as

with

as prep. "with" (together with), also attested with a pronominal suffix: aselyë "with thee" (VT47:31, VT43:29). The conjunction ar "and" may also appear in assimilated form as before s; see ar #1.

as

with

o (2) prep. "with" (MC:216; this is "Qenya"; WJ:367 states that no independent preposition o was used in Quenya. Writers may rather use as.) See ó- below.

as

preposition. with

asanye

verb. I will (do so) -- as you ask/order

asa

asa

asa (þ) prefix denoting easiness in doing, cf. asalastë. The prefix often appears in reduced form as- before p, t, c, q, s (PE17:148), cf. ascenë.

as(a)-

prefix. easily

A prefix meaning “easy” appearing in Definitive Linguistic Notes (DLN) from 1959 and based on the root √ATHA (PE17/148). Tolkien specified that the normal form of the prefix was asa-, but that it became as- before p, t, c, q, s. Tolkien gave two examples of its use: asalaste “easily heard” and ascénima (or ascene) “easily seen”.

Conceptual Development: In a rejected page from the same set of notes, Tolkien had hra, hrai and hraia “easy” derived from the root √SRA(YA) of the same meaning (PE17/172), of which the first two were probably prefixes and the last an adjective. But Tolkien seems to have altered the root to √SRAG “difficult” and √RAY “smile”. Further down on the page Tolkien had asanóte next to the root AÞA, unglossed but probably meaning “easily counted” and representing his new idea for the prefix as(a)- “easy”, given above.

astar

faith, loyalty (not belief)

astar noun "faith, loyalty (not belief)" (PE17:183). Not to be confused with the pl. form of asta #1.

lassë

noun. leaf, leaf; [ᴱQ.] petal

The basic Quenya word for “leaf”, derived from the root √LAS (PE17/62, 153; VT39/9). This word dates all the way back to the Qenya Lexicon of the 1910s where ᴱQ. lasse “leaf” appeared as its own entry (QL/51). ᴹQ. lasse “leaf” also appeared in The Etymologies of the 1930s under the root ᴹ√LAS (Ety/LAS¹). In the Gnomish Lexicon of the 1910s Tolkien said that lasse meant both “a leaf or petal” (GL/52). After that Tolkien translated it only as “leaf”. In one set of later notes Tolkien said it was even more restricted in meaning, and “only applied to certain kinds of leaves, especially those of trees, and would not e.g. be used of leaf of a hyacinth (linque)” (PE17/62).

Neo-Quenya: Despite Tolkien late declaration, I would use lassë as the general “leaf” word for purposes of Neo-Quenya, though more specialized words may also exist such as linquë “(leaf of a) hyacinth”. I would also use it metaphorically in its Early Qenya sense as the “petal” of a flower where the context is very clear, such as lassi indilo “leaves of a lily” = “lily petals”. But where ambiguous, I would use the neologism ᴺQ. lótelas for “petal”, more literally “flower leaf”.

lassë

leaf

lassë noun "leaf"; pl. lassi is attested (Nam, RGEO:66, Letters:283, LAS1, LT1:254, VT39:9, Narqelion); gen. lassëo "of a leaf", gen. pl. lassion "of leaves" (earlier lassio) (WJ:407). The word lassë was only applied to certain kinds of leaves, especially those of trees (PE17:62), perhaps particularly _ear-shaped _leaves (cf. the entry _LAS1 _in the Etymologies, where Tolkien comments on the pointed or leaf-shaped Elvish ears and suggests an etymological connection between words for "ear" and "leaf"); see also linquë #3. Compound lasselanta "leaf-fall", used (as was quellë) for the latter part of autumn and the beginning of winter (Appendix D, Letters:428); hence Lasselanta alternative name of October (PM:135). Cf. also lassemista "leaf-grey, grey-leaved" (LotR2:III ch. 4, translated in Letters:224, PE17:62), lassewinta a variant of lasselanta (PM:376). Adj. laicalassë "green as leaves" (PE17:56). See also lillassëa, lantalasselingëa.

ainas

hallow, a fane

ainas noun "a hallow, a fane", perhaps with stem ainass- (PE17:149). Compare yána #2.

alassë

hail

[alassë (2) interjection "hail" or "bless", evidently a synonym of the greeting alar!, q.v. (VT45:26)]

alassë

joy, merriment

alassë (1) noun "joy, merriment" (GALÁS) [VT42:32; a gloss "mirth" was deleted, VT45:14]

falasta-

verb. to foam

falasta- vb. "to foam", participle falastala "foaming, surging" in Markirya

lasi

on the contrary

lasi or lasir, -sír adv. "on the contrary", possibly an ephemeral form Tolkien replaced by úsië (VT49:17-18)

masta-

verb. bake

masta- vb. "bake" (MBAS)

taniquelassë

leaf

taniquelassë noun name of tree (UT:167), perhaps Tanique(til) + lassë "leaf"

hendas

?. [unglossed]

ier

as

ier prep. "as" (VT43:16, probably rejected in favour of sívë, q.v.). In an abandoned version of the Quenya Lord's Prayer, Tolkien used ier...ter for "as...so" (VT43:17).

sívë

as

sívë (1) prep. "as", apparently ve of similar meaning with the prefix sí- "this, here, now"; sívë therefore makes a comparison with something close, whereas tambë (q.v.) refers to something remote. Sívë...tambë "as...so" (VT43:17). Elided sív' in VT43:12, since the next word begins in the vowel e-.

ya

as

ya (2) or yan, prep. "as" (VT43:16, probably abandoned in favour of sívë)

ye

as

[ye (3), also yé, prep. "as" (VT43:16, struck out; in the text in question Tolkien finally settled on sívë, q.v.)]

ier

preposition. *as

sívë

preposition. *as

yan

adverb/conjunction. *as

@@@ possibly modal adverb

cemendë tambe erumandë

on Earth as [it is] in Heaven

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

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

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

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

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

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

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

sív’ emmë apsenet tien i úcarir emmen

as we forgive those who trespass against us

The eighth line of Átaremma, Tolkien’s Quenya translation of the Lord’s Prayer. The first word sív’ is an elided form of sívë “as”. It is followed by the emphatic second person plural subject pronoun emmë “us” and apsenet “forgive [them]”, the aorist form of the verb apsen- “forgive” with a plural direct object suffix -t. The fourth word tien “those” is a dative (indirect object) form of tie, apparently a variant of the third person plural pronoun te.

The second half of this phrase is the subordinate clause i úcarir emmen “who trespass against us”, composed of i “who”, úcarir “trespass” (aorist plural of úcar- “to do wrong, to sin”) and emmen “against us” (dative of emmë). The last of these is unusual in that it has an emphatic pronoun used as an object rather than the subject.

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

> sív(e) emmë apsene-t tie-n i úcari-r emme-n = “✱as we forgive-them those-for who trespass-(plural) us-against”

Taken together, the first half of the phrase has a subject (emmë), verb (apsene), a direct object suffix (-t) and an indirect object (tien). The sense of the phrase is probably something like “✱as we forgive them [the trespasses] for those [the trespassers] who trespass against us”.

Conceptual Development: Earlier versions of the prayer (I-IV) used a different verb avatyar- for “forgive”, as well as different prepositions for “so”: ier (I-IIa) and yan (III-IV). They also lacked any Quenya equivalent of “those who” (tien i in versions V-VI). The literal meaning of this phrase in versions I-IV of the prayer seems to be “✱as we forgive our trespassers”.

Tolkien considered a variety of ways to express “trespassers”. In version I-III, he used a (?verbal) element meaning “trespass” with the agental suffix -ndo: lucando (I), lucindo (IIa-IIb) and rocindë (III), all meaning “trespasser” and all in the plural. In version IV, he used rohtalië “trespass-people”, a compound of the noun rohta “trespass” and lië “people”.

These he combined with either the independent pronoun menya “our” (I-IIb, IV) or the possessive suffix -mma “our” (I deletion, III). Finally, he used an ablative element meaning “from”, either the preposition va (I-IIb) or the ablative suffix -llo (I deletion, III-IV). There was a similar construction for the verb avatyar- in line 6.

In version V of the prayer, Tolkien corrected úcarer to úcarir. This second form is more consistent with the rules Tolkien followed elsewhere in forming the aorist tense of a (basic) verb: it ends in an -e if unsuffixed but has an -i- between it and any suffix (-r in this case). However, Tolkien still used the form úcarer in version IV of the prayer, for reasons unknown.

| |  I  |IIa|IIb|III|IV|V|VI| |ier|yan|sív’| |emme| |{avatyarirat >>}|avatyarir ta|avatyarilta|apsenet| | |tien i| |{lucandollommar >>}|va menya lucandor|va menya lucindor|rocindillomman|menya rohtaliello|úcarer emmen|

For better consistency with Tolkien’s other writings, I have used the more typical aorist form úcarir for the entry of this phrase. As Helge Fauskanger points out (LP-AM), there is a similar issue with apsenet, which might be expected to be ✱✱apsenit, though in this case the variation may be due to the fact that object suffixes are appended directly to the verb instead of to a subject suffix.

töa

noun. wood (as material)

A word for “wood” mentioned in passing in notes on the Quendi and Eldar essay from 1959-60 (VT39/6), also appearing in a list of “large & small” roots from around 1968 with the gloss “wood as material” and derived from the root √TAW “wood” (PE17/115).

Conceptual Development: In The Etymologies of the 1930s Tolkien instead had ᴹQ. tavar “wood (material)” derived from primitive ᴹ✶tawar of the same meaning, from the extended root ᴹ√TÁWAR “wood, forest” (Ety/TÁWAR). In this earlier conception, the awa became ava rather than reducing to oa because the initial a was stressed. Stress alone was probably not enough to preserve ancient áwa in Tolkien’s later conception of the language’s phonetic development.

yallë

conjunction. as, like, [lit.] in the same way as

A word for “as, like” or more literally “in the same way as”, a combination of the relative pronoun ya and the suffix -llë related to lé “way, method, manner” (PE17/74).

Conceptual Development: Demonstrative, Relative, and Correlative Stems (DRC) from 1948 instead had ᴹQ. íl or ilde of similar meaning, but using the earlier suffix -l(de) (PE23/111).

anto

noun. mouth, mouth [as a thing for eating]; [ᴱQ.] jaw

The basic Quenya word for “mouth”, appearing as the name of tengwa #13 [4] in The Lord of the Rings Appendix E (LotR/1123). It is likely derived from the root √MAT “eat” from primitive ✱amtō, and hence refers to the mouth as a thing for eating. Quenya has a number of other more specialized words for the mouth, however, such as Q. pé for the closed mouth, Q. ópa for the mouth opening, Q. songa for the interior of the mouth and Q. náva for the entire mouth apparatus (tongue, lips and teeth) used for speech.

Conceptual Development: ᴹQ. anto “mouth” first appeared in notes on The Feanorian Alphabet from the 1940s, where it replaced ᴹQ. anta “jaws” (PE22/50 note #50). In the Qenya Lexicon of the 1910s, ᴱQ. anto (antu-) was itself glossed “jaw” and was based on the early root ᴱ√MATA “eat” (QL/31, 59).

eämbar

proper name. Creation as a Whole

A term for “Creation as a whole” (PE17/105), perhaps a compound of Eä “Creation” and Ambar “The World”.

latya-

verb. to open anything (so as to allow entry)

A verb appearing in notes associated with the Ósanwe-kenta essay from 1959-60, glossed “to open anything (so as to allow entry)” and derived from √LAT “open, unenclosed, free to entry” (VT41/5; PE17/159).

nár

noun. fire (as an element), fire (as an element); [ᴹQ.] flame

The basic Quenya word for “fire” derived from the root √NAR of the same meaning (PE17/29, 38), more specifically “fire as an element” or as a force or abstract concept (PE17/183), versus ruinë “a fire, a blaze” which is an individual fire or blaze in the physical world. In The Etymologies of the 1930s it appeared as ᴹQ. nár or náre “flame” derived from the root ᴹ√NAR “flame, fire” (Ety/NAR¹).

Conceptual Development: The Qenya Lexicon of the 1910s had as a derivative of the root ᴱ√SAH(Y)A “be hot” the word ᴱQ. Sā “Fire, especially in temples, etc. A mystic name identified with Holy Ghost” (QL/81), and this “mystic name” was also mentioned in the Poetic and Mythological Words of Eldarissa (PME/81). Thus it seems ᴱQ. sá was “mystic fire”, as opposed to ᴱQ. uru which was ordinary “fire” (QL/98).

Neo-Quenya: For purposes of Neo-Quenya, I would use this word as [ᴹQ.] náre as an independent word, and use nár or nar in compounds only. This helps keep it distinct from nár the plural of ná- “to be”.

tambë engë i et...

as it was [in] the [beginning]...

The second line of Alcar i Ataren, Tolkien’s translation of the Gloria Patri prayer. The first word is tambë “as”, also seen in the Átaremma prayer. The second word is enge “[it] was”, the past tense of ëa- “to be, to exist”. This is followed by i “the” and an incomplete word beginning with et (“out?”). At this point Tolkien stopped work on the prayer.

wilwarin wilwa

vague as a butterfly

The seventh line of the Markirya poem (MC/222). The first word is wilwarin “butterfly” modified by the adjective wilwa “fluttering to and fro”, which is more loosely translated as “vague” in the poem itself. The English preposition “as” is not reflected in the Quenya text, and may be an artifact of the Early Qenya version of the poem.

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

> wilwarin wilwa = “✱butterfly fluttering”

yéni únótimë ve aldaron rámar

long-years not-countable as trees’ wings

The 2nd phrase of the prose Namárië. Tolkien altered the text from the poetic version as follows:

> yéni únótimë ve rámar aldaron >> yéni únótimë ve aldaron rámar

Tolkien moved the genitive element aldaron “trees’, of trees” to be before the noun it modifies: rámar “wings”. Elsewhere Tolkien indicated that the Quenya genitive can appear after the noun in ordinary speech (WJ/368), so perhaps either placement is acceptable.

-vë

as, like

-vë, (3) apparently an ending used to derive adverbs from adjectives (see andavë under anda and oiavë under oia). May be related to the preposition ve "as, like".

