by+god!

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.

noun "god", within Tolkien's mythos a synonym of Ainu but since Aino is basically only a personalized form of aina "holy", hence "holy one", it could be used as a general word for "god" PE15:72

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.

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 "gift" ANAsup1/sup, SA, “a thing handed, brought or sent to a person” PE17:125, also name of tengwa \#23 Appendix E; pl. annar "gifts" in Fíriel's Song. Masc. name Annatar "Lord of Gifts, *Gift-lord", name assumed by Sauron when he tried to seduce the Eldar in the Second Age SA:tar. Eruanna noun "God-gift", gift of God, i.e. "grace" VT43:38

1 imperative verb "be it that", used with a verb usually in the future tense to express a wish. The translation "maybe" in Tolkien's rendering of Namárië is somewhat misleading; he used "be it that" in the interlinear translation in RGEO:67. Apparently this is na as the imperative "be!" with a suffix -i "that", cf. i \#3. It can be used with the future tense as an “expression of wish” VT49:39. Nai hiruvalyë Valimar! Nai elyë hiruva! *"May thou find Valimar. May even thou find it!" Nam, VT49:39. Nai tiruvantes "be it that they will guard it" "may they guard it" CO. Nai elen siluva parma-restalyanna *“may a star shine upon your book-fair” VT49:38, nai elen siluva lyenna *”may a star shine upon you” VT49:40, nai elen atta siluvat aurenna veryanwesto *”may two stars shine upon the day of your wedding” VT49:42-45, nai laurë lantuva parmastanna lúmissen tengwiesto “may a golden light fall on your book at the times of your reading” VT49:47. Nai may also be used with a present continuative verb if an ongoing situation is wished for: Nai Eru lye mánata “God bless you” VT49:39 or literally *”be it that God is already blessing you”. The phrase nai amanya onnalya *”be it that your child will be blessed” omits any copula; Tolkien noted that “imperative of wishes precedes adj.” VT49:41. VT49:28 has the form nái for “let it be that”; Patrick Wynne theorizes that nái is actually an etymological form underlying nai VT49:36 2 prefix “ill, grievously, abominably” PE17:151, cf. naiquet-. Earlier material also lists aninterjection nai "alas" NAY; this may be obsoleted by \# 1 above; Namárië uses ai! in a similar sense

1 form of the verb "to be", evidently the imperative or subjunctive: Tolkien stated that na airë would mean "be holy" VT43:14, and san na q.v. must mean "thus be" = "let it be so"; see ná \#1 Cf. also the sentence alcar mi tarmenel una/u Erun "glory in high heaven ube/u to God" VT44:32/34. Inserted in front of a verb, na expresses a wish: aranielya na tuluva "may thy kingdom come" ibid. 2 prep. "to, towards", possibly obsoleted by \#1 above; for clarity writers may use the synonym ana instead NĀsup1/sup. Originally, Tolkien glossed na as "at, by, near"; the new meaning entered together with the synonyms an, ana VT45:36.

place-name; this is a word to which various meanings are ascribed, but it always denotes some region. In the earliest phases of Tolkien's mythology, it was a region south of Taniquetil LT1:91, 252-253. In the Etymologies, entry ERE, Eruman is a "desert north-east of Valinor". In the final version of the Quenya Lord's Prayer, where the locative form Erumandë appears, Tolkien appears to have moved Eruman out of this world entirely, making it the abode of God Eru; Erumandë translates "in heaven".

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".

pron. “thou/thee, you”, 2nd person sg. formal/polite corresponding to familiar/intimatetye, q.v. VT49:36 It seems the original stem-form was le VT49:50, distinct from de as a plural “you”, but when initial d became l and the forms threatened to fall together, le was apparently altered to lye by analogy with the ending -lyë and the emphatic pronoun elyë. Stressed lyé VT49:51. For lye as object, cf. nai Eru lye mánata “God bless you” VT49:39. Allative lyenna *”to you, upon you” VT49:40-41. Compare the reflexive pronoun imlë *"yourself, thyself", q.v. it did not have to be *imlyë, for the corresponding pl. pronoun indë “yourselves” is distinct anyhow.

collective ? noun “children”, isolated from Erusén "the children of God" RGEO:74, VT49:35. The word would seem to be a collective, since it has no plural ending.

