Introduction

Of all the languages invented by British author and philologist J. R. R. Tolkien (1892-1973), the most popular has always been Quenya. It also seems to be the most highly developed of all the languages Tolkien devised. Indeed only two of them – Quenya and Sindarin – are so complete that one can with some ease write substantial texts in them without resorting to massive invention of one's own. Until recently, Sindarin was poorly understood, and its complex phonology may daunt fresh students (especially if they have no linguistic training). My advice to people who want to study Tolkien's linguistic creations would definitely be that they start with Quenya. Knowing this tongue will facilitate later studies of the other languages, including Sindarin, since Quenya represents just one branch of the Elvish language family: The Elvish languages are not "independent" entities, but all evolved from a common ancestral tongue, and in many respects, Quenya stands closer to this primitive original than the other languages.
In reality as opposed to this fictional context, Tolkien knew well what kind of style he was aiming for, and having sketched a "primitive Elvish" language, he cleverly devised sound-shifts that would produce a tongue with the desired flavour: Quenya resulted from his youthful romance with Finnish; he was, in his own words, "quite intoxicated" by the sound and style of this language when he discovered it (The Letters of J.R.R. Tolkien, p. 214). However, it should be emphasized that Finnish was an inspiration only; Quenya is in no way a garbled version of Finnish, and only a few words of its vocabulary display any semblance to the corresponding Finnish words. (See Harri Peräla's discussion at http://www.sci.fi/~alboin/finn_que.htm; the writer is a Finn himself.) Tolkien also mentioned Greek and Latin as inspirations; we can evidently add Spanish to the list as well. 
The fictional or "internal" history of Quenya is synopsized in my regular Ardalambion Quenya article (see www.Ardalambion.com/quenya.htm) and does not have to be repeated in any detail here. Very briefly, within Tolkien's mythos Quenya was the language of the Elves that dwelt in Valinor in the Uttermost West; being spoken in the Blessed Realm, it was the noblest tongue in the world. Later one of the clans of the Elves, the Noldor, went into exile in Middle-earth, bringing the Quenya tongue with them. In Middle-earth it soon fell out of use as a daily speech, but among the Noldor it was ever preserved as a ceremonial language, and as such it was also known to Mortal Men in later ages. Hence in The Lord of the Rings we have Frodo delivering the famous Quenya greeting elen síla lúmenn' omentielvo, "a star shines on the hour of our meeting", when he and his friends run into some Elves (and the Elves are delighted to meet "a scholar in the Ancient Tongue"). If one studies Quenya as a way to immerse oneself in Tolkien's fiction, it may indeed be best to picture oneself as a mortal student in Middle-earth in the Third Age, about the period covered in The Lord of the Rings. (Picturing oneself as an Elvish native speaker in Valinor back in the First Age may be overly ambitious.) The particular form of Quenya taught in this course is – by intention – precisely the "late Exilic" or "Third Age" variant. This is the kind of Quenya exemplified in The Lord of the Rings, with Galadriel's Lament (Namárië) as the most substantial example.
	Numerous enthusiasts have brought forth a limited, but steadily growing body of Quenya literature, especially since a substantial amount of vocabulary finally became available with the publication of The Lost Road in 1987, fifteen years after Tolkien's death. Thanks to this and the fifteen other books of Middle-earth material that Christopher Tolkien in the period 1977-96 edited from the manuscripts his father had left behind, we now know very much more about Tolkien's languages than we ever did during the lifetime of their inventor. We certainly can't sit down and readily translate the works of Shakespeare into Quenya, but we do know a few thousand words and can infer the general outlines of the grammar Tolkien envisioned. Still, you cannot really become "fluent" in Quenya, not matter how hard you study what is presently available. But it is eminently possible to write quite long Quenya texts if one deliberately eschews the unfortunate gaps in our knowledge, and we can at least hope that some of these gaps (especially regarding grammatical features) will be filled in by future publications. In the future, we may be able to develop Quenya into a more fully "useable" language. But we must obviously start by carefully internalizing the information provided by Tolkien's own material, as far as it is available to us.
Many have wanted a regular "course" or "tutorial", with exercises and all, that would allow them to study Quenya on their own with some ease. One such effort has been made before: Nancy Martsch' Basic Quenya. All in all, this was certainly a good work; the fact that material that has been published after it was written now reveals certain shortcomings, cannot be held against the author. However, many would like to have a more updated course, and I have repeatedly been approached by people suggesting that I would be the right person to write it. It is of course nice when others call me an "expert" on Tolkienian linguistics; actually I would say that it is difficult to be an "expert" in these matters, due to the scarcity of source material. Nonetheless, I have been so privileged that I have been able to spend much time studying these matters (starting more than ten years ago), and I see it as my duty to record and pass on whatever insights I may have gained. Hence in the end I sat down and started writing this course, intended for beginners. (This conveniently allows me to fill the uncritical, vulnerable minds of fresh students with my interpretation of Quenya grammar, which interpretation I inevitably hold to be the best and most accurate. Ha ha ha.) However, this course does not seek to imitate a Linguaphone-like format with long dialogues etc. to help the student to acquire "basic fluency" in various situations relating to everyday life. This would be quite pointless in the case of an "art-language" like Quenya, which is to be used for carefully prepared prose and poetry rather than casual chatting. Rather these lessons take the form of a series of essays on various parts of Quenya grammar, reviewing and analyzing available evidence in an attempt to reconstruct Tolkien's intentions, with some exercises appended.
	Why study Quenya? Obviously not because you are going to Valinor on holiday and need to be able to communicate with the natives. Some may want to study this language to somehow get in better accord with the spirit of Tolkien's authorship. He referred to

...what I think is a primary 'fact' about my work, that it is all of a piece, and fundamentally linguistic in inspiration. [...] It is not a 'hobby', in the sense of something quite different from one's work, taken up as a relief-outlet. The invention of languages is the foundation. The 'stories' were made rather to provide a world for the languages than the reverse. To me a name comes first and the story follows. I should have preferred to write in 'Elvish'. But, of course, such a work as The Lord of the Rings has been edited and only as much 'language' has been left in as I thought would be stomached by readers. (I now find that many would have liked more.) [...] It is to me, anyway, largely an essay in 'linguistic aesthetic', as I sometimes say to people who ask me 'what is it all about'. (The Letters of J.R.R. Tolkien, pp. 219-220)

In light of such strong statements made by the author, studying his invented languages cannot be dismissed as some kind of silly escapism for romantic teenagers. It must be considered a crucial part of scholarship relating to Tolkien's authorship, or indeed his work in general: The languages constructed by Tolkien are part of his output as a philologist, not necessarily less serious than his writings on pre-existing languages like Anglo-Saxon; notice that he refused to call his "fundamentally linguistic" work a mere hobby. One may call Quenya and the other languages works of art, but no matter what word we use to describe them, in the end it all boils down to this: Tolkien was not just a descriptive linguist, passively exploring and contemplating pre-existing tongues – he was a creative linguist as well.
Obviously fluency in Quenya or Sindarin is not a prerequisite before you can say anything intelligent about Tolkien's narratives; yet it is clear that some critics and scholars have woefully underestimated the crucial role of the invented languages, finding themselves unable to take even very clear statements like the one quoted above wholly seriously. To fully appreciate the scope and intricacy of Tolkien's linguistic sub-creation one has to actively study it for its own sake. It should certainly be able to command interest for its own sake. Some years ago, recognized Tolkien scholar Tom Shippey observed that 

...it's clear that the languages Tolkien created are created by, you know, one of the most accomplished philologists of all time, so there is therefore something interesting in them, and I think also in them there is poured much of his professional knowledge and thought. (...) I've often noticed that there are really very valuable observations about what Tolkien thought about real philology buried in the fiction. And I would not be at all surprised if, you know, there were valuable observations buried in the invented languages. So there may be, in fact, something which emerges from it. [From an interview conducted during the Arda symposium in Oslo, April 3-5 1987, published in the journal Angerthas, issue 31.]

Even if one does not believe that there are great new philological insights waiting to be unearthed from the structure of Tolkien's languages, I cannot see why conducting detailed studies of these languages should necessarily be seen as escapism, or at best a somewhat silly pastime for people who are too lazy to find something better to do. The languages constructed by Tolkien have been likened to music; his biographer Humphrey Carpenter observes that "if he had been interested in music he would very likely have wanted to compose melodies; so why should he not make up a personal system of words that would be as it were a private symphony?" One may study one of the languages Tolkien  painstakingly developed as one may study a musical symphony: a complex work of many interrelated parts woven into intricate beauty. Yet the symphony is fixed in its form, while a language can be infinitely recombined into ever new texts of prose and poetry, and yet retain its nature and flavour undiminished. One of the attractions of Quenya is that we can compose linguistic "music" ourselves just by applying Tolkien's rules, so Carpenter's comparison is too limited: Tolkien did not just make a symphony, he invented an entire form of music, and it would be a pity if it were to die with him.
 	Of course, others may want to study Quenya to immerse themselves in Tolkien's fiction, with no pretensions of "scholarship" of any kind: Tolkien's vision of the Elves (Quendi, Eldar) is no doubt the main achievement of his authorship, and Quenya was – at least in the somewhat biased opinion of the Noldor – "the chief Elvish tongue, the noblest, and the one most nearly preserving the ancient character of Elvish speech" (The War of the Jewels p. 374). But one may grope towards "Elvishness" in a deeper sense than just trying to immerse oneself in fiction. Happily abandoning the all too classical idea of Elves as tiny, overly pretty "fairies", Tolkien instead achieved the vision of Elves as something more: "I suppose that the Quendi are in fact in these histories very little akin to the Elves and Fairies of Europe; and if I were pressed to rationalize, I should say that they represent greater beauty and longer life, and nobility – the Elder Children" (The Letters of J.R.R. Tolkien, p. 176). The quintessence of Tolkien's vision of "Elvishness" is contained primarily in the languages, "for to the Eldar the making of speech is the oldest of the arts and the most beloved" (The Peoples of Middle-earth p. 398). In a way, the study of Quenya can be a quest for this vision of something beautiful and noble beyond the normal capability of our mortal and finite selves: "The Elves represent, as it were, the artistic, aesthetic, and purely scientific aspects of the Humane raised to a higher level than is actually seen in Men" (Letters, p. 176). The seeking for such a "higher level" transcends all fiction. Tolkien's inner vision of this level he translated partly into pictures, much more prominently into narratives, but (to him) more importantly still, into the words and sounds of language. In Quenya his vision of Beauty lives on, awaiting those capable of comprehending and appreciating it.
On their web-pages, the Swedish Tolkien-linguists of the Mellonath Daeron group try to justify their study of Tolkien's languages: 

Our activity has been described as the ultimate luxury. We study something that does not exist, just for fun. This is something you can afford when you have everything else; food, shelter, clothes, friends, and so on. The Tolkien languages are well worth studying for their high aesthetic values alone. And knowledge of the languages is a key to a fuller appreciation of the beauty of Tolkien's sub-creation, his world, Arda.

I heartily agree with the last two sentences, but I cannot agree that Quenya or Sindarin "does not exist". Obviously we are not talking about physical, tangible objects, but that goes for any language. These are not fictional languages, but languages as real as Esperanto or any other constructed language. Tolkien himself noted about his languages that they "have some existence, since I have composed them in some completeness" (The Letters of J.R.R. Tolkien, p. 175). 
Unlike Esperanto, Quenya is however strongly associated with a fictional internal history. (Tolkien once stated that Esperanto had been more successful if there had been an Esperanto mythos to go with it!) The associated mythos certainly enriches Quenya and helps us to understand what kind of linguistic "flavour" Tolkien was aiming for, and the fact that this language has a role to play in the most famous fantasy novels ever written obviously provides it with much "free publicity" that Esperanto can only dream of. Yet it must be emphasized that Quenya does exist as an actual entity in our own world, and as mentioned above, it indeed has a steadily growing literature, mostly in verse: The texts presently in existence must already be hundreds of times more comprehensive than all the Quenya texts Tolkien ever wrote himself. He endlessly refined the structure and imaginary evolution of his invented languages, but he wrote remarkably few substantial texts in them. Though he stated that he "should have preferred to write in 'Elvish'" (see quote above), he actually wrote about the "Elvish" tongues rather than in them. "Delight lay in the creation itself," Christopher Tolkien observes (Sauron Defeated, p. 440). His father made the languages just because he loved making them, not because he needed to "use" them for any specific purpose. To be sure, Tolkien wrote a number of poems in "Elvish", but they amount to very little compared to the thousands of pages he wrote about the structure of his languages.
	Tolkien had his fun in sheer invention; that was his privilege as the original creator. However, I daresay quite few people are capable of deriving much pleasure from mere passive contemplation of the structure of a language, or from reading the grammar of an invented language as if it were some kind of novel. I imagine that most people who want to study Quenya have some intention, however vague, of putting this knowledge to use by writing Quenya texts themselves, or at least by reading other people's texts (at the very least Tolkien's own). Really learning any language in any case requires active participation: Even if you wouldn't dream of ever publishing anything in Quenya but rather want to assess Tolkien's "Elvish" for purely academic purposes, you will still have to work yourselves through some exercises to internalize grammar and vocabulary. Such exercises are provided in this course.
My favorite angle on the study of Tolkien's languages is probably this (building on the "musical" analogy suggested by Carpenter): I'd say we are in somewhat the same situation as if a genius composer were to invent a new form of music, writing a great deal about its structure, but making relatively few actual compositions – some of them not even published during the lifetime of the composer himself. Yet these few compositions gain a steadily growing international audience, an audience that would very much like to hear more – much more – music of this kind. The original composer being dead, what are we to do? There is only one way to go: We must carry out a thorough study of both the published compositions and the more theoretical writings, to make out and internalize the rules and principles for this kind of music. Then we can start to compose ourselves, making entirely new melodies that yet comply with the general structure devised by the original inventor. 
	This, of course, has a rough analogy when it comes to Tolkien's narratives as well. Tolkien's themes and principles of story-telling have been taken over by generations of new authors, resulting in the modern fantasy genre – though it would not be very controversial to say that far from all authors have been able to live up to the high standards set by the master. In somewhat the same manner, the quality of the numerous post-Tolkien Quenya texts varies greatly. In the case of some early attempts, written when very little source material was available, it is now easy to spot various shortcomings and misinterpretations of what Tolkien really intended. Today, with much more material available, I would say it is possible to write texts that Tolkien probably would have recognized as at least roughly correct Quenya (though I think reading Quenya texts not originating with himself would have been a strange experience for him; his invented languages were originally something very private).
This course should in any case be useful no matter what your angle on this study may be – whether you want to learn Quenya to immerse yourself in Tolkien's fiction, to better appreciate a crucial side of his authorship, to learn about the intricate creations of a talented linguist, to accept the intellectual challenge of trying to master a sophisticated system, to go on a meditative quest for "Elvishness", or simply to enjoy Quenya aesthetically. None of these are mutually exclusive, of course. Whatever your angle is, I hope you would like to have a part in making Quenya literature grow and flourish.
Another Tolkien quote may be in place here: "No language is justly studied merely as an aid to other purposes. It will in fact better serve other purposes, philological or historical, when it is studied for love, for itself" (MC:189).

THE QUESTION OF COPYRIGHT
This is an issue I shall have to devote quite a few paragraphs to, though this will probably surprise any fresh, innocent student who has never given much thought to this at all. However, debates revolving around copyright issues have sadly caused a great deal of bitterness among students working in the field of Tolkien-linguistics; such debates essentially blew apart the TolkLang mailing list, leading to the establishing of Elfling instead. If Tolkien's heirs or their lawyers ever read what follows, I hope they are not offended. This really is not about stealing anything from them, but about directing attention to one highly important part of Tolkien's work and help people learning about it, so that it can live and grow and stand as a lasting testimony to his efforts, and as a dynamic memorial to himself. Talking about his father, Christopher Tolkien in a TV interview described Quenya as "language as he wanted it, the language of his heart". Students of Quenya merely want this special part of Tolkien's heart to live on. Nobody is trying to make any money or otherwise profit from this. (If the Tolkien Estate, or rather HarperCollins, might ever want to publish this course in book form, I would be happy to let them do so, and I would not expect to receive any royalties.)
In 1998 and early 1999, on the TolkLang list, lawyer W. C. Hicklin vociferously argued that publishing "unauthorized" grammatical descriptions of a Tolkien-language would be a blatant violation of the copyright of the Tolkien Estate, asserting that any such publication would undoubtedly make the Estate react with "money, guns and lawyers". (One hopes the part about firearms was a figure of speech.) I cannot agree with such an interpretation of copyright law, especially considering that what we know about Quenya we have for the most part learnt by studying the examples we have – not by reading Tolkien's explicit grammars, that still have not been published. I cannot imagine that when studying available Quenya texts, is it illegal for us to put our conclusions into words and tell others about them. If this is what copyright means, then all sorts of scholarly commentary and literary criticism immediately go down the drain. While Hicklin said he reported the position of Christopher Tolkien (whom he claimed to know on a first-name basis), the Tolkien Estate itself has so far declined to present its opinion on these issues, even when asked to do so by TolkLang moderator Julian Bradfield. It may be noted that copyright law is not the area Mr. Hicklin specializes in, and I think he pressed the concept of "character" rather far by asserting that every individual word in the invented languages must be considered a literary character of Tolkien's, apparently on par with such characters as Aragorn or Galadriel. Mysteriously, Hicklin still agreed that it is OK to write fresh texts in Tolkien's languages, though in Hicklin's world this would seem to be the analogy of writing new stories involving Tolkien's characters (which everybody agrees would be a copyright violation).
Hicklin's obvious problems in putting together a consistent argument, as well as subsequent legal inquiries conducted by myself and others, have led me to the conclusion that copyrighting a language as such would be quite impossible. The language "itself" is not to be likened to a fixed text in or about it; it is an entirely abstract system, and for anything to enjoy copyright protection it must first of all have a fixed form to be protected. Arguing that the very grammatical structure and vocabulary of the language is its "fixed form" is no use, for this is an abstract system, not a "form". Any actual text about (or in) a language is indeed protected, but not the language "itself". To return to the analogy of our genius composer who invents a new form of music: His copyright to his own compositions, and to his writings on this form of music as fixed texts, cannot and should not be disputed by anyone. But he or his heirs cannot well assert that publishing entirely new compositions, or wholly original descriptions of the principles of this kind of music, would somehow violate their copyright.
This course is written and published (for free on the Internet) by me as a private person. The Tolkien Estate has not been asked to endorse it or even comment on it, it is in no way "official", and I must take full responsibility for the quality of the contents. No disrespect is intended when I point out that any endorsement by the Estate would not have meant much in the way of a quality guarantee, since certain earlier works on Quenya that were published with explicit permission from the Estate can now be seen to contain certain obvious shortcomings and misinterpretations. There is little reason to believe that Estate lawyers or Christopher Tolkien himself are capable of judging the quality of a Quenya grammar (and likewise no reason to hold this against them; learning Quenya from the primary sources is a long and challenging study reserved for the especially interested). In such a situation I hope and believe that the Tolkien Estate respects the right of scholars to carry on their studies undisturbed, and to present the results of such research – especially when the relevant publications are entirely non-commercial. Despite the strong claims made by Hicklin and a very few others, there is presently no concrete evidence that the Estate or Christopher Tolkien see such studies as a violation of their copyright. If they do, let them contact me and we will talk.
The interpretation of Quenya grammar that it here set out is based on a study of the available sources, mostly analysis of actual Quenya text, and on exegesis of the relatively few explicit notes on grammar that are presently available. I hold it to be obvious that this is primarily a work of analysis and commentary (presented in a didactic fashion), and in terms of copyright, discussing the structure of Quenya cannot be much different from discussing (say) the plot structure of The Lord of the Rings: In either case it is clear that anything I can say must ultimately be based on Tolkien's writings, but the resulting study still is not a "derived work" in terms of copyright law. What we are doing here is not retelling Tolkien's fiction (though I will certainly refer to it – but then from the perspective of a critic, or better commentator, to demonstrate how Tolkien's fiction and language-construction interlock). Primarily we will be studying one of Tolkien's languages as an actual rather than a fictitious entity. The fact that this language was first presented to the world in a context of fiction does not make it a "fictional language", and use or discussion of it is not necessarily "derivative fiction". As already mentioned, Tolkien himself observed that his languages as such "have some existence" simply because he had actually devised them – they do not exclusively reside within a fictitious context (The Letters of J.R.R. Tolkien, p. 175).
Much of Quenya vocabulary is not wholly "original"; Tolkien readily admitted that the vocabularies of his "Elvish" languages were "inevitably full of...reminiscences" of pre-existing tongues (The Peoples of Middle-earth p. 368). Though usually not so obvious that it is disturbing to those who want to study Quenya as a highly exotic language, the fact remains that the knowledgeable easily discern Indo-European (and sometimes even Semitic) words and stems underlying many of Tolkien's "invented" words. This is not to be seen as some sort of failure of imagination on Tolkien's part; he noted that "it is impossible in constructing imaginary languages from a limited number of component sounds to avoid such resemblances" – adding that he did not even try to avoid them (Letters, pp. 384-385). Even where no plausible "real-world" inspiration for a Quenya word can be cited, the fact still remains that there is no legal tradition whatsoever to allow a person coining new words to somehow claim them as his personal property. Tolkien himself was aware that names cannot be copyrighted (Letters, p. 349), and then one cannot well copyright common nouns, verbs, adjectives or prepositions either, precluding "unauthorized" use of them. Some words in common use today, such as robot, first occurred in a context of fiction. One cannot therefore claim that they are "fictional" words, protected on par with fictional characters, and not to be used, listed or explained without explicit permission from the one who first coined them (or his heirs).
Legal inquiries conducted after Hicklin made his flamboyant claims have confirmed that words as such automatically enter public domain the second they are coined, and nobody can monopolize them or claim exclusive ownership to them. You can register a word as a trademark, of course, but that is something entirely different: Apple Computers can't stop anyone from using "apple" as an everyday word. It is also irrelevant that the manufacturer of some kind of fantasy game had to remove all references to "balrogs", for here it is not the Sindarin word balrog, but balrogs as characters that lie in Tolkien's copyright. The fact that Tolkien coined the word alda for "tree" hardly implies that trees are his literary characters. It is not just a tree growing in Middle-earth that can be termed an alda; the word works just as well if I write a Quenya poem about a tree growing outside my house.
I agree, though, that Quenya and the other languages enjoy some protection in their capacity as parts of the Middle-earth setting. If anyone were to write new fantasy stories involving Elves speaking a language called Quenya, and there were samples demonstrating that this is indeed Tolkien's Quenya, this would obviously be the same kind of plagiarism as if any fantasy writer were to "borrow" a city called Minas Tirith, and the description in the book made it clear that this city happened to be built on several levels and was overlooked by a white tower. But again: this course is most certainly not intended as derivative fiction. This is about studying and using one of Tolkien's languages largely irrespective of the fictional context as such – though since I also aspire to present Quenya as a part of Tolkien's authorship, I shall of course have to mention, refer to and sometimes even quote the narratives as well as presenting mere technicalities. Nonetheless: It is obviously untrue that Tolkien's languages cannot in any way be separated from his fictional world (as Hicklin seemed to claim). Vicente Velasco was for instance able to write a Quenya poem (Ríanna) commemorating Princess Diana after her tragic death, but this does not imply that the accident where she was killed must actually be a plot point in a Tolkien novel. Indeed Tolkien himself made a Quenya translation of the Lord's Prayer, a text that obviously belongs to our own reality and could not occur within the Middle-earth setting.
When discussing copyright issues, we must distinguish very clearly between the fictional context and actual use of systems or ideas described within this fiction; the latter is quite irrelevant for a discussion of copyright. By way of comparison: I fully agree that if anyone were to write new fantasy stories involving a race of small people with hairy feet living in underground structures called smials, then this writer would clearly plagiarize Tolkien and possibly even violate his copyright. But I cannot imagine that I violate anyone's copyright if I dig out a smial in my garden – or for that matter, if I have a head-to-feet hair transplant. Similarly, one shouldn't feel free to write fantasy stories about Elves speaking Quenya, but actually using the linguistic structures dreamed up by Tolkien to write new texts that by their contents have nothing to do with his fiction cannot be a violation of copyright. The new Quenya texts are copyright to no one but their writers.
Happily, Tolkien's heirs seem to agree to this; at least they have never tried to stop anyone from publishing their Quenya poems. If the Estate has no problems with this, I can only assume that their lawyers also agree that it is perfectly legal for anyone to write Quenya grammars or compile Quenya wordlists. Otherwise we should be left with the rather absurd notion of a language that can be used, but not taught or in a scholarly way described. I cannot imagine that the Estate would assert that the by now quite large number of Quenya texts that are not written by Tolkien and have nothing to do with his fiction cannot be subjected to grammatical or lexicographical studies simply because they happen to be written in Quenya. This would be an attempt to block and veto certain kinds of scholarship relating to an entire body of literature, and I don't think this could be sustained, legally or even morally. I don't know that Tolkien's heirs disagree.
I have no intention, however, of disputing the Estate's copyright to Tolkien's actual writings (on the languages or otherwise), and though it is an interesting exercise to "reconstruct the Elvish original" supposedly underlying some of Tolkien's poems or stories, one should not publish "Elvish" translations of a great amount of continuous Tolkien text. All of his texts lie in the copyright of the Tolkien Estate until it expires in 2023 (or was it 2048?), and publishing substantial translations or close retellings thereof would require the permission of the Estate: No matter how exceedingly esoteric the target-language is, any translation is still directly derived from Tolkien's own, copyrighted text. Neither should one write long stories set in Tolkien's world; that would be a violation of copyright no matter what language you use. However, making translations of a limited amount of Tolkien text can probably pass as fair use (but please don't publish your own Quenya rendering of the Ring Poem; there are all too many competing versions already...) Neither is there much reason to believe that the Estate would take any action against short Quenya-language novelettes even if they do seem to be set in Middle-earth, since it should be obvious that the real purpose is to demonstrate the use of Quenya, not to write new stories to compete with Tolkien's own (I wouldn't publish even such novelettes in any way that could conceivably be seen as commercial publishing, though). Poems about persons or events in Tolkien's world (like Ales Bican's Roccalassen or "Song to Éowyn") I think can pass as a branch of commentary or synopsis, as long as you don't include any fresh fiction of your own. But please don't push even that too far; Tolkien's heirs are in their good right when they assert their copyright to his stories.
In exercises made for this course, I have in any case deliberately avoided any direct references to persons, places or events in Tolkien's fictional world (except for one reference to the Two Trees because the Quenya word provides such a good example of dual number). Instead of referring to Tolkien's fiction I have in most cases resorted to a wholly generic fantasy world or medieval world; there is nothing to preclude the possibility that this is Tolkien's world, but nothing concrete to confirm it, either. There are lots of Elves and Dwarves in these exercises, but though we inevitably use words like Eldar and Naucor for these peoples when talking about them in Quenya, they are really just "generic" Elves and Dwarves. Feel free to imagine that these "Elves" are Tolkien's Eldar if you like, but there is nothing that definitely ties them to any specific mythos.
Despite the fact that I don't think the Tolkien Estate could legally stop people from doing pretty much what they want with Quenya as an actual language (separated from Tolkien's fiction), I urge students to use whatever knowledge they may obtain in a respectful way. We should feel some kind of moral obligation, or even gratitude, towards Tolkien as the creator of this language. Quenya as we know it is the result of decades of painstaking work and endless refinement; its creator intended it to have an august or even sacred flavour, and it is not to be used for unworthy or downright silly purposes. (Please don't publish your Quenya compositions on toilet walls, for instance.) There is an old TV interview where Tolkien says he would not necessarily mind others knowing and enjoying his invented languages, but he would not like to see any of them turned into some sort of "secret" lingo used to exclude others. This is a wish I urge any and all students to respect. As a student and user of Quenya one should also be committed to preserving the integrity of Tolkien's system, taking great care not to distort it or needlessly dilute it. Occasionally we have to coin new words, but in such cases one should eschew arbitrary invention and instead work from Tolkien's own stems, using his methods of derivation.
Wrote Tolkien, "Of course the L[ord of the] R[ings] does not belong to me. It has been brought forth and must now go its appointed way in the world, though naturally I take a deep interest in its fortunes, as a parent would of a child. I am comforted to know that it has good friends to defend it" (The Letters of J.R.R. Tolkien, p. 413-14). Perhaps he would have felt the same way about the invented languages exemplified in the book he is talking about: They have been brought forth and do already go their "way in the world", studied and even used by many – but now Quenya and the other languages must live their lives independently of their "parent", for he is no longer among us. So let students and users be their "good friends" and "defend" their systems, true to the vision of the man who spent a lifetime developing them. And this brings us back to the structure of Quenya itself.

