not-

verb. to count, to count, [ᴹQ.] reckon

A verb for “count” (PE17/63), most notable as an element in the adjective únótima “numberless, countless, (lit.) uncountable” from the phrase yéni únótimë ve rámar aldaron “long years numberless as the wings of trees” in the Namárië “poem” (LotR/377). In The Etymologies of the 1930s ᴹQ. not- was glossed “reckon” and was derived from the root ᴹ√NOT “count, reckon” (Ety/NOT).

Neo-Quenya: For purposes of Neo-Quenya, I would use the verb not- primarily in the sense “count”, and for “reckon” I would use onot-.

not-

verb. reckon

not- vb. "reckon" (NOT); compare onot-. Passive participle nótina "counted, reckoned" (FS), nótima "countable" (PE17:68), #notië "counting, reckoning" in maquanotië "decimal system" (VT47:10), variant #nótië in caistanótië of similar meaning (VT48:11).

onot-

verb. count up

onot- vb. "count up" (NOT). Compare not-.

lacarë

not-doing, inaction

lacarë ("k")noun "not-doing, inaction" (in general) (VT42:33)

laista

noun. ignorance (not-knowing)

lácare, lacare

noun. not-doing, inaction

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.

ú-

verb. not-, un-, in-

ú- (2) prefix "not-, un-, in-", denying presence or possession of thing or quality (VT39:14, UGU/UMU/VT46:20, GŪ, LT1:272), or simply suggesting something bad or immoral (see #úcar-, Úmaiar). Tolkien at one point considered redefining ú- as an element signifying "bad, uneasy, hard"; the already-published form únótima would then mean "difficult/impossible to count" rather than simply "uncountable" (VT42:33). However, Tolkien's very last word on the matter seems to be that ú- was to remain a mere negative (VT44:4). Compare úa, q.v. According to the Etymologies, the prefix ú- usually has a "bad sense", whereas according to early material u- (uv-, um-, un-) is a "mere negation" (UGU/UMU vs. VT42:32) According to a later source, ú- could be used as an uninflected verbal prefix, mainly in verse, but in a normal style the prefix was "verbalized" as ua-, q.v. (PE17:144). The stem Ū, as a negation, was accompanied by "pursed lips and shaking of the head" (PE17:145).

ala

not

ala, #ála (1) imperative particle á, a combined with the negation lá, -la "not" to express a prohibition (VT43:22; see lá #1). Also with 1st person suffix -lyë (alalyë and álalyë, VT43:10, 22, VT44:8) and 1st person pl. object suffix -më (alamë and álamë, "do not [do something to] us", as in álamë tulya, "do not lead us", VT43:12, 22). In the essay Quendi and Eldar, negative imperatives are rather indicated by áva, q.v., but this form can well coexist with ala, #ála.

ala-

not

ala- (2) negative prefix "not", "un-", reduced to al- before a vowel (VT42:33, GALA, VT45:25), though the example Alcorin would suggest that al- can sometimes appear before a consonant as well. In a deleted entry in Etym, al(a)- was defined as "not" and said to be a "pure negative" (VT45:5). In alahasta, Alamanyar, alasaila, Alcorin.

ú

particle. not

ui

no

ui interjection "no" (originally an endingless negative verb in the 3rd person aorist: "it is not [so]"; see #u-). Apparently this is the word for "no" used to deny that something is true (compare vá, which is rather used to reject orders, or to issue negative orders). (VT49:28) Compare uito.

únótima

not possible to count, countless

únótima adj. "not possible to count, countless" (VT39:14), pl. únótimë (translated "numberless") attested (ú-nót-imë "not-count-able") (Nam, RGEO:66, Appendix E). Cf. unnegated nótima, q.v.

la-

prefix. not, in-, un-, not, in-, un-; [ᴹQ.] none, not any

únótima

adjective. numberless, innumerable, countless, difficult/impossible to count

únotë(a)

adjective. not counted, uncounted

-enca

without, -less

-enca suffix "without, -less" (PE17:167), cf. nec-, q.v.

-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.

-lmë

we

-lmë 1st person pl. pronominal ending: "we" (VT49:38; 51 carilmë *"we do", VT49:16). It was originally intended to be inclusive "we" (VT49:48), including the person(s) spoken to, but by 1965 Tolkien made this the ending for exclusive "we" instead (cf. the changed definition of the corresponding possessive ending -lma, see above). _(VT49:38) Exemplified in laituvalmet "we shall bless them" (lait-uva-lme-t "bless-shall-we-them") (the meaning apparently changed from inclusive to exclusive "we", VT49:55), see also nalmë under ná# 1. (LotR3:VI ch. 4, translated in Letters:308_)

-lto

they

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

-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".

-ltë

suffix. they

-lwë

we

-lwë, later -lvë, pronominal ending "we" (VT49:51), 1st person pl. inclusive ending, occurring in the verbs carilwë "we do" (VT49:16) and navilwë (see #nav-). The ending became -lvë in later, Exilic Quenya (VT49:51). See -lv-.

-mmë

we

-mmë "we", 1st person dual exclusive pronominal ending: "I and one other" (compare the inclusive dual form -ngwë or -nquë). First written -immë in one source (VT49:57). Carimmë, "the two of us do" (VT49:16, cf. VT43:6). At an earlier conceptual stage, the ending was already exclusive, but plural rather than dual: vammë "we won't" (WJ:371), firuvammë "we will die" (VT43:34), etemmë ?"out of us" (VT43:36); see also VT49:48, 49, 55. Also compare the corresponding emphatic pronoun emmë (q.v.). The ending -lmë replaced -mmë in its former (plural exclusive) sense. In some early material, -mmë was apparently used as an ending for plural inclusive "we" (VT49:55).

