sam-

verb. have

#sam- vb. "have" (cited as samin, 1st person sg. aorist), pa.t. sámë (PE17:173)

harya-

verb. to have, to have, *hold, [ᴹQ.] possess

A verb in The Etymologies of the 1930s glossed “possess” under the root ᴹ√ƷAR “have, hold” (Ety/ƷAR). There was another variant arya- “to possess” under the entry for ᴹ√GAR, but this was deleted (EtyAC/GAR). The verb harya- reappeared in the Merin sentence merin sa haryalyë alassë nó vanyalyë Ambarello “I hope that you have happiness before you pass from the world”, probably from the 1950s.

Neo-Quenya: For purposes of Neo-Quenya, I would mainly use harya- for “have” as in currently have ahold of or possess something which can be lost or given up. For more abstract senses of “have”, including possession of inalienable traits or relationships that do no imply ownership, I would use sam-.

pen-

verb. not to have, not to have, *to lack

A verb in Definitive Linguistic Notes (DLN) from 1959 used as the negative of sam- “have” based on the root √PEN “lack, have not” as in penin “I haven’t” (PE17/146). Thus a better meaning might be “✱to lack”.

Conceptual Development: The Qenya Lexicon of the 1910s had ᴱQ. oito “lack” with past tense oionte under the early root ᴱ√OYO (QL/71).

sam-

verb. to have

A verb for “to have” in Definitive Linguistic Notes (DLN) from 1959, derived from the root √SAM of the same meaning. It was the opposite of pen- “to lack, have not”.

-lë

seem properly to have been universal and abstract

-lë ending forming nouns that "seem properly to have been universal and abstract" (VT39:16, in which source Tolkien is actually commenting on the prehistoric form -lē, but -lë is its Quenya descendant)

-nen

most nouns have an instrumental in -nen

-nen instrumental ending (pl. -inen, dual -nten, partitive pl. -línen). Attested in ambartanen, lírinen, lintieryanen, súrinen, parmanen; see ambar (#2), lírë, lintië, súrë, parma. Tolkien noted that "most nouns have an instrumental in -nen" (PE17:62), a wording suggesting that the form of the ending may vary; given the normal development ln > ld, it is possible that it would appear as *-den when added to a noun in -l (*macilden "with a sword").

Noldor

noun. those that have knowledge

those that have knowledge

a aina fairë, eru órava (o)messë

God, the Holy Spirit, have mercy on us

The eighth line of Tolkien’s Quenya translation of the Litany of Loreto prayer (VT44/12). The first word is the vocative a “O” followed by aina fairë = “holy spirit”. The fourth word Eru is Tolkien’s usual Quenya name for God. The phrase órava (o)messe “have mercy on us” is essentially the same as in the first line; see that entry for discussion.

Decomposition: Broken into its constituent elements, this phrase would be:

> a Aina Fairë, Eru órava (o)me-sse = “✱o Holy Spirit, God have-mercy us-on”

Conceptual Development: As in the first line, Tolkien first used the dative ómen for “on us” before revising it to the locative (o)messe (VT44/12, notes on line 8).

a aina neldië eru er órava (o)messë

Holy Trinity, one God, have mercy on us

The ninth line of Tolkien’s Quenya translation of the Litany of Loreto prayer (VT44/12). The first word is the vocative a “O” followed by aina Neldië = “holy Trinity”. The fourth word Eru is Tolkien’s usual Quenya name for God. The fifth word is er “one”, emphasizing the one-ness of the Trinity. The phrase órava (o)messe “have mercy on us” was abbreviated o.o. in the original, but presumably was the same as in earlier lines of the prayer; see the entry for the first line for discussion.

Decomposition: Broken into its constituent elements, this phrase would be:

> a Aina Neldië Eru Er órava (o)me-sse = “✱o Holy Trinity, God one have-mercy us-on”

Conceptual Development: Tolkien first wrote an adjectival form Erea before changing it to Er as a way of emphasizing the one-ness of the Trinity (VT44/17).

a eruion mardorunando, eru órava (o)messë

God, the Son, Redeemer of the world, have mercy on us

The seventh line of Tolkien’s Quenya translation of the Litany of Loreto prayer (VT44/12). The first word is the vocative a “O” followed by Eruion, a name for Christ as the “Son of God”. The third word Mardorunando seems to be a translation of “Redeemer of the World”. The fourth word Eru is Tolkien’s usual Quenya name for God. The phrase órava (o)messe “have mercy on us” is essentially the same as in the first line; see that entry for discussion.

Decomposition: Broken into its constituent elements, this phrase would be:

> a Eru-ion Mard-o-runando, Eru órava (o)me-sse = “✱o God-son world-of-redeemer, God have-mercy us-on”

Conceptual Development: Tolkien began two incomplete forms Io >> Yón before settling on Eruion. As in the first line, Tolkien first used the dative ómen for “on us” before revising it to the locative (o)messe (VT44/12, notes on line 7).

a hrísto órava ómessë

Christ, have mercy on us

The second line of Tolkien’s Quenya translation of the Litany of Loreto prayer (VT44/12). The first word is the vocative a “O” followed by a Quenyarization of the name of Christ: Hrísto. The phrase órava ómessë “have mercy on us” is essentially the same as in the first line; see that entry for discussion.

Decomposition: Broken into its constituent elements, this phrase would be:

> a Hrísto órava (o)me-sse = “✱o Christ have-mercy us-on”

Conceptual Development: Tolkien first wrote Elpino as the translation of Christ (VT44/15-6). He revised this to an incomplete form Hiris before settling on Hrísto (VT44/16). As in the first line, Tolkien first used the dative ómen for “on us” before revising it to the locative ómesse (VT44/12, notes on line 2).

atar meneldëa eru órava (o)messë

God the Father of Heaven, have mercy on us

The sixth line of Tolkien’s Quenya translation of the Litany of Loreto prayer (VT44/12). The first word is the noun atar “father”. The second word meneldea is the assimilated locative form menelde of menel “heaven”, with an adjective suffix -a added to give the sense “of Heaven”; a similar construction was used in versions IIb-IV of the first line of the Átaremma prayer (VT43/10-11). The third word Eru is Tolkien’s usual Quenya name for God. The phrase órava (o)messe “have mercy on us” is essentially the same as in the first line of this prayer; see that entry for discussion.

Decomposition: Broken into its constituent elements, this phrase would be:

> Atar menel-de-a Eru (o)me-sse = “✱Father heaven-in-of God have-mercy us-on”

Conceptual Development: As in the first line, Tolkien first used the dative ómen for “on us” before revising it to the locative (o)messe (VT44/12, notes on line 6).

heru órava omessë

Lord, have mercy on us

The first line of Tolkien’s Quenya translation of the Litany of Loreto prayer (VT44/12). The first word is the noun heru “lord” followed by the aorist form of the verb órava- “to have mercy”. The last word omessë “on us” is the locative form (-ssë “on”) of the pronoun me “us”. The significance of the prefix o- is unclear, but Wynne, Smith and Hostetter suggested that it might be the preposition ó (VT44/15), though its translation elsewhere as “with” (VT43/29) does not seem appropriate. It could instead be the prefix o- “together”, though this does not fit well either. In later lines, Tolkien wrote (o)messë indicating the prefix was optional.

Decomposition: Broken into its constituent elements, this phrase would be:

> Heru órava (o)me-ssë = “✱Lord have-mercy us-on”

Conceptual Development: Tolkien explored several ways of expressing “have mercy”. He first wrote a le·ana ocama, apparently meaning “(imperative) you give mercy”, with ocama a noun meaning “mercy” (VT44/12-13). He revised this to simply ocama >> ócama, apparently changing ocama to a verb meaning “to have mercy” (VT44/13). He then changed this verb to órava (VT44/14).

Tolkien also used several forms to express “on us”: dative men >> ómen >> (locative) ómesse.

horya-

have an impulse, be compelled to do something, set vigorously out to do

horya- noun "have an impulse, be compelled to do something, set vigorously out to do" (VT45:22)

hócir-

verb. to cut off (so as to have or use a required portion)

A verb in the Quendi and Eldar essay from 1959-60 translated “cut off a required portion, so as to have it or use it” (WJ/366) and “cut off, so as to have or use a required portion” (WJ/368), a combination of hó- “away (towards the speaker)” and cir- “cut” (WJ/366, 368).

mai-

verb. to have, possess

An irregular verb for “have, possessive” in Late Notes on Verb Structure (LVS) from 1969 (PE22/148). The section where it appeared was struck through (PE22/148 note #24). It may have been supplanted by öa- “possess, own, keep” from the same bundle of documents (PE22/151).

merin sa haryalyë alassë nó vanyalyë ambarello

I hope that you have happiness before you pass from the world

This sentence appeared in a letter from Tolkien to a girl (woman?) named Dorothy. This sentence was first described publicly by Michael Dawson in 1999 on the Tolkien mailing list. The date of the original letter is unknown, since it was only described indirectly in another letter from Dorothy to Dawson’s (deceased) mother, dated 1968 (see Tolklang/34.99), but it seems likely that it was written after The Lord of the Rings was published. In the literature, this phrase is usually referred to as the “Merin Sentence”.

