not+for+a

adv.? a word occurring in Fíriel's Song, evidently meaning "not for ever". Cf. ú-, lúmë and úlumë.

noun "bow, bight; bend, bow, curve" Appendix E, PE17:122, 168. The reference is to a "bow" as part of written characters and other uses, but “not for shooting” a bow used to shoot arrows is called quinga, possibly also cú if the latter term is used as in Sindarin.

negative verb “not do, not be”. If a verb is to be negated, ua coming before the verb receives any pronominal endings and presumably also any endings for plurality or duality, -r or -t, whereas the uninflected tense-stem of the verb follows: With the ending -n for “I”, one can thus have constructions like uan carë *”I do not” aorist, uan carnë *“I did not” past, uan cára *“I am not doing” present, uan caruva *”I shall not do” future. The verb ua- can itself be fully conjugated: \#ua aorist or present?, únë past, úva “future, \#uië perfect the aorist and perfect are attested only with the ending -n “I”. In “archaic Quenya” these tense-forms could be combined with an uninflected aorist stem, e.g. future *úvan carë = later Quenya uan caruva, “I shall not do”. In later Quenya, only the forms ua present or aorist and “occasionally” the past tense form \#únë were used in normal prose únen *”I did not, was not”. PE17:144; compare FS for úva as a future-tense negative verb “will not”

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 1st person pl. exclusive pronoun "we, us" VT49:51; VT43:23, VT44:9. This pronoun preserves the original stem-form VT49:50. Stressed mé VT49:51. Cf. also mel-lumna "us-is-heavy", sc. *"is heavy for us" LR:47, mel- is evidently an assimilated form of men "for us", dative of me; the form men is attested by itself, VT43:21. For me as object, cf. álaumë/u "do not do something to uus/u", negative imperative particle with object pronoun suffixed VT43:19: álamë tulya, "do not lead us", áumen/u "do something ufor us/u", imperative particle with dative pronoun suffixed ámen apsenë "forgive us", VT43:12, 18. Dual exclusive met "we/us two" Nam, VT49:51, "you and me" VT47:11; the latter translation would make met an inclusive pronoun, though it is elsewhere suggested that it is rather exclusive: "him/her and me", corresponding to wet q.v. as the true inclusive dual form. Rá men or rámen "for us/on our behalf", see rá. Locative messë "on us", VT44:12 also with prefix o, ó- ?"with" in the same source. See also ménë, ómë.

1 relative pronoun "which, what" attested in VT43:28, 34 and in the Arctic sentence, with locative suffix in Namárië: see \#yassë. According to VT47:21, ya is impersonal, "which" rather than "whom" compare the personal form ye. The dative form yan q.v. is however used for "to whom" rather than “to which” in one text, indicating that Tolkien did not always distinguish between personal and impersonal forms. In the phrase lúmessë uya/u variant: uyá/u firuvammë, *"in the hour uthat/u we shall die", the relative pronoun is not explicitly marked for case and is evidently understood to share the case of the preceding noun hence not *lúmessë uyassë/u... "in the hour uin which/u"... VT43:27-28 Presumably, ya has the plural form *yar e.g. *i nati yar hirnen “the things that/which I found”. 2 or yan, prep. "as" VT43:16, probably abandoned in favour of sívë

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.

"q" 1 adj. "wet" LINKWI. In early "Qenya", this word was glossed "water" LT1:262, and "wet" was linqui or liquin, q.v. 2 noun*"grass, reed" J.R.R. Tolkien: Artist & Illustrator p. 199, note 34 3 noun “hyacinth” plant, not jewel PE17:62. The wording in the source is not altogether clear; it is said that the word lassë leaf “would not e.g. be used of leaf of a hyacinth linque”. If linquë is not the term for a hyacinth, it must refer to the kind of leaf a hyacinth has. Compare \#2 above.

lá umë negation "no indeed not, on the contrary" "also used for asking incredulous questions"This is a combination of the negation lá "not" and the negative verb umë "is not, does not" LA

laumë negation "no indeed not, on the contrary" "also used for asking incredulous questions". This is a combination of the negation lá "not" and the negative verb umë "is not, does not" LA

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.

