Continued from part 4.
Translators into the languages of Sub-Saharan Africa made similar decisions to those of the Americas. But with many more translations, made over a longer period of activity: nearly ten times as many as North America, according to UBS stats. So more opportunities for varying choices.
The Bergholtz (and several others) Yoruba is from the Crowther Bible. Differences for this verse from the Yoruba Contemporary Bible of this century are mostly orthographic or euphony. Likewise Crowther's own original translation.
Fun wa li onjẹ ojọ wa loni.
Fun wa li onjẹ õjọ wa loni.
Ẹ fún wa ní oúnjẹ òòjọ́ wa lónìí.
Fu ʼwa li ongjeh ojoh ʼwa li oni.
give us SEC food day our today
The Gilbert and Rivington African Swahili matches the Bergholtz Swahili or Kiswaheli up to one letter (extra u prefix) and the latter, in turn, matches the 1869 Matthew (D&M 8737), translated by Steere.
utupe leo chakula tunachoihtajia
that-you-give-us today food that-we-need
chakula 'food' is from a root for 'eat'. The Swahili Wikipedia for Baba yetu has two rival modern versions, Protestant and Catholic, that instead use riziki 'provision' and mkate 'bread', respectively. riziki is from Arabic رزق rizq, from Persian روزی ruzi, related to روز ruz 'day' (second half of Nowruz); and ultimately a distant cognate of English light. mtake is from a verb for 'cut' and so the same idea as in Ojibwe.
The Apostolides (and some others) Hausa again only differs from a couple of modern Matthews in spelling and word order.
Ka bamu yao abintšimu dakulum.
you give-us today food-our daily
Ka ba mu abincinmu na yau.
Ka ba mu abincin yau da kullum.
However, Schön's translation from 1843 had this.
Bah mu yau nau massar mu da kulum.
give us today bread our day every
Elsewhere in that Vocabulary it does give massa / massar as 'bread'. But I believe it is, more precisely or etymologically, masa, the Hausa rice cake (for which YouTube recipes are easy to find), rather than European (or Mediterranean) bread.
All three possibilities happened in Shona, starting with what appears in Gilbert & Rivington, but only in the 500, as Chino (Matabeleland). It matches the 1898 Book of Common Prayer and nearly matches the 1937 and an Anglican liturgy.
Tipe nasi sadza redu remisi yese.
Tipe nasi sadza redu re misi yese.
Tipe nhasi sadza redu remisi yese.
give-us today sadza our day every
Moreover, it matches the version given by Bishop Knight-Bruce in Memories of Mashonaland, which leads me to suspect it is the work of Bernard Mizeki. Sadza, Shona maize porridge (similar to ugali, mentioned in the Maize post, and originally made with millet), is enough of an English word for the OED.
An alternate Communion Service from 1957 has chingwa 'bread' instead. And other Bible translations have zvokudya and kudya 'food'. The dictionary says zvokudya is 'fodder', but I imagine that's a dialect difference. By picking the date carefully, it's possible to find a translation, or at least snippet, from when this was spelled with Doke's alphabet, ɀokudya, using a hook instead of a v digraph for the labialized alveolar.
Without getting too far away from the focus of this blog, it is worth acknowledging the question, whether any of this makes any different to congregants. The Lord's Prayer in the Ghanaian Context by Michael F. Wandusim is a reworking of the author's D.Theol. thesis, a Reception History of the Prayer in that context, informed by Mother-tongue Biblical Hermeneutics and the work of fellow Ghanian theologian John D. K. Ekem. The author has also written a summary of what that approach is about and, while still a student in Germany, a short presentation on their research, referencing the 'daily bread' verse in particular.
Since the book was a disseration, it must also confirm the candidate's understanding of existing Lord's Prayer exegesis and that takes up some of the front. The author then lays the groundword for the history, both of the Prayer in the context of Ghana and of the interpretation of that history by reviewing Ekem's analysis of Jacobus Capitein's Translation into Mfantse, specifically in the Ekem's paper, “Jacobus Capitein's Translation of ‘Lord's Prayer’ into Mfantse: An Example of Creative Mother Tongue Hermeneutics,” but also in his book Early Scriptures of the Gold Coast: The Historical, Linguistic, and Theological Settings of the Gã, Twi, Mfantse, and Ewe Bibles. Capitein's 1745 published version is here. Ekem's works also reconstruct it in modern orthography. His book also relates the history of Andrew W. Parker's translation of the New Testament (D&M 1902-6; scan of the Gospels). That version is included in Gilbert and Rivington as Fanti and added here.
