Quettaparma Quenyanna Changelog
<< = Versão anterior. >> = Modificado para o seguinte texto / Adicionado nesta versão.

30 de julho de 2007:

<<  AGO yá -YA
>> AGO yá; LONG AGO andanéya, anda né (once upon a time) -YA, VT49:31

>>  ALIKE véla -VT49:10

>>   AMBIDEXTROUS ataformaitë (pl. ataformaiti is attested) -VT49:10

<<  BE: Forms of the verb "to be" that occur in the published corpus include ná "is", nar "are", nauva "will be" and na imperative "be!" (na airë "be holy", VT43:14, alcar...na Erun "glory...be to God", VT44:34); this imperative na is apparently incorporated in the word nai "be it that" (misleading translation "maybe" in LotR). Ná "is" appears with a short vowel (na) in some sources, but writers should probably maintain the long vowel to avoid confusion with the imperative (as well as the wholly distinct preposition na "to"). The short form na- may however be usual before pronominal suffixes. The word ëa (pa.t. engë, VT43:38) is variously translated "is", "exists", "it is", "let it be". Fíriel's Song contains a word ye "is" (compare VT46:22), but Tolkien may have abandoned ye in LotR-style Quenya. For "was", some writers have used né, pl. ("were") ner. Also attested is the negative copula uin and umin "I do not, am not" (1st pers. aorist), pa.t. úmë. MAY IT BE SO, see AMEN. -Nam/RGEO:67, VT43:34/An Introduction to Elvish:5, VT42:34, Silm:21/391, FS, UGU/UMU
>> BE: Quenya uses forms of ná as the copula used to join adjectives, nouns or pronouns “in statements (or wishes) asserting (or desiring) a thing to have certain quality, or to be the same as another” (VT49:28). The infinitive is uncertain (*naië? *náta?) Present tense ná “is” (Nam), pl. nar or nár “are" (PE15:36, VT49:27), dual presumably *nát (cf. past tense nét). Also attested with various pronominal endings: nányë/nanyë “I am”, nalyë or natyë “you (sg.) are” (polite and familiar, respectively), nás “it is”, násë “(s)he is”, nalmë “we are” (VT49:27, 30). Pa.t. nánë or né “was”, pl. náner/nér and dual nét “were” (VT49:27, 30, 6). According to VT49:31, né “was” cannot receive pronominal endings (though nésë “he was” is attested elsewhere, VT49:29), and such endings are rather added to the form ane-, e.g. anen “I was”, anel “you were”, anes “(s)he/it was” (VT49:28). Future tense nauva "will be" (VT42:34). Perfect anaië “has been” (VT49:27). The form na may be used as imperative (na airë "be holy", VT43:14, alcar...na Erun "glory...be to God", VT44:34); this imperative na is apparently incorporated in the word nai "be it that" (misleading translation "maybe" in LotR). Ná "is" appears with a short vowel (na) in some sources, but writers should probably maintain the long vowel to avoid confusion with the imperative (and with the wholly distinct preposition na "to"). The short form na- may however be usual before pronominal suffixes. – The word ëa is variously translated "is", "exists", "it is", "let it be". It has a more absolute meaning than ná, with reference to existence rather than being a mere copula. Its pa.t. is engë, VT43:38, perfect engië or rarely éyë, future euva, VT49:29. Fíriel's Song contains a word ye "is" (compare VT46:22), but Tolkien may have abandoned ye in LotR-style Quenya. Also attested is the negative copula uin and umin "I do not, am not" (1st pers. aorist), pa.t. úmë. MAY IT BE SO, see AMEN. - VT49:27-34, Nam/RGEO:67, VT43:34/An Introduction to Elvish:5, VT42:34,Silm:21/391, FS, UGU/UMU

>>  BE ABLE (and the English present tense can) is expressed by various verbs: pol- (to be physically able), lerta- (be free to do, there being no restraint, physical or other), ista- (know how to; pa.t. sintë), hence e.g. polin quetë “I can speak” (because mouth and tongue are free), lertan quetë "I can/may speak” (because I am free to do so, there being no obstacle of promise, secrecy, or duty), istan quetë “I can/know how to speak” (I have learnt language). Where the absence of a physical restraint is considered, the verb lerta- can be used in much the same sense as pol- (VT41:6). Another way of expressing “can” involves the verb ec-, and what would be the subject in English appears in the dative case instead: Ecë nin carë sa, “I can do it” (it is possible for me to do it). -VT49:34

<< BEFORE epë -VT44:38, erroneously glossed "after" in VT42:32 
>> BEFORE (prep.) epë (VT44:38), only used of spatial relationships. Of time the word means “after” (cf. the gloss in VT42:32), since the Eldar imagined future time (time that comes after the present) as being “before” them (see AFTER). BEFORE of time may instead be expressed by nó (VT49:32), e.g. *cennelmet nó té cenner mé “we saw them before they saw us”. For “before” as an independent adverb (= “formerly”), it may be best to derive an adverb *noavë from the adj. noa (see FORMER).

>>  BELIEVE sav-. This verb is used = “believe (that statements, reports, traditions, etc. are) true, accept as fact” (VT49:27; the fist person aorist savin is given). Not used with a person as object (in the sense of believing that this person tells the truth); with a noun, name or pronoun as object, sav- implies “I believe that he/she/it really exists/existed”. To “believe in” someone meaning “believe that (s)he tells the truth” can be paraphrased as (for instance) savin Elesarno quetië “I believe in Elessar’s words” (lit. speaking). -VT49:28

>> BITE (vb) nac-; BITE (noun) nahta (Note: a homophone means "eighteen", though it is not the regular word in decimal counting.) -NAK 
>>  BITE (vb) nac- (but in late material, the same verb is said to mean “hew, cut”), BITE (noun) nahta (note: a homophone means "eighteen", though it is not the regular word in decimal counting.) -NAK, VT49:24

