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Vinyar Tengwar 43
Vinyar Tengwar 43
inyar engwar
Number · January
Feature
“Words of Joy”: Five Catholic Prayers
in Quenya
— J.R.R. Tolkien
Part One:
. Átaremma (Pater Noster)
. Aia María (Ave Maria)
. Alcar i Ataren (Gloria Patri)
Departments
Editor’s Musings Resources
E.L.F. News
Page Vinyar Tengwar · Number January
Editor’s Musings
In this issue I am very pleased to publish the first part (of two) of a pre-
sentation and analysis of five hitherto unpublished Quenya texts by J.R.R.
Tolkien, being his translations of five Catholic prayers: the Pater Noster, the
Ave Maria, the Gloria Patri, the Sub Tuum Praesidium, and the Litany of
Loreto. e first three of these are presented in this issue, and the last two
will be presented in the next issue. All five texts have been co-edited by Pat-
rick Wynne, Arden R. Smith, and myself. As always, we are deeply indebted
to Christopher Tolkien and the Tolkien Estate for providing copies of these
texts for publication, and for their unstinting generosity and encouragement
in support of our work. We are also grateful to John Garth for his careful
proofing and many helpful comments, all of which have improved our pre-
sentation.
It is interesting, instructive, and a bit sobering to compare Tolkien’s trans-
lations of the Pater Noster with that made by Patrick Wynne and myself and
published in VT (before we were aware even of the existence of Tolkien’s
version, of course), and to consider the near-hits and the many misses of our
own effort.
Finally, I would like to extend my sympathies to all those affected, directly
or indirectly, by the horrifying events of September , aer which we are all
in need of some words of joy. Áme etelehta ulcullo.
— Carl F. Hostetter
Enyalien
is issue of Vinyar Tengwar is lovingly dedicated
to the memory of my parents
Lois Jane Wynne (-) and
Richard Dale Wynne (-)
Rest well, Mom and Dad.
— Patrick Wynne
Announcing
Parma Eldalamberon 13
e Alphabet of Rúmil & Early Noldorin Fragments
by J. R. R. TOLKIEN
Page Vinyar Tengwar · Number January
“Words of Joy”
Five Catholic Prayers in Quenya
(Part One)
by J.R.R. Tolkien
Edited by Patrick Wynne, Arden R. Smith, and Carl F. Hostetter
J.R.R. Tolkien’s texts © e Tolkien Trust
Introduction
Among Tolkien’s linguistic papers are two related, though now separated, sets
of Quenya translations of five Catholic prayers: the Pater Noster (Átaremma)
in versions (hereinaer At. I–VI), and the Ave Maria (Aia María) in four
versions (AM I–IV); and the Gloria Patri, the Sub Tuum Praesidium, and
the Litany of Loreto, each in only a single version, with the translations of
the Gloria Patri and Litany le unfinished. Tolkien gives these texts without
title or translation, either in English or Latin. e first set of Quenya texts,
together with related notes, occupies three sides of two sheets of paper. e
first sheet (with the texts appearing on the verso) has At. I and AM I written
rapidly and roughly with much emendation in ballpoint pen, followed by At.
II, again in ballpoint though later emended with a wide-nibbed pen, which
was also used to add some grammatical notes at the bottom of the page
pertaining to these emendations. e second sheet has At. III, AM II, the
Sub Tuum, the Litany, and At. IV on the recto, with more grammatical
notes squeezed into the top and bottom margins, all written with the same
nib pen employed in the emendation of At. II. e verso of this second
sheet is filled with charts of various prepositions inflected with enclitic
pronouns in two numbers (singular and plural) and three persons, again
written in nib pen.
e second set of Quenya translations, located in a separate file, is written
on the fronts of two of Tolkien’s personalized Merton College postcards, each
headed with the printed line: “F P J. R. R. TOLKIEN, M
C, O.” e first card has At. V and AM III written with a nib
pen in a careful and calligraphic hand, with a single neat emendation in ink
and a few other changes and alternative forms added lightly in pencil. e
card also bears the partial translation of the Gloria Patri, written in nib pen
in a more loose and stylized hand in the right-hand margin at right-angles
to At. V and AM III, and partially overlapping the ends of the lines of these
two prayers. e second postcard bears At. VI and AM IV, incorporating
nearly all of the changes made to At. V and AM III. At. VI and AM IV are
fair copies, written very carefully (and without further emendation) with
a nib pen in a type of simplified blackletter with archaic letter-forms for
lower-case r and s. ese archaic forms for r and s (lacking in At. V and AM
Page Vinyar Tengwar · Number January
III) are also used in the Gloria Patri, which suggests that the Gloria Patri was
written aer At. VI and AM IV rather than before.
It would appear that while the texts in the first group (At. I–IV, AM
I–II, the Sub Tuum, and the Litany) were all written within a short time of
each other, a significant period of time must have passed before Tolkien
undertook the composition of the second group (At. V–VI, AM III–IV, and
the Gloria Patri). is break in the development of these texts is indicated
by the fact that the two groups were placed in different files, and by the
relatively large number of changes in vocabulary between At. IV and V, and
between AM II and III. Note, for example, in At. IV and V: turindielya vs.
aranielya (line ), mendelya vs. indómelya (line ), rohtammar vs. úcaremmar
(line ), avatyarilta vs. apsenet (line ), and mittanya vs. tulya (line ); and
in AM II and III: erulissenen vs. Eruanno (line ), olesse vs. carelye (line
), manna vs. aistana (lines and ), etc. It is even possible that Tolkien
wrote At. V and AM III without consulting At. I–IV or AM I–II. If this
is the case, then the fair manuscript of At. V may have been preceded by
other dra materials, now lost.
A number of clues for dating these manuscripts may be noted:
• e change of masta (At. I–IV) to massa (At. V–VI); cf. the use of massa in
massánie ‘Lady, breadgiver’ in Of Lembas (composed sometime between
and ; XII:).
• e use of Ëa ‘the World that Is, the material Universe’ in At. V and VI.
is name first emerged around , in the emendations to text D of
the Ainulindalë (X:, –).
• e use of Eruman in At. V and VI for ‘Heaven’ as the abode of God
beyond the confines of Ëa (see the analysis of the Átaremma, line s.v.
menelle). is suggests that At. V and VI postdate the revision of the
Quenta Silmarillion, in which the name for the narrow land between the
mountains and the sea north of Taniquetil was emended from Eruman
to Araman (X:), thus making Eruman available for use in its new
application to Eru’s dwelling place.
• e use of Merton College postcards for writing At. V–VI, AM III–IV,
and the Gloria Patri. Tolkien was elected Merton Professor of English
Language and Literature in and retired in .
Taken together, these clues indicate that the Quenya translations presented
here were probably written sometime in the s.
It should be noted that Tolkien was apparently not concerned with
marking long vowels consistently, especially in the earliest dras of these
texts, which for the most part were written very roughly and with much
experimentation. erefore, the lack of a long vowel in one form or version
of a word where it would be expected etymologically, and where it is marked
long in one or more of the other versions of the text, is not necessarily
to be considered as significant, and so is not necessarily treated as such
in our analyses.
Finally, we may note something of the personal significance of these
prayers to Tolkien, apart from their obvious significance to a devout
Roman Catholic. In a letter to Christopher (then serving in the R.A.F.
and on the point of being posted to South Africa) dated January ,
Tolkien recommends to his son: “If you don’t do so already, make a habit
of the ‘praises’. I use them much (in Latin): the Gloria Patri, the Gloria in
Excelsis, the Laudate Dominum; the Laudate Pueri Dominum (of which I am
specially fond), one of the Sunday psalms; and the Magnificat; also the Litany
of Loretto* (with the prayer Sub tuum præsidium). If you have these by heart
you never need for words of joy.” (L:)
* Loretto is an alternate spelling of Loreto; both spellings are well-attested.
Page Vinyar Tengwar · Number January
e six Quenya translations of the Lord’s Prayer (At. I–VI) were each
written as single, continuous paragraphs; for ease of comparative analysis the
traditional lineation has been introduced for each in this edition, along with
marginal line numbers. Tolkien provided no English gloss for these texts, and
given the wide familiarity of the Lord’s Prayer, editorial addition of parallel
English glosses for each version has not been deemed necessary, though
the English (King James), Latin (Vulgate), and original Greek versions are
provided in the historical notes following the analysis of forms.
Each version of the Átaremma is presented in its final emended form,
followed by a list of all changes made to that version. e text of At. II has
required a more elaborate mode of presentation, due to the fact that it bears
two distinct layers of emendation. At. II was originally written entirely in
ballpoint pen, with a small number of changes made at the time of writing
using the same pen. is text as emended in ballpoint is given here as At. IIa.
Tolkien later returned to this ballpoint text and emended it more extensively
using a distinctive wide-nibbed pen (evidently the same pen used aerward
to write At. III–IV, AM II, the Sub Tuum and Litany of Loreto). is later
revision is given here as At. IIb, followed by a list of all changes made in
nib pen. While emending At. IIb, Tolkien also jotted a number of concise
notes below the text (in the same nib pen), primarily addressing grammatical
points on imperative constructions that arose in the course of emendation.
ese notes are presented at the appropriate points in the analysis of
forms that follows the texts. ere are also etymological notes written
on the verso of the postcard containing At. V, pertaining to new forms
appearing in At. V and VI, and these are also cited at the appropriate
points in the analysis.
Átaremma I
ataremma menelzea na
na aire esselya.
nā túle turinastalya
na carina mendelya
ier menelle ar tér cemenze.
A antale men hyáze ilyarea mastamma
ar avatyara mello lucassemmar
ier emme avatyarir ta va menya lucandor
ar úa mittanya me terpellienna
one na etrúna me ulcallo.
