se

pronoun. he, she, it, 3rd person singular pronoun

sē

preposition. at; locative, adessive, inessive

ser

root. sew; [ᴱ√] twine, tie, bind

sen

root. let loose, free, let go

A primitive form given as ✱sen- “let loose, free, let go” to explain the verb ✶ab(a)sene- > Q. apsen- “remit, release, forgive” from the final Quenya version of the Lord’s Prayer from the 1950s (VT43/12, 18). It is probably the basis for the (mutated) element hen in similar words in the Sindarin version of the Lord’s Prayer: S. díhena- and gohena-, as suggested by Bill Welden (VT44/22, 28-29). This primitive element ✱sen- appears nowhere else with this meaning, and is similar in semantic scope to the better established root √LEK.

sed

root. rest

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

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 The word Q. sívë “peace” reappeared in unpublished etymological notes from 1969 derived from the root √SIB “rest, quiet” (VT44/35).

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

serek

root. blood

A root in Quenya Notes (QN) from 1957 given as the basis for the “blood” words Q. serke and S. sereg as well as the flower name S. seregon “blood of stone” (PE17/184), a flower name that also appeared (untranslated) in The Silmarillion (S/203). It may replace the root ᴹ√YAR “blood” from The Etymologies of the 1930s with derivatives like ᴹQ. yár and N. iâr of the same meaning, the later an element in the surname of Túrin: N. Iarwath “Blood-stain” (Ety/YAR). In later Silmarillion drafts, it became Iarwaeth (WJ/83) and then S. Agarwaen “Blood-stained”, the form it took in the published version of The Silmarillion (S/210). The etymology of S. agar- “blood” is unclear.

Neo-Eldarin: For purposes of Neo-Eldarin, I’d stick to √SEREK = “blood”.

sedu-

verb. to go to rest

sel(dĕ)

noun. *daughter

sedu

verb. go to rest

sē tuli, tuli sḗ, āse tuli!

let him come! etc.

ken

root. see, perceive, note, see, perceive, note, [ᴹ√] look at, observe, direct gaze

Tolkien first introduced this root in The Etymologies of the 1930s as a variant of ᴹ√KHEN “look at, see, observe, direct gaze” along with ᴹ√KYEN (EtyAC/KHEN). In The Etymologies it had no derivatives, but in the Quenya Verbal System it appeared with the gloss “see, perceive” as the basis for the verb ᴹQ. ken- of the same meaning (PE22/103). √KEN “see, perceive” appeared regularly in Tolkien’s writing thereafter (PE17/156, 187; PE22/155; VT41/5).

mbar

root. settle, dwell; establish, fix, decide, determine, make a decision, settle; establish, fix, decide, determine, make a decision; dwell, [ᴹ√] inhabit, [ᴱ√] live

This root was connected to the sense “dwell” for all of Tolkien’s life. In the Qenya Lexicon of the 1910s it appeared as ᴱ√MBARA “dwell, live”, though in Qenya it was blended with ᴱ√ŊWAÐA “tarry, linger” since [[eq|initial [ŋʷ] became [m]]] (QL/60). In Gnomish the two roots remained distinct: G. bar “home” (GL/21) vs. G. gwadh- “dwell” (GL/46). However, other Gnomish derivatives hint at an unstrengthened variant ᴱ√MARA: G. mar “Earth, ground, soil” and G. Môr “The Earth”, of which Tolkien said “mar and môr probably conceal two roots and a confusion; mbara” (GL/56). The source of this confusion might be ᴱ√MARA “ripe” (QL/59, 63).

In The Etymologies of the 1930s the root appeared as ᴹ√MBAR “dwell, inhabit” (Ety/MBAR); an earlier version of this entry had the extra gloss “build” (EtyAC/MBAR). In The Etymologies, it seems this root was a strengthened form of ᴹ√BAR “raise” (Ety/BAR), but the root ᴹ√MBARAT “fate” seems to be unrelated at this point (Ety/MBARAT). The root mbar- was mentioned in the Outline of Phonetic Development (OP1) from the 1930s (PE19/36) and again as √MBAR “{house >>} dwell” in the second version of Tengwesta Qenderinwa (TQ2) from around 1950 (PE18/92).

The root √MBAR still had the basic sense “dwell” in Notes on Galadriel’s Song (NGS) from the late 1950s or early 1960s (PE17/64); in those notes it seems it was distinct from both √BAR “raise” and √MAR(AT) or √MBART “doom, fate” (PE17/66). But in notes on Fate from 1968 (NM/226-231; PE17/104-109), Tolkien shifted the meaning of the root:

> English “settle” in its various branches of meaning closely resembles the development of the meanings of √MBAR: thus settlement can mean the act of colonizing or taking up an abode, or the area or place so occupied (by a family or community); or (the terms of) an agreement fixed after debate. The development was not, however, the same: the senses of settle proceed from a sense “place in or take up” a firm position, especially in a place that seems suitable; from which the sense of settling affairs that were in confusion or doubt arose. √MBAR meant basically to make a decision, and the meanings relating to dwelling or occupying land proceeded from that (PE17/105).

