeared mostly in form √TAN owing to contact with √PAN arrange, set in order”, most likely because he wanted to retain names like S. Círdan.

Neo-Eldarin: For purposes of Neo-Eldarin, I would assume the root √TAM originally had the sense “beat, knock”, from there becoming the basis for “forge” words and then a general root for tool and handicraft words, but with a Sindarin-only variant √TAN as noted above. I would use the root √TAN for “indicate, show”, see that entry for details.

taw

root. wood

Tolkien used a similar set of words for “forest” starting with the earliest versions of Elvish, but their derivation evolved somewhat over time. The earliest related root was ᴱ√TAVA “beam” with variant ᴱ√TAFA (the latter marked by Tolkien with a “?” and with no obvious derivatives) from the Qenya Lexicon of the 1910s as the basis for words like ᴱQ. taule “great tree”, ᴱQ. tauno “forest” and ᴱQ. tavar “dale-sprite” (QL/90). It also had derivatives in the contemporaneous Gnomish Lexicon such as G. tavros/G. taur “forest” and G. tavor “wood fay” (GL/69).

ᴱQ. taure “forest” did not appear as an independent word until drafts of the Oilima Markirya from around 1930 (PE16/62; MC/213). Thereafter Tolkien mostly stuck with Q. taurë and N./S. taur for “forest”. In The Etymologies of the 1930s Tolkien gave the root ᴹ√TAWAR “wood, forest” (Ety/TÁWAR), though in one place it was ᴹ√TAR (EtyAC/TUR). In notes associated with the Quendi and Eldar essay from 1959-60 Tolkien gave √TAWA “wood”, and in notes on “large & small” roots from 1968 Tolkien had √TAW “wood” (PE17/115).

yon

root. son

This root was the basis for Elvish “son” words for much of Tolkien’s life. The earliest indications of this root are ᴱQ. †Y̯ó (or y̯ond-) “son” and ᴱQ. yondo “male descendant”, both tied to the patronymic suffix ᴱQ. -ion “son of, descendant of” appearing in many names (QL/106). In the contemporaneous Gnomish Lexicon there was also the related patronymic prefix G. go- (GL/40), which implies the existence of a root ✱ᴱ√YO(NO) since [[g|initial [j] usually became [g]]] in Gnomish. However, go- was deleted and changed to G. bo-, along with new Qenya forms ᴱQ. vô and ᴱQ. vondo (GL/23, 40), implying a change to a root ✱ᴱ√VO(NO).

In Early Noldorin Word-lists from the 1920s, ᴱN. gó “son” reappeared along with ᴱQ. ion and yondi (PE13/144). In The Etymologies of the 1930s the root appeared as ᴹ√YŌ or ᴹ√YON “son” with derivatives like ᴹQ. yondo/N. ionn “son” and patronymic -ion (Ety/YŌ). However, in notes labeled “Changes affecting Silmarillion nomenclature” from the late 1950s, Tolkien wrote “Delete entirely yondo = ‘son’! Very unsuitable” (PE17/43). This particular note was rejected when Tolkien changed √YON “wide, extensive” to √YAN (PE17/42). Other notes in the same bundle indicate Tolkien was still seeking a new word for son, saying “Q wanted: son, daughter”, though yon(do) remained among the forms he was considering (PE17/170, 190).

However, it seems Tolkien eventually stopped vacillating and restored √YON, since the patronymic -ion was never discarded, and yon- was the basis for “son” words in notes from the late 1960s (VT47/26).

(o)lor

root. dream, vision, [ᴹ√] sleep, [ᴱ√] doze, slumber; [√] dream, vision

Tolkien used similar roots for “dream” and “sleep” throughout his life, but the exact details varied. In the Qenya Lexicon of the 1910s he gave the root ᴱ√OLO as the basis for the names ᴱQ. Eriol “a dreamer” and ᴱQ. Olofantor who had to do with sleep (QL/69). It had an extended form ᴱ√OLOR with derivatives like ᴱQ. olóre “dream”, but Tolkien indicated these form more properly belonged to the root ᴱ√LORO (QL/69). The entry for ᴱ√LORO had glosses “doze, slumber”, along with derivatives like ᴱQ. lor- “slumber”, ᴱQ. lorda “slumbrous, drowsy”, and ᴱQ. Lôrien “King of Dreams” (QL/56). Various derivatives also appeared in the contemporaneous Gnomish Lexicon such as G. lor- “sleep deep, dream (tr.)”, G. lorc “drowsy, dreamy, lazy”, and G. lûr “slumber” (GL/54, 55), along with G. olma- “dream” and G. oloth “dream, apparition, vision”, probably from ᴱ√OLO³ (GL/62).