-n

suffix. I

-n(yë)

suffix. I

-ngwë

we

-ngwë "we", 1st person dual inclusive pronominal ending: "thou and I" (compare the exclusive dual form -mmë). Caringwë, "the two of us do" (VT49:16). One source lists the ending as "-inke > -inque" instead (VT49:51, 53, 57; "inke" was apparently Old Quenya). In an earlier pronoun table reproduced in VT49:48, the ending -ngwë is listed as an alternative to -lmë, which Tolkien at the time used as the plural inclusive ending (a later revision made it plural exclusive).

-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.

-ntë

suffix. they

-o

person, somebody

-o (2), also -ó, "a person, somebody", pronominal suffix (PM:340)

-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.

-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".

-wë

person

-wë a suffix occurring in many personal names, generally but not exclusively masculine (Elenwë is the sole certain example of a fem. name with this ending); it is derived from a stem simply meaning "person" (PM:340, WJ:399). In Etym, -wë is simply defined as an element that is frequent in masculine names, and it is there derived from a stem (WEG) having to do with "(manly) vigour".

-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.

-zya

his, her, its

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

Avathar

not elvish

Avathar place-name denoting the land between the southern Pelóri and the Sea, where Ungoliant dwelt; said to be "not Elvish" in WJ:404 and must be thought of as an adaptation from Valarin; on the other hand, MR:284 states that it is "ancient Quenya" and offers the interpretation "The Shadows". Whatever the case, it must have become *Avasar in Exilic Quenya.

Coroloisi

not of kor

[Coroloisi] ("k"), noun: possibly an empheral name of the Elves "not of Kor" in the Blessed Realm. Tolkien changed this plural from Coroloiti (VT45:29). It is not quite clear what the intended singular is.

Ilcorin

not of kor

Ilcorin ("k")noun *"not of Kor", describing Elves not of the Blessed Realm; variant of Alcorin (LA, AR2, VT45:5)

Melkor

mighty-rising

Melkor (spelt Melcor in VT49:6, 24, MR:362), masc. name: the rebellious Vala, the devil of the Silmarillion mythos. Older (MET) form Melkórë "Mighty-rising" (hence the interpretation "He that arises in power"), compare órë #2. Oldest Q form *mbelekōro (WJ:402). Ablative Melkorello/Melcorello, VT49:7, 24. Compounded in Melkorohíni "Children of Melkor", Orcs ("but the wiser say: nay, the slaves of Melkor; but not his children, for Melkor had no children") (MR:416). The form Melkoro- here occurring may incorporate either the genitive ending -o or the otherwise lost final vowel of the ancient form ¤mbelekōro. For Melkors later name, see Moringotto / Moricotto (Morgoth) under mori-.

Námo

person, somebody

námo (2) noun "a person, somebody" (PM:340 writers may prefer the synonym quén to avoid confusion with # 1)

ainima

blessed, holy (of things)

ainima adj. "blessed, holy (of things)" (PE17:149)

al(a)-

prefix. in-, un-, not; †-less, without

alamanyar

name. [those not of Aman]

alfirin

adjective. immortal

alfírima/alfírimo

immortal

alima

fair, good

alima adj. "fair, good" (also alya) (PE17:146)

almárëa

blessed

almárëa adj. "blessed". In a deleted entry in Etym, the gloss provided was "bless", but this would seem to be a mistake, since the word does not look like a verb. Another deleted entry agrees with the retained entry GALA that almárëa means "blessed" (GALA, VT45:5, 14)

alya

fair, good

alya (1) adj. "fair, good" (PE17:146), "prosperous, rich, abundant, blessed" (GALA). In a deleted entry in Etym, the glosses provided were "rich, blessed"; another deleted entry defined alya as "rich, prosperous, blessed". (GALA, [ÁLAM], VT42:32, 45:5, 14)

aman

blessed, free from evil

aman adj. "blessed, free from evil". Adopted and adapted from Valarin (WJ:399), though in other versions Tolkien cited an Elvish etymology (cf. VT49:26-27). Place-name Aman the Blessed Realm, from the stem mān- "good, blessed, unmarred" (SA:mān), translated "Unmarred State" (VT49:26). Allative Amanna (VT49:26). Adj. amanya "of Aman, Amanian" (WJ:411), nominal pl. Amanyar "those of Aman", Elves dwelling there (with negations Úamanyar, Alamanyar "those not of Aman"). Also fuller Amaneldi noun "Aman-elves" (WJ:373).Masc. name Amandil *"Aman-friend" (Appendix A, SA:mān), the father of Elendil; also name of the Númenorean king Tar-Amandil (UT:210).

amanya

blessed

amanya adj. "blessed" (VT49:39, 41)

anat

but

anat conj. "but" (VT43:23; possibly an ephemeral form)

apa

but

apa (3) conj. "but": melinyes apa la hé "I love him but not him" (another) (VT49:15)

apa

conjunction. but

astar

faith, loyalty (not belief)

