o

preposition. from

ó

with, accompanying

ó

the sea

†Ó noun "the sea" (poetic word, hardly valid in Tolkien's later Quenya) (LT1:263, there spelt Ô)

ó

preposition. with

ómen

on/for us

ómen prep. + pron. ?"on/for us" (órava ómen "have mercy on us", VT44:12, changed by Tolkien from the simple dative form men "for us", then replaced by (o)messë)

omessë

omessë

omessë, ómessë, see me

ómataina

ómataina

ómataina, ómataima see óma.

óni

óni

óni, see ó-

órëa

of the dawn, eastern

órëa adj. "of the dawn, Eastern" (LT1:264)

oiolossë

place name. Ever (Snow) White

Another name for Taniquetil (LotR/377, S/37) variously translated as “Everlasting Whiteness”, “Ever-snow”, “Ever-white” or “Ever-snow-white”. This name is a compound of oi(o) “ever” and lossë “snow, snow-white” (RGEO/61).

Conceptual Development: In Silmarillion drafts from the 1930s, this name first appeared as ᴹQ. Ialasse “Everlasting Whiteness” (SM/81). A similar form ᴹQ. Iolosse appeared in The Etymologies (Ety/EY, GEY) and possibly also in the Silmarillion texts (LR/210), but it was rejected and replaced by its final form ᴹQ. Oiolosse (Ety/OY, LR/209).

órë

noun. heart (inner mind); warning, caution, (pre)monition, heart (inner mind), *conscience; warning, caution, (pre)monition

The meaning of the Quenya word órë is quite subtle, and does not have a direct equivalent in English. In The Lord of the Rings, Tolkien translated the word as “heart (inner mind)” (LotR/1123), but elsewhere he said that this was a poor translation of the word (VT41/11; NM/220). Tolkien wrote a lengthy essay on the nature of this word, first published in the year 2000 (VT41/11-19) and again in 2021 (NM/219-225). In this essay Tolkien described it as the source of wisdom and moral impulses that informed one’s judgement, so perhaps the closest English equivalent is “conscience”. This is still not quite right, however, since the órë could be the source of negative impulses as well, particularly among Men (VT41/13; NM/223). Furthermore, divine powers such as the Valar could sometimes (but not always) communicate subtly through one’s órë (VT41/15). Galadriel was described as having a particularly noble and generous órë (PM/337).

This word could also be used with the sense “warning, caution” (VT41/15) or even “premonition” (VT41/13). It seems that the órë and its urges was viewed as almost external to the mind itself, as indicated by the phrase órenya quetë nin “my heart tells me” = “I feel compelled to ...”, not unlike the pop-cultural “shoulder angel and devil” whispering into your ear. Tolkien said that in Quenya this word was associated with the sense of √OR “rise” and its urges were seen as rising up within the spirit (VT41/13). Compare this to the words for ordinary feelings, such as fëafelmë “✱(lit.) spirit-impulse”.

The word órë was also the name of tengwa #21 used for a weak and untrilled medial r (LotR/1123), many of which originated from primitive intervocalic [z] or [d]. There is no sign that órë ever had such a consonant medially, however, and it seems this name was chosen simply because it had a medial r.

Conceptual Development: There is no clear precursor to this word in Tolkien’s earlier writings, except perhaps ᴹQ. hóre “impulse” (Ety/KHOR).

ola-

verb. to become, to become; [ᴹQ.] to grow (up)

An a-verb appearing with the gloss “grow” in the Quenya Verbal System (QVS) of 1948 (PE22/113, 125), replacing ᴹQ. ala- of the same meaning (PE22/113 note #80). In the same document Tolkien coined a distinct basic verb ᴹQ. ol- “become” (PE22/113). Various other inflections throughout the document belonged to one or the other of these verbs. There are glosses indicating that Tolkien was not entirely certain of the distribution of meaning between the two, however. For example, he had ᴹQ. olinwa (not ✱olanwa) with the sense “fully grown, adult” (PE22/116). Also ola- was given both a weak and strong past tense: olane “grew, were growing” and óle “grew, finished growing, grew up, became” (PE22/116), as opposed to the past tense of ol- which was olle “became” (PE22/103).

In QVS the perfect form of both verbs were the same: (ol)ólie “it has grown up, it has reached its prime, become” (PE22/103, 116), and such similarity of inflected forms may have been the basis for the confusion of meanings. The perfect form olōlie “has become” reappeared in Common Eldarin: Verb Structure of the early 1950s (PE22/133), and again could be from either verb. However, in that document Tolkien had a primitive a-verb ᴹ✶olā- “become, come into being, turn into (another state)”, appearing along with a restored ᴹ✶galā-, which had the more limited sense “grow (of plants)” (PE22/134).

Q. ala- “grow” continued to appear in Tolkien’s latter writings, but its root was usually connected more specifically to the growth of plants (PE17/25, 135, 153). Meanwhile, in notes from around 1959, Tolkien had several words indicating that √OL continued to be the basis of growth-words for people: Q. olmen “growth-year”, Q. olmië “growth” and Q. quantolië “maturity” (NM/84, 119-120).

Neo-Quenya: For purposes of Neo-Quenya, I would use just the a-verb ola- with the sense “grow (up); grow into or become”. It can be used intransitively with people and animals with the sense “grow (up)” as in i Elda olane lintavë “the Elf grew quickly”; for plants, however, the word for “grow” would be ala- (see that entry for discussion). Used transitively, the verb ola- has the sense “grow into or become”, as in i Elda olólie nisse “the Elf has become/grown into a woman”. In this sense it can also apply to inanimate or abstract things: i taure olane ráva yonde “the forest became a lawless region”. Thus ola- refers to the process of growing, maturing and transitioning. If it has a direct object, that object is the thing one grows into or becomes.

Note that this verb is similar in form to óla- “to dream”, but confusion is unlikely since “dream” is an impersonal verb, where the purported subject would be in the dative: óla i Eldan “the Elf dreams, (lit.) dreams [come] to the Elf”, as opposed to i Elda ola lumba “the Elf becomes/grows weary”.