In The Etymologies of the 1930s Tolkien first gave the root ᴹ√LOS, revised it to ᴹ√LOR, and then back to ᴹ√LOS (EtyAC/LOS). Tolkien also gave an augmented variant ᴹ√OLOR, which was likewise altered to ᴹ√OLOS (EtyAC/ÓLOS). The unaugmented root was glossed “sleep”, and the augmented root “dream”. The unaugmented root had derivatives like ᴹQ. lóre “slumber” and ᴹQ. lorna “sleep” (Ety/LOS), with Noldorin cognates N. lhûr “slumber” and N. lhorn “asleep” rejected after ᴹ√LOR >> ᴹ√LOS (EtyAC/LOS). The augmented root had derivatives ᴹQ. olor “dream”, N. ôl “dream”, and N. oltha- “to dream” (Ety/ÓLOS). The Quenya form ᴹQ. olor may reflect Tolkien indecision in this period on the development of final -s: compare ᴹQ. kár (kas-) “head” (Ety/KAS). Ultimately he would decide that final -s survived, and intervocalic -s- > -r-, making the derivation of ᴹQ. olor from ᴹ√OLOS somewhat dubious.

In both the 1910s and 1930s, lor- forms were more closely associated with “sleep” and ol- forms with “dreams”. In writings from the 1950s and 60s, the only attested associations for these roots were with “dreams” and “visions”. Tolkien gave √OLOR “vision (of mind)” (PE17/88), olo-s “vision, fantasy” (UT/396) and √OLOS/R “dream” (PM/341). This last mention of the root was from The Shibboleth of Fëanor from the late 1960s, which indicated the root was an extension √OL, but Tolkien continued to use Q. lórë for “dream” in this period (PE17/80; Let/308), and the unaugmented root √LOR was mentioned in passing (without gloss) in a discussion of the root √DOR (PE17/181).

In later writings, Tolkien also used √OLOR or √OLOS as the basis for the true name of Gandalf: Q. Olórin (PE17/88; UT/396). In connection to that name Tolkien wrote:

> olo-s: vision, “phantasy”: Common Elvish name for “construction of the mind” not actually (pre)existing in Eä apart from the construction, but by the Eldar capable of being by Art (Karmë) made visible and sensible. Olos is usually applied to fair constructions having solely an artistic object, i.e. not having the object of deception, or of acquiring power (UT/396).

And also:

> Olor is a word often translated “dream”, but that does not refer to (most) human “dreams”, certainly not the dreams of sleep. To the Eldar it included the vivid contents of their memory, as of their imagination: it referred in fact to clear vision, in the mind, of things not physically present at the body’s situation. But not only to an idea, but to a full clothing of this in particular form and detail (UT/396).

Thus in Tolkien’s later conception, perhaps the most accurate translation of the root would be “(mental) vision”, not properly connected to “sleep” or “(sleeping) dreams” at all. However, the translation of the root as “vision of the mind” seems to have been intertwined with Galdalf’s Quenya name, and remnants of early ideas continued to appear, most especially the long-lived name Q. Lórien “✱Dream Lands” (S/28) as well as S. Lothlórien “Dream Flower” (LotR/467).