Eämbar

dispositions and will of eru, with regard to creation as a whole

Eämbar noun "dispositions and will of Eru, with regard to Creation as a whole" (PE17:105)

Quenderin

quendian, belonging to the elves as a whole

Quenderin adj."Quendian, belonging to the Elves as a whole" (a learned word) (WJ:407). The phrase quenderinwë coar "Elvish bodies" (PE17:175) presupposes a longer form *quenderinwa, here attested in the pl.

Yón

region, any (fairly extensive) region between obstacles such as rivers or mountains

yón (2), variant of yondë, q.v. Defined as "a region, any (fairly extensive) region _between obstacles such as rivers or mountains" (PE17:43)_

aina-

verb. to hallow, bless, treat as holy

aina- (1) vb. "to hallow, bless, treat as holy" (PE17:149)

atalantë

downfall, overthrow, especially as name [atalantë] of the [downfallen] land of númenor

atalantë noun "downfall, overthrow, especially as name [Atalantë] of the [downfallen] land of Númenor" (DAT/DANT, TALÁT, Akallabêth, SD:247, 310; also LR:47, VT45:26). Variant atalantië "Downfall", said to be a normal noun-formation in Quenya (Letters:347, footnote). From the common noun atalantë "collapse, downfall" is derived the adj. atalantëa "ruinous, downfallen", pl. atalantië in Markirya (changed to sg. atalantëa this change does not make immediate sense, since the adjective undoubtedly modifies a plural noun, but Tolkien does not always let adjectives agree in number).

avar

recusant, one who refuses to act as advised or commanded

avar noun "recusant, one who refuses to act as advised or commanded"; pl. Avari Elves that refused to join in the westward march to Aman (WJ:371, singular Avar in WJ:377 and VT47:13, 24).The Etymologies gives Avar or Avaro, pl. Avari "Elves who never left Middle-earth or began the march" (AB/ABAR)

camba

the whole hand, but as flexed, with fingers more or less closed, cupped, in the attitude of receiving or holding

camba noun "the whole hand, but as flexed, with fingers more or less closed, cupped, in the attitude of receiving or holding" (VT47:7)

enelmo

go-between, intervener, intermediary [as noun], mediator

enelmo noun "a go-between, intervener, intermediary [as noun], mediator" (VT47:14)

fairë

phantom, disembodied spirit, when seen as a pale shape

fairë(1) noun "phantom, disembodied spirit, when seen as a pale shape" (pl. fairi in Markirya); compare ausa. The noun fairë was also used = "spirit (in general)", as a kind of being (MR:349, PE17:124). In VT43:37 and VT44:17, fairë refers to the Holy Spirit (fairë aista or Aina Fairë)

findessë

head of hair, a person's hair as a whole

findessë noun "a head of hair, a person's hair as a whole" (PM:345). Compare findilë.

hócir-

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

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

latya-

verb. to open anything (so as to allow entry)

latya- (2) vb. "to open anything (so as to allow entry)" (PE17:159). Cf. the negated form avalatya *"un-open" = to "close"? (VT41:6). See ava- #3.

mel-

verb. love (as friend)

mel- vb. "love (as friend)" (MEL). Melinyes or melin sé "I love him" (VT49:21). LR:70 has melánë"I love", a doubtful form in Tolkien's later Quenya (melin occurs in later material).

nápat

thumb and index as a pair

nápat noun "thumb and index as a pair", a dual formation. Apparently formed from #nápa, an alternative form of nápo "thumb"; Telerin also has a final -a (rather than -o) in this word (VT48:5; etymology, VT48:16)

rondo

vaulted or arched roof, as seen from below

rondo noun "a vaulted or arched roof, as seen from below" (and usually not visible from outside); "a (large) hall or chamber so roofed", "vaulted hall" _(WJ:414; VT39:9; in the Etymologies, stem ROD, the gloss is simply "cave" or "roof"; see VT46:12 for the latter gloss)_. Cf. *Elerondo.

sav-

verb. believe (that statements, reports, traditions, etc. are) true, accept as fact

sav- vb. "believe (that statements, reports, traditions, etc. are) true, accept as fact" (VT49:27; the fist person aorist savin is given). Not used with a person as object (in the sense of believing that this person tells the truth); with a noun, name or corresponding pronoun as object, sav- implies "I believe that he/she/it really exists/existed": Savin Elessar "I believe that Elessar really existed" (VT49:27). To "believe in" someone meaning "believe that (s)he tells the truth" can be paraphrased as (for instance) savin Elesarno quetië "I believe in Elessars words" (lit. speaking). (VT49:28)

tecco

stroke of pen or brush (´) when not used as long mark

tecco ("k")noun "stroke of pen or brush (´) when not used as long mark" (TEK)

ten-

verb. go as far as

[ten- (3) vb. "go as far as", 1st person sg. aorist tenin, (tenin coaryanna "I arrive at [or come/get to] his house"), endingless aorist tenë, present tense téna- "is on point of arrival, is just coming to an end", past tense tennë "arrived, reached", in this tense usually with locative rather than allative: tennen sís "I arrive[d] here", perfect eténië "has just arrived", future tenuva "will arrive".] (VT49:23, 35, 36; Tolkien emended the initial consonant from t to m throughout)

tenna

until, up to, as far as

tenna prep. "until, up to, as far as" (CO), "unto" (VT44:35-36), "to the point", "right up to a point" (of time/place), "until", "to the object, up to, to (reach), as far as" (VT49:22, 23, 24, PE17:187), elided tenn' in the phrase tenn' Ambar-metta "unto the ending of the world" in EO, because the next word begins in a similar vowel; cf. tennoio "for ever" (tenna + oio, q.v.) The unelided form appears in PE17:105: Tenna Ambar-metta.

ve

as, like

ve (1) prep. "as, like" (Nam, RGEO:66, Markirya, MC:213, 214, VT27:20, 27, VT49:22); in Narqelion ve may mean either "in" or "as". Ve fírimor quetir *"as mortals say" (VT49:10), ve senwa (or senya) "as usual" (VT49:10). Followed by genitive, ve apparently expresses "after the manner of": ve quenderinwë coaron ("k") "after the manner of bodies of Elven-kind" (PE17:174). Tolkien variously derived Quenya ve from older wē, bē or vai(VT49:10, 32, PE17:189)

vehtë

life - not life in general or as a principle, but (a period of) individual activity

vehtë noun "life - not Life in general or as a principle, but (a period of) individual activity", thus also "the place where a person, people &c. lived and had their business, i.e. habitat, haunt" (PE17:189)

vista

air as substance

vista (1) noun "air as substance" (WIS (WIL) )

yelda

friendly, dear as friend

[yelda] adj. "friendly, dear as friend" (YEL, struck out)

yondë

any fairly extensive region with well-marked natural bonds (as mountains or rivers)

yondë noun "any fairly extensive region with well-marked natural bonds (as mountains or rivers)", occurring as a suffix -yondë, -yon/-iondë, -ion in regional names. (PE17:43). Note: †yondë may also be an (archaic/poetic) past tense of the verb yor-, q.v.

ó-

used in words describing the meeting, junction, or union of two things or persons, or of two groups thought of as units

ó- (usually reduced to o- when unstressed) a prefix "used in words describing the meeting, junction, or union of two things or persons, or of two groups thought of as units". In omentië, onóna, ónoni, q.v. _(WJ:367, PE17:191; in the Etymologies, stem WŌ, the prefix _o-, ó- is simply defined as "together".) In VT43:29 is found a table showing how pronominal endings can be added to the preposition ó-; the resulting forms are onyë or óni "with me", ómë "with us" [also in VT43:36, where "us" is said to be exclusive], ólyë or ólë "with you" (olyë only sg. "you", whereas ólë can be either sg. or pl.), ósë "with him/her", ótë *"with them" (of animates where "them" refers to non-persons, óta [or shortened ót] is used, though the conceptual validity of ta as a pl. pronoun is questionable), ósa (or shortened ós) "with it". (Two additional forms, ótar and ótari, presumably mean "with them" of inanimate things; see VT49:56 for a possible second attestation of tar as the word for plural inanimate "they".) However, Tolkien's later decision to the effect that ó- refers to two parties only may throw doubt upon the conceptual validity of some of these forms, where at least three persons would be implied (like ótë "with them", where one person is "with" two or more others though Tolkien indicates that two groups may also be involved where the preposition ó- is used). The explicit statement in WJ:367 that the prepostion o (variant of ó) did not exist independently in Quenya is however difficult to get around, so instead using the preposition ó/o (with or without endings) for "with", writers may rather use as, the form appearing in the last version of Tolkien's Quenya Hail Mary (also attested with a pronominal suffix: aselyë "with you").

úsië, an cé mo quernë cendelë númenna, ve senya

on the contrary, for if one turned the face westward, as was usual

Third phrase @@@

| |  I  | II |III|IV|  V  |VI|VII| |{lasi >> la >>}|lasir|>>|ūsir|úsir| |úsir|>> úsie| |{pan >> an >>}|an ké mo| |{nanquerne >> númequerna >>}|querne|{quernesse >>} quernes|querne|quere|querne| |immo|kanwarya|kendele| |númenna|(ve senya)|númenna| |(ve ...)| |(ve senwa)|(ve senya)|{i hyarma} númenna|ve senya|

aina-

verb. to hallow, bless, treat as holy

tambë

preposition. *as, so

tenna

preposition. until, up to, as far as, to the point, to reach

yéni únótimë ve rámar aldaron

long years numberless as the wings of trees

Second line @@@

han-

prefix. *back as an answer or return by another agent

nornë lintieryanen

he ran as swiftly as he could, (lit.) he ran with his speed

sarda

adjective. hard (*as stone)

tengwestië

noun. language [as a concept]

a carnë ta yallë b (carnë)

A did that as / like B (did)

alfirin

noun. ’immortal’ as a flower name

náner ataformaitë ve fírimor quetir

*were ambidextrous as mortals say

nápat

noun. thumb and index [fingers] as a pair

sav-

verb. believe true, accept as fact

uhta-

verb. dislike, feel disgust with, avoid as painful

yuluite

adjective. drinking (as a habit)

alassëa

`Cな#,F`C adjective. happy, joyous

Alassë (joy/merriment) + -a (adjectival suffix)

calca

noun. glass

A word for “glass” appearing in notes from around 1968 as a derivative of √KALAK (VT47/35).

Conceptual Development: There was a similar form ᴱQ. talqe (talqi-) “glass” in the Qenya Lexicon and Poetic and Mythological Words of Eldarissa of the 1910s (PME/88; QL/88). It also appeared in the contemporaneous Gnomish Lexicon with a Gnomish cognate G. celc, both words being based on variant early roots ᴱ√kail(i)k and ᴱ√tail(i)k (GL/25).

In The Etymologies of the 1930s, the word for “glass” was ᴹQ. hyelle from the root ᴹ√KHYEL(ES) “glass” with Noldorin cognate N. hele (Ety/KHYEL(ES)). In notes on Words, Phrases and Passages in the Lord of the Rings from the late 1950s or early 1960s, Tolkien instead said that “there was no common Eldarin word for glass”, and that the Sindarin word for “glass” was borrowed from Khuzdul while the Quenya word was cilin (PE17/37). Tolkien’s last published word for “glass” was calca as noted above (VT47/35), which seems to be a restoration of the early root ᴱ√kail(i)k.

Neo-Quenya: For purposes of Neo-Quenya, I would use calca as the main Quenya for “[clear] glass”, but would retain cilin as another word for transluscent or reflective glass.

cilin

glass

cilin noun "glass" ("often used as in English ("often used as in English for any thing or implement made of glass") (PE17:37). Compare calca, hyellë.

hyellë

glass

hyellë noun "glass" (KHYEL(ES), VT45:23; the later source also provides the unglossed form hyelma, which may be a synonym of hyellë; alternatively hyellë could be "glass" as a substance, whereas hyelma_ rather refers to "a glass" as a drinking vessel). _In later sources, cilin or calca is given as the word for "glass".

maril

glass, crystal

maril noun "glass, crystal" (VT46:13; if this is to be the same word as the second element of Silmaril, the stem-form would be marill-, cf. pl. Silmarilli)

né

was

né vb. "was"; see ná #1. Also used as interjection "yes" when the meaning is "it was so, it was as you say/ask" (VT49:31). Pl. nér "were", dual nét (VT49:30). Nésë "he was" (VT49:29), though Tolkien elsewhere stated that né did not "take any inflection of person" (VT49:31), pronominal endings rather being added to ane- (the form anes *he was" is attested). Anda né "long ago" (VT49:31).

sat-

verb. set aside, appropriate to a special purpose or owner

#sat- vb. "set aside, appropriate to a special purpose or owner" (VT42:20). Cited in the form "sati-"; the final -i may be simply the connecting vowel of the aorist (as in *satin "I set aside"). This verb "was in Quenya applied to time as well as space" (VT42:20)

vanwa

gone, lost, no longer to be had, vanished, departed, dead, past, past and over, gone on the road, over

vanwa adj. "gone, lost, no longer to be had, vanished, departed, dead, past, past and over, gone on the road, over" (WJ:366, Nam, RGEO:67, WAN, LT1:264; older wanwa, PE17:143). The word was "not applied to _dead persons _except those who would not return, either because of a special doom (as [in the case of] Men) or because of a special will of their own (as Felagund or Míriel) or a special ban of Mandos (as Feanor)" (PE17:143). Also see avanwa.

ane-

was

#ane-, form of copula "was" when pronominal endings follow: anen "I was", anel "you were", anes "(s)he/it was" (VT49:28, 29); see ná #1.

calca

glass

calca noun "glass" (VT47:35); compare hyellë, cilin.

engë

was

engë vb. "was", "existed", past tense of ëa, q.v. (VT43:38, VT49:29)

nánë

was

nánë vb. "was", náner "were"; see ná #1

né

verb. was

was

né

was

né vb. in pa.t. "was"; see ná #1.

sara

stiff dry grass, bent

sara (3) (þ) noun "stiff dry grass, bent" (STAR). The word "bent" would here mean "open place covered with grass" (cf. LT1:274).

