according+to+one

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.

emphatic independent 1st person sg. pronoun, "I" with emphasis, translated "I, too" in LR:61 and, according to one reading of Tolkien’s manuscript, in VT49:49.

noun "child", also hina used in the vocative to a young child also hinya "my child", for hinanya WJ:403. Pl. híni surprisingly not **hínar in Híni Ilúvataro "Children of Ilúvatar" Silmarillion Index; dative hínin in VT44:35. In compounds -hin pl. -híni as in Eruhíni, "Children of Eru", SA:híni. According to one source, the word is híni and solely plural PE17:157, but this is obviously contradicted by some of the sources quoted above.

place-name "the Wayward, the Wanderer", a name of the moon MR:198, MC:221, Silm; genitive Ráno in the phrase Ráno tië "the path of the Moon" VT47:11. See also ceuran-, ránasta. According to one late source, Rána is not properly the Moon itself but is rather the "name of the spirit Máya that was said to abide in the Moon as its guardian" VT42:13. The Etymologies gives Rana with a short vowel RAN. In the pre-classical Tengwar system there presupposed, Rana was also the name of tengwa \#25 VT45:10, which letter Tolkien would later call Rómen instead.

2 prefix "not-, un-, in-", denying presence or possession of thing or quality VT39:14, UGU/UMU/VT46:20, GŪ, LT1:272, or simply suggesting something bad or immoral see \#úcar-, Úmaiar. Tolkien at one point considered redefining ú- as an element signifying "bad, uneasy, hard"; the already-published form únótima would then mean "difficult/impossible to count" rather than simply "uncountable" VT42:33. However, Tolkien's very last word on the matter seems to be that ú- was to remain a mere negative VT44:4. Compare úa, q.v. According to the Etymologies, the prefix ú- usually has a "bad sense", whereas according to early material u- uv-, um-, un- is a "mere negation" UGU/UMU vs. VT42:32 According to a later source, ú- could be used as an uninflected verbal prefix, mainly in verse, but in a normal style the prefix was “verbalized” as ua-, q.v. PE17:144. The stem Ū, as a negation, was accompanied by “pursed lips and shaking of the head” PE17:145.

noun "spearman" EK/EKTE. According to VT45:12, Tolkien at one point also meant ehtyar to be the name of Tengwa \#15 with overposed dots to indicate a palatal sound; the letter would thus have the value hty. However, according to the classical Tengwar spelling of Quenya as outlined in LotR Appendix E, such a letter would rather have the value **ncy since \#15 is there assigned the value nc in Quenya, but since **ncy is not a possible Quenya combination, a palatal variant of \#15 would not occur in the classical Quenya mode.

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.

noun "scholar, learned man" IS. According to VT45:18, Tolkien at one point also meant istyar to be the name of Tengwa \#13 with overposed dots to indicate a palatal sound; the letter would thus have the value sty. However, according to the classical Tengwar spelling of Quenya as outlined in LotR Appendix E, such a letter would rather have the value *nty since \#13 is there assigned the value nt in Quenya.

noun "son" YŌ/YON, VT43:37; cf. yonya and the patronymic ending -ion. Early "Qenya" has yô, yond-, yondo "son" LT2:342. According to LT2:344, these are poetic words, but yondo seems to be the normal word for "son" in LotR-style Quenya. Yón appears in VT44, 17, but Tolkien rewrote the text in question. In LT2:344, yondo is said to mean "male descendant, usually great grandson", but in Tolkien's later Quenya, yondo means "son", and the word is so glossed in LT2:342. Dative yondon in VT43:36 here the "son" in question is Jesus. See also yonya. – At one point, Tolkien rejected the word yondo as “very unsuitable” for the intended meaning?, but no obvious replacement appeared in his writings PE17:43, unless the ephemeral? form anon q.v. is regarded as such. In one source, yondo is also defined as “boy” PE17:190.