Neo-Eldarin: For purposes of Neo-Eldarin, using this root only for “vision of the mind” is problematic, in that it leaves us no good words for “sleep” or “(ordinary) dream”, nor any good explanation for the name (Loth)lórien. I think it is better to hearken back to earlier notions, and assume two distinct roots that influenced each other: √LOR “sleep” and √OLOS “dream, vision”. In Sindarin their derivatives would remain distinct, but in Quenya the two produce similar results, so that Q. lórë came to meaning “dreaming sleep”, usable for either dreams or sleep or both, where Q. olos properly meant “vision of the mind”, but sometimes took the form olor under the influence of √LOR.

kalak

root. glass

A root appearing in etymological notes from 1968 glossed “glass” with Quenya and Telerin derivatives Q./T. calca of the same meaning (VT47/35). It seems to be a late restoration of the much earlier root ᴱ√kail(i)k or ᴱ√tail(i)k that was the basis of “glass” words in the Gnomish Lexicon of the 1910s; in this early period the Qenya derivatives began with t- and the Gnomish derivatives with c- [k-] (GL/25). It may also have replaced Q. cilin (< ✱√KILIN?) from the late 1950s or early 1960s (PE17/37). Given its Quenya/Telerin derivatives, √KALAK was probably coined in Aman as was also the case with earlier Q. cilin, since the Sindarin word for “glass” is the unrelated word S. heledh borrowed from Khuzdul (PE17/37).

len

root. *way, [ᴹ√] way, (?road)

A variant of √LED in notes from the late 1950s or early 1960s that Tolkien considered to explain the derivation of S. lembas “waybread” (PE17/60). The root ᴹ√LEN “(?road), way” also appeared earlier in The Etymologies of the 1930s as the basis for N. lembas (EtyAC/LEN). Tolkien may have settled on this root when he revised the earlier root ᴹ√LED (Ety/LED) “go, fare, travel” >> √DEL “walk, go, proceed, travel” in the 1959-60 Quendi and Eldar essay (WJ/360), deciding that its inversion √LED was used mainly in Quenya (WJ/363).

A possible precursor to this root is ᴹ√LĒ “go, fare” in the Declension of Nouns (DN) from the early 1930s with derivative ᴹQ. lesto “journey” (PE21/12). This is turn is probably a later iteration of ᴱ√LEHE “come, be sent, approach” from the Qenya Lexicon of the 1910s, given as a variant of ᴱ√ELE (QL/52). It is probably the basis for contemporaneous G. len “come, arrived” and G. lentha- “come towards speaker, approach, draw near” (GL/53) and possibly ᴱQ. lehe- or ᴱQ. lehta- “ride” from the English-Qenya Dictionary of the 1920s (PE15/76).

For a discussion of other parallel roots, see √LED and √DEL.

phay

root. spirit, spirit; [ᴹ√] radiate, send out rays of light

When this root first appeared in The Etymologies (Ety/PHAY), it was glossed “radiate, send out rays of light” and its derivatives were consistent with this definition, most notably in N. Feanor “Radiant Sun”. In later writings, this root was instead glossed “spirit” (PM/352), which is the connotation of most of its later derivatives. For example, the later meaning of S. Fëanor was changed to “Spirit of Fire”.

The earlier sense “radiate” probably also survived in Tolkien’s later conception, however. On MR/250, the word Q. fairë “spirit” is said to originally have had the sense “radiance”, which is precisely the meaning that ᴹQ. faire had in The Etymologies. There is also a primitive monosyllable ✶phāy “flame, ray of light” in the Outline of Phonology from the early 1950s (OP2: PE19/102). If the root meaning “radiate” remains valid, then the word S. ✱fael “gleam of the sun”, an element of S. Faelivrin “gleam of the sun on the pools of Ivrin” (the second name of Finduilas), might be a derivative of this root.

sal

root. [unglossed], *harp(ing), lyre

The unglossed root ᴱ√SALA appeared in the Qenya Lexicon of the 1910s with derivatives like ᴱQ. salma “lyre, small harp” and ᴱQ. salumbe “harping, music” (QL/81). The root √SAL appeared again Common Eldarin: Verb Structure from the early 1950s to illustrate the reformed perfect form of its verb Q. asálie (PE22/132), but since these later forms are unglossed it is unclear whether they have the same meaning (“✱harp(ing)”) as the earlier version of the root.