The sentence was first analyzed by Helge Fauskanger (Tolklang/35.02) and Ales Bican posted a short description of the sentence on the Elfling website. Based on its use of vanya-, Helge Fauskanger suggested the sentence was probably written before the Quendi and Eldar essay from 1959-60, since in that essay the base verb form auta- (WJ/366, Tolklang/35.02). When first published, there was some question on the validity of the sentence, but later independent confirmation of the existence of the Quenya word nó “before” supports its authenticity (as discussed by Bill Welden, VT49/32 note #12).

In the original description of the phrase, the first word is given as meriu, but there is a general concensus is that this is probably a misreading of merin “I hope”, the aorist 1st-singular form of the verb mer- “to hope”. The second word sa “that” is used here as a relative pronoun. The third word haryalye “you have” is the aorist 2nd-singular-polite form of the verb harya- “to have”.

The fourth word is alassë “happiness” followed by nó “before”. The sixth word vanyalye “you pass” is the aorist 2nd-singular-polite form of the verb vanya- which appeared in The Etymologies (Ety/WAN); in late writings this verb is usually given as auta- “to pass away”. The last word Ambarello “from the world” is the ablative form of the noun Ambar “World”.

nehtanō

one deprived, excile whose rights and goods have been confiscated

nehtanō noun "one deprived, excile whose rights and goods have been confiscated" (PE17:167). The long final vowel would be a feature of very archaic Quenya; the later form must be *nehtano.

pen-

verb. to have

pen- vb. negative of #sam- "to have" (q.v.), used as a negative answer to inquires on ownership: penin "no / I haven't" (PE17:173)

turu-

verb. master, defeat, have victory over

turu- (1) vb. "master, defeat, have victory over" (PE17:113, not clearly said to be Quenya, but the Q name Turucundo "Victory-prince" is listed immediately afterwards). Compare tur-; cf. also *turúna.

ócama-

verb. have mercy

ócama- vb. "have mercy" (VT44:12-14; Tolkien may have abandoned this form in favour of órava-)

órava-

verb. have mercy

órava- vb. "have mercy", followed by locative: "have mercy on". Órava (o)messë "have mercy on us" (VT44:12)

nehtano

noun. one deprived, exile whose rights and goods have been confiscated

vala-

verb. to have [divine] power

órava-

verb. *to have mercy

(ai)que kestanellen, (ai) tullenye

if you had asked me, I should have come

apárien parmanen

I have learnt by means of a book

au, auve

particle. might(have), would(have); if only (”the ’remoter’ particle”)

coita-

verb. live, be alive, have life

umbë nin i hríve nauva urra (si loa)

I have a feeling that winter will be bad (this year)

yéni avánier ve lintë yuldar

years have passed away like swift draughts

The 3rd phrase of the prose Namárië. Tolkien altered the text from the poetic version as follows:

> yéni ve lintë yuldar avánier >> yéni avánier ve lintë yuldar

Tolkien moved the prepositional phrase ve lintë yuldar “like swift draughts” from between the subject and verb to behind the verb in the prose version. As this phrase functions adverbally (describing how the years are passing), it makes sense that it would follow the verb.

yéni ve lintë yuldar avánier

the years have passed like swift draughts

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ócama-

verb. *to have mercy

inyenna

adverb. have, (lit.) [added] to me

An old neologism coined by David Kiltz in PPQ (PPQ) from the early 2000s, supplanted by attested sam- “have” published in 2007.

ná-

verb. to be, to be, [ᴱQ.] exist

The basic Quenya verb for “to be”, based on the root √NĀ (PE17/93). It was typically used as the copula equating a noun to another noun or an adjective:

> √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).

In many circumstances this verb was optional:

> As a copula “be, is” is not usually expressed in Quenya where the meaning is clear: sc. in such expressions as “A is good” where the adjective (contrary to the usual order in Quenya of a qualifying adjective) follows: the normal Quenya for this is A mára (PE17/93).

For further discussion see the entry on the Quenya copula.

Conceptual Development: This verb dates back all the way to the Qenya Lexicon of the 1910s, where it was given as the early root ᴱ√NĀ “be, exist” (QL/64). This verb and its root appeared regularly throughout Tolkien’s writings thereafter, but at times Tolkien considered alternative verbs for “to be”; see the entry ëa- for further discussion.

lúta-

verb. to have time pass

#tuv-

verb. find

#tuv- vb. "find", perfect #utúvië "has found" in Aragorn's exclamation when he found the sapling of the White Tree: utúvienyes "I have found it" (utúvie-nye-s "have found-I-it") (LotR3:VI ch. 5)

*turúna

mastered

*turúna passive participle "mastered", only attested attested in the elided form turún' (UT:138, apparently incomplete spelling turun in Silm ch. 21). The form may be understood as the passive participle of the verb turu- "master, defeat, have victory over" (PE17:113), the sole available example of a U-stem verb appearing in such a participle form. Compare -na #4.

-ltë

they

-ltë, 3rd person pl. pronominal suffix, "they" (VT49:51; cariltë "they do", VT49:16, 17). It alternates with -ntë in Tolkiens manuscripts (VT49:17, 57). In his early material, the ending also appears as -lto, occurring in Fíriel's Song (meldielto "they are beloved" and cárielto "they made"), also in LT1:114: tulielto "they have come" (cf. VT49:57). Compare -lta, -ltya as the ending for "their".

-nyë

i do

-nyë, 1st person sg. pronominal suffix "I"; also short form -n (q.v.). Carin or carinyë *"I do" (VT49:16). With object -s following in utúvienyes "I have found it" (see tuv-). It may be that Tolkien at one point considered nye (or ne, inyë) as an independent emphatic pronoun "I", but this was struck out (VT49:49).

Mairen

well

Mairen fem. name(UT:210), initial element perhaps related or identical to mai "well". The second element is obscure; the root REN "recall, have in mind" (PM:372) could be related; if so the name may imply "well remembered", "(of) good memory" or something similar. It may also connect with the adj. maira, q.v. and compare the masc. name Mairon (PE18:163).

car-

verb. make, do, build, form

car- (1) vb. "make, do, build, form" (1st pers. aorist carin "I make, build"; the aorist is listed with all pronominal endings in VT49:16, also in pl. and dual forms carir, carit). Regarding the form carize- (PE17:128), see -s #1. Pa.t. carnë (KAR, PE17:74, 144). The infinitival aorist stem carë ("k") (by Patrick Wynne called a "general aorist infinitive" in VT49:34) occurs in ecë nin carë sa "I can do it" (VT49:34), also in áva carë "don't do it" (WJ:371) and uin carë (PE17:68); in the last example Tolkien calls carë an example of the "simplest aorist infinitive", the same source referring to carië as the "general infinitive" of the same verb. Pl. aorist carir "form" in the phrase i carir quettar ("k") "those who form words" (WJ:391, cf. VT49:16), continuative cára, future caruva (PE17:144), carita ("k"), infinitive/gerund "to do" or "doing" (VT42:33), with suffixes caritas "to do it" or "doing it", caritalya(s) "your doing (it)" in VT41:13,17, VT42:33. Past participle #carna, q.v.; VT43:15 also gives the long form carina ("k"), read perhaps *cárina. (Carima as a passive participle may be a mistake, VT43:15.) PE17:68 refers to a "simple past passive participle" of the form carinwa ("kari-nwa"). "Rare" past participle active (?) cárienwa* ("k") "having done" (PE17:68), unless this is also a kind of passive participle (the wording of the source is unclear). Some alternative forms in Fíriel's Song: past tense cárë ("káre") "made"; this may still be an alternative to the better-attested form carnë (LR:362) even in LotR-style Quenya. Cf. ohtacárë "war-made", made war (see #ohtacar-). Also cárië with various suffixes: cárier ("kárier") is translated "they made"; in LotR-style Quenya this could be seen as an augmentless perfect, hence "they have made", "they" being simply the plural ending -r. The literal meaning of cárielto* ("k") must also be "they made" (cf. -lto). Derived adjectives urcárima and urcarnë "hard to make / do", urucarin "made with difficulty" (PE17:154), saucarya "evil-doing" (PE17:68).

