no-one

one pa.t. of onta- vb. "beget, create" the pa.t. may also be ontanë ONO

conj. "but" VT43:23

*"one more, another", used in enumerating a series: e.g. 1, 2, 3, netë, netë, netë...with netë used instead of citing the actual numbers. VT47:15, VT48:14-15, 31

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.

1 pron. "that which, what", “which fact” VT42:34, VT49:12, 20. The word occurs in the sentence alasaila ná lá carë tai mo navë mára, translated "it is unwise not to do what one judges good". So tai = "what", but it means more literally "that which" VT49:12, ta + i cf. ta \#1 and the use of i as a relative pronoun. In one note, Tolkien emended tai to ita, reversing the elements VT49:12 and also eliminating the ambiguity involving the homophone tai \#2, see below. 2 pron. “they, them”, 3rd person pl., used with reference to inanimates rather than persons or living things VT49:32, see ta \#3 above. Perhaps to avoid the clash with tai “that which”, the pronoun tai “they, them” was altered to te in at least one manuscript VT49:33, so that it would merge with the pronoun used of living beings and the distinction between animate and inanimate would be abandoned see te. 3 adv. “then”, also tá which form may be preferred because tai has other meanings as well VT49:33

vb. “turn” transitive, attested as pa.t. quernë VT49:18-20. Compare kuere kwere as one variant of a stem meaning “turn” PE14:65. English intransitive “to turn” requires a reflexive pronoun in Quenya: mo quernë immo *“one turned oneself” VT49:6, in idiomatic English simply “one turned”. Passive participle \#querna “turned”, isolated from nuquerna q.v. *"under-turned" = reversed, turned upside down. Also in númenquerna *“turned westward” VT49:18, nanquernë *“turned back”, pl. form of *nanquerna VT49:17-18, 20

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

cardinal "one, alone" ERE, VT48:6, VT49:54, in an early source also adv. "only, but, still" LT1:269; Eru er "one God" VT44:17; er was here emended by Tolkien from erëa, which seems to be an adjectival form *"one, single".

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.

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 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.

"k" noun "commander", usually as the title of a lesser chief, especially one acting as the deputy of one higher in rank PM:345, SA:káno – PM:362 indicates that cáno originially meant "crier, herald"; "ruler, governor, chieftain" UT:400, “leader” PE17:113.Masc. name Cáno, see Canafinwë. The word cáno "k" also occurred in the Etymologies with the gloss "chief", but Tolkien changed it to cánë "valour" VT45:19.

1 pron. "that, it" TA; compare antaróuta/u "he gave it" FS; see anta-. The forms tar/tara/tanna “thither”, talo/tó “thence” and tás/tassë “there” are originally inflected forms of this pronoun: *”to that”, *”from that” and *”in that” place, respectively. Compare “there” as one gloss of ta see \#4. 2 adv. “so, like that, also”, e.g. ta mára “so good” VT49:12 3 pron. "they, them", an "impersonal" 3rd person pl. stem, referring "only to 'abstracts' or to things such as inanimates not by the Eldar regarded as persons" VT43:20, cf. ta as an inanimate Common Eldarin plural pronoun, VT49:52. Compare te, q.v. The word ta occurring in some versions of Tolkien's Quenya Lord's Prayer may exemplify this use of ta as an "impersonal" plural pronoun: emmë avatyarir uta/u "we forgive uthem/u" VT43:8, 9; this refers to trespasses, not the trespassers. However, since Tolkien also wanted ta to mean “that” see \#1 above, he may seem to be somewhat dissatisfied with ta “they, them”, introducing variant forms like tai VT49:32 to free up ta as a sg. pronoun. In one document, tai was in turn altered to te VT49:33, which could suggest that the distinction between animate and inanimate “they, them” was abandoned and the form te q.v. could be used for both. In some documents, Tolkien seems to use tar as the plural form VT49:56 mentions this as an uncertain reading in a source where the word was struck out; compare ótar under ó-. 4 conj., said to be a reducted form of tá “then”, used “before each new item in a series or list”; “if as often in English the equivalent of and was omitted, and placed only before a final item e.g. ‘Tom, Dick, and Harriet’, this would in Quenya represent a discontinuity, and what followed after ta would be an addition of something overlooked or less important”. PE17:70 Hence the use of arta ar ta, “and ta” for “et cetera”; in older language ta ta or just ta. 5 adv. “there” VT49:33; this may be an Elvish root or “element” rather than a Quenya word; see tanomë; see however also tar, tara, tanna under ta \#1.

