arë

and

arë conj. "and", longer form of ar, q.v. (VT43:31)

árë

noun. sunlight, warmth (especially of the sun); day, sunlight, warmth (especially of the sun); *noontide; day

A word for “sunlight” and “warmth (especially of the sun)” as well as the older name of tengwa #31 [k], which was originally used for the sound [z] matching the archaic pronunciation of this name: †áze (LotR/1123). When this sound fell out of use in Quenya (becoming r) the tengwa was repurposed for [ss] and given a new name: Q. essë. The word árë was derived from the root √AS “warmth” (PE17/18, 148; VT43/18).

Conceptual Development: In The Etymologies of the 1930s, ᴹQ. are has the sense “day” as a derivative of the root ᴹ√AR of the same meaning (Ety/AR¹), and it appears with this gloss in some later writings as well (PE17/148, PM/127). By the time Tolkien was writing The Lord of the Rings appendices, though, he had changed the sense of this word to “sunlight” as described above. The sense “day” was transferred to the words aurë and ré.

Neo-Quenya: Luinyelle suggested this word might also mean “✱noontide”, patterned after G. auth “sunshine, warmth; noontide”, to serve as a basis for ᴺQ. apárilë “afternoon”.

aurë

sunlight, day

aurë noun "sunlight, day" (SA:ur), "day (of light), a day of special meaning or festival" (VT49:45). locative auressë "in (the) morning" in Markirya, allative aurenna *"on the day" (VT49:43-45). Also compare amaurëa.

árë

day

árë noun "day" (PM:127) or "sunlight" (SA:arien). Stem ári- _(PE17:126, where the word is further defined as "warmth, especially of the sun, sunlight"). Also name of tengwa #31; cf. also ar # 2. Originally pronounced ázë; when /z/ merged with /r/, the letter became superfluous and was given the new value ss, hence it was re-named essë (Appendix E)_. Also árë nuquerna *"árë reversed", name of tengwa #32, similar to normal árë but turned upside down (Appendix E). See also ilyázëa, ilyárëa under ilya. In the Etymologies, this word has a short initial vowel: arë pl. ari (AR1)

ar

conjunction. and, and; [ᴱQ., ᴹQ.] but

The word ar was the Quenya word for “and” for much of Tolkien’s life. It was related to (and originally identical with) Q. ar(a) “beside” (PE17/70). The word ar was always used between sentences, but in sets of items sometimes yo and ta were used instead.

Conceptual Development: In the Qenya Lexicon of the 1910s ᴱQ. ar(a) was glossed “but” under the early root ᴱ√ƷARA “spread, extend sideways” (QL/32). In this earliest period the word for “and” was ᴱQ. ya(n) (QL/104). By the end of the 1920s when Tolkien composed the Nieninqe and Earendil poems, he consistently translated ar as “and” (MC/216; PE16/100). The translation “but” reappeared in a few phrases from the 1940s (PE22/124; PE23/74), but it is not clear if these were genuine shifts in meaning or loose translations.

By the time Tolkien wrote The Etymologies of the 1930s, ᴹQ. ar “and” was derived from the root ᴹ√AR “beside, outside” (Ety/AR²). This seems to have remained the case up through most of the 1950s, with the possible exception of a couple phrases in the 1930s where Tolkien used a “and” instead (LR/61, 72). In this period the usual Noldorin/Sindarin word for “and” was also ar.

At some point while writing drafts of The Lord of the Rings, Tolkien decided that the Sindarin word for “and” should a in the famous phrase pedo mellon a minno “speak, friend, and enter”. His motivations for this change are unclear, but he noticed the problem in notes written between the first and second edition of The Lord of the Rings, saying “a·Berhael. ‘And’ cannot therefore be [derived from] arĭ!” (PE17/102). From this point forward, Tolkien considered two possible roots serving as the basis for “and”: √AD(A) and √AS, both meaning “beside” (PE17/145; VT48/25). In his later writings, Tolkien seems to favor √AS which appeared in a few different notes from 1968 (VT47/31; VT48/25), though ada reappeared in notes from 1969 (VT49/25).

Assimilations: In the notes written between both the 1st and 2nd edition of The Lord of the Rings, Tolkien considered what kind of assimilations ar might have before consonants if it were derived from √AS or √AD (PE17/41). For √AS it became a before the consonants f, h, hw, hy, became as before t, k, p, q, s, and became al before l. For √AD it became a before the consonants n, m, became as before s, and became al before l. In notes from around 1964 Tolkien said:

> It is not necessary here to specify all the assimilations that could have occurred at these different stages, since in fact few have left traces in the forms of “and” ... Later after development to ar, only as survived as an occasional form before t, and as the usual form before s (of any origin); while al appeared before l. But in written Quenya ar was usually written in all cases, though the pronunciation of ar-s, ar-l as as-s, al-l remained usual (PE17/71).

In this particular discussion, ar as derived from √AD. However, the system Tolkien described was that all the older assimilations were abandoned, and the only ones that survived were based on later assimilations involved r of any origin: rs > ss and rl > ll. These sound shifts only affected pronunciation, not spelling. Thus the same arguments would be apply if ar was derived from √AS.