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.

onóna

twin-born

onóna (1) adj. "twin-born"; (2) noun "one of a pair of twins"; pl. ónoni "twins" (WJ:367)

or-

urge, impel, move

#or- vb. "urge, impel, move", only of "mental" impulse. Constructed as an impersonal verb: orë nin caritas "I would like/feel moved to do so" (VT41:13), literally *"it impels for me to do so" (notice that what is the subject in English appears in the dative in Quenya). Elsewhere this verb is presented as an A-stem ora- instead (so that the aorist would be ora instead of orë, cf. ora nin "it warns me" in VT41:15), with past tense oranë or ornë, future tense oruv[a], present tense órëa and a form orië that may be the gerund; the forms orórië and ohórië were rejected but may have been intended as perfect forms (VT41:13, 18, VT49:54)

ó-

used in words describing the meeting, junction, or union of two things or persons, or of two groups thought of as units

ó- (usually reduced to o- when unstressed) a prefix "used in words describing the meeting, junction, or union of two things or persons, or of two groups thought of as units". In omentië, onóna, ónoni, q.v. _(WJ:367, PE17:191; in the Etymologies, stem WŌ, the prefix _o-, ó- is simply defined as "together".) In VT43:29 is found a table showing how pronominal endings can be added to the preposition ó-; the resulting forms are onyë or óni "with me", ómë "with us" [also in VT43:36, where "us" is said to be exclusive], ólyë or ólë "with you" (olyë only sg. "you", whereas ólë can be either sg. or pl.), ósë "with him/her", ótë *"with them" (of animates where "them" refers to non-persons, óta [or shortened ót] is used, though the conceptual validity of ta as a pl. pronoun is questionable), ósa (or shortened ós) "with it". (Two additional forms, ótar and ótari, presumably mean "with them" of inanimate things; see VT49:56 for a possible second attestation of tar as the word for plural inanimate "they".) However, Tolkien's later decision to the effect that ó- refers to two parties only may throw doubt upon the conceptual validity of some of these forms, where at least three persons would be implied (like ótë "with them", where one person is "with" two or more others though Tolkien indicates that two groups may also be involved where the preposition ó- is used). The explicit statement in WJ:367 that the prepostion o (variant of ó) did not exist independently in Quenya is however difficult to get around, so instead using the preposition ó/o (with or without endings) for "with", writers may rather use as, the form appearing in the last version of Tolkien's Quenya Hail Mary (also attested with a pronominal suffix: aselyë "with you").

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)

oromar

noun. lofty hall, high-mansion, high (lofty) dwelling

A word appearing in its plural form oromardi, referring to the dwelling of Varda and Manwë on the slopes of mount Taniquetil from the Namárië poem (LotR/377). It is a combination of oro- “up, aloft” and mar(da) “dwelling” (PE17/63-64). Though not a proper name, I suspect this word was poetic and not in general use.

ómaryo lírinen airetário

in [by means of] her voice’s song, of the holy-queen

The 7th phrase of the prose Namárië. Tolkien altered the text from the poetic version as follows:

> ómaryo airetári-lírinen >> ómaryo lírinen airetário

Tolkien removed the element airetári “holy queen” from the compound and turned it into a separate genitive element airetário “holy queen’s, of [the] holy queen”. Presumably it modifies the noun lírë “song” in the instrumental phrase ómaryo lírinen “in [by means of] her voice’s song”.

The preceding genitive ómaryo “her voice’s” also modifies the noun lírë. The placement of the two genitives before and after the noun help clarify that they modify the same noun. In English, there isn’t a natural way of having two such distinct modifications of the same noun. This could help explain why the English poetic translation of this phrase is so different from the Elvish: “in the song of her voice, holy and queenly”.

On the other hand, it could be that this phrase is still semi-poetic, since Tolkien gave different “prose” translations of the phrase elsewhere (P17/76, PM/364).

onta-

verb. to beget, to beget, *conceive (a child); [ᴹQ.] to create

A verb in Tolkien’s writings glossed “beget” and derived from the root √NŌ/ONO (PE17/170; Ety/ONO). In The Etymologies of the 1930s it had a second gloss “create” (Ety/ONO).

Conceptual Development: The Early Qenya Grammar of the 1920s had the word ᴱQ. puita- “beget” (PE14/77), likely based on the early root ᴱ√PU(HU) “generate” (QL/75).

Neo-Quenya: For purposes of Neo-Quenya I’d use this verb primarily with the sense “beget = ✱conceive (a child)”, as opposed to nosta- “to beget = give birth to”. I’d use this verb irrespective of the gender of the parent. When used of non-living or abstract things, it would have the sense “create”: ontanen vinya parma lírion “I begat [= created] a new book of songs”.

óla-

verb. to dream (impersonal)

An impersonal verb for “to dream” based on the root √OLO-S, so that presumably the purported subject would be in the dative: óla nin “[it] dreams to me = I dream”. This verb says something interesting about Elvish psychology, in that dreams are seen as things that happen to a dreamer rather than an action of the dreamer themselves. This may be related to the Elvish experience of receiving telepathic visions through dreams, from other Elves or from greater powers.

Conceptual Development: The Gnomish Lexicon of the 1910s has a verb G. oltha- that could likewise be used in an impersonal construction with the dative to mean “I dream” (GL/62).

ópa

noun. mouth (opening of which the lips are the edges)

A word appearing in some 1964 notes on various elements of the mouth, specifically referring to the “opening of which the lips, or pempi, are the edges”, from the root √OP (PE17/126). Tolkien initially wrote (and then deleted) the form {ōka} and the root {√OK}. This is likely a technical term, as opposed to the more ordinary word for mouth: Q. anto.

Conceptual Development: A similar word ᴱQ. óvo or ó “mouth” appeared in Early Qenya Word-lists from the 1920s (PE16/136).

ósanwe-centa

proper name. [Enquiry into] Communication of Thought

Title of an essay on the mental-communication abilities of the Elves, with the English translation “Communication of Thought” (MR/415). Elsewhere, the word ósanwë by itself is translated “communication of thought” or “interchange of thought” (VT39/23-4, PE17/183). Furthermore, in the title of another essay, centa is translated “enquiry”: Essecenta Eldarinwa “Enquiry (into the origins) of the Elvish names” (MR/415, WJ/359). Thus, the full meaning of this title is likely “Enquiry into Communication of Thought”.

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).

olos

dream, vision

olos (1) noun "dream, vision" (olor-, as in pl. olori from earlier olozi) _(UT:396). _Cf. olor and see lár #2.

oron

mountain

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

óla-

to dream

óla- vb. "to dream" (said to be "impersonal", probably meaning that the dreamer is mentioned in the dative rather than the nominative) (UT:396)

ólemë

elbow

ólemë noun "elbow" (LT1:258)

óma-tengwë

vowel

#óma-tengwë noun "vowel" (only pl. óma-tengwi attested); this refers to vowels considered as independent phonemes, according to Fëanor's new insights on phonemics. Also #ómëa. (VT39:8; ómatengwi ["ñ"] with no hyphen in VT39:16)

ómalingwe

voice-???

ómalingwe ?"voice-???" (Narqelion; in Tolkien's later Quenya, óma means "voice" or "vowel" and lingwë means "fish", but at least the latter gloss can hardly be relevant here)

óman

vowel

óman noun "vowel" (stem omand- as in the pl. omandi, which form was misread as "amandi" in the Etymologies as printed in LR, entry OM; see VT46:7). The terms óma-tengwë, ómëa from a later source are probably to be preferred.

ómu

although

ómu conj.? word of uncertain meaning occurring in an untranslated "Qenya" text; Christopher Gilson argues that it could mean "although" (or "notwithstanding") (PE15:32, 37)

ómëa

vowel

#ómëa noun "vowel" (only pl. ómëar attested); this refers to vowels considered as independent phonemes, according to Fëanor's new insights on phonemics. Also #óma-tengwë. (VT39:8)

ópa

mouth

ópa noun "mouth", in the sense of mouth-opening with lips as the edges (PE17:126)

óressë

in morning

óressë noun "in morning" (MC:214), evidently the locative of órë # 2 above.

