Aino

god

Aino noun "god", within Tolkien's mythos a synonym of Ainu (but since Aino is basically only a personalized form of aina "holy", hence "holy one", it could be used as a general word for "god") (PE15:72)

aino

noun. god

-ië

suffix. is

-ië (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.

-nna

to

-n (1) dative ending, originating as a reduced form of -nă "to", related to the allative ending -nna (VT49:14). Attested in nin, men, ten, enyalien, Erun, airefëan, tárin, yondon (q.v.) and also added to the English name Elaine (Elainen) in a book dedication to Elaine Griffiths (VT49:40). The longer dative ending -na is also attested in connection with some pronouns, such as sena, téna, véna (q.v.), also in the noun mariéna from márië "goodness" (PE17:59). Pl. -in (as in hínin, see hína), partitive pl. -lin, dual -nt (Plotz). The preposition ana (#1) is said to be used "when purely dative formula is required" (PE17:147), perhaps meaning that it can replace the dative ending, e.g. *ana Eru instead of Erun for "to God". In some of Tolkiens earlier material, the ending -n (or -en) expressed genitive rather than dative, but he later decided that the genitive ending was to be -o (cf. such a revision as Yénië Valinóren becoming Yénië Valinórëo, MR:200).

-nna

to, at, upon

-nna "to, at, upon", allative ending, originating from -na "to" with fortified n, VT49:14. Attested in cilyanna, coraryanna, Endorenna, Elendilenna, númenórenna, parma-restalyanna, rénna, senna, tielyanna, q.v. If a noun ends in -n already, the ending -nna merges with it, as in Amanna, formenna, Elenna, númenna, rómenna as the allative forms of Aman, formen, elen, númen, rómen (q.v.). Plural -nnar in mannar, valannar, q.v.

Ainu

holy one, angelic spirit

Ainu 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)

Elpino

christ

Elpino noun "Christ", Tolkien's attempt to render this title into Quenya; the intended etymology of the Quenya word is uncertain (VT44:15-16; Tolkien apparently dropped this form and replaced it with a phonological adaptation of "Christ": Hristo or Hrísto.)

Eru

the one

Eru divine name "the One" = God (VT43:32, VT44:16-17), "the One God" (Letters:387), a name reserved for the most solemn occasions (WJ:402). Often in the combination Eru Ilúvatar, "Eru Allfather" (cf. MR:112). Genitive Eruo (MR:329, VT43:28/32), dative Erun (VT44:32, 34). The adjectival form Eruva "divine" (Eruva lissëo "of divine grace", VT44:18) would be identical to the form appearing in the possessive case. Compound nouns: Eruhantalë "Thanksgiving to Eru", a Númenórean festival (UT:166, 436), Eruhin pl. Eruhíni "Children of Eru", Elves and Men (WJ:403; SA:híni, cf. _Eruhîn _in Letters:345), Eruion *"son of God" (or "God the Son"?) (VT44:16), Erukyermë "Prayer to Eru", a Númenórean festival (UT:166, 436), Erulaitalë "Praise of Eru", a Númenórean festival (UT:166, 436), Eruamillë "Mother of God" (in Tolkien's translation of the Hail Mary, VT43:32, see also VT44:7), Eruontari, Eruontarië other translations of "Mother (Begetter) of God" (VT44:7, 18), Erusén "the children of God" (RGEO:74; this is a strange form with no plural ending; contrast the synonym Eruhíni.) #Eruanna and #erulissë, various terms for "grace", literally "God-gift" and "God-sweetness", respectively (VT43:29; these words are attested in the genitive and instrumental case, respectively: Eruanno, erulissenen).

Hristo

christ

Hristo noun "Christ", Tolkien's phonological adaptation of this word to Quenya (VT44:18; also Hrísto with a long vowel, VT44:15-16)

Ilúvatar

all-father

Ilúvatar masc. name "All-father", God (SD:401, FS, IL; Ilúv-atar, ATA, Iluvatar with a short u, SD:346). Often in combination with the divine name as Eru Ilúvatar, "Eru Allfather", cf. MR:112. "Qenya" genitive Ilúvatáren "of Ilúvatar" in Fíriel's Song, LR:47 and SD:246, the genitive ending is -en instead of -o as in LotR-style Quenya. Cf. the later genitive Ilúvataro in the phrase Híni Ilúvataro (see "Children of Ilúvatar" in the Silmarillion Index)

Nessaron

[day] of the younger [gods]

Nessaron noun *"[Day] of the younger [gods]", sc. Ossë, Oromë and Tulkas (in Tolkien's earlier conception, Ossë was a "god" or Vala). (LEP/LEPEN/LEPEK)

Vala

power, god, angelic power

Vala (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 Tolkiens 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 Vala(r), see below.

Valandil

god-friend, *vala-friend

Valandil masc. name, "God-friend, *Vala-friend" (Appendix A, UT:210, translated in LR:60)

a

cardinal. one

a aina fairë, eru órava (o)messë

God, the Holy Spirit, have mercy on us

The eighth line of Tolkien’s Quenya translation of the Litany of Loreto prayer (VT44/12). The first word is the vocative a “O” followed by aina fairë = “holy spirit”. The fourth word Eru is Tolkien’s usual Quenya name for God. The phrase órava (o)messe “have mercy on us” is essentially the same as in the first line; see that entry for discussion.

Decomposition: Broken into its constituent elements, this phrase would be:

> a Aina Fairë, Eru órava (o)me-sse = “✱o Holy Spirit, God have-mercy us-on”

Conceptual Development: As in the first line, Tolkien first used the dative ómen for “on us” before revising it to the locative (o)messe (VT44/12, notes on line 8).

a aina neldië eru er órava (o)messë

Holy Trinity, one God, have mercy on us

The ninth line of Tolkien’s Quenya translation of the Litany of Loreto prayer (VT44/12). The first word is the vocative a “O” followed by aina Neldië = “holy Trinity”. The fourth word Eru is Tolkien’s usual Quenya name for God. The fifth word is er “one”, emphasizing the one-ness of the Trinity. The phrase órava (o)messe “have mercy on us” was abbreviated o.o. in the original, but presumably was the same as in earlier lines of the prayer; see the entry for the first line for discussion.

