... may include

??? Narqelion; may include aldar "trees"

noun *"historical account", "any particular arrangement by some author of a series of records or evidences into a given historical account" not History as such, which is quentalë. VT39:16, VT48:19. May include the "group suffix" -asta.

stem *Utumnu-, place-name, the first great stronghold of Melkor in the North SA:tum, TUB. The etymology apparently has something to do with "very deep" or "very hidden"; the phrase "Utumno the Deep-hidden" in MR:67 may include a rough translation of the name. This later source derives the name from a root meaning "cover over, hide", whereas in Etym it was derived from the root TUB having to do with low-lying things. Whether the primitive form is ¤Utubnu as in Etym TUB or ¤Utupnu as in MR:69, the stem-form would be *Utumnu-.

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.

"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 sometimes "eä" vb. "is" CO, in a more absolute sense "exists", VT39:7/VT49:28-29 than the copula ná. Eä "it is" VT39:6 or "let it be". The verb is also used in connection with prepositional phrases denoting a position, as in the relative sentences i or ilyë mahalmar ëa “who is above all thrones” CO and i ëa han ëa *“who is beyond the universe of Eä” VT43:14. Eä is said to the be “present & aorist” tense VT49:29. The past tense of ëa is engë VT43:38, VT49:29; Tolkien struck out the form ëanë, VT49:30, the historically correct perfect should be éyë, but the analogical form engië was more common; the future tense is euva VT49:29. See also ëala. – Eä is also used as a noun denoting "All Creation", the universe WJ:402; Letters:284, footnote, but this term for the universe "was not held to include souls? and spirits" VT39:20; contrast ilu. One version of Tolkien's Quenya Lord's Prayer includes the words i ëa han ëa, taken to mean "who is beyond Eä" VT43:14. Tolkien noted that ëa “properly cannot be used of God since ëa refers only to all things created by Eru directly or mediately”, hence he deleted the example Eru ëa *”God exists” VT49:28, 36. However, ëa is indeed used of Eru in CO i Eru i or ilyë mahalmar uëa/u “the One who uis/u above all thrones” as well as in various Átaremma versions see VT49:36, so such a distinction may belong to the refined language of the “loremasters” rather than to everyday useage. 3 "eagle" LT1:251, LT2:338, a “Qenya” word apparently superseded by soron, sornë in Tolkien's later forms of Quenya.