January Vinyar Tengwar · Number Page
Emendations:
Line : menellea > menelessea > mi menel > menellea > menelzea. Two
other forms, menello and menelda, were written to the right and allowed
to stand, apparently as alternatives; below these the words ma menelle
were struck out.
Line : na esselya aire > na aire esselya. na in this line is preceded by a
rejected, and apparently incomplete, form airel; Tolkien may have begun to
write **airelya in error for esselya.
Line : na turinastalya tūle > nā túle turinastalya. e macron of nā
in the emended line is certain, though all other occurrences of na as
an independent form in the various versions have a short vowel. Both
occurrences of turinastalya in the workings for this line have a horizontal
mark over the u, which is most likely the crossbar of the preceding t, though
it could also be a macron. Cp. túrinastalya in At. II (a & b) and túrindielya in
At. III, but turindielya in At. IV.
Line : is line originally began kemende ar yé, with ye (with short vowel)
written again aer yé. e last word in this line was emended from kemenze
> cemenze. e diacritic in tér is uncertain; it might also be a macron or
the crossbar of the preceding t.
Line : anta > antale, with le added above and to the right. amen >
men. siare > hyáre > hyáze.
Line : avatyaremme > avatyarirat > avatyarir ta. lucandollommar >
menya lucandollor (the final -a in menya is clear; the final consonant in
lucandollor might also be -n) > va menya lucandor.
Line : úna > úa. men > me. ferti > terfantie > terpellienna (note that ferti
and terfantie are unfinished forms).
Line : anat > one. olcallo > ulcallo.
Átaremma IIa
A Ataremma i menelzea
na aire esselya,
na tule túrinastalya.
na carina mendelya
ier menelze tier cemenze.
Alye anta men hyáze ilyázea mastamma
ar avatyara mello i luciemmar
ier emme avatyarir ta va menya lucindor
úalye mittanya me terpellienna
ono na etrúna me va ulco. san na
Page Vinyar Tengwar · Number January
Átaremma IIb
Ai Ataremma i meneldea
esselya na aire,
á tula túrinastalya.
á cara mendelya
ya(n) menelde ar san cemende.
Alye anta men siare ilyărea mastamma
ar ávatyara mello i luciemmar
yan emme avatyarilta va menya lucindor
alalye mittanya me insangarenna
ono et·a·rúna me va úro. násan
Emendations (made in nib pen):
Line : A (At. IIa) > Ai. menelzea (At. IIa) > meneldea.
Line : esselya added in nib pen before na, with original esselya in
ballpoint aer aire allowed to stand.
Line : na tule (At. IIa) > á tula.
Line : na carina (At. IIa) > á caran > á cara.
Line : ier (At. IIa) > ya(n). menelze (At. IIa) > menelde. tier (At. IIa) > ar
san. cemenze (At. IIa) > cemende.
Line : hyáze (At. IIa) > hyáre > siare. ilyázea (At. IIa) > ilyărea.
Line : avatyara (At. IIa) > ávatyara.
Line : ier (At. IIa) > yan. Original avatyarir ta in ballpoint was allowed to
stand, with tar added in nib pen above the final -r (indicating avatyaritar);
tar was then struck out and replaced with -lta (indicating avatyarilta).
Line : úalye (At. IIa) > alalye. insangarenna was added in nib pen above
terpellienna, with the original form in ballpoint allowed to stand.
Line : na etrúna (At. IIa) > et·a·rúna. aly’ etrúna was written below
et·a·rúna, then struck out. va ulco (At. IIa) > var-úra > var-úro > va úro.
January Vinyar Tengwar · Number Page
Átaremma III
Ataremma meneldea,
esselya na aire,
túrindielya á tuluva,
á cara mendelya
san cemende ya menelde na.
Alye anta men siare ilyarea mastamma,
ar ávatyara mello menye rohtar
yan emme avatyarilta rocindillomman.
Álalye mittanya me insangarenna
ono va úro aly’ eterúna me.
Emendations:
Line : i meneldea > meneldea.
Line : aira > aire.
Line : mendelya á cara > á cara mendelya.
Line : cemendel (probably a slip) > cemende.
Line : menye luhtar > menye rohtar. A form luhtammar was written above
the phrase menye luhtar as an alternative (this was of course done before
the change of luhtar > rohtar).
Line : lucindillomman > rocindillomman.
Line : ono [> on’] et·á·rúna me va·úro > ono va úro alye [> aly’]
eterúna me.
Átaremma IV
Ataremma meneldea,
esselya na aire,
turindielya á tuluva,
á cara mendelya
san cemende ya menelde na.
Alye anta men siar ilyarea mastamma
ar ávatyara mello rohtammar
yan emme avatyarilta menya rohtaliello.
Álalye mittanya me insangarenna
ono· va úro aly’ eterúna me.
Emendations:
Line : e ending -sse was written above the -nde of cemende, apparently
to indicate an alternative form cemesse.
Line : mastammar (probably a slip) > mastamma.
Page Vinyar Tengwar · Number January
Analysis of Forms
Note: Bold headwords are from At. I, with later forms discussed under their
earlier counterparts. All words cited are Quenya unless otherwise noted.
Line :
Ataremma ‘Our Father’: Ataremma (At. I–IV) is composed of atar ‘father’
(V: s.v. ATA-) and -mma pl. exclusive ‘our’ (cf. avamme, vamme ‘we
won’t’ (exclusive), XI:). e long vowel of Átaremma (At. V–VI) does
not appear in the Quenya word for ‘father’ anywhere but here. It is perhaps
the result of affective lengthening, distinguishing *Átar ‘God the Father’
from atar ‘father’; cf. the lengthened consonant in hypocoristic atto. e
most likely possibility, however, is that the long vowel is a contraction of
the interjection a! with the initial vowel of atar; cf. the use of a and ai as
interjections or vocative particles in At. II.
menelzea na ‘who art in heaven’: In At. I–V Tolkien renders ‘in heaven’
with various forms derived from menel ‘firmament, high heaven, the region
of the stars’ (R:). menello, an alternative form in At. I, is probably a genitive
‘of heaven’ (cp. Altariello, gen. of Altáriel, R:) though interpretation as an
ablative ‘from heaven’ (cp. Rómello ‘from the East’, abl. of rómen, R:) is also
possible. e other alternative form in At. , menelda, is clearly an adjective;
its ending -da probably has the same etymology as -da in elda, Eldar ‘People
of the Stars’ (S:), < CE adjs. *eldā, elenā ‘connected or concerned with the
stars’ < *ELE (XI:). Tolkien ultimately settled on the idea of glossing ‘in
heaven’ in line with an adjective derived from a locative form; this becomes
evident in comparing the adjectives in line with the corresponding locatives
in line . us At. IIa has adj. menelzea < loc. menelze; and At. IIb–V have adj.
meneldea < loc. menelde. In At. I the form first written was adj. menellea <
loc. menelle; this was emended to menelessea, in which the locative derivation
is even more apparent; cp. kaimassea, prob. *‘bedridden, sick’ < loc. kaimasse
*‘in bed’ < kaima ‘bed’ (V: s.v. KAY- ‘lie down’). menelessea was replaced
by a prepositional phrase mi menel ‘in heaven’, which was in turn emended
to menellea (the original form), with Tolkien finally settling on menelzea
(the equivalent locative in At. I line was le as menelle rather than being
similarly emended to menelze, probably an oversight).
Tolkien evidently realized aer writing At. V that the idea of God
dwelling in “the region of the stars” or “the firmament” was an inaccurate
representation of the Elvish conception of Eru, as well as of present-day
theological concepts of Heaven. us, when making pencilled emendations
to the completed ink text, he added an alternative phrase above meneldëa
in line : i ëa pell’ Ëa, which must mean ‘who is beyond Ëa (the World that
Is)’. is is essentially a paraphrase rather than a translation. It echoes a
passage from Version C of the Ainulindalë (X:) describing the dwelling
place of Eru: “us it came to pass that of the Holy Ones some abode still
Page Vinyar Tengwar · Number January
with Ilúvatar beyond the confines of the World” (emphasis added).1 pell’, an
elided form of pella ‘beyond’ (R:), is used in this phrase as a preposition.
In“Galadriel’s Lament” pella is used as a postposition in the phrase Andúne
pella ‘beyond the West’ (it remains postpositional in Tolkien’s rearrangement
of the Lament into “a clearer and more normal style”, R:). In At. VI
the phrase used is i ëa han ëa, with pell’ replaced by han. is previously
unpublished word appears in some roughly pencilled notes from c. ,
where it is glossed as ‘beyond’ and derived from √han ‘add to, increase,
enhance, honour (espec. by gi)’ (cf. Eruhantale ‘anksgiving to Eru’,
UT:). Tolkien’s dissatisfaction with translating ‘heaven’ as menel is also
evident in a pencilled alternative added to line (see the analysis of line
s.v. menelle).
Line :
na ‘let it be’: e verb na ‘be’ (V: s.v. NĀ-) is used here as a subjunctive
or imperative. is sense depends on word order, according to Tolkien’s
notes written below At. IIb, which state: “na preced. = ‘let it be’: na aire
‘be holy’, aire •° na ‘is holy’.” na also has a subjunctive or imperative sense
when preceding a verb, e.g. aranielya na tuluva ‘thy kingdom come’ (At.
V–VI), na care indómelya ‘thy will be done’ (At. VI), na etrúna me ulcallo
‘deliver us from evil’ (At. I).
aire ‘holy’: Cf. aire-tārio ‘holy-queen’s’ (R:). e deleted form aira in At.
