bē

preposition. as, like

Tolkien used the word Q. ve for “as, like” in Quenya for much of his life, but its etymological origins varied. In the the Qenya Lexicon of the 1910s, Tolkien had two distinct roots for “similarity”: unglossed ᴱ√SĒ with variant ᴱ√SENE⁽²⁾ and derivatives like ᴱQ. se “as, like, in manner of” and ᴱQ. (a)sesta- “to liken, compare” (QL/82), and also ᴱ√VĪ “as” with variant ᴱ√VI‘I and derivatives like ᴱQ. ve “as, like”, ᴱQ. vealta- “to resemble”, and ᴱQ. vīkana- “compare” (QL/101). The semantic distinction between the two roots isn’t clear, and in the contemporaneous Gnomish Lexicon there was a third set of forms beginning with fel- such as G. fel “as, like”, G. feleg “equal”, and G. feltha- “resemble, seem like” (GL/34).

In later notes Tolkien proposed a variety of primitive origins for Q. ve “as, like”: ✶wē (we’e) in 1957 Quenya Notes (VT49/10; PE17/189), ✶bē from notes from the late 1950s or early 1960s (VT49/32 note #10), and ✶vai as a relative of suffixal -va in notes from 1968 (VT49/32 note #10). As there are not any definite Sindarin cognates for Q. ve in Tolkien’s published writings, it is hard to know which of these is more likely.

Neo-Eldarin: For purposes of Neo-Eldarin, I would go with primitive ✶bē as the most widely excepted option, producing S. ✱be “as, like”.

ber

root. to mate, be mated, joined in marriage

The root √BER appeared in later writing as the basis for marriage words, and Quenya marriage words began with ver- for much of Tolkien’s life, dating all the way back in the Qenya Lexicon of the 1910s. However, there are many ways to produce a medial r in Quenya, and Tolkien experimented with more or less all of them in the formation of this root, as seen by the shifting forms in other branches in the Elvish languages.

The earliest form of this root appeared as √VEŘE in the Qenya Lexicon of the 1910s (QL/101), where the Ř indicated the actual primitive form was VEÐE (or ɃEÐE), as confirmed by its Gnomish equivalent Bedh- (QL/101; GL/22). This early root was unglossed, but its derivatives all had to do with marriage, including ᴱQ. veru/G. †benn/G. bedhron “husband”, ᴱQ. †veri/ᴱQ. vesse/G. bess “wife” and ᴱQ. vesta-/G. benna- “to wed”.

There are indications this root may have initially been ᴹ√BED in The Etymologies of the 1930s, based on primitive forms like ᴹ✶bedū “spouses” (Ety/LEP). But the main “marriage” entry in The Etymologies was ᴹ√BES “wed”, with derivatives like ᴹQ. vesta- “to wed”, ᴹQ. venno/N. benn “husband” and ᴹQ. vesse/N. bess “wife”. One interesting feature about this conceptual stage is that the Noldorin words for “husband” and “wife” drifted in meaning to become simply “man” and “woman”, and new words N. herven and herves were coined for “husband” and “wife”.

In various etymological notes from the late 1960s, Tolkien introduced a new root √BER for marriage. His longest description of it was in a 1969 note:

> √BER “to mate, be mated, joined in marriage”: Q. verya (intr.) “to marry (of husband and wife), be joined to” (veryanen senna); verta (tr.) “to give in marriage (a) to (b), or to take as husband or wife (to oneself)”; verū > veru “husband”; verī > veri “wife” (VT49/45).

The forms Q. veru/veri “husband/wife” were restorations of the Early Qenya forms from the 1910s.

It is not entirely clear when Tolkien made this change to the root, but in The Road Goes Ever On published in 1967, he said that “[S.] bereth actually meant ‘spouse’, and is used of one who is ‘queen’ as spouse of a king” (RGEO/66), strongly hinting that this word was derived from √BER “wed” at that conceptual stage. Earlier on, N./S. bereth “queen” was derived from primitive ✶barathī, an etymology Tolkien was still using in notes from the late 1950s or early 1960s (PE17/22-23). As discussed in the entry on Elbereth, this etymology presented some phonological difficulties in Sindarin, which may have motivated Tolkien to introduce a new etymology for S. bereth, switching to the root √BER for marriage in the process. My best guess is that this switch happened sometime in the mid-1960s, but it could have been earlier.

Neo-Eldarin: For purposes of Neo-Eldarin writing, I think it is best to ignore the introduction of the root √BER “wed”, and keep using ᴹ√BES “wed” from The Etymologies. As a root for marriage, √BER presents a number of problems:

• It clashes with ᴹ√BER “valiant” from the 1930s, the basis for the name S. Beren.

• It invalidates a number of Noldorin words for husband and wife with no obvious replacements.

• In Sindarin it is difficult to keep derivatives of √BER “wed” from colliding with other words like beria- “to protect”, bertha- “to dare” and beren “bold”, though technically these are all Noldorin words.

The main disadvantage of ignoring √BER “wed” is that it leaves us with no good etymology for the name S. Elbereth. It is quite possible to solve the above problems with √BER by coining new words, but I prefer to keep using the older words as they are quite popular in Neo-Sindarin. It would be relatively easy to coin a new etymology for Elbereth instead, perhaps from ✱elen-baratthī with the longer cluster inhibiting i-intrusion. See the entry on S. bereth for further discussion.

bel

root. *strong, [ᴹ√] strong

The root √BEL “strong” has a long history in Tolkien’s writing. Its most notable derivative is S. beleg “great, mighty”. This word dates back all the way to the Gnomish Lexicon of the 1910s, where G. beleg already had this meaning (GL/22). In this document, its Qenya equivalent was ᴱQ. velike, meaning the early root must have been ✱ᴱ√ɃELE: in Early Quenya, ancient initial ƀ- > v- but initial b- > p-.

The root ᴹ√BEL appeared in The Etymologies of the 1930s with the gloss “strong” and a number of Noldorin, Telerin and Ilkorin derivatives starting with bel- and having to do with strength (Ety/BEL). In the 1930s this root had no Quenya derivatives. The root √BEL reappeared in a list of “large & small” roots from around 1968, where it had the variant √MBEL and was also used in its extended form √MBELEK as the basis for the Quenya name Q. Melkor (PE17/115). This extended form was also given as the basis for S. beleg in these notes, which was given the glosses “large, great” implying the root had as much to do with size as strength.

This note indicates that S. beleg began with an ancient nasalized stop, but various mutations elsewhere in the corpus imply this was not the case, such as the soft mutation in S. Cûl Veleg “Bigload” (RC/536) and the nasal mutation in S. Taur-i-Melegyrn “Forest of the Great Trees” (WJ/185). I suspect the ancient strengthening of initial b- to mb- must have been limited to the Quenya branch of the language; see the √MBELEK for further discussion.

(au)be

adverb. not so

mbel

root. *strong

eñ

root. be, exist

Throughout much of its conceptual development, Quenya had two distinct roots for the verb to be: the root √NĀ functioning mainly as a copula in “to be” expressions like Elrondo Elda ná “Elrond is an Elf” or Aracorno halla ná “Aragorn is tall”, versus a distinct root used mainly for existential statements such as Eru ëa “God exists”. The copula-root was established very early as √NĀ, but the existential-root varied considerably.

The earliest version of the existential root was ᴱ√Ō “be, exist” from the Qenya Lexicon of the 1910s (QL/69). By the 1920s it seems this root has changed to ᴱ√Ī as it appeared in Early Qenya words lists from that period (PE16/140), and the verb for “to be” in the contemporaneous Early Qenya Grammar was ᴱQ. e- or i (PE14/51, 57).

A similar root ᴹ√YĒ or ᴹ√I appeared in The Etymologies of the 1930s, albeit with no derivatives (EtyAC/YE). It was most likely the basis for the so-called “stative” suffix ᴹQ. -ie seen in the contemporaneous Fíriel’s Song (LR/72). The root ᴹ√YE was also mentioned in both the first and second versions of the Tengwesta Qenderinwa from 1937 (TQ1: PE18/60) and around 1950 (TQ2: PE18/84), though in the latter it was rejected (PE18/84 note #69). This root is reflected in the use of ᴹQ. ye- in the Quenya Verbal System (QVS) from 1948 (PE22/107, 115, 117, 119-120), but this verb was rejected and replaced towards the end of that document by a new verb ᴹQ. ea- (PE22/122-124 and PE22/123 note #130). The rejection of ye- “to be” may be due to the introduction of Q. yén for the Elvish long year, as suggested by Christopher Gilson (PE22/86).

In QVS, the new verb ea- was derived from a primitive ✱eʒe or ✱eñe (PE22/122); the root ᴹ√EƷ “be” had already been mentioned in Outline of Phonetic Development (OP1) from the late 1930s, indicating Tolkien had been considering this form for some time. In 1948 QVS, Tolkien said:

> The primary sense of this verb was “to exist, to have being, to be found, extant, in the real world”. But it was often weakened to the copula, in statements of identity or predication. This however in classical Quenya was limited mainly to the past and future (PE22/123).

Thus in 1948 Tolkien started the process of establishing ea- as primarily an existential verb. A few years later, Tolkien mentioned the root √EÑ “be” in the Outline of Phonology (OP2) from the early 1950s (PE19/96) and he described √EÑ more fully in verbal notes from 1969 where he said:

> Stem of verb “exist” (have being in primary world of history) was √EŊE, distinct from √NA joining adjs./nouns/pronouns in statements (or wishes) asserting (or desiring) a thing to have a certain quality, or to be the same as another (PE22/147).

Thus the conceptual development of this root seems to have roughly been √Ō (1910s) >> √YĒ/Ī (1920s) >> √EƷ (late 1940s) >> √EÑ (early 1950s). This is an oversimplification however, in that √EƷ appeared in The Etymologies of the 1930s and Tolkien may have been considering it much earlier. Furthermore, the role of √EÑ as primarily as existential root (vs. copula √NĀ) was only firmly established in Tolkien’s later writings. When the root was √YĒ/Ī in the 1920s through 1940s, it seems the verbs ᴱQ. e- and ᴹQ. ye- were used for both existential statements and as a copula, and in this period √NĀ (though mentioned) was rarely used and may have been out of favor.

gwal

root. be stirred, excited; emotion, movement of feelings

This root appeared in a couple different notes from the late 1950s, as {√GWAL} >> √WAL “emotion, movement of feelings” in one (PE17/189) and as √GWAL “be stirred, excited” in the other (PE17/154). However, its one Sindarin derivative balch “fierce, ferocious” (PE17/154) requires the primitive form be √GWAL, since it demonstrates the Ancient Telerin sound change whereby labialized velars became labials (gw > b). This is further supported by the prevalence of w-forms in its Quenya derivations, since primitive ✶gw- would have remained w- for longer in Quenya (PE19/75).

kal

root. light; shine, be bright, light; shine, be bright, [ᴱ√] shine golden

This root was the basis for words having to do with “light” for most of Tolkien’s life. Its derivatives include Q. cala “light” and S. aglar “glory” which likewise retained the same basic form and meaning throughout Tolkien’s life. The root ᴱ√KALA first appeared in the Qenya Lexicon of the 1910s glossed “shine golden” (QL/44) along with a rejected variant ᴱ√ALA “light” (QL/29). In this early iteration, the root ᴱ√KALA included a number of derivatives having to do with daytime, such as ᴱQ. kala “daytime (sunlight), 12 hours” and G. gala “daylight” (QL/44; GL/38). Also of interest is that most of the Gnomish derivatives from this period began with g-, indicating that the true form of the root may have been ✱ᴱ√GALA (or at least a blending with it), since [[eq|initial [g-] became [k-]]] in Early Qenya.

This G/K variation became explicit in The Etymologies of the 1930s, where ᴹ√KAL “shine” had a Noldorin-only variant ᴹ√GAL (Ety/GAL, KAL). Tolkien did consider having a few Quenya derivatives of ᴹ√GAL, but they were all rejected (EtyAC/GAL¹). In the 1930s, it also seems the “daytime” derivatives were transferred to ᴹ√AR “day” (Ety/AR¹). The root √KAL continued to appear in Tolkien’s later writings, variously glossed “shine”, “light” and “be bright”, with such frequency that it is impractical to list all the references. Likewise Tolkien continued to refer to the Sindarin-only variant √GAL on a regular basis; see that entry for details.

The root √KAL had a couple of extended forms of note, in particular √KALAR glossed “be radiant” in the 1930s (PE18/62), also appearing in the vowel-suppressed variant ᴹ√AKLA(R) “radiance, splendour” which served as the basis for Q. alcar/S. aglar “glory, brilliance, splendour, radiance” (PE17/105, 124; PE18/36, 87; VT47/13; Ety/AKLA-R, KALAR); in the Qenya Lexicon of the 1910s this variant root was given as ᴱ√ḶKḶ instead (QL/30). Tolkien frequently used the extension √KALAT as the representation of triconsontal roots (PE18/33, 86; WJ/392), though the only derivative he ever gave for it was ✶kalatta “a light, lamp” (PE21/80).

mō

root. labour, be afflicted

This root first appeared as unglossed ᴹ√MŌ in The Etymologies of the 1930s with derivatives like ᴹQ. mól/N. mûl “slave, thrall” and ᴹQ. móta-/N. muda- “labour, toil” (Ety/MŌ). The root √mō was mentioned again in notes associated with 1950s Quenya prayers, where it was glossed “labour, be afflicted” along with verb Q. moia- of similar meaning and noun (Q. or primitive) mōl “slave” < mō-l; Tolkien went on to suggest √mol might be a better root, though he marked it with a “?” (VT43/31).

In notes on “large vs. small” from 1968 Tolkien had (root or verb?) mol- “labour” and (noun?) mōle, followed by MBOL/BOL with derivative Q. molda “big, large”, but this note was crossed through and √(M)BOL “✱large” did not appear in the next list of the large/small roots (PE17/115). Thus I think √MO(L) reverted back to the meaning “labour”.

n(d)il

root. to love (as a friend or equal), be devoted to, to love (as a friend or equal), be devoted to; [ᴹ√] love, devotion; friend

This root for friendship and devotion first appeared as ᴹ√NIL or strengthened ᴹ√NDIL “friend” in The Etymologies of the 1930s with a number of Quenya derivatives of similar meaning, the most significant being the suffixes ᴹQ. -nil or -dil, which Tolkien said was the equivalent of Old English “-wine” (“-friend”). In The Etymologies, ᴹ√DIL was an unrelated root meaning “stop up, fill up hole” (Ety/DIL). The strengthened root ᴹ√NDIL was mentioned again with the gloss “love, devotion” in The Notion Club Papers of the 1940s (SD/241, 305).

The unstrengthened form √NIL appeared in a letter to David Masson from 1955, where Tolkien said “√NIL means to love as a friend or equal”, as opposed to √(N)DUR which meant “to show special interest in things such as trees, astronomy, gems, medicine, sea, etc.” (PE17/152). Tolkien went on to say that, properly speaking, -(n)dil could apply only to persons and -(n)dur should be used of things, with names like Meneldil and Anardil being “Mannish” misuses of the suffix.

The root appeared again as √(N)DIL “to love, be devoted to” in the draft of a letter to Mr. Rang from 1967, where Tolkien clarified that it described “the attitude of one to a person, thing, course or occupation to which one is devoted for its own sake” (Let/386). This seems to be the only place where Tolkien clearly indicates the unstrengthened form is √DIL. Tolkien again clarified the distinction with √(N)DUR in a footnote:

> This provides the key to a large number of other Elvish Q. names, such as Elendil “Elf-friend” (eled+ndil), Valandil, Mardil the Good Steward (devoted to the House, sc. of the Kings) Meneldil “astronomer” etc. Of similar significance in names is -(n)dur, though properly this means “to serve”, as one serves a legitimate master: cf. Q. arandil “king’s friend, royalist”, beside arandur “king’s servant, minister”. But these often coincide: e.g. Sam’s relation to Frodo can be viewed either as in status -ndur, in spirit -ndil. Compare among the variant names: Eärendur “(professional) mariner” (Let/386).