Neo-Quenya: For purposes of Neo-Quenya, I would write ar “and” in all cases, and would assume it was derived from derived from √AS, but would further assume that the Tarquesta pronunciations before s and l were as-s, al-l.

ar

and

ar (1) conj. "and" (AR2, SA, FS, Nam, RGEO:67, CO, LR:47, 56, MC:216, VT43:31, VT44:10, 34; see VT47:31 for etymology, cf. also VT49:25, 40). The older form of the conjunction was az (PE17:41). Ar is often assimilated to al, as before l, s (PE17:41, 71), but "in written Quenya ar was usually written in all cases" (PE17:71). In one case, Tolkien altered the phrase ar larmar "and raiments" to al larmar; the former may then be seen as representing the spelling, whereas the latter represents the pronunciation(PE17:175). More complex schemes of assimilation are suggested to have existed in "Old Quenya", the conjunction varying between ar, a and as depending on the following consonant (PE17:41, 71). An alternative longer form of the conjunction, arë, is said to occur "occasionally in Tolkien's later writings" (VT43:31, cf. VT48:14). In the Etymologies, the word for "and" was first written as ar(a) (VT45:6). In one source, Tolkien notes that Quenya used ar "as preposition beside, next, or as adverb = and" (PE17:145); compare ara.

ar

day

ar (2) noun "day" (PE17:148), apparently short for árë, occurring in the names of the Valinorean week listed below. Tolkien indicated that ar in these names could also be arë when the following element begins in a consonant (VT45:27). Usually the word for "day" in LotR-style Quenya is rather aurë (or ré), q.v.

Ae

day

Ae (Quenya?) noun "day" (LEP/LEPEN/LEPEK - ae was written over ar [# 2] in the names of the Valinorean week, but ar was not struck out.)

ar

and

o (1) conj. "and", occurring solely in SD:246; all other sources give ar.

nar

are

nar (1) "are"; see ná #1

es

the eagles of the lords are at hand

es unidentified word in the phrase es sorni heruion an! "the Eagles of the Lords are at hand" (SD:290); possibly an assimilated form of en, that may function as a kind of deitic particle here: *"Behold the Eagles..."

lango

noun. neck, neck, [ᴹQ.] throat; [Q.] passages [that are] narrower parts of a structure serving to join larger parts, *corridor

A word for “neck” appearing in notes written around 1967, derived from primitive ✶langō < √LAƷA “cross, pass over, go beyond” (PE17/92). Its primitive form meant “a passage (physical), originally applied to any route or connecting link between two places or large objects, especially such as enabled one to cross or surmount an obstacle: such as a mountain-pass, a ridge of higher land across fen-land, an isthmus etc.” (PE17/91-92). This word was then “later applied to narrower parts of a structure serving to join larger parts, especially the ‘neck’ of men and animals”. The word lango “neck” also appeared in notes from 1965, but there it was derived from √LAG, as opposed to the then-distinct root for “beyond”: √LAŊ (PE17/65).

Conceptual Development: This word dates all the way back to 1920s, where ᴱQ. lango “neck” appeared in Early Qenya Word-lists (PE16/136). It was glossed “neck” in drafts of the ᴱQ. Earendel poem (PE16/100), and as “throat” in the poem itself (MC/216). ᴹQ. lango “throat” appeared in the Declension of Nouns from the early 1930s (PE21/8), but in The Etymologies of the 1930s it was {lango >>} ᴹQ. lanko “throat” from the root ᴹ√LAK “swallow” (Ety/LANK). In later writings, Q. lango “neck” was restored (see above).

Neo-Quenya: For purposes of Neo-Quenya, I think lango can refer to both “neck” and “throat”, since its later derivation was from a word meaning “passage”, and hence refers to the passage from the mouth to the stomach and lungs. For the actual interior mechanism of the throat, however, I’d recommend the neologism ᴺQ. hlunco “pharynx, gullet” < ᴹ√SLUK “swallow”.

In a 2024-08-10 post in the Vinyë Lambengolmor Discord Server (VLDS), Raccoon suggested lango can also apply more generally to any passages that are “narrower parts of a structure serving to join larger parts”, such as a “✱corridor”, consistent with Tolkien’s notes on PE17/92 (see above). See ᴺQ. terma “passage, aperture” for an alternative with a slightly different meaning.

nalmë

we are

nalmë (1) "we are", see ná #1, -lmë

nalyë

you are

nalyë, vb. "you are", "thou art"; see ná #1

natyë

you are

natyë vb. "you are", "thou art"; see ná #1

númessier

they are in the west

númessier vb. "they are in the west", a construction occurring in Fíriel's Song, evidently núme(n)-ssë-ie-r "west-in-are-they"; the stative-verb suffix -ië is probably not valid in LotR-style Quenya (FS)

sav-

verb. believe (that statements, reports, traditions, etc. are) true, accept as fact

sav- vb. "believe (that statements, reports, traditions, etc. are) true, accept as fact" (VT49:27; the fist person aorist savin is given). Not used with a person as object (in the sense of believing that this person tells the truth); with a noun, name or corresponding pronoun as object, sav- implies "I believe that he/she/it really exists/existed": Savin Elessar "I believe that Elessar really existed" (VT49:27). To "believe in" someone meaning "believe that (s)he tells the truth" can be paraphrased as (for instance) savin Elesarno quetië "I believe in Elessars words" (lit. speaking). (VT49:28)

ópa

noun. mouth (opening of which the lips are the edges)

A word appearing in some 1964 notes on various elements of the mouth, specifically referring to the “opening of which the lips, or pempi, are the edges”, from the root √OP (PE17/126). Tolkien initially wrote (and then deleted) the form {ōka} and the root {√OK}. This is likely a technical term, as opposed to the more ordinary word for mouth: Q. anto.