noun "tree" GALAD, GÁLAD, SA, Nam, RGEO:66, LR:41, SD:302, LT1:249, LT2:340, VT39:7, also name of tengwa \#28 Appendix E. Pl. aldar in Narqelion; gen. pl. aldaron "of trees" in Namárië. Etymology of alda, see Letters:426 and UT:266-7. The latter source states that primitive ¤galadā, whence Quenya alda, originally applied to stouter and more spreading trees such as oaks or beeches, while straighter and more slender trees such as birches were called ¤ornē, Quenya ornë - but this distinction was not always observed in Quenya, and it seems that alda became the general word. According to PE17:25, primitive galada sic referred to “a plant large and was a general term”. Place-name Aldalómë “”tree-night” or “tree-shade-night” LotR2:III ch. 4, translated in PE17:82; Aldarion masc. name, *"Son of the Trees" Appendix A, Tar-Aldarion a Númenorean King UT:210. Aldaron a name of Oromë Silm; aldinga "tree-top" VT47:28, aldarembina pl. aldarembinë attested adj. “tree-tangled”, the cognate of Sindarin galadhremminPM:17:26.Aldúya fourth day of the Eldarin six-day week, dedicated to the Trees Appendix D. The word seems to include *Aldu, a dual form referring to the Two Trees. The Númenóreans altered the name to Aldëa presumably *aldajā, referring to one tree the White only. The dual Aldu seems to occur also in Aldudénië "Lament for the Two Trees" a strange word, since Quenya does not permit intervocalic d as in this word – perhaps the Vanyarin dialect of Quenya did Silm

noun "gold", but of golden light and colour, not of the metal: “golden light” according to PE17:61 a poetic word. Nai laurë lantuva parmastanna lúmissen tengwiesto “may a golden light fall on your book at the times of your reading” VT49:47. In Etym defined as "light of the golden Tree Laurelin, gold", not properly used of the metal gold LÁWAR/GLÁWAR, GLAW-R, VT27:20, 27, PE17:159. In early "Qenya", however, laurë was defined as "the mystic name of gold" LT1:255, 258 or simply "gold" LT1:248, 268. In Laurelin and Laurefindil, q.v., Laurenandë "Gold-valley" = Lórien the land, not the Vala UT:253 and laurinquë name of a tree, possibly *"Gold-full one" UT:168. Laurendon “like gold” or “in gold fashion” but after citing this form, Tolkien decided to abandon the similative ending -ndon, PE17:58.

pron. “you, thou, thee”, 2nd person intimate/familar LR:61, 70, Arct, VT49:36, 55, corresponding to formal/politelye. According to VT49:51, tye was used as an endearment especially between lovers, and grandparents and children also used it to address one another “to use the adult lye was more stern”. Tyenya “my tye”, used = “dear kinsman” VT49:51. The pronoun tye is derived from kie, sc. an original stem ki with an added -e VT49:50. Stressed tyé; dual tyet *“the two of you” VT49:51 – another note reproduced on the same page however states that tye has no dual form, and VT49:52 likewise states that the 2nd person familiar “never deleloped” dual or plural forms. Compare the reflexive pronoun intyë *"yourself". Possibly related to the pronominal stem KE 2nd person sg., if tye represents earlier *kye.

adj. with suffix *"your beautiful"; Arwen vanimalda "Arwen your beauty = beautiful Arwen" WJ:369, cf. PE17:55.The ending for sg. "your" normally appears as -lya rather than -lda which according to late sources is rather the ending for plural “your”, here inappropriate. Originally Tolkien seems to have intended vanimalda as an inflected form of vanima “beautiful”, the ending -lda expressing comparative, superlative or simply “exceedingly” PE17:56: vanimalda = “exceeding fair”. However, since this ending was later revised out of existence, Tolkien reinterpreted the word. The Second Edition of LotR changes one letter to arrive at the reading vanimue/ulda, q.v. for Tolkien’s new explanation.%