>>  CONTRARY, ON THE úsië (VT49:8); see also NO

<< CUT (vb) rista-; venië (infinitive? stem #ven-?) (shape), CUT (noun) rista, venwë (shape), CUT OFF (and get rid of or lose a portion:) auciri-, (so as to have or or use a required portion:) hóciri- -RIS, LT1:254, WJ:365-366, 368 
>> CUT (vb) rista-; venië (infinitive? stem #ven-?) (shape), CUT (noun) rista, venwë (shape). The verb nac- is defined as “hew, cut” in late material (nacin, VT49:24), though in Etym, it was assigned the meaning “bite” instead (NAK). CUT OFF (and get rid of or lose a portion:) auciri-, (so as to have or or use a required portion:) hóciri- -RIS, LT1:254, WJ:365-366, 368

<< ELF-STONE Elessar (Aragorn's royal name, prob. *Elessard-, cf. STONE. The literal meaning is *Star-stone, not Elf-stone - but the Edain confused elen "star" and elda "elf". Cf. Elendil; see ELF-FRIEND above.) -LotR:395, 897 
>> ELF-STONE Elessar (Aragorn's royal name), stem *Elessarn-, as in the genitive Elesarno (VT49:28, read *Elessarno?) The literal meaning may seem to be Star-stone rather than Elf-stone – but the Edain confused elen "star" and elda "elf". Cf. Elendil; see ELF-FRIEND above.) As a common noun, elessar or “elf-stone” may signify “beryl” (in the chapter Flight to the Ford in the LotR, Aragorn finds “a single pale-green jewel” and declares: “It is a beryl, an elf-stone”). -LotR:395, 897

<< EXIST ëa (is), pa.t. engë -VT39:6, 7, VT43:38 
>> EXIST ëa (translated “is” in CO; see BE), pa.t. engë, perfect engië or rarely éyë, future euva -VT39:6, 7, VT43:38, VT49:29

<< FACE anta; SWEET-FACED raina (smiling, gracious). NOTE: A homophone means "nettled, enlaced". -ANA, VT44:35 
>> FACE cendelë, anta; SWEET-FACED raina (smiling, gracious). NOTE: A homophone means "nettled, enlaced". -VT49:21, ANA, VT44:35

>>  FLING hat- (cited as hatin “I fling”, first person sg. aorist), pa.t. hantë (QL:39; compare the root KHAT “hurl”, LR:363). The apparently related noun hatal “spear” occurring in late material (VT49:14) suggests that Tolkien eventually decided to maintain this word, though in the meantime, a distinct verb hat- “break asunder” had occurred in his writings.

<< FORMER, THE yara (that); FORMER DAYS yárë; FORMER TIMES yalúmë; FORMERLY yá (ago), BELONGING TO OR DESCENDING FROM FORMER TIMES yára (ancient, old) -YA 
>> FORMER noa (also used = “yesterday”, shortened from the phrase noa ré “former day”), THE FORMER yara (that); FORMER DAYS yárë; FORMER TIMES yalúmë; FORMERLY yá (ago), BELONGING TO OR DESCENDING FROM FORMER TIMES yára (ancient, old) -VT49:34, YA

<< GIVE anta-. In one text, Tolkien apparently used ana as the imperative "give!", but the text was rewritten and this may have been an ephemeral form (VT44:13). GIVER antë (f), anto (m) (the latter word from Etym is probably obsoleted by anto "mouth" in LotR:1157 - an alternative word for "[male] giver" might be *antando). Another fem. word for "giver" is #ánië, isolated from massánië (see BREAD-GIVER). -ANA, VT44:13, PM:404
>> GIVE anta- (pa.t. #antanë is attested in VT49:14 [antanen “I gave”], though the pa.t. “gave” was ánë in early "Qenya", QL:31; possibly both forms are valid in later Quenya as well). In one text, Tolkien apparently used ana as the imperative "give!", but the text was rewritten and this may have been an ephemeral form (VT44:13). GIVER antë (f), anto (m) (the latter word from Etym is probably obsoleted by anto "mouth" in LotR:1157 - an alternative word for "[male] giver" might be *antando). Another fem. word for "giver" is #ánië, isolated from massánië (see BREAD-GIVER). -ANA, VT44:13, PM:404

>>  GONDOR #Ondórë (genitive Ondórëo is attested, VT49:27), also attested in longer form Ondonórë (VT42:17)

<<  HE – in some early sources there appear a pronominal ending -ro, as in antaváro he will give (so in LR:63, perhaps *antuváro in LotR-style Quenya). There is also the ending -s, that covers the entire 3rd person sg: "he, she, it". It is uncertain what the independent word for "he, even he" might be; some would guess that it could be *eryë. By the same theory, Tolkien may have abandoned -ro in favour of the ending *-ryë, connecting with the ending -rya "his, her"; if so, *-ryë (and *eryë) would also cover both "he" and "she" (whereas -ro as a distinct ending for "he" might have corresponded to *-rë "she"; compare the references to ancient inflections in -so and -se found in the Etymologies, entry S-). As an independent word for "he" LR:63 apparently has e, a word that appears in Sindarin as well (SD:129). Does it also cover "she, it"? Cf. HIM, HIS. 
>> HE, HIM (personal 3rd sg. pronoun): As a pronominal suffix, the entire 3rd person singular “he, she, it” is expressed by the ending -s , e.g. caris *“(s)he/it does” (VT49:16). A distinct masculine ending -ro does occur in early material (antaváro “he will give”, LR:63), but was apparently abandoned by Tolkien. The ending -s may also appear in the “rare” (VT49:51) longer form -së, perhaps distinctly personal (cf. násë “he [or she] is” vs. nás “it is”, VT49:27, 30). The ending -s is also attested in object position, e.g. melinyes “I love him” (VT49:21; this could also mean *”I love her” or *”I love it”). “He/she” (or even “it”, when some living thing is concerned) does have a distinct form when it appears as an independent pronoun: se, also with a long vowel (sé, VT49:51) when stressed. (Contrast the use of sa for “it” with reference to non-living things.) The independent form may also appear in object position: melin sé, “I love him [/her]” (VT49:21). Case endings may be added, e.g. allative sena “at him [/her]” (VT49:14); se also appears suffixed to a preposition in the word ósë *”with him/her” (VT43:29). Genitive HIS/HER (or ITS, of a living thing) would normally appear as the ending -rya, e.g. coarya “his house” (WJ:369), máryat “her hands” (Nam), the latter with a dual ending following -rya. “His/her” as an independent word could be *senya (compare ninya “my” vs. ni “I”, nin “for me”). – Reflexive pronoun, see HIMSELF. -VT49:16, 51, VT43:29, LotR:1008