III could reflect uncertainty as to whether aire was a noun or an adjective.
In this regard, cf. Tolkien’s note to e Shibboleth of Fëanor (XII: n.):
“e adjective aira was the nearest equivalent to ‘holy’; and the noun airë
to ‘sanctity’. Airë was used by the Eldar as a title of address to the Valar and
the greater Máyar. Varda would be addressed as Airë Tári.” An etymological
note from Sept.–Oct. gives √aya-n ‘treat with awe/reverence’ with the
derivatives aire (airē) ‘sanctity, holiness’ and airëa ‘holy—applied to persons
(aina is obsolete, except in Ainur)’.
esselya ‘thy name’: esse ‘name’ (V: s.v. ES-), -lya ‘thy’.
Apart from a couple of deleted words, the versions of this line differ only
in word order: na esselya aire (At. I deletion) > na aire esselya (At. I–IIa) >
esselya na aire (At. IIb–IV) > na aire esselya (At. V–VI).
Line :
nā túle ‘come’: e subjunctive/imperative of the verb tul- ‘come’ (V:
s.v. TUL-) is variously expressed. na … tūle (At. I deletion), nā túle (At.
I), and na tule (At. IIa) make use of the ‘be’ verb and the aorist stem in -e,
but with vowel lengthening in the earlier versions. á tula (At. IIb) includes
the imperative particle á (XI:–) and an -a suffix (cf. imperative a laita
‘praise’, LR:), whereas á tuluva (At. III–IV) makes use of the future stem.
na tuluva (At. V–VI) reverts to the use of na; cf. nai hiruvalye Valimar ‘may it
be that thou wilt find Valimar’ in“Galadriel’s Lament” (R:–). For the use
January Vinyar Tengwar · Number Page
Line :
na ‘be’ (At. I–IIa, V–VI): As in line (q.v.), na is used in preceding position
in this line as a subjunctive/imperative. á (At. IIb–IV) is the imperative
particle, as in line .
carina ‘done’ (At. I–IIa, V): KAR- ‘make, do’ (V:) with -ina, the suffix
of the “general ‘passive’ participle”, as Tolkien calls it in a description of the
Quenya verbal system, probably from the s, where he gives the example
karina ‘made’; cf. rákina, past participle of rak- ‘break’ (MC:). e suffix
-ima, like -ina frequently used in the formation of adjectives (e.g. melima
‘loveable, fair’, V: s.v. MEL-), appears in carima (At. V revision). On the
formation of the subjunctive/imperative forms cara (At. IIb–IV) and care
(At. VI), see the discussion of tula, tule/túle in line s.v. nā túle. ese forms
lack the passive element; á cara mendelya appears to mean ‘do thy will’ rather
than ‘[may] thy will be done’. caran (At. IIb deletion) is probably only a slip,
since -n would indicate the first person singular.
mendelya ‘thy will’ (At. I–IV): mende ‘will’ (unattested elsewhere), -lya ‘thy’.
mende ‘will’ is probably derived from √men- ‘move, proceed (in a direction
intended by a person)’, which appears in etymological notes associated with
the Ósanwe-kenta (c. –) along with derivative menta ‘send, cause to go
(in a desired direction)’ (VT:). Note that Tolkien’s glosses here emphasize
volition: to move in an intended direction, to send in a desired direction.
is same sense of will in connection with this root occurs again in an
unpublished text from the late s, which gives √men- ‘have as object,
Page Vinyar Tengwar · Number January
Line :
ier ‘as’ (At. I–IIa): is does not appear to be attested in any of Tolkien’s
other writings. ya(n) (At. IIb–IV) has the same meaning, and it is certainly
to be connected with the relative stem YA- (V:), seen in yassen ‘which-in
(pl.)’ (R:) and yar ‘to whom’ (MC:–). e deleted ye and yé may also
be derived from the same stem. ier is therefore probably also derived from a
deictic stem, specifically I- (V:), whence i, used both as a definite article
and as a relative pronoun.
menelle ‘in heaven’: menelle (At. I), menelze (At. IIa), and menelde (At.
IIb–V) are all locative case forms of menel ‘heaven’, each exhibiting a different
phonetic result of contact between the final consonant of menel and the
locative suffix -(s)se: *menel-se > menelle, menelze, menelde. Compare the
locative forms of cemen ‘earth’ in this same line: *kemen-se > cemesse,
cemenze, cemende (see s.v. cemenze below). e adj. menelessea (At. I
deletion) appears to be derived from loc. menelesse, in which the locative
suffix is preceded by an epenthetic or stem vowel; the coexistence of such
forms side-by-side with directly suffixed forms such as menelze, menelde is
demonstrated by an unpublished declension of tāl, c. , which gives the
locative forms as talasse and talse.
Erumande, presumably a locative form of Eruman (cp. loc. cemende ‘on
earth’ in At. IIb–VI), appears in At. V as a pencilled marginal alternative to
menelde, and as the primary form in At. VI. For Tolkien’s dissatisfaction with
menel as a translation of ‘heaven’ in its Christian sense, see the analysis of
line s.v. menelzea na. Eruman as used here evidently consists of Eru ‘God’
+ man, the same element seen in Aman ‘Blessed, free from evil’ (S:) and
Manwë ‘Blessed Being’ (L:), with the name intended as *‘the Blessedness
of Eru’ or *‘the Blessed Dwelling of Eru’. is is the only known occurrence
of an Elvish name for the dwelling-place of Eru beyond Eä, referred to in
the Ainulindalë as “the places of the dwelling of Ilúvatar” and “the Timeless
Halls” (S:, ). e form Eruman, however, dates back to the very beginning
of Tolkien’s mythology, though with a different meaning and application. In
the Lost Tales the name was originally given to the region south of Taniquetil
and meant ‘beyond the abode of the Mánir’ (I:, –). e name was later
applied to the land “in the East of East” where Men awoke (later Hildórien,
IV:, ) and to the dark and empty region between the mountains
and the sea north of Taniquetil (IV:, ). In the revision of the
Quenta Silmarillion, the name for the narrow land north of Taniquetil was
emended to Araman (X:), a change that le Eruman available for use in
January Vinyar Tengwar · Number Page
Line :
A: A (At. I) is an imperative particle; see line s.v. nā túle. Alye (At.
IIa–IV) combines it with the pronoun (e)lye ‘thou’; also see below s.v. men.
Tolkien’s notes below At. IIb state that “imper. takes ā¨ with enclitic pronom.
form: alye”, followed by a statement that was probably meant to read “Subject
[follows] inflected verb”.4 is might refer to the contrast in word order
between imper. alye anta ‘give’ in line of At. IIb, with enclitic pronominal
subject preceding the verb, and á tula túrinastalya ‘thy kingdom come’ in
line of At. IIb, in which the subject túrinastalya follows the verb inflected
for the imperative.
antale ‘give’ (At. I): is consists of anta ‘give’ (V: s.v ANA-) +
Page Vinyar Tengwar · Number January
the pronominal suffix -le ‘thou’. All other versions have anta ‘give’ (At. I
deletion, IIa–VI).
men ‘(to) us’ (At. I–IV): me ‘us’ + dative ending -n. Ámen (At. V–VI) and
amen (At. I deletion) include the imperative particle á, a as a prefix.
hyáze ‘this day’: siare (At. I deletion, IIb, III), siar (At. IV), síra (At. V–VI),
hyáre (At. I deletion, IIb deletion), hyáze (At. I–IIa). e first element in siar,
siare, síra is clearly SI- ‘this, here, now’ (V:). e hy- in hyáre, hyáze may be
of the same origin, assuming development of si- > sy- > hy- (development of
initial sy to hy is normal in Quenya; see LR:, entry for Y). Also compare
hya ‘this by us’ < root HYA- of the same meaning in QL (PE:). e
second element -ar, -are, -áre, -áze in these forms is clearly connected with
áze > áre ‘sunlight’ (LR:–), derived in unpublished etymological notes
(c. ) from √AS- ‘warmth’; also compare are ‘day’< AR- (V:). e
ending of síra (At. V–VI) is less clear etymologically. ough the word is
used adverbially, the second element may be an adjectival suffix like that seen
in íra ‘eternal’ (V: s.v. GEY-). On the other hand, as- ‘warmth’ perhaps had
a reversed form *sa- (comparable to or-/ro- ‘rise’ and an-/na- ‘towards’), with
*sī-sā ‘this-day’ > síra; cf. SAHA, SAHÁYA ‘be hot’ in QL (PE:).
ilyarea ‘daily’ (At. I, IIb–IV): Also ilyázea (At. IIa) and ilaurëa (At.
V–VI). ilyarea and ilyázea contain ilya ‘all, the whole’ (R:; V: s.v. IL-),
compounded with an adjectival derivative of are, áze ‘day’ (see above s.v.
hyáze). ilaurëa (At. V–VI) is derived from the unsuffixed stem il- ‘all’ rather
than ilya, and from aurë ‘day’ (S:) rather than are, áze.
mastamma ‘our bread’ (At. I–IV): masta ‘bread’ (V: s.v. MBAS-), -mma
pl. excl. ‘our’. massamma (At. V–VI) contains the form massa, seen in
massánie ‘Lady, breadgiver’ in Of Lembas (composed sometime between
and ; XII:–).
Line :
ar ‘and’ (At. I–VI).
avatyara ‘forgive’ (At. I–IIa): ava- < AWA- ‘away, forth; out’ (V:; cf.