Innadubánne mánjen dabaê.
Hɛn edziban ma hɛn dabaa ɛ
Onze ſpys geef ons altyd.
Give us our food always.
Ma hen, hen dadā edziban nde.
Wandusim notes that Capitein's translation avoids epiousion problems by omitting it. And that rather than a single dish of 'bread', 'food' implies something more comprehensive. Wandusim's book then interprets more carefully the Prayer in Matthew 6 in a 2012 Twi Bible. Ekem's book reproduces the title page of and transcribes the Lord's Prayer from J. G. Christaller's 1871 Bible (D&M 1898). This version is in Gilbert and Rivington as Otshi (but missing one of the underlines for ԑ). The differences in the prayer seem to be primarily in orthography, particularly for this verse.
Ma yԑn yԑn daa aduane nnԑ,
mã ye̲ṅ ye̲ṅ dā aduaṅ ʼne;
give us our everyday food today,
- daa for epiousion: dā 'continually, constantly, always, every day, daily, often, ever, eternally'. Combining two of the possible exegetical senses, “bread for today and bread necessary for our existence.” (The others are “bread for the following day, …, bread for the future, and bread necessary for our everyday existence.”)
- aduane 'food' instead of paanoo 'bread' indicating not a specific meal but all that nourishes. Also motivated by the “dire economic realities of most Ghanaians,” though note that the same word was used in the nineteenth century translation.
Wandusim then interprets a 2016 Kusaal Bible. The 1996 version is given in footnotes.
tisimi ti zina diib nwԑnԑ fʋn tisidi ti daar wʋsa si’em la,
ka tisi ti zina diib wenne fun n tisid ti daar wusa si’em la,
[and] give us today(’s) food like how you give us all day/every day,
- diib “food in the generic sense”
- “the whole petition … suggests an understanding that God always gives food to the people”
- “a here-and-now focus”
It is perhaps worth noting that while Ekem's book is primarily religious in its focus, and made even more so by some additional materials bound in by the print-on-demand house, it does give detailed histories of the development of the orthography for these languages, featuring missionary linguists such as Diedrich Hermann Westermann, who was discussed over at LanguageHat after the Maize post. Those underlines for open vowels come from the Lepsius Standard Alphabet, already encountered on other continents above.
In 1855, when an English edition of Lepsius's Standard Alphabet was published, Johannes Zimmermann and the Basel Mission were in the midst of work on a Gã Bible. The transliteration followed the system developed for the Church Mission Society, under the leadership of Henry Venn, by James Frederick Schön, introduced above for his Hausa translation, and Samuel Lee, Regius Professor of Hebrew at Cambridge, and published in 1848 as Rules for Reducing Unwritten Languages to Alphabetical Writing in Roman Characters : With Reference Especially to the Languages Spoken in Africa (often cited in pre-digitization days from the transcription in this paper). Now in early 1854, a series of meetings were held at the London residence of Baron Bunsen, in the Prussian Legation in Carlton Terrace, to work out a better, more universal replacement. Here Lepsius and Max Müller presented competing proposals to scientists like Herschel and Owen (to explain voice physiology), colonial adminstrators like Trevelyan, and missionaries like Venn and Trestrail, and, on the German side, Pertz the historian. Bunsen added reports on these London Conferences and the proposals as an Appendix to his Outlines of the Philosophy of Universal History Applied to Language and Religion. In the end, the Lepsius system was chosen. Consequently, Zimmermann switched to that, starting with their 1857 Genesis. As a result of all this, we can see the same translation in both the old and new schemes, comparing the 1855 Gospels (D&M 1483) and the 1859 New Testament (D&M 1491) The Standard Alphabet version is included in Gilbert and Rivington as Acrâ, or Gâ, probably from a later edition, as it seems to correct a couple of accents in the last word.
Hâ wọ ngmẹnẹ wọ dâ ngma;
Hãwo̲ ṅme̲ne̲ wo̲daṅma;
Hãwo̲ ṅme̲ne̲ wo̲dāṅmã;
give-us today our-daily-bread
Zimmermann's “Vocabulary” in Volume Two of his Grammatical Sketch defines ṅmã as 'food of every kind', but more specifically as 'a kind of wheat, very small and black, of which bread is made'. Is that some sort of millet? In any case, it seems a local 'bread' association was international.
