exë noun "the other, another" _(VT47:40, VT49:33). _Though Tolkien included the article "the" in his gloss, this may be simply to indicate that exë is a noun, not to suggest that it is inherently definite and does not require the definite article i. Used in an indefinite sense, without i preceding, exë would likely translate as "another".
Quenya
empollië
adverb. *retrying, redoing, another attempt
exë
the other, *another
hótul-
verb. to come away (to leave a place and go to another)
netë
one more, another
netë *"one more, another", used in enumerating a series: e.g. 1, 2, (3), netë, netë, netë...with netë used instead of citing the actual numbers. (VT47:15, VT48:14-15, 31)
oantë
went away (to another place)
oantë vb. "went away (to another place)"; past tense of auta-. Also perfect oantië. (WJ:366, VT48:32)
enta
adjective. another, one more
han-
prefix. *back as an answer or return by another agent
exa
other
exa adj.? "other" (apparently as adjective) (VT47:10, VT49:33). Also eces ("k"), unless this is intended as the stem underlying exa (the root KES with prefixed stem-vowel) rather than a Quenya word (VT49:33).
exa
adjective. other
hyana
other
hyana adj. "other", cf. hya (VT49:14)
hyana
adjective. other
exe
noun. the other
ola-
verb. to become, to become; [ᴹQ.] to grow (up)
An a-verb ola- appeared 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). In the various versions of the Löa Yucainen poem from the 1950s, Tolkien had ólar and ólaner “grew” with long ó and applied to trees (CPT/1296-8). In notes from around 1959, Tolkien had several more 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, I would use ala- as the normal word for “grow” (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 putative 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”. To avoid confusion, I would also use ola- “grow, become” only with short rather than long ó.
hyallë
adverb. otherwise, another way, differently
hyalumë
adverb. another time
hyandë
adverb. to another degree
A neologism coined as part of my research into Quenya correlatives.
hyanen
adverb. by another means
A neologism coined as part of my research into Quenya correlatives.
hyanomë
adverb. another place
A neologism coined as part of my research into Quenya correlatives.
hyaquen
pronoun. someone else, another
hyaro
adverb. for another reason
A neologism coined as part of my research into Quenya correlatives.
auta-
verb. go away, leave
auta- (1) vb. "go away, leave" (leave the point of the speaker's thought); old "strong" past tense anwë, usually replaced by vánë, perfect avánië but when the meaning is purely physical "went away (to another place)" rather than "disappear", the past tense oantë, perfect oantië was used. Past participle vanwa "gone, lost, no longer to be had, vanished, departed, dead, past and over" (WJ:366)
cé
may be
cé ("k"), also ce ("k") "may be" (VT49:19, 27), particle indicating uncertainty (VT42:34; ce in Bill Welden's note is a misspelling, VT44:38, but the short form ce does occur in other texts, cf. VT49:18-19). In VT42, Welden wrote that Tolkien altered ké to kwí (or kwíta, q.v.), but Welden later noted that "it does not follow that because the form was changed in another sentence it would necessarily have been corrected in the examples cited" (VT44:38). So cé/ké may still be a conceptually valid form. (The forms in kw- rather than qu- seem abnormal for Quenya, at least as far as spelling is concerned.) In another conceptual phase, cé was also used = "if" (VT49:19), but this conjunction appears as qui elsewhere. Examples of cé, ce meaning "if" (said to be "usually [used] with aorist") include cé mo quetë ulca ("k", "q") "if one speaks evil", cé tulis, nauvan tanomë ("k") "if (s)he comes, I will be there" (VT49:19), cé mo… "if one…", ce formenna "if northwards" (VT49:26)
enta
that yonder
enta demonstrative "that yonder" (EN). In VT47:15, enta is defined as "another, one more" (but it may seem that Tolkien also considered the word exë for this meaning).
lá
no, not
lá (1) adv. "no, not" (LA, VT45:25) According to VT42:33, lá is the stressed form, alternating with la when the negation is unstressed. In another conceptual phase of Tolkien's, lá had the opposite meaning "yes" (VT42:32-33), but this idea is contradicted by both earlier and later material: usually lá is conceived as a negation. The negation can receive tense markers and be used as a negative verb "when [another] verb is not expressed" (VT49:13), apparently where the phrase "is not" is followed by a noun or an adjective as a predicate, or where some verb is understood, as in English "I do not" (i.e. "I do not do whatever the context indicates"). With pronominal endings la- in the aorist, e.g. lanyë "I do not, am not" (etc.) (Tolkien abandoned the form lamin.) Exemplified in the sentence melin sé apa lanyë hé *"I love him but I do not [love] him" (another person) (VT49:15). Present tense laia, past lánë, perfect alaië, future lauva.
