This suffix is frequently used to create the adjective form of a noun, especially in the form -ëa for nouns ending in -ë. This function dates back to CE. ✶-ā.
Quenya
-ëa
suffix. continuative present
-ëa
suffix. ordinal suffix
ëa
eä
-a
suffix. adjectival suffix
ea
verb. be
be
ea
existing, being
ea
noun. the total created universe
eä
the universe
Eä (2) noun "the universe", so called because Ilúvatar used the command "Eä! Let these things be!" when he gave independent being to the Music of the Ainur (Ainulindalë). See ëa #1 for references.
eä
noun. Creation, the (Material) Universe, Cosmos, World; it is, let it be, Creation, the (Material) Universe, Cosmos, †World; it is, let it be, [ᴹQ.] all that is
A term for all Creation, it is simply the present tense or imperative of the verb Q. ëa- “to exist”, literally meaning “it is” or “let it be” (Let/286; MR/39; NM/231). In various notes from the late 1960s Tolkien clarified its meaning:
ëa ... properly cannot be used of God since ëa refers only to things created by Eru directly or mediately (PE22/147).
ëa, which is all “nature”, but was not held to include [souls?] and spirits (VT39/20 note #20).
Eä “it is” = the total of Ambar: the given material and its processes of change. Outside Eä is the world/sphere of aware purpose and will (NM/231 note #5).
Thus it seems Eä is limited in scope to the material universe, as opposed to other terms like ilu and ilúvë which also include the spiritual realm. Tolkien occasionally translated Eä as “World”, but probably only in a poetic sense. The term Ambar is more proper when referring only to the world itself rather than the entire Cosmos.
Conceptual Development: The term ᴹQ. Ea “all that is, the World” was first introduced in the Quenya Verbal System (QVS) from 1948 along with the verb ᴹQ. ea-, but in that document the verb ea- was the general verb for “to be” rather than being limited in sense only to existential statements (PE22/122).
ëa
eagle
ëa (3) "eagle" (LT1:251, LT2:338), a "Qenya" word apparently superseded by soron, sornë in Tolkien's later forms of Quenya.
eä
Eä
Eä was the word spoken by Eru Ilúvatar by which he brought the universe into actuality.
Soronto
eagle
Soronto (þ?), masc. name, seems to incorporate soron "eagle"; the ending -to is rare (occurs in suhto, q.v.), here apparently used to derive a masculine name.
Soronúmë
eagle
Soronúmë (prob. þ) (name of a constellation, apparently incorporating soron "eagle") (SA:thoron)
ar i eru i or ilyë mahalmar ëa tennoio
and of the One who is above all thrones for ever
Fourth phrase @@@
ea-
verb. be, exist
eärambar
proper name. Walls of Eä
A term for the boundaries of Creation, appearing in Silmarillion revisions from the 1950s-60s (MR/63), but omitted from the published version. It is a compound of Eä “Creation” and the plural of ramba “wall”.
Conceptual Development: In the Lost Tales these walls were called the “Wall of Things” (LT1/214). In Silmarillion drafts from the 1930s they were called the “Walls of Night” (LR/12) or ᴹQ. Ilurambar (SM/235; Ety/IL, RAMBĀ) “Walls of the World”.
These walls were important in earlier versions of Tolkien’s cosmology, but as discussed by Christopher Tolkien (MR/63), this concept no longer fit well with the idea that Eä was all of creation. Only hints of this concept remain in the published version of The Silmarillion, such as when Morgoth snuck back into the world over the “Wall of the Night” (S/36-7), and after his defeated he was “thrust through the Door of Night beyond the Walls of the World, into the Timeless Void” (S/254).
i eru i or ilyë mahalmar ëa
(the one/they) who; (that) which
i (2) relative pronoun "(the one/they) who; (that) which" (both article and relative pronoun in CO: i Eru i or ilyë mahalmar ëa: the One who is above all thrones", i hárar "(they) who are sitting"); cf. also the phrase i hamil mára "(that) which you deem good" (VT42:33). Notice that before a verb, i means "the one who", or, in the case of a plural verb, "those who"; e.g. i carir quettar ómainen "those who form words with voices" (WJ:391). According to VT47:21, i as a relative pronoun is the personal plural form (corresponding to the personal sg. ye and the impersonal sg. ya). This agrees with the example i carir..., but as is evident from the other examples listed above, Tolkien in certain texts also used i as a singular relative pronoun, both personal (Eru i...) and impersonal (i hamil). In the sense of a plural personal relative pronoun, i is also attested in the genitive (ion) and ablative (illon) cases, demonstrating that unlike the indeclinable article i, the relative pronoun i can receive case endings. Both are translated "from whom": ion / illon camnelyes "from whom you received it" (referring to several persons) (VT47:21).