Decomposition: Broken into its constituent elements, this phrase would be:

> a Aina Neldië Eru Er órava (o)me-sse = “✱o Holy Trinity, God one have-mercy us-on”

Conceptual Development: Tolkien first wrote an adjectival form Erea before changing it to Er as a way of emphasizing the one-ness of the Trinity (VT44/17).

a eruion mardorunando, eru órava (o)messë

God, the Son, Redeemer of the world, have mercy on us

The seventh line of Tolkien’s Quenya translation of the Litany of Loreto prayer (VT44/12). The first word is the vocative a “O” followed by Eruion, a name for Christ as the “Son of God”. The third word Mardorunando seems to be a translation of “Redeemer of the World”. The fourth word Eru is Tolkien’s usual Quenya name for God. The phrase órava (o)messe “have mercy on us” is essentially the same as in the first line; see that entry for discussion.

Decomposition: Broken into its constituent elements, this phrase would be:

> a Eru-ion Mard-o-runando, Eru órava (o)me-sse = “✱o God-son world-of-redeemer, God have-mercy us-on”

Conceptual Development: Tolkien began two incomplete forms Io >> Yón before settling on Eruion. As in the first line, Tolkien first used the dative ómen for “on us” before revising it to the locative (o)messe (VT44/12, notes on line 7).

aina eruontarië

Holy Mother of God

The eleventh line of Tolkien’s Quenya translation of the Litany of Loreto prayer (VT44/12). The first word is aina “holy” followed by Eruontarië, a name of Mary as the genetrix (female begetter) of God. As pointed out by Wynne, Smith and Hostetter, this word is used to translate Latin “genetrix”, where as Latin “mater” is translated by amil(lë) (VT44/8).

Decomposition: Broken into its constituent elements, this phrase would be:

> Aina Eruontarië = “✱Holy God-genetrix”

ainu

noun. holy one, spirit, holy one, angelic spirit (m.); [ᴱQ.] (pagan) god

airë maría eruo ontaril

Holy Mary, Mother of God

The fifth line of Aia María, Tolkien’s translation of the Ave Maria prayer. The first word airë “holy” is either an adjective or a form of address applied to the second word, María: the Quenyarized form of “Mary”. The third word Eruo “of God” is the genitive form of Eru “God”. The last word ontaril “mother” seems to be a feminine form of ᴹQ. ontaro “begetter, parent” (as suggested by the Wynne, Smith and Hostetter, VT43/32). If so, Eruo ontaril more literally means “✱genetrix (female begetter) of God”.

Decomposition: Broken into its constituent elements, this phrase would be:

> Airë María Eru-o ontaril = “✱holy Mary God-of genetrix”

Conceptual Development: In the second version of the prayer, Tolkien used {Aini >>} aina (II) for “holy” instead of aire (I, III-IV). In the first two versions of the prayer Tolkien used Eruamillë (I-II) for “Mother of God”, a compound of Eru “God” and amil(lë) “mother”.

|  I  | II |III|IV| |Aire|{Aini >>} Aina|Aire| |María| |Eruamille|Eruo| | |ontaril|

alcar mi tarmenel na erun

glory [be] to God in the highest

The first line of Alcar mi Tarmenel na Erun, Tolkien’s translation of the Gloria in Excelsis Deo prayer. The first word is alcar “glory”, followed by mi Tarmenel “in the highest”, more literally “✱in High-heaven”. The fourth na word is the imperative of the verb ná- “to be”. The last word Erun “to God” is the dative form of Eru “God”.

Decomposition: Broken into its constituent elements, this phrase would be:

> alcar mi Tar-menel na Eru-n = “✱glory in High-heaven be God-to”

Conceptual Development: In version I, Tolkien first wrote tarmenissen, apparently the locative plural of tarmen “?high place”, perhaps meaning “?in high places”. He revised this into an assimilated locative tarmenelde of Tarmenel.

In version II he first wrote the allative form Erunna “✱towards God” before changing to the dative form Erun “to God”, also used in version II.

In version III he only wrote the word alcar. For this reason, the phrase in this entry is derived from version II.

|  I  |II|III| |alcar| |{tarmenissen >>} tarmenelde|mi tarmenel|...| |na Erun|{Erunna >>} na Erun| |

amal

mother

amal noun "mother"; also emel (VT48:22, 49:22); the form amil (emil) seems more usual.

amil

mother

amil noun "mother" (AM1), also emil (q.v.) Longer variant amillë (VT44:18-19), compounded Eruamillë "Mother of God" in Tolkien's translation of the Hail Mary (VT43:32). If amil is a shortened form of amillë, it should probably have the stem-form amill-. Also compare amilyë, amya, emya. Compounded amil- in amilessë noun "mothername" (cf. essë "name"), name given to a child by its mother, sometimes with prophetic implications (amilessi tercenyë "mother-names of insight"). (MR:217).

amil(lë)

noun. mother

Tolkien used a number of similar forms for “mother” for most of his life. The earliest of these are ᴱQ. amis (amits-) “mother” in the Qenya Lexicon of the 1910s along with variants ᴱQ. ambi, âmi, amaimi under the root ᴱ√AMA (QL/30). An additional variant ammi appeared in the Poetic and Mythological Words of Eldarissa (PME/30). In Early Qenya Word-lists of the 1920s Tolkien had ᴱQ. ambe or mambe “mother” (PE16/135). This became ᴹQ. amil “mother” in The Etymologies of the 1930s under the root ᴹ√AM “mother” (Ety/AM¹).

This 1930s form amil appears to have survived for some time. It appeared in a longer form Amille in Quenya Prayers of the 1950s (VT43/26; VT44/12, 18), and as an element in the term amilessi “mother-names” in a late essay on Elvish naming (MR/217). In the initial drafts of Elvish Hands, Fingers and Numerals from the late 1960s Tolkien used the form amilye or amye as an affectionate word for “mother”, and amaltil as the finger name for the second finger (VT47/26-27 note #34 and #35).

However, in those documents Tolkien seems to have revised the root for “mother” from √AM to √EM and the affectionate forms from amye to emya or emme (VT47/10; VT48/6, 19). The revised word for “mother” appears to be emil based on the 1st person possessive form emil(inya) (VT47/26).