ec-

i can do it

ec- ("k") verb denoting an opportunity, with the one having the opportunity in dative: ecë nin carë sa "I can do it" (it-is-open for-me to-do it), ecë nin? "please, may I?", ecuva nin care sa noa "I may do [have a chance of doing] do that tomorrow". This construction is said to denote "have chance, opportunity or permission" (VT49:20, 34)

hloa

hloä

hloa ("hloä"), noun that "would have been" the product of primitive ¤sloga (Sindarin lhô), a word used of rivers that were "variable and liable to overflow their banks at seasons". However, the wording "would have been" may seem to suggest that this word did not actually occur in Quenya. (VT42:9)

ista-

verb. know

ista- (2) vb. "know", pa.t. sintë (IS, LT2:339, VT48:25). This past tense Tolkien called "certainly irregular" (VT48:25, where an alternative pa.t. isintë is also mentioned, but sintë is said to be the older form; compare editorial notes in VT48:32. Ista- is also used for "can" in the sense of "know how to", as in istan quetë "I can speak (because I have learned (a) language)" (VT41:6) Passive participle sinwa "known, certain, ascertained" (VT49:68)

mína

desiring to start, eager to go

mína adj. "desiring to start, eager to go", also verb mína- "desire to go in some direction, to wish to go to a place, make for it, have some end in view" (VT39:11)

par-

verb. learn

#par- vb. "learn" (acquire information, not by experience or observation, but by communication, by the instruction, or by written accounts, of others). Paranyë (apárien) parmanen, "I am learning (have learnt) by means of a book" (PE17:180). It may be that Tolkien at some point intended the root par- to mean "write", cf. loiparë.

pol-

verb. can

pol- (1) vb. "can" = have physical power and ability, as in polin quetë "I can speak (because mouth and tongue are free)". Cf. ista-, lerta- as verbs "can" with somewhat different shades of meaning. (VT41:6, PE17:181)

tul-

verb. come

tul- vb. "come" (WJ:368), 1st pers. aorist tulin "I come" (TUL), 3rd pers. sg. tulis "(s)he comes" (VT49:19), perfect utúlië "has come" (utúlien "I am come", EO), utúlie'n aurë "Day has come" (the function of the 'n is unclear; it may be a variant of the article "the", hence literally "the Day has come"). Past tense túlë "came" in LR:47 and SD:246, though an alternative form *tullë has also been theorized. Túlë in VT43:14 seems to be an abnormal aorist stem, later abandoned; tula in the same source would be an imperative. Prefixed future tense entuluva "shall come again" in the Silmarillion, future tuluva also in the phrase aranielya na tuluva* "may thy kingdom come" (VT44:32/34), literally apparently "thy kingdom, be-it-that (it) will come". In early "Qenya" we have the perfects tulielto "they have come" (LT1:114, 270, VT49:57) and tulier "have come", pl., in the phrase I·Eldar tulier "the Eldar have come"(LT1:114, 270). Read probably utúlieltë, Eldar utúlier** in LotR-style Quenya.

vanya-

verb. go, depart, disappear

vanya- (2) vb. "go, depart, disappear", pa.t. vannë (WAN). The verb auta- may have replaced this word in Tolkien's later conception.

ómen

on/for us

ómen prep. + pron. ?"on/for us" (órava ómen "have mercy on us", VT44:12, changed by Tolkien from the simple dative form men "for us", then replaced by (o)messë)

hir-

verb. find

hir- vb. "find", future tense hiruva in Namárië (hiruvalyë "thou shalt find") (Nam, RGEO:67, VT49:39); Hirilondë "Haven-finder", name of a ship (UT:192)

curu

noun. skill, skill; [ᴱQ.] magic, wizardry

In Tolkien’s later writing, this word mostly functions as a reduced form of Q. curwë “skill” used as an element in some Quenya names such as Q. Curufinwë and Q. Curumo.

Conceptual Development: In the Qenya Lexicon and Poetic and Mythological Words of Eldarissa of the 1910s ᴱQ. kuru was glossed “magic, wizardry”, and Tolkien further specified that it was used “of the good magic” (QL/49; PME/49). See S. curu for a discussion of the applicability of this word to “magic”.

cé

adverb. may (be)

par-

verb. to learn

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.

hir-

verb. to find

The most common Quenya verb for “find”, most notably appearing in the Namárië poem (LotR/378), based on the root √KHIR of the same basic meaning (PE17/75).

Neo-Quenya: For purposes of Neo-Quenya, I would mainly use hir- in the sense “find something previously lost”, as opposed to tuv- = “find something new = discover”.

-lto

they

-lto, "Qenya" pronominal ending "they"; see -ltë

-ltë

suffix. they

-n

suffix. I

-n(yë)

suffix. I

-ntë

they

-ntë "they", pronomimal ending, inflexion of 3rd person plural when no subject is previously mentioned (CO; see also VT49:49). This ending competes with -ltë (q.v.) in Tolkiens conception (VT49:57; for "they do", both carintë and cariltë are attested, VT49:16 vs. 17). The corresponding pronominal possessive suffix appears as -ntya or -nta in various sources.

-ntë

suffix. they

-ttë

they

-ttë (1) "they", dual 3rd person pronominal ending ("the two of them") (VT49:51), replacing (also within the legendarium) the older ending -stë (which was later used for the second person only). This older ending -stë corresponds to a possessive ending -sta "their" (VT49:16), but this was presumably likewise altered to *-tta as the new ending for dual "their" = "of the two of them".

Aino

god

Aino noun "god", within Tolkien's mythos a synonym of Ainu (but since Aino is basically only a personalized form of aina "holy", hence "holy one", it could be used as a general word for "god") (PE15:72)

Malantur

lord, ruler

Malantur, masc. name. Apparently includes -(n)tur "lord, ruler". The initial element is unlikely to connect with the early "Qenya" element mala- "hurt, pain", and may rather reflect the root MALAT "gold" (PM:366): Malat-ntur > Malantur "Gold-ruler"? (UT:210)

Nolmë

knowledge, philosophy (including science)

Nolmë ("ñ")noun "knowledge, Philosophy (including Science)" (PM:360 cf. 344)

Vala

power, god, angelic power

Vala (1) noun "Power, God, angelic power", pl. Valar or Vali (BAL, Appendix E, LT2:348), described as "angelic governors" or "angelic guardians" (Letters:354, 407). The Valar are a group of immensely powerful spirits guarding the world on behalf of its Creator; they are sometimes called Gods (as when Valacirca, q.v., is translated "Sickle of the Gods"), but this is strictly wrong according to Christian terminology: the Valar were created beings. The noun vala is also the name of tengwa #22 (Appendix E). Genitive plural Valion "of the Valar" (FS, MR:18); this form shows the pl. Vali, (irregular) alternative to Valar (the straightforward gen. pl. Valaron is also attested, PE17:175). Pl. allative valannar *"to/on the Valar" (LR:47, 56; SD:246). Feminine form Valië (Silm), in Tolkiens earlier material also Valdë; his early writings also list Valon or Valmo (q.v.) as specifically masc. forms. The gender-specific forms are not obligatory; thus in PE17:22 Varda is called a Vala (not a Valië), likewise Yavanna in PE17:93. Vala is properly or originally a verb "has power" (sc. over the matter of Eä, the universe), also used as a noun "a Power" _(WJ:403). The verb vala- "rule, order", exclusively used with reference to the Valar, is only attested in the sentences á vala Manwë! "may Manwë order it!" and Valar valuvar "the will of the Valar will be done" (WJ:404). However, Tolkien did not originally intend the word Valar to signify "powers"; in his early conception it apparently meant "the happy ones", cf. valto, vald- (LT2:348)_. For various compounds including the word Vala(r), see below.

condo

noun. lord

cuita

verb. live

cuita-

verb. to live

A word appearing as Q. kuita “live” in Late Notes on Verb Structure (LVS) from 1969, most notably in the phrase kuita’r pare “live and learn”, derived from the root √KUY “live” (PE22/154, 156).