Since no discussion of nineteenth century Europeans in Africa is complete without an appearance by Richard Burton, here is a Gã proverb from Volume One of Zimmermann's Sketch,
Blo̲mo̲ ds̆ee ṅmã nì ayeo̲.
Quarrel is not a food which is eaten.
which is reproduced from there in Wit and Wisdom from West Africa, but not before a complaint about the source.
Nothing can be more distracting than the misprints of the work — too much, however, should not be expected from the printing house of M. Steinkop [sic], of Stuttgart — and nothing can be more Teutonic than its learned and copious disorder.
Missionary activity began rather late in Australia and consequently only the largest collections have any translation: 1 in 250 and 300 and 3 in 500.
Lancelot Threlkeld began work on Awabakal in the mid-1820s, with an informant named Biraban, publishing grammatical works, with some scriptural verses, in 1827, 1834, and 1836. In 1850, he published his translation of the Lord's Prayer with interlinear glosses. (He also includes several Polynesian specimens there, mostly to show how much they look like one another and how little like Awabakal.)
Nguwa ngearun purreung ka yanti ka tai takilliko.
Give to us day to be as it is continue for to eat.
Ġuwoa ġearun purreȧġ ka takilliko.
ngu-wa ngayaran parrayang-ka yaNTikatay tjaki-li-ku
give-Imp 1plAcc day-Loc always eat-Nmls-Purp
The modern analysis at the bottom there is from Part 3 of Amanda Lissarrague's Salvage Grammar, from here (or here). Note how the 'daily bread' idea is done by Biraban with verbal forms. Already by 1850 the community of Awabakal speakers had greatly dimished.
How many a speech has become lost in the extinction of numerous nations in the inscrutable ways of the providence of God since the confounding of the tongues at Babel! and how steadily, silently, and certainly is the progressive extinction still marching on in its devastating course amongst the Aborigines of this Southern Hemisphere.
Threlkeld's work, including the Pater Noster, was used by Friedrich Müller in 1867 and 1876 to illustrate an Australian language. But not picked up into the straight Pater Noster collections until its revision and publication in 1892, along with a completion of his translation of Luke. It is this latter, using the slightly different orthography for ng and no 'always' with 'eat' for the 'daily' in 'daily bread', as shown above in the middle, that was included in Gilbert and Rivington's 500 collection. That is also the version given here in the online transcription.
The earliest to be included in the collections, in fact, was George Taplin's 1864 translation into Ngarrindjeri. He gives a short version as the prayer (D&M 6966) and a slightly longer one for the Matthew verse. Taplin does not give a word-for-word translation, but his 1871 and 1879 notes together explain all the vocabulary. They also explain an abbreviated form for personal pronouns, which I think mostly accounts for the difference between the two versions.
Pemp our ind arn krepowe hikkai nungge.
Give IMP thou us bread this day.
Pemp our yan arnangk arnauwe krepowe hikkai nungge.
Give IMP ACC us.DAT us.GEN bread this day.
This page likewise gives the short one on the front page and the longer verse in its online bible. krepows / krepauwe is bush bread; in typical fashion, Wikipedia scrupulously distinguishes this from the (European) wheat damper and points an accusing finger at those who use the same word for both. My experience, as a collector of Aboriginal art, is that bush damper seed dreaming or some subset of those words is the sort of thing that a painting might be called, though I admit that some exoticizing by dealers is always possble.
The last before the turn of the century is from an 1897 New Testament in Dieri by Reuther and Strehlow: Matthew Luke (D&M 3249). Again it only makes it in the largest collection and is also available online here. Modern spelling can be found here.
Buka ngaianini ngaianingu karari jinkiamai.
Puka ngayanirni ngayaningu karari yingkiyamayi.
food(vegetable) of-us to-us today give.
The Pater Noster as the default text for comparing languages never really went out of vogue.
- James Bowman Lindsay's life's work was a dictionary of fifty languages. (Which was never finished. He did produce, but not capitalize upon, some technological innovations, such as incandescent lighting, for which he was celebrated by a recent Instagram from Dundee, where he lived.) Along the way, and in hopes of gaining support for the dictionary, he published Pentecontaglossal Paternoster; or, the Lord's Prayer in Fifty Languages, in Native and Roman Characters: Accompanied with Verbal Translations, and with Glossological and Historical Notes. With Dissertations on the Time and Place of the Origin of Man, and on the Origin and History of Alphabets; Specimens of the Hieroglyphics, and of Twenty-Five Alphabets (1846). I have not found a scan of this online anywhere. It does have a novel way of correlating a word-for-word translation by numbering the words.