ósanwë

interchange of thought

ósanwë noun "interchange of thought", "communication of thought", i.e. telepathy (VT39:23, PE17:183, cf. MR:415); Ósanwë-centa ("k")noun "Enquiry into the Communication of Thought" (VT39:23 cf. MR:415)

ólamaite#

adjective. consonantal

consonantal

ólamar

noun. consonants

consonants

ómaisi

noun. voiced

voiced [stops]

ómandi

noun. vowels

vowels

ómar

noun. vowels

vowels

ómataile

noun. vowel-lengthening

vowel-lengthening

ómataima

noun. vocalic extension

vocalic extension

ómaryo airetári-lírinen

in the song of her voice, holy and queenly

Seventh line @@@

oialë

noun/adverb. forever; everlastingly, eternally, in eternity, forever; everlastingly, eternally, in eternity; [ᴹQ.] everlasting age

omentië

noun. meeting (of pathways), (lit.) coming together of journey-path, meeting or junction of the directions of two people

orta-

verb. to raise, cause to rise, lift (up)

óma

noun. voice, resonance of the vocal chords, vowel

o-

prefix. together

onóna

noun/adjective. twin-born; one of a pair of twins

orya-

verb. to rise

ólama

noun. consonant

ólamaitë

adjective. consonantal

órava-

verb. *to have mercy

ósanwë

noun. communication of thought, interchange of thought; (lit.) thinking together (dual)

orta-

verb. to rise

ócom-

verb. to gather, assemble

óma-tengwë

noun. vowel-sign

ómatailë

noun. vowel lengthening

ómataima

noun. vocalic extension

ómatehta

noun. vowel-sign

ómëa

noun/adjective. vowel, vowel; [ᴹQ.] voiced

órenya quéta nin

my heart is saying to me

óricuvoitë

adjective. uncommunicative, keeping one’s own counsel (not necessarily sinister)

ócama-

verb. *to have mercy

óman

noun. vowel

ómataina

noun. vocalic extension

óricuvoite

adjective. uncommunicative, keeping own counsel

olor

dream

olor noun "dream" (LOS, ÓLOS, LT1:259 [the latter source also gives olórë]); perhaps changed by Tolkien to olos, q.v.

ócom-

gather, assemble

#ócom- vb. "gather, assemble" (intransitive)(PE17:157, 158). Cited in the form ócomë "gathers, assembles", evidently an endingless aorist. Perfect ócómië given.

órava-

have mercy

órava- vb. "have mercy", followed by locative: "have mercy on". Órava (o)messë "have mercy on us" (VT44:12)

órë

rising

órë (2) noun "rising", anarórë "sunrise" (ORO). Cf. early "Qenya" órë "the dawn, Sunrise, East" (LT1:264). See under Melkor concerning the final element of Melkórë.

ollo

cliff, seaward precipice

ollo (1) noun "cliff, seaward precipice" (also oldō - is this to be understood as the older form?) (LT1:252)

onta-

beget, create

onta- (pa.t. ónë or ontanë) vb. "beget, create" (ONO, PE17:170)

oro-

rise

oro- (2) vb. "rise" (LT1:256; Tolkien's later Quenya has orta-, but cf. oro #1)

orta-

rise

orta- vb. "rise", also transitive "raise, lift up", pa.t. ortanë (Nam, RGEO:67, ORO; misreading "ortani" in Letters:426). According to PE17:63-64, this pa.t. form ortanë is only transitive ("raised"), whereas the intransitive pa.t. ("rose") is orontë. Cf. orya-.

orya-

rise

orya- vb. "rise" (intrasitive only, contrast orta-), pa.t. oronyë (PE17:64)

ócama-

have mercy

ócama- vb. "have mercy" (VT44:12-14; Tolkien may have abandoned this form in favour of órava-)

ómë

with us

ómë prep. + pron. "with us" (exclusive); see ó

ónë

beget, create

ónë one pa.t. of onta- vb. "beget, create" (the pa.t. may also be ontanë) (ONO)

órë

heart

órë (1) noun "heart" (inner mind), also name of tengwa #21 (Appendix E), "premonition" (VT41:13), "nearest equivalent of 'heart' in our application to feelings, or emotions (courage, fear, hope, pity, etc.)" (VT41:13). The órë apparently defines a person's personality, cf. the description of Galadriel in PM:337, that "there dwelt in her the noble and generous spirit (órë) of the Vanyar". Órenya "my heart" (VT41:11).

ósë

with him/her

ósë "with him/her"; see ó-

oryandë

noun. arising

órenya quetë nin

my heart tells me

orta/orya

verb. rise

ortea

adjective. rising, ascendant

oryande

noun. arising

mo

one, someone, anyone

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

-lóra

-less, without

-lóra ending "-less, without", as in ómalóra "voiceless" (VT45:28)

-o

person, somebody

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

sundóma

base-vowel

sundóma (þ) noun *"base-vowel" (sundo + óma), the determinant vowel of a "base" or root (Christopher Tolkien gives the example KAT, which stem has the sundóma A; the stem TALAT has the sundóma repeated; in derivative forms the sundóma might be placed before the first consonant; e.g. ATALAT) (WJ:319)

yór

blood

yór noun "blood"; see yár (VT46:22)

anto

noun. mouth, mouth [as a thing for eating]; [ᴱQ.] jaw

The basic Quenya word for “mouth”, appearing as the name of tengwa #13 (4) in The Lord of the Rings Appendix E (LotR/1123). It is likely derived from the root √MAT “eat” from primitive ✱amtō, and hence refers to the mouth as a thing for eating. Quenya has a number of other more specialized words for the mouth, however, such as Q. pé for the closed mouth, Q. ópa for the mouth opening, Q. songa for the interior of the mouth and Q. náva for the entire mouth apparatus (tongue, lips and teeth) used for speech.

Conceptual Development: ᴹQ. anto “mouth” first appeared in notes on The Feanorian Alphabet from the 1940s, where it replaced ᴹQ. anta “jaws” (PE22/50 note #50). In the Qenya Lexicon of the 1910s, ᴱQ. anto (antu-) was itself glossed “jaw” and was based on the early root ᴱ√MATA “eat” (QL/31, 59).

tennoio

adverb. forever, forever[more]

@@@ used for “forever” in NQNT

tompë

noun. [unglossed], *pulse, beat

@@@ Neo-meaning “✱pulse, beat” suggested by Röandil on 2023-04-20

-llo

you

[-llo (2) "you", dual; abandoned pronominal ending. Also written -illo. (VT49:49)]