Neo-Quenya: For purposes of Neo-Eldarin, I prefer to use √KUY for “wake” (NM/274) and √KOY for “live”; see those roots for discussion. As such, I would use Q. coita- for “to live” and would assume ᴺQ. cuita- means to “to waken, rouse”, as did its primitive form from the 1950s: ✶kuitā- (PE22/136). I further assume cuita- “to waken, rouse” is a transitive/causative verb (taking a direct object) based on the long ā in this primitive form, with a past tense cuitane “woke, roused”.

cunta

rule

cunta, also cunya, vb. (or less likely noun) "rule" (PE17:117)

curu

skill

curu noun "skill" in names like Curufinwë (q.v.) and Sindarin Curufin, Curunir. (SA; possibly the same as curo, curu- above but there was a word curu ["k"] in Tolkien's early "Qenya", glossed "magic, wizardry" [LT1:269]).

ehtelu-

verb. well, bubble out

enyal-

verb. to recall

#enyal- vb. "to recall", "to commemorate", gerund/infinitive enyalië with infinitival ending -ië; dative enyalien "for the re-calling", "[in order] to recall" in CO.

felmë

impulse, emotion

felmë noun "impulse, emotion" (VT41:19; this suggests a verb #fel- "to feel"). Compounded in fëafelmë, hroafelmë.

handë

knowledge, understanding, intelligence

handë noun "knowledge, understanding, intelligence" (KHAN). Note: *handë is (probably) also the past tense of the verb har- "sit".

harya-

verb. possess

harya- vb. "possess" (3AR)

heru

lord, master

heru (also hér) noun "lord, master" (PM:210, KHER, LT1:272, VT44:12); Letters:283 gives hér (heru); the form Héru with a long vowel refers to God in the source where it appears (i Héru "the Lord", VT43:29). In names like Herumor "Black Lord" and Herunúmen "Lord of the West" (SA:heru). The form heruion is evidently a gen.pl. of heru "lord": "of the lords" (SD:290); herunúmen "Lord-of-West" (LR:47), title of Manwë. Pl. númeheruvi "Lords-of-West" (*"West-lords") in SD:246, a title of the Valar; does this form suggest that #heruvi is the regular plural of heru?

heru-

verb. to rule

heru- vb. "to rule" (LT1:272; rather tur- in LotR-style Quenya)

hér

lord

hér noun "lord" (VT41:9), also heru, q.v.

hér

noun. lord

hórë

impulse

hórë noun "impulse" (KHOR), hórëa "impulsive" _(KHOR; VT45:22 confirms that "impulsive" is the correct gloss, misread "impulsion" in the Etymologies as printed in LR)_

indu-

verb. will, do on purpose

inyë

i, too

inyë emphatic independent 1st person sg. pronoun, "I" with emphasis, translated "I, too" in LR:61 (and, according to one reading of Tolkiens manuscript, in VT49:49).

issë

knowledge, lore

issë noun "knowledge, lore" (LT2:339; rather ista or istya in Tolkien's later Quenya)

ista

knowledge

ista (1) noun "knowledge" (IS). Also istya.

ista

verb. know

ista-

verb. to know, to know, [ᴹQ.] learn

istare

noun. knowledge

istya

knowledge

istya noun "knowledge" (IS). Also ista (#1).

lelya-

verb. go, proceed (in any direction), travel

lelya- (1) vb. "go, proceed (in any direction), travel", pa.t. lendë / elendë (WJ:363, VT14:5, PE17:139) At one point Tolkien assigned a more specific meaning to the underlying root LED: "go away from the speaker or the point in mind, depart" (PE17:52), which would make lelya- a near synonym of auta-. The same source denies that the derivatives of _LED _were used simply for "go, move, travel", but elsewhere Tolkien assigns precisely that meaning to lelya-.

lenna-

verb. go

lenna- vb. "go", pa.t. lendë "went" (LED; cf. lelya-). In the Etymologies as printed in LR, the word lenna- wrongly appears as **linna-; see VT45:27.

lenna-

verb. to come, to come; [ᴹQ.] to go, depart

lerta-

verb. can

lerta- vb. "can" in the sense "be free to do", being under no restraint (physical or other). Lertan quetë "I can speak (because I am free to do so, there being no obstacle of promise, secrecy, or duty)". Where the absence of a physical restraint is considered, this verb can be used in much the same sense as pol- (VT41:6)

lélë

noun. will

mai

well

mai (1) adv. "well" (VT47:6), apparently also used as prefix (PE17:17:162, 163, 172)

mai

adverb. well, well; [ᴱQ.] too much

mandë

well

mandë (2) adv. "well" (VT49:26; this is "Qenya"). Rather mai in Tolkiens later Quenya.

mat-

verb. to eat

The verb for “to eat” derived from the root √MAT of the same meaning (VT39/7).

Conceptual Development: This verb and root are quite well established, dating all the way back to ᴱQ. mat- and ᴱ√MATA of the Qenya Lexicon of the 1910s (QL/59) and appearing as ᴹQ. mat- and ᴹ√MAT in The Etymologies of the 1930s (Ety/MAT), as well as numerous other places albeit with occasional variants like mata- (PE12/26). This verb was one Tolkien often used in examples of verb conjugations and as such its inflected forms changed considerably over time, but that is more a topic of the evolution of the Quenya verb system itself.

men-

verb. go

#men- (4) vb. "go" (VT47:11, cf. VT42:30, VT49:23), attested in the aorist (menë) in the sentence imbi Menel Cemenyë menë Ráno tië "between Heaven and Earth goes the path of the Moon". In the verb nanwen- "return" (or go/come back), -men- is changed to -wen- following nan- "back" (etymological form cited as nan-men-, PE17:166). In examples from VT49:23, 24, Tolkien used men- in the sense of "go as far as": 1st person sg. aorist menin (menin coaryanna "I arrive at [or come/get to] his house"), endingless aorist menë, present tense ména- "is on point of arrival, is just coming to an end", past tense mennë "arrived, reached", in this tense usually with locative rather than allative (mennen sís "I arrive[d] here"), perfect eménië "has just arrived", future menuva "will arrive". All of these examples were first written with the verb as ten- rather than men-, Tolkien then emending the initial consonant.

mendë

will

#mendë noun "will", only attested in mendelya "thy will" (VT43:15)

níra

will

níra noun "will" (as a potential or faculty) (VT39:30, VT41:6, 17, PE17:168)

oia-

verb. live, pass one’s days

quel-

verb. to fade, to fade; [ᴹQ.] †to fail; [ᴱQ.] to perish

A verb for “to fade” indicated by the season and month names quellë “fading” and Narquelië “Sun-fading” in The Lord of the Rings appendices (LotR/1110). It was clearly derived from the root √KWEL “fade, die away, grow faint” (PE18/103).

Conceptual Development: This verb dates back to the Qenya Lexicon of the 1910s, where ᴱQ. qele- “perish, etc.” appeared under the early root ᴱ√QELE “perish, die, decay, fail” (QL/76). In Early Qenya Word-lists of the 1920s, qel- was glossed “fade” (PE16/134). In ᴹQ. Fíriel’s Song from the 1930s it appeared in its future form ᴹQ. qeluva “faileth” (LR/63, 72).

sanyë

rule, law

sanyë (þ) noun "rule, law" (STAN)

sinta-

verb. fade

sinta- (þ) (2) vb. "fade", pa.t. sintanë (THIN)

ta

they, them

ta (3) pron. "they, them", an "impersonal" 3rd person pl. stem, referring "only to 'abstracts' or to things (such as inanimates) not by the Eldar regarded as persons" (VT43:20, cf. ta as an inanimate Common Eldarin plural pronoun, VT49:52). Compare te, q.v. The word ta occurring in some versions of Tolkien's Quenya Lord's Prayer may exemplify this use of ta as an "impersonal" plural pronoun: emmë avatyarir ta** "we forgive them" (VT43:8, 9; this refers to trespasses, not the trespassers). However, since Tolkien also wanted ta to mean "that" (see #1 above), he may seem to be somewhat dissatisfied with ta "they, them", introducing variant forms like tai (VT49:32) to free up ta as a sg. pronoun. In one document, tai was in turn altered to te (VT49:33), which could suggest that the distinction between animate and inanimate "they, them" was abandoned and the form te (q.v.) could be used for both. In some documents, Tolkien seems to use tar as the plural form (VT49:56 mentions this as an uncertain reading in a source where the word was struck out; compare ótar under ó**-).

tai

they, them

tai (2) pron. "they, them", 3rd person pl., used with reference to inanimates rather than persons or living things (VT49:32, see ta #3 above). Perhaps to avoid the clash with tai "that which", the pronoun tai "they, them" was altered to te in at least one manuscript (VT49:33), so that it would merge with the pronoun used of living beings and the distinction between animate and inanimate would be abandoned (see te).

