man

pronoun. who

manwe

masculine name. Manwe

man kiluva lómi sangane?

Who shall see the clouds gather?

The twenty second line of the Oilima Markirya poem (MC/214). The first word is man “who” followed by the future tense of the verb kili- “to see”. The last two words serve as the object of the phrase: the plural of the noun lóme “cloud” with the “bare stem” infinitive form of the verb sanga- “to gather”, as suggested by Gilson, Welden, and Hostetter (PE16/84, notes on line #10 and #11), apparently functioning as either an active-participle or a verbal object.

Decomposition: Broken into its constituent elements, this phrase would be:

> man kil-uva lóm-i sanga-ne = “✱who see-(future) cloud-(plural) gather-ing”

man tenuva súru laustane?

Who shall hear the wind roaring?

The thirteenth line of the Oilima Markirya poem (MC/213). The first word is man “who”, followed by the future tense of the verb ten- “to hear”. The object of the phrase is súru “wind” with the “bare stem” infinitive form of the verb lausta- “to roar”, as suggested by Gilson, Welden, and Hostetter (PE16/84, notes on line #10 and #11), apparently functioning as either an active-participle or a verbal object.

Decomposition: Broken into its constituent elements, this phrase would be:

> man ten-uva súru lausta-ne = “✱who hear-(future) wind roar-ing”

man tiruva rusta kirya?

Who shall heed a broken ship?

The twenty ninth line of the Oilima Markirya poem (MC/214). The first word is man “who” followed by the future tense of the verb tiri- “to watch”, translated “heed” in the English. The object of the phrase is kirya “ship” preceded by the adjective rusta “broken”.

Decomposition: Broken into its constituent elements, this phrase would be:

> man tir-uva rusta kirya = “✱who watch-(future) broken ship”

man kiluva kirya ninqe?

Who shall see a white ship?

The first and fifth lines of the Oilima Markirya poem (MC/213). The first word is man “who” followed by the future tense of the verb kili- “to see”, translated “heed” in the fifth line. The object of the phrase is the noun kirya “ship”, followed by the adjective ninqe “white”.

Decomposition: Broken into its constituent elements, this phrase would be:

> man kil-uva kirya ninqe = “✱who see-(future) ship white”

mandulómi anta móri ambalar

the East raised black shadows out of hell

The fifteenth phrase (lines 15-16) of the first version of the Oilima Markirya poem (MC/221). The first word is a compound of mandu “hell” and the plural of lóme “shadows”. It is followed by the aorist form of the verb anta- “to give”, with the looser English translation “raised”. For some reason the adjective móri “black” (plural form of móre) appears after the verb, with the subject Ambalar “East” as the final word of the phrase.

Decomposition: Broken into its constituent elements, this phrase would be:

> mandu-lóm-i anta mór-i Ambalar = “✱hell-shadow-(plural) give black-(plural) East”

Conceptual Development: This phrase appeared in the fourth draft of this poem, using a singular form of the adjective móre “black” and an alternate (definite) word for “East”: n’Ambustar (OM1d: PE16/62). Tolkien switched to the final form of this phrase in the sixth draft (OM1f: PE16/74).

manimuine

place name. Purgatory

A name for Purgatory in the Qenya Lexicon from the 1910s (QL/58), an elaboration of manimo “holy soul”.

mantl

noun. glove

A noun appearing as ᴱQ. mantl “glove” in the Qenya Lexicon of the 1910s under the early root ᴱ√MAHA “grasp” that was the basis for hand words (QL/57).

Neo-Quenya: I would adapt this word as ᴺQ. mantal “glove” using the later syllabification of final ḷ: compare to Q. tancal from primitive ✶tankḷ (PE18/100).

manwisan

proper name. Sunday

Name of the first Sunday in the Valinorean fortnight (PE14/22), a combination of the name of the god Manwe and sana “day”.

mandu túma

the abyss moving

The twenty first line of the Oilima Markirya poem (MC/214). The first word is mandu “abyss” (more often translated “hell”) followed by the adjective túma “moving”.

Decomposition: Broken into its constituent elements, this phrase would be:

> mandu túma = “✱abyss moving”

mandu yáme

the abyss yawning

The twenty sixth line of the Oilima Markirya poem (MC/214). The first word is the noun mandu “abyss” (usually translated “hell”) followed by the adjective yáme “yawning”.