This new definition for √MBAR was to support a more direct connection between this root and words like Q. umbar “fate”, hence establishing an etymological relationship to extended √MBARAT for the first time, for example with √MBAR > ✶mbartā- “to define, decree, destine” (PE17/104).

Neo-Eldarin: For purposes of Neo-Eldarin, I think this late 1960s meaning “settle, decide, establish; (by extension) dwell” is probably the best.

otos/otok

root. seven

Tolkien used similar Elvish words for “seven” for much of his life. The earliest derivation for this number appears in the Qenya Lexicon of the 1910s, where ᴱQ. otso “seven” is given under the root ᴱ√OTO “knock”, though the etymological relationship is unclear and Tolkien marked ᴱQ. otso with a “?”; the root also has the derivatives ᴱQ. otoke “beating of breasts, wailing” and ᴱQ. otto- “knock” (QL/71). G. odin “seven” from the contemporaneous Gnomish Lexicon is probably related (GL/62).

The “knock” sense may have lived on in roots like ᴹ√TON, ᴹ√TAM and √TOM (PE22/103; Ety/TAM; PE17/138), but in The Etymologies of the 1930s, words for “seven” were derived from the root ᴹ√OT with two distinct extensions ᴹ√OTOS and ᴹ√OTOK, producing respectively ᴹQ. otso and N. odog “seven” (Ety/OT). This primitive otos/otok variation reappeared in Tolkien’s writings on Elvish Hands, Fingers and Numerals from the late 1960s (VT47/42; VT48/6), though at various points Tolkien considered deriving the Quenya word from ✶otok (VT47/42) and the Sindarin word from ✶otos (RC/384; VT42/25). In his later writings, Tolkien seems to have favored ✶otos as the “true” ancient root for seven, explaining S. odog as variant produced by analogy with other forms like eneg “six” after the final s was lost (VT42/25, 31 note #61).

raph

root. seize, grab, seize, grab, [ᴹ√] snatch

The root ᴹ√RAPH “snatch” itself first appeared in the Quenya Verbal System with a derived verb of ᴹQ. raf- of the same meaning (PE22/102), but it might have been a reemergence of the very first (deleted) gloss of the early root ᴱ√RAPA the Qenya Lexicon of the 1910s: “handle hastily, snatch, grab” (QL/79). As for √RAPH, it reappeared in green-ink revisions to the Outline of Phonology (OP2) from around 1970 with the gloss “seize, grab” and a derivative Q. arpo “seizer, thief” (PE19/89 and note #101). On the same page but from the originally layer of composition from the early 1950s there is the verb Q. raf- “wave, brandish” which may be related, though if so it must represent some semantic drift (PE19/89).

ther

root. sew

The root √THER or √SER “saw” appears in a discussion of the name Q. Vairë “Weaver” probably from the late 1950s, with Tolkien preferring √THER because it could be a variant of √TER “pierce” (PE17/33). That section of the discussion was rejected (PE17/34), but given Tolkien’s later use of †Þerindë > Q. Serindë “Broideress” or “Needlewoman” as a sobriquet for Fëanor’s mother Q. Míriel (MR/185; PM/333), it seems √THER “sew” survived. This root could be a later iteration of ᴱ√SERE “twine, tie, bind” from Qenya Lexicon of the 1910s with derivatives like ᴱQ. serma “string, cord” and ᴱQ. serta- “tie” (QL/83); its Gnomish derivatives in the contemporaneous Gnomish Lexicon such as G. ther- “tie” and G. theres “ribbon” make it clear the actual early root was ✱ᴱ√ÞERE (GL/72).

tor

root. secrete, hide

A root appearing in 1964 notes on Dalath Dirnen (DD), with the gloss “secrete, hide” and serving as the basis for S. torn “hidden, secret” and S. torech “secret hole, lair” as in S. Torech Ungol “Shelob’s Lair” (PE17/188). Since this root appears nowhere else with this gloss and S. Torech Ungol has other translations elsewhere, such as “Tunnel of the Spider” (RC/490), I would be cautious about using this root.

arphō

noun. seizer, thief

ay(ar)

root. sea

gayār

noun. sea, the terrifier

hektā

verb. set aside, cast out, forsake

im-dō

noun. self, innermost being, centre of reason

khadmā

noun. seat

otoso

ordinal. seven

otsōyā

ordinal. seventh

satya-

verb. set aside

khen

root. base of eye-words, base of eye-words; [ᴹ√] look at, see, observe, direct gaze

This root first appeared as ᴹ√KHEN “look at, see, observe, direct gaze” with an extended form ᴹ√KHEN-D-E “eye” in The Etymologies of the 1930s, with derivatives ᴹQ. hen (hend-) and N. hên “eye” (Ety/KHEN-D-E, EtyAC/KHEN).

