The name of a festival in Númenor (UT/166, UT/214). It is a compound of Eru “God” and hantalë “thanksgiving”.
Quenya
Eru
the one
eru
noun. The One, God
eruhantalë
proper name. Thanksgiving of Eru
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.
erulaitalë
proper name. Praise of Eru
erukyermë
proper name. Prayer of Eru
eru fai, sî, euva
*Eru (was) before, (is) now, will be (after)
Eruva
eruva
Eruva, see Eru
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
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”.
eruman
place name. Heaven
The Quenya name for Heaven in the final draft of Átaremma, Tolkien’s translation of the Lord’s Prayer (VT43/12), attested only in the assimilated locative form Erumande. Its initial element is Eru “God” and its final element is probably related to the root √MAN “good, blessed, unmarred” also seen in the names Aman and Manwë, as suggested by Patrick Wynne, Arden Smith and Carl Hostetter (VT43/16).
Conceptual Development: In earlier versions of Tolkien’s legendarium, the name ᴱQ/ᴹQ. Eruman was used for the wasteland north of Valinor (LT1/91, Ety/ERE), but in the materials used for the published version of The Silmarillion, that name was changed to Q. Araman (MR/123). This freed Tolkien to use the name Eruman for “Heaven”, as suggested by Patrick Wynne, Arden Smith and Carl Hostetter (VT43/16-17).
In earlier versions of the Átaremma prayer, Tolkien used menel for “Heaven”, but it was rejected and elsewhere Tolkien said that menel referred only to “the heavens, firmament” where the stars reside (MR/387, PE17/152). In writings from the 1940s, Tolkien used ᴹQ. ilúve for “Heaven” (MR/355, SD/401), but later ilúvë meant “the whole, the all”, and was equated to Eä “the Universe” (WJ/402, Ety/IL).
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.
Eruman
desert north-east of valinor
Eruman place-name; this is a word to which various meanings are ascribed, but it always denotes some region. In the earliest phases of Tolkien's mythology, it was a region south of Taniquetil (LT1:91, 252-253). In the Etymologies, entry ERE, Eruman is a "desert north-east of Valinor". In the final version of the Quenya Lord's Prayer, where the locative form Erumandë appears, Tolkien appears to have moved Eruman out of this world entirely, making it the abode of God (Eru); Erumandë translates "in heaven".
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".)
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.
erumë
desert
erumë noun "desert" (ERE)
eru-indonen
by the will of God
eruva
adjective. divine
erulingar
collective name. Rohirrim
A hypothetical Quenya adaptation of the name of the Rohirrim, Eorlingas, but Tolkien rejected this name because Eorlingas itself was merely an Old-English representation of the actual Rohirric name, which was perhaps Thorunahim (PE22/158).
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).
erutercáno
noun. prophet, (lit.) God-herald
hína
noun. child
A word for “child” derived from the root √KHIN (PE17/157; WJ/403), most notably an element in Eruhíni “Children of God”, a term for Elves and Men as the children of Eru. This word illustrates that hína has an abnormal plural form: híni rather than the expected ✱✱hínar. A variant hina with a short i was “only used in the vocative addressing a (young) child, especially in hinya (< hinanya) ‘my child’ (WJ/403)”.
Conceptual Development: The term Êruhîn “Children of God” first appeared as an Adûnaic word in the 1940s (SD/247-8, 358), later adapted as Quenya Eruhíni and Sindarin Eruchîn, which seems to be the source of Q. hína and S. hên “child”. At one point Tolkien coined masculine and feminine variants Q. hindo and Q. hindë, but they were deleted (PE17/157). Tolkien occasionally used an alternate Quenya form sén (MR/423; UT/274), perhaps out of a desire to have a Sindarin form Eruhîn that was closer to the original Adûnaic form; this variant continued to appear as late as 1969, where sén was written below Eruhíni as a variant form in Late Notes on Verbs (LVS: PE22/158).
-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).