úra

evil, nasty

úra (1) adj. "evil, nasty" (VT43:24, VT48:32)

yando

also

yando adv. "also" (QL:104)

cilin

noun. glass, glass [transluscent or reflective]

aryë

adverb. as well, besides, in addition; also known as; also, too

A neologism for “also, as well, besides, too” coined by Elaran on 2023-06-22 in the Vinyë Lambengolmor Discord Server (VLDS) derived from primitive ASjē based on the root √AS “beside” which is also the basis for ar “and”. I would use this neologism primarily in the sense “as well, in addition, besides” as a replacement for ᴱQ. aru, while for the sense “also” = “too” I would use attested: [ᴹQ.] yú (PE22/121-2). The neologism arye was originally proposed to mean “also known as”, such as: Artanis Nerwen, arye Altáriel. I would use arye for this sense as well.

yánë

noun. space (as a physical dimension)

A neologism for “space (as a physical dimension)” based on yána “vast, wide”. For example: “space and time” = yáne ar lúme. Paul Strack coined this neologism specifically for Eldamo to replace [ᴺQ.] nairë from the NQW based on naira “vast, wide, empty”, since that adjective based on a probably-abandoned root √ÑGAY.

ar

conjunction. and, and; [ᴱQ., ᴹQ.] but

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

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

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

At some point while writing drafts of The Lord of the Rings, Tolkien decided that the Sindarin word for “and” should a in the famous phrase pedo mellon a minno “speak, friend, and enter”. His motivations for this change are unclear, but he noticed the problem in notes written between the first and second edition of The Lord of the Rings, saying “a·Berhael. ‘And’ cannot therefore be [derived from] arĭ!” (PE17/102). From this point forward, Tolkien considered two possible roots serving as the basis for “and”: √AD(A) and √AS, both meaning “beside” (PE17/145; VT48/25). In his later writings, Tolkien seems to favor √AS which appeared in a few different notes from 1968 (VT47/31; VT48/25), though ada reappeared in notes from 1969 (VT49/25).

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

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

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

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

men

noun. way, way, *direction; [ᴹQ.] place, spot [only in compounds]

A noun or word element, most notably appearing in the four cardinal directions formen, hyarmen, númen, and rómen, which Christopher Tolkien translated as “way” in The Silmarillion appendix (SA/men). This is consistent with the later meaning of its root: √MEN “go, move, proceed”, and in Definitive Linguistic Notes (DLN) from 1959 Tolkien had a primitive form ✶mēn- “a way, a going, a mov[ement]” (PE17/165) which might be the source of Christopher Tolkien’s translation of Q. men.

Conceptual Development: The situation in Tolkien’s earlier writings was different. In The Etymologies of the 1930s ᴹQ. men was translated “place, spot” under the root ᴹ√MEN (Ety/MEN). In this document, it seems the literally meaning of direction words were “✱north-place”, “✱south-place”, etc., as opposed to later “✱north-direction, ✱south-direction”. This can be seen in other words Tolkien used in this period, such as ᴹQ. Ilmen “Place of Light” (SM/241).

This ambiguity continued into Tolkien’s later writings, as can be seen in a 1965 letter to Dick Plotz, where Tolkien translated númen “the direction or region of the sunset” (Let/361). Another example is menel “firmament, high heaven, the region of the stars”, which Tolkien said was “a Q. invention from men (direction, region) + el (the basis of many stars)” in The Road Goes Ever On as published in 1967 (RGEO/65). There are other Quenya words where men refers to a location rather than a direction: ruimen “fireplace, hearth” (PE17/183) and turmen “realm” = “✱mastered-region” (PE17/28), both from the mid-1960s.

However, some words are hard to explain as locations, such as alamen “a good omen on departure”, also from DLN of 1959 (PE17/162). Tolkien used men as an element in the terms coimen “life-year” and olmen “growth-year” in notes from around 1959, which are probably best explained as a “way” or “process” of life or growth (NM/84-85). However the stems of these words ended in mend-, so their element men may be different from what is seen in formen, etc. As another wrinkle, Tolkien regularly used nómë to mean “place” in his later writings, as in sinomë “in this place [= here]” (LotR/967) and tanomë “in that place [= there]” (VT49/11).

It is hard to determine how much of this variation is due to conceptual vacillation on Tolkien’s part. My best guess of the timelime is that:

• In the 1930s men meant “place, spot”, and the root ᴹ√MEN was not verbal (Ety/MEN).

• In the 1940s Tolkien decided that √MEN was verbal, meaning {“intend” >>} “go” (PE22/103).

• By the 1950s Tolkien reformulated men to mean “way, a going” in keeping with the new meaning of the root (PE17/165). In 1948 Tolkien also introduced nómë “place” (PE23/112).

• By the 1960s Tolkien partially reversed himself, deciding men could mean either “way, direction” and “place, region”, but without abandoning nómë.

Neo-Quenya: The word men is somewhat contentious in Neo-Quenya. The word men is a very popular element for “place” in many neologisms (especially older ones), such as ᴺQ. natsemen “website = ✱web-spot”, ᴺQ. tirmen “theater = ✱watch-place” and ᴺQ. mótamen “office = ✱work-place”. However, others feel that this sense has been entirely replaced by nómë, so that men in such compounds should be replaced by a suffix ᴺQ. -non (-nom-).

Given this ambiguity, I would use men only for “way, ✱direction” as a standalone word, and would instead use nómë = “place”. However, given Tolkien’s vacillations as described above, I would allow the use of men as “place, spot, region” in compounds [perhaps originally conceived of as a destination], though I think ᴺQ. -non “-place” is also fine.

ná-

verb. to be, to be, [ᴱQ.] exist

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

> √NA joining adjs./nouns/pronouns in statements (or wishes) asserting (or desiring) a thing to have a certain quality, or to be the same as another (PE22/147).

In many circumstances this verb was optional:

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

For further discussion see the entry on the Quenya copula.

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

o

preposition. from

A preposition for “from”, especially in the genitival sense “originating from”. For “from” in a positional sense, it is far more common to use the ablative suffix -llo.

Conceptual Development: The preposition ᴱQ. ô was first mentioned in the Gnomish Lexicon of the 1910s as the equivalent of G. a(n·) “from” which had an ablative sense (GL/17). In Primitive Quendian Structure: Final Consonants written in 1936, Tolkien mentioned {o >> ho >>} o as a preposition based on primitive ᴹ✶ʒō̆ “away from, from among” (PE21/60 and note #48). In The Etymologies of the 1930s, ᴹQ. ho “from” appeared under the root ᴹ√ƷŌ̆ “from, away, from among, out of” (Ety/ƷŌ̆). This primitive form ʒō̆ was also the basis of the Quenya genitive suffix ᴹQ. -o.

In Definitive Linguistic Notes (DLN) from 1959, Tolkien mentioned the preposition Q. o “from” as a reduction of ancient ✶ăwă “away” (PE17/148). In Late Notes on Verb Structure (LVS) written in 1969 Tolkien again mentioned ō < ✶hō “from” with some difficult-to-read qualifications that seem to indicate this was “from” in the genitival sense, as opposed to ✶lō “from” in the positional/ablative sense (PE22/168).

Neo-Quenya: For purposes of Neo-Quenya I would assume that o is a rarely used preposition, usually replaced by either genitive -o [originating from] or ablative -llo [moving from].

vilva

adjective. fluttering to and fro

An adjective appearing as wilwa “fluttering to and fro” in the glossary to the Markirya poem from the 1960s (MC/223). In the poem itself, it was loosely translated “vague as”, in the phrase wilwarin wilwa “vague as a butterfly” (MC/222).

Neo-Quenya: For purposes of Neo-Quenya, I would use the form vilva “fluttering to and fro” in keeping with the general principle that w was pronounced and spelt v in modern Quenya; see the entry for [w] for discussion.

vilvarin

noun. butterfly

A word for “butterfly” appearing as wilwarin in the Markirya poem of the 1960s based on the adjective wilwa “fluttering to and fro” (MC/222, 223). It has a stem form of wilwarind- as implied by the adjective wilwarindëa “like a butterfly” from the version of the Nieninquë poem from the 1960s (PE16/96). The appearance of an initial w- in this word is somewhat unusual: see the entry on the sound [w] for further discussion. Its modern Quenya pronunciation would be vilwarin or vilvarin. Tolkien himself occasionally used vilvarin instead (PE16/72; MR/166).

Conceptual Development: The word ᴱQ. wilwarin (wilwarind-) “butterfly” appeared all the way back in the Qenya Lexicon of the 1910s under the early root ᴱ√GWILI (QL/104). That document also had an adjective form ᴱQ. wilwarinda, descriptive of the sycamore tree (QL/57). This word appeared in the versions of the Oilima Markirya poem written around 1930, and the adjective wilwarindea appeared in the version of the Nieninqe poem from this period. ᴹQ. wilwarin “butterfly” appeared in The Etymologies of the 1930s under the root ᴹ√WIL “fly” with a plural form wilwarindi (Ety/WIL). Thus this word was quite stable in Tolkien’s mind, and usually appeared with an initial w.

vequi

conjunction. as if, as though

@@@ Discord 2022-03-20

henca

adjective. rare (as opposite of dense)

nairë

noun. space (as a physical dimension)

sanyesta

noun. law [as a scholarly discipline]

yaitë

conjunction. such as, of the same kind as

yalca

as much as, as great as

yallini

as many as

yanaurëa

adjective. as old as, (lit.) of the same days as

yanicca

adverb. as little as, as small as

ambalotsë

noun. uprising-flower

Quenya cognate for S. amloth “uprising flower” in the name Ægamloth (archaic for Egamloth) “Pointed Helm-crest” (WJ/318). It is a combination of amba “up” and lotsë “flower”. Tolkien said this word is “referring to the flower or floreate device used as a crest fixed to point of a tall helmet”, and thus only refers to a type of “helm-crest”, not any kind of flower.

axo

noun. bone

A word for “bone” appearing in the Markirya poem from the 1960s in its plural form axor (MC/222-223). It might be related (conceptually if not etymologically) to the root √AKAS “neck, ridge” (PE17/92).

Conceptual Development: A similar word ᴱQ. as (ass-) bone dates all the way back to the Qenya Lexicon of the 1910s (QL/33). The locative plural of this noun assari “of bones” appeared in the Oilima Markirya poem written around 1930. The form ᴹQ. astŭ- “bone” appeared in the Declension of Nouns from the early 1930s (PE21/27).

Neo-Quenya: While this word could be derived from ✱aksō, I prefer to assume it is derived from ✱ᴺ✶askō with metathesis sk > ks in Quenya. This makes it more etymologically distinct from axë “neck” and also allows a (Neo) Sindarin form ᴺS. asg “bone”, since a Sindarin derivative of ✱aksō would collide with S. ach “neck”.

laiquë

noun. herb

A noun for “herb” appearing in Quenya Notes (QN) from 1957, a combination of the roots √LAY and √KWĒ (PE17/159). Tolkien specified that it was used for “anything green, but especially [herbs] as used for food”.

lé

preposition. with

The preposition lé “with” was mentioned in a (rejected) etymology of S. di “with” in Tolkien’s notes on Words, Phrases and Passages from the Lord of the Rings (WPP) from the late 1950s or early 1960s (PE17/94), from the phrase le nallon sí di’nguruthos (LotR/729), usually translated “here overwhelmed in dread of Death, I cry”. In this note, Tolkien eventually decided that S. (n)di actually meant “beneath”, and its Quenya equivalent was Q. nî.

Conceptual Development: Prepositional ᴹQ. le also appeared in the Lament of Atalante from the 1940s, in the phrase ᴹQ. Númeheruvi arda sakkante lenéme Ilúvatáren “the Lords of the West broke the world by [or with] leave of Ilúvatar” (SD/246, 310). Here “with” seems to be used in the instrumental sense “by means of”.

The Qenya Lexicon of the 1910s had ᴱQ. le “with (accompaniment)” under the early root ᴱ√LĒ (QL/52). Le was also mentioned in the contemporaneous Gnomish Lexicon as the equivalent of G. li “with (of accompaniment only)”, but also used to mean “and” between nouns (GL/54). In this period the instrumental preposition seems to be ᴱQ. ma, which appeared in a few phrases from ᴱQ. Sí Qente Feanor from the 1910s: ᴱQ. malto ísier i nosta “✱by those from whom this birth was known” and ᴱQ. nalto fustúme ma Melkon “✱they can be smelled out by Melko” (PE15/32). Compare G. ma “with instrument or by agent” from the contemporaneous Gnomish Lexicon (GL/55).

Neo-Quenya: I would retain ᴺQ. lé for purposes of Neo-Quenya as a rarely-used instrumental preposition meaning “with, by (means of)”, reconceived as a derivative of √LEÑ “✱way, method, manner” (PE17/74).

mi

preposition. in, in, [ᴹQ.] within

The Quenya preposition for “in”, very well attested. It was derived from the root √MI of the same meaning (PE17/92; VT43/30; VT47/30). In The Etymologies of the 1930s ᴹQ. mi was glossed “in, within” under the root ᴹ√MI “inside” (Ety/MI).

Conceptual Development: In the Qenya Lexicon of the 1910s, the preposition mi appeared (untranslated) in the phrase ᴱQ. Uole·mi·Kūme “Moon King” = “✱Uole in the Moon” (QL/48). The main dictionary had the adverb ᴱQ. imi “in, inside” under the early root ᴱ√IMI (QL/42). In one place in Tolkien’s later writings from the 1950s, the preposition mi “in” had the variant form imi as well (VT43/30).

nór

noun. land

A term for “land” as in “(dry) land as opposed to the sea”, mentioned in the Quendi and Eldar essay of 1959-60 (WJ/413) and again in notes from around 1968 (PE17/106-107).

Possible Etymology: In the Quendi and Eldar essay this term was derived from primitive ✶ndōro, but in the aforementioned 1968 notes Tolkien clarified that its stem form was nŏr-. This means it was probably derived from ancient ✱ndŏr-, where the long vowel in the uninflected form was inherited from the Common Eldarin subjective form ✱ndōr, a phenomenon also seen in words like nér (ner-) “man”. I prefer this second derivation, as it makes the independent word more distinct from the suffixal form -ndor or -nóre used in the names of countries.

telepta

adjective. silver, silver, *silver-coloured

An adjective for “silver” appearing in the phrase Sanome tarne Olórin, Arakorno, Eomer, Imrahil, mi mīse, mi telepta yo morna, mi laiqua yo ninque, mi luini, ta Gimli mi losseä “There stood Gandalf, Aragorn, Eomer and Imrahil in grey, in silver and black, in green and white, and in blue, and also Gimli in white” in notes from the mid-1960s (PE17/71).

