one!+two!

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".

1 prep "between" Nam, RGEO:67, VT47:11, PE17:92. This is "between" referring to a gap, space, barrier, or anything intervening between two other things, like or unlike one another compare enel. The pluralized form imbi implies "among" of several things ancalima imbi eleni "brightest among stars"; "in the sense 'among' before plurals imbë is usually pluralized imbi even when a plural noun follows". As pointed out by Patrick Wynne, imbi may also be used in the sense of "between" before two singular nouns connected by "and" as in the example imbi Menel Cemenyë "between heaven and earth", whereas imbë is used before dual forms, as in the examples imbë siryat "between two rivers", imbë met "between us". Elided imb' in the phrase imb' illi "among all" VT47:11, 30. A dual form imbit is also mentioned, used to express "in absolute form the sense 'between two things' when these are not named" apparently meaning that imbit expresses *"between them" referring to two entities, with no noun following VT47:30, PE17:92 2 noun "dell, deep vale" VT45:18, ”wide ravine between high mountain sides” PE17:92 3 adv. "inwards" obsoleted by \#1 and \#2 above?. Changed by Tolkien from imba VT45:18

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

“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.

"k", fraction "one tenth" 1/10, also cast, an unusual Quenya form since the language does not normally tolerate two consonants finally VT48:11. Compound caistanótië "k" "decimal system" in counting ibid. However, Tolkien later rejected the root KAYAN "ten" in favour of KWAYAM, changing the cardinal "ten" from cainen to quain, quëan VT48:13. Apparently we must therefore read *quaista as the new fraction "one tenth".

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.

pron. “they, them”, 3rd person dual “the two of them”, both “personal and neuter” the pronoun can be used of persons and things alike. VT49:51 Tolkien also considered tet for the same meaning, listing it alongside tú in one source VT49:56, but this form was apparently abandoned.

noun "spirit" pl. fëar attested, MR:363. The Incarnates are said to live by necessary union of hroa body and fëa WJ:405. In Airëfëa noun "the Holy Spirit", Fëanáro masc. name "Spirit of Fire" Quenya-Sindarin hybrid form: Fëanor, Fëanturi noun "Masters of Spirits", name of the two Valar Mandos and Lórien SA:tur, fëafelmë noun "spirit-impulse" impulses originating with the spirit, e.g. love, pity, anger, hate VT41:19 cf. 13, VT43:37. In one source it is said to mean specifically a “spirit indwelling a body”, i.e. “soul” PE17:124, which contradicts such uses as Airefëa or Fëanturi. Cf. fairë.

conj. “and”, “often used between two items of any part of speech that were by nature or custom clearly associated, like the names of spouses Manwë yo Varda, or “sword and sheath” *macil yo vainë, “bow and arrows” *quinga yo pilindi, or groups like “Elves and Men” Eldar yo Fírimor – but contrast eldain a fírimoin dative forms in FS, where Tolkien joins the words with a, seemingly simply a variant of the common conjunction ar. – In one source, yo is apparently a preposition "with" yo hildinyar = *"with my heirs", SD:56.

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

vb. “to snow”, impersonal, given in the form hríza “it is snowing”. Normally z would turn to r in Exilic Quenya, but since two r's close to one another were disliked, it may be that hriz- became *hris- instead compare razë “sticks out” becoming rasë instead of **rarë, PE19:73 Past tense hrinsë with s from the original root SRIS and another form which the editor tentatively reads as hrissë the development ns ss is regular. PE17:168

“we”, 1st person dual inclusive pronominal ending: *“thou and I” compare the exclusive dual form -mmë. Caringwë, *“the two of us do” VT49:16. One source lists the ending as “-inke -inque” instead VT49:51, 53, 57; “inke” was apparently Old Quenya. In an earlier pronoun table reproduced in VT49:48, the ending -ngwë is listed as an alternative to -lmë, which Tolkien at the time used as the plural inclusive ending a later revision made it plural exclusive.

noun,what the Númenóreans called the fourth day of the Eldarin six-day week, dedicated to Telperion, the White Tree Appendix D. The day was originally called Aldúya, referring to both of the Two Trees, but Númenóreans altered the name to Aldëa presumably *aldajā, referring to one tree the White only. Appendix D – Early "Qenya" also has an adjective aldëa "tree-shadowed" LT1:249.

ending for what Tolkien called "general 'passive' participle" VT43:15; compare nótina “counted”, rácina “broken”, hastaina “marred” q.v.. The stem-vowel is usually lengthened when the ending is added to the stem of a primary verb as in the two first examples above, though the lengthening fails to occur or is not denoted in carina as the passive participle of car- “make, do” VT43:15. A shorter ending -na also occurs, e.g. nahtana “slain” VT49:24; the example hastaina “marred” would suggest that *nahtaina is equally possible. In the example aistana "blessed" VT43:30, -na may be preferred to -ina for euphonic reasons, to avoid creating a second diphthong ai where one already occurs in the previous syllable *aistaina. In PE17:68, the ending -ina is said to be “aorist” unmarked as regards time and aspect; the same source states that the shorter ending -na is “no longer part of verbal conjugation”, though it obviously survives in many words that are maybe now to be considered independent adjectives. See -na \#4.

1 ending for dual possessive Plotz 2 an pronominal possessive ending mentioned in one chart of pronouns, apparently “their” referring to two persons VT49:16; this may be an ending used in colloquial Quenya rather than formal language it is listed together with the endings -ya ”his, her” and -rya “their”, that are explicitly said to belong to colloquial Quenya VT49:16-17