Neo-Eldarin: For purposes of Neo-Eldarin I would leave the unstrengthened form of this root as √NIL to retain the use of ᴹ√DIL “stop up, fill up hole” from the 1930s. I would also assume that √N(D)IL means “devotion” from a position of equality and friendship, as opposed to √(N)DUR which means devotion from a position of subservience. Hence Elendil = “Elf friend” [as equals] but Valandur = “Servant of the Vala” [from a lesser position].

nay

root. have opportunity, chance or permission; be allowed by circumstance [or] way of the world

A root appearing in Late Notes on Verb Structure (LVS) from 1969 as √NAYA “have opportunity, chance or permission; be allowed by circumstance [or] way of the world” giving a new etymology for Q. nai “it may be”.

Neo-Eldarin: For purposes of Neo-Eldarin, I would ignore this root since it conflicts with the much better established √NAY “grief, pain”, and would stick with the well established etymology of Q. nai “maybe, be it that” = Q. ná- + Q. i.

nā

root. be (the same as another), exist

Tolkien used this root as the basis for Elvish “to be” verbs for much of his life. ᴱ√NĀ “be, exist” first appeared in the Qenya Lexicon of the 1910s with derivatives like the verb ᴱQ. ná- “to be” and ᴱQ. nasta “existence, being, creature” (QL/64). It also had derivatives in the contemporaneous Gnomish Lexicon such as G. na- “to be” and G. nast “being” (GL/58-59). It appeared again in The Etymologies of the 1930s as ᴹ√NĀ “be” (Ety/NĀ²), along with an invertible variant ᴹ√ANA² “be, exist” with the derivative ᴹQ. anwa “true, real, actual” (Ety/ANA²); this seems to be the only point where Tolkien considered this root to be invertible. The root √NĀ “be” is mentioned several times in Tolkien’s later writings as well (PE17/93; PE22/147; VT49/27-28).

The root √NĀ was often contrasted with other roots of similar meanings. For example:

> Stem of verb “exist” (have being in primary world of history) was √EŊE, distinct from √NA joining adjs./nouns/pronouns in statements (or wishes) asserting (or desiring) a thing to have a certain quality, or to be the same as another (PE22/147).

There were also periods when roots other than √NĀ were the basis for “to be” statement in Elvish. See the entry on √EÑ “exist” for a conceptual history of these alternate roots and their derivatives.

nō/ono

root. beget, give birth to; be born, beget, give birth to; be born; [ᴱ√] become

This root was associated with Elvish words for “birth” for most of Tolkien’s life. It first appeared as ᴱ√NŌ “become, be born” in the Qenya Lexicon of the 1910s with derivatives like ᴱQ. nosta- “give birth to; cause” and ᴱQ. nosse “folk, kin, people” (QL/66). Likewise in the contemporaneous Gnomish Lexicon there was G. nosta- “am born” and G. nothri “family, kinship” (GL/61), and in the Name Lists for to The Fall of Gondolin (NFG), G. nos was used as the equivalent of ᴱQ. nosse (PE15/22, 24). Both Q. nossë and S. nos(s) appeared regularly in Tolkien’s later writings.

In The Etymologies of the 1930s Tolkien gave ᴹ√NŌ/ONO “beget” as an invertible root, with derivatives of the inverted form including ᴹQ. onta- “beget, create” and N. odhron “parent” (Ety/NŌ, ONO). The invertible root appeared regularly in Tolkien’s later writings, usually with the sense “beget” but in one place also glossed “be born” (PE17/170).

thā/atha

root. ease, comfort, heal; be helpful; be willing to assist (in any work, etc.), agree, consent, ease, comfort, heal; be helpful; be willing to assist (in any work, etc.), agree, consent; [ᴹ√] forward

Tolkien introduced the root ᴹ√THA in Quendian & Common Eldarin Verbal Structure (EVS1) of the 1930s to serve as the basis for the (Old) Noldorin future suffix -thā. Tolkien said: “This thā is probably in origin a defining adverb = then, next, since with time-reference the pronominal stem √THA in Noldorin referred forward” (PE22/97). Tolkien described a similar system for Sindarin in Common Eldarin: Verb Structure (EVS2) of the early 1950s: “The element thā is adverbial, and meant originally ‘then, next’. The pronominal stem the/tha when used in Sindarin with time-reference pointed forward to the future” (PE22/131).

In notes on Words, Phrases and Passages in the Lord of the Rings from the late 1950s or early 1960s, Tolkien assigned a disinct meaning for √ATH as “ease, comfort, heal”, forming the basis for the name of the healing plant S. athelas or Q. asëa aranion (PE17/49). In Definitive Linguistic Notes (DLN) from 1959 Tolkien gave √ATHA as the basis for a number of words such as verb Q. asya-/S. eitha- “to ease, assist” and prefix Q. as(a)-/S. ath- “easily” (PE17/148).

In Late Notes on Verb Structure (LVS) from 1969, Tolkien connected √THA and √ATHA as a “mono-consonantal reversible” root ÞĀ̆/AÞA combining these two senses. As Tolkien described it:

> Its basic sense was probably “be helpful”, be willing to assist, in any work etc., agree, consent ... this sense is obscured in the uses of aþa- with other verbs, it may be supposed to be the earliest sense, because of derivatives made from it, such as Q aþea (< apaya) name (as = “beneficial” ?) of a herb (PE22/165).

From this, Tolkien described a variety of derivatives, such as Q. aþumo “good companion”, S. natha- (< an-aþa-) “bring help to, save, rescue” and Q. þá or aþa “I agree”, or in longer form aþanye “I will (do so)”. In Sindarin, this verb developed into a sort of future inflection:

> In S. the verb aþa, atha had become agglutinated to the verb stem, and formed a kind of “future”, expressing the intention of the subject, closely resembling in sense and uses English will (when not mere future): I will (I’ll) go, he will (he’ll) go, espec. in the 1st and 3rd persons. In the second person the implication of “will” of the subject is clearest in questions or negation (PE22/167).

As described in this document, the Sindarin verbal suffix -atha was not a true future, but was rather an expression of intent. Nevertheless, this document connected both prior senses of the roots √THA “future” and √ATHA “ease, assist, comfort” via a more basic sense of “be helpful”, with atha- “agree” > “I will” > (in Sindarin only) a future sense resembling English “I will [I intend to] go”. In this same document, however, Tolkien considered splitting out the medical senses of √ATHA into a distinct root √HATHA “treat kindly/make easy, (help to) cure”; see that entry for details.

ub

root. have in mind, consider, ponder; impend, be imminent, approach, draw near

This root was the basis for the Quenya future tense suffix Q. -uva. The earliest appearance of this root was as ᴹ√UB “ponder, have in mind” in notes from the early 1940s where it served as the basis for both the future and (archaic) past future suffixes ᴹQ. -uva and ᴹQ. -umne, the future sense derived in Quenya from the meaning “have intention (to do something now or eventually)” (VT48/32). It was also the basis of a noun form ᴹQ. úvie “considering a matter (with a view to decision)”, but according to Tolkien no independent verb form survived in Quenya, though Old Noldorin had ON. ūba- “to brood on, ponder”.

The root ᴹ√UB was not the only proposed explanation for the Quenya future in this period: in Quendian & Common Eldarin Verbal Structure (EVS1) from the late 1940s he gave ᴹ√BĀ/BANA “go, proceed” as the basis for the future suffix ᴹQ. -va (PE22/97), and a similar scenario appeared in the Quenya Verbal System from this same period (PE22/112). In these notes, -va was the basic future suffix, with -uva a vocalic elaboration when used with basic verbs as in kar-u-va “will make, (originally) going to make”.

Tolkien firmly rejected √BA(N) “go” in 1959, however (PE17/149). The root √UB “ponder, have in mind” was again given as the basis for the future suffix in Common Eldarin: Verb Structure (EVS2) in the early 1950s, with a scenario similar to the 1940s note mentioned above, but with a slightly different archaic future-past construction: AQ. †umbeste mate “he was going to eat” (PE22/132). The root √UB “consider, have in mind” was mentioned in passing in notes from 1968 (VT48/25). In Late Notes on Verb Structure (LVS) from 1969, Tolkien again described the origin of the Quenya future:

> Q. developed a pure future of fact or eventuality, with a stem ubā suffixed to the bare base (without ómataima): as ✱karubā- “will do, is going to do”. This base UB provided a verbal stem (an a-verb) uba- in original sense: impend, be imminent, approach, draw near. In this form it was at an early date affixed to the simple verbal stem, but with a weakened and generalized sense: as e.g. ✱kar|ubā|ni = “I draw near to doing, I am about to do (it)” > CQ [Classical Quenya] caruvan(ye) “I am going to do/shall do (it)” (PE22/167).

The independent (and impersonal) verb Q. ūva “impend, be imminent” took on the sense “threaten (to come)” due to the “bad” sense of the ū-prefix, and likewise for the noun form Q. umbë “imminence, threat” (PE22/167, 168). In this note Tolkien said derivatives of this root did not survive at all in Sindarin.

Neo-Eldarin: For purposes of Neo-Eldarin, I would retain the basic sense “ponder, have in mind” for the root √UB that Tolkien used from the 1940s up to 1968, and would assume the 1969 meaning “impend, be imminent” was an extension of that sense, as a thing being pondered. As such, I’d allow the “ponder” meaning to survive in Sindarin.

ur

root. heat, be hot

This root was connected to “heat” for most of Tolkien’s life. It first appeared as unglossed ᴱ√URU in the Qenya Lexicon of the 1910s, with derivatives like ᴱQ. úrin “(blazing) hot”, ᴱQ. uru “fire”, G. urin “hot, very hot”, and G. urna- “blaze, burn” (QL/98; GL/75). In this early period it was blended with the root ᴱ√UŘU with variant ᴱ√USU which had derivatives like ᴱQ. urna “oven” and ᴱQ. usta- “burn” (QL/98). This second root had derivatives in the contemporaneous Gnomish Lexicon such as G. gund “boil, pus” and gusta- “burn, destroy” from primitive ✱gudh (GL/42), indicating the actual root form was ✱ᴱ√ƷUÐU.

✱ᴱ√ƷUÐU seems to have been abandoned in Tolkien’s later writings, but ᴹ√UR “be hot” appeared in The Etymologies of the 1930s with derivatives like ᴹQ. úr/N. ûr “fire” and ᴹQ. urya- “blaze” (Ety/UR). This entry was deleted and replaced by ᴹ√UR “wide, large, great”. This was likely a transient change, however, as ᴹQ. Úrin as a name of the Sun remained in contemporaneous Silmarillion drafts (LR/240). Indeed primitive √UR appeared several times in later writings as the basis for words for “sunlight”, “fire” and “heat” (PE17/120, 148; PE21/71; PE22/160).

kor

root. round, round; [ᴱ√] be round, roll

This was the Elvish root for round things throughout Tolkien’s life. It first appeared as ᴱ√KORO “be round, roll” in the Qenya Lexicon of the 1910s, and had Early Qenya and Gnomish derivatives like ᴱQ. korima “round” and G. corm “ring, circle, disc” (GL/26). ᴹ√KOR “round” reappeared in The Etymologies of the 1930s with derivatives in both Quenya and Noldorin (Ety/KOR). √KOR “round” was also mentioned in etymological notes probably written in the early 1960s (PE17/184). Its derivatives like Q. corma “ring” (LotR/953) and S. cerin “(circular) mound” (LotR/350; RC/309) appeared regularly in Tolkien’s later writings.

lat

root. open, unenclosed, free to entry; low, lowlying, at ground level, open, unenclosed, free to entry, [ᴹ√] lie open; be extended, stretch, be situated (of an area); [√] low, lowlying, at ground level

This root has a lengthy history in Tolkien’s development of the Elvish languages.

Its development seems to have begun in the Qenya Lexicon of the 1910s with unglossed ᴱ√LAHA which had derivatives like ᴱQ. lá “moor, heath, open space” and ᴱQ. lāta- “spread, extend, lie (of country)” (QL/50). This root was compared to a variety of other roots: ᴱ√ALA, ᴱ√AŘA, ᴱ√ṆŘṆ, ᴱ√LAŘA and ᴱ√LATA, but the last of these was a later addition, both to the list and as an entry in the lexicon (QL/51). This newer entry had derivatives like ᴱQ. latwa “smooth, glossy” and ᴱQ. latsin(a) “level, smooth”, the latter transferred from ᴱ√LAHA. This new root also had Gnomish derivatives such as G. lad “a level, a flat; fair dealing” and G. ladin “level, smooth; fair, equitable” (GL/52).

After the 1910s it seems ᴱ√LAHA “✱open” faded out of use (though it may have remerged much later as √LAƷ “cross, pass over, go beyond”: PE17/91), but ᴱ√LATA “✱level, smooth” reappeared in The Etymologies of the 1930s as ᴹ√LAT “lie open” with derivatives like ᴹQ. latin(a) “open, free, cleared (of land)” and N. lhand “open space, level” (Ety/LAT). It is also evident in N. -lad “plain” from names like N. Lithlad “Plain of Ash” and N. Dagorlad “Battle Plain” from Lord of the Rings drafts (TI/208, 389), both of which reappeared in the published version (LotR/243, 636).

The root appeared again in the Quenya Verbal System of the 1940s with the gloss “be extended, stretch, be situated (of an area)” and a Quenya verb ᴹQ. lat- of similar meaning (PE22/126). In this document it was compared to ᴹ√LAD “lie flat, be flat”, and Tolkien said the two roots were confused in Noldorin as a way of explaining N. laden “flat (and wide)”.

The next appearance of √LAT is in etymological notes from 1959-60 with the gloss “open, unenclosed, free to entry” and contrasted with √PAK “shut” (VT41/5-6). In these notes the derivative Q. latina also reappeared with a meaning similar to the one it had in The Etymologies: “free (of movement), not encumbered with obstacles”. The last appearance of √LAT in currently published materials is in 1968 notes on D/L variations in Common Eldarin, where it was glossed “at ground level, low; lowlying” and compared to √DAT “fall down” (VT48/24); in this document it had no derivatives.

All this amounts to considerable conceptual variation in the meaning of this root. To summarize:

• 1910s ᴱ√LATA “✱level, smooth” as alternate to ᴱ√LAHA “✱open” (QL/50-51).

• 1930s ᴹ√LAT “lie open” compared to (unglossed) ᴹ√LAD (Ety/LAD, LAT).

• 1940s ᴹ√LAT “be extended, stretch, be situated (of an area)” contrasted with ᴹ√LAD “lie flat, be flat” (PE22/126).

• 1959-60 √LAT “open, unenclosed, free to entry” contrasted with √PAK “shut” (VT41/5-6).

• 1968 √LAT “at ground level, low; lowlying” contrasted with √DAT “fall down” (VT48/24).

Neo-Eldarin: For purposes of Neo-Eldarin, I think it is best to assume this root has the sense “(lie) open, be extended, unenclosed”, as this is consistent with the largest number of derivatives of the root.

lay

root. *be alive, flourish, [ᴱ√] be alive, flourish

This root was primarily used as the basis for Elvish words for summer and, via its extended root √LAYAK, freshness and greenness. Its earliest appearance was as ᴱ√LAẎA “be alive, flourish” in the Qenya Lexicon of the 1910s (QL/52) where the Ẏ indicated an ancient palatal spirant, [c] or [ɟ]. In this period it had derivatives like ᴱQ. laiqa/G. laib “green” and ᴱQ. laire/G. glair “meadow” (QL/52; GL/39, 52).

In The Etymologies of the 1930s ᴹ√LAYA was unglossed with a single derivative ᴹQ. laire “summer”, appearing in a marginal note next to more detailed ᴹ√LAYAK (EtyAC/LAYA). In this document, Tolkien gave the derivatives of ᴹ√LAYAK as ᴹQ. laiqa “green” vs. N. lhoeb “fresh” (Ety/LAYAK). The Ilkorin form laig “fresh, lively; keen, sharp” was said to be blended with ᴹ√LAIK “keen, sharp, acute” (Ety/LAIK), so “✱fresh” was probably the original meaning of ᴹ√LAYAK.

The root √LAY appeared quite regularly in Tolkien’s later writings, but was never glossed. It was mentioned in the second version of Tengwesta Qenderinwa from around 1950 as an example of a bi-consonantal root (PE18/97). It appeared in 1957 etymological notes as the basis for “summer” and “green”: the former still Q. lairë but the latter now Q. laika (PE17/145, 159). It was mentioned again in a 1958 letter to Rhona Beare as the basis for “summer” and ”green”, with the Sindarin form S. laeg having largely been replaced by S. calen “green” (Let/282).