Neo-Quenya: For purposes of Neo-Quenya, I prefer to retain the root √AM for “mother”, since that is what Tolkien used for 50 years, and ignore the very late change to √EM. As such, I would recommend amil(le) for “mother” and affectionate forms amme “mommy” and amya. However, if you prefer to use Tolkien’s “final” forms, then emil(le), emme and emya seem to be what Tolkien adopted in the late 1960s.

ammë

mother

ammë noun "mother" (AM1)

ana

to

ana (1) prep. "to" (VT49:35), "as preposition _ana _is used when purely _dative formula is required" (PE17:147), perhaps meaning that the preposition ana can be used instead of the dative ending -n (#1, q.v.) Also as prefix: ana- "to, towards" (NĀ1); an (q.v.) is used with this meaning in one source (PE17:127)_

anna

gift

anna noun "gift" (ANA1, SA), "a thing handed, brought or sent to a person" (PE17:125), also name of tengwa #23 (Appendix E); pl. annar "gifts" in Fíriel's Song. Masc. name Annatar "Lord of Gifts, *Gift-lord", name assumed by Sauron when he tried to seduce the Eldar in the Second Age (SA:tar). Eruanna noun "God-gift", gift of God, i.e. "grace" (VT43:38)

anna, anwa

noun. gift

anwa

noun. gift

arauco

powerful, hostile, and terrible creature; demon

arauco ("k")noun "a powerful, hostile, and terrible creature; demon" (variant of rauco). Tolkien's earlier "Qenya" has araucë "demon" (WJ:415, LT1:250)

atar meneldëa eru órava (o)messë

God the Father of Heaven, have mercy on us

The sixth line of Tolkien’s Quenya translation of the Litany of Loreto prayer (VT44/12). The first word is the noun atar “father”. The second word meneldea is the assimilated locative form menelde of menel “heaven”, with an adjective suffix -a added to give the sense “of Heaven”; a similar construction was used in versions IIb-IV of the first line of the Átaremma prayer (VT43/10-11). The third word Eru is Tolkien’s usual Quenya name for God. The phrase órava (o)messe “have mercy on us” is essentially the same as in the first line of this prayer; see that entry for discussion.

Decomposition: Broken into its constituent elements, this phrase would be:

> Atar menel-de-a Eru (o)me-sse = “✱Father heaven-in-of God have-mercy us-on”

Conceptual Development: As in the first line, Tolkien first used the dative ómen for “on us” before revising it to the locative (o)messe (VT44/12, notes on line 6).

ea-

verb. be, exist

emel

mother

emel noun "mother"; also amal (VT48:22, 49:22); the form amil (emil) seems more usual.

emil

mother

emil noun "mother", emilinya "my mother" (also reduced to emya) the terms a child would use in addressing his or her mother (VT47:26). Emil would seem to be a variant of amil. Also compare emel.

emil

noun. mother

er

one, alone

er cardinal "one, alone" (ERE, VT48:6, VT49:54), in an early source also adv. "only, but, still" (LT1:269); Eru er "one God" (VT44:17; er was here emended by Tolkien from erëa, which seems to be an adjectival form *"one, single".)

eru

noun. The One, God

eru-indonen

by the will of God

eruamillë

feminine name. *Mother of God

A title for Mary as the Mother of God in early drafts of Aia María, Tolkien’s translation of the Ave Maria prayer (VT43/26-7), and also as a rejected word in Ortírielyanna, Tolkien’s Quenya translation of the Sub Tuum Praesidium (VT44/5). It is a compound of Eru “God” and amil(lë) “mother”. In later drafts of Aia María, this name was replaced by the term Eruo ontaril (VT43/27-28), and in the translation of other prayers he used the name Eruontarië of similar meaning.

eruanna

proper name. [God’s] Grace

A term for God’s grace in Aia María, Tolkien’s translation of the Ave Maria prayer (VT43/27-8). It is a compound of Eru “God” and anna “gift”, so a more literal translation would be “✱God’s gift”. It is attested only in the genitive form Eruanno “✱of [God’s] grace”.

eruhin

proper name. Child of Eru (God)

A name for Elves and Men as children of Eru (God), frequently appearing in its plural form Eruhíni (Let/189, MR/320, WJ/403). It is a compound of Eru “God” and a suffixal form -hin of hína “child” (SA/híni).

Conceptual Development: This name first appeared in the tales of the Fall of Númenor from the 1940s as the Adûnaic word #Êruhin, attested only in its plural forms Êruhîn(im) (SD/247-8, 311). See that entry for further discussion of its early history.

eruion

masculine name. *Son of God

A name of Yésus (Jesus) as the Son of God in Tolkien’s Quenya translation of the Litany of Loreto (VT44/12). It is a compound of Eru “God” and the patronymic suffix -ion “-son”.

erulissë

proper name. [God’s] Grace

A term for God’s grace in early drafts of Aia María, Tolkien’s translation of the Ave Maria prayer (VT43/27-8). It is a compound of Eru “God” and lissë “grace”. In later drafts of Aia María, this name was replaced by the term Eruanna (VT43/27-28). It is attested only in the instrumental form erulissenen “✱[by means] of [God’s] grace”.

eruontarië

feminine name. *Mother of God, (lit.) God-genetrix

A title for Mary as the Mother of God in Ortírielyanna (VT44/5), Tolkien’s Quenya translation of the Sub Tuum Praesidium, as well as Tolkien’s Quenya translation of the Litany of Loreto (VT44/12). It appeared in both the forms Eruontarië (VT44/12) and Eruontari (VT44/5). It is a compound of Eru “God” and the word ontarië “✱mother, genetrix”. In the final drafts of Aia María, Tolkien’s translation of the Ave Maria prayer, he used the similar term Eruo ontaril (VT43/27-28).