Conceptual Development: The Qenya Lexicon of the 1910s had unglossed ᴱQ. telepta under the early root ᴱ√TELEPE whose derivatives had to do with silver (QL/91). A similar form ᴹQ. telepsa “of silver” appeared in The Etymologies of the 1930s under the root ᴹ√KYELEP “silver”, which Tolkien equated to ᴹQ. telpina (Ety/KYELEP). This form telepsa may reflect the 1930s sound change whereby pt became ps; compare ᴹQ. lepse “finger” from ᴹ√LEPET (Ety/LEPET). Tolkien revised the entry for ᴹ√KYELEP, replacing telepsa with (unglossed) ᴹQ. telemna (Ety/KYELEP). The adjective telepta “silver” was restored in the 1960s (see above) after Tolkien abandoned the ps > pt sound change.

Neo-Quenya: For purposes of Neo-Quenya I would use this word primarily for silver as a color.

telpë

noun. silver, silver; [ᴱQ.] money

This was the Quenya word for “silver” throughout Tolkien’s life. The word was derived from the root √KYELEP, which became †tyelpë in Quenya and S. celeb in Sindarin. However, the Quenya form of the word was influenced by Telerin telpë “because the Teleri in their lands, to the north of the Noldor, found a great wealth of silver, and became the chief silversmiths among the Eldar” (Let/426). The archaic Quenya form †tyelpë was retained for the name of the palatal series of tengwar consonants, the tyelpetéma (LotR/1120), but in ordinary use (and most names) the forms telpë or telep- (in compounds) were used.

Conceptual Development: The Qenya Lexicon of the 1910s had ᴱQ. telpe based on the early root ᴱ√TELEPE, but its Gnomish cognate was G. celeb (QL/91). Tolkien did not explain this difference in these early documents from the 1910s. In Early Noldorin Word-lists of the 1920s he had ᴱQ. telqe and ᴱN. celeb “silver” derived from primitive ᴱ✶kelekwé, explaining initial t in the Qenya form as the result of dissimilation away the kw (PE13/140).

In The Etymologies of the 1930s Tolkien introduced a root ᴹ√KYELEP “silver” as an alternate to ᴹ√TELEP, with derivatives ᴹQ. telpe or tyelpe, N. celeb and ᴹT. telpe (Ety/KYELEP). He then said “Q telpe may be Telerin form (Teleri specially fond of silver, as Lindar of gold), in which case all forms may refer to KYELEP”. It seems that he stuck with this idea thereafter and abandoned ᴹ√TELEP.

Note that in the Early Qenya Grammar of the 1920s Tolkien used ᴱQ. telpe for “money” (PE14/54), and I would give telpë this meaning for purposes of Neo-Quenya as well, much like the French word argent means both “silver” and “money”.

tintallë

feminine name. (Star) Kindler

A title of Varda as maker of the stars (LotR/377). The first element of this name is the verb tinta- “to kindle” (SA/tin, MR/388), and the second element is the feminine agental suffix -llë (PE17/69).

Conceptual Development: The name ᴹQ. Tintalle appears in Silmarillion drafts from the 1930s (LR/200, 212), as well as in The Etymologies (Ety/TIN). In The Etymologies, the variant form ᴹQ. Tintánie “star-maker, star-making” also appeared (Ety/TIN, TAN; EtyAC/TAN), which seems to be a combination of the roots ᴹ√TIN “sparkle” and ᴹ√TAN “make” with the abstract noun ending ᴹQ. -ie; this name did not appear in the narratives, however.

In Notes on Galadriel’s Song (NGS) from the late 1950s or early 1960s, Tolkien considered and rejected the root √TAN “construct” as an element in the name Tintallë (PE17/69). After this rejection, he decided that the final element -lle was a feminine agental suffix, but this unfortunately clashed with the contemporaneous 2nd-plural pronominal suffix -llë “you”. Tolkien considered changing Varda’s title to Tintalde to avoid this conflict (PE17/69). In later writings, he revised the 2nd-plural pronoun to -ldë instead (VT49/16, 51), which allowed Tintallë to stand unchanged.

váya

noun. ocean, sea, ocean, [stormy] sea

A word in Quenya Notes (QN) from 1957 where Tolkien described váya as being “used of sea (as waters, motion)”, a derivative of √WAYA “blow, or be disturbed” (PE17/33). This note was crossed through, but a similar note appeared afterwards with a seemingly archaic word waya “ocean” (PE17/34).

Conceptual Development: In the earliest Lost Tales, Tolkien had ᴱQ. Vai “Outer Ocean” (LT1/85), a word that also appeared in the Qenya Lexicon of the 1910s as a derivative of ᴱ√VAẎA “enfold, wind about” (QL/100). The word ᴱQ. vea “sea” appeared in a number of poems Tolkien wrote in the late 1920s (MC/213-214, 216, 220; numerous references in PE16). ᴹQ. vea “sea” also appeared in the Declension of Nouns from the early 1930s as a derivative of ᴹ✶vaı̯ā (PE21/8, 17), and as an element in the name ᴹQ. Veaneldar “Sea-elves” from the 1930s and possibly Q. Vëantur, a name in later writings for a ship captain in Númenor (UT/171).

In Silmarillion drafts of the 1930s Tolkien used ᴹQ. Vaiya for “Enfolding Ocean” (SM/236) or “Outer Sea” (LR/209). This word was mentioned in The Etymologies as wai(y)a/vai(y)a “envelope” that was used “especially of the Outer Sea or Air enfolding the world within the Ilurambar”, a derivative of ᴹ√WAY “enfold” (Ety/WAY). In the Ambarkanta of early 1930s Tolkien likewise said that the ordinary meaning vaiya was “fold, envelope”, meaning “Outer Sea” when used as a proper name (SM/241). In Quenya Notes (QN) from 1957, the similar word váya/waya was given a new etymology from the root √WAYA “blow” rather than “enfold” as noted above, along with other derivatives having to do with “wind” (PE17/33-34).

Neo-Quenya: For purposes of Neo-Quenya, I think váya is its best form as an independent word meaning “ocean, sea”. Given its derivation from the root for “wind”, I think it refers mainly to rough or stormy seas. The name Vëantur may contained a reduced form of this word, and thus vëa- might be its form in compounds.

wilwarin

proper name. Butterfly

Name of a constellation (S/48) which is simply the word wilwarin “butterfly” used as a name (MC/223). It is unusual in that it begins with the letter [w], which in Quenya usually became [v], indicating it is probably of ancient origin. In one place (MR/166), Tolkien wrote this name as Vilvarin before changing it to Wilwarin. See the entry for vilvarin for further discussion.

-ltë

they

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

-lyë

you, thou

-l or -lyë (VT49:48, 51), pronominal endings for 2nd person sg. polite/formal "you, thou": caril or carilyë *"you do" (VT49:16), hamil "you judge" (VT42:33), anel "you were" (see ná #1); see -lyë for further examples. These endings may also be added to pronouns (etel/etelyë or mil, milyë; see et, mi). In one source, -l is rather used as a reduced affix denoting plural "you"; see heca! (WJ:364)

-më

suffix. abstract noun

-më (2) abstract suffix, as in melmë "love" (cf. the verb mel-), #cilmë "choice" (possibly implying a verb *cil- "to choose"). According to PE17:68, primitive -mē (and -wē) were endings used to derive nouns denoting "a single action", which may fit the meaning of cilmë (but melmë "love" would normally be something lasting rather than "a single action").

-ndur

friend

-ndur (also -dur), ending in some names, like Eärendur; as noted by Christopher Tolkien in the Silmarillion Appendix it has much the same meaning as -ndil "friend"; yet -ndur properly means "servant of" (SA:(noun)dil), "as one serves a legitimate master: cf. Q. arandil king's friend, royalist, beside arandur 'king's servant, minister'. But these often coincide: e.g. Sam's relation to Frodo can be viewed either as in status -ndur, in spirit -ndil." (Letters:286)

-ndë

you

[#-ndë (2) pronominal suffix for dual "you", as in carindë *"you (two) do". Tolkien changed the ending to -stë (VT49:33)]

-nna

to

-n (1) dative ending, originating as a reduced form of -nă "to", related to the allative ending -nna (VT49:14). Attested in nin, men, ten, enyalien, Erun, airefëan, tárin, yondon (q.v.) and also added to the English name Elaine (Elainen) in a book dedication to Elaine Griffiths (VT49:40). The longer dative ending -na is also attested in connection with some pronouns, such as sena, téna, véna (q.v.), also in the noun mariéna from márië "goodness" (PE17:59). Pl. -in (as in hínin, see hína), partitive pl. -lin, dual -nt (Plotz). The preposition ana (#1) is said to be used "when purely dative formula is required" (PE17:147), perhaps meaning that it can replace the dative ending, e.g. *ana Eru instead of Erun for "to God". In some of Tolkiens earlier material, the ending -n (or -en) expressed genitive rather than dative, but he later decided that the genitive ending was to be -o (cf. such a revision as Yénië Valinóren becoming Yénië Valinórëo, MR:200).

-nna

to, at, upon

-nna "to, at, upon", allative ending, originating from -na "to" with fortified n, VT49:14. Attested in cilyanna, coraryanna, Endorenna, Elendilenna, númenórenna, parma-restalyanna, rénna, senna, tielyanna, q.v. If a noun ends in -n already, the ending -nna merges with it, as in Amanna, formenna, Elenna, númenna, rómenna as the allative forms of Aman, formen, elen, númen, rómen (q.v.). Plural -nnar in mannar, valannar, q.v.

-ntë

they

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

-ttë

they

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

-va

from

-va possessive ending, presumably related to the preposition va "from". In Eldaliéva, Ingoldova, miruvóreva, Oroméva, rómeva, Valinóreva (q.v. for references), Follondiéva, Hyallondiéva (see under turmen for references). Following a consonant, the ending instead appears as -wa (andamacilwa "of the long sword", PE17:147, rómenwa *"of the East", PE17:59). Pl. -vë when governing a plural word (from archaic -vai) (WJ:407), but it seems that -va was used throughout in late Exilic Quenya (cf. miruvóreva governing the plural word yuldar in Namárië). Pl. -iva (-ivë*), dual -twa, partitive pl. -líva**.

-ya

elvish

-ya (5) adjectival ending, as in the word Quenya "Elvish" itself; when added to a verbal stem it may derive a kind of short active participle, as in melumatya "honey-eating" (mat- "eat"), saucarya "evil-doing" (car- "do"). (PE17:68)

-ya

his

-ya (4) pronominal suffix "his" (and probably also "her, its"), said to be used in "colloquial Quenya" (which had redefined the "correct" ending for this meaning, -rya, to mean "their" because it was associated with the plural ending -r). Hence e.g. cambeya ("k") "his hand", yulmaya "his cup" (VT49:17) instead of formally "correct" forms in -rya. The ending -ya was actually ancient, primitive ¤-jā being used for "all numbers" in the 3rd person, predating elaborated forms like -rya. It is said that -ya "remained in Quenya" in the case of "old nouns with consonantal stems", Tolkien listing tál "foot", cas "head", nér "man", sír "river" and macil "sword" as examples. He refers to "the continued existence of such forms as talya his foot", that could apparently be used even in "correct" Quenya (VT49:17). In PE17:130, the forms talya "his foot" and macilya ("k") "his (or their) sword" are mentioned.

-yë

conjunction. and

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

-úmë

large

-úmë (3) suffix "large" (of quantity)", as in liyúmë "host" (VT48:32)

Rána

the wayward, the wanderer

Rána place-name "the Wayward, the Wanderer", a name of the moon (MR:198, MC:221, Silm); genitive Ráno in the phrase Ráno tië "the path of the Moon" (VT47:11). See also ceuran-, ránasta. According to one late source, Rána is not properly the Moon itself but is rather the "name of the spirit (Máya) that was said to abide in the Moon as its guardian" (VT42:13). The Etymologies gives Rana with a short vowel (RAN). In the pre-classical Tengwar system there presupposed, Rana was also the name of tengwa #25 (VT45:10), which letter Tolkien would later call Rómen instead.

aiya

hail

aiya interjection "hail", as greeting (LotR2:IV ch. 9, see Letters:385 for translation), or a call "for help and attention" (PE17:89), "only addressed to great or holy persons as the Valar, or to Earendil" (PE17:149). Variant aia (VT43:28)

alla!

hail, blessed be (thou)

[alla! (also alar! or ala) interjection "hail, blessed be (thou)". (VT45:5, 14)] PE17:146 cites alla "hail, welcome" as a variant (occurring within the imaginary world) of aiya.

ambalotsë

uprising-flower

*ambalotsë noun "uprising-flower", referring to "the flower or floreate device used as a crest fixed to point of a tall [illegible word: ?archaic] helmet". Curiously, the word is asterisked as unattested (WJ:319)

ambar

a-mbar

ambar (1) ("a-mbar") noun "oikumenē [Greek: the earth as the human habitation], Earth, world" (MBAR), stem ambar- (PE17:66), related to and associated with mar "home, dwelling" (VT45:33); in VT46:13 the latter glosses are possibly also ascribed to the word ambar itself (the wording is not clear). The form ambaren also listed in the Etymologies was presumably intended as the genitive singular at the time of writing (in LotR-style Quenya it would rather be the dative singular); in the printed version in LR, the misreading "ambaron" appears (see VT45:33). Ambar-metta noun "the end of the world" (EO); spelt ambarmetta in VT44:36. The element #umbar in Tarumbar "King of the World" (q.v.) would seem to be a variant of ambar, just like ambar #2 "doom" also alternates with umbar (see below).

