man

who

man pron. "who" (Nam, RGEO:67, FS, LR:59, Markirya, MC:213, 214); cf. PM:357 note 18, where a reference is made to the Eldarin interrogative element ma, man). However, man is translated "what" in LR:59: man-ië? "what is it?" (LR:59; the stative-verb suffix -ië_ is hardly valid in LotR-style Quenya) _Either Tolkien later adjusted the meaning of the word, or man covers both "who" and "what". Cf. also mana, manen.

man

pronoun. who, who; [ᴹQ.] what

manyel

feminine name. Manyel

A hypothetical feminine form of Manwë illustrating the use of the feminine suffix -iel, but the paragraph where it appeared was rejected (PE17/190).

mantë

mantë

mantë pa.t. of mat-, mata-, q.v.

manwendil

masculine name. *Friend of Manwë

Third child of Elros, known only from a genealogy chart on UT/210. His name seems to be a compound of Manwë and -(n)dil “-friend”.

manwë

masculine name. Blessed Being

The chief of the Valar, spouse of Varda (S/26). His name is an adaptation of his Valarin name or title: Val. Mānawenūz (WJ/399), with its final element influenced by the suffix -wë common in ancient names (PE17/189-190). Its initial element is related to root √MAN, also adapted from Valarin and seen in names like Aman (PM/357, SA/mān). An approximate translation of his name is “Blessed Being, Ruler or One” (Let/283, PE22/85, WJ/399).

Conceptual Development: The name ᴱQ. Manwe of the Lord of the Valar dates back to the earliest Lost Tales (LT1/52, QL/58). In The Etymologies from the 1930s, the derivation of ᴹQ. Manwe from its Primitive Elvish elements √MAN and -we was essentially the same as given above (Ety/MAN, WEG). At these earlier stages, however, “Primitive Elvish” was actually Valarin (LR/192), so the idea of a separate adaptation from Valarin came later (WJ/399).

man cenuva lumbor ahosta?

Who shall see the clouds gather?

The twenty-third line of the Markirya poem (MC/222). The first word is man “who” followed the future tense of cen- “to see”. The object of the phrase is the subordinate clause lumbor ahosta “clouds gather”, with the plural of the noun lumbo “[dark] cloud” followed by the infinitive of the verb hosta- “to gather”. The prefix a- in ahosta marks the infinitive as an object of the primary verb “see” rather than its subject.

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

> man cen-uva lumbo-r a-hosta = “✱who see-(future) cloud-(plural) (object)-gather”

Conceptual Development: In the first draft, Tolkien used na- for the object-prefix, which he retained initially in the second draft before changing it to a- (MC/222).

man cenuva métim’ andúnë?

Who shall see the last evening?

The thirty-eighth and final line of the Markirya poem (MC/222). The first word is man “who” followed by the future tense of the verb cen- “to see”. The object of the phrase is andúnë “evening”, preceded by the adjective métima, which is elided because of the initial a in the noun it modifies.

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

> man cen-uva métim’ andúnë = “✱who see-(future) last evening”

Conceptual Development: In the first draft, Tolkien used a different form of the noun “evening”: andúnie (MC/222).

man hlaruva rávëa súrë?

Who shall hear the wind roaring?

The fourteenth line of the Markirya poem (MC/222). The first word is man “who” followed the future tense of the verb hlar- “to hear”. The object of the phrase is the noun súrë “wind”, preceded by the adjective rávëa “roaring”.

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

> man hlar-uva rávëa súrë = “✱who hear-(future) roaring wind”

man tiruva fána cirya?

Who shall heed a white ship?

The sixth line of the Markirya poem (MC/222). The first word is man “who” followed by the future of tir- “to heed”. The object of the phrase is the noun cirya “ship”, preceded by the adjective fána “white”.

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

> man tir-uva fána cirya? = “✱who heed-(future) white ship”

man tiruva rácina cirya?

Who shall heed a broken ship?

The thirty-second line of the Markirya poem (MC/222). The first word is man “who” followed by the future tense of the verb tir- “to heed”. The object of the phrase is the noun cirya “ship”, preceded by the adjective rácina “broken”, itself the passive-particle of the verb rac- “to break”.

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

> man tir-uva rácina cirya = “✱who heed-(future) broken ship”

Manwë

blessed being

Manwë noun "Blessed Being" (Letters:283), the Elder King and Lord of the Valar, spouse of Varda. The name is adopted and adapted from Valarin Mānawenūz; names ending in -wë were already frequent in Quenya _(WJ:399). _In the Etymologies derived from MAN, WEG.Cf. Mánwen, Mánwë the oldest Quenya forms of Manwë, closer to the Valarin form (WJ:399). Lower-case manwë in LR:56. Ablative Manwello, VT49:24 (in this source Tolkien indicated that lo Manwë is the preferred way of saying "from Manwë", but this was apparently a short-lived idea; see lo). Masc. name Manwendil "Manwë-friend; one devoted to Manwë" (UT:210). In the pre-classical Tengwar system presupposed in the Etymologies, Manwë was also the name of letter #22 (VT45:32), which tengwa Tolkien would later call vala instead changing its Quenya value from m to v.

manar

doom, final end, fate, fortune

manar noun "doom, final end, fate, fortune" (usually = final bliss) (MANAD (under MAN), VT45:32)

mandë

doom, final end, fate, fortune

mandë (1) noun "doom, final end, fate, fortune" (usually = final bliss) (MANAD, under MAN)

manu

departed spirit

manu noun "departed spirit" (MAN)

manë

good (moral)

manë adj. "good (moral)" (sc. *"good in a moral sense") (LT1:260, VT49:26)

mandos

place name. Castle of Custody

Properly the name of the halls of the Vala Námo, the dwelling place of departed Elvish spirits (S/28). It is often used as the name of the Vala himself, however. It is a compound of mando “custody” and the suffixal form -os for osto “stronghold”, so that its stem form is Mandost- (MR/350). In one place Tolkien translated the name as “Castle of Custody”, but said this was only an approximate meaning (MR/350).

Conceptual Development: This name dates back to the earliest Lost Tales. Even at this early stage, ᴱQ. Mandos was used to refer to the Vala but was said to be properly the name of his halls, though at this stage his true name was said to be ᴱQ. Vê instead of Námo (LT1/66, QL/58). At this early stage the name was glossed “Hell” and given as a derivative of the root ᴹ√M(B)ṆÐṆ “bind” (QL/58), and appeared sometimes in the variant form Mandor (PME/58, 99; PE15/73).

The name ᴹQ. Mandos appeared in The Etymologies from the 1930s with the gloss “Dread Imprisoner”, derived from a combination of the roots ᴹ√MBAD “prison” and ᴹ√GOS “dread” (Ety/GOS, MBAD).

His true name Námo did not emerge until Silmarillion revisions from the 1950s-60s (MR/150). Elsewhere in the Silmarillion revisions from the 1950s-60s, Tolkien briefly considered changing this name to Mandar, but this change was rejected (MR/205).

Mandos

castle of custody

Mandos (Mandost-) noun "Castle of Custody" (the approximate meaning, according to MR:350). Used as the name of a Vala, properly the place where he dwells (the Halls of Mandos), whereas his real name is Námo_ (WJ:402). _In Tolkiens mythology, the "Halls of Mandos" are the abode of the dead, where their spirits remain until they are released from this world (in the case of mortals) or rebodied (in the case of Elves except for those who are refused or themselves refuse further incarnate life, and so remain in Mandos indefinitely). In the Etymologies, Mandos (also Mandossë) is interpreted somewhat differently, "Dread Imprisoner" (MBAD (MANAD),VT45:32) or in a deleted version "Dread Doom" (VT45:33, where Mandos was asigned the stem Mandosse-). The interpretation "Dread Imprisoner" would suggest that Tolkien at the time thought of Mandos as being also properly the name of a person, the Vala Námo, not the name of a place. See also Mando.

mana

what is

mana interogative, a word translated "what is" in the sentence mana i-coimas Eldaron[?] "what is the coimas (lembas) of the Eldar?" (PM:395, a variant reading in PM:403) Either this is *ma "what" + ná "is", or mana may itself be a unitary word "what", and there is not really any word meaning "is" in the sentence. Since ma is assigned other meanings elsewhere, the latter interpretation may be the more likely.

manaitë

blessed

manaitë adj. "blessed" (VT49:41, 42)

manaquenta

blessed

manaquenta adj. "blessed" (VT44:10; see manquë, manquenta)

manca-

trade

manca- ("k")vb. "trade" (MBAKH, VT45:33)

mancalë

commerce

mancalë ("k")noun "commerce" (MBAKH; this form apparently replaced mahtalë, cf. mahta- #2 [VT45:33])

mando

custody, safe keeping

mando noun "custody, safe keeping" (MR:350) or "prison, duress" (in Mandos, see below, also compare Angamando being translated 'Iron-Gaol') (SA:band). A variant #manda occurs in the place-name Angamanda (see Angamando). Personal name Mando "the Imprisoner or Binder", usually lengthened Mandos. In a deleted version of the entry MBAD of the Etymologies, Tolkien gave mando the meaning "doomsman, judge" instead of "custody" (MBAD (ÑGUR, GOS/GOTH, SPAN), VT45:33)

mandu

abyss

mandu noun "abyss" (MC:214; this is "Qenya" - Tolkien's later Quenya has undumë)

mandulómi

hell-shadows

mandulómi noun "hell-shadows" (MC:221; this is "Qenya")

mandë

well

mandë (2) adv. "well" (VT49:26; this is "Qenya"). Rather mai in Tolkiens later Quenya.