ná
is
ná (1) vb. "is" (am). (Nam, RGEO:67). This is 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). Also in impersonal constructions: ringa ná "it is cold" (VT49:23). The copula may however be omitted "where the meaning is clear" without it (VT49:9). Ná is also used as an interjection "yes" or "it is so" (VT49:28). Short na in airë [] na, "[] is holy" (VT43:14; some subject can evidently be inserted in the place of [].) Short na also functions as imperative: alcar mi tarmenel na Erun "glory in high heaven be to God" (VT44:32/34), also na airë "be holy" (VT43:14); also cf. nai "be it that" (see nai #1). The imperative participle á may be prefixed (á na, PE17:58). However, VT49:28 cites ná as the imperative form. Pl. nar or nár "are" (PE15:36, VT49:27, 9, 30); dual nát (VT49:30). With 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). Some forms listed in VT49:27 are perhaps to be taken as representing the aorist: nain, naityë, nailyë (1st person sg, and 2nd person familiar/polite, respectively); does a following na represent the aorist with no pronominal ending? However, the forms nanyë, nalyë, ná, nassë, nalme, nar (changed from nár) are elsewhere said to be "aorist", without the extra vowel i (e.g. nalyë rather than nailyë); also notice that *"(s)he is" is here nassë rather than násë (VT49:30).Pa.t. nánë or né "was", pl. náner/nér and dual nét "were" (VT49:6, 9, 10, 27, 28, 30, 36). According to VT49:31, né "was" cannot receive pronominal endings (though nésë "he was" is attested elsewhere, VT49:28-29), and such endings are rather added to the form ane-, e.g. anen "I was", anel "you were", anes "(s)he/it was" (VT49:28-29). Future tense nauva "will be" (VT42:34, VT49:19, 27; another version however gives the future tense as uva, VT49:30). Nauva with a pronominal ending occurs in tanomë nauvan "I will be there" (VT49:19), this example indicating that forms of the verb ná may also be used to indicate position. Perfect anaië "has been" (VT49:27, first written as anáyë). Infinitive (or gerund) návë "being", PE17:68. See also nai #1.
-ië
suffix. is
-ië (3) "is", -ier "are", stative verb suffix occurring in Fíriel's Song: númessier "they are in the west", meldielto "they are...beloved", talantië "he is fallen", márië "it is good" (< *númessë "in the west", melda "beloved", *talanta "fallen"); future tense -iéva in hostainiéva "will be gathered" (< *hostaina "gathered"). Compare ye "is", yéva "will be", verbs that also occur in Fíriel's Song. This suffix is probably not valid in LotR-style Quenya: -ië is an infinitival or gerundial ending in CO, for ye "is" Namárië has ná, and the phrase "lost is" is vanwa ná, not *vanwië.
alfirin
adjective. immortal
alfírima/alfírimo
immortal
auta-
verb. go away
ava-
verb. refuse, forbid
avaquet-
verb. refuse, forbid
avaquet- ("q")vb. "refuse, forbid" (KWET)
ea-
verb. be, exist
il-
verb. no, *un-
il- (prefix) "no, *un-" (LA); cf. ilfirin "immortal" (vs. firin "dead"). This prefix "denotes the opposite, the reversal, i.e. more than the mere negation" (VT42:32). But il- can also mean "all, every"; see ilaurëa, ilqua, ilquen.
ilfirin
immortal
ilfirin adj. "immortal" (PHIR)
ilpirin
immortal
*ilpirin (hypothetical form; the word actually appears in Q as ilfirin) adj. "immortal" (PHIR)
la
no, not
la negation "no, not" (see lá); also prefix la- as in lacarë, q.v. (VT45:25)
lenweta-
verb. go away, migrate, leave ones abode
lenweta- vb. "go away, migrate, leave ones abode", pa.t. lenwentë (PE17:51)
mat-
verb. to eat
The verb for “to eat” derived from the root √MAT of the same meaning (VT39/7).
Conceptual Development: This verb and root are quite well established, dating all the way back to ᴱQ. mat- and ᴱ√MATA of the Qenya Lexicon of the 1910s (QL/59) and appearing as ᴹQ. mat- and ᴹ√MAT in The Etymologies of the 1930s (Ety/MAT), as well as numerous other places albeit with occasional variants like mata- (PE12/26). This verb was one Tolkien often used in examples of verb conjugations and as such its inflected forms changed considerably over time, but that is more a topic of the evolution of the Quenya verb system itself.
na
to be
na (1) form of the verb "to be", evidently the imperative (or subjunctive): Tolkien stated that na airë would mean "be holy" (VT43:14), and san na (q.v.) must mean "thus be" = "let it be so"; see ná #1 Cf. also the sentence alcar mi tarmenel na Erun "glory in high heaven be to God" (VT44:32/34). Inserted in front of a verb, na expresses a wish: aranielya na tuluva "may thy kingdom come" (ibid).
nëa
to be
nëa (2) an optative form of the verb na- "to be"? (nëa = LotR-style Quenya nai?): ya rato nëa "which soon may (it) be" = "which I hope will be soon" (Arct)
ui
no
ui interjection "no" (originally an endingless negative verb in the 3rd person aorist: "it is not [so]"; see #u-). Apparently this is the word for "no" used to deny that something is true (compare vá, which is rather used to reject orders, or to issue negative orders). (VT49:28) Compare uito.
ye
is
ye (2) copula "is" (FS, VT46:22); both earlier and later sources rather point to ná (q.v.) as the copula "is", so ye may have been an experiment Tolkien later abandoned. Future tense yéva, q.v.
úyë
is
úyë vb., a form occurring in Fíriel's Song (cf. VT46:22), apparently ye "is" with the negative prefix ú-, hence "is not" (úyë sérë indo-ninya símen, translated "my hearth resteth not here", literally evidently *"[there] is not rest [for] my heart here")
The word empollie appeared in the untranslated phrase á rike empollie in rough notes from the 1960s (PE17/167). Christopher Gilson suggested this was likely an early attempt by Tolkien to define the Quenya expression for “try harder”, elsewhere given as ā rike am(a)ríkie which more literally means “try [with] more trying” (PE17/94). The second element of empollië is clearly based on pol- “to be [physically] able to” and Arael suggested its first element might be en- “again”. If so, it may mean something like “✱[with] retrying, redoing”.
Neo-Quenya: I would avoid empollië in the sense “harder” for purposes of Neo-Quenya, using the á ricë amrícië construction instead; see that entry for discussion. However, empollië might be worth retaining in the sense “✱retrying, redoing, another attempt”. I also think it is worth adapting an intensified form of this noun as ᴺQ. ampollië meaning “great effort, struggle”.