Conceptual Development: A similar word ᴱQ. óvo or ó “mouth” appeared in Early Qenya Word-lists from the 1920s (PE16/136).

ar ilyë tier undulávë lumbulë

and all paths are drowned deep in shadow

Eleventh line @@@

eleni námaron anírime

stars/a star is/are the most beautiful of (created) things

i roccor rindi

the horses are swift

nár (naitië)

they are (indeed = truly)

roccor i erulingaron márë nár (ma naitë)?

the horses of the Rohirrim are good (are they not, lit. is it true)

savin i elessarno quetië naitë

I believe that the words of A[ragorn] are true

sindar i eldar malariando

Grey are the Elves of Beleriand

vá matuvatyë mastanya

you are not to eat my bread, you shan’t eat my bread

ványë ar válmë

I and those with me are against it

nailyë

interjection. go ahead, you are welcome to proceed

A neologism for “go ahead, you are welcome to proceed” coined by Luinyelle posted on 2025-05-25 in the Vinyë Lambengolmor Discord Server (VLDS) as a combination of nai “may it be that” and lye “you (polite)”. Familiar and plural variants naityë and naildë also exist.

ar aistana i yávë mónalyo yésus

and blessed is the fruit of thy womb Jesus

The fourth line of Aia María, Tolkien’s translation of the Ave Maria prayer. The first word is ar “and”. This is followed by a declarative statement. The second word aistana “blessed” is the predicate. The next two words i yávë “the fruit” are the subject. As in the second line, there is no Quenya equivalent of the English word “is” in the final version of the prayer. Thus, ar aistana i yávë means “and blessed [is] the fruit”.

The next word functions as the subordinate clause: mónalyo “of thy womb”, a combination of móna “womb”, the second person singular possessive suffix -lya and the genitive suffix -o. The final word Yésus is simply a Quenyarized form of “Jesus”.

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

> ar aistana i yávë móna-ly(a)-o Yésus = “✱and blessed [is] the fruit womb-your-of Jesus”

Conceptual Development: In the second version, Tolkien considered but rejected a variant form are (II deleted) for ar “and”. The first two versions of the prayer used manna (I-II) for “blessed” instead of aistana (III-IV). Tolkien used several variations for “fruit”: yáva (I-II), yávë (III), yave (IV). In the first two versions of the prayer Tolkien used carva (I-II) for “womb” instead of móna (III-IV).

|  I  | II |III|IV| |ar|{are >>} ar|ar| |manna|aistana| |i| |yáva|yávë|yave| |carvalyo|mónalyo| |Yésus|

sí ar lúmessë ya firuvammë: násië

now and at the hour of our death: Amen

The seventh line of Aia María, Tolkien’s translation of the Ave Maria prayer. The first few words are sí ar lúmessë “now and at [the] hour”, the last being a combination of the noun lúmë “time” (“hour”) and the locative suffix -ssë “at, in, on”. The next two words are a subordinate clause: ya firuvammë “✱when we will die”, the latter being future 1st-person-plural-exclusive form of the verb fir- “to die”. The last word, násië “Amen”, is also used by Tolkien in the Quenya prayer Átaremma.

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

> sí ar lúme-ssë ya fir-uva-mmë: násië = “✱now and time-at when die-(future)-we: amen”

Less literally: “✱now and at the time when we will die”.

Conceptual Development: The first few words sí ar lúmesse are the nearly same in all versions of the prayer, except (a) the accents are omitted from si and lumesse in version I and (b) Tolkien considered and rejected a variant form are for ar “and” (as he did in line four).

In the first two versions of the prayer Tolkien used a Quenya word for “of our death”: fíriemmo (I) and effíriemmo (II). In both cases, the noun is (ef)fírie “death” with the first person plural exclusive possessive suffix -mma “our” and the genitive suffix -o “of”. In the version I, these forms were preceded by some incomplete and difficult-to-decipher forms; for details see VT43/27, 34-35.

The word násië “Amen” appears only in the last two versions of the prayer (III-IV).

| |  I  | II |III|IV| |si|sí| |ar|{are >>} ar|ar| |lumesse|lúmesse| |{urtulm >> urt >> menya >>}|i fíriemmo|effíriemmo|yá firuvamme|ya firuvamme| | |násie|

-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.

-ltë

they

-ltë, 3rd person pl. pronominal suffix, "they" (VT49:51; cariltë "they do", VT49:16, 17). It alternates with -ntë in Tolkiens manuscripts (VT49:17, 57). In his early material, the ending also appears as -lto, occurring in Fíriel's Song (meldielto "they are beloved" and cárielto "they made"), also in LT1:114: tulielto "they have come" (cf. VT49:57). Compare -lta, -ltya as the ending for "their".

-ntë

they

-ntë "they", pronomimal ending, inflexion of 3rd person plural when no subject is previously mentioned (CO; see also VT49:49). This ending competes with -ltë (q.v.) in Tolkiens conception (VT49:57; for "they do", both carintë and cariltë are attested, VT49:16 vs. 17). The corresponding pronominal possessive suffix appears as -ntya or -nta in various sources.

-tyë

you

-t (3) reduced pronominal affix of the 2. person, "you" (sg.), the long form being -tyë (both endings are listed in VT49:48). See heca regarding the example hecat (WJ:364). However, in a later source, Tolkien denies that -tyë has any short form (VT49:51, 57). The status of the ending -t is therefore doubtful.