tampo

well

tampo noun "well" (QL:93)

te

they, them

te pron. "they, them", 3rd person pl. (VT49:51, LotR3:VI ch. 4, translated in Letters:308). The pronoun te represents an original stem-form (VT49:50). Dative ten, téna or tien "for them, to them" (q.v.) Stressed té (VT49:51). Ótë "with them", q.v. VT43:20 connects te "them" with a discussion of Common Eldarin pronominal stems (ca. 1940s), where te is the "personal" 3rd person pl. stem, referring to persons rather than abstracts or inanimates (which are denoted by ta instead; see, however, the entry ta #3 regarding the problems with this form, and the hints that te may possibly be used with reference to inanimates as well)). Also consider the reflexive pronoun intë "themselves", the final element of which is apparently this pronoun te; see also tú for the dual form.

toi

they

toi pron. "they" (FS; replaced by te in LotR-style Quenya?)

tul-

verb. come

turúna

adjective. mastered

tú

they, them

tú pron. "they, them", 3rd person dual ("the two of them"), both "personal and neuter" (the pronoun can be used of persons and things alike). (VT49:51) Tolkien also considered tet for the same meaning, listing it alongside tú in one source (VT49:56), but this form was apparently abandoned.

túrin

noun. lord

vala-

verb. to rule

vala- (2) vb. "to rule", only with reference to the Valar (see Vala). Future tense valuva is attested (WJ:404)

vard-

verb. rule, govern

vard- vb. "rule, govern" (LT1:273; hardly valid in Tolkien's later Quenya)

vinda-

verb. fade

[vinda- vb. "fade"; pa.t. vindanë given (VT46:21). Compare vinta-.]

vinta-

verb. fade

[vinta- (2) vb. "fade", pa.t. vintë, vintanë given. (WIN/WIND) Compare vinda-.]

aino

noun. god

hep-

verb. to keep

A neologism for “to keep” appearing in ABNW (ABNW) from the early 2000s, based on S. heb- “keep”.

herunauco

9V7J5.DaH noun. dwarf-lord, dwarven lord

mehta-

verb. to aim at

tampo

noun. well

koy

root. *live, have life, [ᴹ√] live, have life

Tolkien regularly used roots like √KOY for “life” words, but they were often in competition with √KUY. The earliest appearance of this root was as ᴱ√KOẎO “have life” in the Qenya Lexicon of the 1910s with derivatives such as ᴱQ. koire “life” and ᴱQ. koiva “awake” (QL/48). The corresponding Gnomish derivatives such as G. cuib “alive” and G. cuil “life” had the diphthong ui (GL/27) since [[g|[oi] became [ui]]] in Gnomish (PE15/13). But the Gnomish “awake” words had cwiv-, cwib-, or cwip- such as: G. cwiv- “be awake”, G. cwivros “awakening”, and G. cwimp “alert” (GL/28-29). Tolkien said:

> There is confusion between QIV-, QIPI-, KOI̯-(VI) or perhaps original connection. They are more confused in Qenya. Note Qenya confusion between koiva (lively, living), Qîva (awake) and similarly koivie, qîvie, liveliness, awakening, respectively (GL/29).

There are no direct signs of ᴱ√QIVI or ᴱ√QIPI in the Qenya Lexicon, so Tolkien may have introduced or refined this notion in the Gnomish Lexicon.

In The Etymologies of the 1930s, Tolkien gave only the root ᴹ√KUY “come to life, awake”, which had both Quenya and Noldorin derivatives connected to both senses “life” and “awakeness” (Ety/KUY). However, in the Quenya Verbal System Tolkien gave ᴹ√KOY [√KOJ] as the basis for “life” words (PE22/125). In the 1940s, 50s and early 60s there were quite a few Quenya “life” words that must have been derived from √KOY:

• ᴹQ. koita- “live, be alive” (PE22/103, 125).

• Q. coirë “spring, stirring” (LotR/1107).

• Q. koive or koivie “life” (PE17/68).

• Q. coimas “life-bread” (PM/404).

• Q. coirëa “living” (PM/399).

In this same period, Tolkien continued to use derivatives of √KUY for words having to do with being “awake”, most notably in Q. Cuiviénen “Water of Awakening” (<< ᴱQ. Koivie-néni). In Common Eldarin: Verb Structure from the early 1950s he gave √KOJ as the root for “life” versus √KUJ as the root for “awake” (PE22/135). In notes from 1957 Tolkien said √KUY meant “awake not live” (NM/274).

Later, however, he seems to have changed his mind, and Quenya “life” words again started to show cui-, such as kuivie “life” in notes on The Rivers and Beacon-hills of Gondor from 1967-69 (VT42/8). In Late Notes on Verbs from 1969, Tolkien again gave the root √KUY and the verb Q. kuita- for “live” (PE22/154, 156), and Q. cuima “animal” from these same notes was probably also based on √KUY “life”. To summarize, the conceptual development seems to be 1910s ᴱ√KOẎO “have life” (blended with ᴱ√QIVI and ᴱ√QIPI “awake”) >> 1930s ᴹ√KUY “life, awake” >> 1940s through early 1960s √KOY “life” vs. √KUY “awake” >> late 1960s √KUY “life” (and probably also “awake”).

Neo-Eldarin: For purposes of Neo-Eldarin, I think it is best to retain the distinct √KOY “life” and √KUY “awake”, especially given the appearance of coirë “stirring” in The Lord of the Rings, which must be from √KOY. These late vacillations makes almost no difference in Sindarin, since the roots √KOY and √KUY would have blended in cui- because [[os|[oi] became [ui]]] in Sindarin as it did in Gnomish.

sam

root. to have, have; [ᴹ√] unite, join

The root ᴹ√SAM “unite, join” was a later addition to The Etymologies of the 1930s with the derivative ᴹQ. samnar “diphthongs” (Ety/SAM). There is also evidence for it in the word ᴹQ. sampane “combination” as in ᴹQ. Lámasampane “Combination of Sounds”, a term used in the first version of the Tengwesta Qenderinwa (TQ1) from the 1930s (PE18/40), and again in the second version (TQ2) from around 1950 (PE18/90). In an isolated note from the late 1930s, Tolkien gave ᴹ√kam “bind, join” as a replacement for √sam along with a new word ᴹQ. okamna “diphthong” (VT44/13), but given the reappearance of Q. sampanë in TQ2 this may have been a transient idea, and in any case Tolkien used the word Q. ohlon for “diphthong” in the 1950s and 60s (VT39/9; VT48/29).

In notes grouped with Definitive Linguistic Notes (DLN) from 1959, Tolkien gave √SAM as the basis for Elvish verbs for “to have”, with Q. samin and S. sevin “✱I have” (PE17/173). Whether this was connected to 1930s ᴹ√SAM “unite, join” is unclear. In notes associated with the 1959-60 essay Ósanwe-kenta, Tolkien gave the root √SAM with the gloss “mind, think, reflect, be aware” (VT41/5), but in later writings he used √SAN for “think, use mind” instead (PE22/158); see that entry for discussion.

Neo-Eldarin: For purposes of Neo-Eldarin, I’d use √SAM = “have”.

kher

root. possess, possess, [ᴹ√] rule, govern, [ᴱ√] have power

The basic root for rulership was √KHER for most of Tolkien’s life. The root appeared as ᴱ√HERE “rule, have power” in the Qenya Lexicon of the 1910s, and in this period already had the derivative ᴱQ. heru “lord” and ᴱQ. heri “lady” (QL/40), words that retained the same form and meaning throughout Tolkien’s life. Gnomish derivatives from this period include G. herma “protection, lordship, sway”, G. hermon “lord”, G. hîr “care, anxiety; heed”, and G. hiril “queen†, princess” (GL/49).

In The Etymologies of the 1930s these last two Gnomish words became N. hîr “master” and N. hiril “lady” as derivatives of ᴹ√KHER “rule, govern, possess”; the words ᴹQ. heru/ᴹQ. heri reappeared as well (Ety/KHER). All four of these words reappeared frequently in Tolkien’s later writing, though S. hîr was more typically glossed “lord” (PM/210; SD/129; VT41/9; Let/382; UT/318). The root √KHER itself reappeared in a 1954 letter to Naomi Mitchison with the gloss “possess” (Let/178).

ren

root. recall, have in mind

A root appearing in a 1968 essay The Problem of Ros with the gloss “recall, have in mind” and serving as an explanation for the name S. Elurín, there glossed “Remembrance of Elu” (PM/272 note #8).

tul-

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

aw

root. possess, own, keep (have in hand, use or with one)

A root appearing in some late notes on verbs from around 1969, with the sense “possess, own, keep” (PE22/151). It seems to be a restoration of a much earlier root from the 1910s, which appeared as ᴱ√AW̯A in the Qenya Lexicon with derivatives having to do with wealth, such as ᴱQ. ausie “wealth” and ᴱQ. aute “rich” (QL/33), as well as Gnomish and Early Noldorin cognates G. avos “wealth” (GL/20) and ᴱN. awes “rich” (PE13/137). This root is a good example of how certain linguistic ideas could lay dormant for many years in Tolkien’s writing, only to reemerge much later. This makes it difficult to say for certain whether Tolkien really abandoned a particular idea.

is

root. know

The root √IS was the basis for words having to do with “knowledge” for all of Tolkien’s life, as represented by the verb Q. ista- “to know” which likewise retained the same form and meaning for decades. The root first appeared as ᴱ√ISI in the Qenya Lexicon of the 1910s, where somewhat cryptically Tolkien said its Gnomish form was GIS or IS (QL/43). This is mysterious because there were no such Gnomish words beginning with gis- in the contemporaneous Gnomish Lexicon, but there is an Early Noldorin word ᴱN. gist- “to know” from the 1920s, probably derived from ᴱ✶ʒist- (PE13/144, 146); in this early period initial ʒ- &gt; g- in Gnomish (PE12/17).