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).
nanwa
existing, actual (true)
nanwa adj. "existing, actual (true)" (VT49:30). Compare the near-synonym anwa.
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)
sor
eagle
sor, sornë noun "eagle" (LT1:266); rather soron in LotR-style Quenya
sorno
eagle
sorno (þ) noun "eagle" (archaic thorno) _(Letters:427). Also soron. Early "Qenya" has sor, sornë (LT1:266)_
sorno
noun. eagle
soron
eagle
soron (or sornë) (þ) noun "eagle", before an ending sorn- as in pl. sorni, "gen.sg....sornen"; in LotR-style Quenya this would be the dative singular instead (THOR/THORON). SD:290 has the pl.soroni "eagles", changed to sorni as in the Etymologies. Early "Qenya" has the forms sor, sornë (LT1:266)
soron
noun. eagle
The Quenya word for “eagle”, appearing in a number of compounds, derived from primitive ✶thorono and the root ᴹ√THOR(ON) “come swooping down” (PE22/159; Let/427; Ety/THOR; PE21/33). It had couple variants such as sorno (Let/427) and sorne (Ety/THOR), but consistently appeared as soron- in compounds. Its stem form isn’t entirely clear: its most common plural form was sorni (Ety/THOR; SD/290), which is the expected result from the Quenya syncope, but in one place it had the plural soroni and the presence of the variant sorne muddies the waters.
Conceptual Development: This word appeared as ᴱQ. sorne or sor (sorn-) “eagle” in the Qenya Lexicon of the 1910s derived from the early root ᴱ√ŠORO [ÞORO] (QL/86). The form sorn- “eagle” also appeared in the Poetic and Mythological Words of Eldarissa where Tolkien indicated the primitive form was sorni- (PME/86). The form ᴱQ. soron appeared in Early Noldorin Word-lists of the 1920s as a cognate of ᴱN. thorn “eagle” (PE13/154), and Tolkien mostly stuck with that form thereafter, though he occasionally used variants like sorne and sorno as noted above.
In the Declension of Nouns from the early 1930s, Tolkien listed a large number of declined forms for ᴹQ. soron “eagle”, and those declensions used soron- (or sorun-) as their base. In The Etymologies of the 1930s, however, Tolkien gave plural sorni and genitive sornen indicating a stem form sorn-, but that document also gave sorne as an alternate form of soron “eagle”. Nevertheless, I think from the 1930s forward, it is more likely that Quenya syncope would have come into play in the declension of this word, so it would have plural sorni, dative sornen, ablative sornello, etc. The only noun case where the primitive stem would be preserved would be possessive soronwa.
átaremma i ëa han eä
our Father who art in Heaven
The first line of Átaremma, Tolkien’s Quenya translation of the Lord’s Prayer. The first word Átaremma “our Father” is atar “father” with the 2nd-person-plural-exclusive suffix -mma consistent with the 1st edition of The Lord of the Rings (after the 2nd edition of The Lord of the Rings, this suffix would be -lma).
The remainder of the phrase i ëa han Eä “who art in Heaven” is a circumlocution, literally meaning “✱who is beyond Creation [the Material Universe]”. This allowed Tolkien to avoid an explicit name for Heaven, though he did use Eruman for “Heaven” in the fifth line of the prayer.
Decomposition: Broken into its constituent elements, this phrase would be:
> Átar-emma i ëa han Eä = “✱Father-our who is beyond Creation [the Material Universe]”
Conceptual Development: The form Ataremma for “our Father” appears in all versions of the prayer, sometimes preceded by the interjection a or Ai “O”. Wynne, Smith and Hostetter suggested that the long Á of Átaremma in versions V to VI of the prayer may be a coalescense with this interjection (VT43/13).
