menel

noun. the heavens, firmament, sky

A word for the firmament or “the heavens” (but not “Heaven”), derived from the root √MENEL of the same meaning (PE17/24, 152; PE21/84), possibly √MEN + √EL “✱direction of the stars” (RGEO/64). It was often used in contrasted to cemen, “earth”, “the earth” (but not “Earth”), as the surface of the world versus its (apparent) “roof”. Tolkien clarified that “these were ‘pictorial’ words, as the lore of the Eldar and the Numenoreans knew much astronomy” (PE17/24), so that menel as the dome over the world was metaphorical rather than actual.

At one point in the legendarium there was an actual dome of heaven created by Varda, but over Aman rather than the entire world:

> Later, when the Valar took refuge from Melkor, and the imminent ruin of Arda, and built and fortified Valinor in Aman, it was Varda who made the great dome above Valinor, to keep out any spirits or spies of Melkor. It was made as a simulacrum of the true firmament (Tar-menel), and the patterns were therein repeated, but with apparent stars (or “sparks”: tinwi) of greater relative size to the total visible area. So that the lesser firmament of Valinor (Nur-menel) was very brilliant (PE17/22; MR/388).

This notion was not mentioned in The Silmarillion as published, however.

Conceptual Development: At various points in his work on the legendarium Tolkien considered having a literal firmament or “upper airs”, ᴱQ. Vaitya (QL/100) >> ᴹQ. Vaiya. See for examples, his diagrams of the world in the Ambarkanta (SM/243, 245). How literal this notion was depended on whether Tolkien was considering the legendarium as a cycle of myth or as an actual description of the world. In earlier documents the term for the firmament or “outermost airs” was often ᴱQ. Vaitya >> ᴹQ. Vaiya (QL/100; SM/241-245) or Q. Ilmen (SM/241-245, LR/12 etc.), the last term surviving into The Silmarillion as published (S/99).

The term menel appeared in the 1940s, mentioned as “heaven” in an early draft of Lord of the Rings Book I (RC/671) and also appearing in The Notion Club Papers and related document of the 1940s where it was a cognate of Ad. minil or minal and derived from the ancient Elvish root ᴹ√MENEL (SD/241, 414). In these document it was distinctly “the heavens, the firmament” (SD/401), but in the 1950s Quenya prayer Átaremma, Tolkien used menel = “Heaven” a number of times (VT43/8-12), though in the final draft of the prayer he used the term Eruman for “Heaven” (VT43/12). For the most part, though, Tolkien used menel for “the heavens” rather than “Heaven” in later writings.

Menel

heavens

Menel noun "heavens" (Markirya, SA), "the heavens, the firmament" (SD:401), "the apparent dome in the sky" (MR:387). Menel Cemenyë ("k") "Heaven and Earth" (VT47:30). Found in names like Meneldil "Heaven-friend" = astronomer (Appendix A; Letters:386), Meneldur masc. name, "Heaven-servant" (Appendix A, Tar-Menelduras a Númenórean King, UT:210); menelluin "sky-blue", used as noun = "cornflower" (J.R.R. Tolkien: Artist & Illustrator p. 193). Menelmacar "Swordsman of the Sky", the Orion constellation (also called Telumehtar, Appendix E, first footnote); the older name was Menelmacil "Heaven-sword" (WJ:411); Meneltarma "Pillar of Heaven", name of the great central mountain of Númenor (SA:tar, VT42:21).Menelya fifth day of the Eldarin six-day week, dedicated to the heavens (Appendix D) Locative meneldë "in heaven"; abandoned forms menellë, menelzë (VT43:12, 16). Adj. meneldëa "(being) in heaven", evidently based on a locative form meneldë "in heaven"; abandoned forms menelzëa, menellëa, menelessëa (VT43:13, VT44:16; the last of these forms would suggest the locative form #menelessë).

enel

between

enel prep. "between" = "at the central position in a row, list, series, etc. but also applied to the case of three persons" (VT47:11). This preposition refers to the position of a thing between others of the same kind; compare imbë.

menel acúna

the heavens bending

The twenty-fourth line of the Markirya poem (MC/222). It consists of another subordinate clause menel acúna “heavens bending”, with the noun menel “heavens” followed by the infinitive of the verb cúna- “to bend”. The prefix a- in acúna marks the infinitive as an object of the primary verb, which is the verb “see” of the previous phrase.