The derived forms arose earlier, with ᴱQ. hen “eye” appearing in The Qenya Phonology of the 1910s, but there it was a derivative of ᴱ√þeχe > þχe-ndǝ > hen (PE12/21). Indeed, the majority of the derivatives of this early root show s- in Qenya, and the root was given as ᴱ√SEHE or ᴱ√SE’E in the Qenya Lexicon of the 1910s (QL/82). Contemporaneous forms in the Gnomish Lexicon such as G. thê- “see” and G. thest “sight” (GL/72), but G. sî “bead, small gem or pearl” may also be related, perhaps indicate a blending between ᴱ√SEHE and ᴱ√ÞEHE [þeχe].

The word G. hen “eye” also appeared in the Gnomish Lexicon (GL/48), probably with an origin similar to ᴱQ. hen, and these two words reappeared in Early Noldorin word lists from the 1920s, but as a derivative of ✶ske-ndá (PE13/147). Thus it seems the initial combination evolved from the 1910s þχ- >> 1920s sk- >> 1930s kh-. In the 1930s, the base root ᴹ√KHEN meant “see”, but Tolkien established a distinct root √KEN “see” by the 1940s (PE22/103), and in notes from 1955 Tolkien described √KHEN as “base of eye­words” without mentioning sight (PE17/187).

(n)dur

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

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

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

gay(ar)

root. awe, dread; astound, make aghast; sea

In Tolkien’s later writings, the root for Elvish “sea” words seems to be √GAY(AR) or √AY(AR). The first hints of this root may be words from the Gnomish Lexicon of the 1910s: G. ail/ᴱQ. ailo “lake, pool” and G. ailion/ᴱQ. ailin “lake” (GL/17), perhaps indicating a (hypothetical) early root ✱ᴱ√AYA(LA) “lake”. The last of these Early Qenya words also appeared in the contemporaneous Qenya Lexicon, but Tolkien gave its root only as “?” (QL/29). This early root might also be the basis for 1920s ᴱQ. ailin “shore” which appeared in the Oilima Markirya poem (MC/213).

The word ᴹQ. ailin “pool, lake” reappeared in The Etymologies of the 1930s derived from the root ᴹ√AY, with its Noldorin form N. oel reflecting Noldorin rather than Gnomish phonology (Ety/AY). This root had an extended form ᴹ√AYAR “sea” from which Tolkien derived ᴹQ. ear and N. oer of the same meaning; among other things this extended root was the basis for a new etymology for the name ᴹQ. Earendil as “Friend of the Sea” used from the 1940s and forward (SD/241, 305); in earlier writings ᴱQ. Earendel was connected to ᴱQ. earen “(young) eagle” (QL/34).

The root √AY(AR) “sea” continued to appear in Tolkien’s later writings, for example in the second version of Tengwesta Qenderinwa from around 1950 (TQ2: PE18/97). However, Tolkien also considered alternate derivations of “sea” words from a new root √GAY(AR), for example changing √AY(AR) >> √GAY(AR) in etymological notes written between the 1st and 2nd editions of The Lord of the Rings (PE17/27). As opposed to √AY(AR) which meant simply “sea”, Tolkien also glossed √GAY(AR) as “astound, make aghast” (WJ/400) or “awe, dread” (PM/363) and it was the basis for other words such as S. gaer “awful, fearful” (WJ/400) as well as S. goe “terror, great fear”, Q. aica “fell, terrible, dire” and Q. aira “holy, sanctified” (PM/363). In this sense √GAYA may have been a replacement or a variant of √AYA(N) “blessed”.

Tolkien seems to have been unable to make up his mind between these two derivations, as reflected in an ongoing vacillation between S. gaear (PE17/27; PM/363; WJ/400) and aear (Let/386; RGEO/65) as the Sindarin word for “sea”. This word appeared in The Lord of the Rings in the phrase nef aear, sí nef aearon “here beyond the Sea, beyond the wide and sundering Sea”, but that does not resolve the question as the word in this phrase seems to be lenited, and hence would lose its initial g (if any). This vacillation continued late into Tolkien’s life: in the published corpus Tolkien derived “sea” words from √AYAR “sea” in a letter from 1967 (Let/386) and √GAYA “awe, dread” in The Shibboleth of Fëanor written in 1968 (PE/363).