Enu
the almighty creator who dwells without the world
Enu masc. name, "the Almighty Creator who dwells without the world" (LT2:343 - in Tolkien's later Quenya, the divine name appears as Eru instead)
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)
hína
child
hína noun "child", also hina used in the vocative to a (young) child (also hinya "my child", for hinanya) (WJ:403). Pl. híni (surprisingly not **hínar) in Híni Ilúvataro "Children of Ilúvatar" (Silmarillion Index); dative hínin in VT44:35. In compounds -hin pl. -híni (as in Eruhíni, "Children of Eru", SA:híni). According to one source, the word is hín(i) and solely plural (PE17:157), but this is obviously contradicted by some of the sources quoted above.
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.
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).
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)
hantalë
thanksgiving
hantalë noun "thanksgiving", isolated from Eruhantalë (UT:166; see also VT43:14). A verbal stem #hanta- "thank, give thanks" may apparently be isolated from this word.
kyermë
prayer
kyermë noun *"prayer", isolated from Erukyermë (UT:166)
laita-
bless, praise
laita- vb. "bless, praise": a laita, laita te! Andavë laituvalmet! ... Cormacolindor, a laita tárienna "bless them, bless them! Long shall we bless them! ... [The] Ring-bearers, praise [them] to [the] height!" (lait[a]-uva-lme-t "bless-shall-we-them) (LotR3:VI ch. 4, translated in Letters:308; the meaning of the suffix -lmë _was revised from inclusive to exclusive "we", VT49:55). Verbal noun laitalë "praising", isolated from Erulaitalë (UT:166, 436)_
lissë
sweet
lissë adj. "sweet" (Nam, RGEO:66); also noun "sweetness", used metaphorically for "grace" (VT43:29, VT44:18); in this sense the word may be compounded as #Erulissë, q.v. Genitive lissëo in VT44:18. - In the entry LIS in the Etymologies, Tolkien originally gave lissë as the noun "honey", but then changed it to lis with stem liss- (VT45:28)
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.
erúmëa
outer, outermost
erúmëa adj. "outer, outermost" (LT1:262)
eä
Eä
Eä was the word spoken by Eru Ilúvatar by which he brought the universe into actuality.
hantalë
noun. thanksgiving
kyermë
noun. prayer
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 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.
sén
noun. child
-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.
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)
a
cardinal. one
amal
mother
amal noun "mother"; also emel (VT48:22, 49:22); the form amil (emil) seems more usual.
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, anwa
noun. gift
anwa
noun. gift
ar-
outside
ar- (1) prefix "outside" (AR2), element meaning "beside" (VT42:17), "by" (PE17:169; in the same source the glosses "near, by, beside" were rejected). Cf. ara.
ara
outside, beside, besides
ara prep.(and adv.?) "outside, beside, besides" (AR2, VT49:57). According to VT45:6, the original glosses were "without, outside, beside", but Tolkien emended this. Arsë "he is out", VT49:23, 35, 36. As for ar(a), see ar #1. VT49:25 lists what seems to be ar(a) combined with various pronominal suffixes: Singular anni > arni "beside me", astyë "beside you" (informal), allë "besides you" (formal), arsë "beside him/her", plural anwë > armë "beside us" (exclusive), arwë "beside us" (inclusive), astë > ardë "beside you" (plural), astë > artë "beside them"; dual anwet > armet "beside us (two)". (Here Tolkien presupposes that ara represents original ada-.) The same source lists the unglossed forms ari, arin that may combine the preposition with the article, hence "beside the" (VT49:24-25)
ava
outside, beyond
ava (1) adv.? noun? prep.? "outside, beyond" (AWA, VT45:6)
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
enna
first
[enna adj. "first" (VT45:12)]
erinqua
single, alone
erinqua adj. "single, alone" (VT42:10)
erya
single, sole
erya adj. "single, sole" (ERE)
erëa
cardinal. one
erëa adj.? "one" or *"single", apparently an adjectival form (see er) (VT44:17)
esta
first
esta (2) adj. "first" (ESE/ESET); this entry was marked with a query. The word Yestarë (q.v.) "Beginning-day" in LotR suggests that Tolkien decided to change the stem in question to _YESE/YESET_. We could then read *yesta for esta (but later this became a noun "beginning" rather than an adj. "first", PE17:120) and also prefix a y to the other words derived from ESE/ESET (essë* > yessë, essëa > yessëa). Estanossë noun "the firstborn", read likewise Yestanossë** (*Yestanessi?) but in a later text, Tolkien used Minnónar (q.v.) for "the Firstborn" as a name of the Elves, and this form may be preferred. _(In the Etymologies as printed in LR, the word _Estanossë is cited as "Estanesse", but according to VT45:12, the second-to-last vowel is actually o in Tolkien's manuscript.)