sam

root. to have, have; [ᴹ√] unite, join

The root ᴹ√SAM “unite, join” was a later addition to The Etymologies of the 1930s with the derivative ᴹQ. samnar “diphthongs” (Ety/SAM). There is also evidence for it in the word ᴹQ. sampane “combination” as in ᴹQ. Lámasampane “Combination of Sounds”, a term used in the first version of the Tengwesta Qenderinwa (TQ1) from the 1930s (PE18/40), and again in the second version (TQ2) from around 1950 (PE18/90). In an isolated note from the late 1930s, Tolkien gave ᴹ√kam “bind, join” as a replacement for √sam along with a new word ᴹQ. okamna “diphthong” (VT44/13), but given the reappearance of Q. sampanë in TQ2 this may have been a transient idea, and in any case Tolkien used the word Q. ohlon for “diphthong” in the 1950s and 60s (VT39/9; VT48/29).

In notes grouped with Definitive Linguistic Notes (DLN) from 1959, Tolkien gave √SAM as the basis for Elvish verbs for “to have”, with Q. samin and S. sevin “✱I have” (PE17/173). Whether this was connected to 1930s ᴹ√SAM “unite, join” is unclear. In notes associated with the 1959-60 essay Ósanwe-kenta, Tolkien gave the root √SAM with the gloss “mind, think, reflect, be aware” (VT41/5), but in later writings he used √SAN for “think, use mind” instead (PE22/158); see that entry for discussion.

Neo-Eldarin: For purposes of Neo-Eldarin, I’d use √SAM = “have”.

tig

root. [unglossed]

A root appearing in Late Notes on Verb Structure (LVS) from 1969 as the basis for the verb Q. tinga- “go (for a long while)” (PE22/157). The etymology was marked with an “X” and so was probably a transient idea (PE22/157 note #70).

yarr-

noun. dog, dog; *growl, snarl

In the Qenya Lexicon of the 1910s, Tolkien gave the root ᴱ√YAPA “snarl, snap, bark ill-temperedly” (QL/105). It had no derivatives in QL, but in the contemporaneous Gnomish Lexicon the words G. gab- “bark, bay (of dogs)” and G. gôbi “a large hound” were clearly related (GL/36). There were no similar forms for many years, but then primitive ✶yarr- “dog” appeared in notes from 1968 (VT47/36). This later primitive was likely related to Q. yarra- “growl, snarl” from the Q. Markirya poem of this same period (MC/223), perhaps from a root ✱√YAR.

ye(l)

root. daughter

The root √YEL was one of several competing Elvish roots for “daughter”. In The Etymologies of the 1930s ᴹ√YEL “daughter” was first used as the basis for ᴹQ. yelde/N. iell “daughter”, but it was deleted (Ety/YEL). N. iell was given a new derivation from ᴹ√SEL-D “child”, by analogy with N. ionn “son” (Ety/SEL-D), while a new Quenya word for “daughter” was introduced: ᴹQ. yende from a feminine variant ᴹ√yēn of ᴹ√YO(N) (Ety/YŌ). Note that ᴹ√SEL-D itself was initially glossed “daughter”, but was changed to “child” and given derivatives for all genders in Quenya: ᴹQ. selda [n.], ᴹQ. selde [f.], and ᴹQ. seldo [m.].

The picture in later writings is also rather muddled. In Notes on Names (NN) from 1957 Tolkien gave sel-de “daughter” (PE17/170), while S. sel(l) = “daughter” appeared in both the King’s Letter from the late 1940s (SD/129) as well as the Túrin Wrapper from the 1950s (VT50/5). The diminutive form for “daughter” appeared as Q. selyë in notes from the late 1960s (VT47/10). In several places Tolkien gave Q. Tindómerel “Daughter of Twilight” as the Quenya equivalent of S. Tinúviel, with the final element being derived from primitive ✶-sel(dĕ) > -rel (Ety/SEL-D; PE19/33, 73; VT47/37).