Neo-Eldarin: For purposes of Neo-Eldarin writing, I think it is best to use √GAY(AR) as the form for this root, though admittedly this does create problems for the etymologies of Q. ailin and S. ael “lake” (these would need to lean more heavily on their second ancient element: √LIN “pool”). It is not clear whether Tolkien always intended √GAY(AR) “awe, dread” and √AYA(N) “blessed” to coexist, though he did at least some of the time (for example on PE17/149). For purposes of Neo-Eldarin writing, I think it is best to assume they did coexist, with √AYA serving as the basis for “holy” words like Q. aira/S. aer “holy” and Q. Ainu, whereas √GAYA could serve as the basis for “awe, dread” words like Q. aica “fell, terrible, dire” and S. goe “terror, great fear”. Q. ëar/S. gaear “sea” would fall into the second group as a thing inspiring awe.

hek

root. aside, apart, separate

This root appeared in the Quendi and Eldar essay from 1959-60 glossed “aside, apart, separate” (WJ/361) with derivatives having mostly to do with exclusion, abandonment and outcasts, such as: Q. hequa/T. heco “excluding, except”; Q. heca/S. ego “be gone!”; Q. hehta-/T. hecta- “abandon”; Q. hecil/S. eglan “outcast, (one) forsaken” (WJ/364-5). The last of these is especially notable, in that it is the basis for S. †Eglan “Forsaken (Elf)”, one of the names the Sindar used for themselves, especially among the people of Círdan.

Although there are no obvious precursors to √HEK itself in the sense “apart, separate”, Egla was long among the words Tolkien used for the Elves, along with related names like Eglamar, originally “Elfhome” and later “Home of the Eglain”. It appeared as G. Egla “being from outside” in the Gnomish Lexicon of the 1910s, based on G. eg “far away” < ᴱ√EIKA (GL/32). In the 1930s this became Ilk. Egla “Star-folk, Elf” < ᴹ√ed(e)la with the Ilkorin sound change whereby [[ilk|[dl] became [gl]]] (Ety/ELED). Thus it seems √HEK was Tolkien’s latest attempt to preserve Elga(n) as a word for Elves, though with a different meaning than its earlier incarnations.

kil

root. choose, select, choose, select; [ᴹ√] divide; [ᴱ√] edge

This root has a long history in Tolkien’s writing, but it evolved in meaning over Tolkien’s life. The earliest form of this root was ᴱ√KILI “edge” from the Qenya Lexicon of the 1910s, with derivatives like ᴱQ. kíla/G. cilm “edge, rim” and ᴱQ. kilme/G. cail “lip” (QL/46, GL/24, 26). In The Etymologies of the 1930s it became ᴹ√KIL “divide” with derivatives ᴹQ. kilya/N. cîl “cleft, pass between hills, gorge” (Ety/KIL). This sense seems to have been abandoned when Tolkien changed ᴹQ. Kalakilya “Pass of Light” (LR/173) to Q. Calacirya (LotR/377).

In etymological notes from 1969 Tolkien gave √KIL “choose, select” vs. √KIM “edge, brink of”, along with various derivatives of √KIL having to do with choices (PE22/149). One of these, Q. cilmë, appeared as an element in words from several essays on Elvish names from the 1950s and 60s: Q. Essecilmë “[Ceremony of] Name-choosing” (MR/214; PE21/84) and Q. kilmessi “self-names, names of personal choice” (PM/339). But it seems even in the 1969 note mentioned above that Tolkien was considering the earlier senses of the root, since he first gave √KIL/√KILIM as the basis for edge words (PE22/149 note #26).

The difference in sense is not that great between 1910s ᴱ√KILI “edge” >> 1930s ᴹ√KIL “separate” >> 1960s √KIL “choose”, so Tolkien’s conceptual shifts on the meaning of this root seem to be gradual, with him still considering the earlier meanings into the late 1960s.

mah

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

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

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

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

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

map

root. take away, take hold of, grasp, take away, take hold of, grasp, [ᴹ√] lay hold of with hand, seize

This root was connected to grabbing things by hand for most of Tolkien’s life. It first appeared as ᴱ√MAPA “seize” in the Qenya Lexicon of the 1910s with derivatives like ᴱQ. map- “seize, take” and ᴱQ. maptale “robbery” (QL/59). In the contemporaneous Gnomish Lexicon its main derivative was G. mab “hand” (GL/55). In the Gnomish Lexicon, Tolkien did redefine mab as a dual form of G. mô “hand”, but it was later restored as an independent word and survived all the way into Sindarin as S. mâb “hand”.

