not+to+have

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.

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”

noun "spearman" EK/EKTE. According to VT45:12, Tolkien at one point also meant ehtyar to be the name of Tengwa \#15 with overposed dots to indicate a palatal sound; the letter would thus have the value hty. However, according to the classical Tengwar spelling of Quenya as outlined in LotR Appendix E, such a letter would rather have the value **ncy since \#15 is there assigned the value nc in Quenya, but since **ncy is not a possible Quenya combination, a palatal variant of \#15 would not occur in the classical Quenya mode.

"hloä", noun that "would have been" the product of primitive ¤sloga Sindarin lhô, a word used of rivers that were "variable and liable to overflow their banks at seasons". However, the wording "would have been" may seem to suggest that this word did not actually occur in Quenya. VT42:9

"k" adj. "great" LT1:254; probably not valid in Tolkien's later Quenya; in the context of the Etymologies it would have to be derived from BEL, but it is stated that this stem was "not found in Q". Perhaps Tolkien rejected velicë because it was too similar to the Russian word that clearly inspired it.

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 genitive ending, as in Altariello, Oromëo, Elenna-nórëo, Rithil-Anamo, Rúmilo, Lestanórëo, neldëo, omentielvo, sindiëo, Valinórëo, veryanwesto, q.v. In words ending in -a, the genitive ending replaces this final vowel, hence atto, Ráno, Vardo, vorondo as the genitive forms of atta, Rána, Varda, voronda q.v. Following a noun in -ië, the ending can have the longer form -no, e.g. *máriéno “of goodness” PE17:59, but contrast sindiëo “of greyness” in PE17:72.Where the word ends in -o already, the genitive is not distinct in form, e.g. ciryamo q.v. = “mariner” or “mariner’s”. Pl. -ion and -ron, q.v.; dual -to but possibly -uo in the case of nouns that have nominative dual forms in -u rather than -t. The Quenya genitive describes source, origin or former ownership rather than current ownership which is rather covered by the possessive-adjectival case in -va. The ending -o may also take on an ablativic sense, “from”, as in Oiolossëo “from Mount Oiolossë” Nam, sio “hence” VT49:18. – In some of Tolkien’s earlier material, the genitive ending was -n rather than -o, cf. such a revision as Yénië Valinóren “Annals of Valinor” becoming Yénië Valinórëo MR:200. 2, also -ó, "a person, somebody", pronominal suffix PM:340

noun "finger" LEP/LEPET; see leper. According to VT45:27, Tolkien derived lepsë from primitive ¤lepti; if so, lepsë should have the stem-form *lepsi-. However, Tolkien struck out the ancestral form lepti, so we cannot be sure whether this idea was maintained or not. In later sources, the word for "finger" appears as leper.

1 adj. "holy", \#Airefëa "the Holy Spirit" VT43:37, dative airefëan on the previous page, airetári or Airë Tári "holy queen" a title of Varda, PM:363, genitive aire-tário "holy-queen's" Nam, RGEO:67. However, according to PM:363, airë is the noun "sanctity", while aira is the adjective "holy". VT43:14 refers to an etymological note of "Sept.-Oct. 1957" where airë is said to be a noun "sanctity, holiness", and the adjective "holy" is given as airëa. However, the verb \#airita- "hallow" seems to be formed from an adjective airë, airi- "holy". Evidently airë can function as both adjective "holy" and noun "holiness"; if so airë as adj. could represent a primitive adjective *gaisi, whereas airë as noun may descend from*gaisē. The former but not the latter would have the stem airi- as observed in the derived verb \#airita-, and compounds like airetári rather than *airitári would seem to contain properly the noun "holiness". 2 noun "sea" the form airen is given, intended as a genitive singular when Tolkien wrote this; in LotR-style Quenya it would rather be a dative sg. AYAR/AIR; cf. airon 3 noun "eternity" EY, VT45:13

"q" adj. "steep" AYAK. Not to be confused with the pronoun *aiqua “if anything, whatever” that post-Tolkien writers have extrapolated from aiquen q.v. on the basis of such pairs as ilquen vs. ilqua q.v.

noun "rune" pl. certar given, adapted from Sindarin certh a "true" or inherited Quenya form of primitive ¤kirtē would have been *cirtë, but this word did not occur. WJ:396

1 prefix "outside" ARsup2/sup, element meaning "beside" VT42:17, “by” PE17:169; in the same source the glosses “near, by, beside” were rejected. Cf. ara. 2, also ari-, prefix for superlative compare arya \#1, 2, hence arcalima “brightest”, arimelda *”dearest” PE17:56-57. In the grammar described in the source, this prefix was to express superlative as the highest degree in actual comparison, whereas the alternative prefix an- rather expressed “very” or “exceedingly” with a more purely augmentative or adverbial force, but these distinctions do not seem to have been clearly present at all stages of Tolkien’s work. See an- \#2, am- \#2. a prefixed form of the stem Ara- "noble" PM:344. In the masc. names Aracáno "high chieftain", mothername amilessë, q.v. of Fingolfin PM:360, cf. 344, Arafinwë "Finarfin" MR:230

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 noun "night, a night" DO3/DŌ, VT45:28 lo 2 prep. “from”, also used = “by” introducing the agent after a passive construction: nahtana ló Turin *“slain by Túrin” VT49:24. A similar and possibly identical form is mentioned in the Etymologies as being somehow related to the ablative ending -llo, but is not there clearly defined VT45:28. At one point, Tolkien suggested that lo rather than the ending -llo was used with proper names lo Manwë rather than Manwello for “from Manwë”, but this seems to have been a short-lived idea VT49:24.

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 vb. “master, defeat, have victory over” PE17:113, not clearly said to be Quenya, but the Q name Turucundo “Victory-prince” is listed immediately afterwards. Compare tur-; cf. also *turúna. 2 vb. "kindle" a “Qenya” form from LT1:270; rather narta- or tinta- in LotR-style Quenya

1 noun "pool, mere" VT42:10. Variant of lón, lónë above? 2 noun "island, remote land difficult to reach" LONO AWA. Obsoleted by \#1 above? 3 unused adj., a form Tolkien mentioned as the hypothetical Quenya cognate of Sindarin loen, Telerin logna adj. "soaking wet" VT42:10, but this cognate was not in use because it clashed with \#1 above. At this point, Tolkien may seem to have forgotten lóna \#2. 4 adj. "dark" DO3/DŌ. If this is to be the cognate of "Noldorin"/Sindarin dûr, as the context seems to indicate, lóna is likely a misreading for *lóra in Tolkien's manuscript.

place-name denoting the land between the southern Pelóri and the Sea, where Ungoliant dwelt; said to be "not Elvish" in WJ:404 and must be thought of as an adaptation from Valarin; on the other hand, MR:284 states that it is "ancient Quenya" and offers the interpretation "The Shadows". Whatever the case, it must have become *Avasar in Exilic Quenya.

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.

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.