manen

how

manen interrogative "how" (PM:395)

manna

blessed

manna adj. "blessed" (also mána, q.v.) (VT43:30, VT45:32, VT49:41)

mannar

into (the) hands

mannar inflected noun "into (the) hands", allative pl. of má, q.v. (FS)

manquë

blessed

manquë, manquenta adj. "blessed" (VT44:10-11; it cannot be ruled out that manquë spelt manque in the source is simply an uncompleted form of manquenta. Whatever the case, Tolkien decided to use the form manaquenta instead, q.v.)

manta-

bless

*manta- vb. "bless", only attested in the present/continuative tense: mánata (VT49:39, 52, 55)

manwa

ready

manwa (2) adj. "ready" (QL:59)

manwa-

prepare

manwa- (1) vb. "prepare" (QL:59)

manya-

bless

manya- vb. "bless" "sc. either to afford grace or help or to wish it" (VT49:41)

manyel

female

[manyel noun "female" (PE17:190)]

ma

adverb. interrogative particle

mana

pronoun. what, what; [ᴹQ.] who

manaquenta

adjective. *blessed

manna

adjective. *blessed

manta-

verb. to bless

perhaps another TALAT-form verb

manya-

verb. to bless

mana i coimas eldaron?

What is the ‘coimas’ of the Eldar?

manaitë

adjective. *blessed, having grace

mana i·coimas in·eldaron?

What is the ‘coimas’ of the Eldar?

mando

noun. custody, safe keeping; prison, duress

manen

adverb. how

manen lambë quendion ahyanë

How did the language of the Elves change?

manar

interrogative. who (pl.)

manima

of what kind

manna

interrogative. whither

mána

blessed

mána 1) adj. "blessed" (FS); also manna, q.v. 2) noun "any good thing or fortunate thing; a boon or blessing, a grace, being esp. used of some thing/person/event that helps or amends an evil or difficulty. (Cf. frequent ejaculation on receiving aid in trouble: yé mána (ma) = what a blessing, what a good thing!)" (VT49:41)

mána

noun. blessing, good thing, blessing, good thing; [ᴹQ.] blessed

#manda

#manda

#manda, variant of mando (q.v.), only attested as part of the name Angamanda (q.v.)

aman

blessed, free from evil

aman adj. "blessed, free from evil". Adopted and adapted from Valarin (WJ:399), though in other versions Tolkien cited an Elvish etymology (cf. VT49:26-27). Place-name Aman the Blessed Realm, from the stem mān- "good, blessed, unmarred" (SA:mān), translated "Unmarred State" (VT49:26). Allative Amanna (VT49:26). Adj. amanya "of Aman, Amanian" (WJ:411), nominal pl. Amanyar "those of Aman", Elves dwelling there (with negations Úamanyar, Alamanyar "those not of Aman"). Also fuller Amaneldi noun "Aman-elves" (WJ:373).Masc. name Amandil *"Aman-friend" (Appendix A, SA:mān), the father of Elendil; also name of the Númenorean king Tar-Amandil (UT:210).

amanya

blessed

amanya adj. "blessed" (VT49:39, 41)

amanya

adjective. *blessed

lér

man

**lér noun "man" (NI1; hypothetical Q form of PQ dēr; the form actually used in Quenya was nér)

nér

man

nér (1) (ner-, as in pl. neri) noun "man" (adult male elf, mortal, or of other speaking race) (MR:213, VT49:17, DER, NDER, NI1, VT45:9; see also WJ:393)

vëo

man

†vëo noun "man" (WEG; etymologically connected to vëa "manly, vigorous"; the more neutral word for "man" is nér. According to VT46:21, Tolkien indicated that vëo is an archaic or poetic word.) Tolkien at a later point defined the word as "living creature" (PE17:189). Cf. variant wëo, q.v.

nér

noun. man

Mandos

Mandos

Námo (pron. [ˈnaːmo]) in Quenya means "Judge" or "Ordainer", from root NAM. The Sindarin equivalent is Badhron ([ˈbaðron]).[source?] Mandos ([ˈmandos]) is a Quenya name meaning "Prison-fortress".[source?] It derived from the early Elvish Mandostŏ. The Sindarin name for Mandos is Bannoth ([ˈbanːoθ]).[source?] In Eriol's Old English translations, Mandos is referred as Nefrea "Corpse-ruler" and neoaerna hlaford "master of the houses of the dead".

mancaro

noun. tradesman, trader, merchant

@@@ Discord 2022-10-03

manotë

adverb. how many, (lit.) what number

@@@ arose out of various Discord discussions in 2019-2020, no concensus yet on “how much”

atan

noun. Man, (lit.) the Second (People)

This is the most common Quenya word for “Man” as a species, most frequently appearing in its plural form Atani (LotR/1034). In notes on Words, Phrases and Passages from the Lord of the Rings from the late 1950s or early 1960s, Tolkien wrote:

> The name Atan, pl. atani was already given in Quenya in Valinor to the “Second Kindred” whom the Eldar learned were to appear (or had appeared) in Endor. It meant “the Second”. The Sindar had no name for Men, until they arrived in Beleriand and were first found by Finrod. They borrowed the Q atan and gave it Sindarin form adan. For a long time this word therefore referred only to the three “houses” or kindreds of the “Elf-friends” or Elendili; and always tended to refer primarily to them. But when the Eldar became aware of other kinds of Men (more or less parallel to their own division into Eldar and Avari) they distinguished the Elendili as Núnatani, Dúnedain (pl. of Dún·adan) “western men” ... Other men were called Hrónatani, Rhúnedain [Easterlings] (PE17/18).

Thus while Atan applied to all humans, there was a bias towards considering the Elf-friends as the “true Men”, and Atan was sometimes used only to refer to them. Tolkien typically translated this word as “Man”, but the Elvish word has no particular association with the male gender, and actually means “the Second” (S/103; WJ/403; PE17/18) being related to the word atta “two”, referring to the fact that Men were the second-born race of the children of Eru.

Conceptual Development: ᴹQ. Atan seems to have been coined in the 1940s, for example appearing in the phrase ᴹQ. atani koitar endoresse “men live in Middle-earth” in the Quenya Verbal System document from this period (PE22/125).

The last description of this word’s origin appeared in notes from the late 1960s, where Tolkien said it was instead borrowed from the language of Men: “The name is said to have been derived from atan ‘man, human being as distinct from creatures’, a word used by that kindred which the Eldar first encountered in Beleriand” (PM/324 note #38).

However, as pointed out by Christopher Tolkien: “The statement here that Atani was derived from a word in the Bëorian language, atan ‘man’, contradicts what was said in the chapter Of the Coming of Men into the West that was added to the Quenta Silmarillion”, referring to the footnote on WJ/219 in Silmarillion drafts from the 1950s. This footnote was the same scenario as described above where Atan meant “the Second”, which is also how the origin of the word was described in the Quendi and Eldar essay of 1959-60 (WJ/386). It is this scenario that Christopher Tolkien used in the published version of the Silmarillion (S/103, 143; SI/Atani).

atanalcar

masculine name. *Man Glory

Fourth child of Elros, known only from a genealogy chart on UT/210. His name seems to be a compound of Atan “Man” and alcar “glory”.

atanamir

masculine name. *Man Jewel

Tar-Atanamir was the 13th ruler of Númenor (UT/221). His name seems to be a compound of Atan “Man” and mírë “jewel” (SA/mîr, PE17/24).

nér

noun. man, male person, man, male person; [ᴹQ.] adult male; [ᴱQ.] husband; warrior

The Quenya word for a “man”, or more specifically a person of male gender (WJ/393). This word is derived from the root √N(D)ER, and the é is long in Quenya as a remnant of the lengthened vowel in the primitive subjective form ndēr, but the stem form is ner- because the vowel was not long in ancient inflective forms (PE19/102). Thus the singular is nér but plural neri (MR/213), and likewise for other inflected forms. Nér can be used regardless of species and so is equally applicable to male Elves, Men, or Dwarves, but is unlikely to be used of male animals, for which the word [ᴹQ.] hanu is more applicable.

Conceptual Development: This word was very well established in Tolkien’s mind, appearing as ᴱQ. ner “man, husband” in the Qenya Lexicon of the 1910s under the early root ᴱ√NERE (QL/65), though in the contemporaneous Poetic and Mythological Words of Eldarissa it was glossed “warrior, etc.” (PME/65). The long/short vowel variation had emerged by the time the Early Qenya Grammar was written in the 1920s, where Tolkien gave singular nēr but plural nĕri (PE14/43, 72).