Most likely this root retained the same basic sense as it had in the Qenya Lexicon, connected as it was to words having to do with freshness and liveliness.

mag

root. good (physically); to thrive, be in a good state, good (physically); to thrive, be in a good state; [ᴹ√] use, handle

This root was intertwined with the root for “hand” words: √MAH or √MAƷ. Indeed, in The Etymologies of the 1930s the roots ᴹ√MAG and ᴹ√MAƷ were variants of one another, with ᴹ√MAƷ glossed “hand” and ᴹ√MAG glossed “use, handle”, the latter with the derivatives like ᴹQ. mára/N. maer “useful, fit, good (of things)” and N. maen “skilled, clever” (Ety/MAƷ|MAG).

In later writings, however, the sense of this root shifted more towards “good”. In etymological notes from the late 1950s Tolkien still gave both √MAG or √MAƷ as the basis for hand words (PE17/161-2), but in Definitive Linguistic Notes (DLN) from 1959, Tolkien gave √MAGA the gloss “good (physically)” (PE17/149) or “to thrive, be in a good state” (PE17/162). In notes on Eldarin Hands, Fingers and Numerals from the late 1960s, Tolkien said the root for “hand” was √MAƷA, and there was a distinct (but possibly related) root √MAG, described as follows:

> MAGA, a stem meaning “good” — but without moral reference, except by implication: sc. it was not the opposite of “evil, wicked” but of “bad (damaged, imperfect, unfit, useless)”, and the adjectival stem derived, ✱magrā, meant “good for a purpose or function, as required or desired, useful, proper, fit” (VT47/6).

A similar distinction between √MAƷA “hand” and √MAGA “good, useful” appeared in 1968 notes (VT47/19). In Late Notes on Verb Structure (LVS) from 1969, Tolkien gave √MAGA the gloss “have, possess” to serve as the basis for the irregular verb Q. mai-, but this note was crossed through and I suspect it was a transient idea (PE22/148 and note #24). Thus, “good, useful” seems to be the best interpretation for the root √MAG.

weg

root. live, be active, live, be active; [ᴹ√] (manly) vigour

This root was connected to vigour and masculinity for much of Tolkien’s life. The earliest iteration of this root seems to be primitive ᴱ√gu̯eg- from the Gnomish Lexicon of the 1910s that served as the basis for various words such as G. gweg “man”, G. gwectha- “impregnate; generate”, and G. gwionert “deed of valour” (GL/44). Tolkien mentioned a few Qenya cognates like ᴱQ. wie and ᴱQ. wenga, but they were unglossed (GL/44). In the Gnomish Lexicon Slips Tolkien gave {ᴱ√we >>} ᴱ√waik as the primitive form beside {ᴱ✶u̯ē+kĕ >> ᴱ✶u̯ĕ+kĕ >>} ᴱ✶u̯ǝkḗ (PE13/117).

In the Early Noldorin Dictionary of the 1920s Tolkien gave ᴱ✶wikā > ᴱN. gweg “man” vs. ᴱQ. vika “valiant”; the Qenya form indicates this 1920s primitive was not specifically masculine, and it also had a primitive feminine variant ᴱ✶wiktā (PE13/162). It was nonetheless related to other words likes ᴱ✶wiqē > ᴱN. gwib “teors”, which is Old English = “penis” (PE13/162). Some similar forms like ᴱQ. via “male” and ᴱQ. vie “teors” appeared in Early Qenya Word-list of the 1920s as well (PE16/135). These 1920s forms seem to be based on primitive ✱ᴱ√WI instead of ᴱ√(g)weg.

In the Declension of Nouns from the early 1930s Tolkien gave primitive weʒ- as the basis for N. gwe, ᴹQ. †wé “man, warrior” and the masculine suffix ᴹQ. -we common in names (PE21/1). In The Etymologies of the 1930s this masculine suffix was derived from ᴹ√WEG “(manly) vigour” along with other derivatives like ᴹQ. vea “adult, manly, vigorous”, ᴹQ. vie “manhood, vigour” and N. gweith “manhood; man-power, troop of able bodied men, host, regiment” (Ety/WEG; EtyAC/WEG).

In some notes from the late 1950s Tolkien again gave the suffix Q. -wë as masculine and derived it from √WEG or √WEƷ, but then changed his mind and decided it was derived from √WĒ or √WEƷ “person” (PE17/189-190), an idea he seems to have stuck with thereafter; see the entry on √WĒ/EWE for further discussion. In Quenya Notes (QN) from 1957 Tolkien gave {√WEK >>} √WEG as distinct from √WĒ, giving it the gloss “live, be active” where it served as the basis for words like Q. vëo/S. gwê “living creature” and Q. vehtë “life”, though he clarified that this last word was “not Life in general or as a principle, but (a period of) individual activity, as in vehtequentalë ‘biography’ (PE17/189)”.

Neo-Eldarin: For purposes of Neo-Eldarin, I think it is best to assume this root had to do with vigour and activeness, characteristics that were generally (but not absolutely) attributed as masculine. This allows us to retain the largest array of derivatives of this root from various periods. I also think it is best to assume it remains distinct from √WĒ/EWE “person”, though the two roots may originally have been related.

(n)dur

root. love, feeling of special concern with, care for, or interest in things, to show special interest in things; [ᴹ√] bow down, bend (low), obey, serve; grow/be dark

Counterpart to the root √N(D)IL, this root first appeared in a marginal note from The Etymologies of the 1930s as ᴹ√NDUR or ᴹ√DUR “bow down, bend (down), obey, serve”, an elaboration of ᴹ√NDŪ “go down, sink, set (of Sun)” (Ety/NDŪ; EtyAC/NDŪ). In the Quenya Verbal System of the 1940s, ᴹ√NDUR was glossed “grow, be dark”, no doubt in connection to N./S. dûr “dark” (PE22/103), but later this “dark” word was connected more directly to √NDU “under, down”. Indeed, in a 1955 letter to David Masson, Tolkien gave √(N)DUR an origin distinct from √N(D)U, basing it on an independent root √DUR “to show special interest in things” (PE17/152); there was also an unglossed and deleted root ᴹ√DUR in The Etymologies of the 1930s (EtyAC/DUR). However, in a 1967 letter to Mr. Rang, -(n)dur again meant “to serve” (Let/386).

Neo-Eldarin: For purposes of Neo-Eldarin, I think it is best to keep the connection between √NDUR “bow down = serve” and √NDU “descend”. As for the semantic distinctions between -(n)dil and -(n)dur, see the entry on the root √N(D)IL for details.

gal

root. grow (like plants), flourish, be healthy, be vigorous, bloom, grow (like plants), flourish, be healthy, be vigorous, bloom, [ᴹ√] thrive

A root meaning “grow, flourish” used in both Quenya and Sindarin, though in Quenya it was influenced by other roots such as √AL(A) “good, blessed”. Its precursors in the earliest versions of Tolkien’s languages seem to be ᴱ√ALA “spread” (QL/29) and a Gnomish-only root ᴱ√cala [kala], unglossed but with derivatives like G. calw “green shoot, sapling, sprout” and G. caltha- “wax, grow, flourish” (GL/25).

The root ᴹ√GALA first appeared in The Etymologies of the 1930s with various glosses, the last being “thrive” (Ety/GALA). The relevant entries went through considerable revision. For example, the meaning of this root was first given as “grow”, but this meaning was rejected and Tolkien said the verb for “grow” was ol- (EtyAC/GAL(AS)). This new verb seems to be based on a variant root ✱ᴹ√GOL, as indicated by ᴹQ. ola- “grow” < ᴹ✶golā- “grow” appearing in the Quenya Verbal System of the 1940s as a replacement for ᴹQ. ala- < ᴹ✶galā- (PE22/113, note #80), though the new root might also have been ᴹ√OL “grow” as indicated earlier in the same document (PE22/103). Since ᴹ√GALA was retained in The Etymologies, most likely the meaning of this root was changed from “grow” to “thrive” in the 1930s and 40s.

It seems ᴹ√OL “grow” survived into the 1950s (NM/84, 119-120), often with the sense “become” as well (PE22/134); see the entry on √OL for discussion. However, the sense “grow” as also restored to √GAL, but limited mainly to plants. For example, Common Eldarin: Verb Structure from the early 1950s had the primitive verbs ✶galā- “grow (of plants)” vs. ✶olā- “become, come into being, turn into (another state)” (PE22/134). This definition of √GAL as “growth” (along with “flourish” and “be healthy”) appeared regularly in Tolkien’s later writings, though it was often limited primarily to plants, especially in its connection to ✶galadā, the basis for tree words (PE17/25, 135, 153).

kam

root. fit, suit, agree, be agreeable, fit, suit, agree, be agreeable; [ᴹ√] bind, join

The root √KAM had several distinct meanings over Tolkien’s lifetime. The first appearance of this root is as ᴱ√KAMA “lie down” in the Qenya Lexicon of the 1910s, with derivatives like ᴱQ. kama- “to lie down; (c. loc.) to endure, suffer” and ᴱQ. kamba “bed” (QL/44). Its Gnomish equivalents G. cum- “lie (down)” and G. cumli “couch” hint at a vowel shift (GL/27). In any cases, the sense “lie” was primarily assigned to the root √KAY in later writings, as indicated by the later word ᴹQ. kaima for “bed” (Ety/KAY).

There is another unglossed early root ᴱ√KAMA from the Qenya Lexicon whose derivatives are mostly different types of red flowers, but there are no signs of √KAM being used for this purpose in Tolkien’s later writing.

The next published appearance of ᴹ√KAM was in the 1930s with the gloss “bind, join” to serve as the basis for ᴹQ. okamna “diphthong” (VT44/13), which replaced (o)samna “diphthong” (< ᴹ√SAM) from The Etymologies, only to be replaced again in the 1960s by Q. ohlon (VT39/9; VT48/29). Thus the meaning “bind, join” for √KAM may have been abandoned as well.

The final published appearances of √KAM as a root were in various etymological notes from the late 1960s. In a couple notes it appeared with glosses “fit, suit, agree” and “suit, fit, be agreeable” and a derived (probably primitive) verb ✶kamta- “to (make) fit, suit, accomodate, adapt” (VT44/14). In notes associated with hands and finger written in 1968, Tolkien proposed √KAM as a replacement for √KAB “hold, contain, retain” from which the words Q. camba/S. cam “(cupped) hand” were derived (VT47/20). It also had a derived verb form camnelyes “you received it” (✱cam- “receive”), with nasal-suffixed past form camne- (VT47/21). The verb form was replaced by cambelyes, which might indicate a restoration of √KAB with nasal-infixed past form cambe- (✱cav- “receive”), as suggested by Patrick Wynne.

Neo-Eldarin: For purposes of Neo-Eldarin, I think it is best to assume that √KAM as a replacement for √KAB was a transient idea, allowing us to use √KAM with the sense “fit, suit, agree” instead.

kot

root. hate; be wroth, quarrel, be wroth, quarrel, [ᴹ√]strive; [√] hate

This root and similar ones were used for “strife” or “hatred” over Tolkien’s lifetime, but the exact forms varied considerably. One of its more notable derivatives was Q. ohta “war” which Tolkien introduced in the Early Qenya Grammar of the 1920s (PE14/45). However, the earliest precursor of this root was ᴱ√KOSO “strive” from the Qenya Lexicon of the 1910s, but its Gnomish form goth is more representative of its actual primitive form GOÞO (QL/48). At this early stage its most notable derivative was G. Gothmog/ᴱQ. Kosomoko or Kosmot “Strife-and-hatred” (PME/48; LT2/216), but in later writings N. Gothmog was given a new etymology as a combination of ᴹ√GOS “dread” and ᴹ√MBAW “oppress” (Ety/GOS, MBAW).

In The Etymologies of the 1930s the root became ᴹ√KOT “strive, quarrel”, soon revised to ᴹ√KOTH, with derivatives in both Quenya and Noldorin (Ety/KOT). One important new derivative of this root was N. Morgoth “Black Foe”, the first time this name was given a clear etymology, though the name G. Morgoth itself dates back to the earliest Lost Tales (LT2/67). In the first version of the Tengwesta Qenderinwa (TQ1), also written in the 1930s, Tolkien gave ᴹ√KHOT “be wroth, quarrel” as the basis for ᴹQ. ohta “war” (PE18/62). The root form √KHOT also appeared in the second version of the Tengwesta Qenderinwa (TQ2) written around 1950, in one place as revision of a deleted form √KOT; the gloss likewise was changed from “be wroth, quarrel” to “hate” (PE18/85 note #72, PE18/87 and note #77).

In the Outline of Phonology (OP2), Tolkien described a new etymology for the name of Morgoth, basing it on ancient ✶Moriñgotho “Black Foe” = ✶mori + ✶ñgothō; in “modern” Quenya this came to be Q. Morños/t [þ], pronounced morgos/t (PE19/81). Although Tolkien began composing OP1 in the early 1950s, this particular section was a revision written in red ink and thus was later, and it had some additional changes in green ink which Tolkien used to revise OP2 in 1970 (PE19/81 note #65). As Christopher Gilson suggested, the new etymology was certainly connected to the following passage in the later drafts of the Silmarillion:

> Then suddenly Feanor rose, and lifting up his hand before Manwë he cursed Melkor, naming him Morgoth, the Black Foe of the world. [In an author’s footnote] By that name only was he known to the Eldar ever after. (In the ancient form used by Feanor it was Moriñgotho.) (MR/295).

This new etymology might reflect a change of this root to ✱√ÑGOT(H), but it seems Tolkien was not fully committed to this change in the 1950s and 60s. In the Ambidexters Sentence from 1969 Tolkien switched Q. Moringotto to Morikotto before settling on Melkor (VT49/6). There is also the name S. Thuringud “Hidden Foe” from late Silmarillion drafts (WJ/256) whose final element -gud “foe” may well be derived from √KOT (✱kōt(e)) as suggested by Patrick Wynne (VT49/25). Thus Tolkien seems to have vacillated on the exact form of this root frequently over his lifetime.

Neo-Eldarin: For purposes of Neo-Eldarin, I think it is best to assume this root is √KOT, as this preserves the largest number of attested words as Tolkien wrote them, the only major exception being Moringotto. Likewise, I believe the ancient sense “strife, quarrel” is more compatible with attested words than “hate”.

lad

root. bottom, ground, [ᴹ√] lie flat, be flat; [√] bottom, ground

This root and ones like it were used as that basis for “wide” adjectives throughout Tolkien’s life. The earliest iteration of this root was unglossed ᴱ√LAŘA [LAÐA] in the Qenya Lexicon of the 1910s with derivatives like ᴱQ. landa “wide, broad” and ᴱQ. lar “region, place” (QL/51). In the contemporaneous Gnomish Lexicon there was G. land “broad” (GL/52). In The Etymologies of the 1930s the root became ᴹ√LAD with derivatives like ᴹQ. landa/N. lhann “wide” (Ety/LAD); in this document it was related to both ᴹ√DAL “flat” and ᴹ√LAT “lie open”.

The root was mentioned in the Quenya Verbal System of the 1940s with the gloss “lie flat, be flat”, distinct from the root ᴹ√LAT glossed “be extended, stretch, be situated (of an area)” (PE22/126). √LAD was mentioned again as Quenya-only variant of √DAL “bottom, ground” in a list of roots from the late 1950s or early 1960s (PE17/150). However, it clearly survived in Sindarin as an element in the names Landroval “Broad Winged” (LotR/948; PE17/63) and Lothlann “Wide and Empty” (S/123), not to mention úlan(n) “not broad, narrow” (PE17/144).

One tricky thing about this root was that Tolkien seems to have abandoned √DAL on which it was originally based, given the change of S. dalath “plain” to S. talath “plain”. However, I think it is likely that √LAD survived, perhaps as a variant of √LAT.