1 changed by Tolkien from hrá, prep. "on behalf of", followed by dative: rá men or contracted rámen "for us, on our behalf" VT43:27, 28, 33. As these examples indicate, independent dative pronouns may be but do not have to be directly suffixed to rá. Nouns would presumably not be suffixed like this, e.g. *rá Eldan "for an Elf, on behalf of an Elf". 2 noun "lion", stem \#ráv- as in the pl. rávi RAW. Compare rau. 3 noun "arm" LT2:335, there spelt râ; probably obsoleted by \# 2 and \# 1 above. In Tolkien's later Quenya, "arm" is ranco

1 infinitive or gerundial ending, “general infinitive” PE17:68, attested in carië see car-, enyalië, q.v. CO 2 abstract ending, often used to derive abstracts from adjectives, e.g. látië “openness” vs. láta “open”, mornië “darkness” vs. morna “black, dark”, vanië for *vanyië “beauty” vs. vanya “fair”. 3 "is", -ier "are", stative verb suffix occurring in Fíriel's Song: númessier "they are in the west", meldielto "they are...beloved", talantië "he is fallen", márië "it is good" *númessë "in the west", melda "beloved", *talanta "fallen"; future tense -iéva in hostainiéva "will be gathered" *hostaina "gathered". Compare ye "is", yéva "will be", verbs that also occur in Fíriel's Song. This suffix is probably not valid in LotR-style Quenya: -ië is an infinitival or gerundial ending in CO, for ye "is" Namárië has ná, and the phrase "lost is" is vanwa ná, not *vanwië.

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.

vb., a form occurring in Fíriel's Song cf. VT46:22, apparently ye "is" with the negative prefix ú-, hence "is not" úyë sérë indo-ninya símen, translated "my hearth resteth not here", literally evidently *"there is not rest for my heart here"

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

1 3rd person sg. pronominal ending "he/him, she/her, it" VT49:48, 51, occurring in caris *“he/she/it does” VT49:16, PE17:129, caitas *“it lies” PE17:65, tentanes “it pointed” VT49:26, tulis *”she comes” VT49:19, eques q.v., anes see ná \#1, also in object position in camnelyes, caritas, caritalyas, melinyes, tiruvantes, and utúvienyes, q.v. Tolkien mentions -s as an “objective” ending for the 3rd person sg. in PE17:110. The longer form -së perhaps with personal meaning “he, she” only is said to be “rare” VT49:51; cf. násë “he is”, nésë “he was” see ná \#1. In nésë the ending is suggested to be shortened from -sse VT49:28, an ending that may also be attested in the untranslated verbal form tankassen PE17:76, where it is perhaps followed by a second pronominal ending -n *”me”. According to PE17:129, the 3rd person sg. ending at one stage appeared as -ze “when pronominal affixes followed” Tolkien citing the form carize-, e.g. apparently *carizet for “he makes them”; normally z would later become r, but it actually became historically: reverted to s by analogy with the short form caris as well as the independent pronoun se. Exilic Quenya would then evidently have e.g. *cariset for “he makes them”, with a rare example of intervocalic s that is not derived from older þ. 2 ending for the mysterious case sometimes called "respective", actually probably a shorter variant of the locative in -ssë. Pl. -is, dual -tes, partitive pl. -lis.

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.

1. originally adj. "of the stars", but wholly replaced WJ:362 by: 2. noun Elda = one of the people of the Stars, high-elf, an Elf SA:êl, elen, Letters:281, ELED, ÉLED; notice that Tolkien abandoned a former etymology with "depart", chiefly in the pl. Eldar WJ:362, cf. GATH, TELES.The primitive form Tolkien variously cited as ¤eledā/ elenā Letters:281, PE17:152 and ¤eldā WJ:360. Partitive pl. Eldali VT49:8, gen. pl. Eldaron WJ:368, PM:395, 402;dative pl.eldain "for elves", for Eldar FS; possessive sg. Eldava "Elf's" WJ:407; possessive pl. Eldaiva WJ:368, Eldaivë governing a plural word WJ:369. The word Eldar properly refers to the non-Avari Elves only, but since Eldar rarely had any contact with the Avari, it could be used for "elves" in general in LT1:251, Elda is simply glossed "Elf". See also Eldo. – The plural form Eldar should not require any article when the reference is to the entire people; i Eldar refers to a limited group, “all the Elves previously named”; nevertheless, Tolkien in some sources does use the article even where the reference seems to be generic i Eldar or i-Eldar, VT49:8.

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".