In this period, however, the more common suffix for “daughter” was Q. -iel as in Q. Elerondiel (S. Elrenniel) “✱Daughter of Elrond” as applied to Arwen (PE17/56) and Q. Uinéniel “Daughter of Uinen” (UT/182). Furthermore, in a list of masculine and feminine suffixes written around 1959, Tolkien gave (primitive?) yē, yel and (Quenya?) yelde for “daughter”, though in that note the feminine patronymic suffixes were revised from {-yel, iel, -yelde >>} -well-, -uell-, -wend-, -wel, and yen was given as another variant (PE17/190). In other notes from the late 1950s associated with “Changes affecting Silmarillion nomenclature”, Tolkien had feminine patronymic suffixes -en, -ien, but said that Quenya used -ielde, -iel (PE17/170).

Neo-Eldarin: All of the above indicates considerable vacillation between √SEL, √YEL, and √YEN for “daughter” words and suffixes in the 1930s to 1960s: of the three Tolkien seem to favor sel- for “daughter” words but -iel for “daughter” suffixes. For purposes of Neo-Eldarin, I would assume ᴹ√SEL(D) originally meant “child”, with √YEL an early variant meaning “daughter” under the influence of √YON “son”, especially used as a suffix. However, due to reverse influence Q. seldë and S. sell were early on used to mean “daughter”, with female child = “girl” words becoming Q. nettë and S. neth.

limi

noun. link

māmā

noun. sheep

nam Reconstructed

root. judge

A root implied by various Quenya words having to do with “judgement” from the 1950s and 60s, most notably Q. Námo “Ordainer, Judge” as the true name of Q. Mandos (S/28), a name that began to appear in documents starting in the early 1950s (PE21/85). The root is evident in other words from this period, such as Q. namna “statute” (MR/258), Q. námië “a single judgment or desire” (VT41/13) and the verb Q. nam- “judge” in the phrase: Q. ore nin karitas nō namin alasaila “I feel moved to do so but judge it unwise” (VT41/13). ✱√NAM might also be the basis for the second element of the name Q. Rithil-Anamo “Doom-ring”, the circle of thrones where the Valar sat in council (WJ/401).

In notes from 1969 Tolkien seems to have changed his mind of the root for “judge”, writing Q. nemin >> Q. hamin >> Q. navin for “I judge”, and giving a new root √NDAB “to judge” in a marginal note along with a revised name Návo to replace Námo (PE22/154, notes #53 and #55). This new root conflicts with √NDAB “endeavor, try” from earlier in the same bundle of documents (PE22/151).

Neo-Eldarin: For purposes of Neo-Eldarin, I would ignore the late change of ✱√NAM >> √NDAB “judge”, since ✱√NAM has more attested derivatives and Námo appears in the published Silmarillion. Also, all of the derivatives of this root are Quenya, and its possible use in the name Rithil-Anamo (coined in Valinor) imply that it might be a root invented after the Elves arrived in Aman. Thus I think it is best to treat it as Quenya-only root, and used ᴹ√BAD “judge” as the basis for (Neo) Sindarin words for judgement by retaining Noldorin words with these meanings from the 1930s (Ety/BAD).

lub Reconstructed

root. lump

A hypothetical root implied by the primitive word ✶lubbu “a clumsy piece or lump” appearing in both the Outline of Phonetic Development (OP1) from the 1930s and the Outline of Phonology (OP2) from the early 1950s serving to illustrate the unvoicing of double stops in Quenya: ✶lubbu > Q. luppo (PE19/45, 92).

The root may be related to earlier ᴱQ. ulumpe “camel”: although its root was given as ᴱ√ULUN(T) in the Qenya Lexicon of the 1910s, Tolkien gave ulumpe- in parenthesis beside the root, indicating it was probably an elaboration on unattested ✱ᴱ√LUPU (QL/97). It might also be connected to G. lub “fat, fat flesh” < ᴱ✶lūpe as well as G. lubi “corpulent” (GL/55), especially given primitive ✶slūbŭ “greasy, fat” from Common Eldarin: Noun Structure of the early 1950s (PE22/82).

