ai! interjection "Ah!", "Alas!" (Nam, RGEO:66; also twice in Narqelion, untranslated.) In one (abandoned) version of the Quenya Lord's Prayer, Tolkien may seem to use ai as a vocative particle: ai Ataremma ?"o our Father" (VT43:10, 13)
Quenya
ai
adverb. supposing, suppose, maybe, supposing, suppose, maybe; *any
ai
interjection. ah, alas
ai
conjunction. suppose, supposing (”the ’nearer’ particle”)
ai!
ah!
aia
hail
aia interjection "hail", variant of aiya (VT43:28)
aiya
hail
aiya interjection "hail", as greeting (LotR2:IV ch. 9, see Letters:385 for translation), or a call "for help and attention" (PE17:89), "only addressed to great or holy persons as the Valar, or to Earendil" (PE17:149). Variant aia (VT43:28)
aia
interjection. hail
ai! lassi lantar laurië súrinen
ah! leaves fall golden in [by means of] the wind
The 1st phrase of the prose Namárië. Tolkien altered the text from the poetic version as follows:
> ai! laurië lantar lassi súrinen >> ai! lassi lantar laurië súrinen
Tolkien moved the subject lassi “leaves” to be before the verb lantar “fall (pl.)”, consistent with the usual subject-verb word order of Quenya. However, for reasons unclear, he also moved the adjective laurië “golden (pl.)” after the verb, keeping it separate from the noun it modifies. Ordinally, adjectives in Quenya preceed the noun they modify (PE17/93, PM/346). It seems to me to be more natural to keep the adjective back in its original position.
> ai! lassi lantar laurië súrinen »»» ✱ai! laurië lassi lantar súrinen
One possible explanation for this unusual placement is that Tolkien may have considered laurië to be an adverb (“like gold”) instead of an adjective (“golden”). This is consistent with English translation of this phrase in the poetic Namárië: “like gold fall the leaves in the wind”.
There are several places in the corpus where Tolkien designated the word laurië as an adverb (PE17/58, 61, 62). However, in the commentary on the Namárië poem (RGEO/62), Tolkien explicitly states that the word laurië is the plural form of the adjective laurëa. Since laurië is the form of both the plural adjective and the adverb derived from the noun laurë “gold (light or colour)”, perhaps Tolkien was playing with this ambiguity in his choice of word order.
ai! laurië lantar lassi súrinen
ah! like gold fall the leaves in the wind
First line @@@
ai! löar yassen palantírienyë andavanwë yárier
ah years in which looking far away I saw ages long-passed
ai tulinye sinar (entar)
I may come today (tomorrow)
ai tuluvanye
I may come
nai
ill, grievously, abominably
nai (2) prefix "ill, grievously, abominably" (PE17:151), cf. naiquet-. Earlier material also lists an interjection nai "alas" _(NAY; this may be obsoleted by # 1 above; _Namárië uses ai! in a similar sense)
(ai)que kestanellen, (ai) tullenye
if you had asked me, I should have come
cairë
?. [unglossed]
maitya
?. [unglossed]
-na
suffix. slain
A shorter ending -na also occurs, e.g. nahtana "slain" (VT49:24); the example hastaina "marred" would suggest that *nahtaina is equally possible. In the example aistana "blessed" (VT43:30), -na may be preferred to -ina for euphonic reasons, to avoid creating a second diphthong ai where one already occurs in the previous syllable (*aistaina). In PE17:68, the ending -ina is said to be "aorist" (unmarked as regards time and aspect); the same source states that the shorter ending -na is "no longer part of verbal conjugation", though it obviously survives in many words that are maybe now to be considered independent adjectives. See -na #4.
ala
hail, blessed be (thou)
[ala (6) (also alar! or alla!) interjection "hail, blessed be (thou)". (VT45:5,14)]
alar!
hail, blessed be (thou)
[alar! (also ala and alla!) interjection "hail, blessed be (thou)". (VT45:5,14, 26)]
alassë
hail
[alassë (2) interjection "hail" or "bless", evidently a synonym of the greeting alar!, q.v. (VT45:26)]
alla!