Decomposition: Broken into its constituent elements, this phrase would be:

> mandu yáme = “✱abyss yawning”

mantele

noun. gauntlet

A noun appearing as ᴱQ. mantele “gauntlet” in the Qenya Lexicon of the 1910s under the early root ᴱ√MAHA “grasp” that was the basis for hand words (QL/57).

Neo-Quenya: Since √MAH remained the basis for hand words in Tolkien’s later writings, I would retain ᴺQ. mantelë “gauntlet” for purposes of Neo-Quenya.

mandos

place name. Hell

mandu

noun. hell; abyss

manda-

verb. to dwell, remain

A verb in the Qenya Lexicon of the 1910s glossed “dwell, remain” under the early root ᴱ√MBARA, but more likely derived from ᴱ√NGWAÐA with which that root was blended (QL/60).

mane

adjective. good (moral)

mande

adverb. well

mange

noun. grease

A word for “grease” in the Qenya Lexicon of the 1910s derived the early root ᴱ√MṆGṆ (QL/62), with syllabic ṇ becoming an [aŋ] which was the most common result in Early Qenya (PE12/10).

mange

noun. lack, want, shortage

manimo

noun. holy soul

manka

adjective. few

manwa

adjective. ready

manya

noun. butter

manya

adjective. good (not evil)

mandor

place name. Hell

man kiluva kirya ninqe?

Who shall heed a white ship?

manta

adjective. eaten

An adjective (passive participle?) for “eaten” in Qenya Word-lists of the 1920s (PE16/142), clearly based on ᴱQ. mat- “eat” (PE16/141).

Neo-Quenya: For purposes of Neo-Quenya, I think it is safer to stick to the later passive participle form of the verb: ᴺQ. matina “eaten”.

manwa-

verb. to prepare

@@@ used in NQNT

máne

noun. spirit of the air

mána

adjective. dead

An adjective for “dead” in the Early Qenya Grammar of the 1920s based on the verb ᴱQ. maka- “die” (PE14/58).

hui oilima man kiluva

Who shall see the last evening?

The thirty fifth line of the Oilima Markirya poem (MC/214). The first word is the noun hui “evening” followed by the adjective oilima “last”. This serves as the object for the second half of the phrase, with the subject man “who” and the future tense of the verb kili- “to see”.

Decomposition: Broken into its constituent elements, this phrase would be:

> hui oilima man kil-uva = “✱evening last who see-(future)”

uole kúvion

proper name. Man in the Moon, Moonking

Name of the Man in the Moon in the earliest Lost Tales (LT1/193), his second name is clearly related to kú “crescent moon”, as suggested by Christopher Tolkien (LT1A/Uolë Kúvion), but the meaning of his first name is unclear. In the Gnomish Lexicon his first name was instead Óle (GL/27, GL/72).

ner

noun. man, husband; warrior

wie

noun. *man, male of the Elda

anu

noun. a male, man

nerea

adjective. manly, stout, brave

A word in the Qenya Lexicon of the 1910s glossed “manly”, an adjectival form of ᴱQ. ner “man” (QL/65).

nerevoite

adjective. manly, male

A word in the Qenya Lexicon of the 1910s appearing as nerevoite “manly”, an adjectival form of ᴱQ. ner “man” (QL/65). This word reappeared in Early Qenya Word-lists of the 1920s with the gloss male and a variant form neríte (PE16/135). The form neríte also appeared as an adjectival form of nēr in a set of Qenya Declensions from the 1920s (PE13/113).

anúre

noun. manliness, masculinity

A noun appearing as ᴱQ. anūre “manliness, masculinity” in the Qenya Lexicon of the 1910s, an elaboration of ᴱQ. anu “a male” (QL/31). In the entry, this word was predeceded by the definite article i and Tolkien gave it the alternate gloss “concr. men in general”; by this I assume Tolkien mean anúre by itself meant “masculinity”, but with the definite article i anúre meant “men in general”.