The root reappeared as ᴹ√MAP “lay hold of with hand, seize” in The Etymologies of the 1930s with a similar set of derivatives (Ety/MAP). √MAP was mentioned again in the late 1960s in notes on Eldarin Hands, Fingers and Numerals, with glosses like “take hold of, grasp” (VT47/7) and “take away” (VT47/20). But in these same notes Tolkien made the somewhat shocking decision to abandon this root, proposing instead that S. mâb was derived from CE ✶makwā “handful” (VT47/6).

Neo-Eldarin: For purposes of Neo-Eldarin, I would ignore this very late idea, since √MAP appears so regularly in Tolkien’s earlier writings.

may

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

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

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

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

nap

root. take (hold), pick up, grasp, seize quickly (with fingers)

A root appearing in notes from the late 1960s on hands and fingers variously glossed as “grasp, seize quickly (with fingers)” (VT47/20), “take hold” (VT47/28) or “take, pick up” (VT47/29). It seems Tolkien introduced this root as part of his rather surprising decision to abandon √MAP “take hold, seize” after 50 years of use, stating that √NAP was the true primitive root and √MAP perhaps a Telerin-only variant of it (VT/7). It may be a restoration of the early root ᴱ√NAPA from the Qenya Lexicon of the 1910s which itself was said to be a variant of ᴱ√MAPA “seize” (QL/59, 64). The early root ᴱ√NAPA had no (Early) Qenya derivatives, but some Gnomish derivatives appeared in the contemporaneous Gnomish Lexicon, such as G. nab- “take, lay hold of” and G. nabos “seizure” (GL/59). ᴱN. nabru “booty” from Early Noldorin word lists of the 1920s was probably also related (PE13/150).

Neo-Eldarin: For purposes of Neo-Eldarin, I think it is preferable to retain the root √MAP “take hold, seize”, but √NAP can co-exist with it as a variant of similar meaning, both allowing its 1960s derivatives (mostly thumb words) and salvaging some of its Gnomish derivatives.

pan

root. arrange, set in order, arrange, set in order; [ᴹ√] place, set, fix in place (especially of wood)

Tolkien introduced this root early and it retained more or less the same meaning throughout his life. It first appeared as ᴱ√PANA “arrange” in the Qenya Lexicon of the 1910s with derivatives like ᴱQ. pano “series, course, plan, arrangement” and ᴱQ. panya- “plan, arrange, intend, mean” (QL/72). It also had derivatives in the contemporaneous Gnomish Lexicon such as G. pan “arrangement, settlement; place, spot” and G. panta- “set, put, place, arrange, settle” (GL/63).

In The Etymologies of the 1930s it appeared as ᴹ√PAN “place, set, fix in place (especially of wood)”, with derivatives like ᴹQ. panya-/N. penia- “fix, set”, ᴹQ. pano “piece of shaped wood”, and N. pân “plank, fixed board (especially in a floor)” (Ety/PAN). √PAN appeared unglossed in the second version of the Tengwesta Qenderinwa from around 1950 (TQ2: PE18/89) and the root √PAN “arrange, set in order” was mentioned in passing in etymological notes from the late 1960s (PE17/108).

phay

root. spirit, spirit; [ᴹ√] radiate, send out rays of light

When this root first appeared in The Etymologies (Ety/PHAY), it was glossed “radiate, send out rays of light” and its derivatives were consistent with this definition, most notably in N. Feanor “Radiant Sun”. In later writings, this root was instead glossed “spirit” (PM/352), which is the connotation of most of its later derivatives. For example, the later meaning of S. Fëanor was changed to “Spirit of Fire”.

The earlier sense “radiate” probably also survived in Tolkien’s later conception, however. On MR/250, the word Q. fairë “spirit” is said to originally have had the sense “radiance”, which is precisely the meaning that ᴹQ. faire had in The Etymologies. There is also a primitive monosyllable ✶phāy “flame, ray of light” in the Outline of Phonology from the early 1950s (OP2: PE19/102). If the root meaning “radiate” remains valid, then the word S. ✱fael “gleam of the sun”, an element of S. Faelivrin “gleam of the sun on the pools of Ivrin” (the second name of Finduilas), might be a derivative of this root.

sal

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

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

stuk

root. [unglossed]

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

kub

root. hide, secrete

A root appearing in 1969 Late Notes on Verbs with the gloss “hide, secrete” with Quenya derivatives of similar meanings, also serving as the basis of the final element of S. gurgof “traitor” < ✶gōr(i)kubā (PE22/155). Tamas Ferencz suggested this root could be used in Neo-Eldarin to replace the senses “to lie, lying” from the early root ᴱ√FURU, which likewise seems to have meant “✱conceal”.

kyaw

root. taste, select, choose

This root and ones like it were connected to taste throughout Tolkien’s life. The earliest manifestion of this root was ᴱ√TYAVA “to savour, taste” with derivatives like ᴱQ. tyausta “savour, flavour” and ᴱQ. tyava- “it tastes of, reminds one of” (QL/49); in the contemporaneous Gnomish Lexicon it had derivatives like G. caf- “to taste” and G. côf “savour, smack, odour” (GL/24).