- W. B. Lockwood wrote a couple of fun little trade paperbacks, such as you might find on the side table in a college bookstore in the '70s, Indo-European Philology, Historical and Comparative and A Panorama of Indo-European Languages. (They can be borrowed online from the Internet Archive, at least while that lasts.) The first choses the Lord's Prayer for detailed analysis and comparison and the second includes it whenever possible as one of the sample texts. This includes Sanskrit (using the New Testament, Third Edition, described above) and the author justifies this nineteenth century translation on the grounds that most important Sanskrit works date from after it was in use as a spoken language.
- At least up until the dawn of the Internet, new printed collections were still being published, such as 1990 Lord's Prayer in 121 European Languages, with notes on each language in Hungarian and English; or 1994 On Earth as It Is in Heaven, which continues the tradition of poaching from earlier versions, taking pages from The Album of Language and adding new color background images.
- A Wikipedia page on a random language is likely to follow the section with the IPA chart with a Prayer translation, often with little or no grammatical analysis.
It is not unreasonable to presume this ubiquity. I supposed I could find a scan of the Albanian Ati ynë written using Vithkuqi, one of the locally invented alphabets. The alphabet is in Auer as Albanisch (bottom of a middle column), using a new typeface they cut in Vienna. But the translations, 342-348 (lower half of rightmost column), are in Roman type. Still, with a little digging, there it is in Veqilharxhi's 1844 spelling book, scanned here: I can't figure out how to deep link on that site, but it's page 6, the lower half, with the text in the Greek alphabet in parallel.
𐕱𐖷𐖨𐖟𐖬 𐖞 𐖬𐖡𐖗𐖜𐖥𐖛𐖫𐖞 𐖬𐖞 𐖫𐖬𐖗𐖞 𐖳𐖮𐖵 𐖞𐖝𐖞 𐖬𐖗 𐖬𐖜𐖟𐖧𐖞 𐖠𐖗𐖧𐖞𐖵𐖟 𐖵𐖮𐖬𐖗,
Μπύκε̈ν ἑ γκανδίτζμε νέμναε σότ ἐδέ νὰ νδε̈γέ φάγετε̈ τόνα,
Bukën e ngadiçme nemnae sot edhe na ndëje fajetë tona,
What about the others? The Elbasan Gospel Manuscript unfortunately does not include the relevant verses of Matthew or Luke. Still, there is a subreddit lobbying for the use of the Elbasan alphabet for the Arbëresh language with a The Lord's Prayer in the Script post.
Bucnë tënë tëdiscmen emna sòt.
Ұүрɴҫ vҫɴҫ vҫɟисрhzɴ zhɴє сòv.
𐔁𐔟𐔂𐔓𐔈 𐔝𐔈𐔓𐔈 𐔝𐔈𐔄𐔍𐔛𐔂𐔒𐔇𐔓 𐔇𐔒𐔓𐔀 𐔛𐔖𐔝.
bread our give to-us today
(The Cyrillic is chosen because the letter shapes are similar.) That version matches Sicilianisch-Albanisch. 348. on the Auer page above, from Hervás 186. Greca-Siciliano. Okay, what about the Todhri alphabet? Michael Everson's Unicode proposal for Todhri encoding reproduces pages from Early Albanian Bible Translations in Todhri Script that have a version.
́ ́ ́, ̄ ̄̄ ́, ̄ ̄̄ ́ ́,
búkën tónë të përdíçen, épna née sót, nde ndjé née fájet tóna,
(Todhri is new in Unicode 16, which is only a few weeks old as of when this was posted and maybe not supported by the browser yet. Again, if a font is needed, Noto is a good choice: Vithkuqi Elbasan Todhri.)