WHAT IS QUENYA LIKE?
What kind of language is this, structurally speaking? It seems that Finnish provided considerable inspiration not only for the sound-patterns, but for the basic structure as well. Tolkien described Quenya as a "highly inflected language" (The Road Goes Ever On p. 69). That is, words appear in many different forms depending on their precise function in any given grammatical context. The differing forms are for the most part constructed by employing a plethora of endings, endings with meanings that in English would often be expressed as separate words instead. Hence an English translation of a Quenya text will normally consist of more words than the Quenya original: In Unfinished Tales p. 22, 51, we learn that three words of Quenya may well require a seven-word English translation: Anar caluva tielyanna = "the sun shall shine upon your path". Some may see this as evidence that Quenya is a more efficient language than English, but whether one uses one long word or several shorter words to express a given meaning is not very crucial. (It may be noted that if one counts syllables instead of words, it is suddenly English that is the most "efficient" language in the example above: The English text has one syllable less than the Quenya version!) Quenya should be enjoyed for its own qualities, not by comparing it to other languages. But the word tielyanna "upon your path" illustrates the main difference between English and Quenya: small independent words like "your" or "upon" frequently become endings instead – in this example -lya and -nna, respectively.
Is Quenya a "difficult" language? Speaking of Quenya and Sindarin, the two main languages of his mythos, Tolkien wrote that "both languages are, of course, extremely difficult" (Letters:403). Undoubtedly there are many presently unsuspected complexities waiting for us in the vast amount of unpublished material. But as far or short as our knowledge goes today, I certainly wouldn't call Quenya "extremely difficult". It may be an involved and intricate construct, but certainly less complicated than Sindarin, and the acquisition of Quenya as we know it is in no way a superhuman feat. Any devoted student should be able to achieve basic mastery of the grammatical system in relatively short time, weeks or even days rather than months. General knowledge about linguistics would certainly be helpful in such a study, but hardly a prerequisite; in this course I have tried to make the explanations so simple that any reasonably bright teenager should be able to understand what is going on. (Bearing in mind that some people who want to study Quenya are quite young, I have tried to pre-suppose virtually no knowledge about linguistics, and I will explain even elementary linguistic terms – more knowledgeable students may feel that I sometimes go into boring baby-talk.)
It must still be understood that it is not a streamlined Esperanto we are dealing with here. Tolkien deliberately tried to make his languages "naturalistic"; hence there are some irregular verbs and the like, though I would say their number is quite manageable. Quenya probably stands about midway between an absolutely regular "Esperanto" and a typical "real" language with its spate of complexities and irregularities, yet perhaps closer to the former. Indeed Quenya is probably too simple to be entirely "credible" as a supposedly non-constructed language, at least if we compare it to the messy languages of Mortal Men in our own age. But then Quenya wasn't really "non-constructed" within the scope of the fictional history either; it was constructed and refined by the Elves, "and the Eldar know their tongue, not word by word only, but as a whole" (The Peoples of Middle-earth p. 398). So perhaps the Eldar, being very much conscious of the structure of their speech, would tend to make languages with a relatively tidy grammar. Anyway, from the viewpoint of students it is difficult to regret the absence of more irregular forms to be memorized, so if this simplicity does indeed make Quenya less "credible" as a natural language, Tolkien is easily forgiven!

THE SOURCES
We know that Tolkien wrote literally thousands of pages about his languages. Unfortunately – and here I must ask fresh students to brace themselves for their first big shock, though the shocking fact has already been alluded to – very little of this material is available to us. However, Christopher Tolkien has apparently tried to make arrangements for its publication. Throughout most of the nineties, he was sending photo-copies of his father's linguistic manuscripts to a group of Americans often (but unofficially) referred to as the Elfconners, apparently because of their prominence on the "cons" or conventions of ELF, the "Elvish Linguistic Fellowship". However, the most outspoken member of the group seems to have convinced himself beyond refutation that the term "Elfconners" was always meant to be derogatory, associating it with "conning" or deception. As pointed out by TolkLang moderator Julian Bradfield, it may be that this member of the group is inventing insults against himself, but currently it is politically correct to refer to this group simply as the Editorial Team, abbreviated ET. Whatever we call them, the group consists of Christopher Gilson, Carl F. Hostetter, Patrick Wynne and Arden R. Smith (in recent years, Bill Welden has also joined in). Before they started to receive Tolkien manuscripts, these people quite regularly published the Tolkien-linguistic journals Vinyar Tengwar (edited by Hostetter) and Parma Eldalamberon (edited by Gilson), generally maintaining a high standard. This, we must assume, was the reason why Christopher Tolkien wanted them to publish his father's linguistic manuscripts in the first place.
The very strange and most unfortunate fact is that after they started receiving Tolkien manuscripts for publication, the group's rate of publication dropped disastrously. They began to receive manuscript copies in 1991; a decade later they have managed to get a few hundred pages of new material into print (most of it wordlist material pertaining to the very earliest stages of Tolkien's work, far removed from the LotR scenario). Some of us are not impressed. What little material has appeared has been nicely presented, but with the present rate of publication, the completion of the project must be very far off indeed. In 1996, Christopher Gilson stated that "next year", his group planned to publish "fairly comprehensive" grammars for the two main languages of Tolkien's mythos. In early 2002 they finally published some material relating to certain stages of "Gnomish", an early conceptual ancestor of the language Tolkien later called Sindarin; we are still waiting for a really substantial amount of material about Quenya. Most other deadlines that the members of Gilson's group have set for themselves has proved equally worthless, and since about 1998 they have largely refrained from stating any deadlines at all. Still, we must hope that in ten (or twenty, or thirty...) years, we will know more – but if the Editorial Team is able to ever commence efficient, regular publication of Tolkien's material, they have yet to demonstrate this ability.
	We must work, then, from sources already available – sources that often touch on the languages more or less incidentally. The linguistic aspect of Tolkien's authorship luckily permeates his works to such an extent that if you bring together all the scattered pieces of information and analyze them thoroughly, you will be able to figure out much about his languages even without access to his explicit grammars. Unfortunately this method of study will leave many gaps in our knowledge, gaps most irritating to people who try to actually use these languages. In other cases, the material is so scarce that we can formulate not just one but all too many theories about what the underlying grammatical rules look like, and we don't have any further examples that would allow us to identify the correct theory. Nonetheless, we do know a great deal about Quenya, though some of our knowledge is more tentative than we would like. A survey of the sources is in place here; at least I should explain the abbreviations used in this work.
The primary narrative works, The Lord of the Rings (LotR, 1954-55) and The Silmarillion (Silm, 1977) need no further introduction. (Of course, there is also The Hobbit, but this book contains little linguistic information, and hardly anything at all about Quenya.) Most of the Elvish names of people and places found in LotR (such as Aragorn, Glorfindel, Galadriel, Minas Tirith) are Sindarin, but there are substantial samples of Quenya as well. In LotR, we find one of the longest Quenya texts known, the poem Namárië near the end of chapter VIII ("Farewell to Lórien") in Book Two in the first volume, The Fellowship of the Ring. Also known as Galadriel's Lament, this is the poem commencing with the words Ai! laurië lantar lassi súrinen...
Various shorter samples of Quenya are also sprinkled throughout LotR, such as Frodo speaking in tongues in Shelob's lair ("Aiya Eärendil Elenion Ancalima! he cried, and he knew not what he had spoken"), the praise that the Ringbearers received on the Field of Cormallen (part Sindarin, part Quenya), Elendil's Declaration as repeated by Aragorn at his coronation, and Treebeard's greeting to Celeborn and Galadriel. The Quenya parts of the Cormallen Praise (as I shall refer to it), as found in volume 3, Book Six, chapter IV ("The Field of Cormallen"), go like this: A laita te, laita te! Andave laituvalmet! ... Cormacolindor, a laita tárienna! (Cf. Sauron Defeated p. 47.) This is translated in The Letters of J.R.R. Tolkien, p. 308: "Bless them, bless them, long we will praise them." – "The Ring bearers, bless (or praise) them to the height."
In the next chapter (V) we have Elendil's Declaration, repeated by Aragorn at his coronation: Et Eärello Endorenna utúlien. Sinome maruvan ar hildinyar tenn' Ambar-metta. This is translated in the text as "out of the Great Sea to Middle-earth I am come. In this place will I abide, and my heirs, unto the ending of the world."
Treebeard's Greeting in the chapter after that (VI) goes a vanimar, vanimálion nostari, translated both in Letters p. 308 ("o beautiful ones, parents of beautiful children") and Sauron Defeated p. 73 ("fair ones begetters of fair ones"; this rendering is the more literal).
Quenya material (though mostly isolated words only) also occur in the Appendices to LotR, in particular Appendix E.
In the Silmarillion, we also have a few short Quenya sentences. In chapter 20 there are some battle-cries: Útúlie'n aurë! Aiya Eldalië ar Atanatári, utúlie'n aurë! "The day has come! Behold, people of the Eldar and Fathers of Men, the day has come!" – Auta i lómë! "The night is passing!" – Aurë entuluva! "Day shall come again!" Near the end of chapter 21 there is the cry a Túrin Turambar turun ambartanen, "o Túrin master of doom by doom mastered" – but Unfinished Tales p. 138 indicates that turun should rather read turún' (evidently shortened from a longer form turúna, the final -a dropping out because the next word also begins in a-). The Silmarillion Appendix, "Elements in Quenya and Sindarin names", also mentions many words belonging to these two languages.
In the case of other sources, a more summary survey will suffice, since these books and journals (unlike LotR and Silm!) have not appeared in too many editions and translations. Hence I can simply refer to the relevant book and page when quoting from them, and that reference will hopefully be precise enough. We will list them by the abbreviations used hereinafter: 
¤ RGEO: The Road Goes Ever On (our page references are to the Second Edition of 1978, ISBN 0-04-784011-0). The first edition was published in 1968; this is thus one of our very few sources outside LotR that were published in Tolkien's own lifetime, which lends it extra authority (for when something had been published, he would normally consider it a fixed and unchangeable part of the mythos). While RGEO is basically a song cycle (Tolkien's poems with music by Donald Swann), Tolkien also included quite extensive notes on two Elvish poems occurring in LotR, Namárië and the Sindarin hymn A Elbereth Gilthoniel (RGEO:66-76). Besides writing them out in Fëanorian script, he also provided an interlinear translation of both; this allows us to know with certainty which word means what. He also rearranged Namárië into a clearer "prose" version, as an alternative to the poetic version in LotR – providing us with a unique opportunity to compare poetic style and prose style in Quenya. Hence I will sometimes refer to the "prose Namárië". 
¤ UT: Unfinished Tales (1980, ISBN 0-04-823208-4). A posthumously published collection of material supplementing and sometimes fleshing out the stories of LotR and Silm, though as the title implies, not all of it was ever finished by the author. Of particular interest to students of Elvish is Cirion's Oath found in UT:305: Vanda sina termaruva Elenna·nórëo alcar enyalien ar Elendil vorondo voronwë. Nai tiruvantes i hárar mahalmassen mi Númen ar i Eru i or ilyë mahalmar eä tennoio. The (not entirely literal) translation given in the text goes: "This oath shall stand in memory of the glory of the Land of the Star, and of the faith of Elendil the Faithful, in the keeping of those who sit upon the thrones of the West and of the One who is above all thrones for ever." Tolkien added some interesting notes about the Quenya words (UT:317), allowing us to analyze the Oath itself.
¤ Letters: The Letters of J. R. R. Tolkien (1981, ISBN 0-04-440664-9). Edited by Humphrey Carpenter, Tolkien's biographer, this collection of letters also contains some linguistic information. Readers of LotR occasionally wrote to Tolkien asking questions touching on the samples of Quenya and Sindarin found in that work, and this being Tolkien's favourite subject, he often wrote fairly detailed answers. Among other things, Letters provides translations of some Elvish samples that are not translated in the LotR itself, e.g. Aiya Eärendil Elenion Ancalima = "hail Eärendil brightest of stars" (Letters:385; we have already quoted the translation of the Cormallen Praise in Letters:308).
¤ MC: The Monsters and the Critics and Other Essays (1983, ISBN 0-04-809019-0). This book contains Tolkien's essay A Secret Vice (MC:198-223), in which he sets out his thoughts and theories about language-construction in general. He also included some "Elvish" poems, most notably Oilima Markirya or "The Last Ark", which is listed in several versions. The version of Markirya that is most interesting to people studying the kind of Quenya exemplified in LotR, is found in MC:221-223 (including some valuable annotation).

Having edited and published Silm, UT and MC from the papers his father had left behind, Christopher Tolkien commenced what would become a highly ambitious project. In the period 1983-1996, he published a series of no less than twelve volumes, demonstrating how his father had developed his world-famous narratives over many years. The History of Middle-earth series (HoME) presents the many "layers" of manuscripts, chronicling how the Silmarillion and LotR as we know them gradually came into being, and also presenting other materials relating to Tolkien's vast mythology. For convenience I will list all the volumes of HoME by their standard abbreviations, though I will not actually quote from each and every one of them:
¤ LT1: The Book of Lost Tales 1 (1983, ISBN 0-04-823231-5)
¤ LT2: The Book of Lost Tales 2 (1984, ISBN 0-04-823338-2)
¤ LB: The Lays of Beleriand (1985, ISBN 0-04-440018-7)
¤ SM: The Shaping of Middle-earth (1986, ISBN 0-04-440150-7)
¤ LR: The Lost Road (1987, ISBN 0-04-440398-4)
¤ RS: The Return of the Shadow (1988, ISBN 0-04-440669-X)
¤ TI: The Treason of Isengard (1989, ISBN 0-261-10220-6)
¤ WR: The War of the Ring (1990, ISBN 0-261-10223-0)
¤ SD: Sauron Defeated (1992, ISBN 0-261-10305-9)
¤ MR: Morgoth's Ring (1993, ISBN 0-261-10300-8)
¤ WJ: The War of the Jewels (1994, ISBN 0-395-71041-3)
¤ PM: The Peoples of Middle-earth (1996, ISBN 0-216-10337-7)

Each of these books provide clues to the structure of Tolkien's languages, though often in a somewhat incidental fashion (Christopher Tolkien included relatively little of his father's narrowly linguistic writings, which being highly technical would be of limited interest to the general readership). For people interested in Tolkien's languages as they appear in LotR, the most important volumes of HoME are LR, WJ and SD, which any serious student of these languages should have in his or her private library. The only long Quenya text occurring in HoME, Fíriel's Song, is found in LR:72 – but more importantly, these books reproduce three important source documents that I will often refer to simply by name (as do most students of Tolkien's linguistic creation). Therefore, they will be briefly described here. We are talking about the Etymologies and the essays Quendi and Eldar and Lowdham's Report.
	1. The Etymologies (called "Etym" for short) is found in LR:347-400. (I should mention that there are different editions of LR around, so there is unfortunately more than one pagination; my page references are to the edition normally used by Tolkien-linguists.) To casual readers undoubtedly the most baffling document in the entire HoME series, this is our most important single source of "Elvish" vocabulary. However, it is not a regular dictionary. It is an alphabetical list of about six hundred primitive "bases" or roots, the various entries listing actual words derived from these roots as they appeared in later Elvish languages (sometimes the actual ulterior "primitive Elvish" form is also mentioned, closely reflecting the "base" itself). For instance, under the entry ÁLAK (LR:348), itself defined "rushing", we find this series: "*alk-w swan: Q alqa; T alpa; ON alpha; N alf." Tolkien's idea is that the Primitive Elvish word alk-w developed into Q[uenya] alqa, T[elerin] alpa, O[ld] N[oldorin] alpha and N[oldorin] alf. The Etymologies was written in the second half of the thirties, and the spelling and general concepts differ somewhat from the scenario of the LotR as published in the early fifties. (If we were to "update" the sample just quoted, we must read Sindarin for Noldorin, and Quenya alqa and "Noldorin"/Sindarin alf should rather be spelt alqua and alph, respectively – both words, so spelt, are actually attested in later writings.) Despite the fact that the Etymologies in some respects reflects a somewhat "outdated" linguistic scenario, Tolkien undertaking important revisions after he wrote Etym, it is still a gold-mine of information (and as we have just demonstrated, it can to some extent readily be "updated" in accordance with Tolkien's later ideas). Of all the languages Tolkien mentioned in Etym, Quenya is in any case among the tongues that were not very significantly affected by his subsequent revisions. (In the case of "Noldorin", on the other hand, he would tinker with its phonology and imaginary evolution, and drastically alter its internal history, to produce Sindarin as we know it from LotR.)
	2. Quendi and Eldar (sometimes "Q&E" for short) is found in WJ:360-417. This is ostensibly an essay on the "Origin and Meanings of the Elvish words referring to Elves and their varieties. With Appendices on their names for other Incarnates". This ground is certainly covered, but luckily (from our point of view!) there are many digressions, appendices and notes that provide much extra information about the Elvish languages as Tolkien had come to see them in the post-LotR period: This essay dates from ca. 1959-60. Christopher Tolkien felt that one substantial section departed too radically from the stated subject of the essay, and edited it out (see WJ:359, 396). Luckily, the omitted section was later published in the journal Vinyar Tengwar, issue #39. When I quote from Quendi and Eldar, I will therefore sometimes refer to WJ and sometimes to Vinyar Tengwar (VT). "Digressive" though the section that appeared in VT may be, it is of course of immense interest to people studying Tolkien's languages.
	3. Lowdham's Report, or in full Lowdham's Report on the Adunaic Language, can be found in SD:413-440. As the title implies, this report is mainly concerned with another language than Quenya: Adunaic (in the LotR appendices spelt Adûnaic), the vernacular of Númenor. However, a little information about Quenya, which in this report is referred to as "Avallonian", can also be gleaned – the two languages sometimes being compared or contrasted. ("Lowdham" is just a fictional character of Tolkien's. Tolkien sometimes presented even quite technical information about his languages as if he were merely quoting or referring the observations and viewpoints of various people residing within his mythos. Among his favourite fictional "sources" we find Fëanor, the greatest but also the proudest of the Noldor, Rúmil the sage of Tirion, and Pengolodh the loremaster of Gondolin: Many of Tolkien's characters seem to share their author's interest in mysterious scripts and strange languages.)

The sources so far mentioned are the ones published or edited by Tolkien himself or by his son – except for Letters, that was edited by Humphrey Carpenter. In addition there are a few works edited and published by others. Some very brief scraps of information can be extracted from J.R.R. Tolkien – Artist and Illustrator, edited by Wayne Hammond and Christina Scull. The results of the Editorial Team, scarce but not unimportant, must also be mentioned. The journal Vinyar Tengwar (VT), edited by Carl F. Hostetter, had its "golden age" in the period 1988-93, when the editor managed to uphold continuous bimonthly publication. When Hostetter and the other ET members in the early nineties started to receive original Tolkien material of the utmost interest to be edited and published, the rate of publication mysteriously dropped to about one issue a year, and this situation has continued throughout the latter half of the nineties and into the new decade. Not all of the few issues that have been published include any new Tolkien material, and those that do are usually devoted to very short scraps (that are moreover samples of very early material that is often clearly not LotR-compatible). 
A few issues do stand out, however, and one of them has already been mentioned: In issue #39, July 1998, Hostetter published the part of Quendi and Eldar that Christopher Tolkien left out of WJ, as well as the companion essay Ósanwe-kenta (the latter is not strictly linguistic by its subject, but Tolkien nonetheless mentioned quite a few Quenya words). Some useful material also appeared in issue #41, July 2000, filling certain annoying gaps in our vocabulary (in particular regarding the verb "can") and providing interesting new information about the formation of the present tense. In January 2002, various Quenya translations of the Pater Noster and the Ave Maria were published in issue #43; Tolkien the Catholic produced more than one Elvish version of these texts.
	The other main results of the ET's editing efforts for the most part consist of wordlist material: the Gnomish Lexicon (GL) and the Qenya Lexicon (QL, a.k.a. the Qenyaqetsa, abbreviated QQ). The GL also mentions a few "Qenya" words (just like the QL mentions some Gnomish words; the languages are not infrequently compared or contrasted). Regarding "Qenya" as opposed to (LotR-style) Quenya, see below. These Lexicons were published in issues #11 and #12 of the journal Parma Eldalamberon, 1995 and 1998, respectively. They were originally written during World War I, when the earliest form of Tolkien's mythos began to take shape: The QL manuscript is usually dated to 1915, the GL to 1917. Substantial excerpts were published already in 1983-84, Christopher Tolkien drawing heavily on the Lexicons in the appendices to LT1 and LT2. Prefixed to each Lexicon, Parma also published some related material: a never finished Gnomish Grammar in #11, and some phonological descriptions for "Qenya" in #12.

Of the actual Quenya samples so far mentioned, I shall often refer to Namárië, Treebeard's Greeting, Elendil's Declaration, Cirion's Oath, Fíriel's Song and Markirya simply by title or "name", not always providing a reference to book and page. From the discussion above the student will know where they are found (if you feel the urge to check the accuracy of my quotes!) In most other cases I will provide a reference when I quote something, since it will usually be found in one of the sources that do allow a precise reference to book and page (since there is not a spate of different editions with differing pagination around). When I refer to entries in the Etymologies (in LR), I simply quote the entry-head, which can easily be located in all the various editions (irrespective of differing pagination).

A WORD OF WARNING REGARDING PARTS OF THE CORPUS
Scattered in the sources listed above we have a total Quenya "corpus" that would amount to very roughly 150 pages if it were all brought together (though most of this would unfortunately just be unconnected wordlist material; the samples of actual text are much rarer and could probably be fitted into no more than two or three pages). But here a word of warning is in place: If you want to learn the kind of Quenya that you have encountered in LotR, not all of the samples found in this corpus are entirely "reliable" – even though they are certainly genuine Tolkien. To avoid what is potentially a quagmire of confusion, the student should immediately internalize one fact: The kind of Quenya exemplified in LotR is not the only kind of Quenya there is. If you start analyzing all the samples of Quenya that we now have, you will soon realize that they do not form a homogenous mass. Most samples certainly "look" much the same, never straying too far from the Finnish-inspired word-shapes, but much of the early material (never published during Tolkien's lifetime) can be shown to employ or presuppose words, inflectional endings and grammatical rules that differ from the system of LotR-style Quenya. By all means, no sample is entirely different from LotR-style Quenya – but in material predating the mid-thirties, neither is there any sample that is entirely identical.
Tolkien was, so to speak, all too good when it came to devising languages. Fixing them in one clear-cut and unchangeable form was an almost impossible task for him. There were ever new ideas that he wanted to work into their structure, even if these ideas contradicted and obsoleted things that he had written earlier. We can be sure that his fictional character Lowdham speaks for Tolkien himself (SD:240): 

In making up a language you are free: too free (...) When you're just inventing, the pleasure or fun is in the moment of invention; but as you are the master your whim is law, and you may want to have the fun all over again, fresh. You're liable to be for ever niggling, altering, refining, wavering, according to your linguistic mood and to your changes of taste.