<<  HER 1. (object form of she) - the ending -s (also covering "it, *him". Utúvienyes [LotR:1008] is translated "I have found it", but it could probably mean "I have found her/him" as well.) Case endings may be attached to se, e.g. dative *sen "for her". Probably there is no distinction of gender here either; see HIM. 2. HER (genitive, = of her) -rya (possessive suffix, e.g. aratarya "her sublimity" [WJ:369], máryat "her hands" [Nam].) This ending apparently covers the entire 3rd pers sg and may also translate as "his" or - it may be assumed - *"its".) -WJ:369
>>  HER 1. (object form of she) – see HIM (the same forms are used for both genders). 2. HER (genitive, “of her”) -rya (possessive suffix, e.g. aratarya "her sublimity" [WJ:369], máryat "her hands" [Nam].) This ending covers the entire 3rd person sg. and may also translate as "his" and “its” (with reference to a living thing) -WJ:369, VT49:16

>>  HERE sís, sissë -VT49:18

<<  HEW *pelehta- (emended from the actual reading pelekta-, since Tolkien later decided that kt became ht in Quenya) -LT2:346 
>>  HEW *pelehta- (emended from the actual reading pelekta-, since Tolkien later decided that kt became ht in Quenya). The verb nac- is defined as “hew, cut” in late material, though in Etym, it was assigned the meaning “bite” instead. -LT2:346, VT49:24

>>  HITHER sir, sira -VT49:18

<<  HUSBAND venno (the published Etymologies gives "verno", but according to VT45:7, this is a misreading of Tolkien's original manuscript); HUSBAND AND WIFE veru (married pair) -BES
>>  HUSBAND venno (the published Etymologies gives "verno", but according to VT45:7, this is a misreading of Tolkien's original manuscript); HUSBAND AND WIFE veru (married pair – but in a late source, veru is also used for “husband” alone, the counterpart of veri “wife”) -BES, VT49:45

<<  I (1st pers. sg) inyë (independent pronoun, used for emphasis: *"even I"), -n or -nyë (endings used on verbs, e.g. ávan, ványë "I [-n/-nyë] will not", maruvan "I [-n] will abide"). The long form -nye must be used if another pronominal ending is to be added after it: utúvienyes, "I [-nye-] have found it [-s]". In the "Arctic" sentence, ni is translated "I"; this may be a shorter (non-emphatic?) form of inyë. The dative pronoun nin "for me" is transparently ni + the dative ending -n; other case endings may also be added to ni. -LR:61, WJ:371, LotR:1008/1003, Arct
>>  I (1st pers. sg): this pronoun normally appaears as endings -n or -nyë (added to verbs, e.g. carin and carinyë “I do”, maruvan "I [-n] will abide"). The long form -nye must be used if another pronominal ending is to be added after it: utúvienyes, "I [-nye-] have found it [-s]". Independent pronouns: ni (in the "Arctic" sentence, ni is translated "I"), stressed ní with long vowel (VT49:51). The dative pronoun nin "for me" is transparently ni + the dative ending -n; other case endings may also be added to ni. It may be that ni, ní can also function as object (“me”), though a distinct form nye has also been proposed. The longer pronoun inyë may be used where “I” is emphatic. -VT49:50, LotR:1008/1003, Arct, LR:61

<<  IF mai; IF ANYBODY aiquen (whoever) -PE14:59, WJ:372
>>  IF qui (in some texts cé, but the latter form Tolkien defined as “may be” elsewhere); IF ANYBODY aiquen (whoever) -VT49:19, PE14:59, WJ:372

<<  IMAGINATION nausë (Þ) -NOWO
>>  IMAGINATION síma (mind), nausë (Þ) -VT49:16, NOWO

<<  IT #sa (ósa in VT43:29 seems to mean "with it"), -s (pronominal ending, e.g. utúvienyes, "I have found [utúvienye-] it [-s]") It is uncertain what the independent word "it, even it" might be; see HE. *ITS -rya (possessive suffix, only attested with the meanings "his" and "her" [q.v.], but related forms suggest that this ending covers the entire 3rd pers. sg.) In the Etymologies, Tolkien defined ta as "that, it", but later, he turned ta into a plural pronoun instead ("they/them", with reference to non-persons). -VT43:29, LotR:1008, WJ:369, TA
>>  IT (impersonal 3rd sg. pronoun – notice that “personal” forms are used of all living things including plants; see HE): As a pronominal suffix, the entire 3rd person singular “he, she it” is expressed by the ending -s , e.g. caris *“(s)he/it does” (VT49:16). The ending -s is also attested in object position, e.g. utúvienyes, "I have found [utúvienye-] it [-s]"). “It”, with reference to non-living or abstract things, does have a distinct form when appearing as an independent pronoun: sa, with long vowel (sá, VT49:51) when stressed. It is attested in object position: carë sa, “to do it” (VT49:34). Another word for “it” or “that” is ta (though in some sources, Tolkien used ta for plural impersonal “they, them” instead). Case endings may probably be added to sa, e.g. dative *san “for it” (cf. nin “for me”); sa also appears suffixed to a preposition in the word ósa *”with it” (VT43:29). Genitive ITS would normally appear as the ending -rya (only attested with personal meanings “his, her”), perhaps also *sanya as an independent word (compare ninya “my” vs. ni “I”, nin “for me”). -VT49:16, 51, VT43:29, LotR:1008, TA

<<  LIFE cuilë (being alive; obsoleting coi, coirë in LT1:257; the latter means "stirring, spring" in Tolkien's later Quenya); NEW LIFE laito, laisi (vigour, youth), LIFE-BREAD coimas (prob. coimast[a]-, cf. masta "bread") (lembas) -KUY, LT1:267, Silm:406/429
>>  LIFE #coivië (attested with a pronominal suffix: coivierya, “his/her life”), cuilë (being alive; obsoleting coi, coirë in LT1:257; the latter means "stirring, spring" in Tolkien's later Quenya); NEW LIFE laito, laisi (vigour, youth), LIFE-BREAD coimas (prob. coimast[a]-, cf. masta "bread") (lembas) -VT49:42, KUY, LT1:267, Silm:406/429