Neo-Quenya: For purpose of Neo-Quenya, I would modify this word to ᴺQ. hanúrë, basing it instead on later ᴹQ. hanu “male” (Ety/ƷAN).

lintuilinda

adjective. many-swallows of autumn

An adjective appearing in both the Qenya Lexicon and Poetic and Mythological Words of Eldarissa of the 1910s, glossed “many-swallows of autumn” in the Qenya Lexicon as a combination of ᴱQ. lin- “many” and ᴱQ. tuilindo “swallow” (QL/53, PME/53). It appeared as the untranslated adjective lintuilind(ov)a in the ᴱQ. Narqelion poem (VT40/8), and a more accurate translation might be “✱many-swallowed”.

anúvie

noun. manhood, doughtyness

A word appearing as ᴱQ. anūvie “manhood, doughtyness” in the Qenya Lexicon of the 1910s, an abstract noun form of ᴱQ. anūva “doughty” (QL/31).

Neo-Quenya: For purpose of Neo-Quenya, I would adapt this word as ᴺQ. hanúvië, basing it instead on later ᴹQ. hanu “male” (Ety/ƷAN).

wanwavoisi

collective name. Manwë and Varda

A collective name for Manwe and Varda in early Valar name lists (LT1A/Súlimo). As suggested by Christopher Tolkien, its first element is likely related to wanwa “great gale”, but the meaning of its second element is unclear.

-li

suffix. many, multiplicative suffix

li(n)-

prefix. many

lia(r)

adjective. many

limba

adjective. many

súlimo

masculine name. Manwe

lititinwe

adjective. many-starred

ola-

prefix. many

olli

adjective. many

olli-

prefix. many

tolipin

noun. mannikin

nérinwa

adjective. *mannish

An adjective appearing in the Sí Qente Feanor poem of the 1910s in its plural form nērinwe (PE15/32), apparently an adjectival form of ᴱQ. ner and probably meaning something like “✱mannish” or “✱of these men” as suggested by Christopher Gilson (PE15/37).

lintitinwe

adjective. having many stars, many-starred

An adjective appearing as ᴱQ. lintitinwe “having many stars” in the Qenya Lexicon of the 1910s with initial element ᴱQ. li(n)- “many” and final element ᴱQ. tinwe “star” along with a bit of reduplication as was common with this prefix (QL/53, 92). It appeared as lititinwe “many-starred” in the Poetic and Mythological Words of Eldarissa (PME/53), either a slip or a reduction of the prefix to li-.

múko

noun. dung, stercus [Latin], *manure, muck

A word appearing as ᴱQ. múko “dung, stercus” in the Qenya Lexicon of the 1910s, the second gloss being Latin for “dung, manure, muck”. It was based the early root ᴱ√MUKU “cacare”, which is Latin for “defecate” (QL/63).

Neo-Quenya: I’d retain ᴺQ. múco “dung, ✱manure, muck” for purposes of Neo-Quenya based on the Neo-Root ᴺ√MUK “defecate”.

ya(n)

conjunction. and

-ndon

suffix. -ly, -ily; manner suffix

neríte

adjective. *manly

anúva

adjective. doughty

A word appearing as ᴱQ. anūva “doughty” in the Qenya Lexicon of the 1910s, an adjectival form of ᴱQ. anu “a male” (QL/31).

Neo-Quenya: For purpose of Neo-Quenya, I would adapt this word as ᴺQ. hanúva “doughty, ✱manly”, basing it instead on later ᴹQ. hanu “male” (Ety/ƷAN).

mingwe

noun. butter

The word for “butter” in the Qenya Lexicon of the 1910s was ᴱQ. manya derived from the early root ᴱ√MṆGṆ (QL/62) with the cognate G. mang “butter” from the contemporaneous Gnomish Lexicon (GL/56). A similar form ᴱQ. mingwe “butter” appeared in Early Qenya Word-lists of the 1920s (PE16/141, 145), along with an unrelated form ᴱQ. úle “butter” that also appeared as an adjective in the phrase masta {mingwea >>} úlea]] “bread and butter” (PE16/141). In contemporaneous Early Noldorin Word-lists of the 1920s, the Qenya word for “butter” was ᴱQ. telpe rather than having its usual meaning “silver” as in earlier and later writings (PE13/154).