Tolkien seems to have abandoned this Noldorin variant, giving the root only as ᴹ√IS in The Etymologies of the 1930s (Ety/IS). In this form it continued to appear in Tolkien’s later writings (PE17/155; PE22/129; VT41/6; VT48/25). In one place Tolkien gave the root in inverted form √SI (PE22/134), and such an inversion appeared in some of its derivatives, such as Q. síma “imagination, mind” (VT49/16) and sinte the irregular past tense of Q. ista-. However, the majority of its derivatives are from √IS.

eñ-

verb. to exist

del

root. will

A root in etymological notes from 1968, meaning “to will with conscious purpose, immediate or remote”; it was distinct from “be willing, to assent, consent, agree”, which partakes of the will but also involves accident or change (NM/231). Given the many other uses to which √DEL was assigned, odds are this was a transient idea.

ista-

verb. to know

mai

adverb. well

mat-

verb. to eat

si

root. know

te

pronoun. they

tī

pronoun. they

¤kurwē

noun. power, ability

árātō

noun. lord

sav-

verb. to have

A verb for “to have” in Definitive Linguistic Notes (DLN) from 1959, derived from the root √SAM of the same meaning (PE17/173). It was the opposite of pen- “to lack, have not”. As such, it seems the verb sav- was not usually negated, but pen- was used instead as in penim vast “we have no bread” [= (lit.) ✱“we lack bread”] (PE17/144).

Bereth (in)-elin

theology. form of Elbereth if it would have been formed later

_theon. _form of Elbereth if it would have been formed later. Bereth (in)-elin << Bereth-elin.

Bereth (in)gîl

theology. form of Elbereth if it would have been formed later

_theon. _form of Elbereth if it would have been formed later.

pen-

verb. 'have not'

v. 'have not'. penimvast 'we have no bread'. >> ú-

penim

verb. we have not

_ v. & suff. _we have not. >> -m

sevin

8r$5% verb. I have

v. aor. & pron. suff. I have. Q. samin. >> -n

bal-

verb. *to have power

neithan

noun. one deprived, exile whose rights and goods have been confiscated

penim vast

we have no bread

ar·phent rían tuor·na: man agorech?

*and said Rían to Tuor: what have we done?

hebin

verb. I keep, I have kept

Because of the mutation triggered by the first person pronominal ending, it is impossible to guess whether the stem of this should be heb-, hab- or hob-. The root KHEP listed in VT/41:6 apparently implies that heb- is the correct form

na-chaered palan-díriel

to lands remote I have looked afar

nidh-

verb. will, mean to, have a mind to

ú-chebin estel anim

I have kept no hope for myself

gar

have

(i ’âr, i ngerir = i ñerir) (hold, possess; be able, can); pa.t. garant. (AI:92, VT45:14)

gar

have

gar- (i **âr, i ngerir = i ñerir) (hold, possess; be able, can); pa.t. garant**. (AI:92, VT45:14)

heb-

verb. to keep

A verb for “to keep” appearing only in its negated form ú-chebin in the phrase ú-chebin estel anim “I have kept no hope for myself” from The Lord of the Rings Appendix A (LotR/1061). Its root √KHEP “retain, keep, do not give away or release, keep hold of” appeared in notes from around 1959-60 (PE17/157; VT41/6).

men-

verb. to go

The basic Sindarin verb for “go”, derived from the root √MEN (PE17/143). Its archaic past form emēnē was discussed in notes from around 1965 (PE17/93); its modern past would be ✱evín. It also appeared in its gerund form in the sentence niðin mened “I have a mind to go, I intend to go” in notes from 1969 (PE22/165).

heria

impulse, have an

(i cheria, i cheriar) (be compelled to do something, begin suddenly and vigorously, set vigorously out to do) (VT45:22)

heria

have an impulse

heria- (i cheria, i cheriar) (be compelled to do something, begin suddenly and vigorously, set vigorously out to do) (VT45:22)

heria

impulse, have an

heria- (i cheria, i cheriar) (be compelled to do something, begin suddenly and vigorously, set vigorously out to do) (VT45:22)

heria

have an impulse

(i cheria, i cheriar) (be compelled to do something, begin suddenly and vigorously, set vigorously out to do) (VT45:22)

ista

have knowledge

(i ista, in istar), pa.t. sint or istas (VT45:18).

ista

have knowledge

ista- (i ista, in istar), pa.t. sint or istas (VT45:18).

puitha-

verb. *to have sex (with)

na-

verb. to be

A verb for “to be” based on the root √NĀ of the same meaning. This verb is barely attested in the Sindarin language, and the general consensus is that [for purposes of Neo-Sindarin at least] Sindarin omits the verb “to be” in most phrases, such as in naur an edraith ammen “fire [be] for saving us” (LotR/299) or ✱orchal i adan “tall [is] the man”; see the entry on the copula for further discussion.

The clearest attestation of the verb na- is its imperative form no “be!” in the phrase no aer i eneth lín “hallowed be thy name, (lit.) ✱be holy the name your”, from the Sindarin translation of the Lord’s Prayer from the 1950s (VT44/21). This imperative form was preceded by some hard-to-read deleted forms, perhaps {dôd >> dád >> hae >>} no (VT44/22). The d-forms might be eroded/mutated variants of na-. Compare đa in the phrase inn đa v’im “a mind there is in me = I have a good mind (to do so)” in notes from the late 1960s (PE22/165), where đa could be another eroded form of na-. This phrase was first written as inn no v’im (PE22/165 note #108); see the entry for đa for further discussion.

Another clear attestation of na “be” is an apparent future form natho in the untranslated phrase Sí il chem {na} en i naugrim en ir Ellath {natho} thor den ammen in the so-called “Túrin Wrapper” from the late 1950s (VT50/5). This future[?] form natho was deleted and replaced by thor, and a deleted {na} also appears earlier in the phrase, possibly a false start. Carl Hostetter suggested this phrase might mean something like “✱now all (?hands) of the Dwarves and Elves will be (?against) us” (VT50/22-25). If so, it seems the future of na- “be” was constructed from the bare future suffix (a)tha-, manifesting as tho “✱will be”.

Neo-Sindarin: As noted above, for purposes of Neo-Sindarin the general consensus is that this verb is barely used, and is omitted from most “to be” phrases as in the example orchal i adan given above. The verb’s one widely accepted use is as an imperative, such as in no mae “be well”. Based the Túrin Wrapper, I posit that tho can also be used for a future form “will be”, as in i adan tho orchal “the man will be tall”. I likewise posit a (purely hypothetical) past form [ᴺS.] nî “was”, based on the primitive past-tense element ✶-nē with [[os|long [ē] becoming [ī]]], as in i adan nî orchal “the man was tall”. Neither tho or nî are widely accepted Neo-Sindarin, however.