Neo-Eldarin: For purposes of Neo-Eldarin, I would assume √LAT refers to openness, where √LAD refers to flat or wide things.

loy

root. go wrong, fail, go wrong, fail, [ᴹ√] miss, fail to go; lack, be without

A Quenya-only root in linguistic notes from 1959 meaning “go wrong, fail” with the basic sense of “miss mark, go (or send) wrong, fall short or beside ([one’s] aim, what is due or proper)” (PE17/151); in a marginal note Tolkien also wrote “go awry, ill, wrongly”. Its Sindarin equivalent was √DEW. The root ᴹ√LOY also appeared in The Etymologies of the 1930s with the gloss “lack, be without; miss, fail to go”, though all of its derivatives were rejected (EtyAC/LOYO).

mah

root. handle, manage, control, wield; serve, be of use, handle, manage, control, wield; serve, be of use; [ᴹ√] hand; [ᴱ√] grasp

This root was connected to hand words for all of Tolkien’s life. Its periodic shifts between √MAH and √MAƷ had more to do with Tolkien’s ongoing vacillation on the form of the ancient velar spirant (voiced vs. voiceless) in Primitive Elvish. The earliest appearance of this root was as ᴱ√MAHA “grasp” in the Qenya Lexicon of the 1910s, with derivatives like ᴱQ. má “hand”, ᴱQ. maqa “handy, skilled”, and ᴱQ. māra “mighty, power, doughty; (of things) good, useful” (QL/57). In the contemporaneous Gnomish Lexicon the root was maχā with derivatives G. mô “hand” and G. manc “grip, grasp, hold” (GL/55); G. mora “good” may have also been related (GL/57).

In The Etymologies of the 1930s it appeared as ᴹ√MAƷ “hand” along with a related root ᴹ√MAG “use, handle”, with ᴹQ. mára “useful, fit, good (of things)” derived from the latter (Ety/MAƷ). In Tolkien’s later writings, the root √MAG was further differentiated from √MAƷ, becoming the basis for “good, useful”; see the entry on √MAG for further details. As for ᴹ√MAƷ “hand”, it was also mentioned in the Outline of Phonetic Development from the 1930s (OP1: PE19/48) and Outline of Phonology from the early 1950s (OP2: PE19/100 note #154).

In revisions to OP2, Tolkien decided the primitive velar spirant was unvoiced, a weak χ [x] rather than voiced ʒ [ɣ] (PE19/69 note #3; 72-73 note #22; 74 note #33). From this point forward, Tolkien sometimes rendered this root as √MAH (PE21/70; VT39/11), but it continued to appear often as √MAƷ even into the late 1960s (VT47/18-19) reflecting ongoing vacillation on the nature of the primitive velar spirant. As for its meaning in later writings, in Definitive Linguistic Notes (DLN) from 1959 Tolkien said it meant “serve, be of use” as opposed to words for “well” and “good” derived from √MAY or √MAG (PE17/162), and in another section of the same notes it was defined as “handle, manage, control, wield” (PE17/163).

Neo-Eldarin: For purposes of Neo-Eldarin, I think the last meaning is best for √MAH or √MAƷ. I think words for “good” and “useful” are better assigned to √MAG, and “excellence” to √MAY, though Tolkien often intermingled the meanings and derivatives of these three roots.

nath

root. welcome, be kind to

A root appearing with Notes on Names (NN) from 1957 glossed “welcome, be kind to”, with what appears to be a primitive word and its Sindarin derivative: ✶nathlo and S. nathal “guest” (PE17/141).

pen

root. lack, be without, have not

A root appearing in various notes from around 1959-60 with glosses like “lack” (PE17/144), “lack, have not” (PE17/173), and “lack, be without” (WJ/375). The root clearly entered the Eldarin languages to explain the name S. Iarwain Ben-adar “Oldest and Fatherless” of Tom Bombadil (LotR/265), but Tolkien expanded its use from there.

ñgol

root. knowledge, wisdom, lore, knowledge, wisdom, lore; [ᴹ√] wise, be wise

This root was connected to Elvish words for “wisdom” for much of Tolkien’s life, the most notable derivative being Q. Noldo. In the Qenya Lexicon of the 1910s it was given as ᴱ√ŇOL(O) “know”, where the Ň almost certainly represented velar nasal Ŋ (QL/67). It was originally given simply as ŇOLDO “goblin, gnome” along with a derivative ᴱQ. noldare “mole”, but the “goblin” entries were removed and “mole” was transferred to ᴱ√NDOLO “delve”, so the connection of this root to knowledge was a very early decision. In the contemporaneous Gnomish Lexicon primitives forms were likewise given as ᴱ✶ŋolđō > G. golda “gnome, wise one” (GL/41).

In The Etymologies of the 1930s the root appeared as ᴹ√ÑGOL “wise, wisdom, be wise” along with an extended form ᴹ√ÑGOLOD serving as the basis for ᴹQ. Noldo/N. Golodh (Ety/ÑGOL; ÑGOLOD). This root and its extended form were mentioned regularly in Tolkien’s later writings, with glosses like “knowledge” (PE17/79) and “knowledge, wisdom, lore” (WJ/383), and in one place Tolkien clarified that it was “deep knowledge not ‘occult’ in modern sense, but applied to the deeper knowledge of the ‘wise’ or skilled persons, not kept secret ... but [also] not attainable by all” (PE17/79).

belu

root. unroll

benet

root. chin

bes

root. to wed

gal

root. light; shine, be bright

A Sindarin-only root for “light; shine”, a variant of √KAL of the same meaning. Its most notable derivative is S. galad “radiance, light”, an element in the names Galadriel and Gil-galad. This root did not explicitly appear in the Qenya Lexicon of the 1910s, where the base for Qenya light words was given as ᴱ√KALA “shine golden” (QL/44), but nearly all the Gnomish derivations of this root begin with g-, as in G. gal- “to shine” and G. glarw(ed) “bright, light” (GL/39). Given that [[eq|initial [g] > [k]]] in early Quenya, this makes it very likely the actual early root was ✱ᴱ√GALA, or at the very least a blending of ᴱ√KALA and ᴱ√GALA.

The first explicit appearance of the root ᴹ√GAL “shine” was in The Etymologies of the 1930s (Ety/GAL), where it was given along with an extended root ᴹ√GALAN “bright” (EtyAC/GAL¹). Tolkien considered but rejected having some Quenya derivatives of these roots: ᴹQ. ala “day” and ᴹQ. alan “daytime” (EtyAC/GAL¹), but he seems to have decided that ᴹ√GAL was a Noldorin-only root, as described in the ᴹ√KAL entry from the same set of documents (Ety/KAL).

The root √GAL reappeared in various etymological notes from the 1950s and 60s, where Tolkien again iterated it was not used in Quenya, and was a root specific to Sindarin (PE17/59) and possibly also Nandorin (PE17/50). The root was potentially problematic in the name Gil-galad, however, in that it was not mutated to Gil-’alad. It seems likely that when Tolkien first coined this name, the second element was from N. calad “light” from the root ᴹ√KAL. This root and word survived into Sindarin (UT/65), and Tolkien sometimes still considered it the basis for Gil-galad (PE17/50).

However, at one point he decided the elements in the names Galadriel and Gil-galad were the same; to explain the lack of mutation in Gil-galad, he posited that the root was actually strengthened to √ÑGAL (PE17/59). Galadriel’s name in The Shibboleth of Fëanor from 1968 was based on the root √ÑAL “shine by reflection” (PM/347), so it seems this was the path Tolkien eventually followed. This makes the ultimate status of √GAL “shine” rather unclear, especially since some of its other derivatives like S. uial twilight (PE17/153) were sometimes derived from √ÑAL (PE17/169).

kal-

verb. to shine, be bright

kalar

root. *be radiant, [ᴹ√] be radiant

kheru-

verb. to lord it over, be master of, own

mōya-

verb. to toil, labour, be afflicted

ndilā-

verb. to love, be devoted to

uba-

verb. to ponder, have in mind; to impend, be imminent, approach, draw near

kait-a

verb. lie, be on the ground

kaita-

verb. to lie, be on the ground

kheru

verb. lord it over, be master of, own

khot

root. be wroth, quarrel; hate

maʒ

root. handle, manage, control, wield; serve, be of use, handle, manage, control, wield; serve, be of use; [ᴹ√] hand

ndilā

verb. love, be devoted to

sam

root. mind, think, reflect, be aware

uba-

verb. impend,be imminent,approach,draw near

wal

root. be stirred, excited; emotion, movement of feelings

waw

root. blow (of wind), be disturbed

way

root. blow (of wind), be disturbed

ar

root. beyond, further than; outside; beside, alongside, beyond, further than; outside; beside, alongside; [ᴱ√] spread, extend sideways

The root √AR has a long and complex history in Tolkien’s writing. For many years, it was the basis for the word ar “and”. Its earliest precursor was the root ᴱ√ARA or ᴱ√ƷARA in the Qenya Lexicon variously glossed “spread, extend sideways” or “wide places” (QL/32). The Gnomish derivatives of this root such G. garw “sown field” (GL/38) vs. ᴱQ. arwa made it clear the true primitive form was √ƷARA (in Gnomish, ʒ- &gt; g-). Some of the early derivatives of √ƷARA such as G. gar(th), ᴱQ. arda “place” were later transferred to the root ᴹ√GAR so they could retain this gar-/ar- distinction.

Of the derivations that remained under √AR, the most notable were ᴱQ. are “beside, along” and the conjunction ᴱQ. ar(a) “but” (QL/32). The latter changed in meaning to ar “and” by the end of the 1920s, for example in the Oilima Markirya poem. This carried into the 1930s paradigm for the root ᴹ√AR, as seen by its entry in The Etymologies with its derivatives ᴹQ. ara “outside, beside” (the basic sense of the root) and ᴹQ. ar “and” (Ety/AR²). The most common Noldorin word for “and” in this period was likewise ar (TAI/150; SD/128-129), and in prefixal form ar- “outside, beside” sometimes developed a privative sense “without”, most notably in arnediad (†arnoediad) “without reckoning, numberless” as in N. Nirnaith Arnediad “(Battle of) Unnumbered Tears” (Ety/AR², NOT) which in Sindarin became Nirnaeth Arnoediad.

In some etymological notes from the 1950s Tolkien retained the root form ara “alongside” (VT43/33), but there were already cracks forming in this system, forced by Tolkien’s decision that the Sindarin word for “and” was a rather than ar, a change that first appeared Lord of the Rings drafts from the 1940s (TI/182). By the late 1950s Tolkien was experimenting with new roots √AD(A) and √AS for the meaning “beside” and the derivation of Q. ar, S. a “and”; see those entries for later developments in this semantic space of “beside”.

As for the root √AR itself, it shifted in meaning to “beyond, further than” in Quenya Notes (QN) from 1957, becoming the basis for “royal” roots like √ARAN “king” or √ARAT “noble” (PE17/147). In this revised meaning, it might still be able to retain a “privative” sense in Sindarin words like †arnoediad “unnumbered” (perhaps = “✱beyond numbering”), though it is also possible Tolkien simply never revisited the etymology of this Sindarin word.

as

root. beside

As discussed in the entry for √AR, for a considerable time in Tolkien’s life the basis for the word “and” was the root √AR with the sense “beside”, so that Q. A ar B “A and B” originally had the sense “A beside B”. However, at some point during the writing of the Lord of the Rings he decided that the Sindarin word for “and” was a, making √AR no longer suitable for its etymology.

From this point forward Tolkien toyed with two possible roots for “beside; and”, either √AD and √AS, with another option √ÑAR considered and rejected in 1957 (PE17/169). It seems Tolkien vacillated between the √AD and √AS, so an exact timeline is hard to nail down. Their primary difference would be in the prevocalic form of Sindarin “and”: either edhil adh edain [ada > aða] or edhil ah edain [asa > aha] for “elves and men”. The most detailed breakdown of these two possibilities appeared in Tolkien’s notes on words in The Lord of the Rings, probably written in the late 1950s (PE17/41). In these notes he kept flipping back and forth between ancient asa and ada, though ultimately settling on ada.

However, ah appeared in the title of the document Athrabeth Finrod ah Andreth “The Debate of Finrod and Andreth” most likely written in 1959 (MR/329), and in a 1968 note Tolkien said the primitive form was as with S. ah “and” before vowels and a before consonants (VT43/30). So either Tolkien reversed himself again and adopted √AS, or he continued to vacillate. For purposes of Neo-Eldarin, I think it is best to assume the root was √AS.

One result of the change of √AR >> √AS/√AD is that the Sindarin prefix ar- could no longer mean “beside” as it did in Noldorin. Indeed, in notes on The Rivers and Beacon-hills of Gondor written in the late 1960s he said “Arnen originally was intended to mean ‘beside the water’, sc. Anduin, but ar- in this sense is Quenya, not Sindarin” (VT43/17). This leaves us with no good word for “beside” in Sindarin; at one point I coined a neologism sa for this purpose, but it is a real stretch.

As a final note, these 1950s and 1960s roots were not the first time Tolkien used √AS for something like “beside”. All the way back in the 1910s, Tolkien had the root √AS(A) in both the Quenya and Gnomish Lexicons (QL/33; GL/48) with derived forms like ᴱQ. ar “to, against, next, on (wall)” (QL/33), G. hath- “close to, by, beside, touching” (GL/48), and [maybe] G. art “beside, alongside of” (GL/20), though the last form may be unconnected given the unlikeliness of s > r in Gnomish.

opo

root. before of place, ahead, in front

This primitive form was noted in the margins and rough notes from Late Notes on Verbs from 1969, glossed “before of place” (PE22/167) and “before, ahead, in front of place” (PE22/168). Primitive or Quenya forms opo/pō “before, in front of” and pōna/ompa “forward” appear in other late notes from this period associated with the Q. Ambidexters Sentence, as part of an explanation for Q. potai “therefore” (VT49/12), though this word was eventually revised to Q. epetai (VT49/8). Quenya or primitive forms opo, po, pono, poto “in front, of place” appeared in notes from the mid-1950s (VT49/32 note #12), and as suggested by Patrick H. Wynne might be a reemergence of the early root ᴱ√POT-I “after, behind (of place)” with a reversal in its meaning (QL/75). Other similar roots in the same semantic space are √APA and √EPE.

Neo-Eldarin: Tolkien’s treatment of “before” and “after” words was wildly inconsistent, but I generally prefer ✶epe for “after (of time); before (of space)” and ✶nō for its opposite. However, I think √APA and √OPO can serve as variants of √EPE, with √OPO more specifically referring to the front of things, especially given Tolkien’s use of √OP as a root referring to the front of the (open) mouth (PE17/126).

phā/apha

root. before of time

A root appearing in a list of roots for spatial and temporal directions from 1969, with an unglossed (primitive?) derivative ✶afar and the Quenya form fai with variant afea, apparently meaning “before” in the phrase Eru fai, sî, euva “✱Eru (was) before, (is) now, will be (after)” (PE22/147). Later in the same set of notes Tolkien seems to have reverted to earlier roots for these functions (PE22/168).

ban

root. beauty (due to lack of fault or blemish); fair, beautiful

The root √BAN (or some variant) was connected to beauty for most of Tolkien’s life. One notable derivative was the name of the Valie Vána. In the Qenya Lexicon of the 1910s Tolkien gave this root as ᴱ√VANA (unglossed) with derivatives like ᴱQ. vane “fair, lovely” and ᴱQ. vanesse “beauty”, but also ᴱQ. Vanar as another name for the Valar (QL/99). The Gnomish words had distinct forms like G. Ban “Vala” (GL/18) vs. G. gwant “beautiful” (GL/44). Thus it seems that ᴱ√VANA in the 1910s is actually a blending of two roots, ✱ᴱ√BANA (or ᴱ√ɃANA) “divine” vs. ✱ᴱ√WANA “beautiful”. This second variant reappeared much later in the 1959 root √(G)WAN “fair, pale” (PE17/154; WJ/383); see below.

In The Etymologies of the 1930s Tolkien gave this root as ᴹ√BAN and it seems at this stage it was associated exclusively with beauty, given derivatives like ᴹQ. vanya and N. bein “beautiful, fair” (Ety/BAN). These words survived into later iterations of the languages as Q. vanya and S. bain (PE17/150). The root √BAN reappeared with these derivatives in several etymological notes written around 1959 (PE17/149-150, 165).

In these 1959 notes, Tolkien first connected √BAN to “fair” as it was in the 1930s (PE17/149), but reversed himself, noting “VAN cannot only = fair (blonde), since vanima is applied in LR to Arwen who was like Lúthien dark” (PE17/165). This prompted Tolkien to reintroduce the root √(G)WAN “fair”, as noted above, limiting √BAN to “beauty” only. He then refined its meaning, saying “√BAN ... appears originally to have referred simply to ‘beauty’, but with implication that it was due to lack of fault or blemish” (PE17/150). The root applied to Vána because she was perfect and unmarred in her beauty.

kol

root. bear, carry, wear

The root √KOL served various purposes throughout Tolkien’s life. The root appeared as two separate entries in the Qenya Lexicon of the 1910s: ᴱ√KOLO “to strain through” and also as ᴱ√KOLO, unglossed but with derivatives like ᴱQ. koli- “to prick”, ᴱQ. kolme “point, tip”, and ᴱQ. kolman “peak, summit”, so perhaps meaning something like “✱point” (QL/47). It reappeared in a rejected entry in The Etymologies of the 1930s as ᴹ√KOL with a single derivative ᴹQ. kolma “ring”, and the root had the gloss “round, (?rim)” in an earlier version of the entry (EtyAC/KOL). It had a deleted reference in the entry ᴹ√KOR “round” of which it was probably a variant (EtyAC/KOR).