In The Etymologies of the 1930s the root became ᴹ√KYAB “taste” with a derivative ᴹQ. tyav- of the same meaning (Ety/KYAB). This root and verb also appeared in the Quenya Verbal System of the 1940s (PE22/102). The root appeared again in Late Notes on Verbs from 1969, first as √KJABA “taste”, then as √KJAW “taste, select, choose”, the latter with derivatives Q. tyav- and S. caw- “taste” (PE22/151, 152).

Neo-Eldarin: For purposes of Neo-Eldarin, I recommend assuming the root was √KYAW, since some of the later derivatives like S. caw- can only be derived from this version of the root.

lemek

root. [unglossed]

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

ndab

root. endeavor, try, seek opportunity

This is one of various roots that Tolkien considered for “try”. It first appeared as √NDEB in notes from around 1967, but Tolkien noted that this was “too obviously = endeavor”, and followed this with a new root √RIK “strive”, though √NDEB was not explicitly rejected (PE17/167). In Late Notes on Verb Structure (LVS) from 1969 Tolkien reintroduced a similar root √NDAB “endeavor, try, seek opportunity”, though without any derivatives (PE22/151).

Neo-Eldarin: For purposes of Neo-Eldarin, I think √NDAB is problematic in that it collides with other forms, but √NDEB “try” might still be useful, perhaps with the nuance “✱make an attempt, expirement” as opposed to √RIK “strive, ✱work towards, put forth effort”.

phut

root. [unglossed]

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

than

root. kindle, set light to, fire, light

Tolkien used this root primarily to explain the name S. Gilthoniel “Star-kindler”. In a 1955 letter to David Masson, Tolkien gave √THAN “kindle” as the basis for the perfect participle S. thoniel “kindler”, in contrast to S. thôn < ✶stŏna (PE17/82). In Words, Phrases and Passages in the Lord of the Rings from the late 1950s or early 1960s, Tolkien gave {√TON >> √TÁN >>} √THĂN/THĀN as the basis for the same name, but with the suffix S. -iel being a feminine suffix (PE17/23; MR/388).

The root √THAN from the 1950s might be a restoration of the unglossed root ᴱ√tan- from the Gnomish Lexicon of the 1910s with derivatives like G. tan “firewood” and G. tantha- “set light to, kindle” (GL/69), along with other forms like G. tôn “fire (on a hearth)” and G. tortha- “scorch” (GL/71). This may be reflected in the deleted forms in the aforementioned note: {√TON >> √TÁN >>} √THĂN/THĀN.

tig

root. [unglossed]

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

antā-

verb. to give, cause a thing/person to go to an object, send, to give, cause a thing/person to go to an object, send, [ᴹ✶] present

dāra

adjective. wise

nek

root. divide, separate, part; deprive

rinsa

adjective. cleft, cloven, separate

thusta-

verb. to send on [a gust of air]

thūta-

verb. to send on [a gust of air]

tultā-

verb. to make come, fetch, send (from point of view of receiver)

tulyā-

verb. to cause to come, send for, fetch, summon

el-ā

interjection. lo!, look!, see!

maʒ

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

tankas-

verb. become firm, settle down

tañkas-

verb. become firm, settle down

mel

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

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

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

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

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

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

nem Reconstructed

root. seem, appear

A root implied by the verb ᴹQ. nem- “seem” in the Quenya Verbal System from the 1940s (PE22/99), as well as Q. nemesta “appearance, seeming” from Common Eldarin: Verb Structure from the early 1950s (PE22/137). The forms Q. níma/nimulë and S. nîf/nivol in 1957 notes, all glossed “phantom” or “seeming”, hint that this root may have become ✱√NIM. I think this is somewhat tenuous though, so I’d stick with √NEM for purposes of Neo-Eldarin until we get more information.

