Yávien fem. name, apparently yávë "fruit" + the feminine ending -ien.
Quenya
yávë
noun. fruit
Yávien
fruit
yávë
fruit
yávë noun "fruit" (YAB), cf. Yavanna. Early "Qenya" has yáva (LT1:273); the form yava turns up even in later material (VT43:31)
yáva
noun. *fruit
yavanna
feminine name. Giver of Fruits, (lit.) Fruit-gift
Valië of the earth, spouse of Aulë, whose name was translated “Giver of Fruits” (S/27). This name is a compound of yávë “fruit” and the noun anna “gift” (SA/yávë, anna), so literally meant “fruit-gift” (PE17/93).
Conceptual Development: This name dates back to the earliest Lost Tales (LT1/66), and ᴱQ. Yavanna appeared in the Qenya Lexicon as a derivative of the root ᴱ√ẎAVA along with other words having to do with “fruit” (LTA1/Yavanna, QL/105). In The Etymologies from the 1930s, ᴹQ. Yavanna appeared with the etymology given above (Ety/ANA¹, YAB). This etymology appeared in later writings as well (PE17/93).
Yavanna
fruit-gift
Yavanna, fem. name: Yav-anna, "Fruit-gift" (PE17:93) or "Fruit-giver", name of a Valië, spouse of Aulë, associated especially with plants (YAB, ANA1; cf. yávë)
ar aistana i yávë mónalyo yésus
and blessed is the fruit of thy womb Jesus
The fourth line of Aia María, Tolkien’s translation of the Ave Maria prayer. The first word is ar “and”. This is followed by a declarative statement. The second word aistana “blessed” is the predicate. The next two words i yávë “the fruit” are the subject. As in the second line, there is no Quenya equivalent of the English word “is” in the final version of the prayer. Thus, ar aistana i yávë means “and blessed [is] the fruit”.
The next word functions as the subordinate clause: mónalyo “of thy womb”, a combination of móna “womb”, the second person singular possessive suffix -lya and the genitive suffix -o. The final word Yésus is simply a Quenyarized form of “Jesus”.
Decomposition: Broken into its constituent elements, this phrase would be:
> ar aistana i yávë móna-ly(a)-o Yésus = “✱and blessed [is] the fruit womb-your-of Jesus”
Conceptual Development: In the second version, Tolkien considered but rejected a variant form are (II deleted) for ar “and”. The first two versions of the prayer used manna (I-II) for “blessed” instead of aistana (III-IV). Tolkien used several variations for “fruit”: yáva (I-II), yávë (III), yave (IV). In the first two versions of the prayer Tolkien used carva (I-II) for “womb” instead of móna (III-IV).
| I | II |III|IV| |ar|{are >>} ar|ar| |manna|aistana| |i| |yáva|yávë|yave| |carvalyo|mónalyo| |Yésus|
tul-
verb. to come, to come, [ᴱQ.] move (intr.); to bring, carry, fetch; to produce, bear fruit
The Quenya verb for “to come”, which is very well-attested. It is derived from the root √TUL whose basic sense is “move towards the speaker” (PE17/188), as in “come here”: á tule sís. English may also use “come with” in the sense “accompany” such as “I will come with you”, but Quenya uses men- (“go”) for this purpose (PE22/162), such as menuvan ó le = “I will go with you”.
Conceptual Development: ᴱQ. tulu- dates all the way back to the Qenya Lexicon of the 1910s, where it appeared under the early root ᴱ√TULU, but in that early document it has a much broader set of glosses: “(1) bring, carry, fetch; (2) intr. move, come; (3) produce, bear fruit” (QL/95). By the Early Qenya Grammar of the 1920s its list of glosses was reduced to “come” (PE14/57), and Tolkien used the verb only to mean “come” thereafter. Tolkien often used this verb in grammatical examples, which is part of the reason it is so well-attested.
yav-
verb. bear fruit
yav- vb. "bear fruit" (LT1:273, given in the form yavin and glossed "bears fruit"; this would have to mean "I bear fruit" in Tolkien's later Quenya: 1st pers. sg. aorist)
venwa
noun. lime (fruit)
yav-
verb. to bear (fruit), *yield, bring forth, produce
piopin
noun. haws, fruit of hawthorns
Yavanna
Giver of Fruits
axo
noun. bone
A word for “bone” appearing in the Markirya poem from the 1960s in its plural form axor (MC/222-223). It might be related (conceptually if not etymologically) to the root √AKAS “neck, ridge” (PE17/92).