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

> menel a-cúna = “✱heavens (object)-bending”

Conceptual Development: In the first draft, Tolkien used na- for the object-prefix, which he first retained in the second draft before changing it to a- (MC/222).

Nur-menel

nur-menel

Nur-menel noun the lesser firmament, a great dome covering Valinor, made by Varda and full of star-imagines (see tinwë, nillë). It was a simulacrum of Tar-menel, the true firmament (MR:388)

nur-menel

place name. *Under Heaven

A term for the “lesser firmament” created by Varda in imitation of the true heavens Tarmenel (MR/388). It is probably a compound of some form of nu “under” and menel “the heavens”.

tarmenel

place name. High Heaven

A term for the “true firmament” where the stars dwelled. It is a compound of tar- “high” and menel “heaven” (properly, “the heavens”).

Conceptual Development: The name ᴹQ. Tarmenel first appeared in Lord of the Rings drafts from the 1940s within Bilbo’s poem at Rivendell (TI/97). This name was retained in the published version of this poem (LotR/235) making it canonical, but its exact cosmological significance is unclear. In Tolkien’s “Unfinished Index” of The Lord of the Rings, he described Tarmenel as the “Region of the Wind” (RC/216).

In one version of Tolkien’s cosmology from the mid-50s, the Tarmenel was distinct from the Nur-menel “✱Under Heaven” (“lesser firmament”) that Varda created as a barrier over Valinor against the depredations of Melkor (MR/388). The idea of a lower heaven (and the terms Tarmenel and Nurmenel) did not survive into the published version of The Silmarillion, but that book did describe the Ilmen, region of the stars through which the Sun and Moon travelled (S/99), which seems conceptually similar to Tarmenel.

In the incomplete Alcar mi Tarmenel na Erun prayer from the 1960s (translating the first two lines of Gloria in Excelsis Deo into Quenya), Tolkien used the term Tarmenel to refer to the Christian Heaven, though elsewhere he used the name Eruman for “Heaven”.

Armenelos

royal-heaven-city

Armenelos place-name, City of the Kings in Númenor (ar-menel-os(to) "royal-heaven-city"???) The stem should possibly be *Armenelost- (compare Mandos, Mandost-).

Tarmenel

high heaven

Tarmenel place-name "High Heaven" (LotR1:II ch. 1, VT44:34, in the latter source also locative tarmeneldë), Tar-menel "the true firmament", as opposed to Nur-menel (q.v.) (MR:388)

imbi menel cemenyë menë ráno tië

between Heaven and Earth goes the path of the Moon

Menel

Menel

The word is understood as men "towards" + el "star" meaning "the Direction of the Stars". The loremaster Quennar is attributed as having devised the word Menel ("heavens, firmament").

átaremma i ëa han eä

our Father who art in Heaven

The first line of Átaremma, Tolkien’s Quenya translation of the Lord’s Prayer. The first word Átaremma “our Father” is atar “father” with the 2nd-person-plural-exclusive suffix -mma consistent with the 1st edition of The Lord of the Rings (after the 2nd edition of The Lord of the Rings, this suffix would be -lma).

The remainder of the phrase i ëa han Eä “who art in Heaven” is a circumlocution, literally meaning “✱who is beyond Creation [the Material Universe]”. This allowed Tolkien to avoid an explicit name for Heaven, though he did use Eruman for “Heaven” in the fifth line of the prayer.

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

> Átar-emma i ëa han Eä = “✱Father-our who is beyond Creation [the Material Universe]”

Conceptual Development: The form Ataremma for “our Father” appears in all versions of the prayer, sometimes preceded by the interjection a or Ai “O”. Wynne, Smith and Hostetter suggested that the long Á of Átaremma in versions V to VI of the prayer may be a coalescense with this interjection (VT43/13).