Conceptual Development: In earlier versions of these prayers, Tolkien used the name Eruamillë of similar meaning.

erusēn

collective name. Children of God

A variant form of Eruhin appearing in a few places (MR/423, RGEO/66). Its final element may be related to the root ᴹ√SEL(D) “child”. The similar word Melkorsēni “Children of Melkor” appears to have the same final element (MR/423). It is possible that Tolkien introduced the variation so that the Sindarin form would be S. Eruhîn, resembling the earlier Adûnaic form Ad. Êruhîn.

erëa

cardinal. one

erëa adj.? "one" or *"single", apparently an adjectival form (see er) (VT44:17)

lye

thou/thee, you

lye pron. "thou/thee, you", 2nd person sg. formal/polite (corresponding to familiar/intimate tye, 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).

mamil

mother, mummy

mamil noun *"mother, mummy" (UT:191)

min

cardinal. one

min numeral "one", also minë (VT45:34, VT48:6)

min

cardinal. one, one, [ᴱQ.] one (in a series), the first

minë

cardinal. one

minë numeral "one", also min (MINI, VT45:34)

mir

cardinal. one

mir (2) cardinal "one" (LT1:260; in LotR-style Quenya rather minë)

mo

one, someone, anyone

mo, indefinite pronoun "one, someone, anyone" (VT42:34, VT49:19, 20, 26)

na

to, towards

na (2) prep. "to, towards", possibly obsoleted by #1 above; for clarity writers may use the synonym ana instead (NĀ1). Originally, Tolkien glossed na as "at, by, near"; the new meaning entered together with the synonyms an, ana (VT45:36).

na

to be

na (1) form of the verb "to be", evidently the imperative (or subjunctive): Tolkien stated that na airë would mean "be holy" (VT43:14), and san na (q.v.) must mean "thus be" = "let it be so"; see ná #1 Cf. also the sentence alcar mi tarmenel na Erun "glory in high heaven be to God" (VT44:32/34). Inserted in front of a verb, na expresses a wish: aranielya na tuluva "may thy kingdom come" (ibid).

nai

be it that

nai (1) imperative verb "be it that", used with a verb (usually in the future tense) to express a wish. The translation "maybe" in Tolkien's rendering of Namárië is somewhat misleading; he used "be it that" in the interlinear translation in RGEO:67. Apparently this is na as the imperative "be!" with a suffix -i "that", cf. i #3. It can be used with the future tense as an "expression of wish" (VT49:39). Nai hiruvalyë Valimar! Nai elyë hiruva! "May thou find Valimar. May even thou find it!" (Nam, VT49:39). Nai tiruvantes "be it that they will guard it" > "may they guard it" (CO). Nai elen siluva parma-restalyanna "may a star shine upon your book-fair" (VT49:38), nai elen siluva lyenna "may a star shine upon you" (VT49:40), nai elen atta siluvat aurenna veryanwesto "may two stars shine upon the day of your wedding" (VT49:42-45), nai laurë lantuva parmastanna lúmissen tengwiesto "may (a) golden light fall on your book at the times of your reading" (VT49:47). Nai may also be used with a present continuative verb if an ongoing situation is wished for: Nai Eru lye mánata "God bless you" (VT49:39) or literally "be it that God is (already) blessing you". The phrase nai amanyaonnalya "be it that your child [will be] blessed" omits any copula; Tolkien noted that "imper[ative] of wishes precedes adj." (VT49:41). VT49:28 has the form nái for "let it be that"; Patrick Wynne theorizes that nái is actually an etymological form underlying nai (VT49:36)

nai eru tye mánata

God bless you

ná

is

ná (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 na Erun "glory in high heaven be 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 "(s)he 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 following na 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 *"(s)he 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 "(s)he/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.

nëa

to be

nëa (2) an optative form of the verb na- "to be"? (nëa = LotR-style Quenya nai?): ya rato nëa "which soon may (it) be" = "which I hope will be soon" (Arct)

oiencarmë Eruo

the one's [eru's] perpetual production

oiencarmë Eruo ("k") noun "the One's [Eru's] perpetual production", free rendering: "God's management of the Drama" (MR:471)

ontari

mother

ontari noun "mother" or etymologically "begetter, parent" (fem.); clashing with the plural ontari "parents", this was apparently an emphemeral form (see ontarë, ontaril, ontarië for other feminine forms of "begetter, parent") (VT44:7)

ontaril

mother

ontaril noun "mother", female *"begetter" (cf. onta-). Variant of ontarë. (VT43:32)

ortírielyanna rucimmë, aina eruontari

we fly to thy patronage, O holy Mother of God

The first line of Ortírielyanna, Tolkien’s translation of the Sub Tuum Praesidium prayer. The first word Ortírielyanna “to thy patronage” is 2nd-person-polite (-lya “thy”) ablative (-nna “to”) form of ortírië “patronage”. The second word rucimmë “we fly” is the 1st-person-plural-exclusive inflection (-mmë “we”) of the verb ruc- “flee”. The third word is aina “holy” and the last word is Eruontari, a name of Mary as the genetrix (female begetter) of the Son of God.

Decomposition: Broken into its constituent elements, this phrase would be:

> ortírie-lya-nna ruci-mme, Aina Eru-ontari = “✱patronage-thy-to flee-we, Holy God-genetrix”.

Conceptual Development: The first word was initially written Ortírielyanne (with final e instead of a), but Wynne, Smith and Hostetter suggested this is probably a slip (VT44/5). The third word was initially written Aini >> Aina. Tolkien considered several different Quenya translations for “Mother of God”; ignoring incomplete forms, the development was Eruamillë >> Eruontarië >> Eruontari.

ossë

masculine name. Ossë

One of the greatest of the Maia, master of the seas that wash the shores of Middle-earth (S/30). His Quenya name is derived from his name in Valarin: Val. Oš(o)šai “spuming, foaming” (WJ/400).

Conceptual Development: This name dates back to the earliest Lost Tales, when ᴱQ. Osse was derived from the root ᴱ√’O’O along with other words related to the sea (LT1A/Ossë, QL/70). In The Etymologies, the name ᴹQ. Osse was derived from the primitive root ᴹ√GOS “dread” (Ety/GOS), perhaps referring to the awe-inspiring nature of the sea. The later derivation of Q. ëar “sea” < √GAY(AR) “awe, dread” was similar (PM/363, WJ/400).