The Declension of Nouns from the early 1930s has this same long/short vowel split (PE21/20) as does The Etymologies from later in the 1930s which had ᴹQ. nér with plural neri as derivatives of the root ᴹ√(N)DER (Ety/DER). This remained the case in later writings as well, except that the unstrengthened form of the root changed from ᴹ√DER to √NER (WJ/393), though this only barely matters, since the actual derivatives were all from strengthened √NDER in pretty much all cases from the 1930s forward.

firë

mortal man

firë noun "mortal man" (PHIR), pl. firi given (the latter is not clearly glossed and may also be the archaic form from which firë is derived, since word-final short i became e in Quenya but since we would rather expect the spelling phiri if it were an archaic form, it is best taken as the pl. of firë.)

hanu

male (of men or elves), male animal, man

hanu noun "a male (of Men or Elves), male animal, man" (3AN, VT45:16)

nernehta

man-spearhead

nernehta noun "man-spearhead", a battle-formation (UT:282)

nerwen

feminine name. Man-maiden

The mother-name of Galadriel (UT/229, PM/337), also appearing in the longer form Nerwendë (PM/346). This name is a compound of nér “man” and the suffixal form -wen of vendë “maiden”.

quén

one, (some)body, person, individual, man or woman

quén (quen-, as in pl. queni; as final element in compounds -quen) noun "one, (some)body, person, individual, man or woman", pl. queni = "persons", "(some) people", "they" with the most general meaning (as in "they [= people in general] say that..."). The element is combined with noun and adjective stems in old compounds to denote habitual occupations or functions, or to describe those having some notable (permanent) quality; examples include roquen, ciryaquen, arquen, q.v. Also in aiquen "whoever", ilquen "everybody" (WJ:361 cf. 360, 372).

man cenuva fána cirya?

Who shall see a white ship?

The first line of the Markirya poem (MC/221). The first word is man “who” (men [sic] in the published version, likely a mistake) followed by the future tense of the verb cen- “to see”. The object of the phrase is the noun cirya “ship”, preceded by the adjective fána “white”. In the published version, the adjective is given in the plural form fáne, but this may be a mistake, as suggested by Helge Fauskanger (AL/Markirya).

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

> man cen-uva fána cirya = “✱who see-(future) white ship”

manwa

adjective. whose

manë

adjective. good (moral, not evil)

@@@ used in NQNT

manan

adverb. why

mancamen

noun. market, (lit.) trade-place

mancanómë

noun. market, market-place

manda-

verb. to imprison

@@@ Discord 2023-03-20

mandano

noun. prisoner, (lit.) imprisoned-one

@@@ Discord 2023-03-20 cf. nehtano "deprived-one"

mandontur

noun. jailer

mantal

noun. glove

manya

noun. butter

manco

noun. wares

mangwa

noun. article for trading, goods

mantelë

noun. gauntlet

quén

person, individual, man or woman; one, somebody

A general word for “person”, any individual independent of their gender and species, since the term was “freely applied to other Incarnates, such as Men or Dwarves, when the Eldar became acquainted with them” (WJ/372). In unstressed form quen, it was sometimes used as a pronoun “one, somebody”, and was also used as the second element in compounds such as ilquen “everyone” and roquen “horseman” (WJ/363, 372).

Most likely the Elves had a bias towards themselves as the main category of persons, since they used the term Quendi “(lit.) Speakers” to refer the Elves as species, and quén seems to have originally have been a variant of that term, derived from the same root √KWEN “speak”. This word was primarily discussed in the Quendi and Eldar essay from 1959-60, which may be where the term was introduced, but it appears in other late notes as well (PE19/93).

nernehta

noun. man-spearhead

Ilmarin

mansion of the high airs

Ilmarin noun "mansion of the high airs", the dwelling of Manwë and Varda upon Oiolossë (SA:ilm-)

ilm-

mansion of the high airs

ilm- stem appearing in Ilmen, the region above the air where the stars are, in Ilmarë, name of a Maia, and in Ilmarin "mansion of the high airs", the dwelling of Manwë and Varda upon Oiolossë (SA)

ilmarin

place name. Mansion of the High Airs

The mansion of Manwë and Varda on Taniquetil, translated as “mansion of the high airs” (LotR/235, RC/217). The etymology of this name is unclear, but it is probably derived from Ilma “Starlight”, and related to Ilmen “Place of (Star)light” (SA/ilm).

Conceptual Development: The name ᴹQ. Ilmarin first appeared in Lord of the Rings drafts from the 1940s (TI/92). It did not appear in The Silmarillion proper, though it was discussed by Christopher Tolkien in The Silmarillion index and appendix (SI/Taniquetil, SA/ilm).

limbë

many

limbë (2) adj. "many", probably obsoleted by #1 above (LT2:342)

lin-

many

lin- (1) (prefix) "many" (LI), seen in lindornëa, lintyulussëa; assimilated lil- in lillassëa.

lintulinda

many-???

lintulinda, lintulindova "many-???", "swift-???" (Narqelion)

vië

manhood, vigour

vië noun "manhood, vigour" (WEG)

li(n)-

prefix. many

mahtië

noun. management, management, *handling

mahtë

noun. management

yo

and

yo conj. "and", "often used between _two _items (of any part of speech) that were by nature or custom clearly associated, like the names of spouses (Manwë yo Varda), or "sword and sheath" (*macil yo vainë*), "bow and arrows" (quinga yo pilindi), or groups like "Elves and Men" (Eldar yo Fírimor but contrast eldain a fírimoin [dative forms] in FS, where Tolkien joins the words with a, seemingly simply a variant of the common conjunction ar). In one source, yo is apparently a preposition "with" (yo hildinyar* = "with my heirs", SD:56).

hostamir

masculine name. *Many Jewels

Tar-Hostamir was the 21st ruler of Númenor, also known as Ar-Zimrathôn. The second element of his name is probably mírë “jewel”, and the initial element may be ᴹQ. hosta “a large number”, so that the name means: “✱Many Jewels”. Andreas Moehn instead suggested (EotAL/ZIM’R) that the initial element may be a form of the verb hosta- “to gather”, so meaning: “✱Gather Jewels”.

lillassëa

adjective. having many leaves

An adjective for “having many leaves” in Markirya “poem” of the 1960s, a combination of an assimilated form of li(n)- “many” and an adjectival form of lassë “leaf” (MC/223).

mar(da)

noun. dwelling, (great) house, residence, mansion, a thing or place dwelt in, home, dwelling, (great) house, residence, mansion, a thing or place dwelt in, home; [ᴱQ.] world

A word for “dwelling, mansion, hall” derived from √MBAR “dwell” (PE17/64), most notably as an element in oromardi “lofty halls” in the Namárië “poem” (LotR/377). Its plural mardi indicates a stem form of mard-, but its uninflected form appeared as both short mar (PE17/64, 163-4; PE21/80) and longer marda (PE17/107; PE21/76). Tolkien described its meaning more precisely in some notes from the 1960s:

> The derivative form ✱mbardā became in Quenya marda: “a thing or place dwelt in, dwelling” and since it could be applied to the actual dwelling-places or buildings (alone or grouped) approached the sense “house”. Though it did not in fact refer to “buildings”, and could equally well be applied to dwelling-places of natural origin, such as caves or groves (PE17/107).

And in an earlier version of these notes:

> The usual word in Eldarin for a “home”, as the established residence of a family consisting of one or more associated buildings, was ✱mbā̆r (stem mbăr-), and ✱mbardā (an adjectival formation). In Q mar (stem mard-), a blending of the two, was used like “residence”, usually with a defining genitive, for the “great house” of a family (PE17/164).

In Tolkien’s later writings, it seems this word was distinct from and coexisted with Q. már (mar-) “home” (PE17/106, 164).

Conceptual Development: This word for “dwelling” was often intermingled and confused with már “home”, making its conceptual development difficult to trace. There are some other earlier words for which some extension was added to √MBAR. In the 1910s ᴱQ. marda meant “world” as in ᴱQ. Talka Marda “Smith of the World” (LT1/180; 15/8); in The Qenya Phonology Tolkien said marda had a dialectical variant ᴱQ. mára (PE12/24) and in the Gnomish Lexicon it had the form Marwa “World” (GL/18).

The Declension of Nouns from the early 1930s had an adverbial variant ᴹQ. marta “home” of ᴹQ. mar “house” (PE21/25, 27); this adverbial form became marda “home” in Common Eldarin: Noun Structure of the early 1950s (PE21/76). In the 1930s more generally the stem form of short ᴹQ. mar was frequently mard- (PE21/27; EtyAC/MBAR; LR/72) but not always (LR/63). The coexistence of már and mard- was not clearly established until the 1960s (see above).

Neo-Quenya: For purposes of Neo-Quenya, I would use marda primarily as a “dwelling” as in “a thing dwelled in”, usable of buildings but also of natural dwellings like caves. Of constructed dwellings, it generally applies to larger or more elaborate dwellings such as mansions and halls, as in oromar “high hall”. I would assume the same was true of natural dwellings, with marda only applicable to a complex of inhabitable caverns rather than an individual cave. For the home of an individual or family I would use már “home”, and for the building itself I would use cöa “house” (dwelling or not).