In versions I-IV, Tolkien use menel for the word “Heaven” in various configurations, most involving an assimilated locative, such as meneldea “in Heaven”. In other writings, Tolkien said that menel referred to the dome of the sky or “the firmament”, and therefore was not proper for “Heaven” (MR/387, PE17/152). Perhaps because of this, in version V he switched to the circumlocution i ëa pell’ Eä, with an assimilated form of the preposition pella “before”. In version VI he changed the preposition to han, as above.

In the earliest version (I), Tolkien used the word na for “is”, added at the end of the phrase, but it was omitted later.

| |  I  |IIa|IIb|III|IV|V|VI| | |A|Ai| | |Ataremma|Átaremma| | |i| |i| |{menellea >>}|menelzea|meneldea|ëa pell’ ëa|ëa han ëa| |na| |

cemendë tambe erumandë

on Earth as [it is] in Heaven

The fifth line of Átaremma, Tolkien’s Quenya translation of the Lord’s Prayer. The first word cemendë “on Earth” is an assimilated locative form of cemen “earth”. The word tambë likely corresponds to “as”, while Erumandë “in Heaven” is an assimilated locative form of Eruman “Heaven”. The English words “it is” are not represented in the Quenya phrase.

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

> cemen-dë tambe Eruman-dë = “✱earth-on as [it is] Heaven-in”

Conceptual Development: In earlier versions of this phrase (I-V), Tolkien used menel for “Heaven”. Elsewhere, Tolkien said that menel referred to the dome of the sky or “the firmament”, and therefore was not proper for “Heaven” (MR/387, PE17/152), which is probably why he changed the word to Eruman in version VI of the prayer.

Tolkien experimented with various ways of comparing Earth to Heaven: ier ... ar tér (I), ier ... tier (IIa), ya(n) ... ar san (IIb) and san ... ya (III-IV), each probably meaning something like “as ... so ...”, as suggested by Wynne, Smith and Hostetter (VT43/16-7). In versions V and VI Tolkien switched to a single word “as”: sívë (V) and tambë (VI).

The English words “it is” are only expressed in version III-IV, with the Quenya verb na, appearing at the end of the phrase as is typical of declarative statements.

| |  I  |IIa|IIb|III|IV|V|VI| |{yé >> ye >>}|ier|ya(n)|san| | |menelle|menelze|menelde|cemende| |ar tér|tier|ar san|ya|sívë|tambe| |{kemenze >>}|cemenze|cemende|menelde|Erumande| | |na| |

-yë

conjunction. and

-yë (4) conj. "and" as a suffix added to the second of a pair, as Menel Cemenyë "Heaven and Earth" (VT47:30, 31, VT49:25). Other "pairs" are mentioned as examples but not actually translated into Quenya by Tolkien: Sun and Moon (*Anar Isilyë), Land and Sea (*Nór Eäryë), fire and water (*nárë nenyë, or *úr nenyë).

Taimë

the sky

Taimë, Taimië noun "the sky" (LT1:268; rather menel in LotR-style Quenya)

imbë

between

imbë (1) prep "between" (Nam, RGEO:67, VT47:11, PE17:92). This is "between" referring to a gap, space, barrier, or anything intervening between two other things, like or unlike one another (compare enel). The pluralized form imbi implies "among" of several things (ancalima imbi eleni "brightest among stars"); "in the sense 'among' before plurals [imbë] is usually pluralized > imbi even when a plural noun follows". As pointed out by Patrick Wynne, imbi may also be used in the sense of "between" before two singular nouns connected by "and" (as in the example imbi Menel Cemenyë "between heaven and earth"), whereas imbë is used before dual forms, as in the examples imbë siryat "between two rivers", imbë met "between us". Elided imb' in the phrase imb' illi "among all" (VT47:11, 30). A dual form imbit is also mentioned, used to express "in absolute form the sense 'between two things' when these are not named" (apparently meaning that imbit expresses *"between them" referring to two entities, with no noun following) (VT47:30, PE17:92)

macar

swordsman

macar ("k") (1) noun "swordsman" (VT39:11). In Menelmacar (see menel). According to VT41:10, macar is literally "forger" (derived from maca-, q.v.), "often used in later use of a warrior".

