rather than

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

1 vb. "is" am. Nam, RGEO:67. This is the copula used to join adjectives, nouns or pronouns “in statements or wishes asserting or desiring a thing to have certain quality, or to be the same as another” VT49:28. Also in impersonal constructions: ringa ná “it is cold” VT49:23. The copula may however be omitted “where the meaning is clear” without it VT49:9. Ná is also used as an interjection “yes” or “it is so” VT49:28. Short na in airë na, " is holy" VT43:14; some subject can evidently be inserted in the place of. Short na also functions as imperative: alcar mi tarmenel una/u Erun "glory in high heaven ube/u to God" VT44:32/34, also na airë "be holy" VT43:14; also cf. nai “be it that” see nai \#1. The imperative participle á may be prefixed á na, PE17:58. However, VT49:28 cites ná as the imperative form. Pl. nar or nár “are" PE15:36, VT49:27, 9, 30; dual nát VT49:30. With pronominal endings: nányë/nanyë “I am”, nalyë or natyë “you sg. are” polite and familiar, respectively, nás “it is”, násë “she is”, nalmë “we are” VT49:27, 30. Some forms listed in VT49:27 are perhaps to be taken as representing the aorist: nain, naityë, nailyë 1st person sg, and 2nd person familiar/polite, respectively; does a followingna represent the aorist with no pronominal ending? However, the forms nanyë, nalyë, ná, nassë, nalme, nar changed from nár are elsewhere said to be “aorist”, without the extra vowel i e.g. nalyë rather than nailyë; also notice that *“she is” is here nassë rather than násë VT49:30.Pa.t. nánë or né “was”, pl. náner/nér and dual nét “were” VT49:6, 9, 10, 27, 28, 30, 36. According to VT49:31, né “was” cannot receive pronominal endings though nésë “he was” is attested elsewhere, VT49:28-29, and such endings are rather added to the form ane-, e.g. anen “I was”, anel “you were”, anes “she/it was” VT49:28-29. Future tense nauva "will be" VT42:34, VT49:19, 27; another version however gives the future tense as uva, VT49:30. Nauva with a pronominal ending occurs in tanomë nauvan “I will be there” VT49:19, this example indicating that forms of the verb ná may also be used to indicate position. Perfect anaië “has been” VT49:27, first written as anáyë. Infinitive or gerund návë “being”, PE17:68. See also nai \#1. 2, also nán, conj. "but, on the contrary, on the other hand" NDAN; the form nan, q.v., is probably to be preferred to avoid confusion with ná "is", *nán "I am".

dative pronoun ?"for us" VT21:6-7, 10, VT44:36. Apparently belonging to the 1st person pl. It would be pronounced *nwin at the end of the Third Age, but since Tolkien in another source implies that the 1st pl. exclusive base ñwe had the "independent" stem we- in Quenya VT48:10, we must assume that the dative pronoun should rather be *wen, or in Exilic Quenya *ven. The form ngwin may reflect another conceptual phase when Tolkien meant the nasal element of ñwe to be preserved in Quenya as well. The vowel i rather than e is difficult to account for if the base is to be ñwe. In VT49:55, Carl F. Hosttetter suggests that ngwen rather than ngwin may actually be the correct reading of Tolkien’s manuscript.

4 vb. "go" VT47:11, cf. VT42:30, VT49:23, attested in the aorist menë in the sentence imbi Menel Cemenyë menë Ráno tië "between Heaven and Earth goes the path of the Moon". In the verb nanwen- “return” or go/come back, -men- is changed to -wen- following nan- “back” etymological form cited as nan-men-, PE17:166. – In examples from VT49:23, 24, Tolkien used men- in the sense of “go as far as”: 1st person sg. aorist menin menin coaryanna “I arrive at or come/get to his house”, endingless aorist menë, present tense ména- “is on point of arrival, is just coming to an end”, past tense mennë “arrived, reached”, in this tense usually with locative rather than allative mennen sís “I arrived here”, perfect eménië “has just arrived”, future menuva “will arrive”. All of these examples were first written with the verb as ten- rather than men-, Tolkien then emending the initial consonant.