The root √KOL appeared regularly in Tolkien’s writing in the 1950s and 60s with glosses like “bear, carry” and derivatives of similar meaning (PE17/145, 158; PE22/152, 155; VT39/10). This new meaning of the root was anchored in the words Q. colindo “bearer” as in Q. Cormacolindor “Ring-bearers” (LotR/953), as well as S. coll “cloak” in S. Thingol “Grey-cloak” (PE17/72). In notes from 1969, Tolkien clarified that the root referred “to the ability to support weight or a burden, physical or mental, not necessarily to transporting it” (PE22/155).

(n)dub

root. bending and drooping, ️bending, drooping

A root appearing as √(N)DUP/B “bending and drooping” in notes probably from around 1959 given as the basis for Q. lúva “bend, bow, curve” and Q. numba “bent, humped”, so most likely meaning “bend” as opposed to √(N)DIP/B = “droop”, another root appearing in the same note; the pair was glossed “bending and drooping” (PE17/168). In another set of notes written between the first and second edition of The Lord of the Rings, Q. lúva “bow, bight” was derived from √LUB “bend” (PE17/122). Yet another probably related primitive form is ✶luʒu > ✶lū in a discussion of monoconsonantal primitive roots from 1968; one of the derivatives of ✶luʒu was Q. luhta- “to bow” (VT47/35). Of the three, I prefer √(N)DUB as the basis for Q. lúva for purposes of Neo-Eldarin, as it has the greatest set of derivatives and related forms.

lok

root. bend, loop, bend, loop, [ᴱ√] twine, twist, curl; [ᴹ√] great serpent, dragon

A root having to do with bending things, whose most notable derivatives are Q. (h)lócë/S. lhûg “snake, serpent, reptile, worm”. The first appearance of this root was as ᴱ√LOKO “twine, twist, curl” in the Qenya Lexicon of the 1910s (QL/55), and in this period it had derivatives like ᴱQ. lóke “snake” and G. ulug “dragon”, but also derivatives like G. log- “curl, bend, wind, twine” and G. lonc “curl” (QL/55; GL/54).

In The Etymologies of the 1930s, however, ᴹ√LOK was glossed “great serpent, dragon”, and all its derivatives were dragon words based on ᴹQ. lóke and N. lhûg (Ety/LOK). In this period the “curl” words might have been allocated to the unglossed root ᴹ√LOKH which had derivatives like N. lhoch “ringlet” as well as ᴹQ. lokse and N. lhaws “hair”, so perhaps meaning “✱curl (of hair)” (Ety/LOKH). In notes from the late 1950s, Tolkien again generalized the meaning of the root √LOK to “bend, loop”, with additional non-serpent derivatives like Q. lokin “bent” and Q. lōke “bight, bend, curl of hair” (PE17/160); thus √LOK may have (re)absorbed the meanings of ᴹ√LOKH.

sab

root. believe (that statements, reports, traditions, etc. are) true, accept as fact

A root in Late Notes on Verb Structure (LVS) from 1969 described as meaning “believe (that statements, reports, traditions, etc. are) true, accept as fact”; it served as the basis for Q. sav- of the same meaning (PE22/158).

(n)dip

root. bending and drooping, drooping, bending

A root appearing as √(N)DIP/B “bending and drooping” in notes probably from around 1959 given as an influence on S. nimp “pale, pallid”, and as a variant of √(N)DUB of similar meaning (PE17/168). Its Quenya derivatives Q. nimpa “drooping” and Q. limpa “frail” indicate both the strengthened and unstrengthened forms were in use. Based on the derived forms, probably √(N)DIP meant “droop” vs. √(N)DUB = “bend”.

gap

root. bend (tr.)

A root from etymological notes from the late 1960s glossed “bend (tr.)” with the derivatives Q. ampa and S. gamp “hook” (VT47/20). This root first appeared (unglossed) as ᴹ√GAP in The Etymologies of the 1930s with Quenya and Noldorin words having the same form (Ety/GAP), albeit slightly different meanings: the Noldorin word was glossed “hook, claw” whereas the Sindarin word from the late 1960s was glossed “hook, crook”.

aþayā

noun. beneficial‽

ara

preposition and adverb. beyond, further than

banya

adjective. beautiful

dūbā

noun. bend, bow, curve

imbi

preposition. between

khyā

root. before, in front of place

A root appearing in a list of roots for spatial and temporal directions from 1969, with a single unglossed (primitive?) derivative ✶khyar (PE22/147). Later in the same set of notes Tolkien seems to have reverted to earlier roots for these functions (PE22/168).

lub

root. bend

lā̆

preposition/adverb. beyond

morokō

noun. bear

mēlā̆-mbar

noun. beloved dwelling

mīni

preposition. between

ndī

preposition. beneath, not touching, under

nō

adverb. behind

pelola

preposition and adverb. beyond (the boundary)

tankas-

verb. become firm, settle down

apha

root. before of time

kalas-

verb. begin to shine, get light

kalas-

verb. begin to shine, get light

ontarō

noun. begetter

taltas-

verb. begin to slip down

taltas-

verb. begin to slip down

tañkas-

verb. become firm, settle down

gwen

root. fair, beautiful; (probably originally) fresh, fair, unblemished (especially of beauty of youth)

This root appeared in The Etymologies of the 1930s with derivatives having to do with freshness and greenness, as in ᴹQ. wenya “green, yellow-green, fresh” and Ilk. gwên “greenness”. In that document it was also the basis for N. bein “fair, beautiful” by way of blending with ᴹ√BAN “beautiful”. In the entry for ᴹ√GWEN Tolkien said it needed to be distinguished from ᴹ√WEN(ED) “maiden”, but in the entry for ᴹ√WEN(ED) he said maiden words needed to be transferred to ᴹ√GWEN (Ety/WEN).

This connection between “fresh” and “maiden” reappeared in notes from 1959, where √GWEN was given with gloss “fair, beautiful (probably originally fresh, fair, unblemished especially of beauty of youth)” as this basis for “maiden” words (PE17/191). But Tolkien soon rejected this notion and reverted back to √WEN(ED); this may be a reflection of Tolkien’s ongoing vacillation between Q. wende versus vende as the proper Quenya word for “maiden”; wende (which seems to be his preference) would be better supported by an ancient root beginning with gw-, but that would also invalidate the Sindarin form gwend “maiden” (not ✱✱bend).

Tolkien seems to have given up on √GWEN for maiden words, and the sense “fresh” seems to have been reassigned to the root √KEW in later notes (VT48/7), so √GWEN may have been abandoned completely.

ol

root. *grow, [ᴹ√] grow [into]; *become

This root seems to have served various purposes throughout Tolkien’s life. It first appeared as ᴱ√OLO “tip”, unglossed ᴱ√OLO with derivatives like ᴱQ. olde “very, much” and ᴱQ. olto- “increase, multiply”, as well as ᴱ√OLO whose derivatives had to do with dreams (QL/69). The second root ᴱ√OLO² may have had the sense “✱increase, more”, which may have reemerged in the verb or primitive form ol- “grow” in a deleted entry from The Etymologies of the 1930s (EtyAC/GAL(AS)). The root ᴹ√OL “grow” was mentioned again in the Quenya Verbal System of the 1940s (PE22/103). In this document the Quenya verb Q. ol- generally had the gloss “become” (PE22/99-100, 113), even as a derivative of ᴹ√OL “grow” (PE22/103).

The sense “become” for the verb form was mentioned again in Common Eldarin: Verb Structure from the early 1950s (PE22/133-134). There are several more documents from around 1959 that have derivatives connected to the sense “growth”, such as Q. olmen “growth-year”, Q. olmië “growth” and Q. quantolië “maturity” (NM/84, 119-120). However, in The Shibboleth of Fëanor from the late 1960s Tolkien said: “OL as a simple stem seems not to have occurred in Eldarin, though it appears in certain ‘extended’ stems, such as olos/r ‘dream’, olob ‘branch’ (PM/341)”. This lack of ancient meaning was despite the fact that OL was an element in the ancient name Q. Olwë.

Neo-Eldarin: For purposes of Neo-Eldarin, I think it is best to assume √OL meant “grow, ✱become”, which could easily contribute to the extended forms √OLOS “dream” and √OLOB “branch”. As a root, I think it primarily refers to the growth of people or animals, as opposed to √GAL used for the growth of plants. I think √OL can also be used for more abstract senses of “growth”, include “grow into” and hence “become”.

pā/apa

root. touch; after, behind of place

This root and ones like it were used for various spatial and temporal relationships during Tolkien’s life. Perhaps the earliest iteration in this chain of developments was the root ᴱ√PE “at, by” from the Qenya Lexicon of the 1910s, with derivatives like ᴱQ. penasta “being near at hand, support, backing” and ᴱQ. peanta- “give into one’s hands, give instructions to, enjoin” (QL/72). In Noldorin Word-lists from the 1920s Tolkien gave primitive ᴱ✶apa > ᴱN. ó “to, on” and ᴱT. pa, presumably of the same meaning (PE13/151). In a late note of unclear date Tolkien wrote:

> √apa “touch” (not with fingers but of the contact of surfaces, esp. vertical surface). So prep. apa, pa “touching, against”. In Q. this, espec. in form pā̆ is used as prep. = touching, as regards, concerning. Also the verb ape is used fig. as to touch one, concern, affect. In literal sense [touch] the strengthened weak verb appa is mostly used (VT44/26).

In another note from this period Tolkien glossed apa as “above but touching” (VT44/26).

In other words from the 1950s and 60s, apa- is given the temporal sense “after”, most notably in Q. Apanónar/S. Abonnen “After-born” (WJ/386-387), the former appearing in the published version of The Silmarillion (S/103). It was also used temporally in Q. apacenyë “of foresight” (MR/216). In a table of spatial and temporal roots from 1969, Tolkien gave √PĀ/PATA “after, behind of place” (PE22/147) and in another 1969 note Tolkien glossed apa, pā as both “before of time” and “after (later than)”, with both being deleted (VT44/36). Other similar roots in the semantic space of “after” include √EPE and √OPO.

Neo-Eldarin: As indicated by the discussion above, Tolkien’s treatment spatial and temporal prepositional elements was wildly inconsistent. √APA was one of the elements Tolkien used for “before” and “after”, but also as “on” or “touching”. For purposes of Neo-Eldarin, the most useful definition of √PĀ/APA is “touch”, for which we have no other good late roots, so I would assume this was its primary meaning. I generally prefer ✶epe for “after (of time); before (of space)” and ✶nō for its opposite. However, I think apa- might be a euphonic variant of epe-, perhaps limited to “after” of time, to justify Q. Apanónar/S. Abonnen “After-born”.

wē/ewe

root. person, being, individual

A root mentioned in notes from the late 1950s having to do with “persons” serving as the basis for the suffix Q. -wë common in ancient Quenya names (PE17/189-90). In The Etymologies of the 1930s this suffix had two variants: masculine ᴹQ. -we derived from root ᴹ√WEG “(manly) vigour”, but also abstract ᴹQ. -we derived from unrelated ᴹ✶-wē (Ety/WEG). The suffix was masculine in some later notes as well, where Tolkien said “√WEG, WEƷ, √NES, NETH- referred to masculinity and femininity apart from sex and so could refer to the Valar and Maiar” (PE17/190), but this etymology was rejected and in its place Tolkien wrote: “√WE ? WEƷ ‘person’, individual (only used of Elves and Men), thus origin of -we in Quenya names as Manwe, Voronwe” (PE17/189). In Quenya Notes (QN) from 1957 Tolkien wrote:

> -we in Quenya names (Manwe, etc.). This is in origin a separate word √WĒ (WE’E ?), from its form an ancient element of Eldarin vocabulary. Probably related to Q ve “as, like”; vëa “seeming, apparent”; vávea, ovéa “(con)similar, alike”. In Sindarin adoption of Quenya names (as Voronwe > Bronweg) -we was sometimes used to represent -we, which historically had become w or u (as in Elu = Elwe). But this S -we is of distinct origin, √WEG- “live, be active”. Hence ✱wego(n) “living creature”: Q weo, vëo, S gwê (PE17/189).

In these Quenya Notes, √WĒ as a name element was distinct from √WEG “active”, and neither were distinctly masculine. The initial version of this note glossed √WE as “a person or being” (PE17/190), but in revision Tolkien connected it to Q. ve “as, like” (PE17/189). The interpretation of the suffix -we as gender-neutral was mentioned again in The Shibboleth of Fëanor from 1968 where Tolkien said it was derived from √EWE “person” (PM/340). However, the only feminine name where this element appeared was Q. Elenwë the wife of Turgon (S/90, PM/345), and most of the names with this element were both masculine and ancient.

See the entry on √WEG for more on the evolution of earlier, largely masculine, forms.

en

root. again, once more, go on doing; further, beyond, again, once more, go on doing; further, beyond; [ᴹ√] yonder, over there

This root had a variety of senses in Tolkien’s writings, which may or may not be related. In The Etymologies of the 1930s, ᴹ√EN was glossed “yonder, over there” with the adverbial form ᴹQ. en “there, look yon (yonder)” (Ety/EN) and in this sense it was probably a later iteration of the early demonstrative root ᴱ√E “that by you”. This 1930s version of the root seems to be a “remote demonstrative” as opposed to ᴹ√TA “that” which seems to be a more ordinary demonstrative.

In verbal notes from the late 1940s and early 1950s, Q. en was connected to the future (PE22/120, 131), and in Common Eldarin: Noun Structure from the early 1950s, Tolkien revised the gloss of primitive ✶en from “yonder” to “next, further, again” (PE21/70, note #4). In later notes Tolkien primarily emphasized the sense “again” with the glosses like “go on doing” in notes from the late 1950s or early 1960s (PE17/167), and the glosses “again, once more” in a couple of different documents written in 1968 (VT47/15; VT48/25), though in one of these it was given the form √HEN “again”, probably a transient idea (VT41/16). This new meaning for √EN reflects the use of the prefix Q. en- for repetition, such as in enquantuva “shall refill” in the Q. Namárië poem (LotR/377).

It is not clear whether √EN retained the sense “yonder” in Tolkien’s later conception of it. In the aforementioned note where it was glossed “go on doing”, one of its derivatives was Q. en(a) “still” as in Q. quetir en “they still say” (PE17/167), referring to the past rather than the future. On the other hand, in rough notes written around 1968, Tolkien said “en- ‘again’ as [in] enquantuva is prob[ably] [?] ‘further, beyond’ [?in respect of time influenced by ? only in] Q. enta, only with verbs. [?root] ēn” (VT41/16). The words in brackets were added by Carl Hostetter as editorial additions or to indicate unclear text in the original, but the relatively clear glosses “further, beyond” show that at least in that moment, something like the 1930s meaning “yonder” of this root may have remained valid.

ir

root. desire, long for, desire, long for; [ᴹ√] desirable, beautiful

Tolkien experimented with a variety of roots for “desire, desirable”, some in connection to the name Idril. Perhaps the earliest iteration of this root is indicated by the Gnomish word G. irn “desired, wished for” (GL/52), but given its other related forms such as G. îr- “will, intend to”, G. irm “wish, intention, resolve” and ᴱQ irya “wish” (GL/52; PE13/116), the (unattested) early root ✱ᴱ√IRI probably meant “wish, intend”.

In The Etymologies of the 1930s there was a root ᴹ√ĪR “desirable, beautiful”, but it had no derivatives (EtyAC/ĪR). Elsewhere in the document ᴹQ. íre “desire” was derived from the root ᴹ√ID (Ety/ID), perhaps a new iteration of the (hypothetical) early root ✱ᴱ√ITI “precious”. This second root ᴹ√ID had various derivatives having to do with both thoughts and desires, such as ᴹQ. indo “heart, mood”, N. ind “inner thought, meaning, heart”, ᴹQ. írima “lovely, desirable”, and N. idhren “pondering, wise, thoughtful”. Among its derivatives Tolkien also gave N. Idhril, untranslated but probably meaning “✱Desirable One”.

