'are'are

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 ARsup1/sup

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

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 una/u Erun "glory in high heaven ube/u 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 “she 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 followingna 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 *“she 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 “she/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. 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".

1 conj. "and" ARsup2/sup, 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 ara VT45:6. – In one source, Tolkien notes that Quenya used ar “as preposition beside, next, or as adverb = and” PE17:145; compare ara. 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.

adj. "beloved, dear, sweet" MEL, VT45:34, superlative arimelda *”dearest” PE17:56, see ar- \#2, meldielto "they are beloved" sc. melda-ië-lto "beloved-are-they" – however, both the stative verb ending -ië "is/are" and the ending -lto "they" may be obsolete in LotR-style Quenya FS PE17:55 gives the comparative form as arimelda or ammelda and the superlative as eremelda, anamelda or once again ammelda PE17:55.

1 noun "Power, God, angelic power", pl. Valar or Vali BAL, Appendix E, LT2:348, described as “angelic governors” or “angelic guardians” Letters:354, 407. The Valar are a group of immensely powerful spirits guarding the world on behalf of its Creator; they are sometimes called Gods as when Valacirca, q.v., is translated “Sickle of the Gods”, but this is strictly wrong according to Christian terminology: the Valar were created beings. The noun vala is also the name of tengwa \#22 Appendix E. Genitive plural Valion "of the Valar" FS, MR:18; this form shows the pl. Vali, irregular alternative to Valar the straightforward gen. pl. Valaron is also attested, PE17:175. Pl. allative valannar *"to/on the Valar" LR:47, 56; SD:246. Feminine form Valië Silm, in Tolkien’s earlier material also Valdë; his early writings also list Valon or Valmo q.v. as specifically masc. forms. The gender-specific forms are not obligatory; thus in PE17:22 Varda is called a Vala not a Valië, likewise Yavanna in PE17:93. –Vala is properly or originally a verb "has power" sc. over the matter of Eä, the universe, also used as a noun "a Power" WJ:403. The verb vala- "rule, order", exclusively used with reference to the Valar, is only attested in the sentences á vala Manwë! "may Manwë order it!" and Valar valuvar "the will of the Valar will be done" WJ:404. However, Tolkien did not originally intend the word Valar to signify "powers"; in his early conception it apparently meant "the happy ones", cf. valto, vald- LT2:348. – For various compounds including the word Valar, see below.

noun "Castle of Custody" the approximate meaning, according to MR:350. Used as the name of a Vala, properly the place where he dwells the Halls of Mandos, whereas his real name is Námo WJ:402. In Tolkien’s mythology, the “Halls of Mandos” are the abode of the dead, where their spirits remain until they are released from this world in the case of mortals or rebodied in the case of Elves – except for those who are refused or themselves refuse further incarnate life, and so remain in Mandos indefinitely. In the Etymologies, Mandos also Mandossë is interpreted somewhat differently, "Dread Imprisoner"MBAD MANAD,VT45:32 or in a deleted version "Dread Doom" VT45:33, where Mandos was asigned the stem Mandosse-. The interpretation “Dread Imprisoner” would suggest that Tolkien at the time thought of Mandos as being also properly the name of a person, the Vala Námo, not the name of a place. – See also Mando.

1 infinitive or gerundial ending, “general infinitive” PE17:68, attested in carië see car-, enyalië, q.v. CO 2 abstract ending, often used to derive abstracts from adjectives, e.g. látië “openness” vs. láta “open”, mornië “darkness” vs. morna “black, dark”, vanië for *vanyië “beauty” vs. vanya “fair”. 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.

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, uinyë “I am not”, uilyë *”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 don’t” 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.

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" NĀsup1/sup. The phrase an i falmalīPE17:127 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 falmalīis 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, furthermore, 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 Galadriel’s 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.

prep. and adv.? "out", when followed by ablative "out of" VT45:13 or literally "out from", as in EO: et Eärello "out of the Great Sea"; cf. also et sillumello "from this hour" in VT44:35. Et i pe/péti, untranslated phrase, perhaps *"out of the mouth" VT47:35. Prefixet- "forth, out" ET, also in longer form ete- as in etelehta, eteminya; verb ettuler *"are coming forth" ettul- = et + tul-. SD:290; read probably *ettulir or continuative *ettúlar in Tolkien's later Quenya. The forms etemmë and etengwë VT43:36 seem to incorporate pronominal suffixes for "us", hence ?"out of us", inclusive and exclusive respectively. The pronoun -mmë denoted plural inclusive "we" when this was written, though Tolkien would later make it dual exclusive instead see -mmë. Second person forms are also given: etelyë, etellë ?"out of you", sg. and pl. respectively Tolkien would later change the ending for pl. “you” from -llë to -ldë.