1 noun "Power, God, angelic power", pl. Valar or Vali BAL, Appendix E, LT2:348, described as “angelic governors” or “angelic guardians” Letters:354, 407. The Valar are a group of immensely powerful spirits guarding the world on behalf of its Creator; they are sometimes called Gods as when Valacirca, q.v., is translated “Sickle of the Gods”, but this is strictly wrong according to Christian terminology: the Valar were created beings. The noun vala is also the name of tengwa \#22 Appendix E. Genitive plural Valion "of the Valar" FS, MR:18; this form shows the pl. Vali, irregular alternative to Valar the straightforward gen. pl. Valaron is also attested, PE17:175. Pl. allative valannar *"to/on the Valar" LR:47, 56; SD:246. Feminine form Valië Silm, in Tolkien’s earlier material also Valdë; his early writings also list Valon or Valmo q.v. as specifically masc. forms. The gender-specific forms are not obligatory; thus in PE17:22 Varda is called a Vala not a Valië, likewise Yavanna in PE17:93. –Vala is properly or originally a verb "has power" sc. over the matter of Eä, the universe, also used as a noun "a Power" WJ:403. The verb vala- "rule, order", exclusively used with reference to the Valar, is only attested in the sentences á vala Manwë! "may Manwë order it!" and Valar valuvar "the will of the Valar will be done" WJ:404. However, Tolkien did not originally intend the word Valar to signify "powers"; in his early conception it apparently meant "the happy ones", cf. valto, vald- LT2:348. – For various compounds including the word Valar, see below.

"k" noun "the One's Eru's perpetual production", free rendering: "God's management of the Drama" MR:471

surname of Manwë wind-god THŪ, SA:sûl. Compare súlë and perhaps sú.

masc. name "All-father", God SD:401, FS, IL; Ilúv-atar, ATA, Iluvatar with a short u, SD:346. Often in combination with the divine name as Eru Ilúvatar, "Eru Allfather", cf. MR:112. "Qenya" genitive Ilúvatáren "of Ilúvatar" in Fíriel's Song, LR:47 and SD:246, the genitive ending is -en instead of -o as in LotR-style Quenya. Cf. the later genitive Ilúvataro in the phrase Híni Ilúvataro see "Children of Ilúvatar" in the Silmarillion Index

also hér noun "lord, master" PM:210, KHER, LT1:272, VT44:12; Letters:283 gives hér heru; the form Héru with a long vowel refers to God in the source where it appears i Héru "the Lord", VT43:29. In names like Herumor *"Black Lord" and Herunúmen "Lord of the West" SA:heru. The form heruion is evidently a gen.pl. of heru "lord": *"of the lords" SD:290; herunúmen "Lord-of-West" LR:47, title of Manwë. Pl. númeheruvi "Lords-of-West" *"West-lords" in SD:246, a title of the Valar; does this form suggest that \#heruvi is the regular plural of heru?

masc. name, "God-friend, *Vala-friend" Appendix A, UT:210, translated in LR:60

noun "holy one, angelic spirit"; fem. Aini AYAN, LT1:248; "one of the 'order' of the Valar and Maiar, made before Eä"; pl. Ainur is attested. Adopted and adapted from Valarin ayanūz WJ:399. In the early "Qenya Lexicon", ainu was glossed "a pagan god", and aini was similarly "a pagan goddess", but as Christopher Tolkien notes, "Of course no one within the context of the mythology can call the Ainur 'pagan' " LT1:248. Ainulindalë noun "Music of the Ainur" SA:lin \#2, the First History WJ:406, the Song of Creation AYAN

noun "mother" AMsup1/sup, also emil q.v. Longer variant amillë VT44:18-19, compounded Eruamillë "Mother of God" in Tolkien's translation of the Hail Mary VT43:32. If amil is a shortened form of amillë, it should probably have the stem-form amill-. Also compare amilyë, amya, emya. Compounded amil- in amilessë noun "mothername" cf. essë "name", name given to a child by its mother, sometimes with prophetic implications amilessi tercenyë "mother-names of insight". MR:217.

noun "law, rule, commandment". Adopted and adapted from Valarin. WJ:399 Pl. axani is attested VT39:23, defined as "laws, rules, as primarily proceeding from Eru" in VT39:30. Apparently compounded in the name Axantur *"Commandment-lord" = lord who respects and/or rules in accordance with God-given commandments? UT:210