-tyë

you, thou

-tyë pronominal ending "you, thou" (VT49:48, 51), 2nd person familiar/intimate: carityë *"you do" (VT49:16; the corresponding formal/polite ending is -l, -lyë, cf. PE17:135 where Tolkien states that hiruvalyë "thou shalt find" from Namárië would be hiruvatyë if the polite pronoun were replaced by the familiar one). Compare the independent pronoun tye. In VT49:51, Tolkien denies that the ending -tyë has any short form (see, however, -t # 3). Cf. natyë "you are"; see ná #1. Compare tye, -tya.

-yë

conjunction. and

-yë (4) conj. "and" as a suffix added to the second of a pair, as Menel Cemenyë "Heaven and Earth" (VT47:30, 31, VT49:25). Other "pairs" are mentioned as examples but not actually translated into Quenya by Tolkien: Sun and Moon (*Anar Isilyë), Land and Sea (*Nór Eäryë), fire and water (*nárë nenyë, or *úr nenyë).

Istar

wizard

Istar noun "Wizard", used of Gandalf, Saruman, Radagast etc. Pl. Istari is attested. Gen. pl. in the phrase Heren Istarion "Order of Wizards" (UT:388). "The istari are translated wizards because of the connexion of wizard with wise and so with witting and knowing" (Letters:207); by this translation Tolkien tries to reproduce the relationship between Quenya istar and ista- #1, 2.

Laurelindórinan

valley of singing gold

Laurelindórinan noun "Valley of Singing Gold", an earlier name of Laurenandë (Lórien) (UT:253); laurelindórenan lindelorendor malinornélion ornemalin *"Goldenlight-music-land-valley music-dream-land of yellow-trees tree-yellow", Quenya elements agglutinated in Entish fashion; this supposedly means something like "the valley where the trees in a golden light sing musically, a land of music and dreams; there are yellow trees there, it is a tree-yellow land" (LotR2:III ch. 4, translated in Letters:308). The last word ornemalin is defined in as "bearing yellow flowers" in PE17:80.

an

for

an (1) _conj. and prep. _"for" (Nam, RGEO:66), an cé mo quernë… "for if one turned…" (VT49:8), also used adverbially in the formula an + a noun to express "one more" (of the thing concerned: an quetta "a word more", PE17:91). The an of the phrase es sorni heruion an! "the Eagles of the Lords are at hand" (SD:290) however seems to denote motion towards (the speaker): the Eagles are coming. Etym has an, ana "to, towards" (NĀ1). The phrase an i falmalī _(PE17:127) is not clearly translated but seems to be a paraphrase of the word falmalinnar "upon the foaming waves" (Nam)_, suggesting that an can be used as a paraphrase of the allative ending (and if falmalī is seen as a Book Quenya accusative form because of the long final vowel, this is evidence that an governs the accusative case). In the "Arctic" sentence, an is translated "until". Regarding an as used in Namárië, various sources indicate that it means an "moreover, further(more), to proceed" (VT49:18-19) or ("properly") "further, plus, in addition" (PE17:69, 90). According to one late source (ca. 1966 or later), an "is very frequently used after a full stop, when an account or description is confirmed after a pause. So in Galadriels Elvish lament […]: An sí Tintallë, etc. [= For now the Kindler, etc…] This is translated by me for, side an is (as here) often in fact used when the additional matter provides an explanation of or reason for what has already been said". Related is the use of an + noun to express "one more"; here an is presumably accented, something the word would not normally be when used as a conjunction or preposition.

et

out

et prep. (and adv.?) "out", when followed by ablative "out of" (VT45:13) or literally "out from", as in EO: et Eärello "out of the Great Sea"; cf. also et sillumello "from this hour" in VT44:35. Et i pe/péti, untranslated phrase, perhaps "out of the mouth" (VT47:35). Prefixet- "forth, out" (ET), also in longer form ete- (as in etelehta, eteminya); verb ettuler "are coming forth" (ettul- = et + tul-). (SD:290; read probably *ettulir or continuative *ettúlar in Tolkien's later Quenya). The forms etemmë and etengwë (VT43:36) seem to incorporate pronominal suffixes for "us", hence ?"out of us", inclusive and exclusive respectively. The pronoun -mmë denoted plural inclusive "we" when this was written, though Tolkien would later make it dual exclusive instead (see -mmë). Second person forms are also given: etelyë, etellë ?"out of you", sg. and pl. respectively (Tolkien would later change the ending for pl. "you" from -llë to -ldë).

ettul-

verb. come forth

#ettul- vb. "come forth", attested in the form ettuler *"are coming forth" (ettul- = et + tul-). Read probably *ettulir* or continuative ettúlar** in Tolkien's later Quenya. (SD:290)

har-

verb. sit, stay

har- vb. "sit, stay", pl. present hárar in CO (i hárar "those who sit, those who are sitting"). Imperative hara in the phrase (hara) máriessë "(stay) in happiness" (PE17:162). According to VT45:20, har- "sit" is derived from a stem KHAD which Tolkien abandoned in the Etymologies, but since CO is later than Etym, he may seem to have restored KHAD. If so, the past tense of har- would be *handë.