The problem with this last derivation is that in the contemporaneous narratives, Tolkien generally gave her name as Idril (SM/36, LR/141), which was the form of her name dating all the way in The Lost Tales of the 1910s (LT2/164). When writing the appendices to The Lord of the Rings, Tolkien again used Idril (LotR/1034).

This form of the name could not be derived from √ID, and Tolkien wrestled with this question in his Notes on Names (NN) written in 1957 (PE17/112). Acknowledging the problem, Tolkien first considered introducing a new root √IT “(great) enhancement” to serve as the basic of Idril, but he reversed himself, giving √ID “desire, long for” as a better basis for the name, saying: “Decision: [S.] íđril, Q Írilde”. But then he crossed all this through, and considered reintroducing √IT with a modified meaning “repeat, multiply” (PE17/112).

Based on The Shibboleth of Fëanor written 1968, it seems Tolkien stuck with the notion of basing Idril on a √IT, though he revised the meaning of the root again to “glitter” or “sparkle” (PM/363). As for √ID, the meaning “desire” seems to have been transferred back to √IR, which Tolkien gave with the gloss “desire” in notes on roots having to do with “beautiful” written in 1959-60 (PE17/155). Also, around 1957 Tolkien introduced a new root √IN-I-D to serve as the basis for Q. indo “mind” (PE17/155). The various words having to do with “thoughts” derived from 1930s ᴹ√ID may have been transferred to √IN-ID, a possibility suggested by Elaran in a Discord chat on January 26, 2018. If so, Tolkien may have abandon √ID, using only √IR and √INID going forward.

Assuming the above reasoning is correct, the conceptual development would be 1910s ✱ᴱ√IRI “wish, intend” >> 1930s ᴹ√ID “desire, thoughts” >> 1957 √ID “desire” >> 1959 √IR “desire”, with thought words transferred to √IN-ID (later √I-NID) and the name Idril transferred to √IT “glitter”.

teñ

root. indicate, signify, show, represent, betoken, mark, to point at, indicate, signify, show, represent, betoken, mark, to point at; [ᴱ√] know, understand

The first mention of this root was as ᴱ√TEŊE “know, understand” in the Qenya Lexicon of the 1910s where it had derivatives like ᴱQ. tenge- “know, understand, grasp” and ᴱQ. tengwe “knowledge, understanding” (QL/91). In The Etymologies of the 1930s, Tolkien instead gave {ᴹ√TEƷ >>} ᴹ√TEÑ “line, direction” with derivatives like ᴹQ. tie/N. tê “line, way” and ᴹQ. téra/N. tîr “straight, right” (Ety/TEƷ, TEÑ). However, in the original layer of composition for the Outline of Phonology (OP2) from the early 1950s, Tolkien gave √TEG for “line” and gave √TEÑ as the basis for Q. tenna “thought, notion, idea”, perhaps a restoration of its meaning from the 1910s (PE19/97).

In another entry in The Etymologies of the 1930s, Tolkien derived ᴹQ. tengwa from ᴹ✶tekmā = ᴹ√TEK “write” + the instrumental suffix ᴹ✶-mā (Ety/TEK). The foundation of this derivation is the sound change whereby voiceless stops were voiced before nasals in Ancient Quenya, thereafter nasalizing so that ᴹ✶tekmā > tegmā > teñmā > teñgwā (PE19/43). This sound change was still in effect when Tolkien wrote the initial draft of Outline of Phonology (OP2) in the early 1950s (PE19/85-66 note #79), but at some later point Tolkien revised this rule so that the nasal instead unvoiced, so that km > kʰm̌ > kƕ > kw (PE19/85), making the derivation of tengwa from the root √TEK invalid.

As pointed out by Christopher Gilson (ibid., note #79), earlier signs of this new phonetic rule can be seen Tolkien’s notes on Words, Phrases and Passages in the Lord of the Rings from the late 1950s, where he gave √TEÑ “show, sign, indicate” instead of √TEK “[written] sign” as the new root for Q. tengwa, now derived from ✶teñwā or ✶teñmā, though Tolkien briefly considered √TEWE as a possible root in drafts to these notes (PE17/44). From this point forward, Tolkien regularly mentioned √TEÑ with glosses like “indicate, signify” (WJ/394), “represent, betoken, indicate (by sign)” (VT39/15) and “indicate, mark, signify” (PE22/149). Finally, in green-ink revisions to OP2 from 1970, Tolkien added tengwa as another derivative of √TEÑ alongside Q. tenna “thought, notion, idea” as mentioned above (PE19/97 and note #139).

See the entries on √TEG “line” and √TEK “write” for parallel developments in similar roots.

thar

root. *across, beyond, [ᴹ√] across, beyond

Tolkien used a similar set of forms for “(a)cross” for Elvish throughout his life. The earliest of these was the unglossed root ᴱ√TARA⁽⁾ in the Qenya Lexicon of the 1910s with derivatives like ᴱQ. tara- “cross, go athwart, cross rivers” and ᴱQ. tarwe “cross, crucifix” (QL/89). In QL Tolkien gave a Gnomish form tor, but the Gnomish Lexicon itself had derived forms like G. taru “cross; crossing”, G. trantha- “to cross” and G. trath “passage, ford” (GL69, 71). The forms G. adr(a)/ᴱQ. arta “lying athwart; situated on far side” are clearly related (GL/17).

There was another unglossed root in the Qenya Lexicon: {ᴱ√SAŘA >>} ᴱ√SARA with derivatives like ᴱQ. sara- “saw”, ᴱQ. sarat “plank”, and ᴱQ. sarno “table” (QL/82). Gnomish forms G. sard “table” vs. G. thar- “saw (up)” may represent a blending with another root ✱ᴱ√ÞARA (GL/67, 71). However, Tolkien compared G. sard to G. thrad [< ✱s(a)rat-?] (GL/67), whereas G. thrad “a board, shelf” was deleted from underneath G. thar- (GL/71). Perhaps this means there was a conceptual shift of {ᴱ√SARA >>} ✱ᴱ√ÞARA, though G. thrad “plank, board, shelf” was retained undeleted elsewhere in the document (GL/73).

As a later entry to The Etymologies of the 1930s, Tolkien gave the root ᴹ√THAR “across, beyond” serving as the basis for the names N. Thar-gelion (“Land beyond Gelion”) and N. Thar-bad with an unclear gloss, probably “Crossway” (Ety/THAR). The root √ÞAR appeared in a list of Sindarin words associated with Definitive Linguistic Notes (DLN) from 1959, where it served as the basis for words like S. athrad “crossing” and prefix S. athra- in words like S. athrabeth “conversation (interchange of words)” (PE17/14); in this note Tolkien specified that the root √ÞAR was not found in Quenya, but the root does appear to be an element in later Quenya words like the 1968 word Q. Mondósar “Oxford” (DTS/70).

Note that the root √THAR appeared a few times in Tolkien’s later writings with a different meaning: ᴹ√THAR “stand” in the Quenya Verbal System of the 1940s (PE22/126) and √THAR “vigour” (another Sindarin-only root) in an explanation of the name S. Thranduil in a list of roots from 1959 (D59: PE17/187).

Neo-Eldarin: For purposes of Neo-Eldarin, I would assume “across” is the main meaning of this root. However, I would ignore Tolkien’s 1959 statement that the root was not found in Quenya in order to salvage early words from ✱ᴱ√ÞARA, with the verbal sense “saw” = “(cut) across” and from this sense deriving words like “plank” and “table”.

na/ana

root. to, towards; at side of, alongside, besides; moreover, in addition, plus

The root √ANA was connected to “giving” and “movement toward” for much of Tolkien’s life. The root first appeared as ᴱ√ANA “give, send towards” in the Qenya Lexicon of the 1910s, and in this period was the basis for words like ᴱQ. anta-/G. antha- “give” and ᴱQ. ana “to(wards)” (QL/31; GL/19). The root reappeared in The Etymologies of the 1930s as ᴹ√ANA with an inverted variant ᴹ√NĀ¹ “to, towards”; the most notable derivative of this inverted form was N. na “with, by” (Ety/ANA¹, NĀ¹). In the first version of Tengwesta Qenderinwa from the 1930s (TQ1), √AN was given as one of the primary examples of the inversion of roots, where √AN(A) was originally a “biconsontal root” (²√) with a vocalic beginning, and the inverted form √NA was an abnormal vocalization of the basic root (PE18/38).

This same example of inversion was used in the second version of Tengwesta Qenderinwa from around 1950 (TQ2: PE18/88), and this invertible root appeared regularly in Tolkien’s later writings almost always with glosses like “to, towards, motion to”. There were a few instances in which Tolkien explored some alternate meanings for the root, however. In Common Eldarin: Noun Structure from the early 1950s Tolkien said that:

> It is true that in Q. na appears with sense “to”, but this at nearest means “towards, to a position near, alongside” ... The original sense of Eldarin ana was plainly “at side of, alongside, besides”, hence also “moreover, in addition, plus” (seen in use of an- as an intensive prefix), and so an or na in some languages has the sense “along with, with, accompanied by, provided with, associated with” and the like (PE21/79).

Likewise in Quenya Notes from 1957 (QN) Tolkien said:

> √ANA/NĀ, to, towards — added to, plu-. Quenya verbal prefix ana, na-, as in napan-, add. an­ “plu-”, intensive prefix, arcalima, preeminently bright, ancalima, very bright ... S an, dative chiefly with pronouns or persons. < ana, hence vocalic mutation, but takes form m before m, b. ✱ to, for (PE17/146-7).

In this note Tolkien went on to explore various non-allative meanings associated with the root such as the conjugation/adverb Q. an “for, then, or, but” and prepositions S. na(n) “with” vs. S. na “to, towards”, differing mainly in the mutations they cause (nasal versus soft). It seems the association of this root with both the intensive an- and words like Q. an “for; moreover” and S. na(n) “with” motivated Tolkien to find a more nuanced meaning for the root. This likewise probably motivated Tolkien to explore an alternate basis for the intensive prefix in the mid-1960s, deriving it from √AMA rather than √AN (PE17/90-94).

Neo-Eldarin: For Neo-Eldarin, I prefer to retain an- as the basis for intensives in both Quenya and Sindarin, and thus I think it is best to retain the extended meanings of √AN from the 1950s to include senses like “add to, more” and “up to the side of”, hence by extension “alongside” becoming (in S.) “with, accompanying, possessing, having the trait of” as in S. na(n) “of, with”.

wā/awa

root. away (from); go (away), depart, pass away, move (from speaker); before (of time), ago, away (from); go (away), depart, pass away, move (from speaker); before (of time), ago; [ᴹ√] forth, out

This invertible root and ones like it were the basis for “away” words for much of Tolkien’s life. The earliest iteration was ᴱ√AVA “go away, depart, leave” in the Qenya Lexicon of the 1910s with derivatives like ᴱQ. au “away from” and ᴱQ. avanwa “going, passing, nearly gone” (QL/33). This early root remanifested as ᴹ√AB “go away, depart, leave” in The Etymologies of the 1930s, but the gloss of that root was revised to “refuse, deny” (Ety/AB). As a replacement, Tolkien introduced ᴹ√AWA “away, forth; out” with derivatives like ᴹQ. ava “outside”; Tolkien also considered deriving a privative prefix ᴹQ. ava- from this root (Ety/AWA).

The root √AWA was mentioned many times in Tolkien’s later writings, along with its inverted variant √WĀ, usually with the sense “away (from)” or a verbal sense “go (away), depart, pass away”. Its most detailed description appeared in the Quendi and Eldar essay of 1959-60, where Tolkien said:

> The element ✱AWA ... referred to movement away, viewed from the point of view of the thing, person, or place left. As a prefix it had probably already developed in CE the form ✱au-. The form ✱awa was originally an independent adverbial form, but appears to have been also used as a prefix (as an intensive form of ✱awa-, ✱au-). The form ✱wā- was probably originally used as a verbal stem, and possibly also in composition with verbal stems (WJ/361).

In this same document Tolkien said of Sindarin that:

> The only normal derivative [of √AWA] is the preposition o, the usual word for “from, of”. None of the forms of the element ✱awa are found as a prefix in S, probably because they became like or the same as the products of ✱wō, ✱wo (WJ/366).

Indeed, most of the attested derivatives of this root are in Quenya, but there are a couple in Sindarin, such as the aforementioned S. o from AWA, as well S. gwanwen “departed” (WJ/378) and the verb S. gwae- “go”, probably only in the limited sense “depart” (PE17/148), both from WĀ.

In late notes from 1969 Tolkien gave the root √AWA the sense “before or ago (of time)” (PE22/167 note #117; PE22/168), but I suspect this was a transient idea.

el

root. lo, behold; star, lo, behold; star, [ᴹ√] starry sky

Tolkien introduced ᴹ√EL as the basis for Elvish star-words in The Etymologies of the 1930s at the same time as he devised a new etymology for the words for “Elf” as the “Star-Folk” using an extended form of this root ᴹ√ELED (Ety/EL, ELED). The extended root √ELED seems to have survived at least up until around 1950, where it appear among list of examples of roots for Elvish tribal names, with deleted variant √EDEL (PE18/84). But later on the extended form seems to have fallen away, at least as the basis for Elf-words, being replaced in the Quendi and Eldar essay from 1959-60 by the root √DEL “walk, go, proceed, travel” and its Quenya-only variant √LED.

In the Quendi and Eldar essay, the words for “Elf” were recontextualized as a blend of the senses “star” and “departure”, referring to Elves both as the people of the stars and the specific group of the Eldar as those Elves who left for Aman (WJ/362-3). In these same notes Tolkien said that ele originated first as an interjection meaning “lo!, behold!”, as uttered when the Elves first beheld the stars (WJ/360). In this sense, it might have been a partial restoration of a (hypothetical) early root ✱ᴱ√ELE used for various words of wonderment and “otherness” in the 1910s and 20s; see that entry for details.

lap

root. fold, bend, [ᴱ√] enfold

The first appearance of this root was as ᴱ√LAPA “enfold” in the Qenya Lexicon of the 1910s with derivatives like ᴱQ. lapa- “wrap, swathe, wind” and ᴱQ. lapil “swathe, flowing cloth” (QL/51). It also had derivatives in the contemporaneous Gnomish Lexicon like G. laf “loose-end, end of rope, hem of robe” and G. laptha- “to relax, loosen” (GL/52).

The root reappeared (unglossed) in The Etymologies of the 1930s, but there its derivatives were ᴹQ. lapse/N. lhaes “babe” (Ety/LAP). It is possible the meaning of the root shifted, but another likely possibility is that sense of these words were “babe” = “enfolded one”, as in swaddled in cloth; hat tip to Lokyt for suggesting this. The root √LAP appeared again in notes from the late 1960s with the glosses “fold, bend” (VT47/35), so it seems its early meaning was retained.

Neo-Eldarin: For purposes of Neo-Eldarin, I would stick with the sense “(en)fold” for √LAP.

may

root. excellent, admirable, beautiful; make [art]; suitable, useful, proper, serviceable; right

A root appearing in Tolkien’s later writings with a variety of glosses: √MAY “make (in artistic sense as ποιήτης [Greek: make, create])” in Quenya Notes (QN) from 1957 (PE17/145, 163), {√MAGA >>} √(A)MAY “suitable, useful, proper, serviceable; right” in Definitive Linguistic Notes (DLN) from 1959 but this note was crossed through (PE17/172), √MAY “excellent, admirable” elsewhere in DLN (PE17/172), again as √MAY “excellent, admirable” in notes contemporaneous to the Quendi and Eldar essay from 1959-60 (PE17/150, 163) and finally as √MAY “beautiful” in notes from the late 1960s (VT47/18).

Two notable derivatives of √MAY were S. mae “well” (PE17/17, 163) and Q. Maia (PE17/163; VT47/18), but elsewhere these two words were derived from the root √MAG “good (useful)” (PE17/16, 162; PE19/46, 62, 75, 94). In the aforementioned notes from the late 1960s, however, Tolkien said “maga was distinct from maʒa and maya” (VT48/18). For purposes of Neo-Eldarin, I would assume the root √MAY was distinct from √MAG, having the meaning “excellent, admirable, beautiful” and by extension the creation of beautiful things such as art, to allow the retention of 1957 words like Q. maitar “artist” (PE17/163).

