no+one

ending that Tolkien likened to Old English "-wine", sc. "-friend" as part of names, e.g. Elendil, Eärendil NIL/NDIL; see the entry -ndil. Also long -dildo VT46:4, and possibly -ndilmë as the corresponding feminine form see Vardilmë. also -dil ending occurring in many names, like Amandil, Eärendil; it implies devotion or disinterested love and may be translated "friend" SA:noundil; 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 -ndilmë.

"k", fraction "one tenth" 1/10, also cast, an unusual Quenya form since the language does not normally tolerate two consonants finally VT48:11. Compound caistanótië "k" "decimal system" in counting ibid. However, Tolkien later rejected the root KAYAN "ten" in favour of KWAYAM, changing the cardinal "ten" from cainen to quain, quëan VT48:13. Apparently we must therefore read *quaista as the new fraction "one tenth".

noun "son" YŌ/YON, VT43:37; cf. yonya and the patronymic ending -ion. Early "Qenya" has yô, yond-, yondo "son" LT2:342. According to LT2:344, these are poetic words, but yondo seems to be the normal word for "son" in LotR-style Quenya. Yón appears in VT44, 17, but Tolkien rewrote the text in question. In LT2:344, yondo is said to mean "male descendant, usually great grandson", but in Tolkien's later Quenya, yondo means "son", and the word is so glossed in LT2:342. Dative yondon in VT43:36 here the "son" in question is Jesus. See also yonya. – At one point, Tolkien rejected the word yondo as “very unsuitable” for the intended meaning?, but no obvious replacement appeared in his writings PE17:43, unless the ephemeral? form anon q.v. is regarded as such. In one source, yondo is also defined as “boy” PE17:190.

noun “home”, Exilic Quenya word of emotional sense: place of one’s birth or the familiar places from which one has been separated PE17:109. Mélamarimma noun ”Our Home”, an expression used by Exilic Noldor for Aman.

"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 she comes, I will be there” VT49:19, cé mo*“if one…”, ce formenna *“if northwards” VT49:26

1 noun "order"; Heren Istarion "Order of Wizards" UT:388 2 noun "fortune", etymologically "governance" "and so what is in store for one and what one has in store" KHER.Herendil masc. name *"Fortune-friend" = Eadwine, Edwin, Audoin LR:52, 56, cf. the Etymologies, stems KHER-, NIL/NDIL

pron. "it", 3rd person sg, corresponding to the ending -s VT49:30. Used of inanimate things or abstracts VT49:37; plants are considered animate; see se. For sa as object, cf. the sentence ecë nin carë sa “I can do it” VT49:34. Stressed sá VT49:51. Ósa *"with it" VT43:36. Also compare the reflexive pronoun insa *"itself", q.v. – In one text, sa is also defined as “that” VT49:18; apparently Tolkien also at one point considered giving sa a plural significance, so that it meant *“they, them” of inanimate things, the counterpart of “personal” té VT49:51.

masc. name, "one devoted to the house", sc. the "house" of the kings Appendix A; interpreted in Letters:386. This indicates that the first element can mean "house" in the sense of family or household see mar, már. This Mardil is described as a good steward, possibly suggesting that mardil “one devoted to the house/family” could itself function as a common noun “faithful steward”.

masc. name "Mighty One", name of the rebellious Vala, usually called Melkor MIL-IK, MOR; FS – MR:350 confirms that the form Melko is still valid in Tolkien's later Quenya, though not interpreted "Greedy One" as in the Etymologies

noun name of a Vala, adopted and adapted from Valarin. Observes Pengolodh, "the Eldar now take the name to singify 'horn-blowing' or 'horn-blower', but to the Valar it had no such meaning" WJ:400-401, cf. SA:rom and ROM, TÁWAR in Etym, VT14:5. Genitive Oromëo and possessive Oroméva in WJ:368..Loose compound Oromë róma “an Oromë horn”, sc. “one of Orome's horns if he had more than one” WJ:368. A deleted entry in the Etymologies cited the name as Orómë with a long middle vowel VT45:15. Oromendil, masc. name *"Friend of Oromë" UT:210