I would use mard- as the stem form of this word as with its plural mardi. Strictly speaking its uninflected form would be mar < ✶mbardā̆ after the ancient loss of short final ă, but in practice this was generally reformed to marda to make it more distinct from már “home”. Thus sissë i luinë marda (ná) “here is the blue mansion” but tassë i ninqui mardi (nár) “there are the white mansions”.

fanta-

to veil, cloak, mantle

fanta- vb. "to veil, cloak, mantle" (VT43:22), mainly used of veils cast over things that shone, or that were brighter and more vivid (PE17:174); according to Tolkien usually the strong past tense fánë and perfect afánië were used, but later also fantanë in the past tense (and then perhaps *afantië in the perfect?) (PE17:179-180) Cf halya- (q.v.), the stem of which Tolkien contrasted with the stem of this verb (PE17:184).

lillassëa

having many leaves

lillassëa adj. "having many leaves", pl. lillassië in Markirya (ve tauri lillassië, lit. *"like many-leaved forests", is translated "like leaves of forests" in MC:215). The lil- element is clearly an assimilated form of lin-, # 1, q.v.

lintitinwë

having many stars

lintitinwë adj. "having many stars" (LT1:269)

tano

craftsman, smith

tano noun "craftsman, smith" (TAN), cf. final element -tan in calmatan "lampwright" (PE17:123), Ciryatan *"ship-builder" (Appendix A).

vëa

adult, manly, vigorous

vëa (2) adj. "adult, manly, vigorous" (WEG)

ar

conjunction. and, and; [ᴱQ., ᴹQ.] but

-yë

conjunction. and

-yë (4) conj. "and" as a suffix added to the second of a pair, as Menel Cemenyë "Heaven and Earth" (VT47:30, 31, VT49:25). Other "pairs" are mentioned as examples but not actually translated into Quenya by Tolkien: Sun and Moon (*Anar Isilyë), Land and Sea (*Nór Eäryë), fire and water (*nárë nenyë, or *úr nenyë).

and

and

a (2) conj. "and", a variant of ar occurring in Fíriel's Song (that also has ar; a seems to be used before words in f-, but contrast ar formenna "and northwards" in a late text, VT49:26). According to PE17:41, "Old Quenya" could have the conjunction a (as a variant of ar) before n, ñ, m, h, hy, hw (f is not mentioned), PE17:71 adding ty, ny, hr, hl, ñ, l, r, þ, s. See ar #1. It may be that the a or the sentence nornë a lintieryanen "he ran with his speed" (i.e. as quickly as he could) is to be understood as this conjunction, if the literal meaning is "he ran and [did so] with his speed" (PE17:58).

ar

and

ar (1) conj. "and" (AR2, SA, FS, Nam, RGEO:67, CO, LR:47, 56, MC:216, VT43:31, VT44:10, 34; see VT47:31 for etymology, cf. also VT49:25, 40). The older form of the conjunction was az (PE17:41). Ar is often assimilated to al, as before l, s (PE17:41, 71), but "in written Quenya ar was usually written in all cases" (PE17:71). In one case, Tolkien altered the phrase ar larmar "and raiments" to al larmar; the former may then be seen as representing the spelling, whereas the latter represents the pronunciation(PE17:175). More complex schemes of assimilation are suggested to have existed in "Old Quenya", the conjunction varying between ar, a and as depending on the following consonant (PE17:41, 71). An alternative longer form of the conjunction, arë, is said to occur "occasionally in Tolkien's later writings" (VT43:31, cf. VT48:14). In the Etymologies, the word for "and" was first written as ar(a) (VT45:6). In one source, Tolkien notes that Quenya used ar "as preposition beside, next, or as adverb = and" (PE17:145); compare ara.

ar

and

o (1) conj. "and", occurring solely in SD:246; all other sources give ar.

arë

and

arë conj. "and", longer form of ar, q.v. (VT43:31)

az

and

az, archaic form of the conjunction ar "and"; see ar #1.

-li

suffix. partitive plural (suffix); many, some, a lot of

lé

noun. way, method, manner

mahta-

verb. to handle, wield, use, make use of; to manage, deal with, treat, control, to handle, wield, use, make use of; to manage, deal with, treat, control; [ᴹQ.] to stroke, feel; to wield a weapon, fight

fanta-

verb. to veil, cloak, mantle

atannahtar

noun. man-slayer

A neologism for “man-slayer” coined by Helge Fauskanger for his NQNT (NQNT), a combination of Atan “man” and [ᴺQ.] nahtar “slayer”.

mánwë

Manwë

Manwë is intended to mean "Blessed One" in Quenya, from root MAN plus the male ending -wë. However it is said also to be a version of the Valarin name Mānawenūz. Súlimo is an epithet meaning "Breather". His titles include Elder King, High King of Arda, King of Arda, Lord of the Breath of Arda and Lord of the West. His name in Sindarin is Aran Einior, "Elder King" and in Adûnaic Amân. In Eriol's Old English translations, Manwë is referred to as Wolcenfrea "Welkin-ruler". In an early manuscript called "Valar name-list", Manwë has the additional Qenya names Taimo (masculine form of Taime, "the sky") and Valtur ("King of the Valar").

-ya

his

-ya (4) pronominal suffix "his" (and probably also "her, its"), said to be used in "colloquial Quenya" (which had redefined the "correct" ending for this meaning, -rya, to mean "their" because it was associated with the plural ending -r). Hence e.g. cambeya ("k") "his hand", yulmaya "his cup" (VT49:17) instead of formally "correct" forms in -rya. The ending -ya was actually ancient, primitive ¤-jā being used for "all numbers" in the 3rd person, predating elaborated forms like -rya. It is said that -ya "remained in Quenya" in the case of "old nouns with consonantal stems", Tolkien listing tál "foot", cas "head", nér "man", sír "river" and macil "sword" as examples. He refers to "the continued existence of such forms as talya his foot", that could apparently be used even in "correct" Quenya (VT49:17). In PE17:130, the forms talya "his foot" and macilya ("k") "his (or their) sword" are mentioned.

Atan

the second folk

Atan pl. Atani noun "the Second Folk", an Elvish name of Mortal Men, the Second-born of Ilúvatar. Cf. also Núnatani (WJ:386), Hróatani (PE17:18), q.v. Atanalcar masc. name, "Man-glory" (UT:210, cf. alcar). Atanamir masc.name, "Edain-jewel"? (Appendix A). Atanatar masc. name, "Father of Men" (Appendix A), also common noun atanatar, pl. Atanatári, "Fathers of Men", a title that "properly belonged only to the leaders and chieftains of the peoples at the time of their entry into Beleriand" (PM:324, SA:atar)

Tilion

the horned

Tilion masc. name, "the Horned", name of a Maia, steersman of the Moon _(SA:til; according to the Etymologies, stem TIL, _Tilion is a name of the "man in the Moon")

a-

see

a- (2) a prefix occurring in the Markirya poem (Tolkien first used na-, then changed it). It may be prefixed to verbal stems following a noun that is the object of sense-verbs like "see" and "hear" when the verb it is prefixed to describes what happens to this noun, as in man cenuva lumbor ahosta[?] (changed from na-hosta), "who shall see the clouds gather?" (hosta = "gather").

men

who

men (3) pron. "who", evidently a misreading or miswriting for man (MC:221, in Markirya)

nór

noun. land

A term for “land” as in “(dry) land as opposed to the sea”, mentioned in the Quendi and Eldar essay of 1959-60 (WJ/413) and again in notes from around 1968 (PE17/106-107).

Possible Etymology: In the Quendi and Eldar essay this term was derived from primitive ✶ndōro, but in the aforementioned 1968 notes Tolkien clarified that its stem form was nŏr-. This means it was probably derived from ancient ✱ndŏr-, where the long vowel in the uninflected form was inherited from the Common Eldarin subjective form ✱ndōr, a phenomenon also seen in words like nér (ner-) “man”. I prefer this second derivation, as it makes the independent word more distinct from the suffixal form -ndor or -nóre used in the names of countries.

ohtar

masculine name. Warrior

The squire of Isildur (LotR/243, UT/272). This name is simply the word ohtar “warrior” used as a name. Since it is a name out of legend, this name might have originally been the man’s title instead of his name, with his true name now lost (UT/282, note #17).

lina

adjective. many

A neologism for the adjective “many” derived from the root √LI, typically appearing in its plural form linë. Like English, it has the sense “many but not all, a majority (of)”: compare with nótima which can be used with the “some”. Early versions of this lexicon recommended using ᴱQ. lia, but that word’s plural form collides with Q. lië “people”.

salquecolca

noun. manger, (lit.) grass-box

A neologism for “manger” coined by Helge Fauskanger for his NQNT (NQNT), a combination of [ᴹQ.] salqe “grass” and [ᴱQ.] colca “box”.

hanúrë

noun. manliness, masculinity

hanúvië

noun. manhood, doughtyness

lillumë

adverb. many times, often

mahtando

noun. manager

mahtasta

noun. management

hanúva

adjective. doughty, *manly

lindóra

adverb. millions of, many millions

linima

adjective. of many kinds, manifold

@@@ Discord 2022-10-02

carasta

noun. making, manufacture, construction

mahar

noun. tradesman, trader, merchant

@@@ must be from ✱mbakha-r(o), since mbakh-r(o) would produce makso

múco

noun. dung, *manure, muck

aistana elyë imíca nísi

blessed art thou amongst women

The third line of Aia María, Tolkien’s translation of the Ave Maria prayer. This is a declarative statement. The first word aistana “blessed” is the predicate. The second word elyë “thou” is the subject, the emphatic form of the pronoun lye “you (polite)”. The last two words are the prepositional phrase imíca nísi “among women”, the latter being the plural of nís “woman”. As in the second line, there is no Quenya equivalent of the English word “are (art)” in the final version of the prayer.

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

> aistana elyë imíca nís-i = “✱blessed [art] thou among woman-(plural)”

Conceptual Development: The first two versions of the prayer used manna for “blessed” instead of aistana. Tolkien considered several different prepositional elements for English “among”: mil (I deleted), mi (I-II), mitta (III deleted), mika (III) before settling on imíca (IV).