Conceptual Development: A similar word ᴱQ. as (ass-) bone dates all the way back to the Qenya Lexicon of the 1910s (QL/33). The locative plural of this noun assari “of bones” appeared in the Oilima Markirya poem written around 1930. The form ᴹQ. astŭ- “bone” appeared in the Declension of Nouns from the early 1930s (PE21/27).
Neo-Quenya: While this word could be derived from ✱aksō, I prefer to assume it is derived from ✱ᴺ✶askō with metathesis sk > ks in Quenya. This makes it more etymologically distinct from axë “neck” and also allows a (Neo) Sindarin form ᴺS. asg “bone”, since a Sindarin derivative of ✱aksō would collide with S. ach “neck”.
Yavanna
Yavanna
Yavanna means "Giver of Fruits" in Quenya. The name is a compound of yáve and anna. Her epithet Kementári means "Queen of the Earth". Her Sindarin name appears to be Ivon, only attested in the compound Ivonwin ("Maidens of Yavanna").[note 1] Another form is Ivann, also seen in the Sindarin month-name Ivanneth (Quenya: Yavannië).
axo
bone
axo noun "bone"; pl. axor in Markirya
lenna-
verb. to come, to come; [ᴹQ.] to go, depart
on
stone
on, ondo noun "stone" (LT2:342, LT1:254 probably only ondo in LotR-style Quenya, see below). Various "Qenya" forms: ondoli "rocks" (MC:213; this would be a partitive plural in LotR-style Quenya), ondolin "rocks" (MC:220), ondoisen "upon rocks" (MC:221), ondolissen "rocks-on" (MC:214; the latter form, partitive plural locative, is still valid in LotR-style Quenya).
ondo
stone
ondo noun "stone" as a material, also "rock" (UT:459, GOND). Pl. ondor in an earlier variant of Markirya; partitive pl. locative ondolissë "on rocks" in the final version. Compounded in ondomaitar "sculptor in stone" (PE17:163), Ondoher masc.name, *"Stone-lord" (ondo alluding to Ondonórë = Sindarin Gondor, "stone-land") (Appendix A), #ondolunca ("k") "stonewain", possessive form in the place-name Nand Ondoluncava "Stonewain Valley" (PE17:28, also Ondoluncanan(do) as a compound). Ondolindë place-name "Gondolin" (SA:gond, J.R.R. Tolkien: Artist & Illustrator p. 193); see Ondo. Earlier "Qenya" has Ondolinda _(changed from Ondolin) "singing stone, Gondolin" (LT1:254)_
sar
noun. stone (small)
A word for “stone”, most notably in the name Q. Elessar “Elfstone” (LotR/375). The genitive for that name was given as Elesarno (PE22/158; VT49/28), so the stem for this word is probably sarn-, especially given its better-attested Sindarin cognate S. sarn. It is a derivative of the root ᴹ√SAR, and referred to a small (individual) stone (Ety/SAR), as opposed to Q. ondo which is stone as a material or large rocks or bodies of stone.
Conceptual Development: The earliest hint of this word was ᴱQ. sar “earth, soil” in Early Qenya Word-lists of the 1920s, but this was marked with an “X” and ᴱQ. kemen (of similar meaning) was written next to it as an alternative (PE16/139). ᴹQ. sar “(small) stone” appeared in The Etymologies of the 1930s derived from the root ᴹ√SAR, but there it had a plural sardi and hence a stem form of sard- (Ety/KEM). In that document, N. sarn was “stone as material” and hence not directly related. But later S. sarn was used for individual stones, and thus was probably a direct cognate of Q. sar (sarn-), as discussed above.
ʼondō
noun. stone
PQ. stone
The Quenya word for “fruit”, most notably as an element in the name Yavanna “Giver of Fruits, (lit.) fruit-gift” (S/27; SA/yávë; PE17/93) and derived from the root ᴹ√YAB of similar meaning (Ety/YAB).
Conceptual Development: This word dates back to ᴱQ. yáva “fruit, produce” in the Qenya Lexicon of the 1910s under the early root ᴱ√ẎAVA, already an element of Yavanna’s name (QL/105). The word reappeared as ᴹQ. yáve “fruit” in The Etymologies of the 1930s under the root ᴹ√YAB of the same meaning (Ety/YAB). In Quenya Prayers of the 1950s, the word appeared as yáva, yávë and yave (VT43/26-28).