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.

nillë

silver glint

nillë ("ñ") a star-imagine on Nur-menel (q.v.), from a stem ngil- noun "silver glint" (MR:388)

tinwë

spark

tinwë noun "spark" (gloss misquoted as "sparkle" in the Etymologies as printed in LR, see VT46:19), also "star"; pl. tinwi "sparks", properly used of the star-imagines on Nur-menel (q.v.). Cf. nillë. (TIN, MR:388) In early "Qenya", tinwë was simply glossed "star" (LT1:269, cf. MC:214). In one late source, the meaning of tinwë is given as "spark", and it is said that this word (like Sindarin gil) was used of the stars of heaven "in place of the older and more elevated el, elen- stem" (VT42:11).

eruman

place name. Heaven

The Quenya name for Heaven in the final draft of Átaremma, Tolkien’s translation of the Lord’s Prayer (VT43/12), attested only in the assimilated locative form Erumande. Its initial element is Eru “God” and its final element is probably related to the root √MAN “good, blessed, unmarred” also seen in the names Aman and Manwë, as suggested by Patrick Wynne, Arden Smith and Carl Hostetter (VT43/16).

Conceptual Development: In earlier versions of Tolkien’s legendarium, the name ᴱQ/ᴹQ. Eruman was used for the wasteland north of Valinor (LT1/91, Ety/ERE), but in the materials used for the published version of The Silmarillion, that name was changed to Q. Araman (MR/123). This freed Tolkien to use the name Eruman for “Heaven”, as suggested by Patrick Wynne, Arden Smith and Carl Hostetter (VT43/16-17).

In earlier versions of the Átaremma prayer, Tolkien used menel for “Heaven”, but it was rejected and elsewhere Tolkien said that menel referred only to “the heavens, firmament” where the stars reside (MR/387, PE17/152). In writings from the 1940s, Tolkien used ᴹQ. ilúve for “Heaven” (MR/355, SD/401), but later ilúvë meant “the whole, the all”, and was equated to Eä “the Universe” (WJ/402, Ety/IL).

and

and

a (2) conj. "and", a variant of ar occurring in Fíriel's Song (that also has ar; a seems to be used before words in f-, but contrast ar formenna "and northwards" in a late text, VT49:26). According to PE17:41, "Old Quenya" could have the conjunction a (as a variant of ar) before n, ñ, m, h, hy, hw (f is not mentioned), PE17:71 adding ty, ny, hr, hl, ñ, l, r, þ, s. See ar #1. It may be that the a or the sentence nornë a lintieryanen "he ran with his speed" (i.e. as quickly as he could) is to be understood as this conjunction, if the literal meaning is "he ran and [did so] with his speed" (PE17:58).

ar

and

ar (1) conj. "and" (AR2, SA, FS, Nam, RGEO:67, CO, LR:47, 56, MC:216, VT43:31, VT44:10, 34; see VT47:31 for etymology, cf. also VT49:25, 40). The older form of the conjunction was az (PE17:41). Ar is often assimilated to al, as before l, s (PE17:41, 71), but "in written Quenya ar was usually written in all cases" (PE17:71). In one case, Tolkien altered the phrase ar larmar "and raiments" to al larmar; the former may then be seen as representing the spelling, whereas the latter represents the pronunciation(PE17:175). More complex schemes of assimilation are suggested to have existed in "Old Quenya", the conjunction varying between ar, a and as depending on the following consonant (PE17:41, 71). An alternative longer form of the conjunction, arë, is said to occur "occasionally in Tolkien's later writings" (VT43:31, cf. VT48:14). In the Etymologies, the word for "and" was first written as ar(a) (VT45:6). In one source, Tolkien notes that Quenya used ar "as preposition beside, next, or as adverb = and" (PE17:145); compare ara.

ar

and

o (1) conj. "and", occurring solely in SD:246; all other sources give ar.

arë

and

arë conj. "and", longer form of ar, q.v. (VT43:31)

az

and

az, archaic form of the conjunction ar "and"; see ar #1.

hellë

sky

hellë noun "sky" (3EL; a distinct word hellë "frost" was struck out, see KHEL.)

ilwë

sky, heavens

ilwë noun "sky, heavens" (LT1:255), "the middle air among the stars" (LT1:273). VT49:51, 53 also mentions an obscure prononominal element ilwë.

