not+be+late

vb. "not do, not be" 1st pers. aorist uin "I do not, am not", pa.t. úmë UGU/UMU. A late ca. 1968 source gives the forms uin, uinyë “I am not”, uilyë *”you are not”, uis “it is not”, uilmë *”we are not”, uir “are not” and endingless ui *”is not” VT49:29, 36; these forms were however struck out. The example uin carë “I don’t” PE17:68 combines this negative verb with a following verb in the “simplest aorist infinitive”. Compare ua in another late source. See also ui, which despite its use as an interjection “no” seems to be the endingless 3rd person aorist.

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 “a person, an individual” VT49:30. Also translated “true-being” pl. nasser is attested, the inner “true” being of a person. With a pronominal suffix in the form nassentar “their true-being” PE17:175, cf. -nta \#2, in the source referring to the “true” spiritual nature of the Valar, as hidden within their visible shapes. The word nassentar would seem to be plural, *“their true-beings”. – Not to be confused with the verb nassë/násë “he/she is”; see ná \#1. 2 noun "thorn, spike" NAS. Not to be confused with nassë “she is”, VT49:30 or nassë \# above. Note that in late material, the unambiguous word necel appears for “thorn” PE17:55.

1 prefix "up" AMsup2/sup 2 prefix used in comparison, “signifying addition, increase” PE17:90, or with genitive superlative: elenion ancalima “brightest of stars” PE17:91. Originally identical with \#1 above. The form am- as such is in late Quenya only used before p and presumably before vowels; the longer form ama- came to be preferred before r and l; before other consonants, the prefix assumes the form an- pronounced, but not in Romanized Quenya orthography written, añ- before c PE17:90-92. Phonologically we would expect am- before y- since my is an acceptable Quenya combination; however, Tolkien used an- in the word anyára q.v. See an- \#2 and compare ar- \#2.

1 "a-mbar" noun "oikumenē Greek: the earth as the human habitation, Earth, world" MBAR, stem ambar- PE17:66, related to and associated with mar "home, dwelling" VT45:33; in VT46:13 the latter glosses are possibly also ascribed to the word ambar itself the wording is not clear. The form ambaren also listed in the Etymologies was presumably intended as the genitive singular at the time of writing in LotR-style Quenya it would rather be the dative singular; in the printed version in LR, the misreading "ambaron" appears see VT45:33. Ambar-metta noun "the end of the world" EO; spelt ambarmetta in VT44:36. The element \#umbar in Tarumbar "King of the World" q.v. would seem to be a variant of ambar, just like ambar \#2 "doom" also alternates with umbar see below. 2 noun "fate, doom" variant of umbar? in Turambar SA:amarth; stem ambart- PE17:66, instrumental ambartanen "by doom" Silm ch. 21, UT:138, PE17:66. The early "Qenya" lexicon has ambar "Fate", also amarto LT2:348 3 noun "”breast” chest, with stem in -s- or -r- QL:30. The form ambar, translated “in bosom”,occurs in MC:213 this is "Qenya". Note: if this word were to be adapted to LotR-style Quenya, we should probably have to read *ambas with stem ambar-; compare olos, olor- “dream” from a late source. However, the form ambos q.v. is less ambiguous and may be preferred.

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

masc. name"Star-friend", "Lover or student of stars", applied to those devoted to astronomical lore. However, when the Edain used this name they intended it to mean "Elf-friend", confusing elen "star" and elda "elf" WJ:410. This idea that the name was misapplied seems to be late; Tolken earlier interpreted the name as an ancient compound Eled + ndil so that the meaning really was "Elf-friend"; see Letters:386. See also NIL/NDIL in the Etymologies, where Elendil is equated with "Ælfwine", Elf-friend. Allative Elendilenna "to Elendil" PM:401; Elendil Vorondo genitive of Elendil Voronda "Elendil the Steadfast" CO Pl. Elendili the Númenórean Elf-friends Silm; the variant Elendilli in SD:403 would seem to presuppose a stem-form Elendill- not attested elsewhere. Tar-Elendil a Númenorean king, UT:210.

2 intensive or superlative prefix carrying the idea of "very" or "most", seen in ancalima "most bright" cf. calima "bright", antara "very high, very lofty" and \#anyára *"very old" or *"oldest" the latter form occurring in the so-called Elaine inscription VT49:40, there with the dative ending -n. Assimilated to am- before p-, as in amparca "k" "very dry", and to al-, ar-, as- before words in l-, r-, s- though Tolkien seems to indicate that before words in l- derived from earlier d, the original quality of the consonant would be preserved so that forms in and- rather than all- would result. See also un-. Letters:279, VT45:5, 36 Regarding the form of the superlative prefix before certain consonants, another, partially discrepant system was also set down in the Etymologies and first published in VT45:36. The prefix was to appear as um- or un- before labialized consonants like p-, qu-, v- the consonant v preserving its ancient pronunciation b- following the prefix, thus producing a word in umb-, as in- technically iñ- before c- and g- the latter presumably referring to words that originally had initial g-, later lost in Quenya but evidently preserved following this prefix, and as an- otherwise. However, this system would contradict the canonical example ancalima, which would have been *incalima if Tolkien had maintained this idea. – In a post-LotR source, the basic form of the prefix is given as am- instead see am- \#2. In this late conception, the prefix still appears as an- before most consonants, but as ama- before r, l, and the form an- is used even before s- whether original or from þ, not the assimilated variant as- described above. General principles would suggest that the form am- should also appear before y- so the form \#anyára probably presupposes an- rather than am- as the basic form of the prefix, Tolkien revisiting the earlier concept in the Elaine inscription. PE17:92 3 prefix "re" in antúlien, q.v. LotR-style Quenya shows en- instead.

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.

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.