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

au

away

au (2) adv. "away", of position rather than movement (compare oa). PE17:148

au-

without

au- (3) privative prefix, = "without" (AWA)

aunotë(a)

adjective. not counted, uncounted

ava-

without

ava- (3) prefix "without" (AR2, AWA). In some cases apparently used as a mere negation prefix: The form avalerya in VT41:6 is seemingly a negated form of the verb lerya- "release, set free"; the verb avalerya- is suggested to have the same meaning as the root KHAP = "bind, make fast, restrain, deprive of liberty". Likewise, the verb avalatya- from the same source seems to mean "to close, shut", this being a negated form of a verb *latya- "open" (q.v.)

ava-

not to be said, that must not be said

ava- (2) prefix indicating something forbidden: avaquétima "not to be said, that must not be said", avanyárima "not to be told or related" (WJ:370)

ava-

was not

ava- (4) vb with pa.t. avanë. This verb is not clearly glossed; apparently meaning refuse or prohibit(WJ:370). Cf. áva, Avamanyar. What is seems to be more or less the same verb has its principal tenses listed (with the ending -n "I") in VT49:13: aorist avan, present ávan (ávëan), future auvan for older avuvan, past avanen or auvan, perfect avávien. In one version of the paradigm, the present tense ávëan and past avanen are marked as archaic/poetic forms. One text seemingly uses the pa.t. aunë in the sense "was not", as a negative verb, but this may have been a short-lived idea of Tolkiens (the text was revised).

ava-

verb. refuse, forbid

avamanyar

collective name. Elves who would not go to Aman

Another name of the Avari meaning “Elves who would not go to Aman”. This term was coined to distinguish them from the Úmanyar “Elves who did not go to Aman, but not because they refused” (that is, the Sindar). It is a combination of Amanyar (“Elves of Aman”) with the prefix ava- for refusal. Unlike the other elaborations of Amanyar, this term appears in the singular in at least one place: avamanya “not (willing to go to) Aman” (PE17/143).

avanyárima

not to be told or related

avanyárima adj. "not to be told or related" (WJ:370), "unspeakable, wahat one must not tell" (PE17:143)

avanyárima

adjective. unspeakable, what one must not tell, not to be told or related

avaquet-

verb. refuse, forbid

avaquet- ("q")vb. "refuse, forbid" (KWET)

avaquétima

not to be said, that must not be said

avaquétima adj. "not to be said, that must not be said" (WJ:370)

avaquétima

adjective. not to be said, that must not be said

cal-

verb. to shine

caw-

verb. bow

#caw- vb. "bow" ("k")(1st pers aorist cawin "I bow") (LT1:257; cf. cauca, cauco). In Tolkien's later Quenya, a verbal stem with w in this position does not seem to fit the general phonology well; intervocalic w would become v. We should perhaps read *cav*- whereever the second consonant of the root follows a vowel, but the nasal-infixed past tense could be canwë with the original quality of the consonant preserved. (Compare such a past tense form as anwë, q.v.) However, Tolkiens later verb luhta**- may be preferred for intransitive "bow".

cuv-

verb. bow

cé

may be

cé ("k"), also ce ("k") "may be" (VT49:19, 27), particle indicating uncertainty (VT42:34; ce in Bill Welden's note is a misspelling, VT44:38, but the short form ce does occur in other texts, cf. VT49:18-19). In VT42, Welden wrote that Tolkien altered ké to kwí (or kwíta, q.v.), but Welden later noted that "it does not follow that because the form was changed in another sentence it would necessarily have been corrected in the examples cited" (VT44:38). So cé/ké may still be a conceptually valid form. (The forms in kw- rather than qu- seem abnormal for Quenya, at least as far as spelling is concerned.) In another conceptual phase, cé was also used = "if" (VT49:19), but this conjunction appears as qui elsewhere. Examples of cé, ce meaning "if" (said to be "usually [used] with aorist") include cé mo quetë ulca ("k", "q") "if one speaks evil", cé tulis, nauvan tanomë ("k") "if (s)he comes, I will be there" (VT49:19), cé mo… "if one…", ce formenna "if northwards" (VT49:26)

emmë

we

emmë (2) pron. "we", emphatic pronoun; dative emmen (VT43:12, 20). In the source this pronoun is intended as the 1st person plural exclusive; later Tolkien changed the corresponding pronominal ending from -mmë to -lmë, and the plural emphatic pronoun would likewise change from emmë to *elmë. Since the ending -mmë was redefined as a dualexclusive pronoun, the form emmë may still be valid as such, as a dual emphatic pronoun "we" = "(s)he and I".

enno

noun. a person

fanwa

veil, screen

fanwa noun "veil, screen" (PE17:176, 180)

fanyarë

the skies

fanyarë noun "the skies" (not heaven or firmament the upper airs and clouds). Note that despite its English gloss, fanyarë is a singular word and therefore takes a singular adjective/participle, as in fanyarë rúcina "ruined skies" in Markirya (see MC:220, note 8 for this translation)

faren

enough

faren, adv. "enough" (VT46:9)

fárëa

enough

fárëa adj.? "enough" (presumably adjective, whereas the adverb is faren); ufárëa"not enough" _(FS). Etym has farëa "enough, sufficient" (PHAR)_

halya-

verb. veil, conceal, screen from light

halya- vb. "veil, conceal, screen from light" (SKAL1, VT46:13) Tolkien noted that "√SKAL applied to more opaque things that cut off light and cast shadows over other things" (PE17:184), contrasting it with √SPAN, the rejected stem of fanta-, q.v.

hequa

leaving aside, not counting, excluding, except

hequa prep. "leaving aside, not counting, excluding, except" (WJ:365)

hequa

preposition and adverb. leaving aside, not counting, excluding, except

An adverb and preposition in the Quendi and Eldar essay from 1959-60 glossed “leaving aside, not counting, excluding, except” derived from primitive ✶hek-wā based on the root √HEKE (WJ/364). For example: á quete ten hequa i elda “speak to them excluding the elf”.

hinyë

noun. baby

A word for a “baby” in rough notes on Elvish finger names (VT47/27), probably some kind of diminutive formation from √KHIN “child”. It had a variant hintil that is clearly specific to fingers only: = √KHIN + √TIL “✱baby finger, (lit.) child tip”.