In versions I-IV, Tolkien use menel for the word “Heaven” in various configurations, most involving an assimilated locative, such as meneldea “in Heaven”. In other writings, Tolkien said that menel referred to the dome of the sky or “the firmament”, and therefore was not proper for “Heaven” (MR/387, PE17/152). Perhaps because of this, in version V he switched to the circumlocution i ëa pell’ Eä, with an assimilated form of the preposition pella “before”. In version VI he changed the preposition to han, as above.
In the earliest version (I), Tolkien used the word na for “is”, added at the end of the phrase, but it was omitted later.
| |  I  |IIa|IIb|III|IV|V|VI| | |A|Ai| | |Ataremma|Átaremma| | |i| |i| |{menellea >>}|menelzea|meneldea|ëa pell’ ëa|ëa han ëa| |na| |
ére
gerund noun. existing, existence
ëa-
verb. to be, exist, to be, exist, [ᴹQ.] have being, be found extant in the real world
One of two Quenya verbs for “to be”, along with ná-. The verb ëa- is derived from the root √EÑ (PE22/147; VT49/28) and so has an unusual past form enge (VT49/29; PE22/147). Strictly speaking, this verb is used only in statements asserting the actual existence of a thing within the world, so “to exist” is a better translation than “to be”:
> Verb nā- is used to assert qualities etc. of separate things in the Universe, verb eŋa (ëa) to assert their actual real existence extra-mentally (PE22/166 note #113).
As such, the verb ëa- is generally not followed by another assertion:
> Stem of verb “exist” (have being in primary world of history) was √EŊE, distinct from √NA joining adjs./nouns/pronouns in statements (or wishes) asserting (or desiring) a thing to have a certain quality, or to be the same as another. eŋe is not followed by any adj. or noun but only by a[n] adverb (or negated adverb) mainly[?] of time (PE22/147).
Thus one might say Aracorno enge “Aragorn existed” or Aracorno enge andanéya “Aragorn existed long ago”, but to say “Aragorn was tall” or “Aragorn was a Man” you would need to use the verb ná-: Aracorno náne halla, Aracorno náne Atan. See the entry on the copula for a further discussion of how “to be” statements are expressed in Quenya.
Conceptual Development: The verb ᴱQ. ná- “be” dates all the way back to the Qenya Lexicon of the 1910s (QL/64), but Tolkien often had a second “be” verb, sometimes coexisting with ná and sometimes replacing it. The earliest of these alternate “be” verbs was ᴱQ. ō- “am” under the early root ᴱ√Ō “be, exist” (QL/69), a document that also contained ᴱ√NĀ “be, exist” (QL/64). In the Early Qenya Grammar of the 1920s, the main “to be” verb was ᴱQ. e- (PE14/57).
By the time of The Etymologies of the 1930s, ᴹQ. ná- “be” was restored (Ety/NĀ²), but Tolkien mentioned another root ᴹ√YĒ for “to be” (EtyAC/YĒ), which in the 1930s was the basis for the so-called “stative suffix” ᴹQ. -ie seen in Fíriel’s Song from this period (LR/72). By the 1940s, ᴹQ. ye- seems to have become the ordinary verb for “to be”, most notably in the original layer of composition for the Quenya Verbal System (QVS) from 1948 (PE22/123 note #130).
In QVS Tolkien revised the verb for “to be” to ëa-, derived from a root ᴹ√Ē or more properly eʒe or eñe (PE22/122). In the revisions to QVS, ëa was used for all “to be” statements, both for existence and for equating to adjectives or other nouns, such as in parka ëa nyé “I am thirsty” (PE22/122). But Tolkien eventually restored ná- “be” again, perhaps in the Namárië poem (LotR/378) where namárië “farewell” = na + márië “be well” (PE17/59, 162).
Tolkien retained ëa-, most notably as the basis for the name of the universe Eä “the World That Is” (S/20; Let/286; MR/39; NM/231). It is not clear when Tolkien decided that ëa- was used for statements of existence only. Its root √EÑ was still glossed “be” in the Outline of Phonology (OP2) from the early 1950s (PE19/96), and its past form enge was used for “was” in the Alcar i Ataren prayer from later in the 1950s (VT43/36). However, its limitation to existence only was well established by the late 1960s, as described above (PE22/147; VT49/28).
ëaren
eagle
ëaren noun "eagle" or "eyrie" (LT1:251; this early "Qenya" word is evidently no more valid than ëa "eagle" in LotR-style Quenya.)
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.