hail, blessed be (thou)
[alla! (also alar! or ala) interjection "hail, blessed be (thou)". (VT45:5, 14)] PE17:146 cites alla "hail, welcome" as a variant (occurring within the imaginary world) of aiya.
nanca
slain
nanca adj. *"slain" (PE17:68); see -na
sív’ emmë apsenet tien i úcarir emmen
as we forgive those who trespass against us
The eighth line of Átaremma, Tolkien’s Quenya translation of the Lord’s Prayer. The first word sív’ is an elided form of sívë “as”. It is followed by the emphatic second person plural subject pronoun emmë “us” and apsenet “forgive [them]”, the aorist form of the verb apsen- “forgive” with a plural direct object suffix -t. The fourth word tien “those” is a dative (indirect object) form of tie, apparently a variant of the third person plural pronoun te.
The second half of this phrase is the subordinate clause i úcarir emmen “who trespass against us”, composed of i “who”, úcarir “trespass” (aorist plural of úcar- “to do wrong, to sin”) and emmen “against us” (dative of emmë). The last of these is unusual in that it has an emphatic pronoun used as an object rather than the subject.
Decomposition: Broken into its constituent elements, this phrase would be:
> sív(e) emmë apsene-t tie-n i úcari-r emme-n = “✱as we forgive-them those-for who trespass-(plural) us-against”
Taken together, the first half of the phrase has a subject (emmë), verb (apsene), a direct object suffix (-t) and an indirect object (tien). The sense of the phrase is probably something like “✱as we forgive them [the trespasses] for those [the trespassers] who trespass against us”.
Conceptual Development: Earlier versions of the prayer (I-IV) used a different verb avatyar- for “forgive”, as well as different prepositions for “so”: ier (I-IIa) and yan (III-IV). They also lacked any Quenya equivalent of “those who” (tien i in versions V-VI). The literal meaning of this phrase in versions I-IV of the prayer seems to be “✱as we forgive our trespassers”.
Tolkien considered a variety of ways to express “trespassers”. In version I-III, he used a (?verbal) element meaning “trespass” with the agental suffix -ndo: lucando (I), lucindo (IIa-IIb) and rocindë (III), all meaning “trespasser” and all in the plural. In version IV, he used rohtalië “trespass-people”, a compound of the noun rohta “trespass” and lië “people”.
These he combined with either the independent pronoun menya “our” (I-IIb, IV) or the possessive suffix -mma “our” (I deletion, III). Finally, he used an ablative element meaning “from”, either the preposition va (I-IIb) or the ablative suffix -llo (I deletion, III-IV). There was a similar construction for the verb avatyar- in line 6.
In version V of the prayer, Tolkien corrected úcarer to úcarir. This second form is more consistent with the rules Tolkien followed elsewhere in forming the aorist tense of a (basic) verb: it ends in an -e if unsuffixed but has an -i- between it and any suffix (-r in this case). However, Tolkien still used the form úcarer in version IV of the prayer, for reasons unknown.
| | I |IIa|IIb|III|IV|V|VI| |ier|yan|sív’| |emme| |{avatyarirat >>}|avatyarir ta|avatyarilta|apsenet| | |tien i| |{lucandollommar >>}|va menya lucandor|va menya lucindor|rocindillomman|menya rohtaliello|úcarer emmen|
For better consistency with Tolkien’s other writings, I have used the more typical aorist form úcarir for the entry of this phrase. As Helge Fauskanger points out (LP-AM), there is a similar issue with apsenet, which might be expected to be ✱✱apsenit, though in this case the variation may be due to the fact that object suffixes are appended directly to the verb instead of to a subject suffix.
átaremma i ëa han eä
our Father who art in Heaven
The first line of Átaremma, Tolkien’s Quenya translation of the Lord’s Prayer. The first word Átaremma “our Father” is atar “father” with the 2nd-person-plural-exclusive suffix -mma consistent with the 1st edition of The Lord of the Rings (after the 2nd edition of The Lord of the Rings, this suffix would be -lma).
The remainder of the phrase i ëa han Eä “who art in Heaven” is a circumlocution, literally meaning “✱who is beyond Creation [the Material Universe]”. This allowed Tolkien to avoid an explicit name for Heaven, though he did use Eruman for “Heaven” in the fifth line of the prayer.