Neo-Quenya: For purposes of Neo-Quenya, it is probably better to use one of the baby words from the more finished versions of these notes, such as vinimo.

hroa

hröa

hroa (sometimes spelt "hröa")noun "body" (changed by Tolkien from hrondo, in turn changed from hrón). The word hroa comes from earlier ¤srawa(VT47:35). Pl. hroar is attested (MR:304, VT39:30). In MR:330, Tolkien notes that hroa is "roughly but not exactly equivalent to 'body' " (as opposed to "soul"). The Incarnates live by necessary union of hroa (body) and fëa (soul) (WJ:405). Hroafelmë "body-impulse" (impulses provided by the body, e.g. physical fear, hunger, thirst, sexual desire) (VT41:19 cf. 13)

hráva

wild

hráva adj. "wild" (PE17:78); see ráva #1.

hum-

verb. not to do

[#hum- vb. "not to do" (cited as 1st person aorist: humin "I do not"; pa.t. húmë. (VT45:17). See #um-.]

hye

other person

hye noun "other person", also used as a pronoun of "a 3rd person entering account [who is] not subject of the original verb" (VT49:15). This hye may then also be used as subject to in a following sentence, as in Tolkiens example "he [se] struck him [hye] and he [hye] fled" (VT49:15).

hé

him (the other, etc.)

hé "him (the other, etc.)" in the sentence melin sé apa la hé "I love him but not him" (another) (VT49:15). It may be that hé covers both genders ("her" as well as "him"), like sé (se) is known to do.

hó-

away, from, from among

hó- verbal prefix; "away, from, from among", the point of view being outside the thing, place, or group in thought (WJ:368)

il-

verb. no, *un-

il- (prefix) "no, *un-" (LA); cf. ilfirin "immortal" (vs. firin "dead"). This prefix "denotes the opposite, the reversal, i.e. more than the mere negation" (VT42:32). But il- can also mean "all, every"; see ilaurëa, ilqua, ilquen.

ilfirin

immortal

ilfirin adj. "immortal" (PHIR)

ilpirin

immortal

*ilpirin (hypothetical form; the word actually appears in Q as ilfirin) adj. "immortal" (PHIR)

inyë

i, too

inyë emphatic independent 1st person sg. pronoun, "I" with emphasis, translated "I, too" in LR:61 (and, according to one reading of Tolkiens manuscript, in VT49:49).

ita

that which

ita 3) pron "that which" (VT49:12), emended from tai (#1, q.v.) The form ita is compounded from the relative pronoun i + the pronoun ta "that, it".

la

no, not

la negation "no, not" (see lá); also prefix la- as in lacarë, q.v. (VT45:25)

lacalima

adjective. not possible to be kindled

lacaltaima

adjective. not possible to be kindled

lacaraite

adjective. impossible

lacaraitë

adjective. impossible, *inactive; impossible

A word appearing as {alákăraite >>} lắkăraite “impossible” in rough notes within Late Notes on Verb Structure (LVS), a negated form of karaite (PE22/156). The unnegated adjective was elsewhere glossed “active, busy” (PE22/155).

Neo-Quenya: For purposes of Neo-Quenya I think it is safer to assume this adjective means “✱inactive”, and that “impossible” is [ᴺQ.] lacárima, the negative form of cárima “possible”.

lala

no indeed not, on the contrary

lala (3) negation "no indeed not, on the contrary" ("also used for asking incredulous questions") (LA)

lala-

verb. to laugh

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)_

las

adverb. it is/was not so

las

particle. not it {markör f modus irrealis}

lasir

conjunction. rather the reverse

latin

open, free, cleared (of land)

latin, latina adj. "open, free, cleared (of land)" (LAT). According to VT41:5, the adjective latina "is used rather of freedom of movement, of things not encumbered with obstacles".

lau

no indeed not, on the contrary

lau negation "no indeed not, on the contrary" ("also used for asking incredulous questions") (LA)

laumë

no indeed not, on the contrary

laumë < lá umë negation "no indeed not, on the contrary" ("also used for asking incredulous questions")This is a combination of the negation lá "not" and the negative verb umë "is not, does not" (LA)

laustaner

not 'roared' or 'rushed' but made a windy noise

laustaner vb. in past tense 'lausted' ("not 'roared' or 'rushed' but made a windy noise" but in MC:220, Tolkien himself translated laustanéro as "rushed") (MC:216; this is "Qenya")

linda

fair, beautiful

linda adj. "fair, beautiful" (of sound) (SLIN, LIND; VT45:27), "soft, gentle, light" (PE16:96), "beautiful, sweet, melodious of sound" (PE17:150); for Linda as a noun, see Lindar.