"q" noun "account, history" KWET, "narration, History" as abstract, but the word may also be used with a particular reference, as in quentalë Noldoron or quentalë Noldorinwa "the history of the Noldor", referring to the real events rather than an account of them: "that part of universal History which concerned the Noldor". VT39:16; in this source the spelling really is "quentale" rather than "qentale"

masc. name,mentioned as "the oldest Q form" of Melkor, q.v. This is obviously a form that belongs to Common Eldarin rather than Quenya as we know it: Notice that it is marked in the source asterisked as unattested WJ:402. It may be that “Q” here means “Quendian” rather than Quenya.

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.

noun "Nogrod" Novrod, Hollowbold, name of a dwelling of the Dwarves WJ:389. If the element that is here translated náva is the same as náva "mouth", the initial n comes from earlier ng ñ and should be represented by the letter noldo rather than númen in Tengwar writing. However, Tolkien in WJ:414 reconstructs the primitive form of the náva in Návarot as ¤nābā rather than **ngābā or **ngāwā the likely source of náva "mouth", so this appears doubtful. The initial n of Návarot should evidently be represented by the letter númen in Tengwar writing.

noun “a single hair, filament” PE17:17; this is may be seen as an “element” rather than a regular word; the spelling ph rather than f is unusual for Quenya. See fine.

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.

noun "stink" or *"stench", *holwëa adj. "stinking". PE13:162 gives holwë "stink", derived from 3olwē; PM13:145 however gives the Q word as olwë and the adj. "stinking" as olwëa, though primitive forms with initial 3- the spirant gh are presupposed also there. Tolkien later used a system where primitive words in 3- yield Quenya forms in h-, as demonstrated by relevant entries in the Etymologies, so we prefer holwë to olwë which would also clash with the later personal name Olwë, unlikely to mean "stink", and we similarly read *holwëa rather than olwëa as the adj. "stinking". – In Etym, the root ÑOL seems to represent a later experiment with similar words having to do with smell, and once again we observe shifting conceptions as to whether the Quenya words should show initial h- or not; in this conception the initial consonant in Primitive Elvish was ñ- rather than 3-.

noun "maid" GWEN, wendë vendë "maiden" WEN/WENED, VT45:16, VT47:17. Sana wendë “that maiden” PE16:96 cf. 90. According to VT47:17, this word for "maiden" is "applied to all stages up to the fully adult until marriage".Early "Qenya" also had wendi "maid, girl" LT1:271; this may look like a plural form in Tolkien’s later Quenya. On the other hand, VT48:18 lists a word wendi "young or small woman, girl". It is unclear whether this is Quenya or a Common Eldarin form, but probably the former: PE17:191 displays the word for “maiden” as wendē, so the Quenya stem form is probably *wende- rather than wendi-, the stem-form that would result from Common Eldarin *wendi. In his Quenya translation of the Sub Tuum Praesidium, Tolkien used Wendë/Vendë to translate "virgin" with reference to the Virgin Mary. Here the plural genitive Wenderon appears in the phrase Wendë mi Wenderon "Virgin of Virgins"; we might have expected *Wendion instead VT44:18.If the pl. form of wendë is *wender rather than wendi, as the gen.pl. wenderon suggests, this may be to avoid confusion with the sg. wendi “girl”.

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

1 fem. name "the Weaver", name of a Valië, spouse of Mandos Silm, WEY. The name is translated "Ever-weaving" in VT39:10, and it is implied that the archaic form was *Wairē rather than ¤Weirē, the reconstruction given in the Etymologies entry WEY. Tolkien considered changing the name to Vérë PE17:33 One source glosses the literal meaning as “weaving” rather than “weaver” PE17:191.