an

for

an (1) _conj. and prep. _"for" (Nam, RGEO:66), an cé mo quernë… "for if one turned…" (VT49:8), also used adverbially in the formula an + a noun to express "one more" (of the thing concerned: an quetta "a word more", PE17:91). The an of the phrase es sorni heruion an! "the Eagles of the Lords are at hand" (SD:290) however seems to denote motion towards (the speaker): the Eagles are coming. Etym has an, ana "to, towards" (NĀ1). The phrase an i falmalī _(PE17:127) is not clearly translated but seems to be a paraphrase of the word falmalinnar "upon the foaming waves" (Nam)_, suggesting that an can be used as a paraphrase of the allative ending (and if falmalī is seen as a Book Quenya accusative form because of the long final vowel, this is evidence that an governs the accusative case). In the "Arctic" sentence, an is translated "until". Regarding an as used in Namárië, various sources indicate that it means an "moreover, further(more), to proceed" (VT49:18-19) or ("properly") "further, plus, in addition" (PE17:69, 90). According to one late source (ca. 1966 or later), an "is very frequently used after a full stop, when an account or description is confirmed after a pause. So in Galadriels Elvish lament […]: An sí Tintallë, etc. [= For now the Kindler, etc…] This is translated by me for, side an is (as here) often in fact used when the additional matter provides an explanation of or reason for what has already been said". Related is the use of an + noun to express "one more"; here an is presumably accented, something the word would not normally be when used as a conjunction or preposition.

an-

very

an- (2) intensive or superlative prefix carrying the idea of "very" or "most", seen in ancalima "most bright" (cf. calima "bright"), antara "very high, very lofty" and #anyára "very old" or "oldest" (the latter form occurring in the so-called Elaine inscription [VT49:40], there with the dative ending -n). Assimilated to am- before p-, as in amparca ("k") "very dry", and to al-, ar-, as- before words in l-, r-, s- (though Tolkien seems to indicate that before words in l- derived from earlier d, the original quality of the consonant would be preserved so that forms in and- rather than all- would result). See also un-. (Letters:279, VT45:5, 36) Regarding the form of the superlative prefix before certain consonants, another, partially discrepant system was also set down in the Etymologies and first published in VT45:36. The prefix was to appear as um- or un- before labialized consonants like p-, qu-, v- (the consonant v preserving its ancient pronunciation b- following the prefix, thus producing a word in umb-), as in- (technically iñ-) before c- and g- (the latter presumably referring to words that originally had initial g-, later lost in Quenya but evidently preserved following this prefix), and as an- otherwise. However, this system would contradict the canonical example ancalima, which would have been *incalima if Tolkien had maintained this idea. In a post-LotR source, the basic form of the prefix is given as am- instead (see am- #2). In this late conception, the prefix still appears as an- before most consonants, but as ama- before r, l, and the form an- is used even before s- (whether original or from þ), not the assimilated variant as- described above. General principles would suggest that the form am- should also appear before y- (so the form #anyára probably presupposes an- rather than am- as the basic form of the prefix, Tolkien revisiting the earlier concept in the _Elaine inscription). (PE17:92)_

ana

to

ana (1) prep. "to" (VT49:35), "as preposition _ana _is used when purely _dative formula is required" (PE17:147), perhaps meaning that the preposition ana can be used instead of the dative ending -n (#1, q.v.) Also as prefix: ana- "to, towards" (NĀ1); an (q.v.) is used with this meaning in one source (PE17:127)_

and

and

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

anta-

verb. give

anta- (1) vb. "give" (ANA1, MC:215, 221), pa.t. antanë (antanen "I gave", VT49:14) or †ánë, perfect ánië (PE17:147, cf. QL:31). According to VT49:14, Tolkien noted that anta- was sometimes often with an "ironic tone" to refer to missiles, so that antanen hatal sena "I gave him a spear (as a present)" was often used with the real sense of "I cast a spear at him". Usually the recipient of the thing given is mentioned in the dative or allative case (like sena in this example), but there is also a construction similar to English "present someone with something" in which the recipient is the object and the gift appears in the instrumental case: antanenyes parmanen, "I presented him with a book" (PE17:91). The verb occurs several times in FS: antalto"they gave"; strangely, no past tense marker seems to be present (see -lto for the ending); antar a pl. verb translated "they gave", though in LotR-style Quenya it would rather be the present tense "give" (pl.); antaróta "he gave it" (anta-ró-ta "gave-he-it"), another verb occurring in Fíriel's Song, once again with no past tense marker. Also antáva "will give", future tense of anta- "give"; read perhaps *antuva in LotR-style Quenya; similarly antaváro* "he will give" (LR:63) might later have appeared as antuvas (with the ending -s rather than "Qenya" -ro for "he"). Antalë imperative "give thou" (VT43:17), sc. anta "give" + the element le "thou", but this was a form Tolkien abandoned. Apparently ana** was at one point considered as another imperative "give", but Tolkien rewrote the text in question (VT44:13), and the normal patterns would suggest *á anta with an independent imperative particle.

ar

and

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

attat

2 fathers or neighbours

-t (1) dual ending, on nouns denoting a _pair of something: attat "2 fathers or neighbours" (VT48:19; see _atto), máryat "her (pair of) hands" (Nam), siryat "two rivers" (VT47:11), ciriat "2 ships" (Letters:427 read ciryat as in the Plotz Letter?), maquat "group of ten" (from maqua, meaning among other things "group of five") (VT47:7), nápat "thumb and index as a pair" (VT48:5), also compare met "us two" as the dual form of me "us" (Nam, VT47:11). Other dual endings known from the Plotz letter: genitive -to, possessive -twa, dative -nt, locative -tsë, allative -nta, ablative -lto, instrumental -nten, plus -tes as a possible short locative. It may be that these endings only apply to nouns that would have nominative dual forms in -t, and that nouns preferring the alternative dual ending -u would simply add the otherwise "singular" case endings to this vowel, e.g. *Alduo rather than ?Alduto as the genitive form of "Two Trees" (Aldu). The ending -t is also used as a verbal inflection, corresponding to pl. -r (elen atta siluvat**, "two stars shall shine", VT49:45; the verb carit** "do" would also be used with a dual subject, VT49:16; cf. also the endings listed in VT49:48, 50).

axan

law, rule, commandment

axan noun "law, rule, commandment". Adopted and adapted from Valarin. (WJ:399) Pl. axani is attested (VT39:23, defined as "laws, rules, as primarily proceeding from Eru" in VT39:30). Apparently compounded in the name Axantur *"Commandment-lord" (= lord who respects and/or rules in accordance with God-given commandments?) (UT:210)

cal-

verb. shine

#cal- vb. "shine", future tense caluva ("k") "shall shine" _(UT:22 cf. 51). Compare also early "Qenya" cala- ("k")"shine" (LT1:254)_. It is possible that the verbal stem should have a final -a in later Quenya as well, since this vowel would not appear in the future tense caluva (compare valuvar as the pl. future tense of vala-, WJ:404).

cirya

ship

cirya _("k")_noun "ship" (MC:213, 214, 220, 221), "(sharp-prowed) ship" (SA:kir-, where the word is misspelt círya with a long í; Christopher Tolkien probably confused it with the first element of the Sindarin name Círdan. It seems that Círyon, the name of Isildur's son, is likewise misspelt; read Ciryon as in the index and the main text of the Silmarillion. Cf. also kirya_ in Etym, stem KIR.) _Also in Markirya. In the Plotz letter, cirya is inflected for all cases except plural possessive (*ciryaiva). The curious dual form ciriat occurs in Letters:427, whereas Plotz gives the expected form ciryat. Locative ciryasse "upon a ship" (MC:216). Compounded in ciryaquen "shipman, sailor" (WJ:372), also ciryando (PE17:58), cf. also ciryamo "mariner" (UT:8). Masc. names Ciryaher* "Ship-lord" (Appendix A), Ciryandil "Ship-friend" (Appendix A), Ciryatan "Ship-builder" (Appendix A), also Tar-Ciryatan**, name of a Númenórean king, "King Shipbuilder" (SA:kir-)

enta

that yonder

enta demonstrative "that yonder" (EN). In VT47:15, enta is defined as "another, one more" (but it may seem that Tolkien also considered the word exë for this meaning).

falma

(crested/foaming) wave

falma noun "(crested/foaming) wave" (PHAL/PHÁLAS), "a wave-crest, wave" (VT42:15), "foam wave" (PE17:127), "a breaker" (PE17:62), partitive pl. falmali "many waves" (PE17:73), allative falmalinnar "on the foaming waves" in Namárië(Nam, RGEO:67); the phrase an i falmalī _(PE17:74) seems to be a paraphrase of this with an independent preposition instead of the allative ending -nna (see an #1). Compounded in Falmari, a name of the Teleri, and Mar-nu-Falmar, "Home/Land under Waves", a name of Númenor after the Downfall. (SA:falas) Falmari "wave-folk", a name of the Teleri (PM:386). In earlier "Qenya", falma was glossed "foam" (LT1:253, cf. MC:213). Compare also the early "Qenya" words falmar "wave as it breaks" (LT1:253), pl. falmari "waves" (MC:216)_

hón

heart

hón noun "heart" (physical) (KHŌ-N); hon-maren "heart of the house", a fire (LR:63, 73; this is "Qenya" with genitive in -en, not -o as in LotR-style Quenya read *hon-maro?)

i eru i or ilyë mahalmar ëa

(the one/they) who; (that) which

i (2) relative pronoun "(the one/they) who; (that) which" (both article and relative pronoun in CO: i Eru i or ilyë mahalmar ëa: the One who is above all thrones", i hárar "(they) who are sitting"); cf. also the phrase i hamil mára "(that) which you deem good" (VT42:33). Notice that before a verb, i means "the one who", or, in the case of a plural verb, "those who"; e.g. i carir quettar ómainen "those who form words with voices" (WJ:391). According to VT47:21, i as a relative pronoun is the personal plural form (corresponding to the personal sg. ye and the impersonal sg. ya). This agrees with the example i carir..., but as is evident from the other examples listed above, Tolkien in certain texts also used i as a singular relative pronoun, both personal (Eru i...) and impersonal (i hamil). In the sense of a plural personal relative pronoun, i is also attested in the genitive (ion) and ablative (illon) cases, demonstrating that unlike the indeclinable article i, the relative pronoun i can receive case endings. Both are translated "from whom": ion / illon camnelyes "from whom you received it" (referring to several persons) (VT47:21).

incë

you

incë ("k") *"you", emphatic pronoun for 2nd person pl. familiar, apparently a form abandoned by Tolkien. It is listed as an alternative to ilcë in the source, a query appearing between the forms (VT49:48, 49). The word could also be read as intë (VT49:49)

indo

heart, mood

indo (1) noun "heart, mood" (ID), "state" (perhaps especially state of mind, given the other glosses) (VT39:23), "mind, region/range of thought, mood" (PE17:155, 179), "inner thought, in fea as exhibited in character or [?personality]" (PE17:189). In another post-LotR source, indo is translated "resolve" or "will", the state of mind leading directly to action (VT41:13). Indo is thus "the mind in its purposing faculty, the will" (VT41:17). Indo-ninya,a word occurring in Fíriels Song, translated "my heart" (see ninya). In the compound indemma "mind-picture", the first element would seem to be indo.

ita

very, extremely

ita, íta adv. 2) "very, extremely" (PE17:112). Like #1 above, this element emerged as part of Tolkiens efforts to explain the initial element of the name Idril (Q Itaril), so it is questionable if #1 and #2 were ever meant to coexist in the "same" version of Quenya.

laica

green

laica (1) adj. "green" (in older sources laiqua) (Letters:282, PE17:159). Laicolassë (laica + #olassë) "green-foliage" (PE17:46), Quenya cognate of Sindarin Laegolas (dialectal form Legolas); compare olassië. Adj. laicalassë "green as leaves", literally "green-leaf" (PE17:56).

laiqua

green

laiqua ("q")adj. "green" (LÁYAK, LT1:267, MC:214), "Qenya" pl. laiquali ("q")(MC:216). Occurs in the phrase laiqua'ondoisen ("q") "green-rocks-upon" (MC:221; this is "Qenya"), Laiqualassë ("q") masc. name "Legolas" (Greenleaf) (LT1:267). Used as noun in the phrase mi laiqua of somebody clad "in green" (PE17:71). In later material, the word for "green" appears as laica, and the cognate of Legolas is said to be Laicolassë, q.v. (PE17:56)

laiquë

herb

laiquë noun "herb" ("anything green, but especially as used for food") (PE17:159)

lanca

sharp edge (not of tools); sudden end

lanca ("k")noun "sharp edge (not of tools); sudden end" _("as e.g. a cliff-edge, or the clean edge of things made by hand or built, also used in transferred senses, as in kuivie-lankasse, literally 'on the brink of life', of a perilous situation in which one is likely to fall into death" VT42:8)_

le

you

le, pronominal element "you", (originally) the "reverential 2nd person sing" (RGEO:73, VT49:56). However, singular le was apparently altered to lye (q.v.), and le took on a plural significance (le for pl. "you" is apparently derived from de, the ancient 2nd person pl. stem, VT49:50-51). Stressed lé (VT49:51), dual let "the two of you" (ibid.). At certain points in Tolkiens conception, le was still sg. "thou" rather than pl. "you". It is attested as an ending in the imperative form antalë "give thou" (VT43:17); see anta-. The form ólë in VT43:29 apparently means *"with thee"; according to Tolkiens later system, it would rather mean "with you" (pl.) Compare aselyë "with thee" (sg.) in a later source (see as).

lenna-

verb. go

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

lé

way

lé (1) noun "way" = "method, manner" ("as in that is not As way"). Not to be confused with lé as a stressed form of le = plural "you"; Tolkien was himself dissatisfied with this clash (PE17:74).

ló

from

ló, lo (2) prep. "from", also used = "by" introducing the agent after a passive construction: nahtana ló Turin *"slain by Túrin" (VT49:24). A similar and possibly identical form is mentioned in the Etymologies as being somehow related to the ablative ending -llo, but is not there clearly defined (VT45:28). At one point, Tolkien suggested that lo rather than the ending -llo was used with proper names (lo Manwë rather than Manwello for "from Manwë"), but this seems to have been a short-lived idea (VT49:24).