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).

imbë

between

imbë (1) prep "between" (Nam, RGEO:67, VT47:11, PE17:92). This is "between" referring to a gap, space, barrier, or anything intervening between two other things, like or unlike one another (compare enel). The pluralized form imbi implies "among" of several things (ancalima imbi eleni "brightest among stars"); "in the sense 'among' before plurals [imbë] is usually pluralized > imbi even when a plural noun follows". As pointed out by Patrick Wynne, imbi may also be used in the sense of "between" before two singular nouns connected by "and" (as in the example imbi Menel Cemenyë "between heaven and earth"), whereas imbë is used before dual forms, as in the examples imbë siryat "between two rivers", imbë met "between us". Elided imb' in the phrase imb' illi "among all" (VT47:11, 30). A dual form imbit is also mentioned, used to express "in absolute form the sense 'between two things' when these are not named" (apparently meaning that imbit expresses *"between them" referring to two entities, with no noun following) (VT47:30, PE17:92)

melda

beloved, dear, sweet

melda adj. "beloved, dear, sweet" (MEL, VT45:34), superlative arimelda *"dearest" (PE17:56, see ar- #2), meldielto "they are beloved" (sc. meld[a]-ië-lto "beloved-are-they" however, both the stative verb ending -ië "is/are" and the ending -lto "they" may be obsolete in LotR-style Quenya) (FS) PE17:55 gives the comparative form as arimelda or ammelda and the superlative as eremelda, anamelda or once again ammelda (PE17:55).

ne

that

ne (2) conj. "that" (as in "I know that you are here") (PE14:54), evidently replaced by i in Tolkiens later Quenya (see i #3).

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.

pol-

verb. can

pol- (1) vb. "can" = have physical power and ability, as in polin quetë "I can speak (because mouth and tongue are free)". Cf. ista-, lerta- as verbs "can" with somewhat different shades of meaning. (VT41:6, PE17:181)

ta

that, it

ta (1) pron. "that, it" (TA); compare antaróta** "he gave it" (FS); see anta-. The forms tar/tara/tanna "thither", talo/tó "thence" and tás/tassë* "there" are originally inflected forms of this pronoun: "to that", "from that" and "in that" (place), respectively. Compare "there" as one gloss of ta (see #4).

talumë

at this time

talumë adv. "at this time" meaning "at the time we are thinking of of speaking of", not referring to the present (which is silumë = "at this time" in the narrower sense). (VT49:11)

talumë

adverb. at that time

A word for “at the time (we are thinking of or speaking of)” appearing in a list of demonstratives from 1968 (VT49/11), a combination of ta “that” and lúmë “time”. Similarly formed ᴹQ. tallume “at that date/time” appeared in Demonstrative, Relative, and Correlative Stems (DRC) from 1948 (PE23/110).

te

they, them

te pron. "they, them", 3rd person pl. (VT49:51, LotR3:VI ch. 4, translated in Letters:308). The pronoun te represents an original stem-form (VT49:50). Dative ten, téna or tien "for them, to them" (q.v.) Stressed té (VT49:51). Ótë "with them", q.v. VT43:20 connects te "them" with a discussion of Common Eldarin pronominal stems (ca. 1940s), where te is the "personal" 3rd person pl. stem, referring to persons rather than abstracts or inanimates (which are denoted by ta instead; see, however, the entry ta #3 regarding the problems with this form, and the hints that te may possibly be used with reference to inanimates as well)). Also consider the reflexive pronoun intë "themselves", the final element of which is apparently this pronoun te; see also tú for the dual form.

u-

verb. not do, not be

#u- vb. "not do, not be" (1st pers. aorist uin "I do not, am not"), pa.t. úmë (UGU/UMU). A late (ca. 1968) source gives the forms uin, uin(yë) "I am not", uil(yë) "you are not", uis "it is not", uilmë "we are not", uir "are not" and endingless ui *"is not" (VT49:29, 36); these forms were however struck out. The example uin carë "I dont" (PE17:68) combines this negative verb with a following verb in the "simplest aorist infinitive". Compare ua in another late source. See also ui, which (despite its use as an interjection "no") seems to be the endingless 3rd person aorist.

ua-

not do, not be

ua- negative verb "not do, not be". If a verb is to be negated, ua (coming before the verb) receives any pronominal endings (and presumably also any endings for plurality or duality, -r or -t), whereas the uninflected tense-stem of the verb follows: With the ending -n for "I", one can thus have constructions like uan carë "I do not" (aorist), uan carnë "I did not" (past), uan cára "I am not doing" (present), uan caruva "I shall not do" (future). The verb ua- can itself be fully conjugated: #ua aorist (or present?), únë (past), úva "(future), #uië (perfect) (the aorist and perfect are attested only with the ending -n "I"). In "archaic Quenya" these tense-forms could be combined with an uninflected aorist stem, e.g. future *úvan carë = later Quenya uan caruva, "I shall not do". In later Quenya, only the forms ua (present or aorist) and "occasionally" the past tense form #únë were used in normal prose (únen* "I did not, was not"). (PE17:144; compare FS for úva** as a future-tense negative verb "will not")

undulav-

verb. lick down

undulav- vb., literally "lick down" = cover (glossed "swallow" in PE17:72). Lumbulë undulávë ilyë tier "(heavy) shadow down-licked all paths", lyrical translation "all paths are drowned deep in shadow" (Nam). The pl. past tense would be unduláver (PE17:72).

ná-

verb. to be, to be, [ᴱQ.] exist

The basic Quenya verb for “to be”, based on the root √NĀ (PE17/93). It was typically used as the copula equating a noun to another noun or an adjective:

> √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 (PE22/147).

In many circumstances this verb was optional:

> As a copula “be, is” is not usually expressed in Quenya where the meaning is clear: sc. in such expressions as “A is good” where the adjective (contrary to the usual order in Quenya of a qualifying adjective) follows: the normal Quenya for this is A mára (PE17/93).