Námo

person, somebody

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

anto

mouth

anto (1) noun "mouth", also name of tengwa #13 (Appendix E)

ho

from

ho prep. "from" (3O); cf. hó-

hosta-

gather, collect, assemble

hosta- vb. "gather, collect, assemble" (Markirya), "gather hastily together, pile up" (PE17:39), hostainiéva "will be gathered", future tense of the stative verb *hostainië*, derived from hostaina "gathered", past participle of hosta- "gather". Such stative verbs are probably not conceptually valid in Tolkien's later Quenya; see -ië**. (FS)

indo

heart, mood

indo (1) noun "heart, mood" (ID), "state" (perhaps especially state of mind, given the other glosses) (VT39:23), "mind, region/range of thought, mood" (PE17:155, 179), "inner thought, in fea as exhibited in character or [?personality]" (PE17:189). In another post-LotR source, indo is translated "resolve" or "will", the state of mind leading directly to action (VT41:13). Indo is thus "the mind in its purposing faculty, the will" (VT41:17). Indo-ninya,a word occurring in Fíriels Song, translated "my heart" (see ninya). In the compound indemma "mind-picture", the first element would seem to be indo.

songa

mouth

songa noun "mouth", in the sense of "interior cavity behind the teeth, containing tongue" (PE17:126)

tomba

voice / vowel

tomba, also tompë, noun "voice / vowel"; the stem TOM is used of sounds "briefer" than the corresponding stem OM (cf. óma). (PE17:138)

uo

together

[uo adv. "together" (PE17:191)]

alómea

adjective. voiceless

voiceless

alómear

noun. voiceless

voiceless [stops]

noldo

noun. Noldo

Noldo, Gnome

ambarónë

noun. dawn, dawn; [ᴹQ.] uprising, sunrise, Orient

háro

?. [unglossed]

sóla

?. [unglossed]

conta-

verb. [unglossed]

hindo

noun. [unglossed]

holdë

noun. [unglossed]

sélo

?. [unglossed]

tomba

noun. [unglossed]

uo

adverb. together

lórë

noun. dream, [ᴹQ.] slumber, *sleep; [Q.] dream

A word for “dream” in Tolkien’s later writings, most notably as an element in Lórien “✱Dream Lands” (Let/308; PE17/80). In The Etymologies of the 1930s, however, ᴹQ. lóre was glossed “slumber” under the root {ᴹ√LOR >>} ᴹ√LOS “sleep” (Ety/LOS).

Neo-Quenya: I generally use √LOR for “sleep” and √OLOS for “dream” for purposes of Neo-Eldarin. As such, I would use lóre for both “slumber, ✱sleep” and “dream” for purposes of Neo-Quenya, likely a blending of primitive ✱lōre and ✱lōse. But I would use it more for a “(dreamful) sleep”, with olor as the proper word for “dream” or “vision”.

Melkor

mighty-rising

Melkor (spelt Melcor in VT49:6, 24, MR:362), masc. name: the rebellious Vala, the devil of the Silmarillion mythos. Older (MET) form Melkórë "Mighty-rising" (hence the interpretation "He that arises in power"), compare órë #2. Oldest Q form *mbelekōro (WJ:402). Ablative Melkorello/Melcorello, VT49:7, 24. Compounded in Melkorohíni "Children of Melkor", Orcs ("but the wiser say: nay, the slaves of Melkor; but not his children, for Melkor had no children") (MR:416). The form Melkoro- here occurring may incorporate either the genitive ending -o or the otherwise lost final vowel of the ancient form ¤mbelekōro. For Melkors later name, see Moringotto / Moricotto (Morgoth) under mori-.

hón

heart

hón noun "heart" (physical) (KHŌ-N); hon-maren "heart of the house", a fire (LR:63, 73; this is "Qenya" with genitive in -en, not -o as in LotR-style Quenya read *hon-maro?)

notessë

numeral

#notessë noun "numeral" (VT47:14, there in plural form notessi) Also #nótessë pl. nótessi with a long ó (VT48:14)

notessë

noun. numeral

Elements suggested by editors on VT48/14, note #3.

-lto

they

-lto, "Qenya" pronominal ending "they"; see -ltë

-ro

he

-ro pronominal ending "he", in antaváro, q.v. In Tolkiens later Quenya, the ending -s covers both "he", "she" and "it".

alalmino

elm

alalmino noun? "Elm"-something? (Narqelion)

comya-

gather, assemble

comya- ("k")vb. "gather, assemble" (transitive)(PE17:158)

nosta-

beget

nosta- vb., variously glossed "beget" (SD:73) or passive "be begotten" (PE17:170); in earlier "Qenya" the gloss was "give birth" (LT1:272)

toi

they

toi pron. "they" (FS; replaced by te in LotR-style Quenya?)

órë

óre

In the manuscript "Notes on Óre", óre ("heart (inner mind)") derives from the Common Eldarin root ƷOR. The word is also said to be associated with the root OR, although probably not "semantically connected". In the Etymologies, the word óre ("rising") derives from root ORO.

ólav-

verb. to compromise

A neologism for “to compromise” by Arael post on 2023-04-18 in the Vinyë Lambengolmor Discord Server (VLDS), a combination √WO “together” and ᴹ√DAB “yield”.

ólavië

noun. compromise

A neologism for a “compromise” by Arael posted on 2023-04-18 in the Vinyë Lambengolmor Discord Server (VLDS), a noun form of ᴺQ. ólav- “to compromise”.

ólië

noun. society, (lit.) together-people

ólëo

noun. society, (lit.) together-people

ósana-

verb. to counsel, think together

ósat-

verb. to share

ómen

noun. crossroads

óricuva

noun. traitor

óripanta

adjective. sincere, honest, open, (lit.) open-hearted

ólemë

noun. elbow

ómar

Ómar

Ómar and Amillo are Qenya names. The former (Ûmor in Gnomish) is related to Qenya ōma "voice", while the latter is glossed as "one of the Happy Folk; Hilary", where Hilary derives from Latin hilaris "cheerful". The Gnomish equivalent of Amillo is Gamlos (likely meaning "one who shouts with joy").

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)

min

cardinal. one

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

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)

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).

min

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

candóla

noun. crown of head

uo

adverb. together

a

cardinal. one

cólemaina

adjective. patient

aico

noun. cliff

-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).

-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.

-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**.

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".

yár

blood

yár (yar-, as in dat.sg. yaren) noun "blood"_ (YAR; the Silmarillion appendix gives _sercë instead. According to VT46:22, Tolkien introduced yór_ as a replacement form in the Etymologies itself.)_

felehta-

verb. [unglossed], *to excavate, tunnel, mine

An untranslated form appearing in Notes on Names (NN) from 1957 derived from the root √PHELEG/PHELEK (PE17/118), possibly a verb derived from ✱phelektā- or ✱phelegtā-. The derivatives of this root had to do with mines and tunnels, so perhaps this verb meant “✱to excavate, tunnel, mine”.

métim’ auressë

in the last morning

The thirty-seventh line of the Markirya poem (MC/222). The first word is the adjective métima “last” with the final vowel elided because of the initial a in the next word, which is the locative form of the noun aurë “morning” (more commonly “day”).

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

> métim’ aure-ssë = “✱last morning-in”

Conceptual Development: In the first draft, Tolkien did not elide the adjective métima, and used a different word for “morning”: amaurëa (MC/222).

sercë

noun. blood

A noun for “blood” appearing in Quenya Notes (QN) from 1957 derived from the root √SEREK of the same meaning (PE17/185). It appeared as an element in the word serkilixa “blood-thirsty” from 1968 (NM/176), indicating a stem form of serci-.