lómë

dusk, twilight

lómë noun "dusk, twilight", also "night"; according to SD:415, the stem is lómi- (contrast the "Qenya" genitive lómen rather than **lómin in VT45:28). According to PE17:152, lómë refers to night "when viewed favourably, as a rule, but it became the general rule" (cf. SD:414-415 regarding lōmi as an Adûnaic loan-word based on lómë, meaning "fair night, a night of stars" with "no connotations of gloom or fear"). In the battle-cry auta i lómë "the night is passing" (Silm. ch. 20), the "night" would however seem to refer metaphorically to the reign of Morgoth. As for the gloss, cf. Lómion masc. name "Child of Twilight [dusk]", the Quenya name Aredhel secretly gave to Maeglin _(SA). Otherwise lómë is usually defined as "night" (Letters:308, LR:41, SD:302 cf.414-15, SA:dú)_; the _Etymologies defines lómë as "Night [as phenomenon], night-time, shades of night, Dark" (DO3/DŌ, LUM, DOMO, VT45:28), or "night-light" (VT45:28, reading of _lómë uncertain). In early "Qenya" the gloss was "dusk, gloom, darkness" (LT1:255). Cf. lómelindëpl. lómelindi "nightingale" _(SA:dú, LR:41; SD:302, MR:172, DO3/DŌ, LIN2, TIN). _Derived adjective #lómëa "gloomy" in Lómëanor "Gloomyland"; see Taurelilómëa-tumbalemorna...

martan

earth-smith

Martan (2), also Martano, noun "Earth-smith", "Earthbuilder", a surname of Aule (TAN, GAWA/GOWO the form _Martan_ō given under MBAR must be understood as a primitive form). LT1:266 refers to a "very late note" where a variant Quenya form "Martamo" is derived from ¤mbartanō**"world-artificer"; the stated primitive form (as well as the Sindarin cognate Barthan) would suggest that the Quenya form should be Martano; on the other hand, tamo (q.v.) does occur as a variant of tano** "smith".

men-

verb. go

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

mi

in, within

mi prep. "in, within" (MI, VT27:20, VT44:18, 34, VT43:30; the latter source also mentions the variant imi); mí "in the" (Nam, RGEO:66; CO gives mi; the correct forms should evidently be mi = "in" and mí = mi i "in the"; VT49:35 also has mí with a long vowel, though the gloss is simply "in"). Used in PE17:71 (cf. 70) of people clad "in" various colours, e.g. mi mísë "in grey". Allative minna "to the inside, into" (MI), also mina (VT43:30). The forms mimmë and mingwë seem to incorporate pronominal suffixes for "us", hence ?"in us", inclusive and exclusive respectively. The pronoun -mmë denoted plural inclusive "we" when this was written, though Tolkien would later make it dual instead (see -mmë). Second person forms are also given: mil or milyë *"in you" (sg.), millë "in you" (pl.) (VT43:36). A special use of mi appears in the phrase Wendë mi Wenderon "Virgin of Virgins" (VT44:18); here mi appears superfluous to achieve the desired meaning, but this combination of singular noun + mi + plural genitive noun may be seen as a fixed idiom expressing that the initial noun represents the most prominent member of a class.

na

to, towards

na (2) prep. "to, towards", possibly obsoleted by #1 above; for clarity writers may use the synonym ana instead (NĀ1). Originally, Tolkien glossed na as "at, by, near"; the new meaning entered together with the synonyms an, ana (VT45:36).

nalda

valley

nalda adj. "valley" (used as an adjective), also "lowly" (LT1:261, QL:66)$

nandë

valley

nandë (1) noun "valley" in Laurenandë (UT:253), elided nand in the name Nand Ondoluncava (k") "Stonewain Valley" (PE17:28). Possibly the complete word is here meant to be the variant nando (PE17:80), as suggested by the alternative form Ondoluncanan(do) ("k") "Stonewain Valley". Also nan, nand- noun "valley" (Letters:308); Nan-Tasarion "Vale of Willows" (LotR2:III ch. 4) (Note that this and the next nandë would be spelt differently in Tengwar writing, and originally they were also pronounced differently, since nandë "harp" was ñandë in First Age Quenya.)

nir-

verb. press, thrust, force (in a given direction)

nir- vb. "press, thrust, force (in a given direction)" ("Though applicable to the pressure of a person on others, by mind and 'will' as well as by physical strength, [this verb] could also be used of physical pressures exerted by inanimates.") Given as a 1st person aorist nirin (VT41:17). Pa.t. probably *nindë since the R of nir- was originally D (the base is given as NID; compare rer- pa.t. rendë from RED concerning the past tense)

ná

is

ná (1) vb. "is" (am). (Nam, RGEO:67). This is the copula used to join adjectives, nouns or pronouns "in statements (or wishes) asserting (or desiring) a thing to have certain quality, or to be the same as another" (VT49:28). Also in impersonal constructions: ringa ná "it is cold" (VT49:23). The copula may however be omitted "where the meaning is clear" without it (VT49:9). Ná is also used as an interjection "yes" or "it is so" (VT49:28). Short na in airë [] na, "[] is holy" (VT43:14; some subject can evidently be inserted in the place of [].) Short na also functions as imperative: alcar mi tarmenel na Erun "glory in high heaven be to God" (VT44:32/34), also na airë "be holy" (VT43:14); also cf. nai "be it that" (see nai #1). The imperative participle á may be prefixed (á na, PE17:58). However, VT49:28 cites ná as the imperative form. Pl. nar or nár "are" (PE15:36, VT49:27, 9, 30); dual nát (VT49:30). With pronominal endings: nányë/nanyë "I am", nalyë or natyë "you (sg.) are" (polite and familiar, respectively), nás "it is", násë "(s)he is", nalmë "we are" (VT49:27, 30). Some forms listed in VT49:27 are perhaps to be taken as representing the aorist: nain, naityë, nailyë (1st person sg, and 2nd person familiar/polite, respectively); does a following na represent the aorist with no pronominal ending? However, the forms nanyë, nalyë, ná, nassë, nalme, nar (changed from nár) are elsewhere said to be "aorist", without the extra vowel i (e.g. nalyë rather than nailyë); also notice that *"(s)he is" is here nassë rather than násë (VT49:30).Pa.t. nánë or né "was", pl. náner/nér and dual nét "were" (VT49:6, 9, 10, 27, 28, 30, 36). According to VT49:31, né "was" cannot receive pronominal endings (though nésë "he was" is attested elsewhere, VT49:28-29), and such endings are rather added to the form ane-, e.g. anen "I was", anel "you were", anes "(s)he/it was" (VT49:28-29). Future tense nauva "will be" (VT42:34, VT49:19, 27; another version however gives the future tense as uva, VT49:30). Nauva with a pronominal ending occurs in tanomë nauvan "I will be there" (VT49:19), this example indicating that forms of the verb ná may also be used to indicate position. Perfect anaië "has been" (VT49:27, first written as anáyë). Infinitive (or gerund) návë "being", PE17:68. See also nai #1.

nácë

it is may be seeming

nácë ("k")interjection? "it is may be seeming" (sic) (VT49:28) Patrick Wynne believes the unclear gloss is "best understood as elliptical": i.e. as representing "it is [or] may be seeming", probably "indicating a qualified or hesitant yes." (VT49:29) As first written, the gloss was "not as it is [or may be seeming" (ibid.)

nár

flame

nár noun "flame", also nárë (NAR1).Translated "fire" in some names, see Aicanár(o), Fëanáro (where nár apparently has the masculine ending -o added to it). According to PE17:183, nár- is "fire as an element" (a concrete fire or blaze is rather called a ruinë).

nárë

flame

nárë, also short nár, noun "flame" (NAR1, Narqelion). Translated "fire" in some names, see Aicanáro, Fëanáro (where nár apparently has the masculine ending -o, though in the latter name it may also be the genitive ending since Fëa-náro** is translated "Spirit of Fire"). At one point, Tolkien mentioned "nār-" as the word for "fire (as an element)" (PE17:183). Cf. ruinë** as the word for "a fire" (a concrete instance of fire) in the same source.

nór

land

nór noun "land" (stem nor-, PE17:106) this is land as opposed to water and sea (nor in Letters:308). Cf. nórë.

olca

evil, bad, wicked

olca adj. "evil, bad, wicked" (VT43:23-24, VT48:32, VT49:14, PE17:149). The root meaning implies "wickedness as well as badness or lack of worth" (PE17:170). Variant of ulca.

ondo

stone

ondo noun "stone" as a material, also "rock" (UT:459, GOND). Pl. ondor in an earlier variant of Markirya; partitive pl. locative ondolissë "on rocks" in the final version. Compounded in ondomaitar "sculptor in stone" (PE17:163), Ondoher masc.name, *"Stone-lord" (ondo alluding to Ondonórë = Sindarin Gondor, "stone-land") (Appendix A), #ondolunca ("k") "stonewain", possessive form in the place-name Nand Ondoluncava "Stonewain Valley" (PE17:28, also Ondoluncanan(do) as a compound). Ondolindë place-name "Gondolin" (SA:gond, J.R.R. Tolkien: Artist & Illustrator p. 193); see Ondo. Earlier "Qenya" has Ondolinda _(changed from Ondolin) "singing stone, Gondolin" (LT1:254)_

parma

book

parma noun "book", also name of tengwa #2 (PAR, Appendix E). In early "Qenya", the gloss was "skin, bark, parchment, book, writings" (LT2:346); Tolkien later revisited the idea that parma basically is a noun "peel" and refers to bark or skin (as primitive writing materials, PE17:86): "peel, applied to bark or skin, hence "book", bark (literally skinning, peeling off), parchment, book; a book (or written document of some size")" (PE17:123). In the meantimeTolkien had associated the word with a root PAR meaning "compose, put together" (LR:380); the word loiparë "mistake in writing" (q.v.) may also suggest that the root PAR at one point was to mean "write", so that a parma was a "written thing". Instrumental form parmanen "with a book" or "by means of a book" (PE17:91, 180), parmastanna "on your book" (with the endings -sta dual "your", -nna allative) (VT49:47), parmahentië noun "book reading" (PE17:77). Other compounds: parmalambë noun "book-language" = Q[u]enya (PAR), #parma-resta noun "book-fair", attested with the endings -lya "thy" and the allative ending -nna (parma-restalyanna *"upon your book-fair") (VT49:38, 39). Parma as the name of the tengwa letter for P occurs compunded in parmatéma noun "p-series", labials, the second column of the Tengwar system (Appendix E).

pá

on

pá, pa (1) prep. "on" with reference to contact of surfaces, especially vertical surface (in the sense in which a picture hangs on a wall); also used = "touching, as regards, concerning" (VT44:26). Another variant gives pá (and apa) with the meaning "on (above but touching)". (2) Variants of apa "after" (VT44:36), which preposition is in one source also ascribed the first meaning here discussed. For Neo-Quenya purposes, pá and pa may be used for "on" or "concerning", whereas apa is used for "after" (see entries for apa #1 and #2), or pa may also be seen as a shorter form of apa "after", as in the phrase yéni pa yéni *"years upon years" (VT44:36)

san

so

san (2) adv. ephemeral word for "so" (ya(n)...san "as...so"; san na "thus be" = let it be so, "amen"); this form was apparently quickly abandoned by Tolkien (VT43:16, 24, VT49.18)

sar

(small) stone

sar (sard-, as in pl. sardi) noun "(small) stone" (SAR). In Elessar, q.v. Since Tolkien let this name have a stem in -sarn- (genitive Ele[s]sarno, VT49:28), he may seem to have changed the stem-form of sar from sard- to sarn-.

ta

they, them

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

tambë

so

tambë prep. (1) "so" or "as" (referring to something remote; contrast sívë). Sívë...tambë "as...so" (VT43:17).

te

they, them

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

telepta

silver

telepta adj. "silver" (as adj.: silvery) (LT2:347), used as noun in the phrase mi telepta of someone clad "in silver", where the context (involving other colour-words) shows that this adj. describes something of silver colour(PE17:71). Compare telemna, telepsa, telpina.

telpë

silver

telpë noun "silver" (in one example with generalized meaning "money", PE14:54), telep- in some compounds like Teleporno; assimilated telem- in Telemnar and the adj. telemna (KYELEP/TELEP, SA:celeb, LT1:255, 268; also tyelpë, telep-, UT:266). The true Quenya descendant of primitive ¤kyelepē is tyelpë, but the Telerin form telpë was more common, "for the Teleri prized silver above gold, and their skill as silversmiths was esteemed even by the Noldor" (UT:266). In various names: Telperion the White Tree of Valinor; Telperien ("Telperiën"), fem. name including telp- "silver" (Appendix A); Telperinquar "Silver-fist, Celebrimbor" (SA:celeb - also Tyelperinquar); Telporno, Teleporno "Silver-high" = Sindarin _Celeborn(Letters:347, UT:266). _It seems that Teleporno is properly Telerin, Quenyarized as Telporno. Compare adjectives telemna, telpina, telepsa, telepta (q.v.)

toa

töa

toa (1) ("töa")noun "wood" (VT39:6), "wood as material" (PE17:115)

tolbo

big toe

tolbo noun "big toe" (VT47:10), "a stump, stub (as of a truncated arm or branch)" (VT47:28). Since it is elsewhere implied that the commonest form of Quenya shows lv for lb, the form *tolvo may also be usual. Compare tolmo.

tye

you, thou, thee

tye pron. "you, thou, thee", 2nd person intimate/familar (LR:61, 70, Arct, VT49:36, 55), corresponding to formal/polite lye. According to VT49:51, tye was used as an endearment especially between lovers, and (grand)parents and children also used it to address one another ("to use the adult lye was more stern"). Tyenya "my tye", used = "dear kinsman" (VT49:51). The pronoun tye is derived from kie, sc. an original stem ki with an added -e(VT49:50). Stressed tyé; dual tyet "the two of you" (VT49:51 another note reproduced on the same page however states that tye has no dual form, and VT49:52 likewise states that the 2nd person familiar "never deleloped" dual or plural forms). Compare the reflexive pronoun intyë "yourself". Possibly related to the pronominal stem KE (2nd person sg.), if tye represents earlier *kye.

tyelpë

silver

tyelpë noun "silver" (KYELEP/TELEP), etymology also in Letters:426 and UT:266. Tyelpë is the true Quenya descendant of primitive ¤kyelepē, but the Telerin form telpë was more common, "for the Teleri prized silver above gold, and their skill as silversmiths was esteemed even by the Noldor" (UT:266). In the Etymologies, tyelpë is also the name of Tengwa #1 with overposed dots, this symbol having the value ty (VT45:25). Cf. tyelpetéma as the name of the entire palatal series of the Tengwar system.