etsë
outside, exterior
etsë noun "outside, exterior", glosses changed from ?"issuing" and ?"spring" (VT45:13)
ettë
outside
ettë noun(and/or adv.?) "outside" (ET)
inga
first
inga (2) adj. "first" (ING)
lissë
adjective. sweet
mamil
mother, mummy
mamil noun *"mother, mummy" (UT:191)
manta-
bless
*manta- vb. "bless", only attested in the present/continuative tense: mánata (VT49:39, 52, 55)
manya-
bless
manya- vb. "bless" "sc. either to afford grace or help or to wish it" (VT49:41)
min
cardinal. one
min numeral "one", also minë (VT45:34, VT48:6)
min
cardinal. one, one, [ᴱQ.] one (in a series), the first
minya
first
minya adj. "first" (MINI) (cf. Minyatur, Minyon); "eminent, prominent" (VT42:24, 25). Minyar "Firsts", the original name of the Vanyar (or rather the direct Quenya descendant of the original Primitive Quendian name) (WJ:380)
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).
nëa
once, at one time
nëa (1) "once, at one time" (in the past) (VT49:31). Also néya.
onna
noun. child, child, *offspring; [ᴹQ.] creature
A word for “child” appearing in various late notes and phrases (NM/31; PM/391; VT49/42), derived from the root √NŌ/ONO “beget, be born” and once appearing in a variant form onwe (PE17/170). Giving its derivation, its actual meaning may be closer to “✱offspring”, as first suggested to me by Tamas Ferencz.
Conceptual Development: In The Etymologies of the 1930s, ᴹQ. onna was instead glossed “creature”, though it was still derived from the root ᴹ√ONO “beget” (Ety/ONO).
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)
onwë
child
onwë noun "child" (PE17:170)
onwë
noun. child
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).
rea
adjective. single
rëa
adjective. single
selda
child
selda adj.?noun? (meaning not clear, related to seldë "child" (meaning changed by Tolkien from "daughter") and seldo "boy". Thus selda may be an adjective "childlike", since -a is a frequent adjectival ending. Alternatively, as suggested in VT46:13, selda may be a neuter noun "child", corresponding to masc. seldo "boy" and fem. seldë "girl" (before Tolkien changed the meaning of the latter to "child"). (SEL-D, cf. VT46:22-23)
seldo
child
seldo noun (meaning not quite clear, likely the masculine form of seldë "child", hence *"boy") (SEL-D, VT46:13, 22-23)
seldë
child
seldë noun "child" (meaning changed by Tolkien from "daughter"; in his later texts the Quenya word for "child" is rather hína, and the final status of seldë is uncertain. See also tindómerel.) (SEL-D, VT46:13, 22-23) In one late source, Tolkien reverts to the meaning "daughter", but this may have been replaced by anel, q.v.
setta
first
[setta, setya adj. "first" (possibly also "primary", but Tolkien's gloss was not certainly legible) (VT46:13)]
aino
noun. god
hyamië
noun. prayer
hyermë
noun. prayer
saitalë
noun. education
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).