spelt "kemen" in some sources, "cemen" in others noun "earth" VT44:34, Cemenyë "k" "and Earth" VT47:11. Cemen refers to the earth as a flat floor beneath menel, the heavens SA:kemen; "soil, earth" KEM,LT1:257. At one stage, Tolkien intended cemen to be the genitive of cén; later cemen became the nominative, and the status of cén is uncertain. See Kementári. Locative cemessë, cemenzë really spelt with c rather than k in one version, but also kemenze in the Quenya Lord's Prayer; later changed to kemendë, cemendë VT43:17

pl. tengwar is attested 1 noun "letter" Tengwa ñ is defined as "any one visible sign representing theoretically any one audible teñgwe" phoneme VT39:17. In non-technical usage tengwa was equivalent to "consonant", since only the consonants were full signs WJ:396, TEK. In the Etymologies, tengwa was apparently emended from tengwë VT46:17.

2 prefix indicating something forbidden: avaquétima "not to be said, that must not be said", avanyárima "not to be told or related" WJ:370 3 prefix "without" ARsup2/sup, AWA. In some cases apparently used as a mere negation prefix: The form avalerya in VT41:6 is seemingly a negated form of the verb lerya- "release, set free"; the verb avalerya- is suggested to have the same meaning as the root KHAP = "bind, make fast, restrain, deprive of liberty". Likewise, the verb avalatya- from the same source seems to mean "to close, shut", this being a negated form of a verb *latya- "open" q.v. 4 vb with pa.t. avanë. This verb is not clearly glossed; apparently meaning refuse or prohibit WJ:370. Cf. áva, Avamanyar. What is seems to be more or less the same verb has its principal tenses listed with the ending -n “I” in VT49:13: aorist avan, present ávan ávëan, future auvan for older avuvan, past avanen or auvan, perfect avávien. In one version of the paradigm, the present tense ávëan and past avanen are marked as archaic/poetic forms. One text seemingly uses the pa.t.aunë in the sense “was not”, as a negative verb, but this may have been a short-lived idea of Tolkien’s the text was revised.

ñ noun "one of the people of the Noldor", "one of the wise folk, Gnome". Cf. the gloss "Gnome" in early "Qenya" LT1:262. Also name of tengwa \#19, that is used for the initial n of noldo in Tengwar spelling. Originally pronounced ngoldo also spelt ñoldo by Tolkien, ÑGOLOD; initial ng had become n in Third Age pronunciation Appendix E. Pl. Noldor "Ñoldor", "the Wise", name of the second clan of the Eldar WJ:380, 381; gen. pl. Noldoron "of the Noldor" is attested VT39:16

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 noun "horn" WJ:368 - this refers to a "horn" as an instrument rather than as part of an animal; see rassë, tarca.Loose compound Oromë róma “an Oromë horn”, sc. “one of Orome's horns if he had more than one” WJ:368. 2 noun "loud sound, trumpet-sound" ROM. In the pre-classical Tengwar system presupposed in the Etymologies, róma was also the name of tengwa \#30, which letter Tolkien would later call silmë nuquerna instead. 3 noun "shoulder" LT2:335; evidently obsoleted by \# 1 and \# 2 above.

“we”, 1st person dual exclusive pronominal ending: *“I and one other” compare the inclusive dual form -ngwë or -nquë. First written -immë in one source VT49:57. Carimmë, *“the two of us do” VT49:16, cf. VT43:6. At an earlier conceptual stage, the ending was already exclusive, but plural rather than dual: vammë "we won't" WJ:371, firuvammë "we will die" VT43:34, etemmë ?"out of us" VT43:36; see also VT49:48, 49, 55. Also compare the corresponding emphatic pronoun emmë q.v.. The ending -lmë replaced -mmë in its former plural exclusive sense. In some early material, -mmë was apparently used as an ending for plural inclusive “we” VT49:55.