For further discussion see the entry on the Quenya copula.

Conceptual Development: This verb dates back all the way to the Qenya Lexicon of the 1910s, where it was given as the early root ᴱ√NĀ “be, exist” (QL/64). This verb and its root appeared regularly throughout Tolkien’s writings thereafter, but at times Tolkien considered alternative verbs for “to be”; see the entry ëa- for further discussion.

tul-

verb. to come, to come, [ᴱQ.] move (intr.); to bring, carry, fetch; to produce, bear fruit

The Quenya verb for “to come”, which is very well-attested. It is derived from the root √TUL whose basic sense is “move towards the speaker” (PE17/188), as in “come here”: á tule sís. English may also use “come with” in the sense “accompany” such as “I will come with you”, but Quenya uses men- (“go”) for this purpose (PE22/162), such as menuvan ó le = “I will go with you”.

Conceptual Development: ᴱQ. tulu- dates all the way back to the Qenya Lexicon of the 1910s, where it appeared under the early root ᴱ√TULU, but in that early document it has a much broader set of glosses: “(1) bring, carry, fetch; (2) intr. move, come; (3) produce, bear fruit” (QL/95). By the Early Qenya Grammar of the 1920s its list of glosses was reduced to “come” (PE14/57), and Tolkien used the verb only to mean “come” thereafter. Tolkien often used this verb in grammatical examples, which is part of the reason it is so well-attested.

acas

neck

acas ("k") noun "neck" (the bony part of the neck, not including throat), pl. axi ("ks") (and so perhaps general stem-form ax-). Also sg. axë (said to be a "later" form apparently replacing acas). The word is also used geographically of rock ridges. (PE17:92)

enel

between

enel prep. "between" = "at the central position in a row, list, series, etc. but also applied to the case of three persons" (VT47:11). This preposition refers to the position of a thing between others of the same kind; compare imbë.

ilcë

you

ilcë ("k") (2) *"you", emphatic pronoun of the 2nd person pl. familiar, apparently a form abandoned by Tolkien. An alternative form incë was also listed; a query appears between the forms (VT49:48).

incë

you

incë ("k") *"you", emphatic pronoun for 2nd person pl. familiar, apparently a form abandoned by Tolkien. It is listed as an alternative to ilcë in the source, a query appearing between the forms (VT49:48, 49). The word could also be read as intë (VT49:49)

le

you

le, 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 Tolkiens 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 Tolkiens later system, it would rather mean "with you" (pl.) Compare aselyë "with thee" (sg.) in a later source (see as).

melwa

lovely

melwa adj. "lovely" (LT1:262); compare melda in Tolkiens later Quenya.

silumë

at this time

silumë adv. "at this time" (VT49:11, 18). Compare talumë, #sillumë.

ta

they, them

ta (3) pron. "they, them", an "impersonal" 3rd person pl. stem, referring "only to 'abstracts' or to things (such as inanimates) not by the Eldar regarded as persons" (VT43:20, cf. ta as an inanimate Common Eldarin plural pronoun, VT49:52). Compare te, q.v. The word ta occurring in some versions of Tolkien's Quenya Lord's Prayer may exemplify this use of ta as an "impersonal" plural pronoun: emmë avatyarir ta** "we forgive them" (VT43:8, 9; this refers to trespasses, not the trespassers). However, since Tolkien also wanted ta to mean "that" (see #1 above), he may seem to be somewhat dissatisfied with ta "they, them", introducing variant forms like tai (VT49:32) to free up ta as a sg. pronoun. In one document, tai was in turn altered to te (VT49:33), which could suggest that the distinction between animate and inanimate "they, them" was abandoned and the form te (q.v.) could be used for both. In some documents, Tolkien seems to use tar as the plural form (VT49:56 mentions this as an uncertain reading in a source where the word was struck out; compare ótar under ó**-).

tana

that

A word for “that” appearing in a list of demonstratives from 1968, an adjectival form of ta “that” (VT49/11). This adjective also appeared in notes on the Common Eldarin Article (CEA) from 1969 (PE23/135). Similarly formed ᴹQ. tana appeared in Demonstrative, Relative, and Correlative Stems (DRC) from 1948 (PE23/85, 104-105) where it could also be used both adjectivally (“that”) and substantively (“that fact”). ᴹQ. tana “that” also appeared in The Etymologies of the 1930s but in that document Tolkien said it was “anaphoric” (Ety/TA), as opposed to later when Q. sana was used for anaphoric that (PE16/97; PE23/104).

Conceptual Development: In the Qenya Lexicon of the 1910s, ᴱQ. táma was “this” rather than “that” (QL/87). The Early Qenya Grammar (EQG) of the 1920s had ᴱQ. {santa >>} sanda “that” (PE14/55), but drafts of the ᴱQ. Oilima Markirya poem from around 1930 seem to have tanda for “that” (PE16/56-57, 60).

ten

for

ten (2) conj. "for", in Fíriel's Song; apparently replaced by an in LotR-style Quenya.