-ldë

you

-ldë (1) pronominal suffix "you", 2nd person pl. (VT49:51; carildë *"you do", VT49:16). This ending Tolkien revised from -llë in earlier sources (VT49:48, cf. PE17:69).

-llë

you

-llë (2) abandoned pronominal ending "you", 2nd person pl. (VT49:48); Tolkien later revised this ending to -ldë.

-lyë

you, thou

-l or -lyë (VT49:48, 51), pronominal endings for 2nd person sg. polite/formal "you, thou": caril or carilyë *"you do" (VT49:16), hamil "you judge" (VT42:33), anel "you were" (see ná #1); see -lyë for further examples. These endings may also be added to pronouns (etel/etelyë or mil, milyë; see et, mi). In one source, -l is rather used as a reduced affix denoting plural "you"; see heca! (WJ:364)

-ndë

you

[#-ndë (2) pronominal suffix for dual "you", as in carindë *"you (two) do". Tolkien changed the ending to -stë (VT49:33)]

-ntyë

you

[-ntyë "you", abandonded pronominal ending for 2nd person pl. familiar (VT49:49)]

-stë

you

-stë "you", 2nd person dual pronominal ending (VT49:51, 53), e.g. caristë "the two of you do" (VT49:16). Tolkien first wrote carindë, but changed the ending (VT49:33). The ending -stë is derived from earlier -dde (VT49:46, 51). An archaic ending of similar form could also be the third person dual, "the two of them" (but see -ttë #1).

-tyë

you

-t (3) reduced pronominal affix of the 2. person, "you" (sg.), the long form being -tyë (both endings are listed in VT49:48). See heca regarding the example hecat (WJ:364). However, in a later source, Tolkien denies that -tyë has any short form (VT49:51, 57). The status of the ending -t is therefore doubtful.

-tyë

you, thou

-tyë pronominal ending "you, thou" (VT49:48, 51), 2nd person familiar/intimate: carityë *"you do" (VT49:16; the corresponding formal/polite ending is -l, -lyë, cf. PE17:135 where Tolkien states that hiruvalyë "thou shalt find" from Namárië would be hiruvatyë if the polite pronoun were replaced by the familiar one). Compare the independent pronoun tye. In VT49:51, Tolkien denies that the ending -tyë has any short form (see, however, -t # 3). Cf. natyë "you are"; see ná #1. Compare tye, -tya.

-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".

alyë

you

alyë imperative particle with ending -lyë "you"; see a #3.

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)_

carpa

mouth

carpa ("k") (1) noun "mouth", including lips, teeth, tongue etc. (PE17:126); also used for "language", in particular the phonetic system.Cf. náva and páva.

centa

communication, enquiry, *essay

centa noun "communication, enquiry, *essay"; Ósanwë-centa ("k") "Communication of Thought", an appendix to Pengolodh's Lammas or "Account of Tongues" (VT39:23, MR:415); cf. also essecenta, q.v.

ilcë

you

ilcë ("k") (2) *"you", emphatic pronoun of the 2nd person pl. familiar, apparently a form abandoned by Tolkien. An alternative form incë was also listed; a query appears between the forms (VT49:48).

incë

you

incë ("k") *"you", emphatic pronoun for 2nd person pl. familiar, apparently a form abandoned by Tolkien. It is listed as an alternative to ilcë in the source, a query appearing between the forms (VT49:48, 49). The word could also be read as intë (VT49:49)

inyë

i, too

inyë emphatic independent 1st person sg. pronoun, "I" with emphasis, translated "I, too" in LR:61 (and, according to one reading of Tolkiens manuscript, in VT49:49).

lambetengwë

consonant

#lambetengwë noun "consonant" (as a tengwë or phoneme), literally "tongue-signs". Only pl. lambetengwi ("ñ") is attested (VT39:16)

le

you

le, pronominal element "you", (originally) the "reverential 2nd person sing" (RGEO:73, VT49:56). However, singular le was apparently altered to lye (q.v.), and le took on a plural significance (le for pl. "you" is apparently derived from de, the ancient 2nd person pl. stem, VT49:50-51). Stressed lé (VT49:51), dual let "the two of you" (ibid.). At certain points in Tolkiens conception, le was still sg. "thou" rather than pl. "you". It is attested as an ending in the imperative form antalë "give thou" (VT43:17); see anta-. The form ólë in VT43:29 apparently means *"with thee"; according to Tolkiens later system, it would rather mean "with you" (pl.) Compare aselyë "with thee" (sg.) in a later source (see as).

lutta-

flow, float

lutta- vb. "flow, float" (LT1:249)

lutu-

flow, float

lutu- vb. "flow, float" (LT1:249)

maur

dream, vision

maur noun "dream, vision" (LT1:261)

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).

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.

náva

mouth

náva ("ñ")noun "mouth", apparently not only the lips but also the inside of the mouth (VT39:13 cf. 8). Possibly, but probably not, the same element that is translated "hollow" in Návarot, q.v.

návëa

consonant

#návëa nounor adj. "consonant" (only pl. návëar ["ñ"] is attested) (VT39:8)

númen

west, the way of the sunset

númen noun "west, the way of the sunset" (SA:andúnë, cf. NDŪ, MEN; capitalized Númen under SA:men and in CO), "going down, occudent" (Letters:361), also name of tengwa #17 _(Appendix E). _According to VT45:38, the word is actually cited as "nú-men" in Tolkien's Etymologies manuscript. Allative númenna "Westward" (LR:47, SD:310, VT49:20, capitalized Númenna, VT49:22; numenna with a short u, VT49:23); adj. númenquerna "turned westward" (VT49:18, 20). See also númenyaron, númessier. - In the pre-classical Tengwar system presupposed in the Etymologies, "nú-men" was intended as the name of tengwa #21, to which letter Tolkien at this stage assigned the value n (VT45:38). However, this tengwa was later given the Quenya value r instead and was renamed órë.

pataca

consonant

#pataca noun "consonant" (only pl. patacar ["k"] is attested) (VT39:8)

penna

vowel

#penna noun "vowel" (only pl. pennar is attested) (VT39:16)

páva

mouth

páva noun "mouth" (including tongue, lips and teeth). Apparently changed by Tolkien to náva, q.v. (VT39:19)

sercë

blood

sercë ("k")noun "blood" _(SA:sereg, PE17:184; the Etymologies gives _yár as the Quenya word for "blood")

sir-

flow

sir- (1) vb. "flow" (SIR)

síma

mind, imagination

síma noun "mind, imagination" (VT49:16); variant isima. Also attested with endings: símaryassen "in their imaginations" (with the ending -rya used = "their" rather than "his/her", according to colloquial useage) (VT49:16)

tailë

lengthening, extension

tailë noun "lengthening, extension" (TAY)

taima

lengthening, extension

#taima noun "lengthening, extension" in ómataima, q.v.