XI:–, –), tyar- ‘cause’ (< KYAR- ‘cause, do’, whence also agentive
tyaro ‘doer, actor, agent’; V: s.v. KAR-, V: s.v. KYAR-). e literal
meaning of this compound thus appears to be ‘to do away with’. Derivation
of ava- in this form from AB-, *ABA ‘refuse’ (see below) is also possible
phonologically, though less likely from a semantic standpoint. e long
vowel of ávatyara (At. IIb–IV) is due to coalescence of the imperative
particle with the initial vowel.
apsene (At. V–VI), according to the etymological notes on the verso of At.
V, is from “sen- ‘let loose, free, let go’; ab(a)sene- > apsene- ‘remit, release,
forgive’.” e element sen- is unattested elsewhere with this meaning. e
first element ab(a)- is not explained in these notes; it looks like a prefixed
form of AB- ‘refuse, deny’ (V:–; cf. *ABA ‘refuse’, XI:, –). e
original meaning of this root in the Etymologies was ‘go away, depart’, with an
January Vinyar Tengwar · Number Page
additional entry giving AB- ‘retreat, move back, refuse’. It must be this earlier
or alternative sense of ‘go away, move back’ that is present in ab(a)sene-; cp.
the equivalent Greek and Latin verbs used in this line of the Lord’s Prayer,
ajfivhmi ‘let go, send away’ and dimitto ‘send away, send forth, let go’.
mello ‘(from) us’ (At. I–IV): me ‘us’, -llo (abl.). ámen (At. V–VI) is the
dative form with a prefixed imperative particle, as in line .
lucassemmar ‘our debts, our trespasses’ (At. I): lucasse ‘debt, trespass’
(unattested elsewhere), -mma pl. excl. ‘our’, -r plural suffix. e meaning of
lucasse would seem to rule out derivation from LUK- ‘magic, enchantment’
(V:), but the root would most likely have the form *luk- nonetheless
(*duk- is also phonologically possible, with initial *d- > l- as usual in Quenya,
but no such root is recorded). An etymological note from c. gives √luk
‘haul, drag’, whence Q. lunka ‘wain’, though this also seems unconnected in
sense. A more likely possibility is that luc- in lucasse is somehow related to
ulca ‘evil’ (At. I, line ; also in henulka ‘evileyed’ IX:, n.). Both might
derive from a stem *(u)luk-, not attested but possible as an extended form
of ULU()- in QL (whence ulca ‘bad, wicked, wrong’, PE:). Interestingly,
QL also gives the root ULUKU- (ibid.) with derivative ulku ‘wolf ’ (Gn. ulug).
ere is no explicit statement in QL that this is an extension of ULU()-,
though the fact that the gloss of Gn. ulug ‘wolf ’ in GL (PE:) was emended
to ‘dragon’ hints at the possibility (both being notoriously wicked creatures in
Tolkien’s works). Cp. also ÚLUG- in the Etymologies (V:), with derivatives
meaning ‘hideous, horrible’. e second element in lucasse is evidently the
same abstract suffix -sse seen in nouns such as valasse ‘divinity’ and handasse
‘intelligence’ (V: s.v. BAL-, V: s.v. KHAN-). i luciemmar (At. II)
includes the definite article i and replaces lucasse with lucie, the latter with
abstract noun suffix -ie (see the analysis of line s.v. turinastalya). luhtar
(At. III deletion) and luhtammar (At. III alternative, At. IV deletion) derive
from the same stem *luk- + the suffix -ta seen in many nouns, e.g. nahta
‘a bite’ (< NAK- ‘bite’, V:), ñalta ‘radiance, glittering reflection’ (< ÑAL
‘shine by reflection’, XII:).
rohtar (At. III) and rohtammar (At. IV) replace *luk- with *rok-. is is
possibly to be equated with (o)rok, a base denoting “anything that caused fear
and/or horror” (X:); cf. RUK- ‘demon’ (V:), *RUKU (XI:–).
e phrase menye luhtar, emended to menye rohtar (At. III), makes use
of an independent possessive pronoun menya, pl. menye ‘our’ ( pl. excl.)
instead of the possessive suffix -mma seen in luhtammar, rohtammar. With
menya ‘our’ compare ninya ‘my’ in indo-ninya ‘my heart’ in Fíriel’s song
(V:); both appear to be based on the dative forms: men ‘(to) me’ (see line
s.v. men), nin ‘for me’ (R:).
úcaremmar (At. V–VI) exhibits a form úcar (or possibly úcare) ‘trespass’,
unattested elsewhere but transparently *‘bad deed’, < ú ‘not, un-, in- (usually
with bad sense)’ (V: s.v. UGU-) and kar ‘deed’ (V: s.v. KAR-); cf.
German Untat and Qenya ulkarma ‘misdeed’ (in QL s.v. ULU(), PE:).
Page Vinyar Tengwar · Number January
Line :
ier ‘as’: ier (At. I–IIa), yan (At. IIb–IV), sív’ (elision of síve, At. V–VI)
‘as’: see line .
emme ‘we’ (At. I–VI): pl. excl. (emphatic). Also compare the emphatic
nominative pronouns inye ‘I too’ (V:) and elye ‘even thou’ (R:).
avatyarir ‘forgive’ (At. I–IIa): aorist plural of avatyara ‘forgive’; see line
. e unmarked plural in -ir is used because the person of the subject is
marked by emme. avatyarirat (At. I deletion) adds a pronominal ending
(cf. ta below) representing the direct object ‘them, those’. avatyaritar (At.
IIb deletion) switches the positions of the plural suffix and the object
pronoun ta, whereas avatyarilta (At. IIb–IV) has pl. -l instead of -r before
the pronominal ending5—compare the similar structure of kárielto ‘they
made’ (V:), with pl. -l + pronominal ending -to (which in this instance
marks the subject rather than object). avatyaremme (At. I deletion) includes
the pl. excl. suffix, marking the subject ‘we’. apsenet (At. V–VI) is apsene
(as in line ) with the pronominal ending -t, serving the same function
as -at, -ta above.
ta ‘them, those’ (At. I–IIa): An unpublished discussion of Common Eldarin
pronominal stems (c. s) gives the pl. stem ta, regarded as “impersonal”
in the sense that it refers “only to ‘abstracts’ or to things (such as inanimates)
not by the Eldar regarded as persons”. is description fits the usage of ta
here, which refers back to pl. lucassemmar ‘our trespasses’ (abstract noun
lucasse ‘trespass’) in the previous line: ier emme avatyarir ta ‘as we forgive
them [the trespasses]’ va menya lucandor ‘from our trespassers’. Cp. ta
‘that, it’ (V: s.v TA-). is same discussion gives the corresponding
“personal” pl. stem (i.e. that which refers to persons rather than to abstracts
or inanimates) as te; cp. te ‘them’ (= Frodo and Samwise) in A laita te
‘Praise them!’ (LR:).
va (At. I–IIb) ‘from’: is is derived from AWA- ‘away, forth, out’ (V:).
Where va does not appear in At. I–IV (including deletions), the ablative
case is used instead.
menya (At. I–IIb, IV) ‘our’. See line s.v. lucassemmar.
lucandor ‘debtors, those who trespass’ (At. I): lucandor and lucindor (At.
IIa–b) are composed of the base *luk- (perhaps ‘to do evil’; see line ),
the masc. agentive suffix -ndo seen in melindo ‘lover’ (V: s.v. MEL-),
and plural -r. lucandollor (-n?) (At. I deletion) is an ablative plural form.
lucandollommar (At. I deletion) and lucindillomman (At. III deletion) are
ablative plurals with -mma pl. excl. ‘our’; these forms also show Tolkien’s
uncertainty whether to use -r or -n as the plural suffix in such a construction.
rocindillomman (At. III) replaces *luk- with *rok-, and rucindillomman (At.
IV deletion) replaces *rok- with *ruk-; see line . is root *ruk- can perhaps
be associated with *RUKU, an element referring to the dark shapes sent
by Melkor to Kuiviénen and to the terror these shapes inspired (XI:),
and rúkina ‘confused, shattered, disordered’ (MC:), both of which have
January Vinyar Tengwar · Number Page
Line :
ar ‘and’ (At. I).
úa ‘do not’ (At. I, IIa deletion): ú ‘not’, a imperative particle; see above. úna
(At. I deletion) includes na ‘be’ rather than the imperative particle. úalye (At.
Page Vinyar Tengwar · Number January
IIa) is úa with a suffixed (e)lye ‘thou’. alalye (At. IIb) and Álalye (At. III–IV)
replace úa with the negative imperative ala. Tolkien’s notes below At. IIb cite
“neg. imper. ala” and “neg. ‘no’ la.” (see also V: s.v. LA-). e long vowel
of Álalye shows that the negative imperative can have the same variation
in length as the imperative particle ā¨. Álame (At. V–VI) has the suffix -me,
indicating the direct object ‘us’ rather than the understood subject ‘thou’:
Álame tulya ‘do not lead us’.
mittanya ‘lead (into)’ (At. I–IV): e initial element in this verb is clearly
related to mitta- ‘enter’ (intr.) and mitta ‘in, into, inwards’ (QL s.v. MĪ(),
PE:), the latter form occurring much later in Mittalmar ‘Inlands’, the
central region of Númenor (UT:). e ending -anya has less obvious
connections, save that -ya must be the same causative verbal suffix seen
in tulya ‘lead’ in At. V–VI, lit. *‘cause to come’ < TUL- ‘come, approach,
move towards (point of speaker)’ (V:); also cf. metya- ‘put an end to’
(V: s.v. MET-). It is possible that -anya represents a causative form of
the same stem an- seen in anta- ‘give’ (V: s.v. ANA- ‘to, towards’), with
mittanya literally meaning *‘cause to give into’; cp. the English expression
give in to temptation.
me ‘us’ (At. I–IV): men (At. I deletion) is in the dative case. In At. V–VI me
is suffixed to the negative imperative ála; see above s.v. úa.
terpellienna ‘into temptation’ (At. I–IIa): terpellie ‘temptation’, -nna
(allative). e word terpellie is not attested elsewhere, but it appears to be
composed of ter ‘through’ (UT: n.), pel- ‘go round, encircle’ (S:; cf.