linquë

hyacinth

linquë (3) noun "hyacinth" (plant, not jewel) (PE17:62). The wording in the source is not altogether clear; it is said that the word lassë (leaf) "would not e.g. be used of leaf of a hyacinth (linque)". If linquë is not the term for a hyacinth, it must refer to the kind of leaf a hyacinth has. Compare #2 above.

lomba

secret

lomba adj.or noun "secret" (LT1:255)

lá

no, not

lá (1) adv. "no, not" (LA, VT45:25) According to VT42:33, lá is the stressed form, alternating with la when the negation is unstressed. In another conceptual phase of Tolkien's, lá had the opposite meaning "yes" (VT42:32-33), but this idea is contradicted by both earlier and later material: usually lá is conceived as a negation. The negation can receive tense markers and be used as a negative verb "when [another] verb is not expressed" (VT49:13), apparently where the phrase "is not" is followed by a noun or an adjective as a predicate, or where some verb is understood, as in English "I do not" (i.e. "I do not do whatever the context indicates"). With pronominal endings la- in the aorist, e.g. lanyë "I do not, am not" (etc.) (Tolkien abandoned the form lamin.) Exemplified in the sentence melin sé apa lanyë hé *"I love him but I do not [love] him" (another person) (VT49:15). Present tense laia, past lánë, perfect alaië, future lauva.

lá

adverb. no, not

lá

not to be/do

lá-

verb. to not be

lára

blessed

[lára (3) adj. "blessed", also lárëa (VT45:26)]

láta

open

láta adj. "open" (VT39:23), "open, not closed" (PE17:159, VT41:5)

lá umë

no indeed not, on the contrary

lá umë > laumë negation "no indeed not, on the contrary" ("also used for asking incredulous questions"). This is a combination of the negation lá "not" and the negative verb umë "is not, does not" (LA)

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).

lúva

bow, bight; bend, bow, curve

lúva noun "bow, bight; bend, bow, curve" (Appendix E, PE17:122, 168). The reference is to a "bow" as part of written characters and other uses, but "not for shooting" (a bow used to shoot arrows is called quinga, possibly also cú if the latter term is used as in Sindarin).

maitalë

the act (not the result) of doing work of art

maitalë noun "the act (not the result) of doing work of art" (PE17:163)

mal

but

mal conj. "but" (VT43:23)

mal

conjunction. but

manaitë

blessed

manaitë adj. "blessed" (VT49:41, 42)

manaquenta

blessed

manaquenta adj. "blessed" (VT44:10; see manquë, manquenta)

manna

blessed

manna adj. "blessed" (also mána, q.v.) (VT43:30, VT45:32, VT49:41)

manquë

blessed

manquë, manquenta adj. "blessed" (VT44:10-11; it cannot be ruled out that manquë spelt manque in the source is simply an uncompleted form of manquenta. Whatever the case, Tolkien decided to use the form manaquenta instead, q.v.)

manë

good (moral)

manë adj. "good (moral)" (sc. *"good in a moral sense") (LT1:260, VT49:26)

mat-

verb. to eat

The verb for “to eat” derived from the root √MAT of the same meaning (VT39/7).

Conceptual Development: This verb and root are quite well established, dating all the way back to ᴱQ. mat- and ᴱ√MATA of the Qenya Lexicon of the 1910s (QL/59) and appearing as ᴹQ. mat- and ᴹ√MAT in The Etymologies of the 1930s (Ety/MAT), as well as numerous other places albeit with occasional variants like mata- (PE12/26). This verb was one Tolkien often used in examples of verb conjugations and as such its inflected forms changed considerably over time, but that is more a topic of the evolution of the Quenya verb system itself.

me

we, us

me (1) 1st person pl. exclusive pronoun "we, us" (VT49:51; VT43:23, VT44:9). This pronoun preserves the original stem-form (VT49:50). Stressed mé (VT49:51). Cf. also mel-lumna "us-is-heavy", sc. *"is heavy for us" (LR:47, mel- is evidently an assimilated form of men "for us", dative of me; the form men is attested by itself, VT43:21). For me as object, cf. álamë** "do not [do something to] us", negative imperative particle with object pronoun suffixed (VT43:19: álamë tulya, "do not lead us"), ámen** "do [something for] us", imperative particle with dative pronoun suffixed (ámen apsenë "forgive us", VT43:12, 18). Dual exclusive met "we/us (two)" (Nam, VT49:51), "you and me" (VT47:11; the latter translation would make met an inclusive pronoun, though it is elsewhere suggested that it is rather exclusive: "him/her and me", corresponding to wet [q.v.] as the true inclusive dual form). Rá men or rámen "for us/on our behalf", see rá. Locative messë "on us", VT44:12 (also with prefix o, ó- ?"with" in the same source). See also ménë, ómë.

mel-

verb. to love

melehta

mighty

melehta adj. "mighty" (PE17:115), cf. meletya

melehta

adjective. mighty

An adjective for “mighty” derived from the root √MBELEK in a page of notes having to do with “large & small” words, probably from the late 1960s (PE17/115), apparently from the primitive form ✱✶mbelektā (with [kt] > [ht]). A variant form meletya appears with the 2nd-plural possessive suffix -lda as Meletyalda “your mighty” in the Quendi and Eldar essay of 1959-60 (WJ/369), likely from the primitive form ✱✶mbelekya (with [kj] > [tj]). This variant form has a more typical primitive adjective suffix ✶-ya, but is inconsistent with the attested Sindarin cognate S. belaith, so I’d stick with melehta for purposes of Neo-Quenya.

meletya

mighty

#meletya adj. "mighty", isolated from meletyalda adjective with suffix "your mighty" = "your majesty" (see -lda; meletya = *"mighty"). In full Aran Meletyalda "king your mighty" = "your majesty" (WJ:369). Compare melehta.

meletya

adjective. mighty

men

way

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

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 this period Tolkien also introduced nómë “place”.