tul-

verb. come

tul- vb. "come" (WJ:368), 1st pers. aorist tulin "I come" (TUL), 3rd pers. sg. tulis "(s)he comes" (VT49:19), perfect utúlië "has come" (utúlien "I am come", EO), utúlie'n aurë "Day has come" (the function of the 'n is unclear; it may be a variant of the article "the", hence literally "the Day has come"). Past tense túlë "came" in LR:47 and SD:246, though an alternative form *tullë has also been theorized. Túlë in VT43:14 seems to be an abnormal aorist stem, later abandoned; tula in the same source would be an imperative. Prefixed future tense entuluva "shall come again" in the Silmarillion, future tuluva also in the phrase aranielya na tuluva* "may thy kingdom come" (VT44:32/34), literally apparently "thy kingdom, be-it-that (it) will come". In early "Qenya" we have the perfects tulielto "they have come" (LT1:114, 270, VT49:57) and tulier "have come", pl., in the phrase I·Eldar tulier "the Eldar have come"(LT1:114, 270). Read probably utúlieltë, Eldar utúlier** in LotR-style Quenya.

tye

you, thou, thee

tye pron. "you, thou, thee", 2nd person intimate/familar (LR:61, 70, Arct, VT49:36, 55), corresponding to formal/polite lye. According to VT49:51, tye was used as an endearment especially between lovers, and (grand)parents and children also used it to address one another ("to use the adult lye was more stern"). Tyenya "my tye", used = "dear kinsman" (VT49:51). The pronoun tye is derived from kie, sc. an original stem ki with an added -e(VT49:50). Stressed tyé; dual tyet "the two of you" (VT49:51 another note reproduced on the same page however states that tye has no dual form, and VT49:52 likewise states that the 2nd person familiar "never deleloped" dual or plural forms). Compare the reflexive pronoun intyë "yourself". Possibly related to the pronominal stem KE (2nd person sg.), if tye represents earlier *kye.

tú

they, them

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

yo

and

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

úva

will not

úva (1) vb. "will not", future tense of a negative verb (present/aorist tense úyë?) in Fíriel's Song. Compare #úva as the future tense of the negative verb ua- (q.v.) in a later source (PE17:144, where the verb is cited with a 1st person sg. ending: úvan).

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")

Ar Fanturion

day of the fanturi (mandos and lorien)

Ar Fanturion noun *"Day of the Fanturi (Mandos and Lorien)" _(LEP/LEPEN/LEPEK). _Also Arë Fanturion (VT45:27).

Ar Manwen

day of manwe

Ar Manwen noun *"Day of Manwe" (LEP/LEPEN/LEPEK; this is "Qenya" with genitive in -n.) Also Arë Manwen (VT45:27).

Ar Veruen

day of the spouses

Ar Veruen noun *"Day of the Spouses" (Aule and Yavanna) (LEP/LEPEN/LEPEK; this is "Qenya" with genitive in -n.) Also Arë Veruen (VT45:27).

ré

day

ré noun "day" (of the sun), a full 24-hour cycle (Appendix D) composed of aurë (day, daylight) and lómë "night" (VT49:45). Short -rë in compounds like Ringarë (q.v.). Allative rénna (VT49:45).

eldarinwë leperi ar notessi

Elvish Fingers and Numerals

-më

suffix. abstract noun

-rë

suffix. abstract noun

-ssë

suffix. abstract noun

-ldë

you

-ldë (1) pronominal suffix "you", 2nd person pl. (VT49:51; carildë *"you do", VT49:16). This ending Tolkien revised from -llë in earlier sources (VT49:48, cf. PE17:69).

-llo

you

[-llo (2) "you", dual; abandoned pronominal ending. Also written -illo. (VT49:49)]

-llë

you

-llë (2) abandoned pronominal ending "you", 2nd person pl. (VT49:48); Tolkien later revised this ending to -ldë.

-lto

they

-lto, "Qenya" pronominal ending "they"; see -ltë

-ltë

suffix. they

-lyë

you, thou

-l or -lyë (VT49:48, 51), pronominal endings for 2nd person sg. polite/formal "you, thou": caril or carilyë *"you do" (VT49:16), hamil "you judge" (VT42:33), anel "you were" (see ná #1); see -lyë for further examples. These endings may also be added to pronouns (etel/etelyë or mil, milyë; see et, mi). In one source, -l is rather used as a reduced affix denoting plural "you"; see heca! (WJ:364)

-ndë

you

[#-ndë (2) pronominal suffix for dual "you", as in carindë *"you (two) do". Tolkien changed the ending to -stë (VT49:33)]

-ntyë

you

[-ntyë "you", abandonded pronominal ending for 2nd person pl. familiar (VT49:49)]

-ntë

suffix. they

-stë

you

-stë "you", 2nd person dual pronominal ending (VT49:51, 53), e.g. caristë "the two of you do" (VT49:16). Tolkien first wrote carindë, but changed the ending (VT49:33). The ending -stë is derived from earlier -dde (VT49:46, 51). An archaic ending of similar form could also be the third person dual, "the two of them" (but see -ttë #1).

-ttë

they

-ttë (1) "they", dual 3rd person pronominal ending ("the two of them") (VT49:51), replacing (also within the legendarium) the older ending -stë (which was later used for the second person only). This older ending -stë corresponds to a possessive ending -sta "their" (VT49:16), but this was presumably likewise altered to *-tta as the new ending for dual "their" = "of the two of them".

acas Archaic

noun. neck

ala

day

[ala (7) noun "day", also alan "daytime". The forms allen, alanen listed after these words could be inflected forms of them, genitive "of daytime", constracted (allen = al'nen) and uncontracted. However, Tolkien struck out all of this (VT45:13).]

alyë

you

alyë imperative particle with ending -lyë "you"; see a #3.

an-

very

an- (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)_

and

and

a (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).