In version I-II, he used another word for “women”: nínaron, apparently genitive plural of an otherwise unattested word nína. In version I, he considered and deleted many variants before settling on nínaron. I’ve omitted them from this discussion because they appear nowhere else, and including them would obscure the development of the phrase. For further details, see VT43/27, 31.

| |  I  | II |III|IV| | |elye|manna|aistana| |{manna na >>}|na manna|nalye|elye| |{mil >>}|mi|{mitta >>} mika|imíca| |[various >>]|nínaron|nísi|

matta

noun. food

A noun for “food” from the Common Eldarin: Verb Structure (EVS2) of the early 1950s, derived from primitive ✶matnā, originally an ancient adjective meaning “eaten” (PE22/136).

Conceptual Development: In the Qenya Lexicon of the 1910s the word for “food” was ᴱQ. matl under the early root ᴱ√MATA (QL/59). This became ᴱQ. {masta} >> matso in Early Qenya Word-lists of the 1920s (PE16/141). In EVS2 the word was originally manna “food”, but this was struck through and replaced by matta (PE22/136 note #36), which likely reflects Tolkien’s shift in the phonetic developments of primitive tn, so that tn became tt rather than nn as it did in Tolkien’s earlier writings (PE19/85 and note #79).

Neo-Quenya: I find the phonetic developments associated with the above sound change to be problematic for various reasons. Therefore, I prefer to assume the primitive form of this word was an ancient noun: ✱mattā.

-li

the elves

-li partitive pl. ending (simply called a plural suffix in the Etymologies, stem LI). The ending is used to indicate a plural that is neither generic (e.g. Eldar "the Elves" as a race) nor definite (preceded by article); hence Eldali is used for "some Elves" (a particular group of Elves, when they are first mentioned in a narrative, VT49:8). Sometimes Tolkien also lets -li imply a great number; in PE17:129, the form falmalinnar from _Namárië _is broken down as falma-li-nnar "foam wave-many-towards-pl. ending", and falmali by itself Tolkien translated "many waves" (PE17:73). A distinct accusative in -lī seems to occur in the phrase an i falmalī (PE17:127, apparently meaning the same as i falmalinnar, but replacing the allative ending with a preposition). Genitive -lion in vanimálion, malinornélion (q.v. for reference), allative -linna and -linnar in falmalinnar, q.v. The endings for other cases are only known from the Plotz letter: possessive -líva, dative -lin, locative -lissë or -lissen, ablative -lillo or -lillon, instrumental -línen, "short locative" -lis. When the noun ends in a consonant, r and n is assimilated before l, e.g. Casalli as the partitive pl. of Casar "Dwarf" (WJ:402), or elelli as the partitive pl. of elen "star" (PE17:127). It is unclear whether the same happens in monosyllabic words, or whether a connecting vowel would be slipped in before -li (e.g. ?queneli or ?quelli as the partitive pl. of quén, quen- "person").

-llo

ablative adverbial suffix

-llo (1) "ablative adverbial suffix" (PE17:72) implying "from" or "out of", as in sindanóriello "out of a grey land", Rómello "from the East" (Nam), Mardello "from Earth" (FS), ulcullo "from evil" (VT43:12), sillumello "from this hour" (VT44:35), yello "from whom" (VT47:21), Manwello *"from Manwë" (VT49:24), Melcorello / Melkorello "from Melkor" (VT49:7, 24). Pl. -llon (so in Plotz) or -llor (in illon, elenillor, raxellor, elendellor, q.v.); dual -lto (Plotz). A shorter form of the ablative ending, -lo, apparently occurs in the words silo "hence" and talo "from there", q.v. In the Etymologies, Tolkien cited the Quenya ablative ending as -ello, evidently including the connecting vowel -e- that may be inserted when the ending is added to a word ending in a consonant (VT45:28), compare Melcorello. See also ló, lo #2.

-nna

to, at, upon

-nna "to, at, upon", allative ending, originating from -na "to" with fortified n, VT49:14. Attested in cilyanna, coraryanna, Endorenna, Elendilenna, númenórenna, parma-restalyanna, rénna, senna, tielyanna, q.v. If a noun ends in -n already, the ending -nna merges with it, as in Amanna, formenna, Elenna, númenna, rómenna as the allative forms of Aman, formen, elen, númen, rómen (q.v.). Plural -nnar in mannar, valannar, q.v.

-wë

person

-wë a suffix occurring in many personal names, generally but not exclusively masculine (Elenwë is the sole certain example of a fem. name with this ending); it is derived from a stem simply meaning "person" (PM:340, WJ:399). In Etym, -wë is simply defined as an element that is frequent in masculine names, and it is there derived from a stem (WEG) having to do with "(manly) vigour".

Armenelos

royal-heaven-city

Armenelos place-name, City of the Kings in Númenor (ar-menel-os(to) "royal-heaven-city"???) The stem should possibly be *Armenelost- (compare Mandos, Mandost-).

Istar

wizard

Istar noun "Wizard", used of Gandalf, Saruman, Radagast etc. Pl. Istari is attested. Gen. pl. in the phrase Heren Istarion "Order of Wizards" (UT:388). "The istari are translated wizards because of the connexion of wizard with wise and so with witting and knowing" (Letters:207); by this translation Tolkien tries to reproduce the relationship between Quenya istar and ista- #1, 2.

Námo

judge

Námo (1) noun "Judge", name of a Vala, normally called Mandos, properly the place where he dwells (WJ:402)

Súlimo

súlimo

Súlimo (þ) surname of Manwë (wind-god) (THŪ, SA:sûl). Compare súlë and perhaps sú.

curuvar

wizard

curuvar _("k")_noun "wizard" (LT1:269 but Gandalf, Saruman etc. were istari)

falma

(crested/foaming) wave

falma noun "(crested/foaming) wave" (PHAL/PHÁLAS), "a wave-crest, wave" (VT42:15), "foam wave" (PE17:127), "a breaker" (PE17:62), partitive pl. falmali "many waves" (PE17:73), allative falmalinnar "on the foaming waves" in Namárië(Nam, RGEO:67); the phrase an i falmalī _(PE17:74) seems to be a paraphrase of this with an independent preposition instead of the allative ending -nna (see an #1). Compounded in Falmari, a name of the Teleri, and Mar-nu-Falmar, "Home/Land under Waves", a name of Númenor after the Downfall. (SA:falas) Falmari "wave-folk", a name of the Teleri (PM:386). In earlier "Qenya", falma was glossed "foam" (LT1:253, cf. MC:213). Compare also the early "Qenya" words falmar "wave as it breaks" (LT1:253), pl. falmari "waves" (MC:216)_

fëa

spirit

fëa noun "spirit" (pl. fëar attested, MR:363). The Incarnates are said to live by necessary union of hroa (body) and fëa (WJ:405). In Airëfëa noun "the Holy Spirit", Fëanáro masc. name "Spirit of Fire" (Quenya-Sindarin hybrid form: Fëanor), Fëanturi noun "Masters of Spirits", name of the two Valar Mandos and Lórien (SA:tur), fëafelmë noun "spirit-impulse" (impulses originating with the spirit, e.g. love, pity, anger, hate) (VT41:19 cf. 13, VT43:37). In one source it is said to mean specifically a "spirit indwelling a body", i.e. "soul" (PE17:124), which contradicts such uses as Airefëa or Fëanturi. Cf. fairë.

heru

lord, master

heru (also hér) noun "lord, master" (PM:210, KHER, LT1:272, VT44:12); Letters:283 gives hér (heru); the form Héru with a long vowel refers to God in the source where it appears (i Héru "the Lord", VT43:29). In names like Herumor "Black Lord" and Herunúmen "Lord of the West" (SA:heru). The form heruion is evidently a gen.pl. of heru "lord": "of the lords" (SD:290); herunúmen "Lord-of-West" (LR:47), title of Manwë. Pl. númeheruvi "Lords-of-West" (*"West-lords") in SD:246, a title of the Valar; does this form suggest that #heruvi is the regular plural of heru?

lé

way

lé (1) noun "way" = "method, manner" ("as in that is not As way"). Not to be confused with lé as a stressed form of le = plural "you"; Tolkien was himself dissatisfied with this clash (PE17:74).

ló

from

ló, lo (2) prep. "from", also used = "by" introducing the agent after a passive construction: nahtana ló Turin *"slain by Túrin" (VT49:24). A similar and possibly identical form is mentioned in the Etymologies as being somehow related to the ablative ending -llo, but is not there clearly defined (VT45:28). At one point, Tolkien suggested that lo rather than the ending -llo was used with proper names (lo Manwë rather than Manwello for "from Manwë"), but this seems to have been a short-lived idea (VT49:24).