partitive pl. ending simply called a plural suffix in the Etymologies, stem LI. The ending is used to indicate a plural that is neither generic e.g. Eldar “the Elves” as a race nor definite preceded by article; hence Eldali is used for “some Elves” a particular group of Elves, when they are first mentioned in a narrative, VT49:8. Sometimes Tolkien also lets -li imply a great number; in PE17:129, the form falmalinnar from Namárië is broken down as falma-uli/u-nnar “foam wave-umany/u-towards-pl. ending”, and falmali by itself Tolkien translated “many waves” PE17:73. A distinct accusative in -līseems to occur in the phrase an i falmalīPE17:127, apparently meaning the same as i falmalinnar, but replacing the allative ending with a preposition. Genitive -lion in vanimálion, malinornélion q.v. for reference, allative -linna and -linnar in falmalinnar, q.v. The endings for other cases are only known from the Plotz letter: possessive -líva, dative -lin, locative -lissë or -lissen, ablative -lillo or -lillon, instrumental -línen, "short locative" -lis. When the noun ends in a consonant, r and n is assimilated before l, e.g. Casalli as the partitive pl. of Casar “Dwarf” WJ:402, or elelli as the partitive pl. of elen “star” PE17:127. It is unclear whether the same happens in monosyllabic words, or whether a connecting vowel would be slipped in before -li e.g. ?queneli or ?quelli as the partitive pl. of quén, quen- “person”.

1 "the", indeclinable definite article I, Nam, RGEO:67, Markirya, WJ:369, WJ:398, MC:215, 216, 221. A variant in q.v. is also attested. Hyphenated i- in i-mar "the earth" FS, i-Ciryamo "the mariner's" UT:8, i-aldar *"the trees" Narqelion, attached with a dot in i·yulmar *"the cups" VT48:11, I·Eldanyárë "the History of the Elves" LR:199, i·arya *“the best” PE17:57, directly prefixed with no hyphen or dot in icilyanna = i cilyanna in SD:247, also ihyarma “the left hand” in VT49:22 but i hyarma in other versions of the same text. 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. 3 conj. “that”. Savin Elessar ar ui/u nánë aran Ondórëo “I believe that Elessar really existed and uthat/u he was a king of Gondor” VT49:27, savin…ui/u Elesarno quetië naitë *”I believe uthat/u Elessar’s speaking is true” VT49:28Also cf. nai, nái “be it that” see nai \#1, which may seem to incorporate this conjunction.

vb. "they are in the west", a construction occurring in Fíriel's Song, evidently númen-ssë-ie-r "west-in-are-they"; the stative-verb suffix -ië is probably not valid in LotR-style Quenya FS

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.

place-name; this is a word to which various meanings are ascribed, but it always denotes some region. In the earliest phases of Tolkien's mythology, it was a region south of Taniquetil LT1:91, 252-253. In the Etymologies, entry ERE, Eruman is a "desert north-east of Valinor". In the final version of the Quenya Lord's Prayer, where the locative form Erumandë appears, Tolkien appears to have moved Eruman out of this world entirely, making it the abode of God Eru; Erumandë translates "in heaven".

1 "are"; see ná \#1 2, see narwë

adv. “thence”. Also tó. Basically these are simple ablative/genitive forms of ta \#1 “that”; compare silo, sio. VT49:11

divine name "the One" = God VT43:32, VT44:16-17, "the One God" Letters:387, a name reserved for the most solemn occasions WJ:402. Often in the combination Eru Ilúvatar, "Eru Allfather" cf. MR:112. Genitive Eruo MR:329, VT43:28/32, dative Erun VT44:32, 34. The adjectival form Eruva "divine" Eruva lissëo "of divine grace", VT44:18 would be identical to the form appearing in the possessive case. Compound nouns: Eruhantalë "Thanksgiving to Eru", a Númenórean festival UT:166, 436, Eruhin pl. Eruhíni "Children of Eru", Elves and Men WJ:403; SA:híni, cf. Eruhîn in Letters:345, Eruion *"son of God" or "God the Son"? VT44:16, Erukyermë "Prayer to Eru", a Númenórean festival UT:166, 436, Erulaitalë "Praise of Eru", a Númenórean festival UT:166, 436, Eruamillë "Mother of God" in Tolkien's translation of the Hail Mary, VT43:32, see also VT44:7, Eruontari, Eruontarië other translations of "Mother Begetter of God" VT44:7, 18, Erusén "the children of God" RGEO:74; this is a strange form with no plural ending; contrast the synonym Eruhíni. \#Eruanna and \#erulissë, various terms for "grace", literally "God-gift" and "God-sweetness", respectively VT43:29; these words are attested in the genitive and instrumental case, respectively: Eruanno, erulissenen.

vb. "to pain, torment" ÑGWAL; this must represent earlier *ñwalya = *ngwalya; these forms are not given in Etym, but compare nwalmë above. In Tengwar writing, the initial NW would be represented by the letter nwalmë.