With the posthumous publication of many of Tolkien's writings, we got evidence for plenty of 'niggling, altering, refining, and wavering' on his part. It is now evident that Quenya appeared in many incarnations, and while they all share the same general "style" and would probably look the same to a fresh student, they actually differ in many details of grammar, vocabulary and even phonology. A powerful demonstration of the extent of Tolkien's revisions is provided by the Markirya poem, which exists in one version dating from the early thirties (MC:213) and another that is about forty years younger, dating from the last decade of Tolkien's life (MC:221-223). Both versions have (almost) the same meaning, but the late version is in the full sense of the word a translation of the former, not a mere rewriting: Only a few words and inflectional endings are common to both texts.
Since Tolkien in pre-LotR sources typically used the spelling Qenya instead of Quenya (though the intended pronunciation is the same), I and others often use "Qenya" (preferably in quotes) as a name of early variants of Quenya that are more or less different from the form that appears in LotR and later sources. The first version of Markirya I would thus call a "Qenya" poem; only the later version is Quenya as we know it from LotR. Some other poems reproduced in MC (Nieninqe and Earendel, pp. 215-216), as well as an alternative "Last Ark" poem of another meaning than the classical Markirya (MC:221), are also decidedly "Qenya" rather than Quenya. These texts may certainly be enjoyed for their own qualities, but as source-material for students trying to figure out the structure of LotR-style Quenya they exclude themselves.
As we would expect, the language generally becomes more and more similar to its "final form" the closer we get to Tolkien's writing LotR. For instance, the relatively late text Fíriel's Song is almost, but not quite LotR-style Quenya. However, one should not have a simplistic view of these things, thinking that Tolkien started out in 1915 with a language that was wildly different from the Quenya of LotR and that it "gradually" evolved into LotR-style Quenya in a nice and tidy evolutionary line. The scarcity of published material does not allow us to follow the process in any detail, but it is already evident that Tolkien kept changing his mind back and forth, not only doing revisions but frequently also undoing them later: Indeed some of the very earliest material, written during WWI, gives an overall impression of being more similar to LotR-style Quenya than certain "Qenya" poems of the early thirties. It may seem that Tolkien, rather than boldly "progressing" toward LotR-style Quenya, made a series of detours on the way, sometimes venturing off into radical revisions that eventually proved dissatisfying and were rejected. Yet in other cases certain revisions proved durable, Tolkien evidently perceiving them as genuine improvements – but the whole process was wholly unpredictable, for in a game like this there could be no imaginable objective criteria for what constitutes an improvement: As Tolkien had Lowdham saying, "Your whim is law." 
Something really close to LotR-style Quenya seems to have made its first appearance in the latter half of the thirties, with the writing of the Etymologies. But it is not to be thought that everything was completely settled even after LotR had been written and published in the first half of the fifties; Tolkien indeed used the opportunity to tinker just a little with even the published samples of Quenya in this work when a revised edition appeared in 1966 (and even more niggling was certainly going on behind the scenes). Seven years later he died, and there is little reason to believe that he ever managed (or even seriously tried) to fix Quenya and his other languages in one definite cut-in-stone form – sorting out every detail. Members of the Editorial Team have indicated that Tolkien's later manuscripts bear witness to one last phase of intense experimentation, but apparently, no final or definite version of the language ever emerged. This was not necessarily a "failure", like a composer never managing to finish his great opera: "Unceasing change, often frustrating to those who study these languages, was inherent in this art," Christopher Tolkien observes (SD:440). In another place, he remarks regarding his father's work on the languages that "it seems indeed that they very attempt to write a definitive account produced immediate dissatisfaction and the desire for new constructions: so the most beautiful manuscripts were soon treated with disdain" (LR:342). Insofar as "delight lay in the creation itself", Tolkien could not write a definitive account, or his fun would be past and over.
	Nonetheless, if compared to Tolkien's intense experimentation in the twenty years from 1915, Quenya does seem to have entered a somewhat "stable" phase in the second half of the thirties. Over the next decade Tolkien wrote LotR, which included some samples of Quenya as it now appeared (most notably Namárië). With the eventual publication of LotR in 1954-55, these forms became a "fixed" part of the mythos (despite Tolkien's slight tinkering in the 1966 revision). Having published LotR, Tolkien obviously could not revise his languages anything as freely as he could before. Reportedly, there are hints in his post-LotR manuscripts that he indeed felt somewhat constrained. But this relative stability would later be good news for people wanting to learn or study "the" Quenya, Tolkien's more-or-less final decision on how this language had "really been" back in the remote ages chronicled by his narratives.
Some (including me) have referred to this as mature Quenya. Others feel this term to be unduly disparaging to the earlier forms of Quenya or "Qenya", since the inevitable implication is that they were somehow immature and inferior. Artistically, subjectively speaking I do think the "final" form of Quenya is more attractive than Tolkien's earlier experiments, and there can be no doubt that this is the kind of Quenya that most students will primarily want to learn – not the earlier variants that Tolkien himself rejected. For that matter, this is certainly the version of Quenya that Tolkien himself would have wanted us to study; if it had been up to him, we would never have seen any other versions! He took the utmost care to ensure that his mythos would remain free from internal contradictions, and he would never have recognized contradictory variants of Quenya as being somehow equally valid. Indeed it should be noted that elderly Tolkien referred to his earliest form of "Qenya" as "very primitive" (PM:379). Hence we have no choice but to treat the early material with considerable caution, and there is little reason to believe that Tolkien would have been greatly insulted if others were to say (or indeed to agree!) that his early "Qenya" variants are not quite as attractive as his later, carefully refined version(s) of the language.
Even so, in this course I have opted to speak, not of "mature Quenya", but rather of LotR-style Quenya. The latter term must be wholly uncontroversial. The language that this course teaches is of course LotR-style Quenya, as well as it can be approximated at the present stage – but there is no point in pretending that the various earlier "Qenya" variants never existed. I will indeed refer to some of their features, to give the student some idea of what kind of variations occur in the material. Apart from such academic considerations, the early material is something we may "fall back on" where material closer to (and ideally postdating) the writing of LotR is insufficient for our needs. In particular, we may cannibalize the "Qenya" material for useful vocabulary items, in each case making sure that the words we carry over into LotR-style Quenya fit this tongue (i.e., they must not clash with later words of different meaning, and the shape of the words themselves must fit the phonology and derivational system of the language as Tolkien eventually came to envision it). After all, all the incarnations of Q(u)enya in the entire period from the language was invented in 1915 and until Tolkien's death in 1973 may well be seen as endless variations on somewhat the same themes. Therefore it is in a way only fitting that in our attempts to develop a useable form of Quenya, we take everything into consideration. But as for the overall grammatical and phonological structure, we must give priority to Tolkien's vision as it manifested in LotR and writings postdating this work: If we have any respect whatsoever for Tolkien's intentions, the form of Quenya that we attempt to crystallize must be LotR-compatible.
Little can be easy or clear-cut in this strange corner of Language. Reconstructing the structure of Quenya is like trying to piece together a huge puzzle of far-sundered pieces. Many pieces are simply missing, vast amounts of material being inaccessible to scholars (and to make matters worse, the ones who are supposed to be publishing it often seem far more concerned about concealing it). Moreover, because of Tolkien's frequent revisions you can't even be sure that all the pieces you do find belong to the same puzzle at all. Some clearly do not fit and can be ignored; many other fall in the category of "doubtful", and you don't really know what to do with them.
In this course I will mention some of the variations and present my hopefully qualified guesses as to what we should accept as authoritative and what is probably best ignored. Indeed, due to the general lack of explicit grammatical information from Tolkien, I will not always present Quenya grammar with confidence and authority; rather you will often see me review whatever evidence is available and try to make out some rules that we can follow when putting together our own Quenya compositions. But in a way this is precisely what I should like to do anyway, so as to acquaint students with the kind of deductions that the field of Tolkienian linguistics is all about at this stage. Concerning some material I published earlier, I've had (gentle) complaints to the effect that I merely listed my conclusions without showing what they were based on, somewhat dogmatically asserting that "this is how it is, take my word for it". I think this style was unavoidable in a brief presentation, but here I will in many cases avail myself of the opportunity to go back to the primary sources and really demonstrate what kind of deductions underlie everything.
Precisely because Tolkien's Quenya is a somewhat fluid entity, fixed in general outline but with endless contradictory variations when it comes to the details, we can to some extent feel free to crystallize our own standard (not making it more difficult than we have to). As long as we piece together a usable system from elements Tolkien provided, even though there is no way we can accept all the known variations within a single, unified system, the resulting language will be "real Quenya" – to the extent such a thing can exist.

SPELLING CONVENTIONS
Over the decades, Tolkien's spelling of Quenya varied in certain details. As discussed above, just about every aspect of Quenya was somewhat "variable", but unlike the unstable grammar, the spelling variations are not very consequential: In theory our alphabet is not the writing native to Quenya anyway. Tolkien was merely hesitating on how to best render into our own letters the supposed "original Elvish script" (the Tengwar, also called Fëanorian writing – a singularly beautiful script that Tolkien devised with the same loving care as the languages themselves). In this course, a consistent spelling has been imposed on the material, mostly based on the spelling used in LotR (I say "mostly based" because the spelling used in LotR is not entirely consistent either, but it is close!) Concerning the spelling used in LotR, Tolkien wrote: "The archaic language of lore [namely Quenya] is meant to be a kind of 'Elven-latin', and by transcribing it into a spelling closely resembling that of Latin (except that y is only used as a consonant, as y in E[nglish] Yes) the similarity to Latin has been increased ocularly" (Letters:176).

I will outline the spelling conventions used in this work. What follows is not something a fresh student needs to carefully internalize. People who want to study Quenya should nonetheless be aware of the major spelling inconsistencies in the primary sources. Guided primarily by the spelling Tolkien used in LotR, I have regularized the following features: 

Vowel length indicated by an accent (and no other symbol): In his spelling of Quenya, Tolkien always used some kind of symbol to mark vowels that are to be pronounced long (if you don't know what a vowel is, see the first regular lesson). But precisely what symbol he used is somewhat variable. Sometimes he uses a macron, a short horizontal line above the vowel; this is especially common in the Etymologies and certain other "philological" writings. Sometimes a circumflex is used, e.g. ô in the word fôlima "secretive" from the earliest "Qenya" dictionary (LT2:340/QL:38). But in LotR and most sources postdating it, Tolkien typically uses a normal accent to indicate vowel-length, and so will we here: long á, é, í, ó, ú as opposed to short a, e, i, o, u. So if I ever needed the word fôlima, I would spell it fólima instead. When quoting Primitive Elvish forms, I will however use circumflexes to mark long vowels. In the sources, macrons are normally used instead: We have already quoted alk-w "swan" from the entry ÁLAK in Etym., the macron above the final a indicating that the vowel is long. However, writing alk-wâ (etc.) instead is safer in a document that is to be distributed over the Internet; vowels with macrons may be replaced by various weird symbols if the software of the recipients is not overly fond of linguistics.

- C rather than K: If you bothered looking up the reference I gave for the sentence Anar caluva tielyanna above (Unfinished Tales p. 22), you may have noticed that in the source, the middle word is actually spelt kaluva instead. In Quenya, k and c represent the same sound (pronounced K); Tolkien just couldn't make up his mind which letter to use. In pre-LotR sources, such as the Etymologies and the early Qenya Lexicon, he mostly used k (though in a few cases, c pops up in these sources as well). Since the original inspiration for Quenya was Finnish, and Finnish orthography employs the letter k, it is not surprising that Tolkien originally preferred that grapheme. But as is evident from Letters:176 quoted above, he later decided that in LotR, he would spell Quenya as similar to Latin as possible. Guided by Latin orthography, he started to use the letter c instead of k: "I decided to be 'consistent' and spell Elvish names and words throughout without k" (Letters:247). For instance, the word for "metal" had been spelt tinko in the Etymologies (entry TINKÔ), but in LotR Appendix E, the same word with the same meaning appears as tinco instead. Hence we regularize k to c throughout. It is a curious fact that Tolkien, even in sources that postdate LotR, in many (indeed most) cases reverted to the use of k. His writings are quite inconsistent on this point. A word for "Dwarf" is given as Kasar with a k in WJ:388; yet on the next page Tolkien switches to c when quoting the Quenya name of Moria: Casarrondo ("Dwarf-cave" or "Dwarf-hall"). A word for "house" appears as köa in WJ:369 (köarya "his house"), but in MR:250 the same word is spelt with a c in the compound cöacalina "light of the house" (an Elvish expression for the soul inside the body). In some late notes published in VT41:10, Tolkien mentioned a word ruskuite "foxy" using the letter k rather than c, but immediately afterwards he wrote down a word calarus "polished copper" using c rather than k. From the posthumously published Silmarillion we remember names like Melkor and Tulkas, but in MR:362, 382 the spellings used are Melcor and Tulcas. The Quenya word for "horse" is spelt rocco in Letters:282, but in Letters:382 we have rokko instead. Imitating Tolkien's persistent indecision in this matter would be quite pointless or even confusing. For instance, the Quenya word for "bed" is given in LR:363 as kaima, but in Namárië in LotR, the obviously related word "lies" is spelt caita. Maintaining the inconsistent spelling out of some kind of misunderstood reverence would obscure the relationship between the words; to go with caita, the word for "bed" clearly ought to be spelt caima. I should mention that there are those who would regularize the material to k instead, discarding the spellings used in LotR in favour of the orthography Tolkien uses in many other sources. This is only a matter of taste, and in the "C or K" question all writers can essentially make their own choice, but I will normally adhere to the LotR spelling. After all, the LotR is a rather central work regarding the setting Tolkien placed his languages in.

NOTE: But in the case of the title of the Markirya poem, I tend to retain k simply because the word markirya or "ark" only occurs in the early, "Qenya" version of the poem. It is not found in the later Quenya version, though I don't know what we should otherwise call it. So in this case I will leave the k in to mark this as an early "Qenya" word, though a form marcirya would surely work in LotR-style Quenya as well – and this is the spelling I would use if I ever needed the word "ark" in an actual Quenya text. I guess I would normally also retain k in some names that we are very familiar with from the Silmarillion: Melkor, Tulkas, Kementári and a few others. But the Silmarillion also employs forms like Calaquendi (rather than Kalaquendi), so there is little consistency in this work.

- QU rather than just Q: In most pre-LotR sources, the combination "cw" is represented by the one letter q. But in a few early sources (published only posthumously), and more importantly in LotR, Tolkien used qu rather than just q: Again the inspiration was Latin spelling. This even affected the name of the language; as mentioned above, Tolkien's original spelling was Qenya. To quote another example, the word for "feather", spelt qesse in a pre-LotR source (Etym., entry KWES), became quesse in LotR (Appendix E). This is a change that is consistently carried through in Tolkien's post-LotR writings as far as we know them, so we need not hesitate to impose this spelling on the earlier material as well. (Tolkien's own son does so in LT1:170; when discussing the first element of the name Qerkaringa occurring in early material, Christopher Tolkien uses the spelling querka instead. I would go one step further and write querca.)

- X rather than KS (or for that matter CS): Tolkien's spelling of what is to be pronounced "ks" varies. Most sources seem to have ks, but occasionally, the spelling x is used instead (already in the Qenya Lexicon of ca. 1915, p. 95, we seem to have tuxa as a variant spelling of tuksa "144"). Throughout the Etymologies, the spelling ks is used, e.g. maksa "pliant, soft" (entry MASAG). The Etymologies, entry KARAK, thus gives Helkarakse as the name of the arctic area crossed by some of the Noldor when they went into exile. However, this name appears as Helcaraxë in the published Silmarillion, with x for ks (and c for k), and we regularize in accordance with the latter spelling – e.g. maxa rather than maksa. In published post-LotR sources, Tolkien seems to be using x rather than ks consistently, e.g. axan "commandment" and nixe "frost" in WJ:399/417, or axo "bone" in MC:223 – so x must be seen as his final decision in this matter. In LotR Appendix E, Tolkien refers to "the combinations ts, ps, ks (x), that were favoured in Quenya"; this also seems to suggest that ks is to be represented by x in normal spelling. (No actual example of a Quenya word containing x/ks seems to occur in LotR, but as mentioned above, we have Helcaraxë in the Silmarillion.)

- N rather than Ñ: In many sources, Tolkien uses the symbol ñ, which should not be pronounced as in Spanish orthography (e.g., as in señor). "In the transcription ñ [is used for] the Fëanorian letter for the back nasal, the ng of king" (MR:350). Unlike English, Quenya could originally have this ng at the beginning of words (as well as in other positions where it may also occur in English). A prominent example is the word Ñoldo, plural Ñoldor, which is so spelt in many sources. But in LotR Appendix E, Tolkien wrote that this ng or ñ "has been transcribed n (as in Noldo) according to the pronunciation in the Third Age". The list of Tengwar names in the same Appendix confirms the development Tolkien hinted at here: the pronunciation of certain symbols of Tengwar writing was slightly changed as the long Ages of Middle-earth went by. The letters that were originally called ngoldo and ngwalme (= ñoldo, ñwalme) were later called noldo and nwalme instead; since the letters were named after actual Quenya words containing the sound denoted by the letter, this reflects a development whereby initial ñ- becomes normal n-. Already in the Etymologies of the mid-thirties, Tolkien hinted at a similar development: In the entry ÑGAR(A)M, the word for "wolf" was listed as "ñarmo, narmo", which is evidently to be understood as an older and a later form. MR:350 mentions a word ñólë "lore, knowledge" that is spelt with initial ñ- in the Etymologies as well (entry ÑGOL, where it is glossed "wisdom"), but in the Silmarillion Appendix (entry gûl) it is spelt nólë. This would be the later, Third Age form. We go for the Third Age form everywhere, regularizing ñ to n throughout. (Notice, though, that in Tengwar writing the distinction between the symbols transcribed ñ and n was upheld even after they had both come to be pronounced "n". But this is not a problem as long as we write Quenya in our normal alphabet.) Undoubtedly the combinations ng and nc in the middle of words are also technically ñg and ñc, as in anga "iron" or anca "jaw", but this pronunciation comes naturally to speakers of English and does not have to be expressly represented in writing. As far as is known, Tolkien never used the letter ñ before g or c in Quenya words, but only n.

- S rather than þ: This is a case somewhat similar to ñ vs. n: Tolkien imagined that Quenya as spoken in Valinor possessed þ, more or less like the sound spelt th in English think. (In Valinorean Quenya it was strictly a little more s-like than the English sound, pronounced with the tip of the tongue against the upper teeth only, not between the upper and lower teeth as in English.) However, in the dialect of the Noldor, this s-like þ eventually turned into normal s, merging with preexisting s'es (a change Fëanor vehemently but vainly opposed: see PM:331-339 for an eminent example of how intertwined Tolkien's languages and narratives can be). Quenya as a ceremonial language in Middle-earth always had s, since only the Noldorin dialect was known there. In WJ:484, Tolkien mentions þinde as the Quenya word for "grey, pale or silvery grey", but adds that in the Noldorin ("Ñ") dialect, this became sinde. In WJ:319, we find þelma as a word for "fixed idea, will"; in this case the later Noldorin form selma is not mentioned there or elsewhere, but we would still use the latter form here, since we are aiming for the kind of Quenya that was used in Middle-earth in the Third Age.

The diaeresis: In many cases, Tolkien adds a diaeresis, two dots, above a vowel, for instance ä, ö, ë in the names Eärendil, Eönwë. This is only to clarify the pronunciation, primarily for readers used to English orthography. It should be emphasized that the diaeresis is not in any way "necessary" to write correct Quenya. Tolkien wrote about the spelling ë that it is "only a device of transcription, not needed in the original" – that is, in the supposed "original" Tengwar writing (PM:343). It is not really "needed" in the transcription either – Tolkien never used it in the Etymologies – and it can safely be left out in e-mail. Indeed some scholars advocate leaving it out altogether in all media, perceiving it as a superfluous graphic encumbrance useful only to people who don't know the first thing about Quenya (and to people used to the orthographies of such languages as German, Swedish or Finnish, it can be downright misleading). But I don't know; I guess I like to see the diaeresis in carefully presented texts, even if it doesn't tell me anything I don't know beforehand. It adds an exotic tint to the texts, and also represents a nod in the direction of the visual impression made by written Finnish, since Finnish orthography employs letters like ä and ö – that however denote sounds distinct from normal a, o, which is not the case in Quenya spelling. 
If we are to use the diaeresis, it should however be used in a consistent way. In WJ:425, Christopher Tolkien comments on his father's "very variable" use of it, so some regularization is required. (Christopher Tolkien himself has been regularizing his father's spelling in some quotations; for instance, in PM:371 he cites the Quenya word rossë "fine rain, dew" from the entry ROS1 in Etym., but there the word is actually spelt rosse with no diaeresis.)
The final -ë in (say) Eönwë is meant to remind the reader that final -ë is not silent, as it usually is in English orthography. "Final e is never mute or a mere sign of length as in English," Tolkien noted in LotR Appendix E (this very sentence providing two examples of this feature of English spelling, namely mute and mere). He added that "to mark this final e is often (but not consistently) written ë". As he says, this spelling is not used consistently, whether in LotR or in other sources – cf. some of the words already quoted: quesse, sinde, nixe. Hereinafter, we will however be consistent about this: quessë, sindë, nixë. (Notice, however, that the diaeresis is not used in words where the final e is also the only vowel, as in short words like te "them" or ve "as, like" – both of which occur in LotR. From time to time I see some overeager dot-fan produce spellings like të and vë, but while this is not in any way "harmful", it is quite superfluous: Tolkien never uses such spellings.)
Since only a final -e receives the diaeresis, the dots normally go if you add an ending to the word (or use it as the first element in a compound), since the -e is then no longer final. An attested example of this is provided by the word lámatyávë "sound-taste" (individual pleasure in word-forms), the plural of which is spelt lámatyáver (MR:215-216). We do not see **lámatyávër, for because of the plural ending -r, the vowel e before it is not final anymore. (Throughout this course, a double asterisk ** is used to mark a wrong form.) Appendix D in LotR likewise indicates that the plural form of enquië (the Eldarin six-day week) is to be spelt enquier rather than **enquiër.

Besides final ë, we shall use the diaeresis to clarify the pronunciation of the combinations ea, eo and oe (sc. to indicate that both vowels are to be pronounced clearly separate: e-a, e-o, o-e; hence for instance ëa is not to be drawn together like ea in English heart). In the case of e + a and e + o, the diaeresis is placed above the e as long as it appears as a lower-case letter: ëa, ëo. If, however, it is to be capitalized, the dots move to the next letter instead: Eä, Eö (as in Eärendil, Eönwë). Tolkien's own writings are not consistent in this matter; we adopt the spelling used in LotR and the Silmarillion. Sometimes he places the diaeresis above a capital letter as well; for instance, the Quenya name of the universe in some texts appears as Ëa (e.g. MR:7), though according to the system we just sketched it should be Eä – as in the published Silmarillion. (Gross inconsistency is seen in Letters:386, where Tolkien refers to "the attempt of Eärendil to cross Ëar [the ocean]" – it must be either Ëarendil, Ëar OR Eärendil, Eär!) Conversely, Tolkien sometimes places the diaeresis over the second vowel in the group even when the first vowel is not capitalized, resulting in spellings like eä (UT:305, 317); we would rather spell it ëa (as Tolkien himself did elsewhere; see VT39:6). In a footnote in MR:206, Christopher Tolkien observes that his father wavered between Fëanáro and Feänáro (the Quenya form of the name Fëanor); according to the system here outlined, it should be Fëanáro.

In the case of oe (a very rare combination), we place the diaeresis over the ë, as in the example loëndë in LotR Appendix D (this is the name of the middle day of the year in the calendar of the Elves). In Appendix E, Tolkien explicitly stated that the fact that oe is disyllabic is "often indicated by writing...oë".

In some sources, the combination ie is also broken up with a diaeresis, resulting in spellings like Niënna (name of a Valië or "goddess"), for instance in MR:49. Yet this spelling is not used in the published Silmarillion, that simply has Nienna. The LotR itself is somewhat ambiguous on this point. In Appendix A we have the names Telperiën and Silmariën so spelt (though Unfinished Tales p. 173 has Silmarien). However, the most substantial Quenya text in LotR, Namárië, does not use the diaeresis in this combination – this text has tier, not tiër, for "paths" (though the latter spelling occurs in RGEO:67). In accordance with this example, as well as Nienna in the Silmarillion, we will not use the diaeresis in the combination ie. If, however, the group -ie occurs at the end of a word, the e receives the diaeresis because it is final (wholly irrespective of the fact that it is also part of the combination ie), in accordance with the rule established above. Hence Namárië, Valië rather than Namárie, Valie, and if the first element of Nienna occurs by itself, we will spell it nië – this is the word for "tear". Removing the plural ending -r from tier "paths" likewise produces tië "path", since -ë becomes final.

In many post-LotR sources, Tolkien also started to break up the combination oa by means of a diaeresis (apparently to warn the reader that "oa" is not drawn together as in English load). Hence we have spellings like hröa "body" (MR:350 and passim). Cf. also some of the words quoted above: köarya, cöacalina. However, in LotR Tolkien simply wrote oa. Contrast the spelling loa used in LotR (Appendix D: "The Eldar also observed a short period or solar year...usually called loa") with the spelling löa in MR:426 (where the word occurs in the plural: "löar upon löar" = years upon years). Regularizing in accordance with the system used in LotR, we will not use the diaeresis in the combination oa. Hence we will here use spellings like hroa "body", coa "house" etc. Hroa without a diaeresis is actually found in MR:399-400 (and VT41:13), so we are not "tampering" with Tolkien's spelling, just crystallizing a standard by choosing one of the options his writings provide and carrying it through consistently. This, as I have tried to demonstrate, is true of all the regularization I impose on the material.

[As for the English orthography employed in this work, it follows the author's home-made Mid-Atlantic convention. Therefore you will find British spellings like flavour, colour (not American flavor, color) next to American spellings like analyze (not British analyse). The orthography of my native Norwegian does not in all cases match the pronunciation, but it comes rather closer to the spoken language than any variant of English spelling does. Therefore, please allow me to gently mock the pointless variations introduced by well-meaning reformers of English orthography. It is actually beyond help, so why bother?]

Please download Lessons 1-5:
www.Ardalambion.com/less-a.rtf

LESSON ONE
The sounds of Quenya.
Pronunciation and accentuation.

GENERAL REMARKS
Quenya as an actual entity in our own world exists primarily as a written language: Quenya enthusiasts tend to be widely scattered and must generally share their compositions via some written medium only (indeed I shall normally refer to users of Quenya as "writers" rather than "speakers"). Nonetheless, any student should obviously know what pronunciation Tolkien imagined, as well as his intentions can be approximated now.
There exist a very few recordings of Tolkien himself reading Quenya texts. In a late TV interview, Tolkien writes out and pronounces the greeting elen síla lúmenn' omentielvo. More notably, he made two different recordings of Namárië (sung and spoken). The spoken version is also available on the net: http://www.salon.com/audio/2000/10/05/tolkien_elvish/index.html (under "Poem in Elvish"). A few lines of this version of Namárië differ from their LotR counterparts: The recorded version has inyar únóti nar ve rámar aldaron / inyar ve lintë yulmar vánier instead of yéni únótimë ve rámar aldaron! / yéni ve lintë yuldar (a)vánier as in LotR. The recording was made before the book was published (and hence before the final revisions). A much later recording, with the same text as in the book, also exists. I have not heard it, so I cannot comment further.
The very few extant recordings are interesting, but they are not our chief source of information. Most of what we know about Quenya pronunciation is based on Tolkien's written notes about how his languages should be pronounced, predominantly the information provided in LotR Appendix E. (Indeed Tolkien's actual pronunciation in the recordings is not always quite flawless according to his own technical descriptions, but then he was not a native speaker of Quenya.)