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

adj. with suffix *"your beautiful"; Arwen vanimalda "Arwen your beauty = beautiful Arwen" WJ:369, cf. PE17:55.The ending for sg. "your" normally appears as -lya rather than -lda which according to late sources is rather the ending for plural “your”, here inappropriate. Originally Tolkien seems to have intended vanimalda as an inflected form of vanima “beautiful”, the ending -lda expressing comparative, superlative or simply “exceedingly” PE17:56: vanimalda = “exceeding fair”. However, since this ending was later revised out of existence, Tolkien reinterpreted the word. The Second Edition of LotR changes one letter to arrive at the reading vanimue/ulda, q.v. for Tolkien’s new explanation.%

1 vb. "give" ANAsup1/sup, MC:215, 221, pa.t. antanë antanen “I gave”, VT49:14 or †ánë, perfect ánië PE17:147, cf. QL:31. According to VT49:14, Tolkien noted that anta- was sometimes often with an “ironic tone” to refer to missiles, so that antanen hatal sena “I gave him a spear as a present” was often used with the real sense of “I cast a spear at him”. Usually the recipient of the thing given is mentioned in the dative or allative case like sena in this example, but there is also a construction similar to English “present someone with something” in which the recipient is the object and the gift appears in the instrumental case: antanenyes parmanen, “I presented him with a book” PE17:91. – The verb occurs several times in FS: antalto"they gave"; strangely, no past tense marker seems to be present see -lto for the ending; antar a pl. verb translated "they gave", though in LotR-style Quenya it would rather be the present tense "give" pl.; antaróta "he gave it" anta-ró-ta "gave-he-it", another verb occurring in Fíriel's Song, once again with no past tense marker. Also antáva "will give", future tense of anta- "give"; read perhaps *antuva in LotR-style Quenya; similarly antaváro "he will give" LR:63 might later have appeared as *antuvas with the ending -s rather than “Qenya” -ro for “he”. Antalë imperative "give thou" VT43:17, sc. anta "give" + the element le "thou", but this was a form Tolkien abandoned. Apparently ana was at one point considered as another imperative “give”, but Tolkien rewrote the text in question VT44:13, and the normal patterns would suggest *á anta with an independent imperative particle.

pronominal element "you", originally the "reverential 2nd person sing" RGEO:73, VT49:56. However, singular le was apparently altered to lye q.v., and le took on a plural significance le for pl. “you” is apparently derived from de, the ancient 2nd person pl. stem, VT49:50-51. Stressed lé VT49:51, dual let *“the two of you” ibid.. At certain points in Tolkien’s conception, le was still sg. “thou” rather than pl. “you”. It is attested as an ending in the imperative form antalë *"give thou" VT43:17; see anta-. The form ólë in VT43:29 apparently means *"with thee"; according to Tolkien’s later system, it would rather mean “with you” pl. Compare aselyë “with thee” sg. in a later source see as.

vb. "to sin, trespass; to do wrong" pl. aorist úcarer in VT43:12, we would rather expect *úcarir, a form seemingly indicated by an emendation in one variant of the text in question, VT43:21. The verb is car- "do" with the prefix ú-, here suggesting something morally bad *"do wrong" rather than simple negation.

1 noun "name", also later name of Tengwa \#31, originally MET called árë ázë. Appendix E. With a pronominal ending esselya "thy name" VT43:14. Pl. \#essi in PM:339 and MR:470, gen.pl. \#esseron "of names" in the compound Nómesseron q.v.; we would rather have expected *ession, given the nom.pl. essi; perhaps \#esser is a valid alternative plural form. Essecarmë noun "name-making" MR:214, 470, Eldarin ceremony where the father announces the name of his child. Essecenta "k" noun *"Name-essay" see centa MR:415; Essecilmë noun "name-choosing", an Eldarin ceremony where a child named him- or herself according to personal lámatyávë q.v. MR:214, 471. – The meaning Tolkien originally assigned to the word essë in the Etymologies was "place" rather than "name" VT45:12. 2 pron? “he” and also “she, it”?, possible emphatic 3rd sg. emphatic pronoun, attested in the sentence essë úpa nas “he is dumb” PE17:126 3 noun "beginning" ESE/ESET. This entry was marked by a query in Etym, and a word in the appendices to LotR suggests that it was emended to *YESE/YESET; we may therefore read *yessë for essë. See esta \#2. However, for the purposes of writing the form yesta“beginning” from PE17:120 may be preferred.