adj. “high, lofty, noble” PE17:49, 186. Also used as a a noun with nominal pl. form Aratar "the Supreme", the chief Valar, translation of the foreign word Máhani adopted and adapted from Valarin WJ:402. Aratarya "her sublimity"; Varda Aratarya "Varda the lofty, Varda in her sublimity" WJ:369. In one source, Aratar is translated as a singular: “High One” PE17:186

noun "tree" GALAD, GÁLAD, SA, Nam, RGEO:66, LR:41, SD:302, LT1:249, LT2:340, VT39:7, also name of tengwa \#28 Appendix E. Pl. aldar in Narqelion; gen. pl. aldaron "of trees" in Namárië. Etymology of alda, see Letters:426 and UT:266-7. The latter source states that primitive ¤galadā, whence Quenya alda, originally applied to stouter and more spreading trees such as oaks or beeches, while straighter and more slender trees such as birches were called ¤ornē, Quenya ornë - but this distinction was not always observed in Quenya, and it seems that alda became the general word. According to PE17:25, primitive galada sic referred to “a plant large and was a general term”. Place-name Aldalómë “”tree-night” or “tree-shade-night” LotR2:III ch. 4, translated in PE17:82; Aldarion masc. name, *"Son of the Trees" Appendix A, Tar-Aldarion a Númenorean King UT:210. Aldaron a name of Oromë Silm; aldinga "tree-top" VT47:28, aldarembina pl. aldarembinë attested adj. “tree-tangled”, the cognate of Sindarin galadhremminPM:17:26.Aldúya fourth day of the Eldarin six-day week, dedicated to the Trees Appendix D. The word seems to include *Aldu, a dual form referring to the Two Trees. The Númenóreans altered the name to Aldëa presumably *aldajā, referring to one tree the White only. The dual Aldu seems to occur also in Aldudénië "Lament for the Two Trees" a strange word, since Quenya does not permit intervocalic d as in this word – perhaps the Vanyarin dialect of Quenya did Silm

noun *"Reckoner" the untranslated title of one Quennar, an expert of chronology MR:48-51

"k"vb. "one saw" MC:220; this is "Qenya"; cf. cildë, ciluva

noun, name of one of the great Lamps pillared on ice, apparently contains ringë RINGI. The name was later abandoned, as Tolkien decided to call the great Lamps Illuin and Ormal.

interjection"Ah!", "Alas!" Nam, RGEO:66; also twice in Narqelion, untranslated. In one abandoned version of the Quenya Lord's Prayer, Tolkien may seem to use ai as a vocative particle: ai Ataremma ?"o our Father" VT43:10, 13

noun "debt, trespass" úcaremmar "our debts, our trespasses", VT43:19. The related words \#úcar- “to sin” and \#úcarindo “sinner” would suggest that \#úcarë can also be translated “sin”. – One may question whether the simplex form is \#úcarë or just \#úcar + -e- as a mere connecting vowel before the pronominal ending in úcaremmar, but compare lacarë, hrúcarë.

noun "coitus" PE13:163, gloss specified to refer to "one act"; a more general word for "sex" could perhaps be derived by adding an abstract or generalizing ending like -lë

vb. “sew” cited in the form neme, pa.t. néme QL:65 vb."judge", attested as endingless aorist nemë, changed by Tolkien to hamë and finally to navë "in all but one case" Bill Welden. Forms like námo "judge" and namna "statute" point rather to \#nam- q.v. as a verb "to judge" VT42:34; the verb namin "I judge" is even listed in Etym.

4 “I”, a 1st person pronominal suffix occurring in the word melánë “I love” LR:61, but Tolkien later used -n or -nyë for this meaning melin “I love”, VT49:21. It may be that Tolkien at one point considered ne or nye, inyë as an independent emphatic pronoun “I”, but this was struck out VT49:49.