mahta-

wield a weapon

mahta- (1) vb. "wield a weapon", "fight" (MAK), "to handle, wield, manage" (VT39:11, VT47:18), also "deal with" (VT47:6, 19, VT49:10). Past tense mahtanë is attested (VT49:10). In an earlier version of the entry MAK in the Etymologies, Tolkien first glossed mahta- as "slay [or kill] with sword", then changed it to "fight with sword" (VT45:30-32)

mahta-

trade

[mahta-] (2) vb. "trade", changed by Tolkien to manca-, q.v. (VT45:33)

mahta-

verb. handle

handle, deal with, manage, wield, treat

mahtar

warrior

mahtar noun "warrior" (MAK; original gloss "swordsman", VT45:32)

mar

earth

mar (1) noun "earth" (world), also "home, dwelling, mansion". Stem mard- (VT46:13, PE17:64), also seen in the ablative Mardello "from earth" (FS); the word is used with a more limited sense in oromardi "high halls" (sg. oromar, PM17:64), referring to the dwellings of Manwë and Varda on Mt. Taniquetil (Nam, RGEO:66). The initial element of Mardorunando (q.v.) may be the genitive mardo (distinguish mardo "dweller"). May be more or less identical to már "home, house, dwelling" (of persons or peoples; in names like Val(i)mar, Vinyamar, Mar-nu-Falmar, Mardil) (SA:bar, VT45:33, VT47:6). Már is however unlikely to have the stem-form mard-; a "Qenya" genitive maren appears in the phrase hon-maren, q.v., suggesting that its stem is mar-. A possible convention could therefore be to use már (mar-) for "home, house" (also when = household, family as in Mardil, q.v.), whereas mar (mard-) is used for for "earth, world". Early "Qenya" has mar (mas-) "dwelling of men, the Earth, -land" (LT1:251); notice that in LotR-style Quenya, a word in -r cannot have a stem-form in -s-.

mat-

eat

mat- (1) vb. "eat" (MAT, VT45:32), also given as mata- (VT39:5), pa.t. mantë "ate" (VT39:7). The form matumnë is said to be future-past: "was going to eat", with the "OQ" (Old Quenya?) future-past element umnë (VT48:32; possibly this could function independently as a form of the verb "to be", hence "was to be"). It is not clear if the form matumnë is itself "Old Quenya" as if this is an archaic future-past formation, or it is just umnë (as an independent word) that is archaic. (Note: Tolkien's translation of matumnë is actually "I was going to eat", but the pronoun "I" does not seem to be expressed in the Quenya form.) Adj. or pseudo-participle #matya "eating" in melumatya "honey-eating" (PE17:68)

má

hand

má noun "hand" (MA3, LT2:339, Narqelion, VT39:10, [VT45:30], VT47:6, 18, 19); the dual "a pair of hands" is attested both by itself as mát (VT47:6) and with a pronominal suffix as máryat "his/her (pair of) hands" (see -rya, -t) (Nam, RGEO:67). The nominative plural form was only máli, not **már (VT47:6), though plurals in -r may occur in some of the cases, as indicated by the pl. allative mannar "into hands" (FS). Mánta "their hand", dual mántat "their hands" (two hands each) (PE17:161). Cf. also the compounds mátengwië "language of the hands" (VT47:9) and Lungumá "Heavyhand" (VT47:19); also compare the adj. -maitë "-handed". See also málimë.

mátata

mátata

mátata, see *manta

oron

noun. mountain

A word for “mountain” in Quenya whose stem form was oront-, so that it’s plural would be oronti (Ety/Ety/ÓROT).

Conceptual Development: There were a number of competing “mountain” words in Quenya of similar derivation, all based on the root √ORO “rise”; its Sindarin cognate S. orod “mountain” was much more stable in form. The earliest iteration of these Quenya words was ᴱQ. oro “hill” in the Qenya Lexicon of the 1910s as a derivative of the early root ᴱ√ORO, unglossed but with other derivatives like ᴱQ. oro- “rise” and ᴱQ. orto- “raise” (QL/70). The word oro “hill” also appeared in the Poetic and Mythological Words of Eldarissa from this period, alongside a variant form oron(d) of the same meaning (PME/70).

The variant oron reappeared in the Declension of Nouns from the early 1930s, now with the gloss “mountain” (PE21/33); its inflected forms indicate a stem form of {orom- >>} orum- (PE21/34 and note #125). ᴹQ. oron “mountain” appeared again in The Etymologies of the 1930s as a derivative of the root ᴹ√OROT, this time with a stem form oront- as indicated by its plural oronti (Ety/ÓROT). Oron appeared once more in the name Q. Oron Oiolossë “Mount Everwhite” from the Quendi and Eldar essay of 1959-60 (WJ/403).

In Notes on Galadriel’s Song (NGS) from the late 1950s or early 1960s Tolkien gave the variant forms oro, orto “mountain” as derivatives of √ORO/RŌ “rise, mount” (PE17/63-64). ᴹQ. orto had previously appeared in The Etymologies of the 1930s as a derivative of the root ᴹ√OROT but with the gloss “mountain-top” (Ety/ÓROT). Hints of this earlier meaning can be seen in the 1968 word Q. orotinga “mountain-top” though in this compound the second element Q. inga also means “top” (VT47/28). Orto “mountain” may be the final element of the 1968 name Q. Tarmacorto “High Mountain Circle”, but more likely the last element is derivative of √KOR “round”, perhaps ✱Q. corto “circle” (NM/351).

As for oro, it meant “mountain” as an element in many late names: Q. Orocarni “Red Mountains” (MR/77), Q. Orofarnë “Mountain Ash” (PE17/83), Q. oromandi “mountain dweller[s]” (PE16/96), and Q. Pelóri “Mountain Wall” (PE17/26), though in one place Tolkien glossed the prefix oro- as “hill” (PE17/83), perhaps a callback to its meaning in the 1910s.

Neo-Quenya: For purposes of Neo-Quenya, I feel oron(t) for “mountain” is better established among Neo-Quenya writers; it is the form used in Helge Fauskanger’s NQNT (NQNT), for example. The word Q. orto was not used for “mountain” until quite late, and I would stick with its 1930s meaning “mountain-top”. As for Q. oro, I would use it as “mountain” only in compounds, not as an independent word.

penya

lacking, inadequate

penya adj. "lacking, inadequate"; pl. penyë in penyë tengwi "lacking signs", "inadequate signs"; in early Elvish analysis of Quenya the term for vowels with no preceding consonant, held (in many cases incorrectly) to have lost such a consonant (VT39:6, 8)

vanda

prison, hell

[vanda] (2) noun "prison, Hell" (cf. Angavanda). (VT45:6; this word was apparently rejected in favour of mando)

men

noun. way, way; [ᴹQ.] place, spot

collo

noun. cloak

A word for “cloak” appearing in Sindacollo “Grey Cloak” cognate to S. Thingol (PE17/72; SA/thin(d)), clearly a derivative of √KOL “bear, carry, wear”.

mat-

verb. to eat

The verb for “to eat” derived from the root √MAT of the same meaning (VT39/7).

Conceptual Development: This verb and root are quite well established, dating all the way back to ᴱQ. mat- and ᴱ√MATA of the Qenya Lexicon of the 1910s (QL/59) and appearing as ᴹQ. mat- and ᴹ√MAT in The Etymologies of the 1930s (Ety/MAT), as well as numerous other places albeit with occasional variants like mata- (PE12/26). This verb was one Tolkien often used in examples of verb conjugations and as such its inflected forms changed considerably over time, but that is more a topic of the evolution of the Quenya verb system itself.

má

noun. hand

The most common Quenya word for “hand”, which Tolkien usually derived from a root √MAH or √MAƷ “hand; handle, wield”. The weak consonant h or ʒ in the root was lost very early, so that primitive ✶mā was one of a rare set of ancient monosyllabic nouns ending in a vowel. Tolkien said that of the various hand words, má was “the oldest (probably) and the one that retained a general and unspecialized sense — referring to the entire hand (including wrist) in any attitude or function” (VT47/6).

As a part of the body, má “hand” was usually referred to in the singular (má) or dual (mát). This was true when referring to the hands of groups of people as well. For example, to say that “the Elves raised their hands”, you would say either i Eldar ortaner mánta (singular, one hand each) or i Eldar ortaner mántat (dual, both hands each), with the possessive suffix -nta “their”.

The plural form már “hands” (or archaic †mai) was almost never used, in part because it conflicted with Q. már “dwelling”. The singular form was also used in general statements and proverbs: “hand is cleverer than foot” má anfinya epe tál (ná). A collection of otherwise unrelated hands would likely use the partitive-plural form: máli “some hands”, which in this case could also serve as the general plural (VT47/12 Note 2). See the discussions on PE17/161 and VT47/6 for more information.

This word is also unusual in that it retains its long vowel before consonant clusters in inflected forms such as mánta “their hand” (PE17/161) or márya “his/her hand” (PE17/69). As Tolkien described it:

> Lá is usually shortened to la before 2 consonants, according to the usual Q. procedure, but the long vowel can be retained, especially for additional emphasis, as in other cases where pronominal affixes follow a long vowel, as in márya “his hand” (PE22/160).

Conceptual Development: This word dates all the way back to ᴱQ. mā “hand” from Qenya Lexicon of the 1910s, derived from the early root ᴱ√MAHA “grasp” (QL/57). ᴹQ. má “hand” also appeared in The Etymologies of the 1930s under the root ᴹ√MAƷ “hand” (Ety/MAƷ). Tolkien mentioned this word with great frequency, usually derived from √MAH or √MAƷ (as noted above) though he sometimes considered deriving it from √MAG instead.

-ndor

land

-ndor, final element in compounds: "land" (Letters:308, UT:253)

-nna

to

-n (1) dative ending, originating as a reduced form of -nă "to", related to the allative ending -nna (VT49:14). Attested in nin, men, ten, enyalien, Erun, airefëan, tárin, yondon (q.v.) and also added to the English name Elaine (Elainen) in a book dedication to Elaine Griffiths (VT49:40). The longer dative ending -na is also attested in connection with some pronouns, such as sena, téna, véna (q.v.), also in the noun mariéna from márië "goodness" (PE17:59). Pl. -in (as in hínin, see hína), partitive pl. -lin, dual -nt (Plotz). The preposition ana (#1) is said to be used "when purely dative formula is required" (PE17:147), perhaps meaning that it can replace the dative ending, e.g. *ana Eru instead of Erun for "to God". In some of Tolkiens earlier material, the ending -n (or -en) expressed genitive rather than dative, but he later decided that the genitive ending was to be -o (cf. such a revision as Yénië Valinóren becoming Yénië Valinórëo, MR:200).