In a list of roots written around 1959-60, Tolkien derived Ossë from an otherwised unattested root OS “making a hissing foaming noise” (PE17/138). His Valarin name did not appear until the Quendi and Eldar essay from this same period (WJ/400).

quén

one, (some)body, person, individual, man or woman

quén (quen-, as in pl. queni; as final element in compounds -quen) noun "one, (some)body, person, individual, man or woman", pl. queni = "persons", "(some) people", "they" with the most general meaning (as in "they [= people in general] say that..."). The element is combined with noun and adjective stems in old compounds to denote habitual occupations or functions, or to describe those having some notable (permanent) quality; examples include roquen, ciryaquen, arquen, q.v. Also in aiquen "whoever", ilquen "everybody" (WJ:361 cf. 360, 372).

rauco

powerful, hostile, and terrible creature

rauco ("k") noun "a powerful, hostile, and terrible creature", "very terrible creature", especially in the compound Valarauco noun "Demon of Might" _(WJ:415, VT39:10, cf. SA:raukor. In the Etymologies, stem RUK, the gloss is "demon".)_ Longer variant arauco. The plural form Valaraucar "Balrogs" seems to contain the variant rauca.

sén

children

#sén collective (?) noun "children", isolated from Erusén "the children of God" (RGEO:74, VT49:35). The word would seem to be a collective, since it has no plural ending.

vala

noun. (Angelic) Power, ‘God’, Authority, (Angelic) Power, Authority, God

ye

is

ye (2) copula "is" (FS, VT46:22); both earlier and later sources rather point to ná (q.v.) as the copula "is", so ye may have been an experiment Tolkien later abandoned. Future tense yéva, q.v.

ëa

eä

ëa (1) (sometimes "eä")vb. "is" (CO), in a more absolute sense ("exists", VT39:7/VT49:28-29) than the copula ná. Eä "it is" (VT39:6) or "let it be". The verb is also used in connection with prepositional phrases denoting a position, as in the relative sentences i or ilyë mahalmar ëa "who is above all thrones" (CO) and i ëa han ëa "who is beyond [the universe of] Eä" (VT43:14). Eä is said to the be "pres[ent] & aorist" tense (VT49:29). The past tense of ëa is engë (VT43:38, VT49:29; Tolkien struck out the form ëanë, VT49:30), the historically correct perfect should be éyë, but the analogical form engië was more common; the future tense is euva (VT49:29). See also ëala. Eä is also used as a noun denoting "All Creation", the universe (WJ:402; Letters:284, footnote), but this term for the universe "was not held to include [souls?] and spirits" (VT39:20); contrast ilu. One version of Tolkien's Quenya Lord's Prayer includes the words i ëa han ëa, taken to mean "who is beyond Eä" (VT43:14). Tolkien noted that ëa "properly cannot be used of God since ëa refers only to all things created by Eru directly or mediately", hence he deleted the example Eru ëa "God exists" (VT49:28, 36). However, ëa is indeed used of Eru in CO (i Eru i or ilyë mahalmar ëa** "the One who is** above all thrones") as well as in various Átaremma versions (see VT49:36), so such a distinction may belong to the refined language of the "loremasters" rather than to everyday useage.

úyë

is

úyë 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")

erutercáno

noun. prophet, (lit.) God-herald

eä

Eä

Eä was the word spoken by Eru Ilúvatar by which he brought the universe into actuality.

ossë

Ossë

At least two explanations exist for the name Ossë. In The Etymologies, it is understood as the Qenya word osse ("terror"), deriving from the root GOS ("dread"). A later note pertaining to the name instead suggests it is a name of non-Elvish origin, deriving from Valarin Oš(o)šai ("spuming, foaming"). The same later note mentions that Ossë's Sindarin names were Yssion and Gaerys. In Eriol's Old English translations, Osse is referred to as Saefrea "Sea-ruler". However, this reflects his status as a Vala (Fréa) in the earlier Legendarium.

pecco Reconstructed

noun. nut

In notes from 1969, Tolkien had a word Q. pekkuvo “nut-hider” = “squirrel” (PE22/155). Since √KUB was “hide” in that document, the element pek- must be “nut”. Its form outside of compounds is unclear; the form pecco is a guess, originally suggested in a conversation on Google+ from 2018: gilruin.gitlab.io.

Conceptual Development: The only other “nut” words in Tolkien’s publish writings date back to the 1910s, where Tolkien had ᴱQ. kote (kotsi-) “nut” in the Qenya Lexicon and Poetic and Mythological Words of Eldarissa of the 1910s (QL/48), probably derived from a (hypothetical) early root ✱ᴱ√KOTO given G. cod “nut” (GL/26). This early root conflicts with later √KOT that was the basis for ohta “war” and cotto “enemy”.

Eru

god

(the One) #Eru, isolated from Eruchín** **"children of the One" (= Elves and Men; sg. *Eruchen).

aenor

noun. god

A neologism for “a god” opposed to “God” (Eru), based on Gnomish ain. A direct adaptation of the Gnomish form would be aen, but that conflicts with aen “should be”; Fiona Jallings suggested the extended form aenor in a Discord chat in August 2019.

eru

noun. God

eru

god

isolated from Eruchín "children of the One" (= Elves and Men; sg. ✱Eruchen).

an

preposition. to, towards, for

With suffixed article and elision in aglar'ni Pheriannath

an

to

_ prep. _to, for. naur an edraith ammen! 'fire [be] for rescue/saving for us'. aglar an|i Pheriannath  'glory to all the Halflings'.

ann

noun. gift

n. gift.

ann

noun. gift

The most commonly accepted Sindarin word for “gift” is S. ann, equivalent to Quenya Q. anna “gift”, both derived from ✶annā based on the root √ANA “towards” (PE17/90). It was also an element in the names Melian “Dear Gift” (SA/mel) and Rían “Crown Gift” (Ety/RIG). However, Tolkien experimented with a variety of other forms throughout his life.