telmë

hood, covering

telmë noun "hood, covering" (apparently emended from telma, VT46:18); ablative in the phrase telmello talmanna "from hood to base, from crown to foot, top to bottom" (TEL/TELU; the form _telmello t__e_lmanna_ occurring in the Etymologies as printed in LR is a typo, VT46:18)_

tye

you, thou, thee

tye pron. "you, thou, thee", 2nd person intimate/familar (LR:61, 70, Arct, VT49:36, 55), corresponding to formal/polite lye. According to VT49:51, tye was used as an endearment especially between lovers, and (grand)parents and children also used it to address one another ("to use the adult lye was more stern"). Tyenya "my tye", used = "dear kinsman" (VT49:51). The pronoun tye is derived from kie, sc. an original stem ki with an added -e(VT49:50). Stressed tyé; dual tyet "the two of you" (VT49:51 another note reproduced on the same page however states that tye has no dual form, and VT49:52 likewise states that the 2nd person familiar "never deleloped" dual or plural forms). Compare the reflexive pronoun intyë "yourself". Possibly related to the pronominal stem KE (2nd person sg.), if tye represents earlier *kye.

ná-

verb. to be, to be, [ᴱQ.] exist

amya-

verb. [unglossed]

antanë ninna

*he gave (it) to me

arra

adjective. [unglossed]

cairë

?. [unglossed]

cúma

noun. [unglossed]

felca

adjective. [unglossed]

finca

noun. [unglossed]

hendas

?. [unglossed]

hindë

noun. [unglossed]

lé

preposition. with, with, [ᴹQ.] by, [ᴱQ.] with (accompaniment)

maitya

?. [unglossed]

malsa

?. [unglossed]

melya-

verb. [unglossed], *to be in love

naue

?. [unglossed]

náva-tengwë

noun. consonant

páva

noun. mouth

sal-

verb. [unglossed]

tailë

noun. lengthening, lengthening, [ᴹQ.] extension

thar-

verb. [unglossed]

um(ba)-

prefix. [unglossed]

éna

?. [unglossed]

öa

adverb. away (of movement)

þúna

?. [unglossed]

lambetengwë

noun. consonant

lingi-

verb. [unglossed]

pataca

noun. consonant

pávatengwë

noun. consonant

sir-

verb. flow

sirya

verb. flow

umbacarin

noun. [unglossed]

wa-

prefix. together

úpa-

verb. [unglossed]

uinen

feminine name. Uinen

A Maia, Lady of the Seas (S/30). The meaning of this name is unclear, and it is probably adapted from her Valarin title like the name of her spouse Ossë (WJ/404).

Conceptual Development: The earliest form of her name was ᴱQ. Ówen, from the “Poetical and Mythological Words of Eldarissa” (PME/70). A similar word ᴱQ. ówen “mermaid” appeared in the Qenya Lexicon as a derivative of the root ᴱ√’O’O “Sea” (QL/70). This name also appeared the earliest Lost Tales, but was quickly replaced ᴱQ. Ónen (LT1/58, 61). At this early stage, G. Uinen was the Gnomish equivalent of her name (GL/74), but Uinen gradually supplanted Ónen in the writing of the Lost Tales (LT1/121, 130 note #6).

In Silmarillion drafts from the 1930s, her name in Quenya was also ᴹQ. Uinen, and this name appeared in The Etymologies alongside N. Uinen as a combination of the roots ᴹ√UY “seaweed” and ᴹ√NEN “water” (Ety/UY, NEN). At this stage, the genitive form of her name was given as ᴹQ. Uinenden (Ety/UY) implying a stem form of Uinend-, but Tolkien may have abandoned this form, as evidenced by the later name Q. Uinéniel “Daughter of Uinen” (Uinen + -iel). The idea that her name was derived from Valarin did not emerge until the Quendi and Eldar essay from 1959-60 (WJ/404).

-valta

-less

-valta suffix "-less", also -viltë (evidently endings used to derive adjectives like "lifeless") (GL:23) The ending -lóra appears with the same meaning in Tolkien's later Quenya.

-viltë

-less

-viltë adjectival ending "-less", also -valta (evidently endings used to derive adjectives like "lifeless") (GL:23). Rather -lóra in Tolkien's later Quenya.

as

with

o (2) prep. "with" (MC:216; this is "Qenya"; WJ:367 states that no independent preposition o was used in Quenya. Writers may rather use as.) See ó- below.

elwen

heart

elwen noun "heart" (LT1:255; rather hón or enda in LotR-style Quenya)

me

we, us

me (1) 1st person pl. exclusive pronoun "we, us" (VT49:51; VT43:23, VT44:9). This pronoun preserves the original stem-form (VT49:50). Stressed mé (VT49:51). Cf. also mel-lumna "us-is-heavy", sc. *"is heavy for us" (LR:47, mel- is evidently an assimilated form of men "for us", dative of me; the form men is attested by itself, VT43:21). For me as object, cf. álamë** "do not [do something to] us", negative imperative particle with object pronoun suffixed (VT43:19: álamë tulya, "do not lead us"), ámen** "do [something for] us", imperative particle with dative pronoun suffixed (ámen apsenë "forgive us", VT43:12, 18). Dual exclusive met "we/us (two)" (Nam, VT49:51), "you and me" (VT47:11; the latter translation would make met an inclusive pronoun, though it is elsewhere suggested that it is rather exclusive: "him/her and me", corresponding to wet [q.v.] as the true inclusive dual form). Rá men or rámen "for us/on our behalf", see rá. Locative messë "on us", VT44:12 (also with prefix o, ó- ?"with" in the same source). See also ménë, ómë.

niétë

noun. oozing, dripping, exuding

@@@ Discord 2023-02-24, < PE ✱negeiti

aumenta-

verb. to dismiss, divorce, (lit.) away-send

A neologism for “to dismiss or divorce” coined by Helge Fauskanger for his NQNT (NQNT), a combination of menta- “to send” with the prefix au- “away”, hence more literally “to send away”.

aumentalë

noun. dismissal, divorce

A neologism for “dismissal, divorce” coined by Helge Fauskanger for his NQNT (NQNT), a noun form of his neologism ᴺQ. aumenta- “to dismiss, divorce”. He also used variants aumentavë and aumentië; of these I think aumentalë is the best.

pirina

adjective. juicy, oozy

A neologism coined by Paul Strack in 2018 specifically for Eldamo to replace ᴱQ. marqa “oozy, juicy, moist”, it is a cognate of [N.] pichen from the root ᴹ√PIS.

tyulya-

verb. to rise

alvë

noun. elm

A word appearing as alve or albe “elm” in notes from 1959, derived from the root √ALAB of similar meaning (PE17/146, 153).

Conceptual Development: This word was ᴱQ. alalme (alalmi-) “elm (tree)” in the Qenya Lexicon and Poetic and Mythological Words of Eldarissa of the 1910s, derived from the early root ᴱ√ALA “spread” (QL/29; PME/29). It was ᴱQ. alalme “elm” in Early Qenya Word-lists of the 1920s (PE16/140), and ᴹQ. alalme or lalme “elm-tree” in The Etymologies of the 1930s under the roots ᴹ√ALAM or ᴹ√LALAM (Ety/ÁLAM, LÁLAM). The change to alve/albe was fairly late, as noted above.