<<  LONG (adj) anda, sóra (trailing); LONG AND THIN lenwa (straight, narrow); LONG (adverb, of time:) andavë; LONG YEAR (144 solar years, an Elvish "century") yén (pl. yéni is attested) LONG-MARK andatehta -ÁNAD, LT2:344, 341, LotR:989, Nam/LotR:1141/YEN, TEK     
>>  LONG (adj) anda, sóra (trailing); LONG AGO andanéya, anda né; LONG AND THIN lenwa (straight, narrow); LONG (adverb, of time:) andavë; LONG YEAR (144 solar years, an Elvish "century") yén (pl. yéni is attested) LONG-MARK andatehta -ÁNAD, LT2:344, 341, VT49:31, LotR:989,

<<  LOVE (vb, love as friend) mel-; LOVE (noun) melmë (LT1:262 has meles, melessë); LOVELY melwa, LOVING nilda (friendly), méla (affectionate), BELOVED melda (dear, sweet), LOVER meldo (pl meldor is attested), melindo (m.), melissë (f.); LOVEABLE melima (fair), írima (desirable) -MEL, LT1:262, WJ:412, NIL, VT39:11, ID   
>>  LOVE (vb, love as friend) mel- (melinyes and melin sé “I love him”, VT49:21). LOVE (noun) melmë (LT1:262 has meles, melessë); LOVELY melwa, LOVING nilda (friendly), méla (affectionate), BELOVED melda (dear, sweet), LOVER meldo (pl meldor is attested), melindo (m.), melissë (f.); LOVEABLE melima (fair), írima (desirable) -MEL, LT1:262, WJ:412, NIL, VT39:11, ID   

>>  MARRY verya- (intransitive, with the person one marries in the allative case: veryanen senna “I married him/her”, compare English “I got married to him/her”). The word verya- also means “dare”, but since this is transitive and would always be followed by a direct object, the two verbs can be distinguished. -VT49:45

>>  MAY BE (maybe) cé (participle indicating uncertainty, like *“maybe, perhaps”) -VT49:19, 27

<<  ME The ending -n, attested only as subject, may be employed: *Utúvielyen, "thou (-lye-) hast found me (-n)". It has been theorized that ni is the independent word for "me", but actually it seems to be a non-emphatic word for "I" (so in Arct; contrast the emphatic inyë; see "I"). Case endings may be added to ni, e.g. dative nin "for me" (Nam).
>>  ME: Certain Tolkien manuscripts supposedly provide nye as one word for “me” (compare tye “thee”). It may be, however, that in Tolkien’s later conception ni, ní “I” can also be used as object “me” (in late material it listed together with other pronouns that are attested both as subject and object, such as lye, sé and me, VT49:51). The ending -n, attested only as subject, may perhaps be employed following another pronominal ending: *Utúvielyen, "thou (-lye-) hast found me (-n)”. Case endings may be added to ni, e.g. dative nin "for me" (Nam). See I. 

<<  MIND sáma (pl. sámar is given), indo (heart, mood), (inner mind:) órë (heart) (Note: a homophone means "rising"); MIND-MOOD inwisti -VT39:23, MR:216, LotR:1157, MR:229
>>  MIND sáma (pl. sámar is given), indo (heart, mood), (inner mind:) órë (heart) (Note: a homophone means "rising"), síma (imagination). MIND-MOOD inwisti -VT39:23, MR:216, LotR:1157, VT49:16, MR:229

<<  ON or (so in LT1:256, but in LotR-style Quenya or is always translated "over". Generally, English "on" may be rendered by the allative case, see UPON.) ON BEHALF OF rá, followed by dative, as in the example rá men "on behalf of us, for us". Dative pronouns may be directly suffixed to rá: "for us" or "on behalf of us" is also attested in the one-word form rámen. (Note: rá is also a noun "lion".) -VT43:27, 28, 33
>>  ON or (so in LT1:256, but in LotR-style Quenya or is always translated "over". Generally, English "on" may be rendered by the locative or the allative case, see UPON.) ON BEHALF OF rá, followed by dative, as in the example rá men "on behalf of us, for us". Dative pronouns may be directly suffixed to rá: "for us" or "on behalf of us" is also attested in the one-word form rámen. (Note: rá is also a noun "lion".) ON THE CONTRARY úsië -VT43:27, 28, 33, VT49:8

>>  ONCE (= at one time in the past) nëa, néya -VT49:31

<<  ONCE UPON A TIME yassë, yalúmessë, yáressë (Note: the first of these seems to clash with *yassë "in/on which". Writers should use one of the two alternative forms.) -YA
>>  ONCE UPON A TIME yassë, yalúmessë, yáressë (note: the first of these seems to clash with *yassë "in/on which". Writers should use one of the two alternative forms, or the following:) andanéya, anda né (long ago) -YA, VT49:31