Decomposition: Broken into its constituent elements, this phrase would be:
> Átar-emma i ëa han Eä = “✱Father-our who is beyond Creation [the Material Universe]”
Conceptual Development: The form Ataremma for “our Father” appears in all versions of the prayer, sometimes preceded by the interjection a or Ai “O”. Wynne, Smith and Hostetter suggested that the long Á of Átaremma in versions V to VI of the prayer may be a coalescense with this interjection (VT43/13).
In versions I-IV, Tolkien use menel for the word “Heaven” in various configurations, most involving an assimilated locative, such as meneldea “in Heaven”. In other writings, Tolkien said that menel referred to the dome of the sky or “the firmament”, and therefore was not proper for “Heaven” (MR/387, PE17/152). Perhaps because of this, in version V he switched to the circumlocution i ëa pell’ Eä, with an assimilated form of the preposition pella “before”. In version VI he changed the preposition to han, as above.
In the earliest version (I), Tolkien used the word na for “is”, added at the end of the phrase, but it was omitted later.
| | I |IIa|IIb|III|IV|V|VI| | |A|Ai| | |Ataremma|Átaremma| | |i| |i| |{menellea >>}|menelzea|meneldea|ëa pell’ ëa|ëa han ëa| |na| |
intë
themselves
intë *"themselves", 3rd person pl. reflexive pronoun, e.g. *i neri tirir intë, "the men watch themselves". Intë is derived from earlier imte(VT47:37). Conceivably intë* is only used for "themselves" with reference to persons; impersonal "themselves" ought to be inta or intai, compare ta #3, tai #2. A form intai might however have evolved into intë by the Third Age (like pl. adjectives in -ai later came to end in -ë), thus converging with the "personal" form.% In an earlier source, Tolkien listed intë as an emphatic pronoun "they", 3rd person plural (VT49:48, 49); compare the pronominal ending -ntë. The word intë** (derived from inde via inze, an unusual development in Quenya) also appears as a candidate 2nd person singular polite form (VT49:49).
helexë
noun. hail
man
pronoun. who, who; [ᴹQ.] what
The most common Quenya word for “who”, most notably appearing in the Namárië poem in the phrase sí man i yulma nin enquantuva? “who now shall refill the cup for me?” (LotR/377). It is based on the interrogative element ma (PE17/68). Man might be a general interrogative element “who, what, which”; at one point Tolkien said man was a reduction of mana before vowels (PE23/135). However, in the Markirya, man was used for “who” before consonants, such as man tiruva fána cirya “Who shall heed a white ship?” (MC/222).
In writings from the 1930s and 40s, man was used for “what” (LR/59, 72) or as a general interrogative marker (PE23/99). However, it was used for “who” in the versions of the Oilima Markirya from around 1930 (MC/213-214).
Neo-Quenya: For purposes of Neo-Quenya, I would mostly use man in the sense “who”, before both consonants and vowels. For “what” I would use mana, and as a general interrogative marker I’d use ma. In cases where you want an unambiguous word for “who = what person”, I would use mamo.
savin elessar ar <u>i</u> nánë aran ondórëo
that
i (3) conj. "that". Savin Elessar ar i nánë aran Ondórëo "I believe that Elessar really existed and that [he] was a king of Gondor" (VT49:27), savin…i E[lesarno] quetië naitë *"I believe that Elessars speaking [is] true" (VT49:28) Also cf. nai, nái "be it that" (see nai #1), which may seem to incorporate this conjunction.
tana
that
tana (1) demonstrative "that" (said to be "anaphoric") (TA). According to VT49:11, tana is the adjective corresponding to ta, "that" as a pronoun.
tana
that
A word for “that” appearing in a list of demonstratives from 1968, an adjectival form of ta “that” (VT49/11). This adjective also appeared in notes on the Common Eldarin Article (CEA) from 1969 (PE23/135). Similarly formed ᴹQ. tana appeared in Demonstrative, Relative, and Correlative Stems (DRC) from 1948 (PE23/85, 104-105) where it could also be used both adjectivally (“that”) and substantively (“that fact”). ᴹQ. tana “that” also appeared in The Etymologies of the 1930s but in that document Tolkien said it was “anaphoric” (Ety/TA), as opposed to later when Q. sana was used for anaphoric that (PE16/97; PE23/104).