Any natural language has a phonology, a set of rules defining what sounds are used, how they vary and behave, and how they can be combined. This goes for any well-made invented language as well. Quenya is most definitely not a haphazard jumble of sounds; Tolkien carefully constructed its phonology – both as an evolving entity (classical Quenya gradually developing from Primitive Elvish) and as a "fixed" form (defining the kind of Quenya that was used as a language of lore and ceremony in Middle-earth). Tolkien had Pengolodh, the sage of Gondolin, observe that Elvish tongues tended to use relatively few sounds – "for the Eldar being skilled in craft are not wasteful nor prodigal to small purpose, admiring in a tongue rather the skilled and harmonious use of a few well-balanced sounds than profusion ill-ordered" (PM:398). None of the sounds used in Quenya are particularly exotic from a European viewpoint, but they are combined in an exquisitely tidy manner. Compared to Tolkien's Elvish, many "real" languages indeed appear rather messy.

BASIC TERMS
Let us get some basic terms into place (people with linguistic training need not spend much time on this section). The sounds of any language can be divided into two broad categories, vowels and consonants. The vowels are sounds made by letting the air stream "freely" through the mouth: Different vowels are produced by modifying the position of the tongue and the lips, but the stream of air is not directly obstructed. If one draws out various vowels, pronouncing aaaaa... or eeeee... or ooooo...,  it is easy to feel how the air streams quite unhindered though the mouth: One merely configures the tongue and lips to "shape" the desired sound. Vowels can be more or less "open" or "closed": You only have to notice the position of the tongue and lower jaw when pronouncing aaah... as contrasted with their position when you pronounce ooooh... to understand what is meant by this. The vowel a (as in English part) is the most open, while the vowel u (as in English rude) is the most closed. Other vowels fall between. Vowels can also be more or less "rounded", mainly depending on the position of the lips; the vowel u (as just described) is said to be rounded because it is pronounced with the lips pouted. A vowel like o (as in English sore) is actually pronounced much like the a of part, but o is rounded and a is not – making the vowels audibly distinct.
When pronouncing vowels, the stream of air is only modified (by means of devices like the ones just described). It is never actually "hindered". In the case of the consonants, the air is however more actively obstructed. Thus, Tolkien can inform us that one early Elvish term for consonant was tapta tengwë or just tapta, meaning "impeded element" or "impeded one" (VT39:7). In the most "extreme" cases the stream of air may even be completely halted for a moment: This is easily perceived in the case of a consonant like p, which is pronounced by bringing the lips into contact, momentarily cutting off the stream of air from the lungs and allowing a pressure to build up inside the mouth. Then the lips are suddenly parted again, releasing the air in a small explosion – and this explosion constitutes a p. Such plosive consonants include t, p, k and their counterparts d, b, g (sc. hard g as in gold, not as in gin). They are all formed by halting and then suddenly releasing the air various places in the mouth. Instead of halting the air completely one may also let it "fizzle through" a small opening, as when f is pronounced by forcing the air out between the lower lip and the upper teeth; such "friction" sounds are called fricatives (or spirants) and include consonants like f, th, v. And there are yet other options on how to manipulate the stream of air, such as rerouting it through the nose to produce nasal consonants like n or m. 
	The concept of voicing should also be understood. Humans (and, it would seem, Elves) come with a kind of buzzing device installed in their throats, namely the vocal chords. By making the vocal chords vibrate, one may add "voice" to the stream of air before it enters the speech organs proper. The presence or lack of such voicing is what distinguishes sounds like v vs. f. If one draws out a sound like ffff...and suddenly turns it into vvvv... instead, one will feel the "buzzer" in the throat kicking in (put a finger on your glottis – what in men is called the "Adam's apple", less protuberant in women – and you will actually feel the vibration of the vocal chords). In principle, the device of voicing could be used to double the number of sounds we are able to produce, since they could all be pronounced either with vibration in the vocal chords (as voiced sounds) or without such vibration (as unvoiced sounds). In practice, most of the sounds of speech do not appear in unvoiced versions. Many sounds would barely be perceptible without the voicing (n, for instance, would be reduced to little more than a weak snort). Normally all vowels are voiced as well, certainly so in Quenya (though in Japanese, vowels may lose their voicing in certain environments). But I have already referred to d, b, g as the "counterparts" of t, p, k; they are counterparts in the sense that the former are voiced and the latter are not. One characteristic feature of Quenya (at least the Noldorin dialect) is the very limited distribution of the voiced plosives d, b, g; they occur solely in the middle of words, and then only as part of the consonant clusters nd/ld/rd, mb, and ng. Some speakers also pronounced lb instead of lv. (Possibly Tolkien imagined different rules for the poorly attested Vanyarin dialect of Quenya: The Silmarillion refers to a lament called Aldudénië made by a Vanyarin Elf; this word has puzzled researchers since the middle d occurs in a position that would be quite impossible in Noldorin Quenya.)
	Syllables: Made up of vowels and consonants, speech is not an undifferentiated outburst of sound. Rather it is perceived to be organized into rhythmic units called syllables. The shortest possible words are necessarily monosyllabic, having only one syllable – like English from or its Quenya equivalent ho. Words of more than one syllable, polysyllabic ones, form longer strings of rhythmic "beats". A word like faster has two syllables (fas-ter), a word like wonderful has three (won-der-ful), a word like geography has four (ge-og-ra-phy), and so on – though obviously we can't go much further before the words would be felt to be impractically long and difficult to pronounce. Some oriental languages, like Vietnamese, show a great preference for monosyllabic words. But as is evident from the English examples just quoted, European languages often employ longer words, and Tolkien's Quenya makes extensive use of big mouthfuls (as does Finnish). Consider words like Ainulindalë or Silmarillion (five syllables: ai-nu-lin-da-lë, sil-ma-ril-li-on). An uninflected Quenya word typically has two or three syllables, and this number is often increased by adding inflectional endings, or by compounding.

THE SOUNDS OF QUENYA
In Quenya, the basic vowels are a, e, i, o, u (short and long). They may also be combined into diphthongs, groups of two basic vowels pronounced together as one syllable: There are three diphthongs in -i (ai, oi, ui) and three in -u (au, eu, iu, though the diphthongs eu and iu are quite rare). The consonants of Third Age Quenya may be listed as c (= k), d, f, g, gw, h, hy, hw, l, ly, m, n, nw, ny, p, qu, r, ry, s, t, ty, v, y and w (this listing is not wholly uncontroversial; the consonant system of Quenya can be plausibly analyzed in more than one way). In Elvish writing, the Tengwar orthography also upholds the distinction between some consonants that by the Third Age had come to be pronounced alike and thus merged altogether (þ merging with s, while initial ñ fell together with n – see the discussion of spelling conventions). In the transcription and spelling employed in this course, the former presence of "lost" distinct consonants is reflected in two cases only: hl and hr, that were originally unvoiced l and r, but later they merged with normal l, r (and are therefore not included on the list of Third Age Quenya consonants above). Thus we will spell, say, hrívë ("winter") in this way despite the fact that Tolkien imagined the typical Third Age pronunciation to be simply "rívë" (with a normal r).
Though the consonants hy, gw, hw, ly, nw, ny, ry, ty, and qu (and hr, hl) must here be written as two letters (as digraphs), they should evidently be taken as unitary sounds: Their pronunciation will be discussed in greater detail below. The digraphs in -w represent labialized consonants, while the digraphs in -y stand for palatalized consonants; again, see below for further discussion of these terms. It should be understood that qu is simply an aesthetic way of spelling what would otherwise be represented as cw (most people will agree that Quenya looks better than Cwenya), so qu, like nw, is a labialized consonant. When counting syllables one must remember that there is no actual vowel u in qu; "u" here stands for w. A word like alqua ("swan") thus has only two syllables: al-qua (= al-cwa). One must not think "al-qu-a" and conclude that there are actually three syllables. In Tengwar writing, qu is denoted by a single letter, and in most early sources, Tolkien also used the single letter q to represent it.
	Double consonants: Some consonants also occur in long or double versions; double vs. single consonants may be compared to long vs. short vowels. The "obvious" cases, sc. the double consonants directly represented in orthography, are cc, ll, mm, nn, pp, rr, ss and tt (e.g. ecco "spear", colla "cloak", lamma "sound", anna "gift", lappa "hem of robe", yarra- "to growl", essë "name", atta "two"). The group pp is very rare, only attested in material far predating the LotR. In the Note on Pronunciation appended to the Silmarillion, Christopher Tolkien noted: "Consonants written twice are pronounced long, thus Yavanna has the long n heard in English unnamed, penknife, not the short n in unaimed, penny." Words like ana "towards" vs. anna "gift", tyelë "ceases" vs. tyellë "grade", ata "again" vs. atta "two" should be audibly distinct. – It is possible that some of the consonants written as digraphs must also be counted as double consonants when they occur between vowels; e.g. ny = long or double palatalized n (more on this below). 
	Consonant clusters (vs. single consonants): It is difficult to pronounce many sequential consonants, so the languages of the word generally confine themselves to relatively small groups (or "clusters") of consonants. The most typical word, from just about any language, is a series of vowels and consonants (single ones or relatively short consonant clusters) alternating – the "core" of each syllable usually being a vowel. Tolkien's Quenya is no exception; this language actually has quite restrictive rules for how consonants and vowels can be combined into syllables and longer words. Even so, consonant clusters are quite common, but they are not distributed as "freely" as in English. While English and for that matter Sindarin allow consonant clusters at the beginning of words, Quenya does not (SD:417-418). A word like scream, commencing with a cluster of no less than three consonants, would be quite impossible in Quenya. Tolkien noted that the name that the "Woses" or Wild Men had for themselves, Drughu, was adapted to Quenya as Rú (UT:385). Quenya could not preserve the initial cluster dr- of the original form of this loan-word (even apart from the fact that Quenya could not have d in this position). Quenya does allow a limited number of consonant clusters medially, between vowels in the middle of words; among "frequent" of "favoured" clusters Tolkien cited ld, mb, mp, nc, nd, ng, ngw, nqu, nt, ps, ts and x (for cs). Hence we have such typical Quenya-style words as Elda "Elf", lambë "tongue", tumpo "hump", ranco "arm" etc. Finally, at the end of words, only five single consonants may occur: only -l, -n, -r, -s, or -t is permitted in this position (Letters:425; however, most Quenya words end in a vowel). Consonant clusters or double consonants are not normally found at the end of words, though they may occur if a final vowel drops out (is elided) because the next word begins in the same or a similar vowel. Hence in LotR we have a "final" nn in the phrase lúmenn' omentielvo ("on the hour of our meeting"), but only because this is reduced from lúmenna omentielvo (this full form occurring in WJ:367 and Letters:424). The only genuine consonant cluster occurring at the end of a word seems to be nt used a specific grammatical ending (dual dative, to be discussed in later lessons) – e.g. ciryant "for a couple of ships", formed from cirya "ship". Tolkien's earliest "Qenya" experiments, as recorded in the Qenya Lexicon of 1915, were more liberal in this respect. "Qenya" allowed more final consonants and even final consonant clusters, but as LotR-style Quenya evolved in Tolkien's notes, he tightened up the phonology. Thus he gave the language a more clearly defined flavour.

PRONUNCIATION
Vowels: Quenya vowels are pure. For people who want to pronounce Elvish vowels with some degree of accuracy, Tolkien recommended Italian vowels as a model (as did Zamenhof for Esperanto, by the way). Speakers of English have an ingrained habit of blurring many vowels, especially when they are not fully stressed; hence in a word like banana it is typically only the middle A that comes out as a "proper" A-sound. The two other A's, that are not stressed, are typically made to sound like a blurred, obscure "reduction vowel" that linguists call a schwa (from a Hebrew word for nothingness; English textbooks sometimes prefer the spelling "shwa"). But in Quenya all vowels, in all positions, must be clearly and distinctly pronounced; any tendencies to "blur" them must be strongly resisted.
	As we remember, Quenya has both long and short vowels, the long ones being marked with an accent: á, é, ó, ú, í vs. short a, e, o, u, i. Long and short vowels must be kept apart and pronounced clearly distinct. Sometimes vowel length is the only thing that makes otherwise similar words distinct: for instance, cu with a short u means "dove", whereas cú with a long ú means "crescent".
	Long á can be sounded as in English father: má "hand", nárë "flame", quáco "crow". However, English does not have anything corresponding to Quenya short a. It is absolutely necessary to master it, for short a is by far the commonest of Quenya vowels. Tolkien noted that it should be more "open" than the long á. What we want is a vowel that by its sound (or quality) is about midway between the a's of English father and English cat – but as for its length (or quantity), it should by all means be short as in the latter word. The vowel heard in Spanish padre will do. Speakers of English may pin down a short a by isolating the first part of the diphthong ai as in aisle. 
NOTE: If you have the original Star Wars movie available, listen carefully when Harrison Ford first appears about 45 minutes in and introduces himself as "Han Solo": Ford actually produces a nice Quenya-style short a in "Han", making this syllable sound as it would in Quenya words (e.g. hanu "a male" or handa "intelligent"; apparently there is even a Quenya word han "beyond"). But later in the SW movies, the vowel of "Han" is inconsistently pronounced either with a long a as in English father or with the vowel heard in English cat, which is precisely the vowel to be avoided in Quenya. Linguistic consistency was never the, ahem, force of Star Wars. By the way, do you remember Endor, the green moon where George Lucas placed his reinvented teddy bears in the third movie? Guess what the Quenya word for "Middle-earth" is! Lucas would surely say that his intention was to pay tribute to Tolkien...

UPDATED NOTE: Now that Peter Jackson's The Fellowship of the Ring has appeared, I can quote examples from the soundtrack of this movie as well; most people interested in Tolkien's work will surely have seen it, and many are also going to buy it on video or DVD. Good examples of short Elvish a occur in the Sindarin name Caradhras "Redhorn" as pronounced  by Christopher Lee ("Saruman") in the scene where his spying crows return to Isengard: "So, Gandalf, you try to lead them over Caradhras..." Lee also gets the short a's more or less right in a scene following shortly afterwards, when he stands on the top of Isengard reading a Quenya invocation: Nai yarvaxëa rasselya taltuva notto-carinnar... (but the last word sounds almost like cárinnar, the first vowel being long – after all, Chris Lee is not a native speaker of Quenya!) 

An extra challenge for speakers of English is to pronounce -a as a full vowel at the end of words. Where English orthography has a final -a, it is normally pronounced like a schwa. Contrast the English and the Spanish pronunciation of the final vowel in a name like Sara; in Spanish, the English-style reduction or "blurring" of the -a does not take place. In one very early source, Tolkien actually stated that "Qenya", like English, turned final, unaccented -a into a schwa ("as in English drama", QL:9), but there is nothing to suggest that this idea was still valid decades later when he wrote the LotR. Indeed even the early source just referred to has it that there was one important dialect of "Qenya" where the weakening of final -a did not take place. So speakers should try to pronounce a full a in all positions: neither of the a's in a word like anna "gift" should be pronounced as in the English name Anna.
Long é is another Quenya sound that does not occur in contemporary English. The long e of English became long i (like Quenya í) centuries ago – though because of this descent it is still often spelt ee, as in see. Quenya é has the value of German eh as in Mehr. The pronunciation of ai in English air at least approaches é, but this is really a short e followed by a schwa. Tolkien notes that long é should be closer than short e (see LotR Appendix E), so just lengthening the vowel heard in English end will not be quite sufficient. The quality of the vowel should be about midway between the vowels heard in English end and English see, but it should be long like the latter: nén "water", ré "day", ména "region".
Short e may be pronounced as in English end. In Quenya this sound also occurs in final position. Since word-final e is usually silent in English orthography, Tolkien often used the spelling ë in this position – and throughout this course, this spelling is employed consistently. This is only to remind English readers that in Quenya, this letter is to be distinctly pronounced. But since word-final e never occurs in spoken English, some speakers tend to substitute i or ey (following English practice in the rare cases of a final orthographic "e" being sounded, as when Jesse is pronounced "jessi", or karate is pronounced "karatey"). Quenya e should have the value described above in all positions. It must NOT be pronounced i, nor must there be a y-like sound creeping after it: lómë "night", morë "black", tinwë "sparkle".
Long í is pronounced as in English machine, that same as "ee" in English see: the Quenya word sí ("now") is similar in sound. Other examples include nís "woman" and ríma "edge". This long í must be noticeably longer than short i, which may be pronounced like in English pit: Titta "tiny", imbë "between", vinya "new". In one early source, Tolkien himself quoted the word pit as an example of short "Qenya" i (QL:8). Later writings suggest that the quality of the vowel-sound should be like the i of machine, in English often spelt "ee" – start with this sound and shorten it. (Before unvoiced stops, as in feet, "ee" may be quite short also in English – just make sure there is a distinction of length between i and í.) Notice that i is never pronounced ai as in English fine = "fain". (Quenya finë "larch" has two syllables, the vowels being those heard in pit [ideally a little closer] and pet, respectively.) Of course, this also goes for final -i (usually a plural ending). If the student will forgive another Star Wars reference, George Lucas' Jedi may be "jedai" = "jed-eye", but Tolkien's Quendi are most definitely not "quendai". In Quenya, final -i should rather be pronounced as in Iraqi, Mississippi.
Long ó may be pronounced more or less as in English sore, but preferably a little tenser and "closer" (midway between the vowel-sounds of English sore and English "oo" as in soon): mól "slave", tó "wool", óma "voice". Short o may be pronounced as in English for (when accented), or as in box. The quality of the latter vowel may be just a little too open and A-like according to Tolkien's descriptions. Yet this is the pronunciation he himself used in most cases in the recording of him reading Namárië; it should perhaps be attributed to his English accent. Some words with o: rondo "cave", olos "dream", tolto "eight". Of course, Quenya o is never pronounced "ow" as in English so, also; a word like tolto must NOT come out as "tol-tow". Neither must o ever be reduced to a schwa or dropped altogether; be especially mindful of the ending -on, often found in masculine names (and also in plural genitives like Silmarillion; see later lessons). "English-style" pronunciation of a name like Sauron would result in what a baffled Elf might try to represent in writing as Sór'n (or at best Sóren). The final -on should sound rather like the first syllable of English online, with the vowel fully intact even though it is unaccented in Sauron. In the Jackson movie, the actors usually deliver a good pronunciation of this name; especially listen to how "Gandalf" and "Saruman" pronounce it. Good examples of short Elvish o also occur in the name Mordor as pronounced by the same two actors.
Long ú is the vowel of English brute, in English often spelt "oo" as in fool: Númen "west", cú "crescent", yúyo "both". It must be distinctly longer than short u, which is pronounced somewhat like the vowel of English put (NOT like in English cut). Ideally, Quenya short u should be a little more "rounded" than the vowel of put; it should be simply a shorter version of the long ú or "oo" described above: Cundu "prince", nuru "death", ulundo "monster". Notice that Quenya u is never pronounced "yu" as in English union; ulundo should not become "yulundo".

Speakers of English must be especially mindful of their vowels when a combination vowel + r occurs. In the combinations ar, or, many speakers of English have a tendency to lengthen the vowel even where it should be short (and many would also let the r drop out, especially when it is followed by another consonant). But in Quenya words like narda ("knot") or lorna ("asleep"), the vowel before the r must be short, as indicated by the absence of the accent mark. It is not permissible to let the pronunciation drift towards "ná(r)da", "ló(r)na", no matter how tempting this is to people used to English speech-habits.
Where the groups er, ir, ur occur (e.g. in words like sercë "blood", tirno "watcher", turma "shield"), speakers of English must take care NOT to pronounce the vowels after the fashion of English serve, girl, turn. (I once had an English teacher who described the vowel of "girl" as one of the ugliest sounds of the English language. She taught English at university level, so she should know – though perhaps she wasn't wholly serious...) Short e, i, u should sound just as described above, wholly irrespective of the following r. In LotR Appendix E, Tolkien noted that er, ir, ur should sound, not as in English fern, fir, fur, but rather like air, eer, oor (that is, like it would be natural for a speaker of English to pronounce orthographic "air, eer, oor" – however, it should be understood that this would only be an approximation of the ideal pronunciation). In the Peter Jackson movie, the actors struggle to pronounce the final syllable of the Quenya name Isildur correctly, with variable results. In the flash-back scene where Elrond (played by Hugo Weaving) leads Isildur into Mount Doom and urges him to destroy the Ring, Weaving's pronunciation of the name Isildur is very good – following Tolkien's guidelines to the letter.

Diphthongs: In addition to the "basic", unitary vowel-sounds discussed above (what linguists would call the monophthongs), we have the diphthongs – combinations of two basic vowels that are run together into one syllable, in many ways behaving like a unitary vowel for the purpose of word-building: The Quenya diphthongs are ai, au, eu, iu, oi, and ui.
	¤ The diphthong ai is the same that is heard in English aisle. It is NOT like the one in English mail, though English orthographic "ai" usually represents the latter sound (can anyone think of other exceptions than aisle?) The first syllable of faila "just, generous" must not pronounced like the English word fail, since Quenya ai always has the sound of English I, eye: Aica "fell, terrible", caima "bed", aira "holy". Of course, the first syllable of the latter word sounds nothing like English air!
¤ The diphthong au is pronounced as in German Haus, or more or less as the "ow" of English cow: aulë "invention", laurëa "golden", taurë "forest". It is never sounded as in English caught, aura (in which words "au" is pronounced rather like Quenya ó). In his "Note on Pronunciation" appended to the Silmarillion, Christopher Tolkien notes that the first syllable of Sauron should be like English sour, not English sore. (However, the diphthong in sour is in British English followed by a schwa – a faint reminiscence of the otherwise silent final r. This schwa should not be pronounced in Sauron.)
¤ The diphthong eu does not occur in English, but it is not dissimilar to the "o" of English so. The only difference is that while the first part of the diphthong is a schwa in English, it should be a normal e (as in end) in Quenya. In particular, some British upper-class pronunciations of English "o" as in so come close to Quenya eu (but the American pronunciation does not). Quenya examples: leuca "snake", neuma "snare", peu "pair of lips". This diphthong is not very common.
¤ The diphthong iu may be sounded like yu in English yule, according to the usual Third Age Pronunciation. Tolkien imagined that originally, it had rather been a "falling" diphthong like the other Quenya diphthongs, stressed on the first rather than the last element (LotR Appendix E). However, the Third Age pronunciation would be equally "valid" also within the mythos, and for speakers of English it is easier to achieve. This diphthong is in any case very rare; in the Etymologies it is only attested in a handful of words (miulë "whining, mewing", piuta "spit", siulë "incitement" and the group tiuca "thick, fat", tiuco "thigh" and tiuya- "swell, grow fat" – a few more examples of iu could be quoted from Tolkien's early "Qenya" material).
¤ The diphthong oi is easy, corresponding to English "oi" or "oy" as in oil, toy: coirëa "living", soica "thirsty", oira "eternal".
¤ The diphthong ui Tolkien sometimes compared to the sound occurring in English ruin. This is a rather surprising example, for surely the word "ruin" is not normally pronounced as containing a diphthong, but as two distinct syllables: ru-in. Rather think "ooy" as in the English phrase too young: huinë "shadow", cuilë "life", uilë "(long, trailing) plant". Notice that the combination qui does not contain this diphthong; this is just a more visually pleasing way of spelling cwi (e.g. orqui "Orcs" = orcwi).

All other groups of vowels are not diphthongs, but simply vowels belonging to separate syllables, to be pronounced distinctly. In linguistic terms, vowels that are in direct contact without forming diphthongs are said to be in hiatus. Primitive Elvish apparently did not have such combinations, at least not in the middle of words: Tolkien had Fëanor concluding that "our fathers...in building words took the vowels and parted them with the consonants as walls" (VT39:10). But some consonants had been lost in Quenya, so that vowels that were originally so "parted" had come into direct contact (VT39:6). In Quenya we even have polysyllabic all-vowel words like Eä (a name of the universe) or oa ("away"). The most frequent combinations of vowels in hiatus are ea, eo, ie, io, oa; each vowel should be sounded "by itself". Tolkien often emphasizes this fact by adding diaereses or "dots" to one of the vowels, and in the consistent spelling here imposed on the material, we regularly write ëa (Eä), ëo (Eö), oë. Thus there is no excuse for such mistakes as pronouncing ëa as in English heart or please, or oë as in canoe or foetus. (Other distortions are apparently also possible: Cate Blanchett simply reduced Eärendil to "Erendil" the one time her version of Galadriel pronounces this name in the Jackson movie: "I give you the light of E[ä]rendil, our most beloved star..." Can we have an extra vowel for the Director's Cut, please?)
In this course we do not use the diaeresis in the combinations ie (except when final) and oa, but as indicated by the spelling ië and öa in certain Tolkien manuscripts, the vowels must be pronounced distinctly and not drawn together as in English piece (or tie), or English load. In accordance with this, Christopher Tolkien in the Note on Pronunciation that he appended to the Silmarillion indicates that the name Nienna is to be pronounced Ni-enna, not "Neena" as if ie were sounded as in English piece. (Immediately after the line in which she mangles the name Eärendil, Cate Blanchett pronounces the Quenya word namárië, "farewell". I'm glad to say that she did a better job with this word, getting the -ië more or less right!) Some words with vowels in hiatus: fëa "soul", lëo "shade", loëndë "year-middle" (the middle day of the year according to the Elvish calendar), coa "house", tië "path".

