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noun "white cloud" translated "sky" in FS; pl. fanyar in Namárië Nam, RGEO:67.. Used “only of white clouds, sunlit or moonlit, or clouds gilded or silvered at the edges by light behind them”, not “of storm clouds or cloud canopies shutting out the light” PE17:174. Cf. lumbo, q.v. According to VT46:15, fanya was originally given as an adjective "white" in the Etymologies; the printed version in LR wrongly implies that fanya and fána both mean "cloud", whereas actually the first was at this stage meant to be an adjective "white" whereas fána is both noun "cloud" and adj. "white". However, Namárië and later emendations to the entry SPAN in Etym indicate that Tolkien would later think of fanya as a noun "cloud", perhaps giving it the same double meaning as fána: noun "cloud" as well as adjective "white". According to PE17:26, fanya was originally an adjectival form “white and shining” that was however often used as a noun “applied to various things, notably to white clouds lit by sun or moon”. In Namárië, the word is used poetically with reference to the hands of Varda she lifted her hands ve fanyar “like clouds”.

usually reduced to o- when unstressed a prefix "used in words describing the meeting, junction, or union of two things or persons, or of two groups thought of as units". In omentië, onóna, ónoni, q.v. WJ:367, PE17:191; in the Etymologies, stem WŌ, the prefix o-, ó- is simply defined as "together". In VT43:29 is found a table showing how pronominal endings can be added to the preposition ó-; the resulting forms are onyë or óni *"with me", ómë *"with us" also in VT43:36, where "us" is said to be exclusive, ólyë or ólë *"with you" olyë only sg. "you", whereas ólë can be either sg. or pl., ósë *"with him/her", ótë *"with them" of animates – where "them" refers to non-persons, óta or shortened ót is used, though the conceptual validity of ta as a pl. pronoun is questionable, ósa or shortened ós "with it". Two additional forms, ótar and ótari, presumably mean “with them” of inanimate things; see VT49:56 for a possible second attestation of tar as the word for plural inanimate “they”. However, Tolkien's later decision to the effect that ó- refers to two parties only may throw doubt upon the conceptual validity of some of these forms, where at least three persons would be implied like ótë "with them", where one person is "with" two or more others – though Tolkien indicates that two groups may also be involved where the preposition ó- is used. The explicit statement in WJ:367 that the prepostion o variant of ó did not exist independently in Quenya is however difficult to get around, so instead using the preposition ó/o with or without endings for "with", writers may rather use as, the form appearing in the last version of Tolkien's Quenya Hail Mary also attested with a pronominal suffix: aselyë "with you".

adv. 2 “very, extremely” PE17:112. Like \#1 above, this element emerged as part of Tolkien’s efforts to explain the initial element of the name Idril Q Itaril, so it is questionable if \#1 and \#2 were ever meant to coexist in the “same” version of Quenya. 3 pron “that which” VT49:12, emended from tai \#1, q.v. The form ita is compounded from the relative pronoun i + the pronoun ta “that, it”.

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

vb. "veil, conceal, screen from light" SKALsup1/sup, VT46:13 Tolkien noted that “√SKAL applied to more opaque things that cut off light and cast shadows over other things” PE17:184, contrasting it with √SPAN, the rejected stem of fanta-, q.v.

noun "Vala-queen" BAL; this entry of the Etymologies states that Vala has no feminine form except this compound, but Silm gives Valië as a feminine form. The word Valatári is apparently also the unchanged plural form, so used in this quote: "The Valatári were Varda, Yavanna, Nienna, Vana, Vaire, Este, Nessa, Uinen" BAL; Tolkien later reclassified Uinen as a Maia, not a Valatári/Valië. Notice that the plural form of Valatar would apparently also be *Valatári.

vb. "lie" = lie down, not "tell something untrue", aorist tense "lies" in the sentences sindanóriello caita mornië "out of a grey land darkness lies" Nam, RGEO:67, caitas lá/palla i sír “it is lit. lies far beyond the river” PE17:65; the latter example demonstrates that caita can also be used of a geographical feature that “lies” in a certain place. According to PE17:72 and VT48:12-13, the pa.t. is cainë or cëantë rather than **caitanë. The "Qenya" form kakainen, translated "were lying", may seem to be related VT27:7, 21

noun "river of large volume, and liable to flooding". The word is said to be archaic, surviving chiefly in topographical names. It comes from earlier duine, hence appearing in that form in a name like Nunduinë VT48:30-31, apparently also Anduinë q.v. Tolkien struck out the paragraph where nuinë occurs, but the names Nunduinë/Anduinë would suggest that the word as such is conceptually valid.