Conceptual Development: The Gnomish Lexicon of the 1910s had G. ôn “gift” related to the verb G. antha- “give” (GL/19, 62), both based on the early root ᴱ√ANA “give, send towards” from the contemporaneous Qenya Lexicon (QL/31). The Etymologies of the 1930s had N. {ann >>} ant “gift” under the root ᴹ√ANA “to, towards” (Ety/ANA¹; EtyAC/ANA¹). S. ann “gift” < ✶annā appeared in notes from around 1967 (PE17/90). In Late Notes on Verb Structure (LVS) from 1969 Tolkien had S. anw as the equivalent of Q. anwa “gift” (PE22/163), perhaps derived from ✱(h)an-mā.

anw

noun. gift

anw

noun. gift

balan

noun. Vala, divine power, divinity

balan

Vala

pl1. Belain** ** n. Vala.

balan

noun. Vala, Vala, [N.] Power, God

The Sindarin equivalent of Q. Vala, derived from the root √BAL “powerful, mighty” and having a plural form Belain (PE17/48). This plural appears as an element in the day-name Orbelain “✱Day of the Valar [Friday]” (LotR/1110). However, in a 1972 Letter Tolkien said this was actually a phonetic adaptation of the Quenya day-name Q. Valanya, an adjective (“✱of the Vala”) not existing in Sindarin (Let/427), presumably because it conflicts with the plural of Balan.

Conceptual Development: N. Balan “Power, God” (both male and female) appeared in The Etymologies of the 1930s under the root ᴹ√BAL with a Noldorin-style plural Belein or Belen (Ety/BAL). The (nasal-mutated) Sindarin-style plural appeared in the name N. Cerch iMbelain “Sickle of the Gods” under the entry for ᴹ√KIRIK (Ety/KIRIK).

Earlier still, in the Gnomish Lexicon of the 1910s, Tolkien had both G. Ban “a god” (GL/21) and G. Gwala “one of the Gods, including their divine folk and Children, hence often used of one of the lesser folk as opposed to Ban” (GL/44). The first of these was derived from the early root ᴱ√VANA having to do with beauty (QL/99) and the second from the early root ᴱ√gwal “fortune, happiness” (GL/44). The entry for Ban was deleted from the Gnomish Lexicon itself, but presumably these two early words were blended into later N./S. Balan.

emel

noun. mother

emel

noun. mother

A word for “mother” in notes on Elvish Hands, Fingers and Numerals from the late 1960s, along with a diminutive form emelig (VT48/17 note #13). These forms were struck through and replaced by emig as the proper diminutive form from the root √EM (VT48/6), but that doesn’t necessarily invalidate emel = “mother”, which appeared elsewhere as (probably primitive) emel, emer in rough versions of these notes (VT48/19 note #16). These Sindarin forms are unusual in that the medial m did not become v, which means the primitive form was likely based on ✱emm- as suggested by Patrick Wynne (VT48/17 note #14).

Conceptual Development: G. amil “mother” appeared in the Gnomish Lexicon of the 1910s along with rejected forms {anwin, amril} and an archaic variant †amaith (GL/19). The forms {emaith >>} amaith appeared unglossed in Gnomish Lexicon Slips revising that document (PE13/109). In The Etymologies of the 1930s there was a form N. †emil for “mother” under the root ᴹ√AM of the same meaning, but Tolkien said this word was archaic, apparently replaced by N. naneth (Ety/AM¹; EtyAC/AM¹). With N. emil, the a became e via i-affection, but the medial m failing to become v requires an explanation similar to that of 1960s S. emel.

Neo-Sindarin: I generally prefer derivatives of the earlier root √AM for “mother” words in Quenya, but in the case of Sindarin, I find emel and emig from √EM to be better and more widely accepted.

emig

noun. "litte mother"

emig

noun. index finger (Elvish play-name used by and taught to children)

emmel

noun. mother

eruchîn

collective name. Children of Eru (God)

The Sindarin equivalent of Q. Eruhíni “Children of God” (LB/354). This name is a combination of Q. Eru “God” and the lenitied plural chîn of hên “child”.

Conceptual Development: This name first appeared in the tales of the Fall of Númenor from the 1940s as the Adûnaic word #Êruhin, attested only in its plural forms Êruhîn(im) (SD/247-8, 311). In this period, the Adûnaic name was sometimes written with a short E: Eruhîn (SD/358). In the 1950s Tolkien introduced the Quenya form of the word, Eruhin (MR/320, WJ/403), but it occasionally still appeared as Eruhîn (MR/330, Let/345). It is unclear whether these later examples are Adûnaic, the Quenya plural without the final i, the Sindarin form without the soft mutation ch, or the Sindarin form of the Quenya variant Q. Erusēn (MR/423, RGEO/66). The only clear example of the Sindarin form Eruchîn appears in “The Lay of Leithian Recommenced” from the 1950s (LB/354).

gaerys

masculine name. Ossë

A Sindarin name for Ossë, a combination of gaer “dreadful” and a reduction of his ancient Sindarin name †Yssi (WJ/400). Tolkien stated that this name “was more often used by the inland Teleri”, who viewed this Maia with more awe and fear. Otherwise he was known as Yssion.

Conceptual Development: In the Gnomish Lexicon from the 1910s, the Gnomish name of Ossë is G. Oth(a) (GL/18), perhaps derived from G. ô “sea” (GL/61). In The Etymologies from the 1930s, his Noldorin name is N. Aeros >> Oeros (Ety/GOS, EtyAC/GOS), perhaps a combination of N. oer “sea” and the root ᴹ√GOS “dread”.

ir ithil ammen eruchín

*when the Moon, for us, the Children of God

The first phrase of Lúthien’s Song (LB/354). Three translations of this phrase are:

• Patrick Wynne: “✱When the Moon, for us, the Children of Eru” (NTTLS/11)

• David Salo: “✱The Moon, [having watched] for us, the Children of Eru” (GS/211)

• Bertrand Bellet and Benjamin Babut: “✱When the Moon ... for us, Children of the One” (GTLC)

The first word ir is the most controversial in the poem. Wynne suggested that it might be a cognate of ᴹQ. íre “when” appearing in Fíriel’s Song from the 1930s (LR/72), but Salo suggested that it might be a variant form of the definite article i used before another i to avoid repetition (GS/211). In support of Salo, the form ir appeared as definite article in the Túrin Wrapper: ir Ellath “✱the Elves” (VT50/23), but elsewhere in the wrapper this was written in Ellath, and so ir there may only have been a slip. Furthermore, proper names like Ithil don’t generally need a definite article, as pointed out by Carl Hostetter (VT50/23, note #36). Absent further evidence, I am inclined to agree with Wynne in this case, but even this is quite speculative, since nearly two decades separate the poems.