Even still, in 1862 an E. F. could send to Notes and Queries a query whether a collection of the Lord's Prayer translated into a number of languages had been published. The immediate answer inserted by the editors was A New System of Geography, which has a few, and The Bible of every Land for An Alphabetical List of Specimens in Native Characters, though most of those are from elsewhere in the Bible. A more complete answer was given in three weeks by Henry G. Bohn. He refers to what he remembers: Mithridates, Alphabeta Varia, Fry, Hervás, Chamberlayne, Wagner, Marcel, Sprachmeister, and a couple not covered here yet. One is plugging his own “Antiquarian Library” edition of Mallet's Northern Antiquities, with a “Specimens of Languages,” along the lines of what Bishop Percy had done in his translation. The other is Franz Xaver Stöger's Oratio Dominica Polyglotta Singularum Linguarum Characteribus Expressa, with “43 plates of the Lord's Prayer in different languages, embellished with designs of Albert Durer.” I cannot find scans of the whole work online, just single pages. There is a Hungarian reprint from the '90s. This work copies the lithographic plates of Johann Nepomuk Strixner's blank borders, which are based on those Dürer did for Maximilian I's prayer book, and adds the various translation texts in their various scripts. So Anglice takes a page with the end of Psalm 18, reduces to just the border, and adds the Our Father in italic type (the Romance languages are in regular and the German Fraktur). This bookseller's original copy has a pasted-in “Avis” explaining some of this, but their image of it isn't really legible and there is nothing like that in the reprint. Stöger also did a reproduction of the prayer book using the same borders.
I am not sure that squeezing the first line of the Pater Noster onto land masses in the maps at the back of the Synopsis Universae Philologiae (decent scans there; somewhat better here; the whole book here) really works. It does not help that much of Africa and all of the Americas are punted. As for “Bontiorum Characteres in Iaponia, Scribunt hæc secundum methodum Brachmannianam,” 'Bonze characters on Japan, these are written according to the Brahmin method', they come from here and were part of a Tamil text.
There are physical world analogues of these collections. Atlas Obscura has a small piece on the Pater Noster Church in Jerusalem, which has ceramic tiles in the walls of various translations. I have not found a single place that lists all 140 languages covered; Wikipedia just says over 100. There used to be a site from the '90s that I think aimed to do that and more: with photos of some tiles and entries for a claimed total of 1817 translations, many with image scans readers had sent the maintainer; but since early 2018 it only remains in the Wayback Machine. Google Image Search finds more recent photos, many from tour companies; that list can be narrowed by clicking / adding a Tiles tag. Recent additions appear to be Bicol and Cook Islands Maori. Naturally, like those reports, media cover the hometown favorite: here is a piece from Papua New Guinea showing the Tok Pisin version,
Givim mipela kaikai inap long tude. give us food enough along today.
Only kaikai 'food' does not have an English source. It is from Polynesian kai. The Hawaiian cognate of kai is ʻai:
E hāʻawi mai iā mākou i kēia lā, i ʻai na mākou no neia lā.
IMP give to PRO us on this day, - food for us for this day.
ʻai is 'food', specifically 'vegetable food', as opposed to iʻa, which is 'meat'; or, almost all the time, poi and fish, respectively. The Maori on that same page uses its 'food' cognate kai, but a more common version uses taro, the root vegetable generalized to 'food'.
homai kia matou aienei ta matou kai mo tenei ra,
Homai ki a mātou aianei he taro mā mātou mo tēnei ra.
Give us now the food we need this day.
Sagrada Família's narthex has seven bronze doors (representing the seven sacraments) by Josep Maria Subirachs. The largest (representing the Eucharist) has the Lord's Prayer in Catalan in relief in the center and 49 translations of el nostre pa de cada dia doneu-nos senyor el dia d'avui carved around it. Here is a post on the artist's site from when it was installed. (But note that it quotes a slightly different Catalan prayer version.) Here is the best photo I could find. Booklet 8 here has an image with less resoltion, but it isn't cut off.
When collectors ran out of languages that people speak, at least to which they had access, there were always languages that no one speaks any more, of that no one really speaks at all. Sanskrit has already been mentioned as a special case.
The Gilbert and Rivington 500 collection added some in dead languages done specially for the work: three in cuneiform, labeled Accadian, Assyrian, and Babylonian, and three forms of Egyptian, Hieroglyhphic, Hieratic, and Demotic. The British Printer reporter had specifically called out cuneiform and hieroglyphic type “curiosities.”