Consonants: Most Quenya consonants are easy to pronounce for people used to speaking a Western language. These points may be observed:
¤ C is always pronounced k, never s; indeed Tolkien does use the letter k rather than c in many sources. Celma "channel" or cirya "ship" must not come out as "selma", "sirya". (This goes for Sindarin spelling as well: When Celeborn is pronounced "Seleborn" in the Rankin/Bass animated version of LotR, it clearly shows that the moviemakers never made it to Appendix E.)
¤ In the groups hw, hy, hl, hr, the letter h is not to be pronounced separately. These are just digraphs denoting unitary consonants:
¤ What is spelt hl, hr was originally unvoiced l, r. That is, these sounds were pronounced without vibration in the vocal chords, resulting in what may be described as "whispered" versions of normal l, r. (If you can isolate the l of English please, you will have an unvoiced l – though in this case, it is just "incidentally" unvoiced because of the influence from the unvoiced plosive p immediately preceding it. English never has unvoiced l as an independent sound of speech, as Quenya originally did.) In Quenya, these sounds are quite rare; examples include hrívë "winter" and hlócë "serpent, dragon". However, Tolkien stated that by the Third Age, hr and hl had come to be pronounced as normal voiced r, l, though the spelling hl, hr apparently persisted in writing.
¤ What is spelt hw corresponds to English wh in dialects where this is still distinct from normal w (e.g., witch and which are audibly distinct words – American English, as well as northern British English, normally uphold this distinction, though it has been abandoned in the British Received Pronunciation). Put simply, hw is a (weak) version of the sound you make when you blow out a candle. Hw is not a very frequent sound in Quenya; this seems to be a quite complete list of the known words where it occurs: hwan "sponge, fungus", hwarin "crooked", hwarma "crossbar", hwermë "gesture-code", hwesta "breeze, breath, puff of air" (also as verb: hwesta- "to puff"), hwindë "eddy, whirlpool".
¤ What is spelt hy represents a sound that may occur in English, but that is not normally recognized as a distinct consonant in this language. Hy denotes what by a German term is often referred to as ich-Laut or "ich-sound", since it is exemplified by "ch" in the German word ich ("I"). To speakers of English it may sound much like sh (one imagines Kennedy training long and hard to avoid "Ish bin ein Berliner"). Still, as I said, a (weak) version of the sound in question may often be heard in English as well: In words like hew, huge, human, the h may be pronounced like an (obscure) hy. Cf. SD:418-419, where Tolkien states that in Quenya or "Avallonian", the sound hy is "approximately equivalent to...h in huge". In LotR Appendix E, Tolkien also pointed out that hy has the same relationship to y as hw (discussed above) has to normal w: one is unvoiced, the other voiced. So another way of arriving at hy is to start with the sound of y (as in you) and produce a voiceless, "whispered" variant of it. Once you have the sound pinned down, you only have to strengthen it; it should be pronounced with the same force as English sh: Hyarmen "south", hyalma "shell, conch", hyellë "glass". It seems that hy mostly occurs at the beginning of words; ahya- "change" is presently the sole known example of hy occurring between vowels in the middle of a word. However, h in the combination ht following certain vowels should also be pronounced like hy; see below. – In LotR Appendix E, Tolkien noted that speakers of Westron (the supposed "original language" of the Red Book, that Tolkien "translated" into English) often substituted the sound of sh for Quenya hy. Speakers of English who don't care about subtle phonological details may of course do the same, turning a word like hyalma into "shalma". This would be a pronunciation that existed also within the Middle-earth setting, though it was not quite like the proper Elvish pronunciation (and it does seem best to aim for the latter!) I guess many speakers of English would hardly be able to tell the difference, though. Incidentally, one can achieve a pretty good hy by starting from sh; just make sure that your tongue is not raised (you may press its tip against the lower teeth to be certain of that). If you try to pronounce sh with the tongue in this position, what comes out ought to sound like hy.
¤ Outside the groups hw, hy, hl, hr, the letter h does represent an independent sound, but it is pronounced somewhat differently in different positions. It seems that originally, Quenya h (at least where it comes from Primitive Elvish kh) was typically stronger than English h – that is, a "breath-h" as in high. In Fëanor's day it was apparently pronounced like ch in German ach or Scottish loch, or like Cyrillic X. In phonetic writing, this sound is represented as [x]. But later, at the beginning of words, this [x] was weakened and became a sound like English h. In LotR Appendix E, Tolkien informs us that the Tengwa letter for [x] was originally called harma; naturally this Tengwa was so called because the initial h of this word was an example of the sound the letter denoted, [x]. But when [x] in this position eventually turned into an English-style h, the Tengwa was renamed aha, for in the middle of words, [x] was not weakened. So we can extract these rules: at the beginning of words (before a vowel), the letter h is to be pronounced like English h. But in the middle of words, h is to be pronounced [x]: as between vowels in aha "wrath", and likewise before t in words like pahta "closed", ohta "war", nuhta- "to stunt". 
In one late source, Tolkien noted that "in Quenya and Telerin medial [x] eventually became h also in most cases" (VT41:9). It may therefore be permissible to pronounce even words like aha with an English-style breath-h. But the group ht must probably always be pronounced [xt]; the weaker breath-h would be barely audible in this position.
This rule needs one modification. Likely, h before t was originally pronounced [x] in all cases. Following any of the vowels a, o, and u, this pronunciation persisted, as in the examples pahta, ohta, nuhta- above. But following the vowels i and e, the original [x] turned into a sound similar to German ich-Laut (German may indeed be Tolkien's inspiration for this particular development in Quenya phonology). Thus in words like ehtë "spear" or rihta- "to jerk", h should be pronounced just like the hy described above. Again, Tolkien imagined that human (mortal) speakers of Westron had a tendency to substitute a sound like English sh and say "eshtë", "rishta" instead.
¤ Quenya l "represents more or less the sound of English initial l, as in let" (LotR Appendix E). Now why did Tolkien specify that Quenya l is to sound like an initial English l (regardless of its position in a Quenya word)? As Tolkien was well aware, British English l is pronounced somewhat differently in different positions. An initial l, as in let, is pronounced as a so-called "clear" l – and this is the kind of l that should be used in all positions in Quenya (as is also the case in other languages, like German). But when l is not initial, English in most cases employs a so-called "dark" l, which differs from the the "clear" l in that the "dark" variant is pronounced by arching the back of the tongue upwards: Contrast the pronunciation of l in two words like let (clear l) and fill (dark l). Compared to the "clear" l, the "dark" l sounds lower pitched, but this sound is to be avoided in Quenya. This may be something of a problem to Americans, since their L's tend to be rather "dark" in all positions, even initially (at least as perceived by European ears). – Perfectionists should also observe another detail: In Letters:425, Tolkien mentioned l among the Quenya "dentals", sc. sounds that are pronounced with the tip of the tongue touching the (upper) teeth. English normally uses an alveolar l instead, that is, a sound pronounced with the tip of the tongue further back, above the teeth rather than touching them. This again makes for a somewhat "darker" sound. When pronouncing a Quenya l, one should make sure that that the tip of the tongue touches the teeth.
¤ Quenya n is like English n. Usually this sound had been n all along, but in some cases it represents older ng as in English king, ding (notice that there is no distinct g to be heard, despite the spelling). Unlike English, Quenya could also have this sound at the beginning of words. As mentioned in the discussion of spelling conventions, Tolkien sometimes used the letter ñ to represent this older ng, e.g. Ñoldor. In his letters, Tolkien in one case added a footnote to the word Noldor (so spelt), informing the recipient that the initial N was to be pronounced "ng as in ding" (Letters:176). This would however be the "archaic" pronunciation; people speaking Quenya in Frodo's day would simply say Noldor: LotR Appendix E clearly indicates that by the Third Age, initial ñ had come to be pronounced like a normal n, and therefore the Elvish letter for ñ "has been transcribed n". We have adopted the same system here, so the letter n in nearly all cases represents normal English n, regardless of its phonological history in Quenya. I say "in nearly all cases" because n is still pronounced ñ before c (= k), g and qu. This is not much of a problem, for it is natural for speakers of English and many other languages to use this pronunciation anyway. In a word like anca "jaw" the cluster nc is therefore pronounced like "nk" in English tank, and in a word like anga "iron" the ng should be sounded like "ng" in English finger. Notice that Quenya ng occurring in the middle of words should always be pronounced with an audible g (this also goes for the group ngw, as in tengwa "letter"). It is NOT just the simple ñ described above, the "ng" of English king, with no distinct g. (We are of course talking about a hard g here; Quenya ng must never be pronounced "nj" as in English angel, but always as in finger. The sound of "soft" g as in English gin does not occur in Quenya.)
¤ Quenya r "represents a trilled r in all positions; the sound was not lost before consonants (as in [British] English part)" (LotR Appendix E). English r is generally much too weak for Quenya. Its weakness is precisely the reason why it tends to drop out before consonants and at the end of words (except where the next word happens to begin in a vowel – and by analogy, some speakers of English even introduce an R-sound where a word that properly should end in a vowel comes before a word beginning in a vowel. That is when vanilla ice starts coming out as "vanillar ice" – or, if you like, "vanilla rice"! Of course, this must be avoided in Quenya.) Quenya r should be trilled, as in Spanish, Italian, Russian etc., or for that matter as in Scottish English. Certain subtleties of Tengwar spelling suggests that in Quenya, r was somewhat weaker immediately in front of consonants (as opposed to vowels) and at the end of words. Nonetheless, it should be a properly trilled, wholly distinct sound even in these positions: Parma "book", erdë "seed", tasar "willow", Eldar "Elves". The vowel in front of r should not be lengthened or otherwise affected. In the Jackson movie, the actors portraying Gandalf and Saruman normally pronounce the name Mordor correctly, with trilled r's and short vowels (whereas Elijah Wood's "Frodo" invariably says Módó with no trace of any r's!) In the movie, Mordor is Sindarin for Black Land, but by its form and pronunciation, the word could just as well be Quenya mordor = "shadows" or "stains" (the plural form of mordo).
 The uvular r that is common in languages like French and German should be avoided in Quenya, for LotR Appendix E states that this was "a sound which the Eldar found distasteful" (it is even suggested that this was how the Orcs pronounced R!)
¤ The consonant s should always be unvoiced, "as in English so, geese" (LotR Appendix E). In English, s is often voiced to z, even though orthography may still show "s". For instance, though the s of English house is unvoiced, it becomes voiced in the plural form houses (for this reason, Tolkien noted that he would have liked the spelling houzes better – see PM:24). When pronouncing Quenya, one should be careful not to add voice to s, turning it into z: Asar "festival", olos "dream", nausë "imagination". Third Age Exilic Quenya did not possess the sound z at all. (Tolkien did imagine that z had occurred at an earlier stage, but it had later turned into r, merging with original r. For instance, UT:396 indicates that the plural of olos "dream" was at one stage olozi, but later it became olori.) Where it occurs between vowels, s often represents earlier þ (more or less = th as in thin); the words asar and nausë mentioned above represent older aþar and nauþë and were so spelt in Tengwar orthography.
¤ On v and w: We must assume that v and w are properly pronounced as in English vine and wine, respectively (but initial nw is strictly not n + w but simply a so-called labialized n; see below). There are some unclear points here, though. LotR Appendix E seems to indicate that in Third Age Quenya, initial w had come to be pronounced v: it is said that the name of the Tengwa letter vilya had earlier been wilya. Likewise, Tolkien indicated that the word véra ("personal, private, own") had been wéra in what he called "Old Quenya" (PM:340). In the Etymologies, the evidence is somewhat divergent. Sometimes Tolkien has primitive stems in W- yield Quenya words in v-, as when the stem WAN yields Quenya vanya- "go, depart, disappear". Sometimes he lists double forms, as when the stem WÂ (or WAWA, WAIWA) yields Quenya vaiwa and waiwa, both meaning "wind". Under the stem WAY Tolkien listed a word for "envelope" as "w- vaia", evidently indicating a double form waia and vaia (all of these examples are found in LR:397). In LR:398, there are further double forms, but in the case of the verb vilin ("I fly") from the stem WIL, Tolkien curiously changed it to wilin. Perhaps he suddenly decided to go for the "Old Quenya" spelling rather than actually rejecting one in favour of the other?
The weight of the evidence seems to be that at the beginning of words, w- had come to be pronounced as normal v- by the Third Age; where Tolkien listed double forms in w- and v-, the former is apparently to be taken as the more archaic form. However, I have not regularized the spelling on this point, though where Tolkien himself used or listed a form in v- rather than w- (either alone or as an alternative to w-), I will use the form in v- in this course. (This also goes for vilin!) It is possible, though, that according to the Third Age pronunciation all initial w's should be sounded as v, the original distinction between initial v and w having been lost in the spoken language. It is unclear whether or not Tolkien meant that this distinction was consistently upheld in Tengwar orthography (as when this writing upheld the distinction between þ and s even after both had come to be pronounced s). If so, the letter called (wilya >) vilya was still used for v representing older w, while another letter (vala) was used for v that had been v all along. – Other than at the beginning of words, the distinction between v and w was upheld even in the Third Age. In the case of the groups lw and lv the distinction could even be emphasized by altering the pronunciation of the latter: "For lv, not for lw, many speakers, especially Elves, used lb" (LotR Appendix E). Hence a word like elvëa "starlike" would often be pronounced "elbëa", and it might also be so written in Tengwar orthography. Though frequent, this would seem to be a non-standard pronunciation, and the spellings employed by Tolkien usually indicates the pronunciation "lv". Cf. for instance Celvar (or "Kelvar", meaning animals) rather than Celbar in the speeches of Yavanna and Manwë in the Silmarillion, chapter 2. In PM:340 Tolkien quotes a Quenya word for "branch" as olba rather than olva, though.
¤ The letter y "is only used as a consonant, as y in E[nglish] Yes": Tolkien singled this out as one of the few major departures from Latin spelling in the spelling conventions he used for Quenya (Letters:176). The vowel y, like German ü or French "u" as in lune, does not occur in Quenya (though it is found in Sindarin).

The question of aspiration
There is one uncertainty regarding the precise pronunciation the unvoiced stops c (= k), t, p: In English as well as some other languages, these sounds, when occurring before a vowel at the beginning of a word, are normally aspirated. That is, a h-like puff of breath is slipped in after them. In this position they are pronounced a little like genuine sequences k + h, t + h, p + h (as in backhand, outhouse, scrap-heap). The average speaker is not conscious of this at all, not really perceiving the extra h as a distinct sound: It is just the way k, t, p is "expected" to sound at the beginning of words. But in some languages, like French, Russian and (perhaps most importantly) Finnish, there is no such gratuitous h automatically following these consonants when they occur in certain positions.
Should Quenya t, p, c be aspirated as in English, or should they be pronounced as in French or Finnish? This question is not directly addressed anywhere in Tolkien's published writings. It may be observed that Quenya t, p, c descend from Primitive Elvish consonants that were certainly not aspirated, for in the primitive language they contrasted with distinct aspirated sounds: primitive th, ph, kh, which later became s, f, h in Quenya. (Cf. two wholly distinct primitive words like thaurâ "detestable" and taurâ "masterful" – the th of the first word should be sounded the way a speaker of English would most likely mispronounce the t of the latter! The t of taurâ should actually be pronounced French-style, with no aspiration.) So were Quenya t, p, c still unaspirated, since they had been so in the primitive language?
Since the primitive aspirated sounds had been changed, adding aspiration to t, p, c would cause no confusion. It should be noted, though, that in the writing system devised by Fëanor, there were originally distinct letters for aspirated sounds: "The original Fëanorian system also possessed a grade with extended stems, both above and below the line [of writing]. These usually represented aspirated consonants (e.g. t + h, p + h, k + h)" (LotR Appendix E). However, these were not the letters used to spell Quenya t, p, c. So all things considered, I think Quenya t, p, c should ideally be pronounced without aspiration. For people who are used to automatically slip in a h-like puff of breath after these consonants it may be difficult to get rid of it, since they are not really conscious of its presence at all. A phonology teacher once advised me that one way of getting rid of the aspiration is to practice pronouncing t, p, c/k with a burning candle in front of your mouth; the trick is to pronounce these consonants without the flame of the candle flickering (because of the puff of breath that constitutes the aspiration).
The voiced counterparts of t, p and c/k, namely d, b and (hard) g respectively, are not aspirated in English. For this reason, people who are used to hearing the unvoiced sounds pronounced as aspirated variants may (wrongly) perceive unaspirated unvoiced plosives as their voiced counterparts. Pronounced without aspiration, Quenya words like tarya ("stiff"), parma ("book") or calma ("lamp") may sound a little like "darya, barma, galma" to speakers of English (speakers of French, Russian or Finnish would not be confused). When pronouncing such words, one must not introduce vibration in the vocal chords to produce actual voiced sounds d, b, g. – But I should add that the whole aspiration issue is not something a student needs to spend much time on; as I said, the exact pronunciation of Quenya t, p, c is nowhere addressed in published writings. If it is indeed wrong to add aspiration to these consonants, at least one will err little more than Tolkien did himself when reading Namárië.

Palatalized and labialized consonants
In Quenya, we find words like nyarna "tale", tyalië "play" or nwalca "cruel". From these spellings it would seem that such words begin in consonant clusters: n + y, t + y, n + w. However, this would not agree with the explicit statement made in Lowdham's Report that "Adunaic, like Avallonian [= Quenya], does not tolerate more than a single basic consonant initially in any word" (SD:417-418). So how are we to explain this?
	The solution seems to be that "combinations" like the ny of nyarna are just single, basic consonants: Ny is not a cluster n + y, but the same unitary sound that is fittingly represented as a single letter "ñ" in Spanish orthography – as in señor. Of course, this sounds very much like "senyor", but "ñ" is really a single consonant. This "ñ" is a palatalized version of n, an n that has been "tinted" in the direction of y. English employs one distinctly palatalized consonant, usually represented by the digraph "sh" (which, of course, is not a cluster s + h); this can be described as a palatalized s. By carefully comparing the pronunciation of s and sh you can perceive the palatalization mechanism operating in your own mouth: A consonant is palatalized by arching the back of the tongue up towards the roof of the mouth (the palate, hence the term "palatalized consonant"). The relationship between s and sh corresponds to the relationship between n and Quenya ny (or Spanish "ñ").
Besides ny, Quenya also has the palatalized consonants ty, ly, ry (e.g. in tyalië "play", alya "rich", verya "bold"); these are palatalized counterparts of "normal" t, l, r. Regarding ty, Tolkien wrote that it may be pronounced as the "t" of English tune (see for instance SD:418-419 – it should be noted that he is thinking of dialects where this comes out as "tyoon"; this is not the case in all forms of American English). In Gondor, some mortal speakers of Quenya supposedly pronounced ty like ch as in English church, but that was not quite the proper Elvish pronunciation. As for the consonant ly, it would be similar to the "lh" of Portuguese olho ("eye"). In LotR Appendix E, Tolkien noted that l (so spelt) should also "to some degree [be] 'palatalized' between e, i and a consonant, or finally after e, i". The wording "to some degree" seems to suggest that we would not have a regular, "full-blown" palatalized l in these positions (like the sound spelt ly), but in words like Eldar "Elves" or amil "mother", the l should ideally have just a little tint of palatalizing to it.
	Besides the palatalized consonants, we have the labialized consonants: nw, gw and qu (= cw). These are not really clusters n + w, g + w, c + w. Rather they represent n, g, c (k) pronounced with pouted lips, as when pronouncing w: By the pouting of the lips, the consonant is "labialized" (this word comes from the Latin term for "lip"). Quenya qu may certainly be pronounced as in English queen, but ideally it should be pronounced as k and w merged together in a single, unitary sound. (True, there does exist one early source where Tolkien states that qu, though originally being simply k "accomp[anied] by lip-rounding", "is now sounded practically exactly as English qu – a liprounded k foll[owed] by a distinct w sound": See Parma Eldalamberon #13, page 63. However, I think this idea may be superseded by information from a much later source, indicating that Quenya had no initial consonant clusters: SD:417-418.) Nw and gw similarly represent "merged" versions of n/w, g/w. – It should be noted that nw is a single, labialized consonant only at the beginning of words, where it represents earlier ngw (sc. what Tolkien might also spell "ñw", using "ñ" for ng as in king). In the middle of words, e.g. in vanwa "gone, lost", nw really is a cluster n + w and is so spelt also in Tengwar orthography. However, the labialized consonants qu and gw also occur in the middle of words. In fact, gw occurs only in that position, and always in the combination ngw (not "ñw" but "ñgw", still using "ñ" as Tolkien did): Lingwë "fish", nangwa "jaw", sungwa "drinking-vessel".
The question of length: It may seem that when they occur medially between vowels, the palatalized and labialized consonants count as long or double consonants (as if the digraphs represented actual consonant clusters after all). Again using the letter "ñ" with its Spanish value of a palatalized n (and not, as Tolkien often did, for ng as in king), one may ask whether a word like atarinya ("my father", LR:61) actually represents "atariñña". If so, the group ny in the middle of words denotes a long palatalized N. Then the very word Quenya would be pronounced "Queñña" rather than "Quen-ya". Another possibility is "Queñya", the n being palatalized all right, but there is still a relatively distinct y-sound following it (which there would not be when ny occurs at the beginning of a word). Tolkien reading a version of Namárië at least once pronounced the word inyar as "iññar" (but the second time it occurred he simply said "inyar" with n + y). In any case, the groups ny, ly, ry, ty and qu (for cw) must be counted as either long consonants or consonant clusters for the purpose of stress (see below) – though it is also clear that sometimes they must be analyzed as single, unitary consonants.

Stress 
Whenever a language has polysyllabic words, speakers of this language may enunciate some syllables more forcefully than others. We say that these syllables are stressed or accented. In some languages speakers don't normally emphasize certain syllables more than others. For instance, the Japanese put about the same amount of stress on every syllable, resulting in what unloving foreigners have referred to as "machine gun articulation". But in Western languages, a varying amount of stress is common: Some syllables are stressed, others unstressed.
	The rules for which syllables are stressed vary wildly, though. Some languages have a very simple system; in French, words that are to receive any stress are always accented on the final syllable. To the natives, Paris is not "PARis" as in English, but rather "parIS" (actually the French don't pronounce the s, but that has nothing to do with the accent). The Finns also have a very simple system, stressing all words on the first syllable: While some speakers of English may think that Helsinki is most "naturally" pronounced "HelSINKi", the residents of the city will insist on "HELsinki" instead.
	Since the Finnish language was evidently Tolkien's foremost inspiration, one might think that he would have copied its simple system of accenting all words on the first syllable over into Quenya. In the "internal" or fictional history of the language, he did indeed envision an early period during which Quenya words were so accented (the so-called retraction period, WJ:366). However, this was replaced by a new system already before the Noldor went into exile, so Quenya as a language of lore in Middle-earth employed different accentuation patterns, carefully described in LotR Appendix E. This is the system we must use. (It seems that Tolkien actually copied it from Latin!)
	Words of one syllable, like nat "thing", obviously pose no problem; this one syllable is the sole candidate for receiving the stress. The simplest polysyllabic words, those of two syllables, are no problem either: In LotR Appendix E, Tolkien noted that "in words of two syllables [the accent] falls in practically all cases on the first syllable". As this wording implies, there may be a very few exceptions; the only exception known seems to be the word avá "don't!", that is accented on the final syllable: "aVÁ". (Even this one word also appears in the alternative form áva, stressed on the first syllable according to the normal rule: "ÁVa".) The name of the Blessed Realm, Aman, I sometimes hear people pronounce with the stress on the second rather than the first syllable – but the correct pronunciation must be "AMan", if we can trust the rules set out by Tolkien. ("AmAN" would be Amman, capital of Jordan!)
	Longer words, with three or more syllables, are slightly more complex when it comes to stress. Many of them are accented on the second to last syllable. However, in some cases the second-to-last syllable isn't "qualified" to receive the accent: This syllable cannot be accented if it is short. So how do we recognize a short syllable? If it contains no long vowel (no vowel marked with an accent), this is obviously one omen. Then the vowel itself is necessarily short. If this short vowel is followed by only one consonant, or even no consonant at all, this syllable has little chance of receiving the accent. Its one remaining chance of redeeming itself as a long syllable is that instead of a simple short vowel it actually contains one of the Quenya diphthongs: ai, au, eu, oi, ui or iu. Two vowels combined into a diphthong count as having the same "length" as a normal, unitary long vowel (marked by an accent). But if there is no diphthong, no long vowel, and not even a short vowel followed by more than one consonant, the syllable in question is irredeemably short. If this is the second-to-last syllable in a word of three or more syllables, this penultimate syllable has forfeited all its chances to receive the stress. In such a case the stress moves one step ahead, to fall on the third syllable from the end (no matter what this syllable looks like). Tolkien noted that words of such a shape "are favoured in the Eldarin languages, especially Quenya". Examples:
	¤ A word like vestalë "wedding" is accented "VESTalë". The second-to-last syllable cannot receive the stress because its vowel (the a) is short and followed by only a single consonant (the l); hence the accent moves one step ahead, to the third syllable from the end. Plural forms like Teleri (the Sea-Elves) and Istari (the Wizards) I sometimes hear people mispronounce as "TeLERi", "IsTARi"; applying Tolkien's rules we have to conclude that he actually intended "TELeri", "ISTari". The short penultimate syllables in these words cannot be accented.
¤ A word like Eressëa (the name of an isle near the Blessed Realm) some speakers of English are tempted to accent on the second-to-last syllable (following the stress-pattern of such a place-name as "Eritrea"!) But since in Er-ess-ë-a the second-to-last syllable is just a short ë not followed by a group of consonants (actually not even one consonant), this syllable cannot be accented and the stress moves to the syllable before it: "ErESSëa". Other words of the same pattern (with no consonant following a short vowel in the second-to-last syllable): Eldalië "the people of the Elves" ("ElDAlië" – though the word Elda "Elf" by itself is of course accented "ELda"), Tilion "The Horned", name of a Maia ("TILion"), laurëa "golden" ("LAURëa"), Yavannië "September" ("YaVANNië"), Silmarillion "[The Story] of the Silmarils" ("SilmaRILLion").
But though such words were "favoured", there is certainly no lack of words where the second-to-last syllable does qualify for receiving the accent. Examples: 
¤ Varda's title Elentári "Star-Queen" is pronounced "ElenTÁRi", since the vowel á in the second-to-last syllable is long. (If this had been a short a, it couldn't have been stressed since it is not followed by more than one consonant, and the third syllable from the end would have been accented instead: "ELENtari" – but no such word exists.) The names Númenórë, Valinórë are likewise accented on the long ó in the second-to-last syllable (whereas in the shortened forms Númenor, Valinor the accent must fall on the third syllable from the end: NÚMenor, VALinor).
¤ Words like hastaina "marred" or Valarauco "Power-demon" (Sindarin Balrog) are accented "hasTAINa", "ValaRAUCo" – since diphthongs like ai, au can be counted as long vowels for the purpose of stress.
¤ The names Elendil and Isildur are accented "ElENDil" and "IsILDur", since the vowel in the second-to-last-syllable, though short, is followed by more than one consonant (the groups nd, ld, respectively). A double consonant would have the same effect as a cluster of different consonants; for instance, Elenna ("Starwards", a name of Númenor) is pronounced "ElENNa". (Contrast the adjective elena "stellar, of the stars": this must be accented "ELena" since the second-to-last syllable "en" is short and therefore unable to receive the accent – unlike the long syllable "enn" in Elenna.)

Notice that the one letter x represents two consonants, ks. Therefore, a word like Helcaraxë (a place-name) is accented "HelcarAXë" (not "HelCARaxë" as if there were only one consonant following the a in the second-to-last syllable). Cf. the alternative spelling Helkarakse in the Etymologies, entry KARAK.