• 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.

merca

wild, untamed

[merca ("k")adj. "wild, untamed" (MERÉK, VT45:34)] Compare verca.

mána

blessed

mána 1) adj. "blessed" (FS); also manna, q.v. 2) noun "any good thing or fortunate thing; a boon or blessing, a grace, being esp. used of some thing/person/event that helps or amends an evil or difficulty. (Cf. frequent ejaculation on receiving aid in trouble: yé mána (ma) = what a blessing, what a good thing!)" (VT49:41)

nan

but

nan conj. "but" (FS); the Etymologies also gives ná, nán (NDAN), but these words may be confused with forms of the verb "to be", so nan should perhaps be preferred, unless for "but" one uses the wholly distinct word mal. In Tolkien's later Quenya, it may be that he introduced new words for "but" to free up nan for another meaning (perhaps the adverb "back", compare the prefix nan-).

nassë

person, an individual

nassë (1) "a person, an individual" (VT49:30). Also translated "true-being" (pl. nasser is attested), the inner "true" being of a person. With a pronominal suffix in the form nassentar "their true-being" (PE17:175, cf. -nta #2), in the source referring to the "true" spiritual nature of the Valar, as hidden within their visible shapes. The word nassentar would seem to be plural, *"their true-beings". Not to be confused with the verb nassë/násë "he/she is"; see ná #1.

nec-

without, -less

nec- prefix "without, -less" (PE17:167), cf. -enca, q.v.

nec-

prefix. without

nuhta-

verb. stunt, prevent from coming to completion, stop short, not allow to continue

nuhta- vb. "stunt, prevent from coming to completion, stop short, not allow to continue" (WJ:413)

nulda

secret

nulda adj. "secret" (DUL)

numbë

root, foundation

[numbë noun "root, foundation", also núvë (VT45:38)]

ná

but, on the contrary, on the other hand

ná (2), also nán, conj. "but, on the contrary, on the other hand" (NDAN; the form nan, q.v., is probably to be preferred to avoid confusion with ná "is", *nán "I am").

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.

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.

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.)

návë

being

návë "being", *"to be", infinitive (or gerund) of ná; see ná #1. (PE17:68)

návë

noun. being

The gerund (verbal noun) of ná- “to be” (PE17/68), so “being” as in “the state of being” rather than “a living being”.

ní

beneath, not touching, under

ní (3) prep. "beneath, not touching, under" (PE17:95)

ní

preposition. beneath, not touching, under

nó

but

nó (2) conj. "but" (VT41:13)

nó

conjunction. but

núvë

root, foundation

[núvë noun "root, foundation", also numbë (VT45:38)]

ono

but

ono conj. "but" (VT43:23, VT44:5/9)

ono

conjunction. but

onë

but

onë conj. "but" (VT43:23)

onë

conjunction. but

panta

open

panta adj. "open" (PAT)

pen

without, not having

[pen prep. "without, not having" (PE17:171). Cf. Ú #1.]

pen-

verb. not to have, not to have, *to lack

A verb in Definitive Linguistic Notes (DLN) from 1959 used as the negative of sam- “have” based on the root √PEN “lack, have not” as in penin “I haven’t” (PE17/146). Thus a better meaning might be “✱to lack”.

Conceptual Development: The Qenya Lexicon of the 1910s had ᴱQ. oito “lack” with past tense oionte under the early root ᴱ√OYO (QL/71).

pirindë

flower that opened and shut quickly with any change of light at [?some ?not] even a pansy closed

pirindë noun "a flower that opened and shut quickly with any change of light at [?some ?not] even a pansy closed" (PE17:146; reading uncertain and meaning obscure; read perhaps "…at [which] not even a pansy closed") Also pirnë.

quinga

bow

quinga ("q")noun "bow" (for shooting) (KWIG, LT1:256)

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.

roquen

horseman [but the quenya word does not show gender], rider, knight

roquen noun "horseman [but the Quenya word does not show gender], rider, knight" (WJ:372, UT:282)

satya

private, separate, not common, excluded

satya adj. "private, separate, not common, excluded" (VT42:20)

sulca

root

sulca ("k") noun "root" (especially as edible) (SÚLUK)

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**-).

tai

that which, what

tai (1) pron. "that which, what", "which fact" (VT42:34, VT49:12, 20). The word occurs in the sentence alasaila ná lá carë tai mo navë mára, translated "it is unwise not to do what one judges good". So tai = "what", but it means more literally "that which" (VT49:12), ta + i (cf. ta #1 and the use of i as a relative pronoun). In one note, Tolkien emended tai to ita, reversing the elements (VT49:12) and also eliminating the ambiguity involving the homophone tai #2, see below.

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).

taura

mighty, masterful

taura adj. "mighty, masterful" (TUR, PE17:115), "very mighty, vast, of unmeasured might or size" (VT39:10). Cf. túrëa.

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.

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)

toi

they

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

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.