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

1 3rd person sg. pronominal ending "he/him, she/her, it" VT49:48, 51, occurring in caris *“he/she/it does” VT49:16, PE17:129, caitas *“it lies” PE17:65, tentanes “it pointed” VT49:26, tulis *”she comes” VT49:19, eques q.v., anes see ná \#1, also in object position in camnelyes, caritas, caritalyas, melinyes, tiruvantes, and utúvienyes, q.v. Tolkien mentions -s as an “objective” ending for the 3rd person sg. in PE17:110. The longer form -së perhaps with personal meaning “he, she” only is said to be “rare” VT49:51; cf. násë “he is”, nésë “he was” see ná \#1. In nésë the ending is suggested to be shortened from -sse VT49:28, an ending that may also be attested in the untranslated verbal form tankassen PE17:76, where it is perhaps followed by a second pronominal ending -n *”me”. According to PE17:129, the 3rd person sg. ending at one stage appeared as -ze “when pronominal affixes followed” Tolkien citing the form carize-, e.g. apparently *carizet for “he makes them”; normally z would later become r, but it actually became historically: reverted to s by analogy with the short form caris as well as the independent pronoun se. Exilic Quenya would then evidently have e.g. *cariset for “he makes them”, with a rare example of intervocalic s that is not derived from older þ. 2 ending for the mysterious case sometimes called "respective", actually probably a shorter variant of the locative in -ssë. Pl. -is, dual -tes, partitive pl. -lis.

wilwa noun "air, lower air" distinct from the 'upper' air of the stars, or the 'outer' WIL; in one place vilwa was not struck out, VT46:21 According to VT46:21, Tolkien considered vilda wilda as a replacement form, but rejected it.

1 vb. "give" ANAsup1/sup, MC:215, 221, pa.t. antanë antanen “I gave”, VT49:14 or †ánë, perfect ánië PE17:147, cf. QL:31. According to VT49:14, Tolkien noted that anta- was sometimes often with an “ironic tone” to refer to missiles, so that antanen hatal sena “I gave him a spear as a present” was often used with the real sense of “I cast a spear at him”. Usually the recipient of the thing given is mentioned in the dative or allative case like sena in this example, but there is also a construction similar to English “present someone with something” in which the recipient is the object and the gift appears in the instrumental case: antanenyes parmanen, “I presented him with a book” PE17:91. – The verb occurs several times in FS: antalto"they gave"; strangely, no past tense marker seems to be present see -lto for the ending; antar a pl. verb translated "they gave", though in LotR-style Quenya it would rather be the present tense "give" pl.; antaróta "he gave it" anta-ró-ta "gave-he-it", another verb occurring in Fíriel's Song, once again with no past tense marker. Also antáva "will give", future tense of anta- "give"; read perhaps *antuva in LotR-style Quenya; similarly antaváro "he will give" LR:63 might later have appeared as *antuvas with the ending -s rather than “Qenya” -ro for “he”. Antalë imperative "give thou" VT43:17, sc. anta "give" + the element le "thou", but this was a form Tolkien abandoned. Apparently ana was at one point considered as another imperative “give”, but Tolkien rewrote the text in question VT44:13, and the normal patterns would suggest *á anta with an independent imperative particle.

relative pronoun in dative "for/to which” or "for/to whom” PE16:90, 92, 96. Used for “to whom" in the poem Nieninque; according to the system described elsewhere, which distinguishes personal ye “who" from impersonal ya "which", "to whom” would be *yen instead. – A wholly distinct yan seems to appear as an ephemeral word for "as" in one version of the Quenya Lord's Prayer; see ya \#2 VT43:16, VT49:18

1 conj. "or" QL:100. In Tolkien’s later Quenya, the word hya appears for “or”. A phrase involving a double var…var may mean “either…or” in one early untranslated text, according to Christopher Gilson’s interpretation PE15:32, 39