-inen

-inen

-inen pl. instrumental ending. In ómainen (WJ:391)

-lmë

we

-lmë 1st person pl. pronominal ending: "we" (VT49:38; 51 carilmë *"we do", VT49:16). It was originally intended to be inclusive "we" (VT49:48), including the person(s) spoken to, but by 1965 Tolkien made this the ending for exclusive "we" instead (cf. the changed definition of the corresponding possessive ending -lma, see above). _(VT49:38) Exemplified in laituvalmet "we shall bless them" (lait-uva-lme-t "bless-shall-we-them") (the meaning apparently changed from inclusive to exclusive "we", VT49:55), see also nalmë under ná# 1. (LotR3:VI ch. 4, translated in Letters:308_)

-ltë

they

-ltë, 3rd person pl. pronominal suffix, "they" (VT49:51; cariltë "they do", VT49:16, 17). It alternates with -ntë in Tolkiens manuscripts (VT49:17, 57). In his early material, the ending also appears as -lto, occurring in Fíriel's Song (meldielto "they are beloved" and cárielto "they made"), also in LT1:114: tulielto "they have come" (cf. VT49:57). Compare -lta, -ltya as the ending for "their".

-lwë

we

-lwë, later -lvë, pronominal ending "we" (VT49:51), 1st person pl. inclusive ending, occurring in the verbs carilwë "we do" (VT49:16) and navilwë (see #nav-). The ending became -lvë in later, Exilic Quenya (VT49:51). See -lv-.

-mmë

we

-mmë "we", 1st person dual exclusive pronominal ending: "I and one other" (compare the inclusive dual form -ngwë or -nquë). First written -immë in one source (VT49:57). Carimmë, "the two of us do" (VT49:16, cf. VT43:6). At an earlier conceptual stage, the ending was already exclusive, but plural rather than dual: vammë "we won't" (WJ:371), firuvammë "we will die" (VT43:34), etemmë ?"out of us" (VT43:36); see also VT49:48, 49, 55. Also compare the corresponding emphatic pronoun emmë (q.v.). The ending -lmë replaced -mmë in its former (plural exclusive) sense. In some early material, -mmë was apparently used as an ending for plural inclusive "we" (VT49:55).

-ngwë

we

-ngwë "we", 1st person dual inclusive pronominal ending: "thou and I" (compare the exclusive dual form -mmë). Caringwë, "the two of us do" (VT49:16). One source lists the ending as "-inke > -inque" instead (VT49:51, 53, 57; "inke" was apparently Old Quenya). In an earlier pronoun table reproduced in VT49:48, the ending -ngwë is listed as an alternative to -lmë, which Tolkien at the time used as the plural inclusive ending (a later revision made it plural exclusive).

-ntë

they

-ntë "they", pronomimal ending, inflexion of 3rd person plural when no subject is previously mentioned (CO; see also VT49:49). This ending competes with -ltë (q.v.) in Tolkiens conception (VT49:57; for "they do", both carintë and cariltë are attested, VT49:16 vs. 17). The corresponding pronominal possessive suffix appears as -ntya or -nta in various sources.

-nya

my

-nya pronominal suffix, 1st person sg. possessive, "my" (VT49:16, 38, 48), e.g. tatanya "my daddy" (UT:191, VT48:17), meldonya "my [male] friend" (VT49:38), meldenya "my [female] friend" (Elaine inscription), omentienya "my meeting" (PE17:68), tyenya "my tye" (tye being an intimate form of "you"), used = "dear kinsman" (VT49:51, 56). This ending seems to prefer i as its connecting vowel where one is needed, cf. Anarinya "my sun" in LR:72, so also in hildinyar "my heirs". It was previously theorized by some that a final -ë would also be changed to -i- before -nya, but the example órenya "my heart [órë]" indicates that this is not the case (VT41:11).

-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.

-ttë

they

-ttë (1) "they", dual 3rd person pronominal ending ("the two of them") (VT49:51), replacing (also within the legendarium) the older ending -stë (which was later used for the second person only). This older ending -stë corresponds to a possessive ending -sta "their" (VT49:16), but this was presumably likewise altered to *-tta as the new ending for dual "their" = "of the two of them".

-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.

-zya

his, her, its

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

Rása

the sea

Rása noun "the Sea" (LT2:347; rather ëar in Tolkien's later Quenya)

alalmë

elm, elm-tree

alalmë (2) noun "elm, elm-tree" (ÁLAM, LÁLAM, LT1:249). Cf. alvë in a post-LotR source.

alvë

elm

alvë noun "elm" (PE17:146), also pronounced albë. In an earlier source, the word for "elm" is given as alalmë, lalmë.

amandi

amandi

?amandi pl. of óman, q.v. (amandi is evidently a misreading for *omandi, VT46:7) (OM)

amaurëa

dawn, early day

†amaurëa noun "dawn, early day" (Markirya)

anna

gift

anna noun "gift" (ANA1, SA), "a thing handed, brought or sent to a person" (PE17:125), also name of tengwa #23 (Appendix E); pl. annar "gifts" in Fíriel's Song. Masc. name Annatar "Lord of Gifts, *Gift-lord", name assumed by Sauron when he tried to seduce the Eldar in the Second Age (SA:tar). Eruanna noun "God-gift", gift of God, i.e. "grace" (VT43:38)

as

with

as prep. "with" (together with), also attested with a pronominal suffix: aselyë "with thee" (VT47:31, VT43:29). The conjunction ar "and" may also appear in assimilated form as before s; see ar #1.

car-

with

#car- (2) prep. "with" (carelyë "with thee"), prepositional element (evidently an ephemeral form abandoned by Tolkien) (VT43:29)

emmë

we

emmë (2) pron. "we", emphatic pronoun; dative emmen (VT43:12, 20). In the source this pronoun is intended as the 1st person plural exclusive; later Tolkien changed the corresponding pronominal ending from -mmë to -lmë, and the plural emphatic pronoun would likewise change from emmë to *elmë. Since the ending -mmë was redefined as a dualexclusive pronoun, the form emmë may still be valid as such, as a dual emphatic pronoun "we" = "(s)he and I".

enda

heart

enda noun "heart", but not referring to the physical organ; it literally means "centre" (cf. endë) and refers to the fëa (soul) or sáma (mind) itself. (VT39:32)

essë

he

essë (2) pron? "he" (and also "she, it"?), possible emphatic 3rd sg. emphatic pronoun, attested in the sentence essë úpa nas "he is dumb" (PE17:126)

fúmë

sleep

fúmë noun "sleep" (LT1:253). Read perhaps *húmë in a LotR-compatible form of Quenya, since Tolkien later decided that fu- tended to become hu-.

ilaurëa

daily

ilaurëa adj. "daily", "of every day" (il- "every" + aurë "day" + -a adjectival ending) (VT43:18).

lé

with

lé (2) prep. "with" (PE17:95)

ninya

my

ninya _possessive pron _occurring in Fíriel's Song, evidently meaning "my"; see indo-ninya. It may be derived from the dative form nin "for me" by adding the adjectival ending -ya. Compare menya, q.v.