The rest of the phrase is straightforward. The second word is Ithil “Moon”. The third word is ammen “for us”, the preposition an “for” assimilated to the pronoun men “us”. The last word is Eruchîn “Children of God”, appearing elsewhere as Eruhîn (Let/345, MR/330).

min

fraction. one (first of a series)

min

cardinal. one, one, [G.] single

mîn

fraction. one (first of a series)

na

to

e _ prep. _to, towards (of spacetime). n' before vowels. >> nan 2

na

preposition. to

prep. to Na-chaered palan-díriel lit. "To-distance (remote) after-gazing" >> na-chaered, nan 2

pen

pronoun. one, somebody, anybody

Usually enclitic and mutated as ben.2

rodon

noun. Vala

A Sindarin term for the Vala (PE17/33), appearing in its plural form S. Rodyn as one of the days of the week (LotR/1110) and also in the Sindarin name for Valinor: Dor-Rodyn (MR/200). It is derived from the prefixal form rod- of raud “noble” (PE17/118, 186). Its final element might be the augmentative suffix -on, perhaps literally meaning “✱Most Noble”. It could also be the agental suffix -on, as suggested by David Salo (GS/283), but that suffix is usually masculine (WJ/400), whereas Rodon seems to apply to all Valar.

yssi

masculine name. Ossë

Archaic Sindarin name of Q. Ossë, derived from the primitive name ✶Ossai (WJ/400). It was generally replaced by the more elaborate forms Gaerys or Yssion.

yssion

masculine name. Ossë

A Sindarin name of Q. Ossë, a combination of his archaic name †Yssi with the masculine suffix -on (WJ/400).

Eru

the one

as a name of God: #Eru, isolated from CHILDREN OF THE ONE (Elves and Men) Eruchín** **(sg. *Eruchen)

an

to

(prep.) an (+ nasal mutation), with article ni "to the" (+ nasal mutation in plural).

an

to

(adverbial prefix) an-. 3)

ant

gift

ant, pl. aint, coll. pl. annath. Also ann (-an at the end of compounds), pl. ain.

ant

gift

pl. aint, coll. pl. annath. Also ann (-an at the end of compounds), pl. ain.

balan

vala

(i Valan), pl. Belain (i Melain). In ”Noldorin”, the pl. form used with the article was "iMbelain" (LR:365 s.v. KIRIK).

bâl

divine power

construct bal, pl. bail (divinity). Note: the word can also be used as an adj. "divine".

emig

little mother

(no distinct pl. form except with article: in emig). Also used (in children’s play) as a name for the index finger (VT48:6, 17)

eru

the one

isolated from

min

cardinal. one

1) (number ”one” as the first in a series) min, mîn (VT48:6), Note: homophones include the noun ”peak” and the adjective ”isolated, first, towering”. 2) (number) êr, whence the adjectival prefix er- (alone, lone); 3)

min

one

mîn (VT48:6), Note: homophones include the noun ”peak” and the adjective ”isolated, first, towering”.

naneth

mother

naneth (pl. nenith). Hypocoristic form (”mom”) nana, pl. nenai (but this word is probably rarely pluralized). In a higher style also †emil. No distinct pl. form; coll. pl. emillath. Variant form emel (pl. emil), also spelt emmel (pl. emmil). (VT48:17)

naneth

mother

(pl. nenith). Hypocoristic form (”mom”) nana, pl. nenai (but this word is probably rarely pluralized). In a higher style also †emil. No distinct pl. form; coll. pl. emillath. Variant form emel (pl. emil), also spelt emmel (pl. emmil). (VT48:17)

pech

noun. nut

A neologism for “nut” coined by Matt Dinse and Hjalmar Holm in VQP (VQP), related to the initial element of Q. peccuvo “nut-hider, squirrel”.

pen

cardinal. one

(indefinite pronoun) (= somebody, anybody) pen (WJ:376); lenited ben. According to one interpretation of the phrase caro den i innas lín from the Sindarin Lords Prayer (VT44:23), this could mean *”let one do your will”, with den (perhaps a lenited form of *ten) as the indefinite pronoun ”one”. However, others interpret den as the accusative form of the pronoun ”it”: ”Do it [, that is:] your will”.

pen

one

(WJ:376); lenited ben. According to one interpretation of the phrase caro den i innas lín from the Sindarin Lord’s Prayer (VT44:23), this could mean ✱”let one do your will”, with den (perhaps a lenited form of ✱ten) as the indefinite pronoun ”one”. However, others interpret den as the accusative form of the pronoun ”it”: ”Do it [, that is:] your will”.

rodon

vala

1) Rodon (pl. Rodyn, coll. pl. Rodonnath), 2) Balan (i Valan), pl. Belain (i Melain). In ”Noldorin”, the pl. form used with the article was "iMbelain" (LR:365 s.v. KIRIK).

rodon

vala

(pl. Rodyn, coll. pl. Rodonnath)

tûr

power

tûr (i dûr, o thûr, construct tur) (victory, mastery, control; master, victor, lord), pl. tuir (i thuir), coll. pl. túrath.

tûr

power

(i dûr, o thûr, construct tur) (victory, mastery, control; master, victor, lord), pl. t**uir (i th**uir), coll. pl. túrath.

yssion

ossë

Gaerys (na ’Aerys), ✱Aeros (suggested Sindarin form of ”Noldorin” Oeros, LR:359 s.v. GOS, GOTH)

êr

one

whence the adjectival prefix er- (alone, lone)

ant

noun. gift

ant

noun. gift

balan

noun. Vala, divine power, divinity

balan

noun. Power, God

emil

noun. mother

emil

noun. mother

heltha-

verb. to strip

The form helta- in the Etymologies is a misreading according to VT/46:14

min

fraction. one (first of a series)

min

cardinal. one

morgoth

masculine name. Black Foe

nana

noun. mother, mummy

naneth

noun. mother

naneth

noun. mother

A noun for “mother” in The Etymologies of the 1930s derived from the (Noldorin-only?) root ᴹ√NAN (Ety/NAN). It apparently replaced archaic/poetic N. †emil (Ety/AM¹; EtyAC/AM¹).