Conceptual Development: In the Qenya Lexicon of the 1910s, ᴱQ. táma was “this” rather than “that” (QL/87). The Early Qenya Grammar (EQG) of the 1920s had ᴱQ. {santa >>} sanda “that” (PE14/55), but drafts of the ᴱQ. Oilima Markirya poem from around 1930 seem to have tanda for “that” (PE16/56-57, 60).
a
interjection. O, Oh
finca
noun. [unglossed]
-e
suffix. plural of adjectives
-ttë
suffix. themselves
amya-
verb. [unglossed]
arra
adjective. [unglossed]
conta-
verb. [unglossed]
cíta-
verb. suppose
#cíta- ("k")vb. "suppose", cited in the 1st pers. aorist: cítan "I suppose" (VT49:19)
cúma
noun. [unglossed]
felca
adjective. [unglossed]
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”.
hendas
?. [unglossed]
hindo
noun. [unglossed]
hindë
noun. [unglossed]
holdë
noun. [unglossed]
hríva
place name. [unglossed]
háro
?. [unglossed]
i
pronoun. that
i, antevokaliskt in
conjunction. that
intë
pronoun. themselves
lingi-
verb. [unglossed]
linya
pool
linya noun "pool" (LIN1)
lóna
pool, mere
lóna (1) noun "pool, mere" (VT42:10). Variant of lón, lónë above?
malsa
?. [unglossed]
man
who
man pron. "who" (Nam, RGEO:67, FS, LR:59, Markirya, MC:213, 214); cf. PM:357 note 18, where a reference is made to the Eldarin interrogative element ma, man). However, man is translated "what" in LR:59: man-ië? "what is it?" (LR:59; the stative-verb suffix -ië_ is hardly valid in LotR-style Quenya) _Either Tolkien later adjusted the meaning of the word, or man covers both "who" and "what". Cf. also mana, manen.
melya-
verb. [unglossed], *to be in love
men
who
men (3) pron. "who", evidently a misreading or miswriting for man (MC:221, in Markirya)
máriel
feminine name. [unglossed]
naue
?. [unglossed]
ne
that
ne (2) conj. "that" (as in "I know that you are here") (PE14:54), evidently replaced by i in Tolkiens later Quenya (see i #3).
nendë
pool
nendë (1) noun "pool" (NEN), "lake" (PE17:52)
níva
?. [unglossed]
orro
interjection. alas!
pícë
upon
pícë ("k") prep.? "upon" (???) (MC:214; this is "Qenya")
quista-
verb. suppose, inquire
sa
conjunction. that
sal-
verb. [unglossed]
sana
that
sélo
?. [unglossed]
sóla
?. [unglossed]
ta
that, it
ta (1) pron. "that, it" (TA); compare antaróta** "he gave it" (FS); see anta-. The forms tar/tara/tanna "thither", talo/tó "thence" and tás/tassë* "there" are originally inflected forms of this pronoun: "to that", "from that" and "in that" (place), respectively. Compare "there" as one gloss of ta (see #4).
tanya
that
tanya demonstrative "that" (MC:215; this is "Qenya", perhaps corresponding to later tana)
thar- Archaic
verb. [unglossed]
tomba
noun. [unglossed]
tompë
noun. [unglossed]
um(ba)-
prefix. [unglossed]
umbacarin
noun. [unglossed]
yana
that
yana demonstrative "that" (the former) (YA)
ye
who
ye (1) singular personal relative pronoun "who", maybe also object "whom" (plural form i). Compare the impersonal form ya. Also attested in the genitive and the ablative cases: yëo and yello, both translated "from whom" (though the former would also mean *"whose, of whom"). (VT47:21)
ye
pronoun. who
éna
?. [unglossed]
úpa-
verb. [unglossed]
þúna Archaic
?. [unglossed]
hausta
noun. nest
A neologism for “nest” coined by Helge Fauskanger for his NQNT (NQNT), based on ᴹ✶khau̯-stā “rest-ing”.
@@@ The gloss “any” was suggested by Tamas Ferencz and Robert Reynolds based on aiquen “if anybody, whoever”. NQNT also uses aiquen in the sense “anybody”.