quendë

elf

quendë noun "Elf", the little-used analogical sg. of Quendi, q.v. (KWEN(ED), WJ:361)

quet-

say, speak

quet- vb. "say, speak" (SA:quen-/quet-, LT2:348), sg. aorist quetë in VT41:11 and VT49:19 (spelt "qete" in the latter source), not to be confused with the infinitival aorist stem in the example polin quetë "I can speak" (VT41:6); pl. aorist quetir in VT49:10-11, present tense quéta in VT41:13, pa.t. quentë in PM:401, 404, apparent gerund quetië in VT49:28 (by Tolkien translated as "words", but more literally evidently *"speaking"). Imperative in the command queta Quenya! "speak Quenya!" (PE17:138), see Quenya regarding the meaning of this phrase. The same verb is translated "tell" in the sentence órenya quetë nin "my heart tells me" (VT41:15). Cf. also #maquet-

sa

it

sa pron. "it", 3rd person sg, corresponding to the ending -s (VT49:30). Used of inanimate things or abstracts (VT49:37; plants are considered animate; see se). For sa as object, cf. the sentence ecë nin carë sa "I can do it" (VT49:34). Stressed sá (VT49:51). Ósa "with it" (VT43:36). Also compare the reflexive pronoun insa "itself", q.v. In one text, sa is also defined as "that" (VT49:18); apparently Tolkien also at one point considered giving sa a plural significance, so that it meant *"they, them" of inanimate things, the counterpart of "personal" té (VT49:51).

sanar

mind

sanar noun "mind" (literally "thinker" or "reflector", suggesting an underlying verb #sana- "to think, to reflect") (VT41:13)

sanganë

gather

sanganë vb.? "gather" (MC:214; this is "Qenya")

se

he, she, it

se (1) pron. "he, she, it" also object "him, her, it", 3rd person sg. Used "of living things including plants" (VT49:37; the corresponding inaimate pronoun is sa). The pronoun comes directly from se as the original stem-form (VT49:50). Stressed form sé, VT49:51, attested in object position in melin sé "I love him" (VT49:21). Ósë "with him/her", VT43:29; see ó-. Long dative/allative sena "[to/for] him" or "at him", VT49:14, allative senna "to him/her" (VT49:45, 46). Compare the reflexive pronoun insë *"himself, herself".

sáma

mind

sáma noun "mind" (pl. sámar and dual samat [sic, read *sámat?] are given) (VT39:23, VT41:5, VT49:33, PE17:183)

ta

they, them

ta (3) pron. "they, them", an "impersonal" 3rd person pl. stem, referring "only to 'abstracts' or to things (such as inanimates) not by the Eldar regarded as persons" (VT43:20, cf. ta as an inanimate Common Eldarin plural pronoun, VT49:52). Compare te, q.v. The word ta occurring in some versions of Tolkien's Quenya Lord's Prayer may exemplify this use of ta as an "impersonal" plural pronoun: emmë avatyarir ta** "we forgive them" (VT43:8, 9; this refers to trespasses, not the trespassers). However, since Tolkien also wanted ta to mean "that" (see #1 above), he may seem to be somewhat dissatisfied with ta "they, them", introducing variant forms like tai (VT49:32) to free up ta as a sg. pronoun. In one document, tai was in turn altered to te (VT49:33), which could suggest that the distinction between animate and inanimate "they, them" was abandoned and the form te (q.v.) could be used for both. In some documents, Tolkien seems to use tar as the plural form (VT49:56 mentions this as an uncertain reading in a source where the word was struck out; compare ótar under ó**-).

tai

they, them

tai (2) pron. "they, them", 3rd person pl., used with reference to inanimates rather than persons or living things (VT49:32, see ta #3 above). Perhaps to avoid the clash with tai "that which", the pronoun tai "they, them" was altered to te in at least one manuscript (VT49:33), so that it would merge with the pronoun used of living beings and the distinction between animate and inanimate would be abandoned (see te).

taina

lengthened, extended

taina (1) adj. "lengthened, extended" (TAY), "stretched, elongated" (VT39:7), also noun "extension" in the compound ómataina, q.v.

te

they, them

te pron. "they, them", 3rd person pl. (VT49:51, LotR3:VI ch. 4, translated in Letters:308). The pronoun te represents an original stem-form (VT49:50). Dative ten, téna or tien "for them, to them" (q.v.) Stressed té (VT49:51). Ótë "with them", q.v. VT43:20 connects te "them" with a discussion of Common Eldarin pronominal stems (ca. 1940s), where te is the "personal" 3rd person pl. stem, referring to persons rather than abstracts or inanimates (which are denoted by ta instead; see, however, the entry ta #3 regarding the problems with this form, and the hints that te may possibly be used with reference to inanimates as well)). Also consider the reflexive pronoun intë "themselves", the final element of which is apparently this pronoun te; see also tú for the dual form.

tehta

mark, sign

tehta noun "mark, sign" (TEK, VT39:17, Appendix E), especially diacritics denoting vowels in Fëanorian writing (pl. tehtar is attested); these diacritics are explicitly called ómatehtar "vowel-marks", q.v.

tárië

height

tárië noun "height", allative tárienna "to [the] height" (LotR3:VI ch. 4, translated in Letters:308)

tú

they, them

tú pron. "they, them", 3rd person dual ("the two of them"), both "personal and neuter" (the pronoun can be used of persons and things alike). (VT49:51) Tolkien also considered tet for the same meaning, listing it alongside tú in one source (VT49:56), but this form was apparently abandoned.

ve

we

ve (2) pron. "we", 1st person pl. inclusive (corresponding to exclusive me), derived from an original stem-form we (VT49:50, PE17:130). Variant vi, q.v. Stressed wé, later vé (VT49:51). Dative (*wéna >) véna, VT49:14. Dual wet*, later vet "the two of us" (inclusive; cf. exclusive met) (VT49:51). Also compare the dative form ngwin or ngwen (q.v.), but this would apparently be wen > ven** according to Tolkiens later ideas.

vi

we

vi pron. "we", 1st person inclusive (PE17:130), variant of ve #2.

we

we

we, wé, see ve #2

ára

dawn

ára noun "dawn" (AR1). According to VT45:6, ára is also the name of the long vowel carrier of the Tengwar system; it would be the first letter of the word ára if spelt in Tengwar.

Quende#

noun. Elf

Elf

al-

prefix. -less

-less

ea

verb. be

be

taile#

noun. lengthening

lengthening

taina

adjective. lengthened

lengthened

me

pronoun. us (exclusive)

sáma

noun. mind

varassë

noun. cliff

A neologism coined by Paul Strack in 2018 specifically for Eldamo, the Quenya equivalent of S. brass. You may use this form if you prefer words based only on roots from Tolkien’s later writing, but I think ᴱQ. aiko “cliff” remains viable for Neo-Quenya writing if modernized to the form ᴺQ. aico.

tárië

noun. height

-ltë

suffix. they

-n(yë)

suffix. I

-ntë

suffix. they

-nya

suffix. my

as

preposition. with

-n

suffix. I

albë

noun. elm

anna, anwa

noun. gift

anwa

noun. gift

númë

noun. west

sa

pronoun. it