PEL(ES)-, V:), and the abstract noun suffix -ie. e base pel- refers to
an encircling boundary or barrier in such names as Ephel Dúath, Pelennor,
and Pelóri, as well as in pella ‘beyond (the borders of)’ (R:), so the literal
meaning of terpellie would appear to be ‘(going) through a barrier’, describing
temptation as an impulse to push through the boundaries defining moral
behavior. is fits with the Greek peirasmov" ‘temptation’, which is derived
from the Indo-European root per ‘lead over or through’.6 If the second
element of terfantie (At. I deletion) is connected with fana- ‘veil’ (R:), then
this form could also refer to passing through such a figurative barrier. A
late unpublished discussion of the root √phan- ‘cover, screen, veil’ gives the
verb fanta- ‘veil, cloak, mantle’.
insangarenna (At. IIb–IV), allative of the otherwise unattested insangare
‘temptation’, appears to consist of in(id)- ‘mind’ (UT:) and an abstract
noun *sangare ‘oppression’ closely akin to sanga ‘crowd, throng, press’ (<
STAG- ‘press, compress’, V:). For -re as an abstract noun suffix, compare
almare ‘blessedness’ and alma ‘good fortune, weal, wealth’ (V: s.v. GALA-).
insangare would thus literally mean ‘oppression of the mind’.
sahtienna (At. V) is explained in the etymological notes on the verso of
At. V, which give the root √thag- ‘oppress, crush, press’ (a fourth gloss, ‘force’,
was deleted), whence thakta- > Q. þahtie / sahtie ‘pressure or force (to do
something against one’s will or conscience)’.
January Vinyar Tengwar · Number Page
úsahtienna (At. V revision) and úsahtíenna (At. VI, probably a slip for
úsahtienna) seem to derive from addition of the prefix ú ‘not, un-, in-
(usually with bad sense)’ to the noun sahtie cited above (< √thag-). However,
the notes on the verso of At. V attribute úsahtie to a different stem: “saka-
‘draw, pull’; þ/sahta ‘induce’: úsahtie ‘inducement to do wrong’.”
Line :
one ‘but’: anat ‘but’ (At. I deletion) may be related to nā, nān ‘but, on the
contrary, on the other hand’ and a-nanta ‘and yet, but yet’ (V: s.v. NDAN-
‘back’, whence also prefix nan- ‘backwards’). one (At. I), ono and its elided
form on’ (At. II–III), and ono· (At. IV) must be cognates of nō ‘but’, which
appears in a Quenya sentence in notes on the word óre ‘heart, inner mind’
from : ore nin karitas nō namin alasaila ‘I feel moved to do so but judge
it unwise’ (VT:). ese forms are probably related to the early Q. prep. nō¨
‘aer (only of time)’ and adv. no ‘then, next (of time)’, both found in QL under
the root NŌ- ‘ahead, in front; aer, of time; tomorrow’ (PE:). Also cp. the
prefix nó-, which appears to mean ‘next’, in the alternative month-names for
the calendar of the New Era given in XII:; e.g. Ertuilë (April) *‘One-Spring
(month)’, Nótuilë (May) *‘Next-Spring (month)’.
mal ‘but’ (At. V–VI) seems unlikely to derive from any of the known roots
with the form mal-: MALA() ‘crush, squeeze, pulp’, MALA() ‘yellow’ (both in
QL, PE:), and MBAL- (whence malle ‘street’) in the Etymologies (V:).
Alternatively, mal could consist of elements ma- + -l, the latter perhaps being
the short form -l of ablative -llo sometimes encountered in noun declensions
from the s, e.g. abl. kiryal, kiryallo. e first element might be má
‘hand’, with mal perhaps meaning lit. ‘away from one hand’, i.e. ‘on the
other hand, on the contrary’. Another possible source is the neuter personal
pronoun ma ‘something, a thing’ (VT: n.), in which case mal might
mean ‘away from the thing (just mentioned)’, introducing a contrastive
or adversative clause.
na (imperative): is is used to mark the subjunctive/imperative in At.
I–IIa, but the imperative particle á, a is used in the other versions. us aly’
(i.e. alye, At. IIb deletion, III–IV), ám’ (i.e. áme, At. V), and áme (At. VI).
etrúna ‘deliver’ (At. I–IIa): Also eterúna (At. III–IV). e first element is
the prefix et- ‘forth, out’ (V: s.v. ET-), also in the form ete- with ómataina
(‘vocalic extension’; see XI: n.). e second element is given in the notes
below At. IIb as rūna ‘free’ (unattested elsewhere). Compare the etymology of
deliver, from Latin de ‘from, out of ’ + liberare ‘set free, liberate’. et·a·rúna (At.
IIb) and et·á·rúna (At. III deletion) include the imperative particle, inserted
between the prefix and the root. etelehta (At. V–VI) replaces rúna with lehta
‘loose, slacken’ (V: s.v. LEK-), also as adj. ‘free. released’ (VT:).
me ‘us’ (At. I–IV).
ulcallo ‘from evil’: olcallo (At. I deletion), ulcallo (At. I, IIa deletion),
ulcullo (At. V–VI) are ablative case forms of olca, ulca, and ulco respectively.
Page Vinyar Tengwar · Number January
ulco appears as the object of the preposition va rather than in the ablative
case in At. IIa. ese are connected with Qenya ulca ‘bad, wicked, wrong’
given in QL s.v. ULU() (PE:), ulka ‘dark, gloomy, sinister’ < *ū¨k’lā ‘gloom,
gloomy’ (cited in a text from the s), ulka ‘evil’ in henulka ‘evileyed’ (IX:,
n.), and olca ‘bad, wicked’ < *oklā < √oko- ‘evil, bad’ (in etymological
notes from c. ); cf. ÚLUG- ‘hideous, horrible’ (V:).
úra (At. IIb deletion) may be equated with úra ‘nasty’ < UG ‘dislike’ (in the
late essay on negation cited in VT:); cf. the negative stem UGU-, whence
úmea ‘evil’ (V:). úro (At. IIb–IV) appears to be the noun associated
with the adjective úra, and only appears following va ‘from’ (see line )
rather than in the ablative. Prefixed var- in the compound var-úra (At. IIb
deletion) shows addition of the ending -r (< -d < -da) indicating motion
to or towards a point, as in the adverb oär, which like va is also derived
from *AWA ‘away’ (XI:).
Note on “Amen”: e confirmatory response amen (Heb. āmēn ‘truly,
certainly, may it be so’) does not occur following the Lord’s Prayer as it
appears in the Bible, and a Quenya equivalent is lacking in At. I, III, and
IV. san na (At. IIa) and násan (At. IIb) are clearly intended as ‘may it be
so’, consisting of san ‘so’ (see line s.v. tér) and na ‘be’ (see line ). násië
(At. V), násie (At. VI) substitute sie for san. e word sie ‘thus’ appears
in rough etymological notes from c. , and is derived from SI- ‘this,
here, now’ (V:).
Historical notes:
e Lord’s Prayer familiar from Matthew :– also occurs in a shorter
form in Luke :–. e version in Luke is thought likely to be closer to
the original, with that in Matthew being a later elaboration. e concluding
doxology “For thine is the kingdom and the power and the glory, for ever.
Amen”, common in Protestant liturgical usage, is lacking in important early
Greek manuscripts and is not used in the Catholic Church; hence it does not
appear in Tolkien’s Quenya translations.
ere follow the texts of the Lord’s Prayer in Greek, Latin, and English:
KATA MAQQAION : –
Pavter hJmw`n oJ ejn toi`" oujranoi`":
aJgiasqhvtw to; o[nomav sou:
ejlqevtw hJ basileiva sou:
genhqhvtw to; qevlhmav sou,
wJ" ejn oujranw`/ kai; ejpi; gh`":
to;n a[rton hJmw`n to;n ejpiouvsion do;" hJmi`n shvmeron:
kai; a[fe" hJmi`n ta; ojfeilhvmata hJmw`n,
wJ" kai; hJmei`" ajfhvkamen toi`" ojfeilevtai" hJmw`n:
kai; mh; eijsenevgkh" hJma`" ei;" peirasmovn,
ajlla; rJu`sai hJma`" ajpo; tou` ponhrou`.
January Vinyar Tengwar · Number Page
At. III–IV, AM II, the Sub Tuum, and the Litany of Loreto contains charts of
various prepositions inflected with enclitic pronouns. is verso also has a
number of scattered forms in which Tolkien seems to be working out the details
of adding pronominal objects to the aorist stem cari- ‘make’ (which occurs in
the plural in i karir quettar ómainen ‘those who form words with voices’, XI:).
ese include the pair carita, carilta, evidently singular and plural verbs, with
carilta analogous to avatyarilta in At. IIb–IV. Below carilta is written carires,
evidently pl. carir + -es, a form of the sg. pronoun se also seen in the charts
of inflected prepositions on the same page. A singular equivalent caris appears
below carita, but this was struck out. Also note that by the late s -ita had
been reimagined as the aorist “particular infinitive” ending, with karita meaning
‘to do’; see VT: n. , and VT:–.
. Julius Pokorny, Indogermanisches etymologisches Wörterbuch (Bern:
Francke, –), I:–, especially s.v. E. per- ‘versuchen, probieren,
riskieren, Gefahr’.