<<  OUR: Tolkien's ideas about the third person plural pronouns, including "our", changed over time. "Our" is expressed by the ending -mma in Tolkien's Quenya translation of the Lord's Prayer, e.g. Átaremma "our Father" (VT43:12). This "our" is exclusive, meaning "their and my", not including the person(s) addressed. However, Tolkien later changed the consonants characteristic for the 3rd person pl. exlusive pronouns from -mm- to -lm-, so we must apparently read *-lma for -mma. The forms in -mm- were retained, but this now became a dual pronoun (VT43:6); it is not known whether it is inclusive or exclusive, or whether this distinction is even maintained in the dual form. The ending for plural inclusive "our" (sc. "our" meaning "your and mine") Tolkien eventually decided should be -lva, attested with the genitive ending -o in omentielvo "of our meeting" (LotR:94). An independent word for "our" (evidently exclusive) appears in VT43:19, 35: menya, or menyë modifying a plural noun. Some would assume that the corresponding inclusive form is *venya (pl. *venyë). -LotR:94, cf. Letters:447, VT43:19, 35
>>  OUR: As described in the entry WE, the 3rd person pl. pronouns distinguish plural forms from dual (depending on whether two or more persons are involved) and exclusive forms from inclusive (depending on whether the party addressed is included in “we/our”). Tolkien revised the relevant endings repeatedly. According to one late resolution described in VT49:16, the endings for exclusive “our” are  -lma in the plural and -mma as a dual form, hence *aldalma “our tree” (with an “our” of at least three persons, not including the party addressed), but *aldamma “our tree = my and one other person’s tree”. The corresponding inclusive forms are -lwa (plural) and -ngwa (dual). Since the subject ending corresponding to the former is attested as “-lwe, -lve” (VT49:51), -lwa can surely also appear as *-lva, as in *omentielva “our meeting” (attested in the genitive case: omentielvo “of our meeting”, WJ:367). Hence *aldalwa/aldalva “our tree” (an “our” of at least three persons, including the party addressed), dual *aldangwa “our tree = thy and my tree”. – An independent word for plural exclusive "our" appears in VT43:19, 35: menya (also menyë modifying a plural noun). The corresponding plural inclusive form should apparently be *venya (pl. *venyë) for archaic *wenya (pl. wenyai > wenyë). The dual forms would most likely be *mentya (excl.) and *ventya (incl.); compare me, we/ve as the independent pronouns for “we” (with dual forms met, wet/*vet and dative forms *ment, * went/vent, from which the independent possessive pronouns are apparently derived by adding the adjectival ending –ya). – Notice that in an earlier conceptual phase, the forms in -mm- were plural (not as later dual) inclusive, and the forms in -lm- were plural inclusive rather than exclusive. This is why the word translated “of our meeting” appeared as omentielmo in the first edition of LotR, but was changed to omentielvo in the Second Edition. Cf. also Átaremma “our Father” as the first word of Tolkien’s translation of the Lord’s Prayer (VT43:12); this “our” is obviously meant to be plural exclusive rather than dual as it later became (according to Tolkien’s later conventions, “our Father” would be *Átarelma when a group of three or more persons addresses a party not included in “our”, in this case the Father himself).

<< SLAY mac- -LT1:259 (but in a much later source reproduced in VT39.11, this verb is translated "hews with a sword" instead; see under SLAYER below for a possible verb "to slay" in more LotR-compatible Quenya)
>> SLAY nahta- (see also SLAYER concerning a possible alternative form #nehta-). Passive participle nahtana in the phrase *nahtana ló Turin *”slain by Túrin” (VT49:24). The verb mac- meant “slay” in early material (LT1:259), but in a much later source reproduced in VT39.11, this verb is translated "hew with a sword" instead.

<< SLAYER #nehtar, isolated from Morinehtar "Darkness-slayer" (PM:384, 385), name of a wizard (istar). The noun #nehtar "slayer" may seem to presuppose a verbal stem #nehta- "to slay, kill".
>> SLAYER #nehtar, isolated from Morinehtar "Darkness-slayer" (PM:384, 385), name of a wizard (istar). The noun #nehtar "slayer" may seem to presuppose a verbal stem #nehta- "to slay, kill", though the form nahta- appears elsewhere (VT49:24); this may be an example of Eldarin A/E variation.

<< SO may generally be rendered by sië "thus" (q.v. for reference). MAY IT BE SO, see AMEN.
>> SO may generally be rendered by sië "thus" (q.v. for reference). The word ta is used to qualify adjectives, e.g. ta mára “so good” (VT49:12). MAY IT BE SO, see AMEN.

>> SORT, see SPECIES, KIND; adj. OF THIS SORT sítë, OF THAT SORT taitë -VT49:11, 18

<< SPEAR ehtë, stem *ehti-. (The gloss of the word ecco has also been quoted as "spear", but this is a misreading; see SPINE.) SPEAR-HEAD nehtë (gore, wedge, narrow promontory. Note: a homophone means "honeycomb"), SPEAR-POINT nasta (gore, triangle), SPEARMAN ehtyar -EK/EKTE, SNAS cf. VT46:14, UT:282
>> SPEAR hatal, ehtë, stem *ehti-. (The gloss of the word ecco has also been quoted as "spear", but this is a misreading; see SPINE.) SPEAR-HEAD nehtë (gore, wedge, narrow promontory. Note: a homophone means "honeycomb"), SPEAR-POINT nasta (gore, triangle), SPEARMAN ehtyar -VT49:14, EK/EKTE, SNAS cf. VT46:14, UT:282

>>  SUCH may be rendered by the adjective sitë “of that sort” (VT49:18)

<<  THAT (1) (demonstrative): tana (in one version of Quenya also tanya, as in tanya wendë "that maiden", MC:215-16), also yana (the former). -TA, YA
>>  THAT (1) (demonstrative): tana (an adjectival word, VT49:11; in one version of Quenya also tanya, as in tanya wendë "that maiden", MC:215-16). Also yana with meaning “the former” (e.g. *loa yana “that year” referring to a former year). Adj. OF THAT SORT taitë -TA, YA, VT49:18

<<  THAT (4) (conjunction, as in "I know that you are here") ne (PE14:54; this is "Qenya", but no certain later source is available for this important word)
>>  THAT (4) (conjunction, as in "I know that you are here") i, cf. the sentence savin Elessar ar i nánë aran Ondórëo “I believe Elessar really existed and that he was a king of Gondor”  (VT49:27). In one version of early “Qenya”, this conjunction appeared as ne instead (PE14:54).

<<  THEIR - if analogy can be trusted, "their" is the ending *-nta, e.g. *aldanta "their tree". See THEY.
>>  THEIR may be expressed as the ending -lta (or -ltya) added to nouns (VT49:16), e.g. *aldalta or *aldaltya = “their tree”. In some sources Tolkien gives the ending as -ntya instead, just as he hesitated between -ltë and -ntë as the ending for “they” (VT49:17; see THEY). In “colloquial Quenya”, the ending -rya could also be used for “their” because it was felt to contain the plural ending -r, but in “correct” written Quenya this was rather the ending for “his, her, its” (VT49:17). – All these words for “their” are plural; the ending for dual “their” (describing something owned by two persons) is given in VT49:16 as -sta, but this clashes with a similar ending belonging to the second rather than the third person. The corresponding ending for “they” was (according to VT49:51) changed from -stë to -ttë, seemingly implying *-tta as the ending for dual “their”: *aldatta, “the tree of the two of them”. – No independent words for “their, theirs” are attested. Analogy may point to *tenya (plural) and *túnya or *tunya (dual), based on (attested) ten and (unattested) *tún as the dative forms of the pronouns te, tú “they” (plural and dual, repectively). Compare such attested forms as ninya “my” and menya “our”  vs. the dative pronouns nin “for me”, men “for us”.

