the+spirit

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.

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.

1 noun "phantom, disembodied spirit, when seen as a pale shape" pl. fairi in Markirya; compare ausa. The noun fairë was also used = "spirit in general", as a kind of being MR:349, PE17:124. In VT43:37 and VT44:17, fairë refers to the Holy Spirit fairë aista or Aina Fairë 2 noun "natural death" as act PHIR 3 noun "radiance" PHAY 4 adj. "free" LT1:250 rather léra, lerina or mirima in LotR-style Quenya

noun "spirit, breath", also name of tengwa \#9; originally thúlë þúlë, before the shift th s that occurred shortly before the rebellion of the Noldor Appendix E, THŪ. Its gloss, “blowing forth”, was metaphorically used as “the emission of power of will or desire from a spirit” PE17:124. If the element súlë appears in Súlimë and Súlimo q.v., the stem-form may seem to be súli-.

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 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

noun "holy one, angelic spirit"; fem. Aini AYAN, LT1:248; "one of the 'order' of the Valar and Maiar, made before Eä"; pl. Ainur is attested. Adopted and adapted from Valarin ayanūz WJ:399. In the early "Qenya Lexicon", ainu was glossed "a pagan god", and aini was similarly "a pagan goddess", but as Christopher Tolkien notes, "Of course no one within the context of the mythology can call the Ainur 'pagan' " LT1:248. Ainulindalë noun "Music of the Ainur" SA:lin \#2, the First History WJ:406, the Song of Creation AYAN

also short nár, noun "flame" NARsup1/sup, Narqelion. Translated "fire" in some names, see Aicanáro, Fëanáro where nár apparently has the masculine ending -o, though in the latter name it may also be the genitive ending since Fëa-náruo/u is translated “Spirit uof/u Fire”. At one point, Tolkien mentioned “nār-“ as the word for “fire as an element” PE17:183. Cf. ruinë as the word for “a fire” a concrete instance of fire in the same source.

1 noun "heart" inner mind, also name of tengwa \#21 Appendix E, "premonition" VT41:13, "nearest equivalent of 'heart' in our application to feelings, or emotions courage, fear, hope, pity, etc." VT41:13. The órë apparently defines a person's personality, cf. the description of Galadriel in PM:337, that "there dwelt in her the noble and generous spirit órë of the Vanyar". Órenya "my heart" VT41:11. 2 noun "rising", anarórë "sunrise" ORO. Cf. early "Qenya" órë "the dawn, Sunrise, East" LT1:264. See under Melkor concerning the final element of Melkórë.

2 adj "holy" AYAN, derived from Ainu. Adopted and adapted from Valarin. According to VT43:32, the word is "obsolete, except in Ainur", apparently suggesting that airë or airëa q.v. was the normal term for "holy" in later Quenya. However, Tolkien repeatedly used aina in his translation of the Litany of Loreto: Aina Fairë "Holy Spirit", Aina Neldië "Holy Trinity", Aina Maria "Holy Mary", Aina Wendë "Holy Virgin". He also used Aina Eruontari for "holy Mother" in his rendering of the Sub Tuum Praesidium WJ:399, FS, SA, VT43:32, VT44:5, 12, 17-18

noun "being, spirit" pl. ëalar is attested, spirits whose natural state it is to exist without a physical body, like Balrogs MR:165. The word apparently originates from the participle of ëa, q.v.

masc. name "Spirit of Fire", in Sindarized form Fëanor SA:nár, PHAY, MR:206. The word apparently includes the masculine ending -o. Compare fëa, nár.

also -dur, ending in some names, like Eärendur; as noted by Christopher Tolkien in the Silmarillion Appendix it has much the same meaning as -ndil "friend"; yet -ndur properly means "servant of" SA:noundil, "as one serves a legitimate master: cf. Q. arandil king's friend, royalist, beside arandur 'king's servant, minister'. But these often coincide: e.g. Sam's relation to Frodo can be viewed either as in status -ndur, in spirit -ndil." Letters:286

noun "a spirit that has gone to the Valar or to Erumáni" LT1:260