𒌓𒁕𒉈𒂊 𒀭 𒊺𒌁𒈨𒂗 𒆕 𒌓𒁕𒋗 𒅇𒈨𒉌𒋧
ud-da-ne-e (dingir) ezinu-me-en du ud-da-šu u-me-ni-šum
today (det) grain all days give.us
𒌓𒈬 𒀭𒉌𒌋 𒀭 𒀸𒈾𒀭𒉌 𒃻𒆗 𒌓𒈨 𒀉𒈾𒀭𒈾𒀀𒅆
û-mu an-ni-u (îlu) aš-na-an-ni ša kal û-me id-na-an-na-a-ši
𒌓𒈬 𒀭𒉡𒌋 𒀭 𒀸𒈾𒀭𒉌 𒃻𒆗 𒌓𒈨 𒀉𒈾𒀭𒈾𒀀𒅆
û-mu an-nu-u (îlu) aš-na-an-ni ša kal û-me id-na-an-na-a-ši
day this (det) grain of every day give.us
These cuneiform versions appear somewhat more different than they really are; in fact, for our 'daily bread' verse, the second and third differ in only one sign, due to a different vowel choice in the same word. First, there are three different typefaces. This is particularly evident for the dingir determinant: Akkadian 𒀭, versus the simplified Neo-Assyrian 𒀭 and Neo-Babylonian 𒀭. (If those don't look different or the text otherwise doesn't resemble the printed version, the fonts here may be needed.) Second, because the same 'grain' word is transliterated ezinu, the Sumerian form, but ašnan later. Some brave soul has started to fix the Unicode for this translation in the Wikisource scan of this book. But some ? problems are left, such as because ezinu is usually spelled še.tir, as pointed out by the CAD, s.v. ašnan.
𓅧𓈎𓏔𓏥𓈖𓏥𓏌𓏤𓌨𓂋𓏏𓏛𓉔𓂋𓅱𓇳𓏤 ꜥq-n n˙w ḫr˙t hrw 'bread our daily' has a somewhat recognizable loaf shape. (If the glyphs are not stacked properly, try G35-N29-X4B:Z2 N35:Z2-W24:Z1 T28:D21-X1:Y1 O4:D21-G43-N5:Z1 in the MdC tool here and maybe download Microsoft's Egyptian Text font pointed to there; it seems to be the only one that does it right yet.) This is not the earliest such translation: hieroglyphic is the final number CCL in Marietti. It has more or less the same ꜥqw.n 'bread.our' word.
Somebody on Quora offered a translation into Proto-Indo-European.
dh₃dʰí nos h₁edyés h₁édnom térpontm̥.
Give us today (our) needed food.
This well-established pattern for language cataloguing is followed by a page on a Conlang wiki for Our Father. It has, for instances, two versions of Volapük, differing mostly in word order:
Bodi obsik vädeliki givolös obes adelo!
bread our daily give us today. Givolös obes adelo bodi aldelik obsik!
give us today bread daily our.
bod is just Germanic *brod- 'bread'. And Lojban,
.i fu'e .e'o ko dunda ca le cabdei le ri nanba mi'a
Please give us today, today's bread.
For a more detailed analysis, see here. nanba is a mashup of 麵包miànbāo, nan, and pan.
Because the Internet is still full of weird stuff of the good / harmless sort, as well as the other kind, one can find at least two version of the Pater Noster in Klingon: videos or poster.
DaHjaj tIr ngoghmaj ghonobneS
today grain-brick-our IMP(you/us).give.HON
DaHjaj maHvaD DaHjaj Soj yInobneS
today we-for today food IMP(you).give.HON
Even these show the 'bread' / 'food' dichotomy. I am myself unsure whether there is some meaning difference in the first person object form of the second person subject imperative. Or is it like English, where there are claims for both a dative case (like Latin) and that verbs like give take two objects (either one can be passivized)? Sadly, it still isn't possible for those who should wish to to write the Klingon script in Unicode. I suppose the Consortium, being beholden to governments and corporations does not wish to appear silly or worse. As might be expected, there are also copyright issues. The Wiki says, “efforts continue.”
Tengwar in Unicode is in the same stuck state. Not surprisingly, Tolkien wrote translations of the Pater Noster into his invented languages. The Quenya Átaremma has:
Ámen anta síra ilaurëa massamma
IMP.us.DAT give today every-day-ly bread-our
That is the final form of the last of six given and analyzed in Vinyar_Tengwar 43. Two of the authors had earlier done their own Attolma in issue 32. The first four of Tolkein's have mastamma, which is more etymologically transparent: the relevant entry in The Etymologies is (p. 372):
MBAS- knead. Q masta- bake, masta bread. N bast bread; basgorn loaf [KOR].
📅🍞🥖🫓