<<  THEN san -MC:216
>>  THEN tá (VT49:11); the “Qenya” form san occurring in early material (MC:216) rather looks like the dative form of sa “it” in Tolkien’s later versions of the language.

<<  THERE, LOOK! (as interjection) en (yonder).-EN, VT45:12 (Note: No general word for "there" has been published for Quenya, but Sindarin ennas could point to a Quenya cognate *entassë, basically "in yonder [place]".)
>>  THERE tás, tassë; THERE, LOOK! (as interjection) en (yonder).-VT49:11, EN, VT45:12

<<  THEY -ntë (pronominal ending): Tiruvantes i hárar mahalmassen mí Númen "they will keep it who sit upon thrones in the West". The independent, emphatic form may be *entë.) Object "them" (and non-emphatic "they") is the independent pronoun te, that may also be expressed by the pronominal ending -t (as in laita te...laituvalmet, "bless them...we shall bless [or praise] them"). According to VT43:20, the pronoun te is used of persons only, "they/them" with reference to non-persons being ta instead. The shorter object ending -t may show no such distinction. The ending -ntë refers to persons in our attested example; whether another ending would be used for non-persons is not known. For "they", early material also has the ending -lto as in tulielto "they have come" (LT1:270), but the status of this ending in Tolkien's later, LotR-compatible forms of Quenya is uncertain. -UT:317, LotR:989 cf Letters:308, VT43:20
>>  THEY, THEM (3rd person pl. and dual forms): As the pronominal ending for “they”, Tolkien hesitated between -ltë and -ntë. For instance, a verb like “they do” is attested both as cariltë and carintë (VT49:16, 17). The form -nte- occurs in UT:317, with a second pronominal marker (-s “it”, denoting the object) following:  Tiruvantes "they will keep it". General considerations of euphony may favour -ltë rather than -ntë (e.g. *quenteltë rather than *quententë for “they spoke” – in the past tense, many verbs end in -ntë even before any pronominal endings are supplied, like quentë “spoke” in this example). The ending -ltë (unlike -ntë) would also conform with the general system that the plural pronominal endings include the plural marker l (VT48:11). In Tolkien’s early material, the ending -ltë appears as -lto instead (e.g. tulielto “they have come”, LT1:270). – In the independent pronouns, distinct forms may be used depending on whether “they, them” refers to living beings (persons, animals or even plants) or to non-living things or abstracts. The “personal” independent pronoun is te, which may have a long vowel when stressed (té, VT49:17). It is also attested in object position (laita te “bless them”, LotR:989 cf. Letters:308, VT43:20). It can also receive case endings, e.g. dative ten (VT49:14; variant forms téna and tien, VT49:14, VT43:12, 21). As the “impersonal” they, them referring to non-living things, Tolkien in some sources used ta (VT43:20; 8, 9), but this apparently caused dissatisfaction because he also wanted ta to be the singular pronoun “that, it”. According to VT49:32, the form tai was introduced as the word for impersonal “they, them” (in some places changed to te, apparently suggesting that Tolkien considered using te for both personal and impersonal “they/them”, abandoning the distinction). Another source (VT49:51) lists sa as the pl. impersonal form, but all other published sources use this pronoun for singular impersonal “it”, not pl. “they”. – The object “them” can also be expressed by the ending -t following another pronominal suffix (laituvalmet, “we shall bless [or praise] them", LotR:989 cf Letters:308). Presumably this ending -t makes no distinction between personal and impersonal forms. – Quenya also possesses special dual forms of “they, them”, used where only two persons or things are referred to (none of these pronouns distinguish between personal and impersonal forms). In VT49:16, the old ending for dual “they” is given as -stë (marked as archaic or poetic), but this would clash with the corresponding 2nd person ending. According to VT49:51, this ending was changed (also within the mythos) from -stë to -ttë (*carittë, “the two of them do”). The independent dual pronoun is given as tú (ibid.) However, it may also be permissible to use te for “they, them” even where only two persons are involved (te is seemingly used with reference to Frodo and Sam in one of the examples above, laita te “bless them”). – Genitive forms, see THEIR; reflexive pronoun, see THEMSELVES.

<<  THIS sina (following its noun in our one attested example: vanda sina, "this oath"). Possibly this sina is an adjectival word always connecting with a noun, the independent word for "this" rather being sin, according to one interpretation of a sentence occurring in PM:401: Sin Quentë Quendingoldo, *This Pengolodh Said" (not translated by Tolkien). THIS DAY (or, "today") síra (other variants, possibly rejected by Tolkien: siar, siarë, hyárë [archaic hyázë]); THIS HOUR sillumë; IN THIS PLACE sinomë [variant sínomë] -UT:305, VT43:18, VT44:35, LotR:1003/VT44:36
>>  THIS sina (following its noun in our one attested example: vanda sina, "this oath"; sina is also mentioned by itself in VT49:18). THIS DAY (or, "today") síra (other variants, possibly rejected by Tolkien: siar, siarë, hyárë [archaic hyázë]); THIS HOUR sillumë; IN THIS PLACE sinomë [variant sínomë]; OF THIS SORT sítë -UT:305, VT43:18, VT44:35, LotR:1003/VT44:36, VT49:11, 18