. Aia María (Ave Maria)
In the same manuscript pages on which Tolkien worked out the Átaremma,
he concurrently developed a Quenya translation of the Ave Maria. is
development spanned four versions of decreasing complexity of revision.
e first version was written (very roughly and with much experimentation)
in ballpoint pen; the other three with a nib pen.
All four versions of the Aia María are given below, incorporating
all of Tolkien’s emendations, which are detailed for each version. Each
version was written as a continuous paragraph, but for ease of analysis and
cross-reference a standard (and traditional) lineation has been imposed.
Tolkien provided no English translation, but one is given, together with the
standard Latin text and relevant Gospel passages, in the historical notes
at the end of this analysis.
Aia María I
Aiya María quanta erulissenen;
na héru olesse
elye na manna mi nínaron
ar manna i yáva carvalyo Yésus.
Aire María, Eruamille,
alye arca atarme naicor
si ar lumesse i fíriemmo menya.
Emendations:
Line : Deleted false start [?a] M. liss > erulissenen quanta > quanta
erulissenen.
Line : le se > lese > olesse. na was originally written above le se, then
circled and marked for insertion before héru.
January Vinyar Tengwar · Number Page
Aia María II
Aia María, erulissenen quanta;
i Héru olesse,
manna nalye mi nínaron
ar manna i yáva carvalyo Yésus.
Aina María Eruamille
alye arca meterme i naiquear
sí ar lúmesse effíriemmo.
Emendations:
Line : Deleted false start Aia. Deleted aer María: Eruamille. quanta
erulissenen > erulissenen quanta.
Line : elye na [?m] manna > manna nalye.
Line : are > ar.
Line : Aire Mar > Aina Mar > Aini Maria > Aina María.
Line : atarme > meterme. i naici nar > i naiquear.
Line : are > ar.
Emendations:
Line :
Aia ‘Hail!’: e prayer opens with the words of the angel Gabriel to
Mary at the Annunciation (Luke :), who greets Mary with ‘Hail!’
(Latin Ave). Aiya in the first version and Aia in all subsequent versions
are apparently simply variants of the same word. Cf. Aiya Earendil ‘Hail
Earendil!’ (LR:).
María ‘Mary’: e Latin name fits nicely within Quenya phonological
constraints.
quanta ‘full’. e Etymologies lists this adjective (there spelt qanta) under
the base KWAT- (V:). Cf. also quanta sarme ‘full writing’ (VT:),
penquanta ‘full to the brim, with mouth full’ (VT:), and (exhibiting the
plural form) quante tengwi ‘full signs’ (VT:); the Common Eldarin stems
for the number-word ‘’, kwaya, kway-am (VT:ff.), apparently referring
to “the full set of fingers”; and the stems *KWA referring to ‘completion’,
*KWAN, and the verb stem *KWATA, whence quat- ‘fill’ (XI:). is verbal
cognate of the adjective has long been familiar from “Galadriel’s Lament”, in
the future-tense form enquantuva ‘will refill’ (LR:).
Eruanno ‘of grace’ is the genitive form of *Eruanna ‘grace’ = Eru ‘e One,
God’ + anna gi’ (cf. V: s.v. ANA-), so literally ‘of the gi of Eru’. In
January Vinyar Tengwar · Number Page
Line :
i Héru ‘the Lord’. Cf. XII:; the base KHER- ‘rule, govern, possess’
whence Q. heru ‘master’ (V:); and the QL root HERE ‘rule, have power’
whence Q. heru ‘lord’ (PE:).
aselye ‘with thee’ = as- ‘with’ + elye ‘thou, you’ (see line ). To fully
understand this form, we must first examine the etymology of its precedents,
olesse (AM I–II) and carelye (AM III): On the verso of the sheet on which
the texts of At. III and IV, AM II, the Sub Tuum, and the Litany were written,
Tolkien provides the following chart of a preposition ó- ‘with’ inflected
with enclitic pronouns. Neither the meaning of the preposition nor the
coordinates of the chart are provided by Tolkien, but the latter are easily
deduced from the pronominal endings and the structure of the chart, and
the former from its use in this prayer and by noting the related prefix ó-
“(usually reduced to o- when unstressed), used in words describing the
meeting, junction, or union of two things or persons, or of two groups
thought of as units” (XI:):1
[Singular] [Plural]
[st] onye) óni óme
[nd] olye) óle óle
[rd] óse óte
[rd] ósa (ós) óta (ót)
rd
[ ] ótar ótari
We see from this chart that olesse ‘with you’ can be explained as the
preposition ó- ‘with’ (in reduced form in unstressed environment) +
(shortened) sg. ending -le ‘you’ + locative sg. ending -sse ‘in, at’.2 e
subsequent forms carelye and aselye are presumably to be explained similarly
as variant prepositions (as-, car-) expressing accompaniment, with the (full)
sg. ending –lye, but without the locative ending.
On the same page of preposition charts Tolkien wrote a sequence of
three forms: canye, calye, ca-. is (apparent) prepositional element ca- may
underlie car-, perhaps via an allative extension or ending in -r (cf. tar ‘thither’
= ta ‘that’ + allative -r ‘towards’, V: s.v. TA-; and the derivation of
the adverb öar < *awā by “addition of the ending –d (prehistoric –da)
indicating motion to or towards a point”, XI:). A list of prepositions
and a related discussion in a small bundle of papers apparently dating
Page Vinyar Tengwar · Number January
from the mid-s (one of the sheets is dated “Nov. ”) gives the forms
ca, cata, cana ‘behind, at back of place’; though whether this is the sense
intended here is debatable.
In some very late notes (c. ), Tolkien gives a Common Eldarin form
as ‘and’ and its Sindarin reflex ah, realized as a before consonants; cf. Daur a
Berhael ‘Frodo and Samwise’ (LR:, L:) and the title Athrabeth Finrod ah
Andreth ‘e Debate of Finrod and Andreth’ (X:). In the current Quenya
example, as- ‘with’ may be a prepositional reflex of C.E. as and related to
the Quenya conjunction ar ‘and’.
e preceding versions le se and lese give separately and then combine
the independent forms le ‘you’ and se ‘at, in’ (the root of the latter is also
given in the aforementioned list of prepositions as sē ‘at’; cf. the locative
ending –sse).
Note on the lack of the copula: As in Latin, Quenya frequently omits the
copula (i.e., forms of the verb ‘to be’ when linking a subject with a predicate
complement): hence, in this prayer, i Héru aselye ‘the Lord [is] with thee’ (line
), aistana elye ‘blessed [art] thou’ (line ), and aistana i yave mónalyo ‘blessed
[is] the fruit of thy womb’ (line ).
Line :
aistana ‘blessed’ is possibly the past participle of an otherwise unattested
verb *aista- ‘bless’; but cf. the discussion of aista ‘holy’ in line of the
Gloria Patri. With the adjective manna ‘blessed’ (AM I–II) cf. the base
MAN- ‘[a] holy spirit’ and the name Manwë ‘Blessed Being’ of the Lord
of the Valar (L:).
elye ‘thou’ ( sg.). Cf. emphatic elye ‘(even) thou’ in the last line of
“Galadriel’s Lament” (LR:, R:). na (AM I) is the verb ‘is’; nalye ‘you are’
(AM II) is the same verb with the sg. ending –lye ‘thou, you’; cf. hiruva-lye
‘thou shalt find’ (LR:, R:).
imíca ‘among’. See the analysis of the Átaremma, line s.v. mittanya. e
list of prepositions mentioned in the discussion of aselye above gives the root
√mi whence imi, mi ‘in’, mitta- ‘insert’ and mina ‘into’; other entries include
mitta- ‘between’ and miki ‘among’. is miki is plainly an extension of mi
‘in’, and given its inherently partitive nature (sc., indicating a relationship
of a part with a whole), the ending -ki is perhaps to be explained as
partitive, similar to the ending -iko seen in the “Entu, Ensi, Enta Declension”
(VT:–), and to the ending -ika of the “Bodleian Declension”
(VT:–). imíca may then be similarly explained as derived from
imi with a partitive ending –ika—such an ending is explicitly labeled as
“partitive” (plural) in a chart of Quenya noun declensions dating from the
Leeds period (i.e., c. –)—while mika (AM III) is a similar partitive
form of mi. e rejected form mil (AM I) may be a similar, ablative form of
mi (cf. mal in At. V–VI, line ). Cf. the base MI- ‘inside’, whence Q. mi ‘in,
within’ (V:), and mí ‘in the’ in “Galadriel’s Lament” (LR:, R:).
January Vinyar Tengwar · Number Page
nísi ‘women’ = nís- ‘woman’ + -i pl. suffix. Cf. the base NDIS- whence Q.
nisse, nis ‘woman’ (V:), pl. nissi (mentioned under the base NIS-, V:);
also nis ‘woman’, pl. nissi (X:–). nínaron (AM I–II) is apparently an
extension ní-na ‘woman’ of the related base NĪ- ‘woman’ (V:) with plural
-r + pl. partitive/derivative genitive ending –on (on which see V: s.v. GŌË-,
XI:–, ). e partitive/derivative genitive is apparently employed
here in conjunction with mi ‘in’ to convey the sense of being selected from
within a group: i.e., mi nínaron ‘(from) among women’, with the whole line
thereby indicating “you are selected from among all women as being blessed”.
e complex of rejected forms preceding the arrival at nínaron in AM I
shows Tolkien experimenting with different forms of the word for ‘woman’
([?ni]que-, [?ni]qui-, qemi-; cf. the QL root QIMI whence “qin (qim-)
woman, female. Oen as suffix -qin”, PE:), with the use of the partitive
plural -li (XI:), and with the use of the locative plural ending –ssen (cf.
mahalmassen ‘upon the thrones’, UT:, n.).
