(one+or+other)

1 noun "month", a division of the year VT42:20. Pl. astar is attested Appendix D. According to VT48:11, the basic meaning of asta is "division, a part", especially one of other equal parts: "of the year, a month or period". According to VT48:19, asta is also used in Quenya as a group suffix see quentasta.

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.

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. 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. 3 adv. “then”, also tá which form may be preferred because tai has other meanings as well VT49:33

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.

“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.

"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 prep. "after" VT44:36, attested as a prefix in apacenyë and Apanónar, q.v. Variant ep- in epessë, q.v.; see epë for futher discussion. According to VT44:36, apa was glossed “after” and also “before” in one late manuscript, but both meanings were rejected. See also apa \# 2 below. For Neo-Quenya purposes, apa should probably be ascribed the meaning "after", as in our most widely-published sources compare Apanónar, “the After-born”, as a name of Men in the Silmarillion. Variants pa, pá VT44:36, but like apa these are also ascribed other meanings elsewhere; see separate entry. Apo VT44:36 may be yet another variant of the word for "after". 2 prep. denoting "on" with reference to contact of surfaces, especially vertical surface in the sense in which a picture hangs on a wall. Apa is said to have this meaning in various Tolkien manuscripts VT44:26, but apa is also used for "after" see apa \#1 above, and the two were probably never meant to coexist in a single variant of Quenya. The clash may be avoided by consistently using the variants pá, pa q.v. mentioned by Tolkien in the sense of apa \#2. Another variant gives apa, pá “on above but touching” VT49:18. 3 conj. “but”: melinyes apa la hé “I love him but not him” another VT49:15

“our”, 1st person dual exlusive possessive ending: *“my and one other’s” VT49:16. At an earlier conceptual phase, Tolkien apparently intended the same ending to be plural inclusive “our” VT49:55, RS:324, cf. Mélamarimma “Our Home” q.v. In the latter word, Tolkien slips in i as a connecting vowel before this ending; elsewhere he used e, as in Átaremma “our Father” see atar.

1 prep "between" Nam, RGEO:67, VT47:11, PE17:92. This is "between" referring to a gap, space, barrier, or anything intervening between two other things, like or unlike one another compare enel. The pluralized form imbi implies "among" of several things ancalima imbi eleni "brightest among stars"; "in the sense 'among' before plurals imbë is usually pluralized imbi even when a plural noun follows". As pointed out by Patrick Wynne, imbi may also be used in the sense of "between" before two singular nouns connected by "and" as in the example imbi Menel Cemenyë "between heaven and earth", whereas imbë is used before dual forms, as in the examples imbë siryat "between two rivers", imbë met "between us". Elided imb' in the phrase imb' illi "among all" VT47:11, 30. A dual form imbit is also mentioned, used to express "in absolute form the sense 'between two things' when these are not named" apparently meaning that imbit expresses *"between them" referring to two entities, with no noun following VT47:30, PE17:92 2 noun "dell, deep vale" VT45:18, ”wide ravine between high mountain sides” PE17:92 3 adv. "inwards" obsoleted by \#1 and \#2 above?. Changed by Tolkien from imba VT45:18

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

"kw" cardinal "thirteen" VT48:21. The spelling "nelekwe" occurring in the primary source could suggest that this is really a Common Eldarin form; if so, one could theorize that the Quenya form would be *nelquë with syncope of the middle vowel the same source lists "minikwe" as a word for 11, and the Quenya form is known to be minque. Compare nelquëa. On the other hand, "tolokwe" as a word for 18 is listed together with definite Quenya forms and is apparently an unorthodox spelling of *toloquë as observed by the editor; here no syncope producing *tolquë occurs. Thus toloquë could support ?nelequë as the Quenya word but because of the uncertainties, yunquentë may be preferred as the word for 13.

noun "hip" QL:71. If this “Qenya” word is used in Tolkien’s later Quenya and no other term for “hip” seems available, one would have to assume that the s represents older þ or it would have become z r.

"k, kw" cardinal "fourteen" VT48:21.The spelling "kanakwe" occurring in the primary source could suggest that this is really a Common Eldarin form; if so, one could theorize that the Quenya form would be *canquë with syncope of the middle vowel the same source lists "minikwe" as a word for 11, and the Quenya form is known to be minque rather than **miniquë. On the other hand, in the same source "tolokwe" as a word for 18 is listed together with definite Quenya forms and is apparently an unorthodox spelling of *toloquë as observed by the editor: Here no syncope producing *tolquë occurs.

vb. 1 “make run, specially used of riding horses or other animals”, onortanen rocco “I rode a horse”, nortanen “I rode” with ellipsis of object; the prefix o- must apparently be included if the animal one rides on is mentioned as a direct object PE17:168