A possible precursor to this root is unglossed ᴱ√MAẎA from the Qenya Lexicon of the 1910s with derivatives like ᴱQ. mai “too much” and ᴱQ. maira “excessive, strong” (QL/60); perhaps a more extreme version of its later sense “excellent”. The entry also included ᴱQ. mairu “(horse ?); mane, flowing hair”, but Tolkien marked this word with a “?”, perhaps indicating he was unsure it was from this root (QL/60).

tul

root. come, approach, move towards (point of speaker), come, approach, [ᴹ√] move towards (point of speaker); [ᴱ√] fetch, bear, bring; (originally) uphold, support, bear, carry

The root √TUL was used for Elvish words having to do with motion towards a speaker for much of Tolkien’s life, but the precise meaning evolved over time. The earliest appearance of this root was as ᴱ√TULU “fetch, bear, bring; move, come”, but with an original sense = “uphold, support, bear, carry” (QL/95). It had a derived verb ᴱQ. tulu- matching the verbal sense of the root along with an added sense “produce, bear fruit”, but it had other derivatives like ᴱQ. tulma “bier, tray” and ᴱQ. tulwe “tall thin pillar, standard, pole; banner” connected to the older “support” sense of the root. It had a similar divergence of meaning in its derivatives from the contemporaneous Gnomish Lexicon, such as G. taul “a pillar” vs. G. tul- “bring; come to” (GL/69, 71). This 1910s root ᴱ√TULU may also have been connected to ᴱ√TḶPḶ which likewise had derivatives having to do with “support” (QL/93).

In The Etymologies of the 1930s the root ᴹ√TUL had the gloss “come, approach, move towards (point of speaker)” with derivatives like ᴹQ. tul-/N. tol- “come” and ᴹQ. tulta-/N. toltha- “send for, fetch, summon” = “(orig.) make come” (Ety/TUL); in the 1930s the “support” words seem to have been transferred to (probably unrelated) ᴹ√TULUK. √TUL “come” was mentioned regularly in Tolkien’s later writings (PE22/103; PE17/188; PE22/156), in one 1969 note with the extra gloss “approach” (PE22/168), so the 1930s senses for the root seem to have been retained thereafter.

(ñ)gay

root. gape, become wide, open, vast

A root appearing in notes on words and phrases from The Lord of the Rings from the late 1950s, serving as an explanation for √GAY(AR) “sea” (PE17/27). Its gloss was “gape, become wide, open, vast”, but elsewhere “sea” words were generally attached to roots meaning “awe, dread”, so I think this was likely a transient idea. See the entry on √GAY(AR) for further discussion.

ad(a)

root. by (the side of), beside, alongside; against, opposed to, opposite

afar

?. *before of time

asa-

prefix. *beside

delya

adjective. lovely, fine, beautiful

grā

noun. dog, bear

gwenyā

adjective. fair, beautiful

khyar

?. *before, in front of place

melnā

noun. dear, beloved

olā-

verb. to become, come into being, turn into (another state)

patar

?. *after, behind of place

ñar

root. by, beside, near

kelu

verb. well forth, begin to flow

lañ

root. *beyond

ndu

root. down, under, below; sink, descend, go down, down, under, below; sink, descend, go down, [ᴹ√] set (of Sun)

nē

adverb. was; then, ago, before

pata

root. after, behind of place

gwen

root. fresh, *green, fair, unblemished, beautiful

@@@ might still be valid for Quenya derivations in the Etymologies

lot(h)

root. flower

This root and ones like it were connected to flowers for all of Tolkien’s life. The earliest manifestation of this root was ᴱ√LOHO or ᴱ√LO’O from the Qenya Lexicon of the 1910s; the entry for ᴱ√LOHO appears immediately below ᴱ√LO’O, and Tolkien indicates they are related roots, both extended from ᴱ√OLO “tip” (QL/55). These roots include derivatives like ᴱQ. lōte “flower”, ᴱQ. lotōrea “flourishing” and ᴱQ. lokta- “sprout, bud, put forth leaves or flowers”. There are also derivatives of these roots in the contemporaneous Gnomish Lexicon: G. lost “blossom, bloom”, G. lothli “floret”, G. luitha- “to bloom” (GL/54-55), though G. lôs “flower” was said to be unrelated, connected to G. lass “leaf” instead (GL/55). ᴱQ. losse “rose” probably had a similar derivation (QL/56).

This confusion of √LOT(H) and √LOS carried forward into Tolkien’s later writings. In The Etymologies of the 1930s ᴹ√LOT(H) was given as the root for “flower” (Ety/LOT(H)), but this entry originally included a variant ᴹ√LOS (EtyAC/LOT(H)). Tolkien then said ᴹQ. losse “blossom” (< ᴹ√LOT(H)) was “usually, owing to association with olosse snow, only used of white blossom” (Ety/LOT(H)), where ᴹQ. olosse was derived from ᴹ√GOLOS “✱snow, white” (Ety/GOLÓS). This intermingling carried forward into etymological notes from the late 1950s or early 1960s, where Tolkien said (PE17/26):

> The stems √LŎS, √LOTH, √LOT are much entangled both for formal reasons, and because of actual associations of meaning (probably from beginning of Primitive Quendian and explaining the approach of the forms). Quenya word for “flower, a single bloom” is lóte, but S loth (< lotho/a), but Quenya also has lōs. Q. for snow is losse (S los).

These associations were also mentioned in etymological notes on roots for flowers from this same period, where Tolkien clarified that √LOT, √LOTH were the roots for “flower” and √LOS for “snow” (PE17/160-161). These roots were mentioned again in notes associated with The Rivers and Beacon-hills of Gondor from the late 1960s (VT42/18):

> S. loss is a derivative of (G)LOS “white”; but loth is from LOT. Sindarin used loss as a noun, but the strengthened form gloss as an adjective “(dazzling) white”. loth was the only derivative of LOT that it retained, probably because other forms of the stem assumed a phonetic shape that seemed inappropriate, or were confusible with other stems (such as LUT “float”), e.g. ✱lod, ✱lûd. loth is from a diminutive lotse and probably also from derivative lotta-.

In this last note, Tolkien seems to have abandoned √LOTH, explaining S. loth “flower” as derived from √LOT via ✱lotse. In any case, starting in the 1930s Tolkien was consistent that the roots for “flower” and “snow” were distinct but often confused, and that snow-words were derived from roots like √(G)LOS and flower words from roots like √LOT(H), though he waffled a bit on the exact details.

nik

root. small

One of various roots for “small” Tolkien used in his later writings. The root √NIK “small” first appeared in notes on Eldarin Hands, Fingers and Numerals from the late 1960s (VT47/26; VT48/18), but was connected to the diminutive suffix ✶-i(n)ki which had a much longer conceptual history. One of the earliest known diminutive suffix was ᴱQ. -íne(a) in the Qenya Lexicon of the 1910s from the root ᴱ√INI “small” (QL/42), which might be a precursor to √NIK; these suffixes reappeared in the Early Qenya Grammar of the 1920s (PE14/49, 81). In the Gnomish Grammar of the 1910s, the word G. inc “small” was used as the basis for the “diminutive superlative” -inci (PE11/16).

In the Qenya Lexicon, Tolkien connected ᴱ√INI “small” to the root ᴱ√MINI of similar meaning (QL/42, 61). There are no signs of ᴱ√MINI “small” in the contemporaneous Gnomish Lexicon, but the word G. migin “little” (GL/57) hints at a (hypothetical) variant root ✱ᴱ√MIKI. Further support for ✱ᴱ√MIKI can be found in other diminutive forms in the Early Qenya Grammar of the 1920s such as prefixal diminutive ᴱQ. mike- along adverbial ᴱQ. mike “little” (QL/48, 81), the latter appearing with the gloss “a bit” in the English-Qenya Dictionary from this period (PE15/70) along with other similar words in both the dictionary and the grammar. This ✱ᴱ√MIKI might be another precursor to √NIK. An early hint at √NIK itself might appear in the word ᴹQ. nikse “minnow, little fish” from the Declension of Nouns from the early 1930s (PE21/27).

In Noldorin and Sindarin, the primary diminutive suffix became -eg, which was connected to the Common Eldarin suffix -iki elsewhere in notes on hands and fingers (VT47/14 note #21). In the notes where √NIK “small” appeared in the late 1960s, Tolkien gave the primitive diminutive as -inkĭ along with variants ikki, -iksi, -si, -ensi, -ki.

One of the main competing roots for “small” was ᴹ√PIK [see the entry for √PI(N)], itself with a lengthy conceptual history. The shift of pitya >> nitya “little” in the father name of Amrod from the late 1960s may represent a replacement of √PIK by √NIK (PM/365), but I think it is likelier the two roots coexisted with slightly different meanings, as was the case for their earlier precursors. In the notes from the late 1960s, √NIK was also contrasted with √NIP “small (usually with connotation of weakness)” (VT48/18), from which the word S. niben “petty” was derived, as in S. Nogoth Niben (WJ/388).

Neo-Eldarin: For purposes of Neo-Eldarin, I would assume √NIK meant “small” in a neutral sense, √PIK “tiny” (along with variants √PĪ and √PIN) and √NIP “small and weak”. I would use these as the major Eldarin roots for “small” words, along with a number of other more specialized roots.

stor

root. steadfast

A root appearing Notes on Names (NN) from 1957 serving as an explanation for the element S. thorn “steadfast” in the name S. Arathorn, first appearing in a rejected page with variants √STOR and √THOR (PE17/113-114) and then later as only √THOR (PE17/113). This root may be connected to Q. torna “hard” in notes on Quenya intensive forms written between the first and second edition of The Lord of the Rings, where it was an element in Q. tornanga “hard iron”, with intensive forms aristorna, anastorna that imply derivation from √STOR (PE17/56).

Neo-Eldarin: For purposes of Neo-Eldarin, I would assume this root is √STOR to avoid conflict with ᴹ√THOR(ON), the basis for “eagle” words.

yeset Reconstructed

root. beginning

The root ᴹ√ESE(T) “precede” and ᴹ√SET “precede forward” appeared in The Etymologies of the 1930s with derivatives like ᴹQ. esse “beginning”, ᴹQ. esta “first”, and N. seth {“first” >>} “forth”, but the ᴹ√SET forms were rejected and the ᴹ√ESE(T) forms marked with a “?”, being in conflict with ᴹ√ES “indicate, name” (Ety/ESE; EtyAC/SET). The appearance of Q. yesta “beginning” and Q. Yestarë “first day of the year” in later writings (LotR/1108-1109; PE17/120) indicate the root was probably revised to ✱√YESET.

kwilit

root. belt, girdle

kay

root. lie, lie, [ᴹ√] lie down; [ᴱ√] rest, dwell

Tolkien used this root for “lie (down)” for most of his life. It appeared as ᴱ√KAYA “lie, rest; dwell” in the Qenya Lexicon of the 1910s (QL/46), but in that document there was another root ᴱ√KAMA “lie down”, with the derivative ᴱQ. kama- “to lie down” (QL/44). There is no sign of ᴱ√KAMA¹ being used this way after the 1910s, and in the 1920s Early Qenya Grammar, the verb for “lie down” was kaita- (PE14/58), which in the Qenya Lexicon of the 1910s had the transitive sense “to place” (QL/44).

The root ᴹ√KAY “lie down” reappeared in The Etymologies of the 1930s (Ety/KAY), and it appeared again in the Quenya Verbal System of the 1940s as the basis for the verb ᴹQ. kaita- “to lie (down)” (PE22/126). The root and associated Quenya verb continued to appear in Tolkien’s later writings all the way up through the late 1960s, always with the sense “lie” (PE17/72; PE22/156).

mel

root. love, love, [ᴹ√] love (as friend)

This root was the basis for Elvish “love” words for all of Tolkien’s life. The root first appeared as ᴱ√MELE “love” in the Qenya Lexicon of the 1910s with derivatives like ᴱQ. mel- “to love”, ᴱQ. meles(se) “love”, and ᴱQ. melin “dear, beloved” (QL/60). In the contemporaneous Gnomish Lexicon it had similar derivatives like G. mel- “love” and G. melon “dear, beloved” (GL/57).

In The Etymologies of the 1930s Tolkien specified that ᴹ√MEL meant “love (as friend)”, and for the first time it included the derivative N. mellon “friend” (Ety/MEL); Gnomish “friend” words from the 1910s were mostly based on G. ged (GL/38). However, the same entry included ᴹQ. melindo/ᴹQ. melisse “lover” (male and female), so it seems even in the 1930s it could refer to romantic love (Ety/MEL). The root continued to appear in Tolkien’s later writings associated with “love” (PE18/46, 96; PE17/41; VT39/10).

In notes from 1959, Tolkien elaborated on the precise sense of √MEL and its role in romantic and non-romantic love:

> Love, which Men might call “friendship” (but for the greater strength and warmth and permanency with which it was felt by the Quendi) was represented by √mel. This was primarily a motion or inclination of the fëa [“spirit”], and therefore could occur between persons of the same sex or different sexes. It included no sexual or procreative desire, though naturally in Incarnates the difference of sex altered the emotion, since “sex” is held by the Eldar to belong also to the fëa and not solely to the hröa [“body”], and is therefore not wholly included in procreation ... The “desire” for marriage and bodily union was represented by √yer; but this never in the uncorrupted occurred without “love” √mel, nor without the desire for children. This element was therefore seldom used except to describe occasions of its dominance in the process of courting and marriage. The feelings of lovers desiring marriage, and of husband and wife, were usually described by √mel. This “love” remained, of course, permanent after the satisfaction of √yer in the “Time of the Children”; but was strengthened by this satisfaction and the memory of it to a normally unbreakable bond (NM/20).

Thus √MEL was close in sense to Greek “philia”, used of friendship, whereas √YER was used of “eros” or sexual desire. But in Elvish thinking, √MEL was essential for romantic love, and √YER only arose from that. Furthermore, √YER was not the most important element in the love between romantic partners, as the period of procreation and child-rearing took up a relatively small portion of Elvish lives. It was the more enduring feeling of friendship between lovers that really mattered, and thus √MEL was used of both non-romantic and romantic love, though it had not particular sexual connotation.

am

root. mother

For most of Tolkien’s life, the Primitive Elvish root for “mother” was √AM. This began with the Qenya Lexicon of the 1910s, where Tolkien gave the root as ᴱ√AMA (QL/30). In The Etymologies of the 1930s it was ᴹ√AM with derivatives ᴹQ. amil and (archaic) N. emil “mother” (Ety/AM¹). In Quenya prayers of the 1950s, the word for mother was Q. Amille. In the last few years of his life, however, Tolkien toyed with the notion of changing this root to √EM. In notes associated with Eldarinwe Leperi are Notessi written in the late 1960s, Tolkien first gave the root as am, but then wrote em next to it with a question mark, along with several new em-derivatives (VT48/19 note #16). The Q. affectionate word emme for “mommy” appeared in the main article, indicating Tolkien did, in fact, adopt this new root, at least for some period of time.

Neo-Eldarin: For purposes of Neo-Quenya writing, I personally prefer to ignore this late change to the root for “mother” and stick with the √AM-forms Tolkien used for most of his life. However, the √AM-forms were less stable in the Sindarin branch of the languages, so I’d use √EM-forms like S. emel and emig, and would assume √AM and √EM were variants of the root, as they were on VT48/19 (see above).

dew

root. go wrong, fail

A Sindarin-only root in linguistic notes from 1959 meaning “go wrong, fail” with the basic sense of “miss mark, go (or send) wrong, fall short or beside ([one’s] aim, what is due or proper)” (PE17/151); in a marginal note Tolkien also wrote “go awry, ill, wrongly”. Its Quenya equivalent was √LOY.

khad

root. sit

The roots √KHAD and √KHAM were in competition for words having to do with “sit” and “seat” for a significant portion of Tolkien’s life. Both roots have antecedants in the Qenya Lexicon of the 1910s, but in that early document the root for “sit” was given as ᴱ√ÐORO or ᴱ√SORO (QL/85), replacing rejected ᴱ√SOŘO [ᴱ√SOÐO] and ᴱ√SODO (QL/85). Of these, the true form was clearly ᴱ√ÐORO given Gnomish derivative G. dorn “seat”, G. doros “throne”, G. dortha- “settle” (GL/30). This root seems to have been abandoned in Tolkien’s later writing, though N. dortha- “dwell, stay” was reassigned to ᴹ√NDOR in The Etymologies of the 1930s (Ety/NDOR).