As noted above, some combinations should apparently be thought of as single consonants: qu (for cw/kw) represents labialized k, not k + w. Similarly, ny, ty, ly, ry would be palatalized n, t, l, r (the first = Spanish ñ). But in the middle of words, for the purpose of stress, it seems that qu, ly, ny, ty etc. do count as groups of consonants (double consonants or clusters – we cannot be certain precisely what Tolkien intended). In WJ:407, Tolkien indicates that the compound word ciryaquen "shipman, sailor" (made from cirya "ship" + -quen "person") is to be accented "cirYAquen". If qu (= cw/kw) were here thought of as a single consonant, labialized k, there would not be a group of consonants following the a and it could not receive the accent: the word would then have been pronounced "CIRyaquen" instead. So either qu here does count as a cluster k + w, or it represents a long or double labialized k (or even labialized kw followed by w). Bottom line is: pronounce "cirYAquen" and be relieved that the rest is mainly academic meandering. A few other words including the combinations in question: Elenya (first day of the Eldarin six-day week, accented "ElENya"), Calacirya or Calacilya (a place in the Blessed Realm, accented "CalaCIrya", "CalaCIlya").
A word of warning regarding the accent mark: Notice that the accent mark that may appear above vowels (á, é, í, ó, ú) only denotes that the vowel is long. While this symbol is frequently used to indicate the stressed syllable, this is not the case in Tolkien's normal spelling of Quenya. (Some may have noted that Pokémon isn't accented on the é either, so Tolkien isn't wildly idiosyncratic in this department!) A long vowel will often receive the stress, as in the example Elentári above, but not necessarily so: If the long vowel does not appear in the second-to-last syllable, its length (and the accent mark denoting it!) is quite irrelevant for the purpose of stress. In a word like Úlairi, the Quenya name for the Ringwraiths or Nazgûl, the stress falls on the diphthong ai, not on the ú. The spelling palantír has mislead many, making them think that this word is to be accented on "tír". Here is something Ian McKellen, playing Gandalf in the Peter Jackson LotR movie trilogy, wrote as the film was being shot:

...I have to learn a new pronunciation. All this time we have being
saying "palanTÍR" instead of the Old English stress on the first syllable.
Just as the word was about to be committed to the soundtrack, a correction came from Andrew Jack, the Dialect Coach; he taught me a Norfolk accent for Restoration, and for LOTR he supervises accents, languages and all things vocal. Palantír, being strictly of elvish origin should follow Tolkien's rule that the syllable before a double consonant should be stressed – "paLANTír" making a sound which is close to "lantern"...

Andrew Jack was right. Palantír cannot be stressed on the final syllable; virtually no polysyllabic Quenya words are accented in such a way (as I said above, avá "don't!" is the sole known exception). Instead the a in the second-to-last syllable receives the accent because it is followed by the consonant cluster nt (I should not call this a "double consonant" like McKellen does, since I want to reserve that term for a group of two identical consonants, like tt or nn – but for the purpose of stress, double consonants and clusters of different consonants have the same effect). So it is indeed "palANTír". (But in the plural form palantíri, where the long í suddenly appears in the second-to-last syllable, it does receive the accent: "palanTÍRi".)

In the case of long words ending in two short syllables, the last of these syllables may receive a weaker secondary stress. In a word like hísimë "mist", the main stress falls on hís, but the final syllable -më is not wholly unstressed. This secondary stress is much weaker than the main accent, though. (Nonetheless, Tolkien did note that for the purpose of poetry, the secondary stress can be used metrically: RGEO:69.)

Speed
Finally a brief note on something we know little about: How fast should one talk when speaking Quenya? The few recordings of Tolkien speaking Quenya are not "reliable" in this matter; he inevitably enunciates quite carefully. But regarding Fëanor's mother Míriel he noted that "she spoke swiftly and took pride in this skill" (PM:333). So fast Quenya is evidently good Quenya. When Tolkien also wrote that "the Elves made considerable use of...concomitant gestures" (WJ:416), one remembers that he had a great love for Italian – see Letters:223.

Summary of Lesson One: The Quenya vowels are a, e, i, o, u; long vowels are marked with an accent: á, é etc. The vowels should be pure, pronounced with their "Italian" values; long á and é should be noticably closer than short a, e. Some vowels may receive a diaeresis (ë, ä etc.), but this does not affect their pronunciation and is only intended as a clarification for people used to English orthography. The diphthongs are ai, au, eu, oi, ui, and iu. The consonant c is always pronounced k; l should be pronounced as a "clear", dental L; r should be trilled; s is always unvoiced; y is only used as a consonant (as in English you). Ideally, the consonants t, p, c should probably be unaspirated. Palatalized consonants are represented by digraphs in -y (ty, ny etc.); labialized consonants are normally written as digraphs in -w (e.g. nw, but what would be cw is spelt qu instead). H is pronounced [x] (German ach-Laut) before t, unless this combination ht is preceded by one of the vowels e or i, in which case h is sounded like German ich-Laut. Otherwise, h may be pronounced like English h; the digraphs hy and hw however represent ich-Laut and unvoiced w (like American English wh), respectively. The combinations hl and hr originally represented unvoiced l, r, but by the Third Age, these sounds had come to be pronounced like normal l and r. In polysyllabic words, the stress falls on the second-to-last syllable when that is long (containing either a long vowel, a diphthong, or a vowel followed by a consonant cluster or a double consonant). If the second-to-last syllable is short, the stress falls on the third syllable from the end (unless the word has only two syllables, in which case the first syllable receives the stress whether it is short or long).

EXERCISES
As far as the most critical subtleties of pronunciation are concerned, I unfortunately cannot make any exercises; we are not in a classroom so that I can comment on your pronunciation. But regarding stress (accent) and the pronunciation of h, it is possible to make exercises.

1. Determine which vowel (single vowel or diphthong) receives the accent in the words below. (It is not necessary to indicate where the entire syllable it belongs to begins and ends.)

A. Alcar ("glory")
B. Alcarë (longer variant of the above)
C. Alcarinqua ("glorious")
D. Calima ("bright")
E. Oronti ("mountains")
F. Únótimë ("uncountable, numberless")
G. Envinyatar ("renewer")
H. Ulundë ("flood")
I. Eäruilë ("seaweed")
J. Ercassë ("holly")

Extra exercise on stress: While we hear many Sindarin lines in the movie, one of the few really prominent samples of Quenya in Peter Jackson's The Fellowship of the Ring is the scene where "Saruman" (Christopher Lee) standing on the top of Isengard reads an invocation to bring down an avalanche in order to stop the Fellowship. He says to the mountain they are attempting to cross: Nai yarvaxëa rasselya taltuva notto-carinnar! = "may your bloodstained horn collapse upon enemy heads!" (not translated in the movie). The actor accents the words like this: nai yarVAXëa RASSelya TALTuva notto-CARinnar. Are all the words accented as they should be, according to Tolkien's guidelines? If not, what is right and what is wrong?

2. Where the letter h appears in Quenya words as they are spelt in our letters, it may be pronounced in various ways. Ignoring the digraphs hw and hy, the letter h may be pronounced
A) a "breath-h" like English h as in high, 
B) more or less as in English huge, human or ideally like ch in German ich, 
C) like ch in German ach or Scottish loch (in phonetic writing [x]).
In addition we have alternative D): the letter h is not really pronounced at all, but merely indicates that the following consonant was unvoiced in archaic Quenya.
Sort the words below into these four categories (A, B, C, D):

K. Ohtar ("warrior")
L. Hrávë ("flesh")
M. Nahta ("a bite")
N. Heru ("lord")
O. Nehtë ("spearhead")
P. Mahalma ("throne")
Q. Hellë ("sky")
R. Tihtala ("blinking")
S. Hlócë ("snake, serpent")
T. Hísië ("mist")

The keys to the exercises found in this course can be downloaded from this URL:
http://www.uib.no/People/hnohf/keys.rtf

LESSON TWO
Nouns. Plural form. The article.

Words that denote things, as opposed to for instance actions, are called nouns. The "things" in question may be inanimate (like "stone"), animate (like "person", "woman", "boy"), natural (like "tree"), artificial (like "bridge, house"), concrete (like "stone" again) or wholly abstract (like "hatred"). Names of persons, like "Peter" or "Mary", are also considered nouns. Sometimes a noun may denote, not one clearly distinct object or person, but an entire substance (like "gold" or "water"). So there is much to be included.
	In most languages, a noun can be inflected, that is, it appears in various forms to modify its meaning, or to make it fit into a specific grammatical context. For instance, if you want to connect two English nouns like "Mary" and "house" in such a way as to make it clear that Mary owns the house, you modify the form of the noun Mary by adding the ending -'s, producing Mary's, which readily connects with house to make the phrase Mary's house. Or starting with a noun like tree, you may want to make it clear that you are talking about more than one singular tree, and so you modify the word to its plural form by adding the plural ending -s to get trees. In English, a noun doesn't have very many forms at all; there is the singular (e.g. girl), its plural (girls), the form you use when the one denoted by the noun owns something (girl's) and the combination of the plural and this "ownership"-form (written girls' and unfortunately not really distinct from girls or girl's in sound, but speakers of English somehow get along without too many misunderstandings – rest assured that the Quenya equivalents are clearly distinct in form!) So an English noun comes in no more than four different forms.
A Quenya noun, on the other hand, comes in hundreds of different forms. It can receive endings not only for two different kinds of plural, plus endings denoting a pair of things, but also endings expressing meanings that in English would be denoted by placing small words like "for, in/on, from, to, of, with" etc. in front of the noun instead. Finally a Quenya noun can also receive endings denoting who owns it, e.g. -rya- "her" in máryat "her hands" in Namárië (the final -t, by the way, is one of the endings denoting a pair of something – in this case a natural pair of hands).
	Having read the above, the student should not succumb to the idea that Quenya is a horribly difficult language ("imagine, hundreds of different forms to learn where English has only four!"), or for that matter start thinking that Quenya must be some kind of super-language ("wow, hundreds of different forms to play with while the poor English-speaking sods have to get along with a pitiful four!") English and Quenya organize the information differently, that is all – the former often preferring a string of short words, the latter rather jumbling the ideas to be expressed into one big mouthful. The hundreds of different forms arise because a much lower number of endings can be combined, so there is no reason to despair. It is a little like counting; you needn't learn two hundred and fifty different numeric symbols to be able to count to 250, but only the ten from 0 to 9.
	Most of the endings a noun can take we won't discuss until
 (much) later lessons. We will start with something that should be familiar enough, found even on the puny list of English noun-forms: Making a noun plural – going from one to several.
	In Quenya, there are two different plurals. One is formed by adding the ending -li to the noun. Tolkien called this the "partitive plural" (WJ:388) or a "general pl[ural]" (see the Etymologies, entry TELES). Unfortunately, the function of this plural – sc. how it differs in meaning from the more "normal" plural discussed below – is not fully understood. We have a few examples of this plural in our scarce source material, but they are not very helpful. For a long time it was assumed that this plural implied that there were "many" of the things in question; hence Eldali (formed from Elda "Elf") would mean something like "many Elves". There may be something to this, but in several of the examples we have, there seems to be no implication of "many". It has been suggested that Eldali may rather mean something like "several Elves" or "some Elves", sc. some out of a larger group, some considered as part of this group: The term "partitive plural" may point in the same direction. However, I will for the most part leave the partitive plural alone throughout this course. Its function just isn't well enough understood for me to construct exercises that would only mean feeding some highly tentative interpretation to unsuspecting students. (I present some thoughts about the -li plural in the appendices to this course.)
	For now we will deal with the "normal" plural form instead. Any reader of Tolkien's narratives will have encountered plenty of examples of this form; they are especially common in the Silmarillion. Nouns ending in any of the four vowels -a, -o, -i or -u , plus nouns ending in the group -ië, form their plural with the ending -r. Cf. the names of various groups of people mentioned in the Silmarillion:

Elda "Elf", plural Eldar
Vala "god (or technically angel)", pl. Valar
	Ainu "spirit of God's first creation", pl. Ainur
	Noldo "Noldo, member of the Second Clan of the Eldar", pl. Noldor
	Valië "female Vala", pl. Valier

For another example of -ië, cf. tier for "paths" in Namárië; compare singular tië "path". (According to the spelling conventions here employed, the diaeresis in tië is dropped in the plural form tier because the dots are there merely to mark that final -ë is not silent, but in tier, e is not final anymore because an ending has been added – and hence the dots go.) Examples of the plurals of nouns in -i are rare, since nouns with this ending are rare themselves, but in MR:229 we have quendir as the pl. of quendi "Elf-woman" (and also quendur as the pl. of quendu "Elf-man"; nouns in -u are not very numerous either).

This singular word quendi "Elf-woman" must not be confused with the plural word Quendi that many readers of Tolkien's fiction will remember from the Silmarillion, for instance in the description of the awakening of the Elves in chapter 3: "Themselves they named the Quendi, signifying those that speak with voices; for as yet they had met no other living things that spoke or sang." Quendi is the plural form of Quendë "Elf"; nouns ending in -ë typically form their plurals in -i, and as we see, this -i replaces the final -ë instead of being added to it. In WJ:361, Tolkien explicitly refers to "nouns in -e, the majority of which formed their plurals in -i". 

As this wording implies, there are exceptions; a few nouns in -ë are seen to use the other plural ending, -r, instead. One exception we have already touched on: where the -ë is part of -ië, we have plurals in -ier, as in tier "paths". Hence we avoid the awkward plural form **tii. Other exceptions cannot be explained as easily. In LotR Appendix E, we have tyeller for "grades", evidently the plural of tyellë.  Why tyeller instead of **tyelli? LR:47 likewise indicates that the plural of mallë "road" is maller; why not **malli? It may be that nouns in -lë have plurals in -ler because "regular" **-li might cause confusion with the partitive plural ending -li mentioned above. Unfortunately, we lack more examples that could confirm or disprove this theory (and so I don't dare to construct any exercises based on this assumption, though I would follow this rule in my own Quenya compositions). The form tyeller confused early researchers; with extremely few examples to go on, some wrongly concluded that nouns in -ë regularly have plurals in -er. The name of the early journal Parma Eldalamberon or "Book of Elven-tongues" (sporadically published still) reflects this mistake; the title incorporates **lamber as the presumed plural of lambë "tongue, language", while we now know that the correct plural must be lambi. Though the error was early suspected and is now recognized by everyone, the publisher never bothered to change the name of the journal to the correct form Parma Eldalambion (and so, ever and anon, I get an e-mail from some fresh student wondering why my site is called Ardalambion and not Ardalamberon...) In some cases, Tolkien himself seems uncertain which plural ending should be used. In PM:332, the plural form of Ingwë "Elf of the First Clan [also name of the king of that clan]" is given as Ingwi, just as we would expect; yet a few pages later, in PM:340, we find Ingwer instead (it is there said that the First Clan, the Vanyar, called themselves Ingwer, so perhaps this reflects a special Vanyarin usage?) It may be noted that in Tolkien's earliest "Qenya", more nouns in -ë apparently had plural forms in -er. For instance, the early poem Narqelion has lasser as the plural of lassë "leaf", but in Namárië in LotR Tolkien used the plural form lassi. 
As far as I know, the words in the exercises below all follow the normal rule: Nouns ending in -ë, except as a part of -ië, have plurals in -i.

This leaves only one group of nouns to be considered, namely those that end in a consonant. These nouns, just like those that end in -ë, are seen to have plurals in -i. A few examples: Eleni "stars", the plural form of elen "star", occurs in Namárië (and also in WJ:362, where both the singular and the plural form are quoted). The Silmarillion has Atani for "Men" (not "males", but humans as opposed to Elves); this is formed from the singular word Atan. According to WJ:388, the word Casar "Dwarf" has the plural Casari "Dwarves". 

Of these two plural endings – r as in Eldar "Elves", but i as in Atani "(Mortal) Men" – Tolkien imagined the latter to be the most ancient. The plural ending -i comes directly from Primitive Elvish -î, a word like Quendi representing primitive Kwendî. The plural ending -r arose later: "For the showing of many the new device of r was brought in and used in all words of a certain shape – and this, it is said, was begun among the Noldor" (PM:402). In primary-world terms, both plural endings were however present in Tolkien's conception from the beginning; already in his earliest work on "Qenya", written during World War I, we find forms like Qendi (as it was then spelt) and Eldar coexisting. The twin plural endings are a feature that evidently survived throughout all the stages of Tolkien's development of Quenya, from 1915 to 1973.

NOTE ON THE DIFFERENT WORDS FOR "ELF": As the attentive reader will have inferred from the above, there is more than one Quenya word for "Elf". The word with the widest application, within the scope of Tolkien's fiction, was Quendë pl. Quendi. This form is at least associated with the word "to speak" (quet-), and Tolkien speculated that ultimately these words were indeed related via a very primitive base KWE- having to do with vocal speech (see WJ:391-392). When the Elves awoke by the mere of Cuiviénen, they called themselves Quendi (or in primitive Elvish actually Kwendî) since for a long time they knew of no other speaking creatures. Eventually the Vala Oromë found them under a starlit sky, and he gave them a new name in the language they themselves had developed: Eldâi, often translated "Starfolk". In Quenya, this primitive word later appeared as Eldar (singular Elda). While the term Eldar (Eldâi) was originally meant to apply to the entire Elvish race, it was later only used of the Elves that accepted the invitation of the Valar to come and dwell in the Blessed Realm of Aman and embarked on the Great March to get there (the term Eldar is also applicable to those who never actually made it all the way to Aman, such as the Sindar or Grey-elves who stayed in Beleriand). Those who refused the invitation were called Avari, "Refusers", and hence all Elves (Quendi) can be subdivided into Eldar and Avari. Only the former play any important part in Tolkien's narratives. So in later Quenya the situation was this: Quendë pl. Quendi remained as the only truly universal term for all Elves of any kind, but this was a technical word primarily used by the Loremasters, not a word that would be used in daily speech. The gender-specific variants of Quendë "Elf", namely masculine quendu and feminine quendi, would presumably be used only if you wanted to speak of a specifically Elvish (wo)man as opposed to a (wo)man of any other sentient race: These are not the normal Quenya words for "man" and "woman" (the normal words are nér and nís, presumably applicable to a man or woman of any sentient race, not just Elves). The normal, everyday Quenya term for "Elf" was Elda, and the fact that this word technically didn't apply to Elves of the obscure Avarin tribes living somewhere far east in Middle-earth was no big problem since none of them was ever seen anyway. Regarding the compound Eldalië (which combines Elda with lië "people, folk") Tolkien wrote that when one of the Elves of Aman used this word, "he meant vaguely all the race of Elves, though he was probably not thinking of the Avari" (WJ:374). – Throughout the exercises found in this course, I have used Elda (rather than Quendë) as the standard translation of English "Elf", regardless of any specialized meaning it may have within Tolkien's mythos. As I said in the Introduction, in these exercises I largely eschew specific references to Tolkien's mythos and narratives. 

THE ARTICLE
We have time for one more thing in this lesson: the article. An article, linguistically speaking, is such a word as English "the" or "a, an". These little words are used in conjunction with nouns to express such different shades of meaning as "a horse" vs. "the horse". Anyone capable of reading this text in the first place will know what the difference is, so no lengthy explanation is necessary. In short, "a horse" refers to a horse that hasn't been mentioned before, so you slip in the article "a" as a kind of introduction: "Look, there's a horse over there!" You may also use the phrase "a horse" if you want to say something that is true of any horse, as in "a horse is an animal". If, on the other hand, you say "the horse", it usually refers to one definite horse. Hence "the" is termed the definite article, while "a, an", lacking this "definite" aspect, is conversely called the indefinite article.
 In this respect at least, Quenya is somewhat simpler than English. Quenya has only one article, corresponding to the English definite article "the" (and since there is no indefinite article it must be distinguished from, we may simply speak of "the article" when discussing Quenya). The Quenya word corresponding to English "the" is i. For instance, Namárië has i eleni for "the stars". As can be inferred from the above, Quenya has no word corresponding to English "a, an". When translating Quenya into English, one simply has to slip in "a" wherever English grammar demands an indefinite article, as in the famous greeting Elen síla lúmenn' omentielvo, "a star shines upon the hour of our meeting". As we see, the first word of the Quenya sentence is simply elen "star", with nothing corresponding to the English indefinite article "a" before it (or anywhere else in the sentence, for that matter). In Quenya, there is no way you can maintain the distinction between "a star" and just "star"; both are simply elen. Luckily there isn't much of a distinction to be maintained anyway. Languages like Arabic, Hebrew and classical Greek employ a similar system: there is a definite article corresponding to English "the", but nothing corresponding to the English indefinite article "a, an" (and this is the system used in Esperanto as well). After all, the absence of the definite article is itself enough to signal that a (common) noun is indefinite, so the indefinite article is in a way superfluous. Tolkien decided to do without it in Quenya, so students only have to worry about i = "the".
Sometimes, Tolkien connects the article to the next word by means of a hyphen or a dot: i-mar "the earth" (Fíriel's Song), i·coimas "the lifebread" (PM:396). However, he did not do so in LotR (we have already quoted the example i eleni "the stars" in Namárië), and neither will we here.
The Quenya article is generally used as in English. However, some nouns that would require the article in English are apparently counted as proper names in Quenya, and so take no article. For instance, the sentence Anar caluva tielyanna is translated "the Sun shall shine upon your path" (UT:22, 51); yet there is no article in the Quenya sentence. "The Sun" is not **i Anar, but simply Anar. Clearly Anar is perceived as a proper name, designating one celestial body only, and you don't have to say "the Anar" any more than an English-speaking person would say "the Mars". The name of "the" Moon, Isil, undoubtedly behaves like Anar in this respect. It may be noted that both words are treated as proper names in the Silmarillion, chapter 11: "Isil was first wrought and made ready, and first rose into the realm of the stars... Anar arose in glory, and the first dawn of the Sun was like a great fire..."
Also notice that before a plural denoting an entire people (or even race), the article is not normally used. WJ:404 mentions a saying Valar valuvar, "the will of the Valar will be done" (or more literally *"the Valar will rule"). Notice that "the Valar" is simply Valar in Quenya, not i Valar. Similarly, PM:395 has lambë Quendion for "language of the Elves" and coimas Eldaron for "coimas [lembas] of the Eldar" – not **lambë i Quendion, **coimas i Eldaron. (The ending -on here appended to the plurals Quendi, Eldar signifies "of"; this ending should not affect whether or not the article has to be present before the word.)
With this usage compare Tolkien's use of "Men" in his narratives to refer to the human race as such: "Men awoke in Hildórien at the rising of the Sun... A darkness lay upon the hearts of Men... Men (it is said) were at first very few in number..." (Silmarillion, chapter 17.) By contrast, "the Men" would refer, not to the entire race, but only to a casual group of "Men" or humans. Quenya plurals denoting entire peoples or races seem to behave in the same way. In a Quenya text there would probably be no article before plurals like Valar, Eldar, Vanyar, Noldor, Lindar, Teleri, Atani etc. as long as the entire race or people is considered, even though Tolkien's English narratives speak of "the Valar", "the Eldar" etc. However, if we replace Eldar with its equivalent "Elves", we see that the article often would often not be required in English, either (e.g. "Elves are beautiful" = Eldar nar vanyë; if you say "the Elves are beautiful" = i Eldar nar vanyë, you are probably describing once particular group of Elves, not the entire race).
Occasionally, especially in poetry, the article seemingly drops out for no special reason. Perhaps it is simply omitted because of metric considerations. The first line of Namárië, ai! laurië lantar lassi súrinen, Tolkien translated "ah! like gold fall the leaves..." – though there is no i before lassi "leaves" in the Quenya text. The Markirya poem also leaves out the article in a number of places, if we are to judge by Tolkien's English translation of it.

Summary of Lesson Two: There is a plural ending -li the function of which we don't fully understand, so we will leave it alone for now. The normal plural is formed by adding -r to nouns ending in any of the vowels -a, -i, -o, -u, plus nouns ending in -ië. If, on the other hand, the noun ends in -ë (except, of course, as part of -ië) the plural ending is usually -i (displacing the final -ë); nouns ending in a consonant also form their plurals in -i. The Quenya definite article, corresponding to English "the", is i; there is no indefinite article like English "a, an".

VOCABULARY
Regarding Frodo hearing Galadriel singing Namárië, the LotR states that "as is the way of Elvish words, they remained graven in his memory". This may be a comforting thought to students attempting to memorize Quenya vocabulary. In the lessons proper, while I discuss various aspects of Quenya, I will normally mention quite a few words – but in the exercises, I will only use words from the "vocabulary" list that is hereafter presented at the end of each lesson. Thus, this is all the student is excepted to carefully memorize (doing the exercises for the next lessons, you will also need vocabulary introduced earlier). We will introduce twelve new words in each lesson: a fitting number, since Tolkien's Elves preferred counting in twelves rather than tens as we do. A unified list of all the vocabulary henceforth employed in the exercises of this course can be downloaded from this URL: http://www.uib.no/People/hnohf/q-vocab.rtf

minë "one" (from now on, we will introduce one new number in each lesson)
Anar "(the) Sun"
Isil "(the) Moon"
ar "and" (a most useful word that will allow us to have two exercises in one...translate "the Sun and the Moon", for instance...)
Elda "Elf"
lië "people" (sc. an entire "ethnic group" or even race, as in Eldalië = the People of the Elves).
vendë "maiden" (in archaic Quenya wendë)
rocco "horse" (specifically "swift horse for riding", according to Letters:382)
aran "king"
tári "queen"
tasar "willow" (by its form this could be the plural of **tasa, but no such word exists, and -r is here part of the basic word and not an ending. This word occurs, compounded, in LotR – Treebeard chanting "In the willow-meads of Tasarinan [Willow-vale] I walked in the spring...")
nu "under"

EXERCISES

1. Translate into English (or whatever language you prefer):

A. Roccor
B. Aran (two possible English translations!)
C. I rocco.
D. I roccor. 
E. Arani.
F. Minë lië nu minë aran.
G. I aran ar i tári.
H. Vendi.

2. Translate into Quenya:

I. Willows.
J. Elves.
K. The kings.
L. Peoples.
M. The horse under (or, below) the willow.
N. A maiden and a queen.
O. The queen and the maidens.
P. The Sun and the Moon (I promised you that one...)

LESSON THREE
Dual number. Stem variation.