Line :
ar ‘and’. are (AM II) is an alternate form of the conjunction that occurs
occasionally in Tolkien’s later writings.
aistana ‘blessed’. See line .
i yave, also yava (AM II), yáve (AM III) ‘the fruit’, are all derivatives
of the base YAB- ‘fruit’ (V:). Cf. the QL root YAVA whence Q. yāva
‘fruit, produce’ (PE:).
mónalyo ‘of thy womb’ = móna ‘womb’ + -lyo ‘of thy’ (the genitive form
of –lya ‘thy, your’, itself the possessive form of -lye ‘thou, you’). e apparent
stem mó- (cf. nína- ‘woman’ < NĪ- ‘woman’ in line of AM I–II) may
refer to the womb by allusion to the travail involved in childbirth: the
Etymologies (V:) gives MŌ- with no gloss, with derivatives Q. mól ‘slave,
thrall’ and móta- ‘labour, toil’. Among some etymological notes, apparently
contemporary with and now located within the same bundle of papers as
these Catholic prayers (excluding the Merton College postcard versions,
which are located in a different file), is found the following entry: “mōl ‘slave’.
Said to be mō-l < √mō ‘labour, be afflicted’; Q. moia- < mōjă; but ?better
√mol”. Similarly, the apparent stem car- of carvalyo (AM I) may refer to the
womb as the site of creation of a new life and of ensoulment, with carva-
being “the (living) thing that makes” (cp. kelvar ‘living things that move’,
XI:, < KEL- ‘go, run’, V:); cf. the base KAR- ‘make, build, construct’
(V:), and Oienkarmë Eruo “e One’s perpetual production” (X:). e
form qe (AM I) may be an abortive start at deriving a word for “womb”
via synecdoche on a stem qe- *‘woman’; see the similar, rejected forms
in line of AM I.
Yésus ‘Jesus’. As with María, this Latin name fits nicely within Quenya
phonological constraints. helv (AM I) is apparently the beginning of an
incomplete word translating the name Jesus, which itself is a Latinized form
Page Vinyar Tengwar · Number January
Line :
Aire ‘holy’. See the analysis of the Átaremma, line s.v. aire. The
etymological note of cited in that discussion states that aina (AM II;
also there in the deleted, apparently feminine form aini) is “obsolete, except
in Ainur”; but its occurrence in AM II and in the Quenya translations of
the Sub Tuum and the Litany strongly suggests that Tolkien had either not
yet written that note, or had reconsidered it. Cf. the base AYAN- whence
*ayan- ‘holy’, Q. Ainu ‘holy one’, f. Aini (V:). In the c. – essay Quendi
and Eldar, Tolkien explains Ainu as a borrowing from Valarin ayanūz, from
which was derived the adjective aina ‘holy’ (XI:).
Eruo ‘of God’ = Eru ‘the One, God’ + -o genitive sg. ending. In Quenya, a
noun in the genitive case normally precedes the noun it modifies, as here;
cf. Calaciryo míri ‘Kalakirya’s jewels’ and aldaron rámar ‘trees’ wings’ in
the version of “Galadriel’s Lament” given in “a clearer and more normal
style” (R:–).
ontaril ‘mother’ = onta- ‘to bear’ + -r agentive ending + -il feminine
ending. e Etymologies s.v. ONO- ‘beget’ lists onta- ‘beget, create’, whence
the agentive ontaro ‘begetter, parent’ with feminine form ontare (V:).
Eruamille (AM I–II) ‘Mother of God’ has as its second element amille,
evidently a longer form of amil ‘mother’ (V: s.v. AM- ‘mother’); cp.
Itarillë, longer form of Itaril (XII:).
Line :
á is an imperative particle; cf. XI:–, and the numerous examples
in the Átaremma. alye *‘do thou’ is the same particle with enclitic sg.
pronominal ending -lye ‘thou, you’; see the discussion of aselye in line .
hyame ‘pray’, aorist singular verb (cf. Tolkien’s statement regarding “the
general (aorist) ‘infinitive’”, VT: n.). Such a form could arise from
an aorist verbal root in *syami-. ough no such root is attested, it can be
observed that the prefixion of s- to roots and bases is a not uncommon
derivational technique in the Eldarin tongues (as in Indo-European): cf. the
stem rot, s-rot ‘delve underground, excavate, tunnel’, whence both Q. rotto ‘a
small grot or tunnel’ and Q. hróta ‘dwelling underground, artificial cave or
January Vinyar Tengwar · Number Page
rockhewn hall’ (XII: n.). Noting this, it possible that hyame derives
from a root in *yam- via s-prefixion. e QL gives the root YAMA ‘call’
whence yamin ‘shout, call, name’ (PE:), with an appropriate sense: note
that the Latin verb orare ‘pray’ is connected by some etymologies (e.g., Carl
Darling Buck in his Selected Indo-European Synonyms, entry ..) with
Greek and Russian words meaning ‘say, shout, cry out’. Note also the noun
yaime ‘wailing’ (MC:). e verb arca ‘pray’ (AM I) apparently derives
from the base RAK- ‘stretch out, reach’ (whence also ranko ‘arm’; V:) with
both prefixion and suppression of the sundóma (rak- > *a-r’k-), the literal
sense being ‘to reach out in supplication’ (either literally with the arms, or
figuratively with words or in thought).
rámen ‘for us’ = rá ‘for’ + men ‘us’ (see the analysis of the Átaremma, line
s.v. men). e contemporary list of prepositions mentioned in the discussion
of aselye above gives the root ara ‘along side’ (in apparent contrast with
another root, ada ‘against, opposed to, opposite’). Noting that the sense of rá
‘for’ here in the intercessionary plea á hyame rámen ‘pray for us!’ is ‘on behalf
of ’, and further noting that English behalf is derived from Old English behealf
‘by the side’, it seems very likely that rá is derived from the root ara ‘along
side’. e form as first written, hrá, may be derived via s-prefixion from *sra-;
see the discussion of hyame above.
atarme, atarmen (AM I) and meterme (AM II) all seem to be similarly
derived from a prepositional element, ata- and mete- respectively, plus an
allative ending -r ‘to, towards’ (cf. tar ‘thither’ < TA- demonstrative stem ‘that’,
V:), prefixed to the pronoun -me(n) ‘us’ (see above). e same contem-
porary list of prepositions gives the root ata-, atta ‘across, over, lying from
side to side’; if this is the intended sense of ata- in atarme(n), it is perhaps
a reference to the intercessionary nature of prayer, especially Marian prayer.
Finally, mete- may derive from the base MET- ‘end’ (V:) and together with
the allative ending meter may have the literal sense of ‘towards the end’, or,
less literally, ‘for the purpose of, on behalf of ’. At the bottom of the page on
which AM II is written, Tolkien has written aly’ arca atarni and alya arca
atarni (with alya most likely a slip for alye), in both cases with atarni sub-
sequently deleted and in the first case with the word meterni substituted;
though untranslated, it is plain that all of these notes are experiments with
translating the plea “pray for me!”
úcarindor ‘sinners’ = ú- negative prefix ‘mis-’ + cari- aorist stem ‘make,
do’ (cf. hyame above) + -ndo agentive suffix + -r plural suffix, and so more
literally ‘those who do misdeeds’. See the discussion of úcaremmar ‘our
trespasses’ and i úcarer ‘who do ill’ in the analysis of the Átaremma, line
s.v. lucassemmar and line s.v. lucandor. For the plural agentive suffix
-ndo-r see the discussion of lucandor / lucindor (ibid.). úlcarindor (AM I) is
a similar formation using the prefix ul- denoting ‘evil’: cf. henulka ‘evileyed’
(IX:, n.), and the base ÚLUG- whence Q. ulundo ‘monster’. e plural
agentive forms naicandor / naicor ‘sinners’ (AM I) imply a verb *naika-,
Page Vinyar Tengwar · Number January
doubtless derived from the base NÁYAK- ‘pain’ (V:) —cf. the QL root
NAYA ‘hurt, grieve’ (PE:)—expressing the Catholic concept of sin as
that which harms the soul and grieves God. e phrase i naici nar (AM II)
translating “sinners” appears literally to mean ‘who are sinners’ or ‘who are
sinful’, with i ‘who’ the relative pronoun (cf. i Eru i ‘the One who’, UT:,
n.), naici ‘sinners’ (probably the plural form of *naice, either a noun
‘sinner’ or an adjective ‘sinful’), and nar the plural copula ‘are’ (present pl.
form of ná ‘to be’). i naiquear (AM II) of the same meaning and similar
construction, less ambiguously employs an adjectival form, sg. *naiquea
‘sinful’ (suggesting derivation from a variant noun form *naique ‘sin’),
used substantively as a plural noun, with the copula, as oen in these
texts, le unexpressed.