u-

verb. not do, not be

#u- vb. "not do, not be" (1st pers. aorist uin "I do not, am not"), pa.t. úmë (UGU/UMU). A late (ca. 1968) source gives the forms uin, uin(yë) "I am not", uil(yë) "you are not", uis "it is not", uilmë "we are not", uir "are not" and endingless ui *"is not" (VT49:29, 36); these forms were however struck out. The example uin carë "I dont" (PE17:68) combines this negative verb with a following verb in the "simplest aorist infinitive". Compare ua in another late source. See also ui, which (despite its use as an interjection "no") seems to be the endingless 3rd person aorist.

ua-

not do, not be

ua- negative verb "not do, not be". If a verb is to be negated, ua (coming before the verb) receives any pronominal endings (and presumably also any endings for plurality or duality, -r or -t), whereas the uninflected tense-stem of the verb follows: With the ending -n for "I", one can thus have constructions like uan carë "I do not" (aorist), uan carnë "I did not" (past), uan cára "I am not doing" (present), uan caruva "I shall not do" (future). The verb ua- can itself be fully conjugated: #ua aorist (or present?), únë (past), úva "(future), #uië (perfect) (the aorist and perfect are attested only with the ending -n "I"). In "archaic Quenya" these tense-forms could be combined with an uninflected aorist stem, e.g. future *úvan carë = later Quenya uan caruva, "I shall not do". In later Quenya, only the forms ua (present or aorist) and "occasionally" the past tense form #únë were used in normal prose (únen* "I did not, was not"). (PE17:144; compare FS for úva** as a future-tense negative verb "will not")

ulca

evil, bad, wicked, wrong

ulca adj. "evil, bad, wicked, wrong" (QL:97, VT43:23-24, VT48:32, VT49:14; compounded in henulca "evileyed", SD:68); variant olca, q.v. Compare noun ulco. The adj. ulca may also itself be used as a noun "evil", as in the ablative form ulcallo "from evil" (VT43:8, 10) and the sentence cé mo quetë ulca *"if one speaks evil" (VT49:19).

va

from

va prep. "from" (VT43:20; prefixed in the form var- in var-úra "from evil", VT43:24). In VT49:24, va, au and o are quoted as variants of the stem awa "away from".

verta-

verb. to give in marriage

verta- vb. "to give in marriage" (give a person in marriage to another); also "to take as husband or wife (to oneself)" (VT49:45)

wilwarin

butterfly

wilwarin (wilwarind-, as in pl. wilwarindi) noun "butterfly" (Markirya, WIL, LT1:273); Wilwarin name of a constellation, tentatively identified as Cassiopeia (Silm). "Qenya" adjective wilwarindeën "like butterflies" (MC:216); see wilwarindëa for Quenya form. "Qenya" similative form wilwarindon "as a butterfly" (MC:213, 220); Tolkien later abandoned the ending -ndon (PE17:58)

yan

for/to which

yan relative pronoun in dative "for/to which" or "for/to whom" (PE16:90, 92, 96). Used for "to whom" in the poem Nieninque; according to the system described elsewhere, which distinguishes personal ye "who" from impersonal ya "which", "to whom" would be *yen instead. A wholly distinct ya(n) seems to appear as an ephemeral word for "as" in one version of the Quenya Lord's Prayer; see ya #2 (VT43:16, VT49:18)

ye

is

ye (2) copula "is" (FS, VT46:22); both earlier and later sources rather point to ná (q.v.) as the copula "is", so ye may have been an experiment Tolkien later abandoned. Future tense yéva, q.v.

árë

day

árë noun "day" (PM:127) or "sunlight" (SA:arien). Stem ári- _(PE17:126, where the word is further defined as "warmth, especially of the sun, sunlight"). Also name of tengwa #31; cf. also ar # 2. Originally pronounced ázë; when /z/ merged with /r/, the letter became superfluous and was given the new value ss, hence it was re-named essë (Appendix E)_. Also árë nuquerna *"árë reversed", name of tengwa #32, similar to normal árë but turned upside down (Appendix E). See also ilyázëa, ilyárëa under ilya. In the Etymologies, this word has a short initial vowel: arë pl. ari (AR1)

ópa

mouth

ópa noun "mouth", in the sense of mouth-opening with lips as the edges (PE17:126)

nan-

prefix. back (again), back (again); [ᴹQ.] backwards

A prefix for “back (again)” in notes from 1959 based on the root √NDANA (PE17/166). The Etymologies of the 1930s had ᴹQ. nan- “backwards” under the root ᴹ√NDAN “back” (Ety/NDAN).

felehta-

verb. [unglossed], *to excavate, tunnel, mine

An untranslated form appearing in Notes on Names (NN) from 1957 derived from the root √PHELEG/PHELEK (PE17/118), possibly a verb derived from ✱phelektā- or ✱phelegtā-. The derivatives of this root had to do with mines and tunnels, so perhaps this verb meant “✱to excavate, tunnel, mine”.

manta-

verb. to bless

A verb for “bless” appearing only in its “present indicative” form mānata in the phrase nai Eru tye mānata “God bless you, (lit.) may God you bless” in notes from 1967 (PE17/75). Carl Hostetter suggested that mānata may be a variant present tense form for a TALAT-stem verb manta (VT49/52); compare present tense talātā- from talta- (PE22/133). In a post on Vinyë Lambengolmor Discord Server (VLDS), Parmandil suggested it might instead be a causative verb mána + tā = “✱make blessed”.

Neo-Quenya: Given this verb’s peculiar formation, I would recommend using manya- instead for “to bless”.

quessë

noun. feather

The Quenya word for “feather” and the name of tengwa #4 [z] (LotR/1122).

Conceptual Development: Some similar words appeared in the Qenya Lexicon of the 1910s under the early root ᴱ√QASA: ᴱQ. qasil “arrow-feather, arrow” and ᴱQ. qasilla “tuft, nodding spray, tassel, plume” (QL/76); quasil was only glossed “arrow” in the contemporaneous Poetic and Mythological Words of Eldarissa (PME/76). ᴹQ. qesse “feather” first appeared in The Etymologies of the 1930s under the root ᴹ√KWES (Ety/KWES), already the name of tengwa #4 (EtyAC/KWES). It was also the name of this tengwa in notes on the Feanorian Alphabet from the 1930s and 1940s (PE22/22, 51, 61), and remained so into the published version of The Lord of the Rings.

-ië

suffix. is

-ië (3) "is", -ier "are", stative verb suffix occurring in Fíriel's Song: númessier "they are in the west", meldielto "they are...beloved", talantië "he is fallen", márië "it is good" (< *númessë "in the west", melda "beloved", *talanta "fallen"); future tense -iéva in hostainiéva "will be gathered" (< *hostaina "gathered"). Compare ye "is", yéva "will be", verbs that also occur in Fíriel's Song. This suffix is probably not valid in LotR-style Quenya: -ië is an infinitival or gerundial ending in CO, for ye "is" Namárië has ná, and the phrase "lost is" is vanwa ná, not *vanwië.

-ndil

friend

-ndil (also -dil) ending occurring in many names, like Amandil, Eärendil; it implies devotion or disinterested love and may be translated "friend" (SA:(noun)dil); this ending is "describing the attitude of one to a person, thing, course or occupation to which one is devoted for its own sake" (Letters:386). Compare -ndur. It is unclear whether the names derived with the ending -ndil are necessarily masculine, though we have no certain example of a woman's name in -ndil; the name Vardilmë (q.v.) may suggest that the corresponding feminine ending is -(n)dilmë.

-rya

his, her

-rya 3rd person sg. pronominal ending "his, her" and probably "its" (VT49:16, 38, 48, Nam, RGEO:67), attested in coivierya *"his/her life", máryat "her hands", ómaryo "of her voice" (genitive of *ómarya "her voice"), súmaryassë "in her bosom" (locative of súmarya "her bosom"); for the meaning "his" cf. coarya "his house" (WJ:369). The ending is descended from primitive ¤-sjā via -zya (VT49:17) and therefore connects with the 3rd person ending -s "he, she, it". In colloquial Quenya the ending -rya could be used for "their" rather than "his/her", because it was felt to be related to the plural ending -r,e.g. símaryassen "in their [not his/her] imaginations" (VT49:16, 17). See -ya #4.

-tyë

you

-t (3) reduced pronominal affix of the 2. person, "you" (sg.), the long form being -tyë (both endings are listed in VT49:48). See heca regarding the example hecat (WJ:364). However, in a later source, Tolkien denies that -tyë has any short form (VT49:51, 57). The status of the ending -t is therefore doubtful.

-tyë

you, thou

-tyë pronominal ending "you, thou" (VT49:48, 51), 2nd person familiar/intimate: carityë *"you do" (VT49:16; the corresponding formal/polite ending is -l, -lyë, cf. PE17:135 where Tolkien states that hiruvalyë "thou shalt find" from Namárië would be hiruvatyë if the polite pronoun were replaced by the familiar one). Compare the independent pronoun tye. In VT49:51, Tolkien denies that the ending -tyë has any short form (see, however, -t # 3). Cf. natyë "you are"; see ná #1. Compare tye, -tya.

Ae

day

Ae (Quenya?) noun "day" (LEP/LEPEN/LEPEK - ae was written over ar [# 2] in the names of the Valinorean week, but ar was not struck out.)

Caliondo

rock

Caliondo, masc. name, maybe a longer form of Calion above (unless Caliondo contains ondo "rock") (UT:210)

apa

on

apa (2) prep. denoting "on" with reference to contact of surfaces, especially vertical surface (in the sense in which a picture hangs on a wall). Apa is said to have this meaning in various Tolkien manuscripts (VT44:26), but apa is also used for "after" (see apa #1 above), and the two were probably never meant to coexist in a single variant of Quenya. The clash may be avoided by consistently using the variants pá, pa (q.v.) mentioned by Tolkien in the sense of apa #2. Another variant gives apa, pá "on (above but touching)" (VT49:18).

ilcë

you

ilcë ("k") (2) *"you", emphatic pronoun of the 2nd person pl. familiar, apparently a form abandoned by Tolkien. An alternative form incë was also listed; a query appears between the forms (VT49:48).

lelya-

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

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

meldo

friend, lover

meldo noun "friend, lover". _(VT45:34, quoting a deleted entry in the Etymologies, but cf. the pl. #_meldor in Eldameldor "Elf-lovers", WJ:412) **Meldonya *"my friend" (VT49:38, 40). It may be that meldo is the distinctly masculine form, corresponding to feminine #meldë** (q.v.)

nildo

friend

nildo noun "friend" (apparently masc.; contrast nildë) (NIL/NDIL)

nilmo

friend

nilmo noun "friend" (apparently masc.) (NIL/NDIL)

nórë

land

nórë noun "land" (associated with a particular people) (WJ:413), "country, land, dwelling-place, region where certain people live, race, clan" (NŌ, NDOR, BAL), also used = "race, tribe, people" (SA:dôr, PE17:169; however, the normal word for "people" is lië). Early "Qenya" hasnórë "native land, nation, family, country" (in compounds -nor) (LT1:272)

quessë

feather

quessë noun "feather", also name of tengwa #4 (Appendix E, WJ:417, KWES, VT45:24); súriquessë "wind feather" (referring to a "tuft of radiating grass" in a drawing by Tolkien) (J.R.R. Tolkien: Artist & Illustrator, p. 197)

sermo

friend

sermo noun "friend" (evidently masc., since sermë is stated to be fem.) (SER)

tai

they, them

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

tú

they, them

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

ulco

evil

ulco (stem #ulcu-) noun "evil", pl. *ulqui (VT43:23-24; the stem-form is attested in the ablative case: ulcullo "from evil", VT43:12)

ya

which, what

ya (1) relative pronoun "which, what" (attested in VT43:28, 34 and in the Arctic sentence), with locative suffix in Namárië: see #yassë. According to VT47:21, ya is impersonal, "which" rather than "who(m)" (compare the personal form ye). The dative form yan (q.v.) is however used for "to whom" (rather than "to which") in one text, indicating that Tolkien did not always distinguish between personal and impersonal forms. In the phrase lúmessë ya [variant: yá**] firuvammë, "in [the] hour that we shall die", the relative pronoun is not explicitly marked for case and is evidently understood to share the case of the preceding noun (hence not lúmessë yassë**... "in [the] hour in which"...) (VT43:27-28) Presumably, ya has the plural form *yar* (e.g. i nati yar hirnen** "the things that/which I found").

yo

and

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

úsië

on the contrary

úsië adv. "on the contrary" (VT49:8, 35). Cf. lasi.

-ssë

suffix. abstract noun

laica

adjective. green

melya-

verb. [unglossed], *to be in love

sal-

verb. [unglossed]

úsir

conjunction. on the contrary

úsië

conjunction. on the contrary

fanoiolossë

 proper name. bright (angelic) figure upon uilos

An adaptation of the Sindarin title for Varda, Fanuilos.

helexë

noun. hail

A neologism for “hail” coined by Helge Fauskanger for his NQNT (NQNT) derived from the root √KHELEK, likely modeled after caraxë < √KARAK.

-ltë

suffix. they

-më

suffix. abstract noun

-rë

suffix. abstract noun

airita-

verb. to hallow

amya-

verb. [unglossed]

arra

adjective. [unglossed]

cairë

?. [unglossed]

conta-

verb. [unglossed]

cúma

noun. [unglossed]

felca

adjective. [unglossed]

finca

noun. [unglossed]

findilë

noun. head of hair

hindo

noun. [unglossed]

hindë

noun. [unglossed]

holdë

noun. [unglossed]

háro

?. [unglossed]

laiqua

adjective. green

malsa

?. [unglossed]

manya-

verb. to bless

naue

?. [unglossed]

naxa

noun/adjective. evil

perian

noun. Halfling

páva

noun. mouth

sélo

?. [unglossed]

sóla

?. [unglossed]

taltol

noun. big toe

thar-

verb. [unglossed]

tomba

noun. [unglossed]

tompë

noun. [unglossed], *pulse, beat

@@@ Neo-meaning “✱pulse, beat” suggested by Röandil on 2023-04-20

tyelpë

noun. silver

ulco

noun. evil

um(ba)-

prefix. [unglossed]

éna

?. [unglossed]

þúna

?. [unglossed]

lai

adverb. very

mehta-

verb. to aim at

-ldë

you

-ldë (1) pronominal suffix "you", 2nd person pl. (VT49:51; carildë *"you do", VT49:16). This ending Tolkien revised from -llë in earlier sources (VT49:48, cf. PE17:69).

