(holy)

1 adj. "holy", \#Airefëa "the Holy Spirit" VT43:37, dative airefëan on the previous page, airetári or Airë Tári "holy queen" a title of Varda, PM:363, genitive aire-tário "holy-queen's" Nam, RGEO:67. However, according to PM:363, airë is the noun "sanctity", while aira is the adjective "holy". VT43:14 refers to an etymological note of "Sept.-Oct. 1957" where airë is said to be a noun "sanctity, holiness", and the adjective "holy" is given as airëa. However, the verb \#airita- "hallow" seems to be formed from an adjective airë, airi- "holy". Evidently airë can function as both adjective "holy" and noun "holiness"; if so airë as adj. could represent a primitive adjective *gaisi, whereas airë as noun may descend from*gaisē. The former but not the latter would have the stem airi- as observed in the derived verb \#airita-, and compounds like airetári rather than *airitári would seem to contain properly the noun "holiness". 2 noun "sea" the form airen is given, intended as a genitive singular when Tolkien wrote this; in LotR-style Quenya it would rather be a dative sg. AYAR/AIR; cf. airon 3 noun "eternity" EY, VT45:13

2 adj "holy" AYAN, derived from Ainu. Adopted and adapted from Valarin. According to VT43:32, the word is "obsolete, except in Ainur", apparently suggesting that airë or airëa q.v. was the normal term for "holy" in later Quenya. However, Tolkien repeatedly used aina in his translation of the Litany of Loreto: Aina Fairë "Holy Spirit", Aina Neldië "Holy Trinity", Aina Maria "Holy Mary", Aina Wendë "Holy Virgin". He also used Aina Eruontari for "holy Mother" in his rendering of the Sub Tuum Praesidium WJ:399, FS, SA, VT43:32, VT44:5, 12, 17-18

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".

noun "god", within Tolkien's mythos a synonym of Ainu but since Aino is basically only a personalized form of aina "holy", hence "holy one", it could be used as a general word for "god" PE15:72

1 vocative particle "O" in a vanimar "O beautiful ones" LotR3:VI ch. 6, translated in Letters:308; also attested repeatedly in VT44:12 cf. 15: A Hrísto *"o Christ", A Eruion*"o God the son/son of God", a Aina Fairë *"o Holy Spirit", a aina Maria *"o holy Mary". 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. 3, also á, imperative particle. An imperative with “immediate time reference” is expressed by á in front of the verb or “occasionally after it, sometimes before and after for emphasis”, with the verb following in “the simplest form also used for the uninflected ‘aorist’ without specific time reference past or present or future” PE17:93. Cf. a laita te, laita te! "o bless them, bless them!", á vala Manwë! "may Manwë order it!", literally *"o rule Manwë!" see laita, vala for reference; cf. also á carë *“do!”, á ricë “try!”, á lirë “sing!”, á menë “proceed!”, a norë “run!” PE17:92-93, notice short a in this example, á tula *"come!" VT43:14. In the last example, the verb tul- “come” receives an ending -a that probably represents the suffixed form of the imperative particle, this apparently being an example of the imperative element occurring both “before and after” the verbal stem “for emphasis” PE17:93. This ending may also appear on its own with no preceding a/á, as in the command queta “speak!” PE17:138. Other examples of imperatives with suffixed -a include cena and tira VT47:31, see cen-, tir-; the imperatives of these same verbs are however also attested as á tirë, á cenë PE17:94 with the imperative particle remaining independent and the following verb appearing as an uninflected aorist stem. This aorist can be plural to indicate a 3rd person pl. subject: á ricir! “let them try!” PE17:93. Alyë VT43:17, VT44:9 seems to be the imperative particle a with the pronominal suffix -lyë "you, thou" suffixed to indicate the subject who is to carry out the command; attested in the phrase alyë anta *"give thou" elided aly' in VT43:11, since the next word begins in e-: aly' eterúna me, *"do thou deliver us"; presumably other pronominal suffixes could likewise be added. The particle a is also present in the negative imperatives ala, \#ála or áva, q.v.

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 una/u Erun "glory in high heaven ube/u to God" VT44:32/34. Inserted in front of a verb, na expresses a wish: aranielya na tuluva "may thy kingdom come" ibid. 2 prep. "to, towards", possibly obsoleted by \#1 above; for clarity writers may use the synonym ana instead NĀsup1/sup. Originally, Tolkien glossed na as "at, by, near"; the new meaning entered together with the synonyms an, ana VT45:36.

noun "spirit" pl. fëar attested, MR:363. The Incarnates are said to live by necessary union of hroa body and fëa WJ:405. In Airëfëa noun "the Holy Spirit", Fëanáro masc. name "Spirit of Fire" Quenya-Sindarin hybrid form: Fëanor, Fëanturi noun "Masters of Spirits", name of the two Valar Mandos and Lórien SA:tur, fëafelmë noun "spirit-impulse" impulses originating with the spirit, e.g. love, pity, anger, hate VT41:19 cf. 13, VT43:37. In one source it is said to mean specifically a “spirit indwelling a body”, i.e. “soul” PE17:124, which contradicts such uses as Airefëa or Fëanturi. Cf. fairë.

1 vb. “to hallow, bless, treat as holy” PE17:149

noun “a holy thing or object or place”, later form of áyan PE17:149

1 adj. "red, copper-coloured, ruddy" GAY 2 adj. "holy"; see airë \#1 3 adj. "old" MC:214; this is "Qenya" 4 adj. "eternal" EY, VT45:13. Changed by Tolkien to oira.

adj. “blessed, holy of things” PE17:149

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

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 2 noun "natural death" as act PHIR 3 noun "radiance" PHAY 4 adj. "free" LT1:250 rather léra, lerina or mirima in LotR-style Quenya

noun "holy one, angelic spirit"; fem. Aini AYAN, LT1:248; "one of the 'order' of the Valar and Maiar, made before Eä"; pl. Ainur is attested. Adopted and adapted from Valarin ayanūz WJ:399. In the early "Qenya Lexicon", ainu was glossed "a pagan god", and aini was similarly "a pagan goddess", but as Christopher Tolkien notes, "Of course no one within the context of the mythology can call the Ainur 'pagan' " LT1:248. Ainulindalë noun "Music of the Ainur" SA:lin \#2, the First History WJ:406, the Song of Creation AYAN

1 adj. "holy" VT43:37

later form aian noun “a holy thing or object or place” PE17:149

1 adj. “vast, huge; wide” PE17:99, 115; also yanda, q.v. 2 noun "holy place, fane, sanctuary" YAN. Compare ainas in a post-LotR source.

adj. "holy"; see airë.