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.

mectar

swordsman

mectar _("k")_noun"Swordsman". In Telimectar ("k"). (LT1:268; in LotR-style Quenya mehtar, also macar)

mitta-

between

mitta- (2) prep. "between" (VT43:30; the final hyphen may suggest that suffixes would normally follow)

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.

yo

and

yo conj. "and", "often used between _two _items (of any part of speech) that were by nature or custom clearly associated, like the names of spouses (Manwë yo Varda), or "sword and sheath" (*macil yo vainë*), "bow and arrows" (quinga yo pilindi), or groups like "Elves and Men" (Eldar yo Fírimor but contrast eldain a fírimoin [dative forms] in FS, where Tolkien joins the words with a, seemingly simply a variant of the common conjunction ar). In one source, yo is apparently a preposition "with" (yo hildinyar* = "with my heirs", SD:56).

ar

conjunction. and, and; [ᴱQ., ᴹQ.] but

The word ar was the Quenya word for “and” for much of Tolkien’s life. It was related to (and originally identical with) Q. ar(a) “beside” (PE17/70). The word ar was always used between sentences, but in sets of items sometimes yo and ta were used instead.

Conceptual Development: In the Qenya Lexicon of the 1910s ᴱQ. ar(a) was glossed “but” under the early root ᴱ√ƷARA “spread, extend sideways” (QL/32). In this earliest period the word for “and” was ᴱQ. ya(n) (QL/104). By the end of the 1920s when Tolkien composed the Nieninqe and Earendil poems, he consistently translated ar as “and” (MC/216; PE16/100). The translation “but” reappeared in a few phrases from the 1940s (PE22/124; PE23/74), but it is not clear if these were genuine shifts in meaning or loose translations.

By the time Tolkien wrote The Etymologies of the 1930s, ᴹQ. ar “and” was derived from the root ᴹ√AR “beside, outside” (Ety/AR²). This seems to have remained the case up through most of the 1950s, with the possible exception of a couple phrases in the 1930s where Tolkien used a “and” instead (LR/61, 72). In this period the usual Noldorin/Sindarin word for “and” was also ar.

At some point while writing drafts of The Lord of the Rings, Tolkien decided that the Sindarin word for “and” should a in the famous phrase pedo mellon a minno “speak, friend, and enter”. His motivations for this change are unclear, but he noticed the problem in notes written between the first and second edition of The Lord of the Rings, saying “a·Berhael. ‘And’ cannot therefore be [derived from] arĭ!” (PE17/102). From this point forward, Tolkien considered two possible roots serving as the basis for “and”: √AD(A) and √AS, both meaning “beside” (PE17/145; VT48/25). Of the two, Tolkien appears to have settled on √AS, which appeared in a few different notes from 1968 (VT47/31; VT48/25).

Assimilations: In the notes written between both the 1st and 2nd edition of The Lord of the Rings, Tolkien consider what kind of assimilations ar might have before consonants if it were derived from √AS or √AD (PE17/41). For √AS it became a before the consonants f, h, hw, hy, became as before t, k, p, q, s, and became al before l. For √AD it became a before the consonants n, m, became as before s, and became al before l. In notes from around 1964 Tolkien said:

> It is not necessary here to specify all the assimilations that could have occurred at these different stages, since in fact few have left traces in the forms of “and” ... Later after development to ar, only as survived as an occasional form before t, and as the usual form before s (of any origin); while al appeared before l. But in written Quenya ar was usually written in all cases, though the pronunciation of ar-s, ar-l as as-s, al-l remained usual (PE17/71).

In this particular discussion, ar as derived from √AD. However, the system Tolkien described was that all the older assimilations were abandoned, and the only ones that survived were based on later assimilations involved r of any origin: rs > ss and rl > ll. These sound shifts only affected pronunciation, not spelling. Thus the same arguments would be apply if ar was derived from √AS.

Neo-Quenya: For purposes of Neo-Quenya, I would write ar “and” in all cases, and would assume it was derived from derived from √AS, but would further assume that the Tarquesta pronunciations before s and l were as-s, al-l.

mitta

preposition/adverb. between, [ᴹQ.] inwards, into, [ᴱQ.] in; [Q.] between