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")

ua-

verb. to not be, to not do

ufárëa

not enough

ufárëa adj. "not enough" (FS). Cf. ú- "un-" and fárëa "enough, sufficient" (read *úfárëa?)

uhta-

verb. dislike, feel disgust with, avoid as painful

ui-

verb. to not be, to not do

uito

it is not that

uito interjection "it is not that" (emphatic word for "no"?) Compare ui, náto (VT49:28, 29)

uito

interjection. it is not that

ullumë

not for ever

ullumë adv.? a word occurring in Fíriel's Song, evidently meaning "not for ever". Cf. ú-, lúmë and úlumë.

um-

verb. not to do, not to be

#um- vb. "not to do, not to be" (1st pers. aorist umin "I do not, am not"), past tense úmë (UGU/UMU). Another version of this negative verb had the form #hum-, q.v., but Tolkien rejected it.

unotë

not counted, uncounted

unotë, unotëa (read *únotë, *únotëa?)adj. "not counted, uncounted" (VT39:14)

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)

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.

vanya

fair

vanya (1) adj. "fair" (FS), "beautiful" (BAN), a word referring to beauty that is "due to lack of fault, or blemish" (PE17:150), hence Arda Vanya as an alternative to Arda Alahasta for "Arda Unmarred" (ibid., compare MR:254). Nominal pl. Vanyar "the Fair", the first clan of the Eldar; the original meaning of this stem was "pale, light-coloured, not brown or dark" (WJ:382, 383, stem given as WAN), "properly = white complexion and blonde hair" (PE17:154, stem given as GWAN); stems BAN vs. WAN discussed, see PE17:150.

vanë

fair

vanë adj. "fair" (LT1:272; in Tolkien's later Quenya rather vanya)

vanë

adjective. fair, fair, [ᴱQ.] lovely

vasar

veil

vasar (þ) noun "veil" (VT42:10, the word was "not in daily use", VT42:9). Older form waþar.

ve

we

ve (2) pron. "we", 1st person pl. inclusive (corresponding to exclusive me), derived from an original stem-form we (VT49:50, PE17:130). Variant vi, q.v. Stressed wé, later vé (VT49:51). Dative (*wéna >) véna, VT49:14. Dual wet*, later vet "the two of us" (inclusive; cf. exclusive met) (VT49:51). Also compare the dative form ngwin or ngwen (q.v.), but this would apparently be wen > ven** according to Tolkiens later ideas.

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)

velicë

great

velicë ("k") adj. "great" _(LT1:254; probably not valid in Tolkien's later Quenya; in the context of the Etymologies it would have to be derived from _BEL, but it is stated that this stem was "not found in Q". Perhaps Tolkien rejected velicë because it was too similar to the Russian word that clearly inspired it.)

verca

wild

verca ("k")adj. "wild" (BERÉK)

vi

we

vi pron. "we", 1st person inclusive (PE17:130), variant of ve #2.

vá

i will not!

vá exclamation "I will not!" or "Do not!", interjection accompanied by a "jerk back of head" (PE17:145). It was inflected only in the 1st person sing. and 1st person pl. exclusive: ván, ványë "I won't!", vammë "we won't" (WJ:371, PE17:143; read *valmë in Second Edition Quenya, after Tolkien revised the pronominal suffixes in the sixties).

vá

adverb/interjection. will not, do not, shall not

vá caris i

he is not to do it (now or ever); in any case (whatever may be said, desired, or may occur to the contrary) he is not to do this

ván caruva

I will not (do not intend) to make

váquet-

verb. to say no

váquet- vb. (1st pers. aorist váquetin and 1st pers. past tense váquenten are given) "to say no" (not denying that something is true, but denying to do or to allow something: "to say I will not/do not"; "to refuse", "to forbid" (WJ:370, 371)

váquet-

verb. to refuse, forbid, prohibit; (lit.) to say no, to say ‘I will not or do not’

we

we

we, wé, see ve #2

wine

noun. baby, child not yet fully grown

winë (stem *wini-, given the primitive form ¤wini) noun "baby, child not yet fully grown", "little-one", also used in children's play for "little finger" or "little toe" (VT46:10, 26, VT48:6, 16). Synonyms win(i)cë, winimo. In Exilic Quenya, this word would appear as *vinë; compare the related word winya > vinya "young, new".

winicë

baby

winicë (also wincë), noun "baby", also used in children's play for "little finger" or "little toe" (VT48:6). Synonyms winë, winimo. In Exilic Quenya, this word would appear as *vinicë*, vincë; compare the related word winya > vinya "young, new". Since the diminutive ending -icë descends from -iki(VT48:16), winicë may have the stem-form winici**-.

winimo

baby

winimo noun "baby", "little-one", used in children's play for "little finger" or "little toe" (VT47:10, VT48:6, 16). Synonyms winë, win(i)cë. In Exilic Quenya, this word would appear as *vinimo; compare the related word winya > vinya "young, new".

winë

noun. baby, little-one, child not yet full grown

A word glossed “baby” (VT47/10), “child not yet full grown” (VT47/26), or “little-one, baby” (VT48/6) in notes associated with Elvish Hands, Fingers and Numerals from the late 1960s, sometimes appearing beside longer variants winimo or win(i)ke (VT47/10; VT48/6). It was derived from the root √WIN (VT47/26).

Neo-Quenya: Tolkien said that “Pengoloð gives these in archaic Quenya form before the change of w, in most situations to v” (VT48/6), but I would keep this word as wine since that would be easier for an infant to pronounce. I would use it only as an affectionate or play name, using longer †winimo (modern vinimo) as the proper term for “baby”.

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.