DUAL NUMBER
The previous lesson covered two Quenya plural forms: the somewhat mysterious "partitive plural" in -li, and the "normal" plural in either -r or -i (mostly depending on the shape of the word). Like quite a few "real" languages, Quenya also possesses a dual form, that has no direct counterpart in English. Dual number refers to two things, a couple of things. The dual is formed with one out of two endings: -u or -t.
	Within the fictional timeline imagined by Tolkien, these two endings originally had somewhat different meanings, and so were not completely interchangeable. A footnote in Letters:427 provides some information on this. The ending -u (from Primitive Elvish -û) was originally used in the case of natural pairs, of two things or persons somehow belonging together as a logical couple. For instance, according to VT39:9, 11, the word pé "lip" has the dual form peu "lips", referring to one person's pair of lips (and not, for instance, to the upper lip of one person and the lower lip of another, which would be just "two lips" and not a natural pair). The noun veru, meaning "married pair" or "husband and wife", has dual form; in this case there does not seem to be a corresponding singular "spouse" (but we have verno "husband" and vessë "wife" from the same root; see LR:352). The noun alda "tree" occurs in dual form with reference, not to any casual pair of trees, but the Two Trees of Valinor: Aldu. 
Notice that if the ending -u is added to a noun ending in a vowel, this vowel is displaced: hence the dual of alda is aldu rather than **aldau – though a word quoted in PM:138, reproducing a draft for the LotR Appendices, seems to suggest that Tolkien for a moment considered precisely the latter form. There is also an old source that has Aldaru, apparently formed by adding the dual ending -u to the normal plural aldar "trees", but this seems to be an early experiment of Tolkien's that was probably long obsolete by the time he wrote LotR. In the dual form peu, the final vowel of pé "lip" is apparently not displaced by the dual ending -u. However, Quenya pé is meant to descend from primitive Elvish peñe, whereas the dual form peu is meant to come from peñû (VT39:9) – so the e of peu was not originally final.
	As for the other dual ending, -t, it according to Letters:427 represents an old element ata. This, Tolkien noted, was originally "purely numerative"; it is indeed related to the Quenya word for the numeral "two", atta. By "purely numerative", Tolkien evidently meant that the dual in -t could denote two things only casually related. For instance, ciryat as the dual form of cirya "ship" could refer to any two ships; ciryat would only be a kind of spoken shorthand for the full phrase atta ciryar, "two ships". However, Tolkien further noted that "in later Q[uenya]", the dual forms were "only usual with reference to natural pairs". Precisely what he means by "later" Quenya cannot be determined; it could refer to Quenya as a ritual language in Middle-earth rather than the vernacular of the Eldar in Valinor. In any case, the Third Age Quenya we aim for in this course must certainly be included when Tolkien speaks of "later" Quenya, so here we will follow the rule that any dual form must refer to some kind of natural or logical pair, not to two things only casually related. In other words, the dual in -t came to have just the same "meaning" as a dual in -u. A dual like ciryat "2 ships" (curiously spelt "ciriat" in Letters:427, perhaps a typo) would not in later Quenya be used with reference to any two ships, but only of two ships that somehow form a pair – like two sister ships. If you just want to refer to two ships that do not in any way form a natural or logical pair, like any two ships that happen to be seen together, you would not use the dual form but simply the numeral atta "two" – hence atta ciryar.
	Since the two endings -t and -u had come to carry the same meaning, 
some rule is needed to determine when to use which. Which ending should be used can apparently be inferred from the shape of the word itself (just like the shape of the word normally determines whether the plural ending should be -i or -r). In Letters:427, Tolkien noted that "the choice of t or u [was] decided by euphony", sc. by what sounded well – adding as an example that -u was preferred to -t if the word that is to receive a dual ending already contains a t or the similar sound d. Hence the dual of alda is aldu rather than **aldat. It seems that as far as later Quenya is concerned, -t would be your first option as the dual ending, but if the noun it is to be added to already contains t or d, you opt for -u instead (remembering that this ending displaces any final vowels). The duals Tolkien listed in the Plotz Letter, ciryat "a couple of ships" and lasset "a couple of leaves" (formed from cirya "ship" and lassë "leaf") confirm that a words with no t or d in them take the dual ending -t. Perhaps the ending -u would also be preferred in the case of nouns ending in a consonant, since -t could not be added directly to such a word without producing a final consonant cluster that Quenya phonology wouldn't allow; unfortunately we have no examples. (If the ending -t is to be used anyhow, a vowel would probably have to be inserted before it, producing a longer ending – likely -et. We will eschew this little problem in the exercises below, since nobody really knows the answer.)
	It is clear, however, that Quenya has a number of old duals that do not follow the rule that the ending is normally -t, replaced by -u only if there is a d or t in the word it is to be added to. The examples veru "married pair" and peu "lips, pair of lips" are proof of that; here there is no t or d present, but the ending is still -u rather than -t. Presumably these are "fossilized" dual forms reflecting the older system in which only -u denoted a natural or logical pair. The example peu "(pair of) lips" suggests that the ending -u is used in the case of body-parts occurring in pairs, such as eyes, arms, legs. (The other ending -t may however be used if certain other endings intrude before the dual ending itself; we will return to this in a later lesson.) The word for "arm" is ranco; the dual form denoting one person's pair of arms is not attested, but my best guess is that it would be rancu. The compound hendumaica "sharp-eye[d]" mentioned in WJ:337 may incorporate a dual hendu "(pair of) eyes". The Quenya word for "eye" is known to be hen, or hend- before an ending (the Etymologies only mentions the normal plural hendi "eyes", LR:364). In the case of this word the dual ending would be -u rather than -t anyway, since there is a d in hend-. The word for "foot", tál, probably has the dual talu (for the shortening of the vowel, see below).

STEM VARIATION 
This is a subject we shall have to spend some paragraphs on, since even on this early stage of the course we haven't been able to wholly eschew it. I will go into some detail here, but students can rest assured that they are not expected to remember all the words and examples below; just try to get a feel for what stem variation is all about.
Sometimes the form of a Quenya word subtly changes when you add endings to it. Two such words were mentioned above. If you add an ending to tál "foot", for instance -i for plural or -u for dual, the long vowel á is shortened to a. So the plural "feet" is tali rather than **táli, the dual "a couple of feet" is talu rather than **tálu. In such a case, tál "foot" may be said to have the stem tal-. Likewise, the word hen "eye" has the stem hend-, since its plural is hendi and not just **heni. The "stem" form does not occur by itself, but is the form you add endings to. When presenting a gloss, I will represent such stem variation by listing the independent form first, followed by a parenthetical "stem form" with a hyphen where the ending goes, e.g.: tál (tal-) "foot", hen (hend-) "eye".
	In the case of tál vs. tal-, the variation is apparently due to the fact that vowels were often lengthened in words of only one syllable, but when the word had endings the word obviously got to have more than one syllable and so the lengthening did not occur (another example of the same seems to be nér "man" vs. plural neri "men", MR:213/LR:354). Originally, the vowel was short in all forms. It is usually true that the stem form gives away how the word looked at an earlier stage in the long linguistic evolution Tolkien dreamed up in great detail. Hen "eye" in its stem hend- reflects the primitive "base" KHEN-D-E from which it is ultimately derived (LR:364). Quenya could not have -nd at the end of a word and simplified it to -n when the word stands alone (thus, hen in a way represents the impossible "full" form hend), but before an ending the group -nd- was not final and could therefore actually appear. Very often stem variation has to do with clusters or sounds that are not allowed at the end of words, but that may appear elsewhere. Cf. a word like talan "floor". The plural "floors" is not **talani as we might expect, but talami. The stem is talam- because this is the form of the Primitive Elvish root-word: TALAM (LR:390). As Quenya evolved from Primitive Elvish, a rule came into place that only a few consonants were allowed at the end of words, and m was not one of them. The closest "permissible" consonant was n, and so the old word talam was altered to talan – but in the plural form talami (and other forms that added an ending to the word), the m was not final and therefore persisted unchanged. Another, similar case is filit "small bird", that has the stem filic- (e.g. plural filici "small birds"): The primitive root-word was PHILIK (LR:381), but Quenya did not permit -k at the end of a word, so in that position it became -t. When not final it remained k (here spelt c).
In some cases, the "independent" form is a simplified or shortened form of a word, while the stem form reflects the fuller form. For instance, Tolkien apparently imagined that the word merendë "feast, festival" was often shortened to meren, but the stem is still merend- (LR:372). Hence the plural of meren is merendi, not **mereni. When it stands alone, the word nissë "woman" is normally reduced to nis (or nís with a lengthened vowel), but the double S persists before endings: thus the plural "women" is nissi (LR:377, MR:213). A similar case is Silmarillë, the name of one of the legendary jewels created by Fëanor; this is normally shortened to Silmaril, but before endings the double L of the full form is preserved (Silmarill-); hence the plural is always Silmarilli. In the case of compound words, sc. words made up from several other words, the second element in the compound is often reduced, but a fuller form may turn up before an ending. For instance, the noun Sindel "Grey-elf" (WJ:384) incorporates -el as a reduced form of Elda "Elf". The plural of Sindel is not **Sindeli, but Sindeldi preserving the cluster -ld- seen in Elda. (Since the final -a is lost in the compound, we cannot have the plural **Sindeldar.)
In some cases a word may be contracted when you add endings to it. In such cases the stem-form does not reflect the older, more complete form of the word. Such contraction often occurs in two-syllable words containing two identical vowels. For instance, feren "beech-tree" is reduced to fern- before an ending, e.g. plural ferni instead of **fereni. WJ:416 likewise indicates that laman "animal" may be reduced to lamn- before an ending, hence for instance lamni "animals", though the unreduced form lamani was also in use. Occasionally, the contracted forms suffer further change when compared to the unreduced form; as the plural of seler "sister" we might expect **selri, but since lr is not a permissible consonant cluster in Quenya, it is changed to ll – the actual plural "sisters" being selli (cf. the Etymologies, entry THEL-, THELES-).

Another form of stem-variation is very poorly attested as far as nouns are concerned, but there are hints to the effect that the final vowel of some words would change when an ending is added. In Quenya, the final vowels -o and -ë sometimes come from -u and -i in Primitive Elvish. At one stage of the linguistic evolution, original short -i became -e when the vowel was final; in the same environment original short -u became -o. For instance, the primitive word tundu "hill, mound" came out as tundo in Quenya (LR:395). But since this change only occurred when the vowel was final, it is possible that its original quality would be preserved before an ending. The plural "hills" may well be tundur rather than tundor, though neither form is attested. According to SD:415, the Quenya noun lómë "night" has the "stem" lómi-, evidently meaning that the final vowel -ë changes to -i- if you add an ending after it. For instance, adding the dual ending -t to lómë (to express "a couple of nights") would presumably produce lómit rather than lómet. This would be because lómë comes from Primitive Elvish dômi (LR:354), and -i never turned into -e except when final. Some think certain words in Namárië, lírinen and súrinen, are attested examples of this phenomenon: These are forms of lírë "song" and súrë "wind" (the latter is attested by itself in MC:222; the meaning of the ending -nen seen in lírinen and súrinen will be discussed in a later lesson). If this word originally ended in an -i that became -ë only later (and only when final), it may explain why in this word -ë seemingly turns into -i- before an ending. We would then say that súrë has the stem súri-.
There seems to be a similar variation involving the final vowel -o, that in some cases descend from final -u in Primitive Elvish; again the primitive quality of the vowel may be resurrected if an ending is added to it. For instance, rusco "fox" is said to have the stem ruscu-, so if we add the dual ending to speak of a "a couple of foxes", the resulting form should presumably be ruscut rather than ruscot. However, there is no extensive treatment of this phenomenon in Tolkien's published writings; indeed the statements made in SD:415 and VT41:10 that lómë and rusco have stems lómi-, ruscu- are as close as we get to explicit references to it.

The student should not despair, thinking that all sorts of strange things typically happen whenever you add an ending to a Quenya word, so that there is a great potential for making embarrassing mistakes (or at least very much extra stuff to memorize). Most Quenya words seem to be quite well-behaved, with no distinct "stem" form to remember; you just add the ending and that's it. Where a distinct stem-form is known to exist (or where we have good reason to suspect one), this will of course be indicated when I first present the word, if it is relevant for the exercises.

Summary of Lesson Three: In addition to the plural form(s), Quenya also has a dual number used for a pair of things forming some kind of natural or logical couple. (We must assume that two things only casually associated would be denoted by a normal plural in conjunction with the numeral atta "two".) The dual is formed with one out of two endings: -t or -u (the latter displaces final vowels; the dual of alda "tree" is therefore aldu rather than aldau). One's first choice seems to be -t, but if the word this ending is to be added to already contains a t or a d, the alternative ending -u is preferred instead (for reasons of euphony – if you like, to avoid "crowding" the word with t's or similar sounds!) However, there seems to be a number of old, "fossilized" dual forms that end in -u even though there is no d or t in the word, such as veru "married pair" and peu "pair of lips". The latter example may suggest that all body-parts occurring in pairs are denoted by dual forms in -u rather than -t, regardless of the shape of the word (though the ending -t is evidently preferred if other endings intrude before the dual ending itself; more on this later).
Quite a few Quenya words subtly change when endings are appended to them, e.g. talan "floor" turning into talam- in the plural form talami. We would then call talam- the stem form of talan. Similarly, the final vowels -o and -ë sometimes appear as -u- and -i-, respectively, if some ending is added; thus lómë "night" has the stem lómi-. In many cases, the stem-form echoes the older shape of words (sounds or combinations that could not survive at the end of a word being preserved where not final), though the stem-form may also represent a contraction.

VOCABULARY

atta "two"
hen (hend-) "eye"
ranco "arm"
ando "gate"
cirya "ship"
aiwë "bird"
talan (talam-) "floor"
nér (ner-) "man" (adult male of any sentient race – Elvish, mortal or otherwise)
nís (niss-) "woman" (similarly: adult female of any sentient race)
sar (sard-) "stone" (a small stone – not "stone" as a substance or material) 
alda "tree"
oron (oront-) "mountain"

EXERCISES

1. Translate into English:

A. Hendu
B. Atta hendi (and answer: what is the difference between this and hendu above?)
C. Aldu
D. Atta aldar (and answer again: what is the difference between this and Aldu above?)
E. Minë nér ar minë nís.
F. I sardi.
G. Talami.
H. Oronti.

2. Translate into Quenya:

I. Two ships (just any two ships that happen to be seen together)
J. Two ships (that happen to be sister ships)
K. Arms (the two arms of one person)
L. Two mountains (within the same range; Twin Peaks, if you like – use a dual form)
M. Double gate (use a dual form)
N. Two birds (that have formed a pair)
O. Two birds (just any two birds)
P. Men and women.

LESSON FOUR
The Adjective. The Copula. Adjectival agreement in number.  

The vocabulary of any language can be separated into various classes of words – various parts of speech. Tolkien's languages were designed to be "definitely of a European kind in style and structure" (Letters:175), so the parts of speech they contain are not very exotic, but ought to be quite familiar to any schoolchild in Europe or America. We have already mentioned the nouns, which by a somewhat simplified definition are words denoting things. Now we will move on to the adjectives.
	Adjectives are words that have assumed the special function of description. If you want to say that someone or something possesses a certain quality, you can often find an adjective that will do the job. In a sentence like the house is red, the word "red" is an adjective. It describes the house. There are adjectives for all sorts of qualities, quite useful if you want to say that someone or something is big, small, holy, blue, silly, rotten, beautiful, thin, nauseous, tall, wonderful, obnoxious or whatever the occasion demands.
One often distinguishes two different ways of using an adjective:
1. You can team it up with a noun which it then describes, resulting in phrases like tall men or (a/the) red book. Such phrases can then be inserted into a full sentence, like tall men scare me or the red book is mine, where the words tall, red simply provide extra information about their companion nouns. This is called using the adjective attributively. The quality in question is presented as an "attribute" of the noun, or is "attributed" to it (tall men – OK, then we know precisely what kind of men we are talking about here, the tall ones, their tallness being their "attribute").
2. But you may also construct sentences where the whole point is that someone or something possesses a specific quality. You don't just "presuppose" the tallness as when you speak of tall men – you want to say that the men are tall, that's the very piece of information you want to convey. This is called using an adjective predicatively: You choose a party you want to say something about, like the men in this case, and then add an adjective to tell what quality this party possesses. The adjective is then called the predicate of this sentence.
As the attentive reader already suspects from the example above, there is one more complication: You don't just say the men tall, but the men are tall. Actually sentences like the men tall would be quite OK in a great number of languages (and Quenya may even be one of them), but in English you have to slip in a word like are or is before the adjective when you use it as a predicate: The book is red. The men are tall. This "is/are" doesn't really add a whole lot of meaning here (there is a reason why so many languages manage without any corresponding word!), but it is used to "couple" the adjective with the words that tell us what we are really talking about here – like the book and the men in our example. Hence "is/are" is called a copula. In sentences like gold is beautiful, I am smart or stones are hard, it can be perceived the prime function of the copula (here variously manifesting as is, am and are) is simply to connect the following adjectives beautiful, smart, hard with the thing(s) or person we are talking about: gold, I, stones. The copula is an integral part of the predicate of the sentence. This is one of the most important constructions speakers or English have at their disposal when they want to say that X possesses the quality Y.
Well, let's get down to Quenya here. When compared to the plethora of shapes that a noun can have, Quenya adjectives are quite restricted in form. The vast majority of Quenya adjectives end in one of two vowels -a or -ë. The latter ending is the less common and typically occurs in colour-adjectives: Ninquë "white", morë "black", carnë "red", varnë "brown" etc. When an adjective does not end in -a or -ë, it virtually always ends in -in, e.g. firin "dead", hwarin "crooked", melin "dear" or latin "open, free, cleared (of land)". The latter adjective is actually listed as latin(a) in Tolkien's writings (LR:368), evidently suggesting that latin is shortened from a longer form latina, both variants occurring in the language. (Perhaps all the adjectives in -in are to be considered shortened forms of full forms in -ina.) Adjectives that do not end in either -a, -ë or -in are extremely rare; there is at least teren "slender" – but even this adjective also has a longer form in -ë (terenë).
Adjectives in -a are by far the most common type. The final vowel -a may appear by itself, as in lára "flat", but it is often part of a longer adjectival ending like -wa, -na (variant -da), -ima or -ya. Examples: helwa "(pale) blue", harna "wounded", melda "beloved, dear", melima "loveable", vanya "beautiful". The word Quenya itself is in its origin a ya-adjective meaning "Elvish, Quendian", though Tolkien decided that it came to be used only as a name of the High-elven language (Letters:176, WJ:360-361, 374).
In Quenya as in English, an adjective can be directly combined with a noun, describing it. We have many attested examples of adjectives being used attributively like this; they include the phrases lintë yuldar "swift draughts" (Namárië), luini tellumar "blue vaults" (prose-style Namárië), fána cirya "a white ship" (Markirya), quantë tengwi "full signs" (a term used by early Elvish linguists; we needn't discuss its precise meaning here; see VT39:5). In these examples, the word order is the same as in English: adjective + noun. This is apparently the normal, preferred order. In Quenya, it is however also permissible to let the adjective follow the noun. For instance, Markirya has anar púrëa for "a bleared sun", literally "(a) sun bleared", and in LR:47 we have mallë téra, literally "road straight", for "a straight road" (cf. LR:43). Perhaps this word order is used if you want to emphasize the adjective: the context in LR:47 indicates that this is a straight road as opposed to a bent one. However, letting the adjective follow the noun may be the normal word order in the case of an adjectival "title" that is used in conjunction with a proper name: In UT:305 cf. 317 we have Elendil Voronda for "Elendil the Faithful" (well, the form found in UT:305 is actually Elendil Vorondo, because the phrase is inflected; we will return to the ending -o here seen in a later lesson). Presumably you could also use the more normal word-order and speak of voronda Elendil, but that – I guess – would simply be a more casual reference to "faithful Elendil", not meaning "Elendil the Faithful" with the adjective used as a regular title. It may be noted that Quenya, unlike English, does not insert the article before an adjective used as a title (not **Elendil i Voronda, at least not necessarily). 
What, then, about using adjectives as predicates, like "red" is the predicate of the sentence "the book is red"? (Contrast the attributive use of the adjective in a phrase like "the red book".) The adjective vanwa "lost" is used predicatively in Namárië: Vanwa ná...Valimar "lost is...Valimar" (a place in the Blessed Realm that Galadriel thought she would never see again). This sentence tells us that the Quenya copula "is" has the form ná. Plural "are" seems to be nar, attested in an early version of Namárië recorded by Tolkien on tape (see Jim Allan's An Introduction to Elvish, p. 5). It is generally assumed that these copulas would be used as in English, for instance like this:

I parma ná carnë. "The book is red."
Ulundo ná úmëa. "A monster is evil."
I neri nar hallë. "The men are tall."

In this lesson as originally published in December 2000, I slipped in a warning at this point:

I should add, though, that due to the extreme scarcity of examples we can't be certain what the preferred word order really is. From the example vanwa ná...Valimar "lost is...Valimar" in Namárië one could argue that ná should follow the adjective, so that "the book is red" should rather be i parma carnë ná, "the book red is". It would be interesting to know if ná "is" would still follow vanwa "lost" if we relocated Valimar to the beginning of the sentence; should "Valimar is lost" be Valimar ná vanwa, English-style, or perhaps Valimar vanwa ná? In the examples above and the exercises below I have organized the sentences using the "English" word order, but Tolkien may have had something more exotic up his sleeve. There is no way of telling before more material is published.

I revise this lesson in November 2001, and this summer a few more examples involving the word ná "is" finally became available. There does seem to be a tendency to place ná at the end of the sentence, as in the example lá caritas...alasaila ná (literally, "not to do it unwise is" – VT42:34). Yet the same article that provides this example also cites the formula "A ná calima lá B" (literally, "A is bright beyond B") as the Quenya way of expressing "A is brighter than B" (VT42:32). Notice that this formula employs an English-style word-order, with ná "is" preceding rather than following calima "bright". So it seems that sentences like i parma ná carnë, word by word corresponding to English "the book is red", may be possible after all. Therefore I have not revised any of the examples or exercises of this course, all of which employ the "English" word order as far as the copula ná is concerned. It seems, however, that the order i parma carnë ná "the book red is" must be considered a perfectly valid alternative, and Tolkien may even have intended this to be the more common word order. We must await still more examples.
	[New update, January 2002: This month some new examples were indeed published. It seems that the exact word order is simply a matter of taste. The example elyë na manna "thou art blessed" from VT43:26 has an English-style word order, and here the copula "is/art" appears in the short form na rather than ná. I have however maintained ná in the exercises of this course, mainly for the sake of clarity: the word na has several other, quite distinct meanings. But perhaps the short form na- is consistently preferred when some ending is to be added; cf. the plural form nar "are". Of course, the unattested form nár could be equally valid for all I know.]
In Fíriel's Song (a pre-LotR text), the word for "is" appears as ye rather than ná or na, as in írima ye Númenor "lovely is Númenor" (LR:72). However, both the Qenya Lexicon (QL:64) and the Etymologies (LR:374) point to ná instead, and in Namárië we have this word attested in an actual text. Etym and the QL are earlier than Fíriel's Song, but Namárië is later, so would seem that ye was just a passing experiment in Tolkien's evolution of Quenya. In Fíriel's Song we also see an ending for "is", -ië, appended to adjectives and displacing their final vowel: hence in this song we have márië for "(it) is good", derived from the adjective mára "good". This ending -ië is transparently related to the independent word ye. I don't think the system of using the ending -ië for "is" was still valid in LotR-style Quenya, and I wouldn't recommend it to writers. The ending -ië has other meanings in later Quenya.
Another system may well be valid, though: using no copula at all. You simply juxtapose the noun and the adjective, the word "is/are" being understood: Ilu vanya "the World [is] fair" (Fíriel's Song), maller raicar "roads [are] bent" (LR:47). The formula "A is bright beyond B" = "A is brighter than B" referred to above is actually cited as "A (ná) calima lá B" in VT42:32. As suggested by the parentheses, ná could be omitted. The example malle téra "a straight road" mentioned above could also be interpreted "a road [is] straight", if the context allowed it. The final version of Tolkien's Quenya translation of the Hail Mary, published in January 2002, leaves out several copulas: Aistana elyë, ar aistana i yávë mónalyo = "blessed [art] thou, and blessed [is] the fruit of thy womb".
We must assume that the copula ná, nar is not limited to combining nouns and adjectives, but can also be used to equate nouns: Parmar nar engwi "books are things", Fëanáro ná Noldo "Fëanor is a Noldo". (Notice, by the way, that the proper Quenya form of Fëanor's name is Fëanáro; "Fëanor" is a Quenya-Sindarin hybrid form used in Middle-earth after his death.) Again it may be permissible to leave out the copula and retain the same meaning: Parmar engwi, Fëanáro Noldo.