puk

root. sex

ther

root. sew, sew; [ᴱ√] twine, tie, bind

graw Reconstructed

root. [unglossed], [ᴹ√] dark, swart

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

tuntu

root. *see, notice, perceive

tyas

root. test, try [out], choose, select, taste

si

root. this, this, [ᴹ√] here, now

Tolkien used √SI as the basis for “near demonstratives” like “here” and “now” from very early in his writings on Elvish. The Qenya Lexicon of the 1910s had two competing roots ᴱ√HYA “this by us” with derivatives like ᴱQ. hyá “here by us” (QL/41) and ᴱ√KI “this by me” with derivative ᴱQ. tyá (< ᴱ✶kı̯-ā) “now” (QL/41, 49). Indications of the latter can be seen words in the contemporaneous Gnomish Lexicon such as G. cî {“now” >>} “here” and G. cîrin “present (place or time), modern” [gloss deleted] (GL/26). However, Tolkien also introduced a new root ᴱ√si(n) “this here by me” with derivatives like G. sî “here” and G. sith “hither” (GL/68). Revisions of Gnomish ci- word glosses indicate Tolkien was vacillating on which forms were temporal and which were spatial.

In The Etymologies Tolkien gave the root ᴹ√SI “this, here, now” with derivatives like ᴹQ. sí or sin “now” and ᴹQ. sinya/N. sein “new” (Ety/SI). The root √SI was mentioned a couple times in Tolkien’s later writings, usually glossed “this” (PE17/67; VT48/25; VT49/18) and in one place with the variant √SIN (PE17/67). This root was not entirely without competition in Tolkien’s later notes, however: in one place he gave primitive ✶khĭn- as the possible basis for Q. hí “here” and S. hí “now” in 1968 notes on demonstratives, though it appeared beside primitive ✶si- forms (VT49/34 note #21).

khin

root. child

A root appearing in Notes on Names (NN) from 1957 with the gloss “child” (PE17/157), and again in the Quendi and Eldar essay of 1959-60 with the same gloss (WJ/403). It was the basis for the words Q. hína and S. hên “child”, which were probably inspired by the Adûnaic patronymic suffix -hin that Tolkien introduced in the 1940s as part of Êruhin “Child of God” (SD/358), originally an Adûnaic word but later on used in Sindarin (Let/345; MR/330). This root might be a later iteration of the early root ᴱ√HILI from the Qenya Lexicon of the 1910s whose derivatives had to do with children (QL/40). As evidence of this, the Adûnaic word was first given as Eruhil (SD/341).

ler

root. free

A root appearing twice in a list of roots from 1959-60, the first time described as “free (of moveable things or moving things), able to move as willed, unimpeded, unhampered, loose, not fixed fast or static” and the second time as “am free to do, sc., am under no restraint (physical or other)” (VT41/5-6). In the second instance it was compared to √POL which had the sense of being physically able to do something. It seems that √LER = “able to do something because there is nothing preventing it” vs. √POL = “able to something because of physical ability”. It might also be contrasted with √LEK which has the sense of freeing something that was once bound, whereas with √LER the thing that is free may have never been bound in the first place.

per

root. half, half; [ᴹ√] divide in middle, halve

This root first appeared in The Etymologies of the 1930s as ᴹ√PER “divide in middle, halve” with derivatives like ᴹQ. perya- “halve” and N. perin “half” (Ety/PER). It reappeared in notes from around 1959-60 as √PER “half” (PE17/171, 173). In Tolkien’s earliest writings, the sense “half” was assigned to the root ᴱ√LEHE or ᴱ√LEFE² instead (QL/52; GL/53).

dom

root. dark, dark, [ᴹ√] faint, dim

This root was the basis for the main Elvish words for “dusk, night”, which was established as Q. lómë in Quenya for most of Tolkien’s life. The earliest form of this root was ᴱ√LOMO in the Qenya Lexicon of the 1910s, unglossed but with various derivatives having to do with “dusk” and “shadow” (QL/55). One notable derivative was ᴱQ. lóme “dusk, gloom, darkness”, which survived in Tolkien’s later writings as “night” and in the 1910s was the basis for ᴱQ. Hisilóme/G. Hithlum “Shadowy Twilights”. Another notable derivative was G. lómin “shady, shadowy, gloomy; gloom(iness)” (GL/45) used in the name G. Dor Lómin, which in the 1910s was translated as “Land of Shadow” (LT1/112).

The “shadow” meaning of this early root seems to have transferred to ᴹ√LUM from The Etymologies of the 1930s, which served as the new basis for N. Hithlum (Ety/LUM), as opposed contemporaneous N. Dor-lómen which was redefined as “Land of Echoes (< ᴹ√LAM via Ilkorin or in later writings, via North Sindarin). The “dusk” sense was transferred to a new root ᴹ√DOM “faint, dim”, which (along with ᴹ√DOƷ) was the basis for the pair words ᴹQ. lóme/N. dû “night” (Ety/DOMO).