Conceptual Development: The Gnomish Lexicon had a similar set of words for “mother”: G. maba, mabir, baba, and mavwin from the early root ᴱ√maƀ “something nice” (GL/57). The last of these appeared as G. mavwen “ancestress” in the Gnomish Lexicon Slips modifying that document, with an archaic meaning of “mother” and variant forms mafwyn and mavuin (PE13/115). In these slips, it seems the normal “mother” word was G. nân (originally glossed “father”) with variant nanwin (PE13/115). This last word is likely the direct precursor of N. naneth.

Neo-Sindarin: I would use S. emel from the late 1960s as the normal word for “mother” in Neo-Sindarin, but would retain N. naneth as a dialectical or more formal variant.

ash

cardinal. one

u

preposition. to

ash

cardinal. one

ammê

noun. mother

A noun for “mother” (SD/434). Tolkien gave two forms of this word, ammî and ammê, with no indication as to which would be preferred. However, ammî resembles a plural word, and Tolkien elsewhere stated that such forms tended to change their final vowel to -ê (SD/438), so my guess is that ammî is an archaic form. This word is probably related to the Elvish root √AM “mother”. Some authors have suggested it is directly related to ᴹQ. amme (AAD/10, AL/Adûnaic), but as Andreas Moehn points out (EotAL/MAM) such basic words are rarely borrowed from other languages, so the relationship is more likely from the Primitive Elvish root.

avalô

noun. Power, God

An Adûnaic noun translated as “God” or “Power” (SD/247, 305), the equivalent of (and possibly derived from) Q. Vala. It is probably pronounced [awalō], since the sound [w] in Adûnaic was sometime written “v” (SD/434). It frequently appeared in its plural or subjective plural forms Avalôi(m) “Powers, Gods”.

Conceptual Development: In early drafts of Adûnaic its plural was Avalâi with a long â instead of ô, perhaps indicating an earlier singular form Avalâ closer to Vala. Earlier still this word was given as plural Balāi, a more direct derivative of the Elvish root form ᴹ√BAL.

bārun-adūnō rakkhatū kamāt sōbēthumā eruvō

the Lord of West broke asunder earth assent-with of God

The first draft of the 4th phrase of the Lament of Akallabêth (SD/311). It differs considerably from the final version:

• The subject is singular “Lord” rather than plural “Lords”, as is the case with the second draft as well.

• The adjectival phrase adūnō “of the West” uses the draft-genitive case instead of the later genitive prefix an-.

• The verb form is rakkhatū, perhaps the draft past tense of an early version rakhat- of the verb rahat-. It later changed >> urahhata >> urahta >> yurahta. It is glossed “broke asunder” rather than simply “broke” as in later versions.

• The word for “Earth” is kamāt rather than later dâira.

• In the final phrase sōbēthumā eruvō “assent-with of God”, the two words are likely declined into the draft-instrumental and draft-genitive cases, respectively.

êru

masculine name. God (the Omnipotent)

The Adûnaic word for God (SD/432), the equivalent of Q. Eru, though Tolkien had not yet coined that name. In the conceptual development of this name, Tolkien first invented it as an Adûnaic word (SD/312), only later adding it to Quenya. In this revised scenario, it is likely that the Adûnaic word was a loan word from Elvish. See Ad. Amân for a similar development.

êru-bênî

collective name. Servants of God

Another Adûnaic title for the Valar, translated “Servants of God” (SD/357). Since Êru is “God”, the second element must be bênî “servants”, the plural of otherwise unattested bên “servant”

êruhin

proper name. Child of God

A title for the race of men as the children of Êru “God” (SD/247). It is only attested in the plural Êruhîn (SD/311, 358) and subjective plural Êruhînim (SD/247-8) forms “Children of God”.

Conceptual Development: This name first appeared as Eruhil(di) (SD/341, 399), probably incorporating ᴹQ. hilde “men”. In these early appearances Tolkien may have conceived of this as a Quenya word before introducing its Adûnaic form Êruhîn. In its early appearances the latter name sometimes had a short initial E: Eruhîn (SD/358), possibly another transitional form resembling later Sindarin Eruchîn. In still later writings, Tolkien coined a Quenya word Q. Eruhin of the similar meaning, encompassing both Men and Elves.

yô Reconstructed

noun. gift

An element in the name Yôzâyan “Land of Gift” (UT/184, SD/241). The final element of this name is zâyan “land”, so its initial element yô most likely means “gift”, as suggested by several authors (AAD/24, AL/Adûnaic, EotAL/YAW), though Andreas Moehn points out this word could have the form yôz instead (EotAL/YAW).

am

root. mother

For most of Tolkien’s life, the Primitive Elvish root for “mother” was √AM. This began with the Qenya Lexicon of the 1910s, where Tolkien gave the root as ᴱ√AMA (QL/30). In The Etymologies of the 1930s it was ᴹ√AM with derivatives ᴹQ. amil and (archaic) N. emil “mother” (Ety/AM¹). In Quenya prayers of the 1950s, the word for mother was Q. Amille. In the last few years of his life, however, Tolkien toyed with the notion of changing this root to √EM. In notes associated with Eldarinwe Leperi are Notessi written in the late 1960s, Tolkien first gave the root as am, but then wrote em next to it with a question mark, along with several new em-derivatives (VT48/19 note #16). The Q. affectionate word emme for “mommy” appeared in the main article, indicating Tolkien did, in fact, adopt this new root, at least for some period of time.

Neo-Eldarin: For purposes of Neo-Quenya writing, I personally prefer to ignore this late change to the root for “mother” and stick with the √AM-forms Tolkien used for most of his life. However, the √AM-forms were less stable in the Sindarin branch of the languages, so I’d use √EM-forms like S. emel and emig, and would assume √AM and √EM were variants of the root, as they were on VT48/19 (see above).

amal

noun. mother

amas

noun. mother

amma

noun. mother

amme

noun. mother

an

preposition. to

annā

noun. gift

em

root. mother

emel

noun. mother

emer

noun. mother

imin

masculine name. One

min

cardinal. one

moriñgotho

masculine name. Black Foe

ossai

masculine name. Ossë

¤kurwē

noun. power, ability

emmë

noun. mother

er

cardinal. one

min

cardinal. one