Neo-Eldarin: I think it is worth positing a variant root ᴺ√LUP “hump” for Neo-Eldarin in order to salvage Early Qenya camel words.

mbartanō

masculine name. World-artificer

ai

adverb. supposing

bani

adjective. fair

banya

adjective. beautiful

elen

noun. star

galab

root. flower

galmā

noun. flower

lotho/a

noun. flower

lotse

noun. flower

mbar-

verb. to dwell

mbartā-

verb. to define, decree, destine

mbasta

adjective. batch

minya

ordinal. first

mā-limi

noun. wrist, (lit.) hand-link

phantā-

verb. to veil, cloak

phindē

noun. tress

sel(dĕ)

noun. *daughter

srawā

noun. body

tawinā

adjective. wood

turukāno

masculine name. Ruling Lord

árātō

noun. lord

bes

root. to wed

ambō

noun. hill

amme

noun. mother

as(a)

preposition. and

ay(ar)

root. sea

dankĭna

adjective. slain

dāra

adjective. wise

dē

preposition. with

em

root. mother

emel

noun. mother

emer

noun. mother

glin(d)

root. sing

grawa

noun. dog

gō

preposition. from

imin

masculine name. One

ista-

verb. to know

karani

adjective. red

keme

noun. earth

kemen

noun. earth

khan

root. brother

A root for “brother” that Tolkien introduced in notes on finger-names from the late 1960s as a companion to √NETH “sister” (VT47/14, 26, 34). It conflicts with, and possibly replaces, earlier uses for √KHAN such as √KHAN “back” in notes from around 1959 serving as the basis for the prefix Q. han- in hanquenta “answer” (PE17/166). The root ᴹ√KHAN also appeared in The Etymologies of the 1930s glossed “understand, comprehend”, with various derivatives in both Quenya and Noldorin of similar meaning (Ety/KHAN).

It is unlikely that all these uses of √KHAN coexisted, but I think at a minimum both √KHAN “brother” and ᴹ√KHAN “understand, comprehend” should be retained for the purposes of Neo-Eldarin, as the latter has no good replacements in Tolkien’s later writing. As for hanquenta “answer”, it might be reinterpreted as “a saying providing understanding”, and so be derived from ᴹ√KHAN “understand”.

lemek

root. [unglossed]

An unglossed root in the Outline of Phonology from the early 1950s illustrating certain phonetic combinations (PE19/98), and therefore possibly not a “real” root.

lind

root. sing

min

cardinal. one

morokō

noun. bear

māīta

?. māīta

mō

noun. person

ndakta-

verb. to slay

ndorē

noun. land

ndōro

noun. land

năta

noun. thing

phut

root. [unglossed]

An unglossed root appearing in the second version of Tengwesta Qenderinwa (TQ2) as an etymological variation of √PUT (PE18/90).

srā

noun. flesh

stuk

root. [unglossed]

An unglossed root in a rejected section of the Outline of Phonology (OP2) from the early 1950s, serving to illustration certain phonetic developments: ✶stuknā > Q. thúna (PE19/86).

taurē

noun. forest

tolya

adjective. prominent

tul-

verb. come, is coming, has come, is here

tāra

adjective. high

us(u)kwē

noun. dusk

wanyā

adjective. fair

wā(w)

noun. dog

wō

prefix. together

yuyuñal

noun. twilight

¤kurwē

noun. power, ability

ówō

adverb. together

ăwă

preposition. from

ēl

noun. star

ʒō

preposition. from

brath

root. cook

A hypothetical Sindarin-only Neo-Root, used to salvage G. brath- “cook” and related words from the Gnomish Lexicon, possibly originally related to √MBAS “bake”.

graw Reconstructed

root. [unglossed], [ᴹ√] dark, swart

This root appeared as a primitive form grawa serving as the basis of the word Q. roa “bear” >> “dog” in notes on monosyllabic roots from 1968 (VT47/35); a Sindarin derivative S. graw “bear” appeared in other notes written around the same time (VT47/12). Patrick Wynne suggested that in the sense “bear” grawa might be connected to the root ᴹ√GRAWA “dark, swart” from The Etymologies of the 1930s (EtyAC/GRAWA).

phum

root. moth

sayak

root. hunger

tyuk

root. chew