axo

noun. neck

axë

neck

axë ("ks")noun "neck" (the bony part of the neck, not including throat), pl. axi given. Also sg. acas (the alternative form axë is said to be "later" and seems to be an analogical back-formation from the pl. axi). The word is also used geographically of rock ridges. (PE17:92)

az

and

az, archaic form of the conjunction ar "and"; see ar #1.

curuvar

wizard

curuvar _("k")_noun "wizard" (LT1:269 but Gandalf, Saruman etc. were istari)

ham-

verb. sit

ham- (1) vb. "sit" (KHAM)

i

pronoun. that

i, antevokaliskt in

conjunction. that

ita

very, extremely

ita, íta adv. 2) "very, extremely" (PE17:112). Like #1 above, this element emerged as part of Tolkiens efforts to explain the initial element of the name Idril (Q Itaril), so it is questionable if #1 and #2 were ever meant to coexist in the "same" version of Quenya.

lai

very

[lai adverbial particle "very" (VT45:8)]

lenna-

verb. to come, to come; [ᴹQ.] to go, depart

lerta-

verb. can

lerta- vb. "can" in the sense "be free to do", being under no restraint (physical or other). Lertan quetë "I can speak (because I am free to do so, there being no obstacle of promise, secrecy, or duty)". Where the absence of a physical restraint is considered, this verb can be used in much the same sense as pol- (VT41:6)

mitta

preposition/adverb. between, [ᴹQ.] inwards, into, [ᴱQ.] in; [Q.] between

A derivative of √MI “in” with various meanings throughout Tolkien’s life. It seems to mean “in” within the name Mittalmar “Inlands” from the mid-1960s. In Quenya prayers of the 1950s, it was briefly used for “among” before being revised to mika (VT43/27-28), and was glossed “between” in accompanying etymological notes (VT43/30). In The Etymologies of the 1930s, ᴹQ. mitta or minta was glossed “inwards, [?]into” [the second gloss is difficult to read] under the root ᴹ√MI “inside” (EtyAC/MI). In the Qenya Lexicon of the 1910s ,ᴱQ. mitta was glossed “in, into, inwards” under the early root ᴱ√MĪ (QL/61).

Neo-Quenya: For purposes of Neo-Quenya, I would use mitta as a preposition or adverb meaning “inwards, into”, and would assume the 1950s meaning “between” was transient and abandoned.

mitta-

between

mitta- (2) prep. "between" (VT43:30; the final hyphen may suggest that suffixes would normally follow)

numbë

root, foundation

[numbë noun "root, foundation", also núvë (VT45:38)]

númen

west, the way of the sunset

númen noun "west, the way of the sunset" (SA:andúnë, cf. NDŪ, MEN; capitalized Númen under SA:men and in CO), "going down, occudent" (Letters:361), also name of tengwa #17 _(Appendix E). _According to VT45:38, the word is actually cited as "nú-men" in Tolkien's Etymologies manuscript. Allative númenna "Westward" (LR:47, SD:310, VT49:20, capitalized Númenna, VT49:22; numenna with a short u, VT49:23); adj. númenquerna "turned westward" (VT49:18, 20). See also númenyaron, númessier. - In the pre-classical Tengwar system presupposed in the Etymologies, "nú-men" was intended as the name of tengwa #21, to which letter Tolkien at this stage assigned the value n (VT45:38). However, this tengwa was later given the Quenya value r instead and was renamed órë.

númë

noun. west

núvë

root, foundation

[núvë noun "root, foundation", also numbë (VT45:38)]

pícë

upon

pícë ("k") prep.? "upon" (???) (MC:214; this is "Qenya")

sa

conjunction. that

sairon

wizard

sairon noun "wizard" (SAY); according to LT2:337 and GL:29, Sairon is also the Quenya (or Qenya) name of Dairon (Daeron).

sana

that

savin elessar ar <u>i</u> nánë aran ondórëo

that

i (3) conj. "that". Savin Elessar ar i nánë aran Ondórëo "I believe that Elessar really existed and that [he] was a king of Gondor" (VT49:27), savin…i E[lesarno] quetië naitë *"I believe that Elessars speaking [is] true" (VT49:28) Also cf. nai, nái "be it that" (see nai #1), which may seem to incorporate this conjunction.

sulca

root

sulca ("k") noun "root" (especially as edible) (SÚLUK)

tai

they, them

tai (2) pron. "they, them", 3rd person pl., used with reference to inanimates rather than persons or living things (VT49:32, see ta #3 above). Perhaps to avoid the clash with tai "that which", the pronoun tai "they, them" was altered to te in at least one manuscript (VT49:33), so that it would merge with the pronoun used of living beings and the distinction between animate and inanimate would be abandoned (see te).

tana

that

tana (1) demonstrative "that" (said to be "anaphoric") (TA). According to VT49:11, tana is the adjective corresponding to ta, "that" as a pronoun.

tanya

that

tanya demonstrative "that" (MC:215; this is "Qenya", perhaps corresponding to later tana)

toi

they

toi pron. "they" (FS; replaced by te in LotR-style Quenya?)

tul-

verb. come

yana

that

yana demonstrative "that" (the former) (YA)

yat

neck

yat (yaht-) noun "neck" (YAK)

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.

írima

lovely, beautiful, desirable

írima adj. "lovely, beautiful, desirable" (ID, FS, PE17:155), in FS also pl. írimar; in the "Qenya" of Fíriel's Song, adjectives in -a form their plurals in -ar instead of -ë as in LotR-style Quenya.

lai

adverb. very