au son de...

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.

ñ?, second name of Vardamir Nólion UT:210. Perhaps "son of knowledge", nólë q.v. + -ion "son", which ending displaces a final -ë compare Aranwion "son of Aranwë", UT:50 cf. 32

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.

1 noun "Son" VT44:12, 17, referring to Jesus. Tolkien rewrote the text in question. Normally the Quenya word for "son" appears as yondo, which also refers to Jesus in one text.

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.

noun *"my child", *"my son" not the normal word for "son", however cf. yondo – onya seems to be derived from the stem ONO "beget" This may be a shortened form of *onnanya see onna, like hinya "my child" q.v. is shortened from hinanya. It may be, then, that onya like hinya is only used in vocative. UT:174

noun "son of the dark" LT1:261. In Fíriel's Song, Morion is translated "dark one", referring to Melkor; this may be a distinct formation not including the patronymic ending -ion "son", but rather the masculine ending -on added to the adjective morë, mori- "dark".

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

actually spelt vô, also vondo, noun "son" LT2:336; in Tolkien's later Quenya yondo

noun "Sun" ANÁR, NARsup1/sup, SA:nár; UT:22 cf. 51; anar "a sun" Markirya; Anarinya "my Sun" FS. See also ceuranar, Úr-anar. According to VT45:6, Tolkien in the Etymologies mentioned anar "sun" as the name of the short vowel carrier of the Tengwar writing system; it would be the first letter if anar is written in Quenya mode Tengwar. Compounded in the masc. name Anárion *"Sun-son" Isildur's brother, also the Númenorean king Tar-Anárion, UT:210; also in Anardil *"Sun-friend" Appendix A, a name also occurring in the form Anardilya with a suffix of endearment UT:174, 418. Anarya noun second day of the Eldarin six-day week, dedicated to the Sun Appendix D. Anarríma name of a constellation: *"Sun-border"??? Silm; cf. ríma

noun "heir" GAR under 3AR. In a deleted entry in the Etymologies, the word was given as aryo, aryon and defined as "son of property = heir" VT45:14, whereas in VT45:16 reproducing deleted material from the Etymologies, the word is defined as "heir, prince". Alternative form haryon.

masc. name; see ëar. Eärendilyon noun "son of Eärendel" "used of any mariner" LT1:251

masc. name *"Kingly Person" Silm; Aranwion patronymic "son of Aranwë" UT:50 cf. 32

"k"noun "ship" MC:213, 214, 220, 221, "sharp-prowed ship" SA:kir-, where the word is misspelt círya with a long í; Christopher Tolkien probably confused it with the first element of the Sindarin name Círdan. It seems that Círyon, the name of Isildur's son, is likewise misspelt; read Ciryon as in the index and the main text of the Silmarillion. Cf. also kirya in Etym, stem KIR. Also in Markirya. In the Plotz letter, cirya is inflected for all cases except plural possessive *ciryaiva. The curious dual form ciriat occurs in Letters:427, whereas Plotz gives the expected form ciryat. Locative ciryasse "upon a ship" MC:216. Compounded in ciryaquen "shipman, sailor" WJ:372, also ciryando PE17:58, cf. also ciryamo “mariner” UT:8. Masc. names Ciryaher *"Ship-lord" Appendix A, Ciryandil *"Ship-friend" Appendix A, Ciryatan *"Ship-builder" Appendix A, also Tar-Ciryatan, name of a Númenórean king, "King Shipbuilder" SA:kir-

patronymic ending "son of, descendant" YŌ/YON, LT1:271, LT2:344. Not to be confused with the genitive ending -on when added to words with nominative plurals in -i, e.g. elenion "of stars" vs. eleni "stars".

so spelt in Silm; "Kurufinwë" in PM, masc. name *"Skillful Finwë", a name of Fëanor PM:343; also the origin of the Sindarin name Curufin; Fëanor named his favourite son after himself. Short Quenya name Curvo. PM:352

noun "wind", stem súri- because of primitive form sūrǐ- PE17:62,hence the instrumental form súrinen "in the wind" or more literally *"by the wind" Nam, RGEO:66, Markirya, J.R.R. Tolkien: Artist & Illustrator p. 197; Súrion masc.name, *"Wind-son" Appendix A. Early "Qenya" has súru MC:213, 216, 220. See also súriquessë.

noun "son, big boy". In one version, yonyo was also a term used in children's play for "middle finger" or "middle toe", but Tolkien may have dropped this notion, deciding to use hanno "brother" as the alternative play-name VT47:10, 15, VT48:4

noun with pronominal ending "my son" evidently short for *yondonya; the form yonya may be used as a form of address only LR:61

noun “son” PE17:170, possibly intended by Tolkien as a replacement for yondo.