-o

person, somebody

-o (2), also -ó, "a person, somebody", pronominal suffix (PM:340)

-rya

his, her

-rya 3rd person sg. pronominal ending "his, her" and probably "its" (VT49:16, 38, 48, Nam, RGEO:67), attested in coivierya *"his/her life", máryat "her hands", ómaryo "of her voice" (genitive of *ómarya "her voice"), súmaryassë "in her bosom" (locative of súmarya "her bosom"); for the meaning "his" cf. coarya "his house" (WJ:369). The ending is descended from primitive ¤-sjā via -zya (VT49:17) and therefore connects with the 3rd person ending -s "he, she, it". In colloquial Quenya the ending -rya could be used for "their" rather than "his/her", because it was felt to be related to the plural ending -r,e.g. símaryassen "in their [not his/her] imaginations" (VT49:16, 17). See -ya #4.

-va

from

-va possessive ending, presumably related to the preposition va "from". In Eldaliéva, Ingoldova, miruvóreva, Oroméva, rómeva, Valinóreva (q.v. for references), Follondiéva, Hyallondiéva (see under turmen for references). Following a consonant, the ending instead appears as -wa (andamacilwa "of the long sword", PE17:147, rómenwa *"of the East", PE17:59). Pl. -vë when governing a plural word (from archaic -vai) (WJ:407), but it seems that -va was used throughout in late Exilic Quenya (cf. miruvóreva governing the plural word yuldar in Namárië). Pl. -iva (-ivë*), dual -twa, partitive pl. -líva**.

-zya

his, her, its

-zya, archaic form of the pronominal ending -rya "his, her, its", q.v. (VT49:17)

Amarië

good

Amarië fem. name; perhaps derived from mára "good" with prefixing of the stem-vowel and the feminine ending -ië (Silm)

Ara-

noble

Ara-, ar- a prefixed form of the stem Ara- "noble" (PM:344). In the masc. names Aracáno "high chieftain", mothername (amilessë, q.v.) of Fingolfin (PM:360, cf. 344), Arafinwë "Finarfin" (MR:230)

Mairen

well

Mairen fem. name(UT:210), initial element perhaps related or identical to mai "well". The second element is obscure; the root REN "recall, have in mind" (PM:372) could be related; if so the name may imply "well remembered", "(of) good memory" or something similar. It may also connect with the adj. maira, q.v. and compare the masc. name Mairon (PE18:163).

Malantur

lord, ruler

Malantur, masc. name. Apparently includes -(n)tur "lord, ruler". The initial element is unlikely to connect with the early "Qenya" element mala- "hurt, pain", and may rather reflect the root MALAT "gold" (PM:366): Malat-ntur > Malantur "Gold-ruler"? (UT:210)

Námo

person, somebody

námo (2) noun "a person, somebody" (PM:340 writers may prefer the synonym quén to avoid confusion with # 1)

a

cardinal. one

ainima

blessed, holy (of things)

ainima adj. "blessed, holy (of things)" (PE17:149)

airefëa

proper name. Holy Spirit

A Quenya name for the Holy Spirit in Alcar i Ataren, Tolkien’s unfinished Quenya version of the Gloria Patri prayer (VT43/36). It is a compound of airë “holy, holiness” and fëa “spirit”.

aistana

adjective. *blessed

ala-

good

ala- (3), also al-, a prefix expressing "good" or "well" (PE17:146), as in alaquenta (q.v.) Whether Tolkien imagined this ending to coexist with the negative prefix of the same form (#2 above) is unclear and perhaps dubious.

almárëa

blessed

almárëa adj. "blessed". In a deleted entry in Etym, the gloss provided was "bless", but this would seem to be a mistake, since the word does not look like a verb. Another deleted entry agrees with the retained entry GALA that almárëa means "blessed" (GALA, VT45:5, 14)

ambar

noun. fate, doom, fate, doom, [ᴱQ.] lot

ana

to

ana (1) prep. "to" (VT49:35), "as preposition _ana _is used when purely _dative formula is required" (PE17:147), perhaps meaning that the preposition ana can be used instead of the dative ending -n (#1, q.v.) Also as prefix: ana- "to, towards" (NĀ1); an (q.v.) is used with this meaning in one source (PE17:127)_

arato

noble

arato noun "a noble" (PE17:147), in PE17:118 given as aratō and there glossed "lord" (often = "king"). Cf. aráto. The form cited in the latter source, aratō with a long final vowel, is evidently very archaic (compare Enderō under Ender); later the vowel would become short. (PE17:118)

arquen

noble

arquen noun "a noble" (WJ:372), "knight" (PE17:147)

cambë

noun. hand, (hollow of) hand

carie

making, doing

cemi

earth, soil, land

cemi noun "earth, soil, land"; Cémi ("k")"Mother Earth" (LT1:257; the "Qenya" word cemi would correspond to cemen in LotR-style Quenya)

cen-

see, behold

cen- ("k")vb. "see, behold", future tense cenuva ("kenuva") "shall see" in Markirya. Imperative cena ("k"), VT47:31.Also #cen = noun "sight" as the final element of some nouns (*apacen, tercen, q.v.) Compare the root KHEN-, KEN-, KYEN- "look at, see, observe, direct gaze" (VT45:21)

cenya

verb. see, perceive

condo

noun. lord

curwë

craft

curwë ("k")noun "craft" (KUR), "skill of the hand" (VT41:10), Curwë ("K") "technical skill and invention" (PM:360 cf. 344)

ehtelu-

verb. well, bubble out

er

one, alone

er cardinal "one, alone" (ERE, VT48:6, VT49:54), in an early source also adv. "only, but, still" (LT1:269); Eru er "one God" (VT44:17; er was here emended by Tolkien from erëa, which seems to be an adjectival form *"one, single".)

erëa

cardinal. one

erëa adj.? "one" or *"single", apparently an adjectival form (see er) (VT44:17)

fanwa

veil, screen

fanwa noun "veil, screen" (PE17:176, 180)

fatanyu

hell

fatanyu noun "hell" (GL:51)

firin

dead

firin adj. "dead" (by natural cause) (PHIR).This may obsolete the earlier "Qenya" word firin "ray of the sun" (LT2:341)

halya-

veil, conceal, screen from light

halya- vb. "veil, conceal, screen from light" (SKAL1, VT46:13) Tolkien noted that "√SKAL applied to more opaque things that cut off light and cast shadows over other things" (PE17:184), contrasting it with √SPAN, the rejected stem of fanta-, q.v.

ham-

judge

#ham- (2) vb. "judge", attested in the aorist form hamil "you judge". (VT42:33; notice the pronominal ending -l "you". See nemë. The verb #ham- with the meaning "judge" may seem to be an ephemeral form in Tolkien's conception.)

hanuvoitë

male

hanuvoitë adj.? "male" (prob. adj. rather than noun; the word as such is not clearly glossed, but connects with hanu "a male") (INI)

hanwa

male

hanwa noun "male" (INI)

harya-

verb. to have, to have, [ᴹQ.] possess

heren

fortune

heren (2) noun "fortune", etymologically "governance" ("and so what is in store for one and what one has in store") (KHER).Herendil masc. name *"Fortune-friend" = Eadwine, Edwin, _Audoin(LR:52, 56, cf. the Etymologies, stems KHER-, NIL/NDIL)_

hessa

dead, withered

hessa adj. "dead, withered" (LT1:255)

ho

from

ho prep. "from" (3O); cf. hó-

hos

folk

hos noun "folk" (LT2:340)

hér

lord

hér noun "lord" (VT41:9), also heru, q.v.

hér

noun. lord

hó

spirit, shadow

hó noun "spirit, shadow" (PE17:86)

indo

house

indo (2) noun "house" (LT2:343), probably obsoleted by #1 above (in Tolkiens later Quenya, the word for "house" appears as coa).

inimeitë

female

inimeitë adj.? ?"female" (INI)

inya

female

inya (1) adj. "female" (INI)

kemen

earth

kemen noun "earth"; see cemen.

laita-

bless, praise

laita- vb. "bless, praise": a laita, laita te! Andavë laituvalmet! ... Cormacolindor, a laita tárienna "bless them, bless them! Long shall we bless them! ... [The] Ring-bearers, praise [them] to [the] height!" (lait[a]-uva-lme-t "bless-shall-we-them) (LotR3:VI ch. 4, translated in Letters:308; the meaning of the suffix -lmë _was revised from inclusive to exclusive "we", VT49:55). Verbal noun laitalë "praising", isolated from Erulaitalë (UT:166, 436)_

lie

noun. people

lië

people

lië noun "people" (LI, Narqelion, VT39:6), in Eldalië, losselië, Ornelië (q.v.); possessive #liéva in Mindon Eldaliéva (q.v.); maybe also compounded in #rohtalië, #ruhtalië (q.v.)