<<  THOU elyë (independent pronoun, used for emphasis, therefore translated "even thou" in Nam and RGEO:67. Such independent pronouns may also be used in copula-less constructions, e.g. aistana elyë "blessed [art] thou", VT43:30). -lyë (pronominal ending; the normal way of expressing non-emphatic "thou": hiruvalyë "thou shalt find"). This "thou" is formal. Concerning familiar or intimate "thou", that would often be translated "you" in English, only the object tye "thee" [q.v.] and the short suffix -t is attested; the latter may be used on imperatives, e.g. hecat "get thee gone!") -Nam/RGEO:67/VT43:30, WJ:364
>>  THOU (singular 2nd person pronoun, distinct from plural “you” – the Quenya forms here discussed are not archaic like English “thou”, but simply express singular “you”). Quenya makes a distinction between a formal or polite “thou” and an intimate or familiar “thou”, the latter being reserved for use between close friends, family members, and lovers. The formal pronoun normally appears as the ending -lyë or -l that is added to verbs, e.g. hiruvalyë “thou shalt find [it]” (Nam), caril or carilyë *“thou dost” or *“you (sg.) do” (VT49:16). The short form in -l may be the more usual, though the long form -lye- must be used if a second pronominal ending denoting the object of the verb is to be added (e.g. *cenuvalyes “thou shalt see it”, with the ending -s “it” appended). The ending -lyë may also be added to prepositions (aselyë “with thee”, VT43:29). The independent pronoun is lye, with a long vowel (lyé, VT49:51) when stressed. This pronoun can also appear in object position (English “thee”), e.g. nai Eru lye mánata “God bless you” (VT49:39). Case endings may be added, e.g. allative lyenna “upon thee” (VT49:40). There is also elyë “thou, even thou” (Nam, RGEO:67) as an emphatic pronoun (Nam); apparently this can also receive case endings. Such independent pronouns may also be used in copula-less constructions, e.g. aistana elyë "blessed [art] thou", VT43:30). – The intimate or familiar pronoun is similar in form, only with t instead of l. The pronominal ending is thus -tyë, as in carityë “thou dost, you (sg.) do” (VT49:16). It is uncertain whether -tyë has a short form *-t (no such form is listed in VT49:16), though at one conceptual stage Tolkien mentioned such an ending that could be added to imperatives (hecat “get thee gone”, WJ:364). The independent pronoun is tye, with a long vowel when stressed (tyé, VT49:51); presumably there also exists an emphatic pronoun *etyë (still unattested). Like lye, the pronoun tye may also appear in object position (ar inyë, yonya, tye-méla “and I too, my son, love thee”, LR:61); we must also assume that tye (and emphatic *etyë) can receive case endings. – Genitive forms, see THY.

<<  THY -lya, *-tya (endings used on nouns, e.g. *aldalya, *aldatya "thy tree". The ending *-tya is not attested and is deduced from the pronoun "thee" [q.v.].) The semantic distinction between -lya and *-tya is that -lya is formal or polite, while *-tya is intimate or familiar. Cf. THEE. In UT:51 (cf. 22), -lya is translated "your" instead of "thy", following modern English usage (tielyanna "upon your path").
>>  THY (= singular YOUR) -lya, -tya (endings used on nouns, VT49:16), e.g. *aldalya, *aldatya "thy tree". The semantic distinction between -lya and *-tya is that -lya is formal or polite, whereas -tya is intimate or familiar (see THOU). In UT:51 (cf. 22), -lya is translated "your" instead of "thy", following modern English usage (tielyanna "upon your path", with the allative ending -nna “upon” following -lya “your”). Independent words for “thy/thine” or “your/yours” (sg.) could possibly be *lyenya and *tyenya, derived from *lyen and *tyen as the theoretical dative forms of the independent pronouns lye, tye “thou” (compare ninya “my” and menya “our” as attested pronouns seemingly derived from the dative pronouns nin “for me”, men “for us”). 

<<  TO, TOWARDS ana, na, an (for, till); (prefix:) ana-. English "to, towards, -wards" will often be rendered by the allative ending -nna, pl -nnar, as in Elenna "Starwards" (Elen + [n]na) -NÂ, Plotz letter, UT:432, Silm:313
>>  TO, TOWARDS ana, na, an (for, till); (prefix:) ana-. English "to, towards, -wards" will often be rendered by the allative ending -nna, pl -nnar, as in Elenna "Starwards" (Elen + [n]na). The dative case in -n may also express “to” or “for” in English, and shares the same origin as the preposition na. -NĀ, Plotz letter, UT:432, Silm:313, VT49:14

>>  TURN (transitive) #quer-, attested as pa.t. quernë (VT49:20). English intransitive “to turn” requires a reflexive pronoun in Quenya: mo quernë immo *“one turned oneself” (VT49:6), in idiomatic English simply “one turned”.

<<  US: exclusive me (attested with a dual ending: met "us two" in an exclusive sense, "he/she and me" [though in VT47:11 it is curiously implied to be inclusive "you and I" instead]). This pronoun evidently connects with the ending -mmë, see WE). It is uncertain what inclusive "us" (i.e. "you and me") might be, possibly ve (for older we), connecting with the ending -lvë, -lwë. Evidently me (and ve) would be the same as subject and object, so that it could also be translated "we" as a short independent pronoun, and it can also receive case endings, e.g. attested forms like locative messë "on us", allative mello "from us", dative men "for us". The forms atarmë, metermë "for us" also seem to include me, but these forms were evidently ephemeral ("for us" is better rendered as men, itself an attested form). -Nam/RGEO:67, VT43:15, 19, VT44:18
>>  US: The exclusive pronoun (us = “I and some others, not you”) is me (suffixed to ála “do not” in álamë tulya, "do not lead us”, VT43:12, 22). This pronoun evidently connects with the ending -lmë, see WE. Inclusive "us" (i.e. "you and me") should apparently be *ve (for older we), connecting with the subject ending -lvë (older -lwë). If the pronouns me, *ve are stressed, the vowel may be lengthened (mé, vé, VT49:51). In another conceptual phase, Tolkien’s word for inclusive "we, us" may have been *ngwë (Third Age Quenya *nwë), VT48:11. The dual forms receive the ending -t, hence met, wet > *vet as the words for “us” referring to only two persons (exclusive met = “me and one other [not you]”; inclusive wet/*vet = “thee and me”). – Evidently me, *ve would be the same as subject and object, so that these forms could also be translated "we" as a short independent pronoun, and they can also receive case endings, e.g. attested forms like locative messë "on us", allative mello "from us", dative men "for us". The forms atarmë, metermë "for us" also seem to include me, but these forms were evidently ephemeral ("for us", exclusive, is better rendered as men, itself an attested form). -Nam/RGEO:67, VT43:15, 19, VT44:18