These two words for “night” survived in Tolkien’s later writing in both Quenya and Sindarin (Let/308; SA/dú). In notes from the 1940s Tolkien clarified that it “has no evil connotations; it is a word of peace and beauty and has none of the associations of fear or groping that, say, ‘dark’ has for us” (SD/306). The Elves were quite comfortable being under the night sky, dating back to the time when the Elves lived under the stars before the rising of the Sun and the Moon. The root √DOM reappeared in etymologies for star-words from the late 1950s or early 1960s (PE17/152). It appeared again in some very late notes from 1969 where it was glossed “dark” and served as the basis for words meaning “blind” as well as “night”, though this paragraph was rejected (PE22/153, note #50).

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”.

ye(l)

root. daughter

The root √YEL was one of several competing Elvish roots for “daughter”. In The Etymologies of the 1930s ᴹ√YEL “daughter” was first used as the basis for ᴹQ. yelde/N. iell “daughter”, but it was deleted (Ety/YEL). N. iell was given a new derivation from ᴹ√SEL-D “child”, by analogy with N. ionn “son” (Ety/SEL-D), while a new Quenya word for “daughter” was introduced: ᴹQ. yende from a feminine variant ᴹ√yēn of ᴹ√YO(N) (Ety/YŌ). Note that ᴹ√SEL-D itself was initially glossed “daughter”, but was changed to “child” and given derivatives for all genders in Quenya: ᴹQ. selda [n.], ᴹQ. selde [f.], and ᴹQ. seldo [m.].

The picture in later writings is also rather muddled. In Notes on Names (NN) from 1957 Tolkien gave sel-de “daughter” (PE17/170), while S. sel(l) = “daughter” appeared in both the King’s Letter from the late 1940s (SD/129) as well as the Túrin Wrapper from the 1950s (VT50/5). The diminutive form for “daughter” appeared as Q. selyë in notes from the late 1960s (VT47/10). In several places Tolkien gave Q. Tindómerel “Daughter of Twilight” as the Quenya equivalent of S. Tinúviel, with the final element being derived from primitive ✶-sel(dĕ) > -rel (Ety/SEL-D; PE19/33, 73; VT47/37).

In this period, however, the more common suffix for “daughter” was Q. -iel as in Q. Elerondiel (S. Elrenniel) “✱Daughter of Elrond” as applied to Arwen (PE17/56) and Q. Uinéniel “Daughter of Uinen” (UT/182). Furthermore, in a list of masculine and feminine suffixes written around 1959, Tolkien gave (primitive?) yē, yel and (Quenya?) yelde for “daughter”, though in that note the feminine patronymic suffixes were revised from {-yel, iel, -yelde >>} -well-, -uell-, -wend-, -wel, and yen was given as another variant (PE17/190). In other notes from the late 1950s associated with “Changes affecting Silmarillion nomenclature”, Tolkien had feminine patronymic suffixes -en, -ien, but said that Quenya used -ielde, -iel (PE17/170).

Neo-Eldarin: All of the above indicates considerable vacillation between √SEL, √YEL, and √YEN for “daughter” words and suffixes in the 1930s to 1960s: of the three Tolkien seem to favor sel- for “daughter” words but -iel for “daughter” suffixes. For purposes of Neo-Eldarin, I would assume ᴹ√SEL(D) originally meant “child”, with √YEL an early variant meaning “daughter” under the influence of √YON “son”, especially used as a suffix. However, due to reverse influence Q. seldë and S. sell were early on used to mean “daughter”, with female child = “girl” words becoming Q. nettë and S. neth.

nom Reconstructed

root. place

A hypothetical root serving as the basis for Q. nómë “place”.

(s)lōkō

noun. reptile, snake, worm

airō

noun. ocean

ekka

noun. hole

ezdē

noun. rest

kalinā

adjective. bright

ndūya-

verb. to descend

phawalōkō

noun. dragon

sarniye

noun. shingle, pebble bank

stenna

adjective. short

sĭnā

adjective. this

tirlā

adjective. looking

lungu Reconstructed

adjective. heavy

atatya

adjective. double

elen

noun. star

henet

root. middle

imbi

preposition. between

kalat

noun. light

karani

adjective. red

khyē̆

pronoun. other person

khīnā

noun. child

kirissi

noun. cleft

kyab

root. taste

makla

noun. sword

melā

verb. love

minya

ordinal. first

mornā

adjective. dark

mīni

preposition. between

mōl

noun. slave, slave, [ᴹ✶] thrall

ndilā

verb. love, be devoted to

nēthā

noun. sister

okhor

noun. blood

pū

noun. ‽

satarŏ

noun. trusty follower, loyal companion

sin

root. this

skā

noun. ‽

skū

noun. ‽

ēl

noun. star

du Reconstructed

root. dark

sisti

root. ‽