Line :
sí, also si (AM I) ‘now’. Cf. sí, sin ‘now’ (V: s.v. SI- ‘this, here, now’).
ar ‘and’. are (AM II). See line .
lúmesse ‘at the hour’ = lúme ‘hour’ + -sse locative sg. ending. Cf. lúmenna
‘upon the hour’ (LR:, XI:). e same list of prepositions cited in the
discussion of aselye (line ) has an entry sē ‘at’. .
ya, also yá (AM III) ‘in/at which’, is the bare stem of the relative
pronoun that appears inflected with the locative plural ending as yassen
‘in which’ in “Galadriel’s Lament” (LR:, R:). ough uninflected, ya
here seems to have the same locative meaning. Some precedence for the
locative use of a bare stem is found in Goldogrin, in which the uninflected
inessive/nominative case is “occasionally used by itself as a locative, e.g. in
such expressions as bar at home” (PE:). See the discussion of ya(n) in the
analysis of the Átaremma, line s.vv. ier and tier.
firuvamme ‘we will die’ = fir- ‘die, fade’ (MC:) + -uva future tense
suffix + -mme pl. exclusive ‘we’ (i.e., indicating “I and some others, but
not you”; cf. avamme ‘we won’t’, “first plural exclusive”, XI:). e forms
fíriemmo (AM I) and effíriemmo (AM II) show a more English-like means
of translating “of our death”, employing the genitive form -mmo ‘of our’ of
the possessive form -mma (‘our’) of -mme, attached instead to the noun stem
fírie- ‘dying, death’. is noun stem is itself the gerundial/infinitival form of
the verb fir- (cf. en-yalie- ‘re-calling’, UT:, n.). e initial element ef-
of effíriemmo ‘of our death’ is most likely an assimilated form of the prefix et-
‘forth, out’ (V: s.v. ET-), emphasizing the nature of the death of mortals
as a passing out of this world. urtulm and urt, deleted by Tolkien before
i fíriemmo in AM I, are apparently preliminary efforts; the former at least
probably to be completed as *urtulmo ‘of our death’, (though the underlying
ending -lme, presumably at this time still pl. inclusive as it is in omentielmo
‘of our meeting’ in the first edition of e Lord of the Rings, seems not
entirely appropriate here). Cf. N./S. gurth ‘death’ (VI:, UT:, n.),
which could be cognate with a Quenya form *urtu < *gur-; but if so, this
January Vinyar Tengwar · Number Page
would be a variant concept, since elsewhere one sees Q. nuru < ÑGUR-
(V:), as in nuruhuine ‘Death-shadow’ (V:, ; IX:).
i and menya in AM I, though not deleted, are probably transitory thoughts
in experimentation with translating “of our death”. At first glance, menya
appears to be the same pl. exclusive possessive pronoun menya ‘of our’ that
occurs in the Átaremma, lines and . But the ending -mmo of fíriemmo ‘of
our death’ already expresses this possessive meaning; so if menya is indeed
the possessive pronoun, it is seemingly redundant. ere is however another
possible explanation of menya: the same entry sē ‘at’ in the aforementioned
list of prepositions also gives men as an alternative gloss. e gloss men was
subsequently struck through,3 but if Tolkien had the same concept of men
‘at’ in mind here, it may be that menya is to be analyzed as a preposition
men- ‘at’ + the relative stem ya ‘which’. If so, it would appear that Tolkien was
vacillating within AM I, as across the following versions, between expressing
“at the hour of our death” with a relative construction, i.e., something like:
*lúmesse menya fíruvamme ‘in the hour at which we will die’; and with a
genitival construction, e.g., *lúmesse fíriemmo ‘at the hour of our death’. e
appearance of i before fíriemmo is, if interpreted as the article ‘the’, likewise
seemingly redundant; but noting that i also serves as a relative pronoun (cf.
i Eru i ‘the One who’, UT:, n.), it may also be explained as part of an
incomplete relative translation of “the hour of our death”.
násie ‘Amen, it is thus’ = ná ‘it is’ + -sie ‘thus’. See the Note on “Amen” in the
analysis of the Átaremma, line s.v. ulcallo.
Historical notes:
e first half of the Ave Maria is based upon two verses from the Gospel of
Luke, : and :. e second half is traced, in variant forms, to the th
century. e prayer achieved its current form in the th century.
Luke :
Greek: Cai're, kecaritwmevnh, oJ kuvrio" meta; sou',
Be rejoicing (one) having been highly favored the Lord with you
Vulgate: Haue gratia plena, Dominus tecum: benedicta tu in mulieribus.
Hail of grace full Lord with you blessed you among women.
KJV: Hail, thou that art highly favoured, the Lord is with thee: blessed art thou
among women.
Page Vinyar Tengwar · Number January
Luke :
Greek: Eujloghmevnh su; ejn gunaixivn,
(One) having been highly favored you among women
kai; eujloghmevno" oJ karpo;" th'" koiliva" sou.
and (one) having been highly favored the fruit of the cavity of you
Vulgate: Benedicta tu inter mulieres, et benedictus fructus uentris tui
Blessed you among women and blessed fruit of womb your
KJV: Blessed art thou among women, and blessed is the fruit of thy womb.
e forms aire and aista, both used here to mean ‘holy’, are evidenced in
and joined by a complex of related but contrastive etymologies spanning
decades of Tolkien’s conceptual evolution of his languages. e QL has
the entry AYA ‘honour, revere’, whence aire ‘saint’ (f.) and aista ‘honour,
reverence’ (PE:); while in the Etymologies we find aire ‘sea’ derived from
AYAR-, AIR- ‘sea’ (V:), and aista ‘to dread’ from GÁYAS- ‘fear’ (V:). All
these forms and concepts might seem hopelessly disparate and unrelated; but
that Tolkien in fact related them formally and semantically is indicated by
an extensive note to the very late (c. ) text e Shibboleth of Fëanor, in
which is given a Common Eldarin stem GAYA ‘awe, dread’, whence not only
Telerin and Sindarin words for ‘terror, great fear’ and names for the Great Sea
(e.g., Belegaer), but also the Quenya forms áya ‘awe, profound reverence and
sense of one’s own littleness in the presence of things or persons majestic and
powerful’, aira ‘holy’, and airë ‘sanctity’ (XII: n.).
tambe ‘as’. See the discussion of this word in the analysis of the Átaremma,
line s.v. tér.
enge ‘it was’ = sg. pa.t. of ëa ‘be, exist’ (cf. X:). e (present-tense)
verb ëa had prehistorically the form *eña, as is shown by a statement in the
excluded portion of Appendix D to the essay Quendi and Eldar, in which
Tolkien says: “e former presence of intervocalic ñ, later lost in Quenya,
could be detected by consideration of the relations between tëa ‘indicates’
and tenge ‘indicated’, tengwe ‘sign’, and comparison with ëa ‘exists’ beside
engwe ‘thing’” (VT:–). e past-tense form enge arose from earlier *eññe,
a past-tense stem derived from *eña by the common past-tense derivational
technique of infixion of the homorganic nasal (i.e., n, ñ, or m, depending on
the quality of the following consonant) and substitution of the past-tense
stem vowel -e for present-tense -a (as, for example, in öante < *áwa-n-tē, the
past tense form of auta- ‘go away’ < *AWA, XI:).
i ‘the’.
et is perhaps the start of a Quenya word translating Latin principio,
English “beginning”, that would presumably have had a locative ending (-sse)
translating “in”. Cf. the base ET- ‘forth, out’ whence Q. prefix et- (V:).
Historical note:
e final form of the Gloria Patri (also called the Doxologia Minor) became
fixed in the th century. Together with the Pater Noster and the Ave Maria, its
recital completes each decade of the Rosary.
Gloria Patri, et Filio, et Spiritui Sancto. Sicut erat in principio, et
nunc, et semper, et in saecula saeculorum. Amen.
Glory be to the Father, and to the Son, and to the Holy Spirit. As
it was in the beginning, is now, and ever shall be, world without
end. Amen.
January Vinyar Tengwar · Number Page
Resources
e following are just some of the resources available for the study of
Tolkien’s invented languages. For a more complete list, visit the Resources for
Tolkienian Linguistics web page at the URL listed below.
Primers
An Introduction to Elvish, edited by Jim Allan. (Somerset: Bran’s Head Books,
. ISBN ---). A venerable but still indispensable primer of
Tolkienian linguistics. ItE is available for . (. for US orders;
prices include postage) from the bookseller ornton’s of Oxford, Broad
Street, Oxford OX AR, England. Tel. -, fax -,
e-mail [email protected]
Basic Quenya, by Nancy Martsch. Second edition. Quenya for beginners!
Twenty-two lessons, plus Quenya–English / English–Quenya vocabulary.
plus postage: USA st class , book rate .; Canada airmail ,
surface .; Europe airmail , surface .. Make checks payable to
Nancy Martsch, P.O. Box , Sherman Oaks, CA , USA.
Journals
Parma Eldalamberon. A journal of linguistic studies of fantasy literature,
especially of the Elvish languages and names in the works of J.R.R.
Tolkien. Editor: Christopher Gilson, Miller Avenue , Cupertino,
CA , USA; e-mail [email protected]. Parma is an occasional journal,
sold on a per-issue basis. Write for current information.
Quettar. e Bulletin of the Linguistic Fellowship of e Tolkien Society.
Editor: Julian Bradfield. Subscriptions to: the Editor at Univ. of Edinburgh,
Dept. of Computer Science, King’s Buildings, Edinburgh EH JZ, UK;
e-mail [email protected]. Write for current status and rates.
Bibliographical Abbreviations
H e Hobbit IV e Shaping of Middle-earth
LR e Lord of the Rings V e Lost Road
R e Road Goes Ever On VI e Return of the Shadow
TC A Tolkien Compass VII e Treason of Isengard
S e Silmarillion VIII e War of the Ring
UT Unfinished Tales IX Sauron Defeated
L e Letters of J.R.R. Tolkien X Morgoth’s Ring
MC e Monsters and the Critics XI e War of the Jewels
I e Book of Lost Tales, Part One XII e Peoples of Middle-earth
II e Book of Lost Tales, Part Two PE Parma Eldalamberon
III e Lays of Beleriand VT Vinyar Tengwar
Page references are to the standard hardcover/trade paperback edition unless otherwise noted.