As for √KHAD and √KHAM, their clearest antecedents in the Qenya Lexicon of the 1910s were ᴱ√HAÐA “cleave, remain” and ᴱ√HAM (QL/39), the latter without gloss but with derivatives having to do with the ground such as ᴱQ. hamba “on the ground” and G. ham “ground” (QL/39; GL/48). Some variant of ᴱ√HAÐA seems to have drifted in the direction of “sit” based on ᴱN. haud “seat” from Early Noldorin word lists of the 1920s (PE13/147, 155).

Tolkien initially used the root ᴹ√KHAD for words having to do with “sit” and “seat” in The Etymologies of the 1930s (EtyAC/KHAM), but it was replaced by ᴹ√KHAM “sit” (Ety/KHAM) and this root seems to have survived for some time, since ᴹ√KHAM “sit down” appeared in the Quenya Verbal System from 1948 (PE22/103). However, at some point Tolkien added a new root ᴹ√KHAM “call to, summon, name by name” to The Etymologies, and in this new entry he said “KHAM sit (replacing KHAD, cancelled)” indicating ᴹ√KHAD was restored (EtyAC/KHAM²). This seems to represent an ongoing vacillation between √KHAD and √KHAM in the 1930s and 40s.

However, √KHAD “sit” appeared in the second version of Tengwesta Qenderinwa written around 1950 (PE18/95), Q. hárar “sit” (not ✱✱hámar) appears in Cirion’s Oath (UT/305), and in late notes on verbs from 1969 Tolkien had ✶khadmā “seat” as the basis for Q. hanw̃a S. haðw (PE22/148). There are no signs of √KHAM “sit” in this period, so it seems Tolkien chose √KHAD for “sit” in the 1950s and 60s.

Neo-Eldarin: I think √KHAD “sit” is the best choice for Neo-Eldarin, since it also lets us use ᴹ√KHAM “call to, summon, name by name” more freely.

sal

root. [unglossed], *harp(ing), lyre

The unglossed root ᴱ√SALA appeared in the Qenya Lexicon of the 1910s with derivatives like ᴱQ. salma “lyre, small harp” and ᴱQ. salumbe “harping, music” (QL/81). The root √SAL appeared again Common Eldarin: Verb Structure from the early 1950s to illustrate the reformed perfect form of its verb Q. asálie (PE22/132), but since these later forms are unglossed it is unclear whether they have the same meaning (“✱harp(ing)”) as the earlier version of the root.

taw

root. wood

Tolkien used a similar set of words for “forest” starting with the earliest versions of Elvish, but their derivation evolved somewhat over time. The earliest related root was ᴱ√TAVA “beam” with variant ᴱ√TAFA (the latter marked by Tolkien with a “?” and with no obvious derivatives) from the Qenya Lexicon of the 1910s as the basis for words like ᴱQ. taule “great tree”, ᴱQ. tauno “forest” and ᴱQ. tavar “dale-sprite” (QL/90). It also had derivatives in the contemporaneous Gnomish Lexicon such as G. tavros/G. taur “forest” and G. tavor “wood fay” (GL/69).

ᴱQ. taure “forest” did not appear as an independent word until drafts of the Oilima Markirya from around 1930 (PE16/62; MC/213). Thereafter Tolkien mostly stuck with Q. taurë and N./S. taur for “forest”. In The Etymologies of the 1930s Tolkien gave the root ᴹ√TAWAR “wood, forest” (Ety/TÁWAR), though in one place it was ᴹ√TAR (EtyAC/TUR). In notes associated with the Quendi and Eldar essay from 1959-60 Tolkien gave √TAWA “wood”, and in notes on “large & small” roots from 1968 Tolkien had √TAW “wood” (PE17/115).

tō/oto

root. back

A root in a discussion of prefixes for “back” from around 1959, which Tolkien specified as meaning: “back as an answer, or return by another agent to an action affecting him, as in answering, replying, avenging, requiting, repaying, rewarding”; Tolkien also considered the forms √UTU/TŪ (PE17/166). But Tolkien crossed this all through and seems to have replaced it with √KHAN. Tolkien mentioned the root √OT in a discussion of numbers from the late 1960s, but only to specify that “there was no primitive base OT-” (VT47/16).

graw Reconstructed

root. [unglossed], [ᴹ√] dark, swart

This root appeared as a primitive form grawa serving as the basis of the word Q. roa “bear” >> “dog” in notes on monosyllabic roots from 1968 (VT47/35); a Sindarin derivative S. graw “bear” appeared in other notes written around the same time (VT47/12). Patrick Wynne suggested that in the sense “bear” grawa might be connected to the root ᴹ√GRAWA “dark, swart” from The Etymologies of the 1930s (EtyAC/GRAWA).

kot(h)

root. strive, quarrel

There is evidence that the later form of this root may have been √ÑGOTH. See ᴺ✶kottō for a discussion.

Another variation, √KHOT “be wroth, quarrel; hate” appears in notes on root formations (PE18/62, 85, 87), but its only derivative ✶ok(h)tā could just as easily come from √KOT(H).

In order to retain all the derivatives from The Etymologies, this entry assumes that the root form remains √KOTH.

nam Reconstructed

root. judge

A root implied by various Quenya words having to do with “judgement” from the 1950s and 60s, most notably Q. Námo “Ordainer, Judge” as the true name of Q. Mandos (S/28), a name that began to appear in documents starting in the early 1950s (PE21/85). The root is evident in other words from this period, such as Q. namna “statute” (MR/258), Q. námië “a single judgment or desire” (VT41/13) and the verb Q. nam- “judge” in the phrase: Q. ore nin karitas nō namin alasaila “I feel moved to do so but judge it unwise” (VT41/13). ✱√NAM might also be the basis for the second element of the name Q. Rithil-Anamo “Doom-ring”, the circle of thrones where the Valar sat in council (WJ/401).

In notes from 1969 Tolkien seems to have changed his mind of the root for “judge”, writing Q. nemin >> Q. hamin >> Q. navin for “I judge”, and giving a new root √NDAB “to judge” in a marginal note along with a revised name Návo to replace Námo (PE22/154, notes #53 and #55). This new root conflicts with √NDAB “endeavor, try” from earlier in the same bundle of documents (PE22/151).

Neo-Eldarin: For purposes of Neo-Eldarin, I would ignore the late change of ✱√NAM >> √NDAB “judge”, since ✱√NAM has more attested derivatives and Námo appears in the published Silmarillion. Also, all of the derivatives of this root are Quenya, and its possible use in the name Rithil-Anamo (coined in Valinor) imply that it might be a root invented after the Elves arrived in Aman. Thus I think it is best to treat it as Quenya-only root, and used ᴹ√BAD “judge” as the basis for (Neo) Sindarin words for judgement by retaining Noldorin words with these meanings from the 1930s (Ety/BAD).

bani

adjective. fair

eñ-

verb. to exist

galab

root. flower

galmā

noun. flower

laikā

adjective. green

năta

noun. thing

verī

noun. wife

verū

noun. husband

waile

noun. *wind

waiwa(y)

noun. *wind

wāya

verb. blow

as(a)

preposition. and

barathī

noun. queen

id

root. desire, long for

kainu-

verb. to lie down

kwenyā

adjective. Elvish

lamā̆n(a)

noun. animal

lañna

adverb. athwart

mai

adverb. well

raika

adjective. crooked

ăwă

preposition. from

-b(iy)ē

suffix. -ing

-m(iy)ē

suffix. -ing

airō

noun. ocean

amal

noun. mother

amas

noun. mother

amma

noun. mother

amme

noun. mother

apa

root. touch

ay(ar)

root. sea

dal

root. bottom, ground, bottom, ground; [ᴹ√] flat

This root first appeared in The Etymologies of the 1930s as ᴹ√DAL with the gloss “flat” and various derivatives of similar meaning (Ety/DAL). It reappeared again in later notes as √DAL “bottom, ground” written in the late 1950s or early 1960s (PE17/150). In both places, it had a variant form √LAD of similar meaning.

One notable derivative from the 1930s was N. dalath “plain” which appeared in the name N. Dalath Dirnen “Guarded Plain” in Silmarillion drafts from the 1930s (LR/299). But in the second note mentioned above, Tolkien said “X Dalath Dirnen. dalath won't do = plain ... TALAT = ground (bottom), hence TALAT = fall down” (PE17/150). Indeed, in later Silmarillion drafts, Tolkien changes this name to S. Talath Dirnen (WJ/140). This may mean that Tolkien ultimately rejected this root, but the variant √LAD probably survived: see that entry for details.

dāra

adjective. wise

em

root. mother

emel

noun. mother

emer

noun. mother

ezdē

noun. rest

grawa

noun. dog

gō

preposition. from

imi

root. in

imin

masculine name. One

ista-

verb. to know

kalat

noun. light

kat

root. shape, shape, [ᴹ√] make

The root ᴹ√KAT “shape” first appeared in The Etymologies of the 1930s with derivatives ᴹQ. kanta- “to shape”, ᴹQ. kanta “shaped”, and N. echad- “fashion, shape” (Ety/KAT). All these derivatives reappeared in Tolkien’s later writings, though Q. canta was more typically used as the noun “shape” (PE17/175; PE18/84, 90). The root appeared frequently in both the first and second version of Tengwesta Qenderinwa as an example of a biconsonantal root (TQ1: PE18/34, 46, 62; TQ2: PE18/84-85, 87, 89-90, 95).

khan

root. back

kyulmā

noun. mast

lemek

root. [unglossed]

An unglossed root in the Outline of Phonology from the early 1950s illustrating certain phonetic combinations (PE19/98), and therefore possibly not a “real” root.

lotho/a

noun. flower

lotse

noun. flower

manrā

adjective. good

mat

root. eat

This was the root for eating words for all of Tolkien’s life, appearing very regularly. It was ᴱ√MATA “eat” in the Qenya Lexicon of the 1910s (QL/59), ᴹ√MAT “eat” in The Etymologies of the 1930s (Ety/MAT), and √MAT “eat” in etymological notes from the late 1960s (VT48/26), among its many other appearances. This puts it among the most conceptually stable of Elvish roots.

mat-

verb. to eat

melā

verb. love

melā-

verb. to love

min

cardinal. one

minya

ordinal. first

mō

noun. person

ndakta-

verb. to slay

ndē̆r

noun. man

nektē

noun. angle

nimpĭ

adjective. small

ninkĭ

adjective. small

nis

root. woman

This root first appeared in The Etymologies of the 1930s as ᴹ√NIS “woman”, an extension of ᴹ√NĪ “female” (Ety/NIS). It also had a strengthened form ᴹ√NDIS, unglossed but apparently meaning “bride” based on its derivatives ᴹQ. indis/N. dîs of that meaning (Ety/NDIS). Unstrengthened ᴹ√NIS seems to have survived only in Quenya as the basis for ᴹQ. nis (niss-) “woman”, but this word was also blended with ✱ndis-sē to produce a longer form nisse of the same meaning.

In Tolkien’s later writings, both short Q. nís and longer nissë appeared as words for “woman” (MR/213; VT47/33) and Q. indis reappeared as well, though glossed “wife” (UT/8). As primitive forms, both unstrengthened √nis (VT47/33) and strengthened ✶ndī̆s “woman” also appeared in later writings, the latter given as the feminine equivalent of ✶[[p|n[d]ēr]] “man” (PE19/102).

pendā

adjective. sloping

phut

root. [unglossed]

An unglossed root appearing in the second version of Tengwesta Qenderinwa (TQ2) as an etymological variation of √PUT (PE18/90).

pū

noun. ‽

san-

noun. that

sed

root. rest

This root first appeared as ᴹ√SED “rest” in The Etymologies of the 1930s with derivatives like ᴹQ. sére “rest, repose, peace” and N. sîdh “peace”, along with the name of the Valië ᴹQ. Este < ᴹ✶ezdē (Ety/SED). The root √SED “rest” along with the etymology of Este reappeared in both the Outline of Phonetic Development (OP1) from the 1930s (PE19/45) and the Outline of Phonology (OP2) from the early 1950s (PE19/92), and again in revisions to the OP2 page annotated in green ink and thus probably from 1970 (PE19/91 and note #110).

The root √SED “rest” was mentioned a couple times in the Quenya Verbal System of the 1940s as the basis for the verb ᴹQ. ser- “rest, repose” (PE22/102, 125) and again (unglossed) in the Quendi and Eldar essay of 1959-60 as the basis for Este (WJ/403). In the sense “peace” this root had some competition, however. In the first version of the Gloria in Excelsis Deo prayer from the mid-1960s, Tolkien used Q. sívë for “peace”, revised to Q. sérë in the second version and then Q. rainë (VT44/32). The word Q. sívë “peace” reappeared in unpublished etymological notes from 1969 derived from the root √SIB “rest, quiet” (VT44/35).

Neo-Eldarin: For purpose of Neo-Eldarin, I would use √SED for the act of resting and so Q. sérë “peace” = “restfulness (personal peace)”, and would use √SIB = “quiet, ✱stillness, absence of activity” and so Q. sívë “peace” = “absence of activity or violence (environmental peace)”. I would use Q. rainë as “good will” in connection to √RAY “smile”.

sidā̆

adverb. hither

skā

noun. ‽

skū

noun. ‽

srawā

noun. body

stal

root. strong

The unglossed root ᴹ√STALAG appeared in The Etymologies of the 1930s with derivatives like N. thala “stalwart, steady, firm” and N. thalion “hero, dauntless man” (Ety/STÁLAG), the latter a sobriquet of Húrin typically translated as “Steadfast” in the narratives themselves (S/199). Similar forms appeared in Early Noldorin Word-lists from the 1920s derived from the primitive form ᴱ✶stalga (PE13/153).

The root √STAL “strong” was mentioned in passing as the basis for the adjective Q. astalda in a rejected page associated with roots having to do with “large & small” words, probably from the late 1960s (PE17/115; VT47/26 note #26). The name Q. Astaldo “Valiant” appeared as a sobriquet of Tulkas in later versions of The Silmarillion (S/28), replacing the earlier name Q. Poldórëa of similar meaning (MR/146, 149; LR/206). For purposes of Neo-Eldarin, I would assume √STAL (and its derivatives) means “✱valiant” rather than “strong”.

stuk

root. [unglossed]

An unglossed root in a rejected section of the Outline of Phonology (OP2) from the early 1950s, serving to illustration certain phonetic developments: ✶stuknā > Q. thúna (PE19/86).

sū

noun. wind

sūli

noun. wind

sūri

noun. wind

tawinā

adjective. wood

thor

root. steadfast

tig

root. [unglossed]

A root appearing in Late Notes on Verb Structure (LVS) from 1969 as the basis for the verb Q. tinga- “go (for a long while)” (PE22/157). The etymology was marked with an “X” and so was probably a transient idea (PE22/157 note #70).

tul-

verb. come, is coming, has come, is here

turuk

root. *strong

A root in notes from the late 1960s (PMB) serving as the basis for Q. {turma >>} turko, unglossed but probably meaning “✱stronghold” (PE17/22); it was likely an extension of √TUR “power, mastery”. It was probably also the basis for Q. turka “strong, powerful (in body)” in the name Q. Turkafinwe from 1968 (PM/352). However, in Common Eldarin: Noun Structure from the early 1950s, primitive ✶turuk was glossed “stake” (PE22/71).

urkā

adjective. horrible

wanyā

adjective. fair

wiw

root. blow

wā(w)

noun. dog

yarr-

noun. dog, dog; *growl, snarl

In the Qenya Lexicon of the 1910s, Tolkien gave the root ᴱ√YAPA “snarl, snap, bark ill-temperedly” (QL/105). It had no derivatives in QL, but in the contemporaneous Gnomish Lexicon the words G. gab- “bark, bay (of dogs)” and G. gôbi “a large hound” were clearly related (GL/36). There were no similar forms for many years, but then primitive ✶yarr- “dog” appeared in notes from 1968 (VT47/36). This later primitive was likely related to Q. yarra- “growl, snarl” from the Q. Markirya poem of this same period (MC/223), perhaps from a root ✱√YAR.

¤kurwē

noun. power, ability

ʒō

preposition. from

sisti

root. ‽

swar

root. crooked