(without

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 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.

2 vb. “to read written matter”, called a “weak verb”; aorist tengwa “reads”, present tense tengwëa “is reading”, past tense tengwane “read”, perfect etengwië “has read”, the latter without lengthening of the stem-vowel not **eténgwië because there is a consonant cluster following VT49:55. Gerund or “verbal noun” tengwië, also attested with a pronominal suffix + genitive: tengwiesto “of your dual reading” VT49:47, 48, 52, 54

noun "winter", in the calendar of Imladris a precisely defined period of 72 days, but also used without any exact definition Appendix D. Yá hrívë tenë, ringa ná “when winter comes arrives, is with us, it is cold” VT49:23; Tolkien changed tenë to menë, p. 24. – The word Hrívion, heading a section of the poem The Trees of Kortirion that has to do with the “fading time”, would seem to be related LT1:42

adj. “unceasing, without end, forever” PE17:68

noun "allness, the all". In Ilúvatar "All-father". SA; WJ:402, MR:471, IL In MR:355, ilúvë seems to be equated with Heaven. Cf. SD:401: Ilúvë Ilu "Heaven, the universe, all that is with and without the Earth".

2 prefix indicating something forbidden: avaquétima "not to be said, that must not be said", avanyárima "not to be told or related" WJ:370 3 prefix "without" ARsup2/sup, 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. 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 Tolkien’s the text was revised.

adj. "without number, numberless" AWA, ARsup2/sup, VT49:36

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.

prep. “without, not having” PE17:171. Cf. Ú \#1.

vb. "slip, slide down, collapse, slope" TALÁT; reduplicated stem in the participle talta-taltala in Markirya, simply translated "falling" in MC:215. Strong intransitive conjugation: present talta, aorist talt- derived from talati tal’ti, hence presumably *talti- with endings and *taltë without any, past talantë, perfect ataltië. Weak transitive conjugation: present taltëa, aorist talta, past taltanë. This is said to be the conjugation type of a certain class of verbs, namely “√TALAT stems” PE17:186.

prep.and adv.? "outside, beside, besides" ARsup2/sup, VT49:57. According to VT45:6, the original glosses were "without, outside, beside", but Tolkien emended this. Arsë “he is out”, VT49:23, 35, 36. As for ara, see ar \#1. – VT49:25 lists what seems to be ara combined with various pronominal suffixes: Singular anni arni *”beside me”, astyë *“beside you” informal, allë *“besides you” formal, arsë *”beside him/her”, plural anwë armë *“beside us” exclusive, arwë *“beside us” inclusive, astë ardë *“beside you” plural, astë artë *“beside them”; dual anwet armet *“beside us two”. Here Tolkien presupposes that ara represents original ada-. The same source lists the unglossed forms ari, arin that may combine the preposition with the article, hence *“beside the” VT49:24-25

prefix “without, -less” PE17:167, cf. -enca, q.v.

noun "the other, *another" VT47:40, VT49:33. Though Tolkien included the article "the" in his gloss, this may be simply to indicate that exë is a noun, not to suggest that it is inherently definite and does not require the definite article i. Used in an indefinite sense, without i preceding, exë would likely translate as *"another".

1 noun "summer" Letters:283, VT45:26, in the calendar of Imladris a precisely defined period of 72 days, but also used without any exact definition Appendix D. Oiolairë "Eversummer", name of a tree UT:167, see also Coron Oiolairë. Lairelossë noun *"Summer-snow", name of a tree UT:167, perhaps with white flowers. 2 noun "poem" GLIR 3 noun "meadow" LT1:267, GL:39 – perhaps a doubtful word in LotR-style Quenya, since lairë already has to carry two other meanings

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.

masc. name, "the Almighty Creator who dwells without the world" LT2:343 - in Tolkien's later Quenya, the divine name appears as Eru instead

noun "spring, spring-time", also used = "dayspring, early morn" VT39:7, TUY, in the calendar of Imladris a precisely defined period of 54 days, but also used without any exact definition. Cf. tuilérë, q.v. Appendix D - In early "Qenya", the word tuilë is glossed "Spring", but it is said that it literally refers to a "budding", also used collectively for "buds, new shoots, fresh green" LT1:269. Cf. tuima in Tolkien's later Quenya.

prep. + noun "without beauty", adj. úvanëa VT39:14

noun "autumn" SA:yávë; "autumn, harvest", in the calendar of Imladris a precisely defined period of 54 days, but also used without any exact definition Appendix D. Noun yáviérë *"Autumn-day", a day outside the months in the Steward's Reckoning, inserted between Yavannië and Narquelië September and October Appendix D