lára

blessed

[lára (3) adj. "blessed", also lárëa (VT45:26)]

mai

well

mai (1) adv. "well" (VT47:6), apparently also used as prefix (PE17:17:162, 163, 172)

mai

adverb. well, well; [ᴱQ.] too much

mai-

verb. to have, possess

marto

fortune, fate, lot

marto (2) noun "fortune, fate, lot" (LT2:348); cf. marta # 3 and see mart-.

masto

village

masto noun "village" (LT1:251)

mat-

verb. eat

matina

participle. eaten

matl

food

matl noun "food"; read *matil in LotR-style Quenya (in which language final syllabic -l becomes -il) (QL:59); however, the word matso from a later source may be preferred.

matso

food

matso noun "food" (PE16:141)

matta

noun. food

mehtar

noun. warrior

men

way

men (2) noun "way" (SA) or "place, spot" (MEN)

metta

end

metta noun "end"; Ambar-metta "world-end, the end of the world" (EO); mettarë *"end-day" = New Years' Eve in the Númenórean calendar and the Steward's Reckoning, not belonging to any month (Appendix D). The word Mettanyë, heading the final part of the poem The Trees of Kortirion, would seem to be related (LT1:43)

min

cardinal. one

min numeral "one", also minë (VT45:34, VT48:6)

min

cardinal. one, one, [ᴱQ.] one (in a series), the first

minë

cardinal. one

minë numeral "one", also min (MINI, VT45:34)

mir

cardinal. one

mir (2) cardinal "one" (LT1:260; in LotR-style Quenya rather minë)

mo

one, someone, anyone

mo, indefinite pronoun "one, someone, anyone" (VT42:34, VT49:19, 20, 26)

mordo

warrior, hero

mordo (2) noun "warrior, hero" (LT1:268 - probably obsoleted by # 1 above)

má

noun. hand

hand

má

noun. hand

mára

adjective. good

na

to, towards

na (2) prep. "to, towards", possibly obsoleted by #1 above; for clarity writers may use the synonym ana instead (NĀ1). Originally, Tolkien glossed na as "at, by, near"; the new meaning entered together with the synonyms an, ana (VT45:36).

nam-

judge

#nam- vb. "judge", attested in the 1st person aorist: namin "I judge" (VT41:13). Compare Námo.

nassë

person, an individual

nassë (1) "a person, an individual" (VT49:30). Also translated "true-being" (pl. nasser is attested), the inner "true" being of a person. With a pronominal suffix in the form nassentar "their true-being" (PE17:175, cf. -nta #2), in the source referring to the "true" spiritual nature of the Valar, as hidden within their visible shapes. The word nassentar would seem to be plural, *"their true-beings". Not to be confused with the verb nassë/násë "he/she is"; see ná #1.

nav-

judge

#nav- vb. "judge" (cited in the form navë, apparently the 3rd person aorist). Also given with pronominal suffixes: navin *"I judge" (Tolkien's free translation: "I think"), navilwë "we judge" (VT42:33, 4, VT48:11)

nem-

judge

[#nem- vb. "judge", attested as endingless aorist nemë, changed by Tolkien to hamë and finally to navë "in all but one case" (Bill Welden). Forms like námo "judge" and namna "statute" point rather to #nam- (q.v.) as a verb "to judge" (VT42:34); the verb namin "I judge" is even listed in Etym.]

neuro

follower, successor

neuro noun "follower, successor" (NDEW)

nonda

hand, especially in [?clutching]

nonda noun "hand, especially in [?clutching]" (VT47:23; Tolkien's gloss was not certainly legible)

námo

noun. judge

nór

land

nór noun "land" (stem nor-, PE17:106) this is land as opposed to water and sea (nor in Letters:308). Cf. nórë.

nóre

noun. land

nórë

land

nórë noun "land" (associated with a particular people) (WJ:413), "country, land, dwelling-place, region where certain people live, race, clan" (NŌ, NDOR, BAL), also used = "race, tribe, people" (SA:dôr, PE17:169; however, the normal word for "people" is lië). Early "Qenya" hasnórë "native land, nation, family, country" (in compounds -nor) (LT1:272)

o

preposition. from

ohtacáro

warrior

[ohtacáro] ("k")noun "warrior" (KAR). In the Etymologies as printed in LR, the accent of the word ohtacáro was omitted (VT45:19).

ohtar

warrior, soldier

ohtar noun "warrior, soldier" (UT:282)

ohtar

noun. warrior

opelë

walled house or village, 'town'

opelë noun "walled house or village, 'town' " (PEL(ES) )

oron

mountain

oron (oront-, as in pl. oronti) noun "mountain" (ÓROT; the root occurs in orotinga, q.v.) Oron Oiolossë "Mount Everwhite" (WJ:403)

os

house, cottage

os (ost-) noun "house, cottage" (LT2:336; hardly valid in LotR-style Quenya writers may use coa or már)

qualin

dead

qualin ("q")adj. "dead" (KWAL, LT1:264)

rimba

frequent, numerous

rimba adj. "frequent, numerous" (RIM)

sairon

wizard

sairon noun "wizard" (SAY); according to LT2:337 and GL:29, Sairon is also the Quenya (or Qenya) name of Dairon (Daeron).

sam-

verb. to have

súlë

spirit, breath

súlë (þ) noun "spirit, breath", also name of tengwa #9; originally thúlë (þúlë), before the shift th > s that occurred shortly before the rebellion of the Noldor (Appendix E, THŪ). Its gloss, "blowing forth", was metaphorically used as "the emission of power (of will or desire) from a spirit" (PE17:124). If the element súlë appears in Súlimë and Súlimo (q.v.), the stem-form may seem to be súli-.

tampo

well

tampo noun "well" (QL:93)

tanwë

craft, thing made, device, construction

tanwë noun "craft, thing made, device, construction" (TAN)

tunta-

see, notice, perceive

tunta- "see, notice, perceive", pa.t. túne (QL:95)

tyel

end

tyel (1) noun "end", stem tyeld- as in the pl. form tyeldi (FS, KYEL; the pl. form tyeldi_ was misread as "tyelde" in the Etymologies as printed in LR; cf. VT45:25 for this correction)_. Cf. tyelma.

tyel-

end, cease

tyel- (2) vb. "end, cease" (KYEL)

túrin

noun. lord

umbar

noun. doom

doom

undumë

abyss

undumë noun "abyss" (Markirya)

undumë

noun. abyss

undumë hácala

the abyss yawning

The twenty-seventh line of the Markirya poem (MC/222). The first word is undumë “abyss” followed by the (present?) active-participle (“-ing”) of the verb hac- or háca- “to yawn”.

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

> undumë háca-la = “✱abyss yawn-ing”

undumë rúma

the abyss moving

The twenty-second line of the Markirya poem (MC/222). The first word is undumë “abyss” followed the infinitive (or short active-participle) form of rum- or rúma- “to move”, used adjectivally.

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

> undumë rúma = “✱abyss moving”

Conceptual Development: In the first draft, Tolkien used an ordinary active-participle form rúmala, which he retained initially in the second draft before changing it into the shorter form rúma (MC/222).

va

from

va prep. "from" (VT43:20; prefixed in the form var- in var-úra "from evil", VT43:24). In VT49:24, va, au and o are quoted as variants of the stem awa "away from".

vand-

way, path

vand- noun "way, path" (LT1:264; a final vowel would seem to be required, but in Tolkien's later Quenya, the words tië or mallë are to be preferred)

vasar

noun. veil

vasar

veil

vasar (þ) noun "veil" (VT42:10, the word was "not in daily use", VT42:9). Older form waþar.

vasarya-

to veil

vasarya- (þ) vb. "to veil" (VT42:10)

vasarya-

verb. to veil

vilissë

spirit

vilissë noun "spirit" (GL:23)

véla

verb. see

véla (2) vb. "see" (Arct); present/continuative tense of a verbal stem #vel-? The context of the sentence where it occurs ("till I see you next") suggests that this is "see" in the sense of "meet".

>> yomenië

ye

who

ye (1) singular personal relative pronoun "who", maybe also object "whom" (plural form i). Compare the impersonal form ya. Also attested in the genitive and the ablative cases: yëo and yello, both translated "from whom" (though the former would also mean *"whose, of whom"). (VT47:21)

ye

pronoun. who

óma

voice

óma noun "voice" (OM), "voice, resonance of the vocal chords" (VT39:16), "voice /vowel" _(PE17:138, where it is said that the root _OM refers to "drawn-out" sounds; contrast tomba, q.v.). With pronominal suffix #ómarya "his/her voice", genitive ómaryo "of his/her voice" (Nam, RGEO:67). Instrumental pl. ómainen "with voices" _(WJ:391). Adj. ómalóra "voiceless" (VT45:28)_. The term óma is closely associated with vowels, see óma-tengwë, ómëa; cf. also the compounds ómataina "vocalic extension", the addition to the base a final vowel identical to the stem-vowel (WJ:371, 417; also called ómataima, VT42:24, 25), ómatehtar "vowel-signs", signs used for vowels (usually called simply tehtar, but the latter term strictly includes all kinds of diacritics, not just the vowel-signs) (WJ:396)

þúlë

noun. spirit

herunauco

9V7J5.DaH noun. dwarf-lord, dwarven lord

matina

adjective. eaten

mava

adverb. whose

mintya-

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

penië

noun. lack, want, shortage

@@@ also used for “poverty” in NQNT

renta-

verb. to remind

tampo

noun. well

tel

noun. end