-llo

you

[-llo (2) "you", dual; abandoned pronominal ending. Also written -illo. (VT49:49)]

-llë

you

-llë (2) abandoned pronominal ending "you", 2nd person pl. (VT49:48); Tolkien later revised this ending to -ldë.

-lto

they

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

-ndor

land

-ndor, final element in compounds: "land" (Letters:308, UT:253)

-ntyë

you

[-ntyë "you", abandonded pronominal ending for 2nd person pl. familiar (VT49:49)]

-ntë

suffix. they

-ser

friend

-ser noun "friend" (SER)

-stë

you

-stë "you", 2nd person dual pronominal ending (VT49:51, 53), e.g. caristë "the two of you do" (VT49:16). Tolkien first wrote carindë, but changed the ending (VT49:33). The ending -stë is derived from earlier -dde (VT49:46, 51). An archaic ending of similar form could also be the third person dual, "the two of them" (but see -ttë #1).

-zya

his, her, its

-zya, archaic form of the pronominal ending -rya "his, her, its", q.v. (VT49:17)

Nando

valley, wide valley

nando (2) "valley, wide valley", variant of nandë #1, q.v. (PE17:80)

Quenderin

noun. Quendian

Quendian, name of all Elf-tongues

Quenderin

adjective. Quendian

Quendian

Quenderinwa

adjective. Quendian

Quendian

accal(a)-

verb. shine

shine (suddenly and) brilliantly, blaze

aia

hail

aia interjection "hail", variant of aiya (VT43:28)

aia

interjection. hail

airita-

verb. hallow

#airita- vb. "hallow" (only pa.t. airitánë is attested) (VT32:7)

ala

day

[ala (7) noun "day", also alan "daytime". The forms allen, alanen listed after these words could be inflected forms of them, genitive "of daytime", constracted (allen = al'nen) and uncontracted. However, Tolkien struck out all of this (VT45:13).]

ala

hail, blessed be (thou)

[ala (6) (also alar! or alla!) interjection "hail, blessed be (thou)". (VT45:5,14)]

alar!

hail, blessed be (thou)

[alar! (also ala and alla!) interjection "hail, blessed be (thou)". (VT45:5,14, 26)]

alat-

large, great in size

alat- prefix "large, great in size". (ÁLAT, cf. VT45:5). In Alatairë.

alta

large, great in size

alta (1) adj. *"large, great in size" (root meaning)(ÁLAT). Alat- in Alatairë, q.v.

alyë

you

alyë imperative particle with ending -lyë "you"; see a #3.

anto

mouth

anto (1) noun "mouth", also name of tengwa #13 (Appendix E)

apa

preposition. touching, against, on (above but touching)

ar

day

ar (2) noun "day" (PE17:148), apparently short for árë, occurring in the names of the Valinorean week listed below. Tolkien indicated that ar in these names could also be arë when the following element begins in a consonant (VT45:27). Usually the word for "day" in LotR-style Quenya is rather aurë (or ré), q.v.

ar

and

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

arë

and

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

axo

bone

axo noun "bone"; pl. axor in Markirya

az

and

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

calta-

verb. shine

calta- ("k")vb. "shine" (KAL)

calwa

beautiful

calwa ("k") adj. "beautiful" (LT1:254)

car-

with

#car- (2) prep. "with" (carelyë "with thee"), prepositional element (evidently an ephemeral form abandoned by Tolkien) (VT43:29)

carpa

mouth

carpa ("k") (1) noun "mouth", including lips, teeth, tongue etc. (PE17:126); also used for "language", in particular the phonetic system.Cf. náva and páva.

ea-

verb. be, exist

elwen

heart

elwen noun "heart" (LT1:255; rather hón or enda in LotR-style Quenya)

enda

heart

enda noun "heart", but not referring to the physical organ; it literally means "centre" (cf. endë) and refers to the fëa (soul) or sáma (mind) itself. (VT39:32)

ezel

green

ezel, ezella adj. "green" (in Vanyarin Quenya only). Adopted and adapted from Valarin. (WJ:399)

ezel(la)

adjective. green

findilë

head of hair

findilë noun "a head of hair". Compare findessë. (PE17:17)

fáwë

snow

fáwë vb. "snow" (GL:35; rather lossë in Tolkien's later Quenya)

helda

friendly, having love (for)

[helda (2) adj. "friendly, having love (for)" (VT46:3)]

heldo

friend

[heldo, also helmo, fem. heldë, noun "friend" (VT46:3)]

histë

dusk

histë noun "dusk" (LT1:255)

ho

from

ho prep. "from" (3O); cf. hó-

hríva

place name. [unglossed]

hísë

dusk

hísë (2) noun "dusk" (LT1:255). A "Qenya" form possibly obsoleted by #1 above.

imi

in

imi prep. "in"; see mi (VT43:30)

imi

preposition. in, in, [ᴱQ.] inside

lai

very

[lai adverbial particle "very" (VT45:8)]

lingi-

verb. [unglossed]

lossë

snow

lossë (1) noun "snow" or adj. "snow-white" (SA:los, MC:213, VT42:18); losselië noun"white people" (MC:216, PE16:96)

lutta-

verb. flow, float

lutta- vb. "flow, float" (LT1:249)

lutu-

verb. flow, float

lutu- vb. "flow, float" (LT1:249)

lé

with

lé (2) prep. "with" (PE17:95)

mairëa

beautiful

mairëa adj. "beautiful" (of things made by art) (PE17:163). An alternative (and peculiar) form "mairia" is also implied in the source.

maitya

?. [unglossed]

mallë

street, road

mallë pl. maller noun"street, road" (MBAL, LR:47, 56, LT1:263, SD:310)

mancalë

commerce

mancalë ("k")noun "commerce" (MBAKH; this form apparently replaced mahtalë, cf. mahta- #2 [VT45:33])

meldë

friend

#meldë noun "friend", feminine (meldenya "my friend" in the Elaine inscription [VT49:40], Tolkien referring to Elaine Griffiths). Compare meldo.

meles

love

meles, melessë noun "love" (LT1:262; rather melmë in Tolkien's later Quenya)

melmë

love

melmë noun "love" (MEL)

men

way

men (2) noun "way" (SA) or "place, spot" (MEN)

mennai

until

mennai prep. "until" (VT14:5; in Tolkien's later Quenya rather tenna)

málo

noun. friend

friend, comrade

málo

friend

málo noun "friend" (MEL, VT49:22)

máriel

feminine name. [unglossed]

ména

region

ména noun "region" (MEN). Not to be confused with the present/continuative tense of #men- "go".

mírya

beautiful

mírya adj. "beautiful" (of work of art only) (PE17:165)

na

to be

na (1) form of the verb "to be", evidently the imperative (or subjunctive): Tolkien stated that na airë would mean "be holy" (VT43:14), and san na (q.v.) must mean "thus be" = "let it be so"; see ná #1 Cf. also the sentence alcar mi tarmenel na Erun "glory in high heaven be to God" (VT44:32/34). Inserted in front of a verb, na expresses a wish: aranielya na tuluva "may thy kingdom come" (ibid).

nandë

noun. valley

naxa

adjective. evil

nerdo

large, strong man

nerdo noun "large, strong man" (compare nér) (VT47:33)

nilda

friendly, loving

nilda adj. "friendly, loving" (NIL/NDIL)

nildë

friend

nildë noun "friend" (fem.) (NIL/NDIL)

niquë

snow

niquë (2) ("q")noun "snow" (NIK-W)

nir-

verb. press, thrust, force

náva

mouth

náva ("ñ")noun "mouth", apparently not only the lips but also the inside of the mouth (VT39:13 cf. 8). Possibly, but probably not, the same element that is translated "hollow" in Návarot, q.v.

nëa

to be

nëa (2) an optative form of the verb na- "to be"? (nëa = LotR-style Quenya nai?): ya rato nëa "which soon may (it) be" = "which I hope will be soon" (Arct)

níva

?. [unglossed]

nóre

noun. land

olos

snow, fallen snow

†olos (2) noun "snow, fallen snow" (prob. oloss-, cf. the longer form olossë below; this form should be preferred since olos also = "dream, vision") (GOLOS)

olossë

snow, fallen snow

†olossë noun "snow, fallen snow" (GOLÓS, LOT[H])

on

stone

on, ondo noun "stone" (LT2:342, LT1:254 probably only ondo in LotR-style Quenya, see below). Various "Qenya" forms: ondoli "rocks" (MC:213; this would be a partitive plural in LotR-style Quenya), ondolin "rocks" (MC:220), ondoisen "upon rocks" (MC:221), ondolissen "rocks-on" (MC:214; the latter form, partitive plural locative, is still valid in LotR-style Quenya).

parma

noun. book

book, writing, composition

pata-

verb. walk

pata- vb. "walk" (PE17:34)

pol

large, big (strong)

pol (2) adj. "large, big (strong)". Since this would be the sole example of a monosyllabic Quenya adjective, it may be that Tolkien is here citing the root POL rather than a complete word. Cf. polda.

páva

mouth

páva noun "mouth" (including tongue, lips and teeth). Apparently changed by Tolkien to náva, q.v. (VT39:19)

quendya

noun. Elvish

quenelya†

adjective. Quendian

Quendian

quentaro

noun. speaker

speaker, reciter, minstrel

ré

day

ré noun "day" (of the sun), a full 24-hour cycle (Appendix D) composed of aurë (day, daylight) and lómë "night" (VT49:45). Short -rë in compounds like Ringarë (q.v.). Allative rénna (VT49:45).

sermë

friend

sermë noun "friend" (fem.) (SER)

seron

friend

seron noun "friend" (SER)

sil-

verb. shine

sil- vb. "shine" (white), present tense síla "shines, is shining" (FG); aorist silë, pl. silir (RS:324), frequentative sisíla- (Markirya comments), future tense siluva (VT49:38), dual future siluvat (VT49:44, 45)

silma

silver, shining white

silma adj. "silver, shining white" (SIL), "crystal (white)" (PE17:23)

sir-

verb. flow

sir- (1) vb. "flow" (SIR)

sir-

verb. flow

sirya

verb. flow

solmë

wave

solmë noun "wave" (LT1:266)

sondo

friend

[sondo noun "friend" (VT46:15)]

songa

mouth

songa noun "mouth", in the sense of "interior cavity behind the teeth, containing tongue" (PE17:126)

ta

so, like that, also

ta (2) adv. "so, like that, also", e.g. ta mára "so good" (VT49:12)

taltol

big toe

taltol noun "big toe" (VT47:10); also tolbo

telempë

silver

telempë noun "silver" (LT1:268; in Tolkien's later Quenya telpë, which is actually also found in early "Qenya")

ten

for

ten (2) conj. "for", in Fíriel's Song; apparently replaced by an in LotR-style Quenya.

ter

so

ter (2), also tér, prep. (?) ephemeral word for "so" (see ier), abandoned by Tolkien in favour of tambë (VT43:17)

toi

they

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

umbacarin

noun. [unglossed]

usque

noun. dusk

dusk

usque

noun. dusk, twilight

vand-

way, path

vand- noun "way, path" (LT1:264; a final vowel would seem to be required, but in Tolkien's later Quenya, the words tië or mallë are to be preferred)

vanima

beautiful, fair

vanima adj. "beautiful, fair" (BAN, VT39:14) (glossed "proper, right, fair" in early "Qenya", LT1:272, though a later source says the word is used "only of living things, especially Elves and Men", PE17:150); nominal pl. vanimar "beautiful ones", partitive pl. genitive vanimálion, translated "of beautiful children", but literally meaning *"of [some] beautiful ones") (LotR3:VI ch. 6, translated in Letters:308). Arwen vanimalda "Beautiful Arwen", literally "Arwen your beauty" (see -lda for reference; changed to Arwen vanimelda in the second edition of LotR; see vanimelda).

vanima

adjective. beautiful

vanta

walk

vanta (2) noun "walk" (BAT)

vanya-

verb. go, depart, disappear

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

velca

flame

velca ("k") noun "flame" (LT1:260; nár, nárë would be the normal word in Tolkien's later Quenya)

wenya

green, yellow-green, fresh

wenya adj. "green, yellow-green, fresh" (GWEN), apparently "fair, beautiful" ("probably originally "fresh, fair, unblemished especially of beauty of youth") in a later deleted note (PE17:191).

wilwa

adjective. fluttering to and fro

wilwarin

noun. butterfly

yón

noun. region

ó

with, accompanying

órë

heart

órë (1) noun "heart" (inner mind), also name of tengwa #21 (Appendix E), "premonition" (VT41:13), "nearest equivalent of 'heart' in our application to feelings, or emotions (courage, fear, hope, pity, etc.)" (VT41:13). The órë apparently defines a person's personality, cf. the description of Galadriel in PM:337, that "there dwelt in her the noble and generous spirit (órë) of the Vanyar". Órenya "my heart" (VT41:11).

úmëa

evil

úmëa (2) adj. "evil" (UGU/UMU). Obsoleted by #1 above? Possibly connected to úmëai in Narqelion, if that is a "Qenya" plural form.

úpa-

verb. [unglossed]

úra

large

úra (2) adj. "large" (UR), probably obsoleted by #1 above

úro

evil

úro noun "evil" (VT43:24); Tolkien may have abandoned this form in favour of ulco, q.v.

úsir

on the contrary

úsir adv. "on the contrary", a form Tolkien may have abandoned in favor of úsië (VT49:18)

úyë

is

úyë vb., a form occurring in Fíriel's Song (cf. VT46:22), apparently ye "is" with the negative prefix ú-, hence "is not" (úyë sérë indo-ninya símen, translated "my hearth resteth not here", literally evidently *"[there] is not rest [for] my heart here")

ʼondō

noun. stone

PQ. stone