Conceptual Development: The Gnomish Lexicon of the 1910s had the verb G. na- “is” (GL/58), clearly based on the early root ᴱ√NĀ “be, exist” (QL/64). This irregular Gnomish verb had some inflected forms: plural nain, participle ol· and past form {ni >>} thi, the last of these being another inspiration for Neo-Sindarin nî “was”.

neithan

noun. one deprived

n. one deprived, exile whose rights and goods have been confiscated. Q. nehtanō.

gar

possess

gar- (i **âr, i ngerir = i ñerir) (hold, have; be able, can); pa.t. garant**. (AI:92, VT45:14)

gar

possess

(i ’âr, i ngerir = i ñerir) (hold, have; be able, can); pa.t. garant. (AI:92, VT45:14)

gar

hold

gar- (i **âr, i ngerir = i ñerir) (have, possess; be able, can); pa.t. garant**. (AI:92, VT45:14)

gar

hold

(i ’âr, i ngerir = i ñerir) (have, possess; be able, can); pa.t. garant. (AI:92, VT45:14)

cuia-

verb. to live

A verb for “to live” appearing only in the imperative form cuio in the phrase cuio i Pheriain anann “long live the Halflings” or “may the Halflings live long” (LotR/953; Let/448; PE17/102). It already had this form when it appeared in Lord of the Rings drafts from the 1940s (SD/46).

al-

well

pref. #well. Q. al(a)-. . This gloss was rejected.

balan

noun. Vala, divine power, divinity

cuia-

verb. to live

geria-

verb. to ponder

gûl

noun. knowledge

n. knowledge, deep knowledge not 'occult' in modern sense, but applied to the deper knowledge of the 'wise' or skilled persons, not kept secret (as [?among the] Elves) but not attainable by all. Q. ñōle, B.S. gûl phantom, shadow of dark magic, necromancer, slave, servant?. The B.S. word gûl was prob. derived from ngōl-.

herdir

noun. master

herdir

noun. master

hîr

noun. master, lord

im

pronoun. I

In late writings (see esp. VT/47:37-38), Tolkien reinterpreted this form as a reflexive pronoun (= "self").

innas

noun. will

mad-

verb. to eat

The Sindarin verb for “to eat” derived from the root √MAT of the same meaning (PE17/131; Ety/MAT). In Tolkien’s later writing it appears only in inflected forms, but the verb itself is well established, dating back all the way to G. mad- in the Gnomish Lexicon of the 1910s (GL/56). This verb was one Tolkien often used in examples of verb conjugations and as such its inflected forms changed considerably over time, but that is more a topic of the evolution of the Sindarin verb system.

mae

adverb. well

mae

adverb. well

adv. well. Ai na vedui Dúnadan. Mae g'ovannen. 'Ah! At last, Dúnadan ! Well met !'.

mae

well

_ adv. _well. >> mael

mael

adjective. well

_ adj. _well. adjective << adverb. >> mae

mael

adjective. well

tol-

verb. to come

The basic Sindarin verb for “to come”, well attested from the 1930s-1960s and derived from the root √TUL of similar meaning (Ety/TUL; PE17/166; PE22/168; VT44/25). The Sindarin o was the result of the usual sound change whereby [[s|short [u] became [o]]] in Sindarin’s phonetic development.

Conceptual Development: A verb G. tul- appeared in the Gnomish Lexicon of the 1910s, but there its meaning was “(1) bring; (2) come to” (GL/71), and in one place Tolkien said its original meaning was “to support” (GL/69). This is in keeping with the broader meaning of the early root ᴱ√TULU, which was glossed “fetch, bear, bring; move, come; (originally) uphold, support, bear, carry” (QL/95).

tolo

verb. come!

tíra-

verb. to see

tûr

noun. master, [N.] mastery, victory, [ᴱN.] power [over others]; [S.] master

Eru

god

(the One) #Eru, isolated from Eruchín** **"children of the One" (= Elves and Men; sg. *Eruchen).

aenor

noun. god

A neologism for “a god” opposed to “God” (Eru), based on Gnomish ain. A direct adaptation of the Gnomish form would be aen, but that conflicts with aen “should be”; Fiona Jallings suggested the extended form aenor in a Discord chat in August 2019.

bad

go

#bad- (i vâd, i medir), pa.t. bant. Isolated from trevad- ”traverse”.

bad

go

(i vâd, i medir), pa.t. bant. Isolated from trevad- ”traverse”.

band

safekeeping

(i mand, o mband; construct ban) (custody, prison, duress, doom, hell), pl. baind (i mbaind), coll. pl. bannath.

brannon

lord

(i** vrannon), pl. brennyn (i** mrennyn), coll. pl. brannonnath

bâl

divine power

construct bal, pl. bail (divinity). Note: the word can also be used as an adj. "divine".

car

make

1. car- (i gâr, i cherir), pa.t. agor (do, build) (WJ:415), 2) echad- (i echad, in echedir) (fashion, shape), pa.t. echant (VT45:19)

cuia

live

(i guia, i chuia; the attested form is the imperative cuio). Also cuina (i guina, i chuinar).

curu

skill

curu (i guru, o churu) (cunning, cunning device, craft), pl. cyry (i chyry). Archaic *curw, hence the coll. pl. is likely curwath. (VT45:24)

curu

skill

(i guru, o churu) (cunning, cunning device, craft), pl. cyry (i chyry). Archaic ✱curw, hence the coll. pl. is likely curwath. (VT45:24)

eithel

well

(= source) eithel (spring, issue of water), pl. eithil

eithel

well

(spring, issue of water), pl. eithil

eru

noun. God

eru

god

isolated from Eruchín "children of the One" (= Elves and Men; sg. ✱Eruchen).

fir

fade

1. fir- (i fîr, i firir) (die), 2) pel- (i bêl, i phelir) (wither), 3) thinna- (grow toward evening)

fir

fade

(i fîr, i firir) (die)

gartha

keep

(defend) (i ’artha, i ngarthar = i ñarthar). Noun

gelia-

verb. learn

The root ÑGOL causes i ngelia (who learns)

gelia-

verb. to learn

heb

keep

(verb) 1) heb- (i chêb, i chebir) (retain); 2) gartha- (defend) (i **artha, i ngarthar** = i ñarthar). Noun

heb

keep

(i chêb, i chebir) (retain)

herdir

master

(noun) 1) herdir (i cherdir), no distinct pl. form, not even with article (i cherdir). Possibly used = ”Mr.” (i cherdir Perhael ”the Master Samwise” or *”Mr. Samwise”). (SD:128-31). Coll. pl. ?herdiriath. 2) heron (i cheron, o cheron) (lord), pl. heryn (i cheryn), coll. pl. heronnath. (VT45:22)._ Since the pl. heryn clashes with the fem. sg. heryn ”lady”, other words for ”lord, master” may be preferred. 3) hîr (i chîr, o chîr; also hir-, her- at the beginning of compounds) (lord), no distinct pl. form even with article (i chîr). (Letters:282, 386; VT41:9)_ 4) (also used = ”mastery”) tûr (i dûr, o thûr, construct tur) (victory, power, control; victor, lord), pl. tuir (i thuir), coll. pl. túrath

herdir

master

(i cherdir), no distinct pl. form, not even with article (i cherdir). Possibly used = ”Mr.” (i cherdir Perhael ”the Master Samwise” or ✱”Mr. Samwise”). (SD:128-31). Coll. pl. ?herdiriath.

heron

lord

(i cheron, o cheron) (master), pl. heryn (i cheryn), coll. pl. heronnath** (VT45:22). Since the pl. heryn clashes with the fem. sg. heryn** ”lady”, other words for ”lord” may be preferred.

heron

master

(i cheron, o cheron) (lord), pl. heryn (i cheryn), coll. pl. heronnath. (VT45:22). Since the pl. heryn clashes with the fem. sg. heryn ”lady”, other words for ”lord, master” may be preferred.

hir-

verb. find

hîn

they

(of women) hîn. It is unclear whether Tolkien maintained this ”Noldorin” pronoun in Sindarin.

hîn

they

. It is unclear whether Tolkien maintained this ”Noldorin” pronoun in Sindarin.

hîr

lord

1. hîr (i chîr, o chîr; also hir-, her- at the beginning of compounds) (master), no distinct pl. form, not even with article (i chîr), coll. pl. híriath (Letters:282, 386; VT41:9); 2) heron (i cheron, o cheron) (master), pl. heryn (i cheryn), coll. pl. heronnath (VT45:22)._ _Since the pl. heryn clashes with the fem. sg. heryn ”lady”, other words for ”lord” may be preferred. 3) brannon (i vrannon), pl. brennyn (i mrennyn), coll. pl. brannonnath; 4) tûr (i dûr, o thûr, construct tur) (mastery, power, control; master, victor), pl. tuir (i thuir), coll. pl. túrath.

hîr

lord

(i chîr, o chîr; also hir-, her- at the beginning of compounds) (master), no distinct pl. form, not even with article (i chîr), coll. pl. híriath (Letters:282, 386; VT41:9)

hîr

master

(i chîr, o chîr; also hir-, her- at the beginning of compounds) (lord), no distinct pl. form even with article (i chîr). (Letters:282, 386; VT41:9) 

im

i

but as subject usually simply the ending -n, as in ónen ”

innas

will

(noun) innas, pl. innais (VT44:23)

innas

will

pl. innais (VT44:23)

iphant

long-lived

(aged,  literally ”year-full”), pl. iphaint. The spelling used in the source is ”ifant” (LR:400 s.v. YEN), but since the f arises from earlier (n > m +) p via nasal mutation, it should be written ph according to the spelling conventions described in LotR Appendix E.