1 conj. "and" ARsup2/sup, SA, FS, Nam, RGEO:67, CO, LR:47, 56, MC:216, VT43:31, VT44:10, 34; see VT47:31 for etymology, cf. also VT49:25, 40. The older form of the conjunction was az PE17:41. Ar is often assimilated to al, as before l, s PE17:41, 71, but “in written Quenya ar was usually written in all cases” PE17:71. In one case, Tolkien altered the phrase ar larmar “and raiments” to al larmar; the former may then be seen as representing the spelling, whereas the latter represents the pronunciation PE17:175. More complex schemes of assimilation are suggested to have existed in “Old Quenya”, the conjunction varying between ar, a and as depending on the following consonant PE17:41, 71. An alternative longer form of the conjunction, arë, is said to occur "occasionally in Tolkien's later writings" VT43:31, cf. VT48:14. In the Etymologies, the word for "and" was first written as ara VT45:6. – In one source, Tolkien notes that Quenya used ar “as preposition beside, next, or as adverb = and” PE17:145; compare ara. 2 noun "day" PE17:148, apparently short for árë,occurring in the names of the Valinorean week listed below. Tolkien indicated that ar in these names could also be arë when the following element begins in a consonant VT45:27. Usually the word for "day" in LotR-style Quenya is rather aurë or ré, q.v.

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.

1 vb. "go, proceed in any direction, travel", pa.t. lendë / elendë WJ:363, VT14:5, PE17:139At one point Tolkien assigned a more specific meaning to the underlying root LED: “go away – from the speaker or the point in mind, depart” PE17:52, which would make lelya- a near synonym of auta-. The same source denies that the derivatives of LED were used simply for “go, move, travel”, but elsewhere Tolkien assigns precisely that meaning to lelya-. 3 vb. “appear, of beautiful things, hence attract, enchant with dative”, pa.t. lélinë PE17:151

noun "cobweb" SLIG. Since Tolkien eventually decided that roots in sl- yield Quenya words in hl- though this was pronounced l- in late Exilic Quenya, it may be that the spelling *hlínë is to be preferred.

adv. “consequently” VT49:11. Since this is to contain tai “that which” epe-ta-i “before that which”, a form Tolkien may later have abandoned, the less problematic synonym etta should perhaps be preferred. Compare potai.

adv. “in that way”, “therefore” VT49:11. Basically the instrumental form of ta \#1 “that”.

2 negative prefix "not", "un-", reduced to al- before a vowel VT42:33, GALA, VT45:25, though the example Alcorin would suggest that al- can sometimes appear before a consonant as well. In a deleted entry in Etym, ala- was defined as "not" and said to be a "pure negative" VT45:5. In alahasta, Alamanyar, alasaila, Alcorin. 3, also al-, a prefix expressing “good” or “well” PE17:146, as in alaquenta q.v. Whether Tolkien imagined this ending to coexist with the negative prefix of the same form \#2 above is unclear and perhaps dubious. 4 vb. “plant, grow” the first gloss would suggest that the following one is transitive: to “grow” plants PE17:100. Compare al- “thrive, *grow” which however seems intransitive.

1 demonstrative “that very thing already referred to” PE16:97. Sana wendë “that maiden” PE16:96 cf. 90 2 noun "day 24 hours" LT1:250; the later word ré is to be preferred to this early "Qenya" form

adv. “there” VT49:11, short form tás. These seem to be properly locative forms of ta “that, it”, hence “in that place”. Compare allative tanna “thither” and ablative talo “thence”.

as in "g.sg. Úrinden", in LotR-style Quenya this is dat.sg. noun, a name of the Sun UR, PE17:148; this stem was struck out in Etym, but several words that must be derived from it occur in LotR, so it seems that Tolkien restored it.

adj. "sick, sickly, ill" SLIW, VT45:28. Since Tolkien eventually decided that roots in sl- yield Quenya words in hl- though this was pronounced l- in late Exilic Quenya, it may be that the spelling *hlaiwa is to be preferred.

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