ála

particle. do not

ëa

eä

ëa (1) (sometimes "eä")vb. "is" (CO), in a more absolute sense ("exists", VT39:7/VT49:28-29) than the copula ná. Eä "it is" (VT39:6) or "let it be". The verb is also used in connection with prepositional phrases denoting a position, as in the relative sentences i or ilyë mahalmar ëa "who is above all thrones" (CO) and i ëa han ëa "who is beyond [the universe of] Eä" (VT43:14). Eä is said to the be "pres[ent] & aorist" tense (VT49:29). The past tense of ëa is engë (VT43:38, VT49:29; Tolkien struck out the form ëanë, VT49:30), the historically correct perfect should be éyë, but the analogical form engië was more common; the future tense is euva (VT49:29). See also ëala. Eä is also used as a noun denoting "All Creation", the universe (WJ:402; Letters:284, footnote), but this term for the universe "was not held to include [souls?] and spirits" (VT39:20); contrast ilu. One version of Tolkien's Quenya Lord's Prayer includes the words i ëa han ëa, taken to mean "who is beyond Eä" (VT43:14). Tolkien noted that ëa "properly cannot be used of God since ëa refers only to all things created by Eru directly or mediately", hence he deleted the example Eru ëa "God exists" (VT49:28, 36). However, ëa is indeed used of Eru in CO (i Eru i or ilyë mahalmar ëa** "the One who is** above all thrones") as well as in various Átaremma versions (see VT49:36), so such a distinction may belong to the refined language of the "loremasters" rather than to everyday useage.

ëala

being, spirit

ëala noun "being, spirit" (pl. ëalar is attested), spirits whose natural state it is to exist without a physical body, like Balrogs (MR:165). The word apparently originates from the participle of ëa, q.v.

óricuvoite

adjective. uncommunicative, keeping own counsel

ú

without, destitute of

ú (1) adv. and prep. "without, destitute of" (VT39:14). Usually followed by genitive: ú calo "without light" (cala). In one source, ú is seemingly also used as a negative verb "was not" (VT49:13), but Tolkien revised the text in question.

ú-

prefix. no, not, un-, in-; hard, difficult, bad, uneasy; hardly, with difficulty, ‘badly’

úa

do not thou lead us

úa, with 1st person suffix úalyë, imperative particle á, a combined with the negation ú- to express a prohibition (úalyë mittanya me, *"do not thou lead us", VT43:9, 21-22). However, Tolkien apparently abandoned úa in favour of ala, alalyë, q.v. (later he also used the form áva for "don't"). Compare ua.

úamanyar

those not of aman

Úamanyar noun "those not of Aman" (sg. Úamanya, PE17:143), Elves who did not reach the Blessed Realm (but did leave Cuiviénen with the intention of going there) = Heceldi _(WJ:371). Also Úmanyar and fuller Úmaneldi. (WJ:373)_. Also called Lembi, q.v.

úcarnë

adjective. not red

úfantima

not concealable

úfantima adj. "not concealable" (PE17:176), also úfantuma (PE17:180), cf. fanta-, q.v.

úfantima

adjective. not concealable

úfantuma

adjective. not concealable

úfanwa

not veiled or obscure, perspicuous

úfanwa adj. "not veiled or obscure, perspicuous" (PE17:176)

úfanwëa

not veiled, unveiled

úfanwëa adj. "not veiled, unveiled" (PE17:180), possibly a variant or replacement úfanwa, q.v.

úmanyar

those not of aman

Úmanyar pl. noun "those not of Aman", Eldar that did not reach Aman, sc. Sindar and Nandor _(SA:mān). _Sg. #Úmanya.Also Úamanyar.

úmárë

noun. not good = evil

úquétima

unspeakable

úquétima adj. "unspeakable", sc. impossible to say, put into words; also "unpronounceable" (WJ:370)

úva

will not

úva (1) vb. "will not", future tense of a negative verb (present/aorist tense úyë?) in Fíriel's Song. Compare #úva as the future tense of the negative verb ua- (q.v.) in a later source (PE17:144, where the verb is cited with a 1st person sg. ending: úvan).

úvanima

not fair, ugly

úvanima noun "not fair, ugly" (VT39:14). Negated form of vanima.

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")

alamirwa

adjective. cheap, not precious, not expensive

A neologism for “cheap, not precious, not expensive” in the NQW, the negation of Q. mirwa “precious, valuable”.

eä

Eä

Eä was the word spoken by Eru Ilúvatar by which he brought the universe into actuality.

hep-

verb. to keep

A neologism for “to keep” appearing in ABNW (ABNW) from the early 2000s, based on S. heb- “keep”.

iasintë

noun. hyacinth

lana

no, not any, not (a); none

@@@ Discord 2022-06-14; PE ✱lănā cf. √SI > ✱sĭnā, √TA > ✱tănā; Short/unstressed variants la, lá also possible, cf. si loa “this year” (PE22:168)

linquelos

noun. hyacinth

A neologism coined by Parmandil posted on 2025-03-25 in the Vinyë Lambengolmor Discord Server (VLDS) as a combination of linquë “leaf of a hyacinth” and lós “inflorescence”.

suv-

verb. to sink (esp. in water)

ui(y)a

no, not any, not (a); none

@@@ Discord 2022-06-14; cf. consonant-final √IL > ✱ilyā; Short/unstressed variant ú (+ nom.) also possible, cf. si loa “this year” (PE22:168), distinguished from abessive/privative ú ( + gen.) “without.”