<<  WE (see also US) - Quenya has several endings for "we". A distinction is made between inclusive "we", including the person(s) addressed, and exclusive "we", a "we" that does not include the person(s) addressed. There is also a distinction between singular and dual forms, the dual forms referring to a "we" of two persons (the speaker and one other person), while the plural forms refer to a "we" of at least three people. Relevant pronominal endings are -lmë, -lvë/*-lwë, -ngwë and -mmë. However, Tolkien repeatedly revised the precise application of these endings. In one conceptual phase, -mmë was pl. exclusive "we", as in vammë "we won't" (WJ:371), whereas -lmë was pl. inclusive "we". In the mid-sixties, when the revised edition of LotR appeared, Tolkien had apparently changed the system so that -lmë had become exclusive "we" (rather than inclusive as before), and now *-lvë (and/or -lwë, VT42:34) was the ending for pl. inclusive "we". The ending -mmë Tolkien now assigned a "dual" meaning (VT43:6), but it is unclear whether this is meant to be a dual inclusive "we" (i.e. "thou and I") or dual exclusive "we" (i.e. "I and one other person"), or indeed whether the inclusive/exclusive distinction is upheld in the dual pronouns. The ending -ngwë denoted pl. inclusive "we" at one stage (VT43:36), but this apparently became -lmë later. If -mmë is dual exclusive "we", -ngwë may conceivably have been re-assigned the meaning of dual inclusive "we". The emphatic, independent forms of these pronouns would be *elmë, *elvë, emmë, *engwë (emmë occurs in Tolkien's translation of the Hail Mary, VT43:20, but there reflecting the older meaning of -mmë: pl. exclusive "we", not a dual form like it later became). As for the shorter, non-emphatic forms, me is apparently plural exclusive and met dual exclusive "we" (see US for reference); some extrapolate *ve (pl.) and *vet (dual) as the corresponding inclusive forms. -WJ:371, LotR:989, 94, cf. Letters:447, VT42:36, VT43:34
>>  WE, US: The relevant Quenya pronouns make two distinctions not found in English. “We” can be either inclusive or exclusive, depending on whether the party addressed is included in “we” or not. Furthermore, “we” can be either plural (involving at least three persons) or dual (involving only two persons, the speaker and one other). Tolkien repeatedly revised the relevant endings. According to VT49:16, 51 one late resolution goes like this: The ending for plural exclusive “we” is -lmë, corresponding to dual exclusive -mmë. Hence e.g. carilmë *“we [not including you] do”, carimmë *“the two of us do; I and one other [not you] do”. The ending for plural inclusive “we” is to be -lwë or -lvë, corresponding to -ngwë for dual inclusive “we” (VT49:16; variant -nquë in VT49:51): Carilwë “we [including you] do”, caringwë “the two of us do; thou and I do”. The corresponding independent pronouns were pl. exclusive me, pl. inclusive we or later *ve; when stressed these could have long vowels (mé and wé > vé, VT49:51). They may also appear in object position (“us” rather than “we”), e.g. suffixed to ála “do not” in the negative command álamë tulya, "do not lead us" (VT43:12, 22). If these pronouns are to be dual, they receive the dual ending -t (exclusive met, inclusive wet > *vet; compare imbë met “between us [two]” in Namarië). The dual pronouns do not have a long vowel even when stressed. The pronouns me, we/*ve and their long variants can also receive case endings, like dative men or véna “for us” (VT43:27, 28, 33, VT49:14) or locative messë "on us" (VT44:12). An emphatic pronoun is attested as emmë “we” (VT43:20), this reflects an earlier conceptual stage where Tolkien used the forms in -mmë for plural rather than dual exclusive “we” (cf. forms like vammë, WJ:371); presumably he would later regard emmë as a dual exclusive form, corresponding to pl. *elmë (and with *elwë > *elvë and *engwë as the emphatic pronouns for inclusive “you”, plural and dual, respectively). These emphatic pronouns can also receive case endings; the dative form emmen “for us” is attested (VT43:12, 20). – Genitive forms, see OUR; reflexive pronouns, see OURSELVES.

<<  WED vesta-; WEDDING vestalë -BES, WED
>>  WED vesta-; WEDDING vestalë; a later source also gives veryanwë -BES, WED, VT49:45

>>  WHENEVER quiquië -VT49:23

<<  WIFE vessë (In UT:8, indis is translated "wife", but in Etym this word is glossed "bride".)  -BES, UT:8 cf. NDIS
>>  WIFE veri, in earlier material also vessë (In UT:8, indis is translated "wife", but in Etym this word is glossed "bride".)  -VT49:45, BES, UT:8 cf. NDIS

>>  YESTERDAY noa (shortened from the full phrase noa ré “former day”). In another conceptual phase, noa meant “tomorrow” instead. Not to be confused with noa “conception; idea”. -VT49:34

<<  YOU (pl. only; for sg "you", see THOU) The ending -lyë may cover pl. as well as sg. "you"; on the other hand, Tolkien also used -llë for pl. "you" (VT43:36). The reduced form -l may be attached to an imperative: hecal! "you be gone!" [WJ:364] and probably also as object: *Utúvienyel, "I (-nye) have found you (-l)". Perhaps -l can be used for plural "you" in subject postition as well, e.g. *lendel, "you went", though this could perhaps also be *lendellë. The independent (emphatic) word for "you, even you" as subject may be *ellë, while object "you" seems to be le (perhaps also used as a polite or formal sg: "thee", though the sg. seems to be #lye in at least one late version of Quenya). YOUR – the ending would be -lya if -lyë is both sg. and pl. "you" (the ending -lya is attested with sg. meaning).
>>  YOU (plural and dual only; for singular "you", see THOU): Plural “you” is normally expressed by the ending -ldë that is added to verbs, e.g. carildë “you do” (VT49:16; in earlier texts Tolkien also used the ending -llë for pl. "you”, VT43:36). The reduced form -l may be attached to an imperative: hecal! "you be gone!" (WJ:364). Independent pronoun le, with long vowel (lé, VT49:51) when stressed. Case endings may be added, e.g. dative *len “for you” (cf. nin “for me”). YOUR, ending -lda (VT49:16), e.g. onnalda “your child” (VT49:42); as an independent word perhaps *lenya (compare ninya “my” vs. ni “I”, nin “for me”). – Dual forms of “you”, involving only two persons: ending -stë, independent pronoun tyet (intimate/familiar) or let (polite/formal), YOUR (dual): ending -sta, as independent word perhaps *tyentya, *lentya derived from dual dative forms *tyent, *lent “for you (two)”. Compare such attested forms as ninya “my” and menya “our” vs. the dative pronouns nin “for me”, men “for us”.