ist

knowledge

ist (lore); no distinct pl. form.

ist

knowledge

(lore); no distinct pl. form.

mae

well

(adverb) mae (lenited vae).

mae

well

(lenited vae).

ni

pronoun. I

nin

i

”me”, genitive nín ”my”, dative anim or enni ”to me, for me”.

orthor

master

(vb.) orthor (i orthor, in ertherir for archaic in örtherir) (conquer)

orthor

master

(i orthor, in ertherir for archaic in örtherir) (conquer)

pel

fade

(i bêl, i phelir) (wither)

pol-

verb. can

rhist

masculine name. Christ

thel

will

(vb.) ?thel- (intend, mean, purpose, resolve)

thel

will

(intend, mean, purpose, resolve)

thinna

fade

(grow toward evening)

tol

come

tol- (i dôl, i thelir). The present tense tôl is attested (WJ:254). MAKE COME, see FETCH

tol

come

(i dôl, i thelir). The present tense tôl is attested (WJ:254).

tûr

lord

(i** dûr, o thûr, construct tur) (mastery, power, control; master, victor), pl. tuir (i** thuir), coll. pl. túrath.

tûr

master

(i dûr, o thûr, construct tur) (victory, power, control; victor, lord), pl. t**uir (i th**uir), coll. pl. túrath

tûr

master, mastery

(i dûr, o thûr, construct tur) (victory, power, control; victor, lord), pl. t**uir (i th**uir), coll. pl. túrath

tûr

power

tûr (i dûr, o thûr, construct tur) (victory, mastery, control; master, victor, lord), pl. tuir (i thuir), coll. pl. túrath.

tûr

power

(i dûr, o thûr, construct tur) (victory, mastery, control; master, victor, lord), pl. t**uir (i th**uir), coll. pl. túrath.

gar-

verb. to hold, have, to hold, have, *possess

A verb appearing as garo with 1st. sg. gerin “I hold, have” in The Etymologies from around 1937 under on the root ᴹ√GAR of similar meaning (Ety/ƷAR|GAR). The root ᴹ√GAR went through a number of revisions, and the verb’s glosses were altered from gar- “hold, possess” (Ety/GAR) >> garo “hold, keep” (EtyAC/GAR) >> garo “hold, have”.

Neo-Sindarin: I would use this as the main Sindarin verb for “to have” with additional senses “hold” and “possess”. For “to keep” I would instead use heb-.

Conceptual Development: A possible precursors from the Gnomish Lexicon of the 1910s was G. {gaira- >>} guira- “possess” (GL/43), G. {gatha- >>} gôtha- “possess, have, hold” with variant gai (GL/42), and [rejected] fâ- “have, hold, possess” (GL/33). The unrejected verbs guira- and gôtha- were related, and the latter was derived from ᴱ✶ı̯otta {<< ᴱ✶ı̯atta} and had an irregular past form gui derived from ✶ı̯ōı̯ē {<< ᴱ✶ı̯āı̯ē}.

The verb gar also appeared in the 1936 phrase lheben teil brann i annon ar neledh neledhi gar godrebh “five foot high the door and three may walk abreast”, but its exact function is unclear; see that entry for details.

gar-

verb. to hold, have

gerin

verb. I hold, I have

ista-

verb. to have knowledge

ista-

verb. to have knowledge, to have knowledge, [G.] know, be aware, perceive, feel

gwinna-

verb. to fade

tol-

verb. to come

balan

noun. Vala, divine power, divinity

brannon

noun. lord

brannon

noun. lord

cuia-

verb. to live

heron

noun. master

hîr

noun. master, lord

im

pronoun. I

mad-

verb. to eat

mai

adverb. well

orthor-

verb. to master, conquer

thinna-

verb. to fade, to grow towards evening

The punctuation in The Etymologies is considered incorrect (the full dot after this word should conceivably be a comma)

tir-

verb. to watch

tiria-

verb. to watch

tog-

verb. to bring

A verb in The Etymologies of the 1930s glossed “to bring” under the root ᴹ√TUK “draw, bring”, appearing in its (Noldorin-style) infinitive form tegi and its present tense form tôg (Ety/TUK). It was originally glossed as “to lead, bring”, but “lead” was crossed out (EtyAC/TUK).

tol-

verb. to come

bâr

noun. lord

A noun translated as “lord” (SD/311, 428). This nouns wins the prize for “most inflected Adûnaic noun”, since we have declensions for this noun in both the draft Adûnaic grammar and the later grammar of Lowdham’s Report. As such, it is very helpful for comparing how the noun declensions changed as Tolkien developed Adûnaic grammar. For example, comparing its draft plurals bāri/bārim to its later plural bârî/bârîm indicate the draft plural was originally formed with a short rather than long i. There are a few lingering examples of this short-i plural in later writings (SD/247, 251).

Conceptual Development: In earlier writings the rejected name Kherû “Lord” (SD/376) indicates a possible earlier form of this noun; Kherû itself was changed to Arûn. A similar form reappears in later writings in the name Adûnakhôr “Lord of the West”: either akhôr or khôr “lord”. Whether or not this later word replaced bâr is unknown.

khôr Reconstructed

noun. lord

An element meaning “lord” appearing only in the name Adûnakhôr “Lord of the West”, though a similar form appears in the earlier names Kherû “Lord” and Mulkhêr “Lord of Darkness”. It isn’t clear whether this element is ✱akhôr or ✱khôr, but khôr resembles the Primitive Elvish root √KHER “rule, govern, possess”, to which it may be related.

This possible relationship has been suggested by various authors (AL/Adûnaic, EotAL/KHUR). Andreas Moehn rejected the relationship, pointing out that Primitive Elvish ✶khēru “lord” would have developed phonetically into Ad. ✱✱khîru (EotAL). However, khôr may be derived from some more ancient Avari loan word, which underwent different phonetic developments than those of the Eldarin languages, perhaps ✶kher- > khar > khaur > Ad. khôr.

arûn

masculine name. Lord

An Adûnaic name for Morgoth, perhaps coined by Sauron when he introduced the worship of the dark god to the Númenóreans, translated as “Lord” (SD/376). It is derived from the word ârû “king” and was sometimes used in a compound together with Morgoth’s true Adûnaic name: Arûn-Mulkhêr (SD/367). In other writings (SD/357) it was the original Adûnaic name of Morgoth before he fell to evil, but that hardly makes sense in the conceptual scenario of the later Silmarillion, in which Morgoth had already become evil before men awoke.

kan-

verb. to hold

A verb translated “hold”, given by Tolkien as an example of a biconsonantal-verb (SD/439). There is unfortunately no information on how it might be conjugated.

kherû

masculine name. Lord

A rejected draft version of the Adûnaic name for Morgoth translated “Lord”, replaced by Arûn of the same meaning (SD/376). It is transparently a derivative of the Elvish root ᴹ√KHER, as suggested by Carl Hostetter and Patrick Wynn (AAD/18). A later form of this word, ✱khôr “lord”, may appears as an element in the name Adûnakhôr “Lord of the West”.

nakh-

verb. to come

A verb translated in the past tense as “came” (SD/247, 311), so probably meaning “to come”. Like kalab-, this is one of the few Adûnaic verbs attested in more than one conjugation. As such, it is useful in the study of Adûnaic verbs, in this case biconsonantal-verbs as opposed to triconsonantal kalab-.

It is attested in two forms, unakkha “he-came” and yanākhim “are at hand”. The initial elements in these forms are the 3rd-sg masculine pronominal prefix u- and the 3rd-pl neuter pronominal prefix ya-, respectively, while the latter form has the plural verbal suffix -m. Removing these elements leaves the conjugated forms nakkha and nākhi, which are the past and continuative-present tenses according to the theories used here. If the second form is the continuative-present, its literal meaning may be “are coming”.

Conceptual Development: In the draft version of the Lament of Akallabêth, this verb stem was apparently nek-, with past forms hunekkū >> unekkū “he-came”, with Tolkien vacillating on the proper form of the 3rd-sg masculine pronominal prefix u-.

yad-

verb. to go

A verb appearing in the Lament of Akallabêth in the form ayadda “(it) went” (SD/247, VT24/12). Its initial element is the 3rd persons neuter plural suffix a- “it”. This leaves the basic verb form yadda, which is the past tense according to the theories used here.

Conceptual Development: It appeared in the form yadda in the first draft version of the Lament, and this form was also briefly considered as a replacement for unakkha “he-came” in the first sentence of the Lament (SD/312).

uzbad

noun. lord

car-

verb. to do

mat-

verb. to eat