Neo-Quenya: Of these forms, I prefer ᴺQ. manya for “butter” for purposes of Neo-Quenya since it has the clearest (Neo-Sindarin) cognate ᴺS. mang. I assume these words are derived from a Neo-Root ᴺ√MANGYA where ngy became ng in (Old) Sindarin but became ndy in Quenya and then developed into ny.

poldórien

proper name. Sunday

Name of Sunday in the seven-day week of the Elves (otsola) in an early word list (PE14/21). The day was related to manhood and strength, and was probably derived from poldor “strength”.

mata-

verb. to eat

minty-

verb. to remind; (impers.) it reminds me = I remember

valwe

masculine name. Valwe

Father of Lindo in the earliest Lost Tales (LT1/16). The meaning of this name is unclear.

óma

noun. voice

ainu

noun. a (pagan) God

amarto

noun. fate

ausi-

prefix. well

el

adverb/adjective. one

fatanyu

place name. Hell

Qenya name for G. Inthanfog “Hell” (GL/51). In might be a compound of Fâ “Lowest Air” and some form of tan(y)a “fire”, since its Gnomish equivalent contains G. Tanfa “hot air of the deep places”.

heru

noun. lord

hosta

noun. folk

indo

noun. house

A word for “house” in the Qenya Lexicon of the 1910s under the early root ᴱ√IŘI [IÐI] “dwell” (QL/43). It also appeared in the contemporaneous Poetic and Mythological Words of Eldarissa (PME/43).

kolume

noun. body

A word for “body” in notes on parts of the body from the 1920s (PE14/117).

kondor

noun. warrior

kuruvar

noun. wizard

kémisan

proper name. Sunday

Name of the second Sunday in the Valinorean fortnight (PE14/22), a combination of the name of the goddess Kémi and sana “day”.

listya-

verb. to bless

mak-

verb. to slay

maka-

verb. to slay; to die

makte

noun. hand

An archaic word for “hand” in Qenya Lexicon of the 1910s, derived from the early root ᴱ√MAHA “grasp” (QL/57). There are no signs of it in Tolkien’s later writings.

masto

noun. village

mat-

verb. to eat

matl

noun. food

matso

noun. food

mir

cardinal. one

má

noun. hand

narka

adjective. dead

An adjective for “dead” implied by the stative formation narkea “is dead” in Early Qenya Word-lists of the 1920s (PE16/140), perhaps connected to some precursor of √NDAK “slay”.

ohtar

noun. warrior

qalna

adjective. dead

qinya

adjective. female

ruella

noun. village

salistina

adjective. blessed

salistya-

verb. to bless

súlisan

proper name. Sunday

Alternate of the first Sunday in the Valinorean fortnight (PE14/22), a combination of súlime “wind” and sana “day”, replacing rejected Taimósi (probably from taime “sky”).

tahorme

noun. mountain

talma

noun. end

tampo

noun. well

A noun in the Qenya Lexicon of the 1910s given as ᴱQ. tampo “a well”, derived from the root ᴱ√TṂPṂ “build”; Tolkien considered transferring the word to ᴱ√TAPA “✱stretch” (QL/93). This word also appeared in the Poetic and Mythological Words of Eldarissa (PME/93).

Neo-Quenya: I think ᴺQ. tampo “well” might be salvaged in Neo-Quenya as a derivative of √TAM “construct”; it is used this way in Helge Fauskanger’s NQNT (NQNT).

taorme

noun. mountain

telpe

noun. butter

A Qenya word for “butter” in Early Noldorin Word-lists of the 1920s from primitive ᴱ✶t’lḗpe (PE13/154), a temporary repurposing of the form usually used for “silver”, which in this document was ᴱQ. telqe from primitive ᴱ✶kelekwé (PE13/140).

vaktele

noun. trade

vande

adverb. well

vanko

noun. wares

vat

noun. wares

via

adjective. male

An adjective in Early Qenya Word-lists of the 1920s glossed “male”, likely related to ᴱQ. vie “teors” [= “✱penis”] (PE16/135).

vilisse

noun. spirit

warda

adjective. dead

An adjective for “dead” from the Qenya Lexicon of the 1910s under the early root ᴱ√GWṚÐṚ “die” (QL/104), given as a cognate to G. gwarth “dead (only of persons)” in the contemporaneous Gnomish Lexicon (GL/44).

wasta-

verb. to dwell

A verb in the Qenya Lexicon of the 1910s appearing as wastar “I dwell” under the early root ᴱ√ẆAÐA of the same meaning (QL/102).

wasto

noun. village

ô

preposition. from

úle

noun. butter