Adjectival agreement in number: Quenya adjectives must agree in number with the noun they describe. That is, if the noun is plural, the adjective must be, too; if the adjective describes several nouns it must also be plural, even if each of the nouns is singular. English makes no such distinction – its adjectives do not change – but it is not surprising that Tolkien built adjectival agreement in number into Quenya, since this was to be a highly inflected language.
 We have no examples of what happens if an adjective is to agree with a noun in the dual form. It is generally assumed, though, that there are no special dual forms of adjectives, but only one plural (or should we say "non-singular") form. The Markirya poem indicates that there is no special form of adjectives to go with the somewhat obscure "partitive plural" form in -li; an adjective describing a noun in -li simply appears in the normal plural form. This may support the theory that adjectives don't have a special dual form, either.
How, then, is the plural form of adjectives constructed? From the examples now available, it can be seen that Tolkien experimented with various systems over the years. In early sources, adjectives in -a form their plural form by adding the ending -r, just like nouns in -a do. For instance, one very early "map" of Tolkien's imaginary world (actually depicted as a symbolic ship) includes a reference to I Nori Landar. This evidently means "The Wide Lands" (LT1:84-85; the adjective landa "wide" occurs in the Etymologies, entry LAD. Christopher Tolkien in LT1:85 suggests the translation "The Great Lands".) Here the plural noun nori "lands" is described by the adjective landa "wide" – another example of an attributive adjective following the noun, by the way – and since the noun is plural, the adjective takes the plural ending -r to agree with it. This way of forming plural adjectives was still valid as late as 1937 or slightly earlier; we have already quoted the example maller raicar "roads [are] bent" from LR:47, where the adjective raica "crooked, bent, wrong" (listed by itself in LR:383) is plural to agree with maller.
However, this system cannot be recommended to writers; the evidence is that in LotR-style Quenya, it had been abandoned. Tolkien in a way reached back into the past and revived a system he had used in what may be the very first "Qenya" poem he ever wrote, Narqelion of 1915-16. In this poem, adjectives in -a form their plurals by means of the ending -i. For instance, the phrase sangar úmëai occurring in this poem apparently means "throngs large" = large throngs; the adjective úmëa "large" is listed in the early Qenya Lexicon (QL:97 – but in later Quenya, the word úmëa means "evil" instead). Later, Tolkien however introduced one more complication: Adjectives in -a had plurals in -ai in archaic Quenya only. In Exilic Quenya, Quenya as spoken by the Noldor after they had returned to Middle-earth, -ai at the end of words of more than one syllable had been reduced to -ë. (Cf. WJ:407 regarding the ending -vë representing "archaic Q -vai".) So while the plural form of, say, quanta "full" was apparently quantai at the older stages of the language, it later became quantë. This form we have already met in one of the examples quoted above: quantë tengwi, "full signs", where quanta appears in the plural form to agree with tengwi "signs" (VT39:5).
There is one special case to be considered: adjectives in -ëa, such as laurëa "golden". In archaic Quenya, we must assume that the plural form was simply laurëai. But when -ai later became -e, what would be ?laurëe did not prove to be a durable form. To avoid the cumbersome combination of two concomitant e's, the first of them was changed to i. Hence the plural form of laurëa in Exilic Quenya appears as laurië, as in the first line of Namárië: Ai! laurië lantar lassi súrinen... "Ah! golden fall the leaves in the wind..." – the adjective being plural to agree with the noun it describes, lassi "leaves".
As for adjectives in -ë, they seem to behave like most nouns of the same shape: -ë becomes -i in the plural. We don't have very many examples, but the phrase luini tellumar "blue vaults" in the prose version of Namárië seems to incorporate the plural form of an adjective luinë "blue" (actually not attested in this form, but as observed above, there are many colour-adjectives in -ë). Moreover, in the Etymologies Tolkien noted that the an adjective maitë "handy, skilled" has the plural form maisi (LR:371). Evidently the plural form was especially mentioned primarily to illustrate another point: that adjectives in -itë have plural forms in -isi, the consonant t turning into s before i. This particular idea seems to have been dropped later, though: In a much later, post-LotR source, Tolkien wrote hloníti tengwi, not ?hlonísi tengwi, for "phonetic signs" (WJ:395). So perhaps the plural form of maitë could simply be ?maiti as well.
As for the plural form of adjectives ending in a consonant, such as firin "dead", we don't seem to have any examples to guide us. It has traditionally been assumed that they form their plurals in -i, just like nouns of this shape do, and this still seems reasonably plausible. So, say, "dead men" could be firini neri. If any argument can be raised against this assumption, it is that adjectives in -in actually seem to be shortened forms of longer adjectives in -ina. As pointed out above, Tolkien quoted the adjective meaning "open, free, cleared (of land)" as latin(a), indicating double forms latin and latina. The plural form of latina should obviously be latinë, for older latinai. But what about latin? If this is merely a shortened form of latina, perhaps the plural form would still be latinë rather than latini? We cannot know for certain; in the exercises below I have followed the traditional assumption, using plurals in -i. Adjectives ending in a consonant are quite rare anyway, so this uncertainty does not greatly jeopardize the quality of our own Quenya texts.
In what positions do adjectives agree in number? Attested examples like those already quoted, like luini tellumar "blue domes", would seem to indicate that an attributive adjective in front of the noun does show agreement. So does an attributive adjective following the noun; the Markirya poem has i fairi nécë for "the pale phantoms", or literally "the phantoms pale" (néca pl. nécë "vague, faint, dim to see", MC:223). An adjective separated from the noun it describes also agrees in number, hence laurëa "golden" appears in plural form laurië in the first line of Namárië, laurië lantar lassi "golden fall leaves" (the prose Namárië has lassi lantar laurië "leaves fall golden"). As for predicative adjectives, we lack late examples. In German, adjectives do agree in number when they are used attributively, but adjectives used predicatively do not. Yet the old example maller raicar "roads [are] bent" in LR:47 would seem to indicate that in Quenya, adjectives agree in number also when they are used predicatively. In later Quenya we should presumably read maller (nar) raicë, since Tolkien changed the rules for how the plural form of adjectives is constructed.
So in short, we can conclude that adjectives agree in number with the nouns they describe "everywhere" – whether they appear before, after or separated from the noun, whether they are used attributively or predicatively. There are a few examples that don't quite fit in, though. Appendix E of the essay Quendi and Eldar of ca. 1960 contains several "well-behaved" examples of plural adjectives that are used attributively with the plural noun tengwi "signs", making up various phrases used by early Elvish linguists when they tried to analyze the structure of their tongue (as I said above, we needn't concern ourselves with the precise meaning of these terms here). Besides hloníti tengwi "phonetic signs" and quantë tengwi "full signs" already quoted (WJ:395, VT39:5), we have racinë tengwi "stripped signs" and penyë tengwi "lacking signs" (VT39:6; the singular of the latter, penya tengwë "a lacking sign", is attested: VT39:19). In these phrases the adjectives hlonítë "phonetic", quanta "full", racina "stripped, deprived" and penya "lacking, inadequate" all assume their plural forms, beautifully agreeing with tengwi "signs, elements, sounds". So far, so good. But then we turn to the draft material for Appendix E of Quendi and Eldar. Here Tolkien did not let the adjectives agree in number, and we have phrases like lehta tengwi "free/released elements", sarda tengwi "hard sounds" and tapta tengwi "impeded elements" (VT39:17). We would of course expect lehtë tengwi, sardë tengwi, taptë tengwi, but these are not found. Unless we are to assume that there are several classes of adjectives, some that agree in number and others that don't – and I think this is rather far-fetched – it seems that Tolkien in the draft material used a system whereby an attributive adjective immediately in front of its noun does not agree in number. But when he actually wrote the Appendix, he would seem to have introduced agreement in this position as well, and so we have for instance quantë tengwi rather than ?quanta tengwi for "full signs". Elvish grammar could change at lightening speed whenever Tolkien was in his "revision" mood, so this would not be surprising.
The last version of the Markirya poem, which Christopher Tolkien thinks was written at some point in the last decade of his father's life (1963-73), is also relevant here. In the phrase "fallen towers", Tolkien first wrote the adjective atalantëa "ruinous, downfallen" in its plural form atalantië, just like we would expect. Then, according to Christopher Tolkien, he mysteriously changed atalantië to the singular (or rather uninflected) form atalantëa, though the adjacent noun "towers" was left in the plural (MC:222). Again Tolkien seems to be experimenting with a system whereby attributive adjectives immediately in front of the noun they describe do not agree in number, but appear in their uninflected form. A similar system appears in Tolkien's writings on Westron, the "Common Speech" of Middle-earth (a language he only sketched). Perhaps he considered introducing such a system in Quenya as well, and we see this idea flickering on and off, so to speak, in his writings?
However, the system I would recommend to writers is to let adjectives agree in number also in this position. In Namárië in LotR we have the phrase lintë yuldar "swift draughts", and in the interlinear translation in RGEO:66 Tolkien explicitly noted that lintë is a "pl." adjective. We must assume, then, that lintë represents older lintai, the plural form of an adjective linta. If an attributive adjective immediately in front of the noun it describes did not agree in number, "swift draughts" should have been ?linta yuldar instead. The source where Tolkien explicitly identified lintë as a plural form was published during his own lifetime, and moreover as late as in 1968, possibly postdating even the last version of Markirya. So his final decision seems to have been that adjectives do agree in number with their nouns also when the adjective appears immediately in front of the noun. One suspects that he spent many sleepless nights carefully considering the various pros and cons in this important question.

NOTE ON ADJECTIVES USED AS NOUNS: As described above, Tolkien at one stage had adjectives in -a form their plurals in -ar, but later he replaced this with -ë (for older -ai). However, adjectives in -a may still have plural forms in -ar if they are used as nouns, because in such a case they are naturally inflected as nouns. Tolkien noted that instead of saying penyë tengwi "lacking signs" the Elves might simply refer to the penyar or "lacking ones" – "using [the adjective] penya as a technical noun" (VT39:19). A more well-known example is provided by the adjective vanya "fair, beautiful"; this would normally have the plural form vanyë (e.g. vanyë nissi "beautiful women"). However, the adjective vanya can also be used as a noun, "a Vanya" or "Fair One", which was the word used of a member of the First Clan of the Eldar. Then the whole clan is of course called the Vanyar, as in the Silmarillion chapter 3: "The Vanyar were [Ingwë's] people; they are the Fair Elves." Using another (but related) adjective "beautiful", namely vanima, Treebeard employed another noun-style plural when he greeted Celeborn and Galadriel as a vanimar "o beautiful ones" (the translation given in Letters:308).
Adjectives in -ë would however have their usual plural form in -i even if they are used as nouns, since most nouns in -ë also form their plurals in -i.

Summary of Lesson Four: Adjectives are words used to describe various qualities, such as "tall" or "beautiful". They can be combined with nouns, making up phrases like "(a/the) red book" or "tall men", where the adjectives "red" and "tall" describe the nouns "book" and "men" directly; this is called using an adjective attributively. But adjectives can also be used in sentences like "the book is red" or "the men are tall", where the whole point of the sentence is to ascribe a certain quality to a noun; here the adjective is used as a predicate. In such cases English slips in a copula, like "is" or "are" in these examples, to clarify the relationship between the noun and the adjective. Many languages do without this extra device (one would just say what corresponds to "the book red"), and this seems to be permissible in Quenya as well, but the explicit copula ná "is"/nar "are" also occurs in the material. – Most Quenya adjectives end in the vowel -a, some also in -ë; the only ones that end in a consonant are a few that nearly always have the ending -in (apparently shortened from -ina). Quenya adjectives agree in number; if an adjective describes a plural noun or more than one noun, the adjective must be plural as well. Adjectives in -a have plural forms in -ë (for older -ai); notice that if the adjective ends in -ëa it forms its plural in -ië (to avoid -ëe). Adjectives in -ë have plural forms in -i; for the few adjectives in -in we lack examples, but it is normally assumed that they would add -i in the plural.

VOCABULARY
Except for the two first items, all of these are adjectives. Don't worry about the other words occurring in the exercises below; those you have already memorized carefully, following my instructions in Lesson Two. Right?

neldë "three"
ná "is" (nar "are")
vanya "beautiful, fair"
alta "great" (= big; the word is used of physical size only)
calima "bright"
taura "mighty"
saila "wise" (we will use this form found in late material; a pre-LotR source has saira instead)
úmëa "evil"
carnë "red" (we suspect that Tolkien the Devout Catholic was thinking about cardinals with their red attires; the Italian word carne = "[red] meat" may also be relevant here...) 
ninquë "white"
morë "black" (cf. the first element of Sindarin Mordor = Black Land)
firin "dead"

EXERCISES

1. Translate into English:

A. Morë rocco.
B. Calimë hendu.
C. Neldë firini neri.
D. Vanyë aiwi.
E. Tári ná taura nís.
F. I oronti nar altë.
G. Aran taura (two possible translations!)
H. I nér ar i nís nar sailë. 

2. Translate into Quenya:

I. The white gate.
J. A great ship.
K. The floor is red.
L. One black stone and three white stones.
M. Wise kings are mighty men.
N. The mighty man and the beautiful woman are evil.
O. Elves are beautiful.
P. The Elves are a beautiful people.

LESSON FIVE
The Verb: Present tense and agreement in number. Subject/object. The superlative form of adjectives.

As I mentioned at the beginning of the previous lesson, the vocabulary of any language can be separated into various classes of words, or "parts of speech". So far we have explicitly discussed the nouns, which denote things, and adjectives, which are words used to describe nouns (linguists would find these definitions rather simplistic, but they will do for our purpose). Actually we have already touched on a three other parts of speech as well, without discussing them in depth. As part of Lesson Two you hopefully memorized the word nu "under", which is a preposition; prepositions are small words or "particles" like under, on, of, to, in, about etc., often used to provide information about spatial relationships (e.g. "under the tree" = nu i alda), though frequently they are used in more abstract contexts. With the word ar "and" we have also included the most typical representative of the conjunctions, words used to connect (or indeed "conjoin") other words, phrases or sentences, e.g. Anar ar Isil = "the sun and the moon". Still, no thorough discussion of prepositions or conjunctions as such seems necessary: in Quenya they seem to behave pretty much like their English equivalents, so for the most part you simply have to learn the corresponding Quenya words.
	Another part of speech that we have already touched on is far more sophisticated and intriguing: the verb. We encountered one verb in the previous lesson: ná "is", with its plural form nar "are". As verbs go, this one is not very exciting; it is used simply to coordinate a noun with some sort of predicate that tells us what the noun "is": Aran ná taura, "a king is mighty", tasar ná alda "a willow is a tree". As I said in the previous lesson, the copula ná doesn't really provide much extra information here, except clarifying the relationship between the various elements of the sentence. Most other verbs (very nearly all other verbs, actually) are however full of meaning. They don't just tell us what someone or something "is", but what someone or something does. The Verb brings action into the language.
In a sentence like "the Elf dances" it is easy to identify "dances" as the action-word, telling us what is going on here. And sure enough, "dances" is a form of the English verb to dance. This verb may appear in other forms as well; instead of "dances" we might say "danced", which moves the action into the past: "The Elf danced." This illustrates an important feature of verbs in European languages: the form of the verb gives information about when the action denoted takes place, in the present or in the past. Some languages also have special future forms. Tolkien built all of these features into Quenya.
The different "time-forms" of the verb are called various tenses; we speak of present tense, past tense and future tense. We will only deal with the present tense in this lesson, and return to the others later. (The trinity of present, past and future does not represent a full list of all the tenses there are. We will discuss a total of five different tenses in this course, and I would be very surprised if unpublished material does not describe even more tenses than the ones we know at present.)
	Here I should slip in a warning: We don't have much explicit information about the Quenya verb. In the so-called Plotz Letter, that Tolkien wrote to Dick Plotz at some point in the mid-sixties, he set out the declension of the noun. Apparently similar information about the verb was to follow; it never did. This is of course most unfortunate. Not that Tolkien took this information to his grave; we know that he did write about these matters, but the relevant writings have not been published. For the time being, we must for the most part try to figure out the grammatical rules by ourselves if we would like our Quenya poems to include verbs. Regarding the present tense, some scraps of information luckily appeared in Vinyar Tengwar #41, July 2000. Combining this info with some linguistic deduction, we can probably make out the main features of the system Tolkien had in mind.
As they appear in various sources, Quenya verbs seem to fall into two main categories (though there are some verbs in our corpus that don't readily fit into either, even if we exclude the early "Qenya" material where some really weird things are going on in the verbal system). The first and largest category is what can be termed A-stems, for they all end in -a. Another term for the same is derived verbs, for these verbs never represent a naked primitive "root-word", but are derived by adding endings to this root. The most frequent of these endings are -ya and -ta; much less frequently we see -na or just -a. Examples:

calya- "to illuminate" (root KAL)
tulta- "to send for, to fetch, to summon" (root TUL)
harna- "to wound" (root SKAR; primitive initial sk- became h- in Quenya)
mapa- "to grasp, to seize" (root MAP)

(Convention has it that when you list verbal stems as such, you add a hyphen at the end; Tolkien usually does so in his writings. The "stem" of a verb is a basic form that we start from when deriving other forms, such as different tenses.)
	If these A-stems can be termed "derived verbs", the other category consists of the "non-derived" or primary verbs. These are verbs that display no such ending as -ya, -ta, -na or -a. The verbal stems in question can be termed "primary" or "basic" since they essentially represent a primitive root with no additions. For instance, the verb mat- "eat" comes directly from the root MAT- of similar meaning. Tac- "fasten" represents the root TAK- "fix, make fast". Tul- "come" can be identified with the root TUL- "come, approach, move towards" (contrast the derived verb tulta- "send for, summon, fetch" from the same root, derived by means of the ending -ta). In the case of the roots MEL- "love" and SIR- "flow", Tolkien didn't even bother to repeat the glosses for the Quenya verbs mel- and sir- (see LR:372, 385).
When discussing Quenya verbs, we sometimes need to refer to the stem-vowel. This is the vowel of the root-word underlying the verb as it appears in Quenya. In the case of primary verbs like mel- "love", it is of course easy to identify the stem-vowel, since e is the only vowel there is (and sure enough, this is also the vowel of the underlying root MEL-). In the case of derived verbs like pusta- "stop" or ora- "impel", the vowels of the added ending (here -ta and -a) do not count as stem-vowels. Pusta-, for instance, is derived from a root PUS, and its stem-vowel is therefore u, not a. In the vast majority of cases, the stem-vowel is simply the first vowel of the verb (but not necessarily so, there may be some prefixed element).
With this we have the necessary terms in place and can finally start discussing the formation of the present tense. To start with the primary verbs, what seems to be the present tense of the verb mel- "love" is attested in LR:61, Elendil telling his son Herendil: Yonya inyë tye-méla, "I too, my son, I love thee". Here we have the verb describing a present or on-going (in this case quite permanent) action. Another example of a present-tense primary verb can apparently be found in the LotR itself, in the famous greeting elen síla lúmenn' omentielvo, "a star shines [or, is shining] upon the hour of our meeting". Síla would seem to be the present tense of a verb sil- "shine (with white or silver light)", listed in the Silmarillion Appendix. Méla and síla show the same relationship to the simple verbal stems mel- and sil-: the present-tense forms are derived by lengthening the stem-vowel (this is denoted by supplying an accent, of course) and adding the ending -a. This conclusion is supported by an example from VT41:13: The verb quet- "speak, say" there appears in the present tense quéta "is saying".
	Though forms like méla and síla may occasionally be translated using the simple present tense in English, hence "love(s)" and "shines", is seems that the Quenya present tense properly denotes a continuous or ongoing action that is best translated using the English "is ...-ing" construction, as in the example quéta just quoted: this is "is saying" rather than just "says". The conclusion that the Quenya present tense properly denotes continuous actions is also supported by other evidence: The Quenya present tense of the primary verb mat- "eat" is nowhere attested in published material. However, Tolkien stated that mâtâ was "the stem of the continuous form", which could be translated "is eating" (VT39:9; â here denotes long a, in Quenya spelt á). Tolkien actually put an asterisk in front of mâtâ to mark it as an "unattested" form, so this should evidently be taken as primitive Elvish rather than Quenya. How Quenya evolved from the primitive language can be inferred from many other examples, so we know that mâtâ would come out as máta. This form would seem to fall into the same pattern as méla, síla and quéta: lengthened stem-vowel and ending -a (and working backwards, we can deduce that Tolkien meant méla, síla, quéta to be descended from primitive Elvish mêlâ, sîlâ, kwêtâ). Presumably these are all "continuous" forms; just like primitive mâtâ "is eating" they apparently emphasize the ongoing nature of the action: Síla may literally be "is shining" rather than just "shines". Perhaps the lengthening of the stem-vowel somehow symbolizes this ongoing or "drawn-out" action. In the case of méla in the sentence inyë tye-méla, it is more natural to translate "I love you" rather than "I am loving you", but the latter would seem to be the most literal meaning.

Then we must consider the second and larger category of verbs, the A-stems. In their case, the information from VT41 is of particular value. 

It seems that the A-stems form their present tense by somewhat the same rule as the primary verbs, but the rule needs a little "adaptation" to fit the shape of an A-stem verb. Our sole attested example is the verb ora- "urge" or "impel". VT41:13, 18 indicates that its present tense is órëa ("is urging"). As in the case of primary verbs, the stem-vowel has been lengthened and the ending -a has been added. There is one complication, though: since the verbal stem ora- already ended in -a, this vowel is changed to e so as to avoid two a's in sequence: What would be óra-a manifests as órëa. Hence we must conclude that verbs like mapa- "grasp, seize" and lala- "laugh" appear as mápëa, lálëa in the present tense.
Short A-stems like ora- or mapa- are however of a rather unusual shape, since they add only the simple vowel -a to the original root. As discussed above, A-stems where the final -a is only part of a longer derivational ending (most often -ya or -ta) are much more common. We have already quoted examples like calya- "to illuminate" and tulta- "to summon" (roots KAL, TUL). Such "complex" A-stems have a consonant cluster following the vowel of the original root, like ly and lt in these examples. We have no actual example of the present tense of such a verb. If we were to apply the pattern we deduce to exist from the example órëa "is urging", it would land us on forms like ?cályëa "is illuminating" and ?túltëa "is summoning". However, there seems to be a phonological rule in Quenya prohibiting a long vowel immediately in front of a consonant cluster. It would seem that a word like ?túltëa cannot exist (but frankly I'm not quite sure about ?cályëa, since ly/ny/ry sometimes seem to count as unitary palatalized consonants rather than consonant clusters). Lacking actual examples, we can only assume that in such a case the lengthening of the vowel would simply be dropped, so that the present tense of verbs like calya- and tulta- would be calyëa, tultëa (though as I just indicated, ?cályëa may be possible for all I know). This would apply wherever there is a consonant cluster following the vowel of the verbal stem. Further examples are lanta- "fall", harna- "wound" and pusta- "stop", that would all – presumably – form their present-tense forms in -ëa: Lantëa "is falling", harnëa "is wounding", pustëa "is stopping".
We must assume that this system also applies where there is a diphthong in the verbal stem, since like a vowel in front of a consonant cluster, a diphthong cannot be lengthened in any way. The present-tense forms of verbs like faina- "emit light" or auta- "pass" would presumably be fainëa, autëa.
We now know enough to start building simple sentences: 
¤ Isil síla "the Moon is shining" (present tense síla formed from the primary verb sil- "shine")
¤ I Elda lálëa "the Elf is laughing" (present tense formed from the short A-stem lala- "laugh")
¤ Lassë lantëa "a leaf is falling" (present tense formed from the complex A-stem lanta- "fall"; we cannot have *lántëa paralleling lálëa because a long vowel cannot occur in front of a consonant cluster)

NOTE (added September 2002): Some of my deductions above have been criticized by VT editor Carl F. Hostetter. No one disputes the fact that primary verbs form their present or "continuous" tense by lengthening the stem-vowel and adding -a, but the notion that A-stems have present-tense forms in -ëa has proved controversial. Of course, this is based on the one example órëa (from ora- "impel"), and it was Hostetter himself who published this form and suggested that this is an example of the present/continuous tense.  However, it may be that the idea of present-tense forms in -ëa represents merely a short-lived fluctuation in Tolkien's evolving conceptions. I have not changed any of the exercises below, but until we know more about Tolkien's precise intentions, writers may opt to avoid the present-tense forms in -ëa in their own compositions. As we will discuss later, there is a way to work around this particular uncertainty.

Some useful terms can be included here. Once you include a verb in the sentence, denoting some kind of action, you must normally devote another part of the sentence to telling who is doing this action. The party that does whatever the verb tells us is being done, constitutes the subject of the sentence. In a sentence like Isil síla "the Moon is shining", it is thus Isil "the Moon" that is the subject, since it is the Moon that does the shining the verb síla tells us about. In a sentence like i Elda máta "the Elf is eating", i Elda "the Elf" is the subject, since the Elf does the eating.
This very sentence, i Elda máta, has possibilities. We can add one more element, like the noun massa "bread", and get i Elda máta massa "the Elf is eating bread". Now what is the function of this added word? It is the "target" of the verbal action, in this case what is eaten. The target of the verbal action is called the object, the passive counterpart of the active subject: The subject does something, but the object is what the subject does something to. The subject "subjects" the object to some kind of action. This "action" may of course be much less dramatic than "subject eats object" as in the example above. For instance, it can be as subtle as in the sentence "the subject sees the object" (fill in with other sense-verbs if you like), where the "action" of the subject does not physically affect the object in any way. That is not the point here. The basic idea of the subject-object dichotomy is simply that the subject does something to the object, though "does something to" must sometimes be understood in a wider sense.
NOTE: Notice, though, that in sentences with the copula ná/nar "is/are", for instance i alda ná tasar "the tree is a willow", tasar "a willow" does not count as the object of i alda "the tree". I alda is the subject all right, since this is the element that "does" what little action there is in this sentence: "the tree is..." But tasar "a willow" is not the object, for in this sentence "the tree" does not do anything to "a willow" – and the hallmark of the object is that something is done to it. Rather than doing anything do a willow, the tree is a willow, and that is another thing altogether: Tasar is here the predicate of i alda, as we discussed in the previous lesson. But if we substitute máta "is eating" for ná "is", we are right back to a subject-verb-object construction: I alda máta tasar, "the tree is eating a willow". If you are unduly troubled by the fact that this sounds somewhat nonsensical, rest assured that the grammar is fine.

In the case of some verbs, there can be no object. In the case of (say) lanta- "to fall", you can have a subject and say i Elda lantëa "the Elf is falling". Here the subject doesn't do anything to an object; it is just the subject itself that is doing something. With a verb like mat- "eat", it is kind of optional if you want to fill out the sentence with an object or not: I Elda máta (massa), "the Elf is eating (bread)"; this works as a complete sentence even without the object. But some verbs by their meaning demand an object, and the sentence would be felt to be incomplete without it. If we say i Elda mápëa "the Elf is seizing", this only raises the question "the Elf is seizing what?" and we must come up with an object to make the sentence complete.

In the Plotz letter, Tolkien indicated that in one variant of Quenya, so-called Book Quenya, nouns would have a special form if they function as objects. Singular nouns ending in a vowel would have this vowel lengthened (for instance, cirya "ship" would become ciryá if it appears as the object of a sentence), and nouns that normally employ the plural ending -r would switch to -i (so "ships", as object, would be ciryai instead of ciryar). This special "object" form, in linguistic terms the accusative case, was supposedly used in (archaic?) written Quenya. However, this accusative does not appear in any actual texts, such as Namárië or even the last version of the Markirya poem, which must be almost contemporaneous with the Plotz letter. Namárië, sung by Galadriel, is perhaps supposed to reflect the usage of spoken Third Age Quenya. Whatever the case, I do not use the distinct accusative in the exercises I have made for this course (or in my own Quenya compositions). It seems clear that the use of the accusative was far from universal, within or without the fictional context. So I would say cirya(r) for "ship(s)" even if the word appears as the object of a sentence.
 
With the terms subject and object in place, we can discuss another feature of the Quenya verb. Just like adjectives agree in number with the nouns they describe, verbs agree in number with their subjects. Let us have a closer look at the first line of Namárië, laurië lantar lassi "like gold fall the leaves", or literally "golden fall [the] leaves". Here the adjective laurëa "golden" appears in plural form laurië to agree in number with the plural noun lassi "leaves", as we discussed in the previous lesson. But the verb lanta- "to fall" must also agree with its plural subject lassi. The verb lanta therefore takes the ending -r. (The verb itself appears in the so-called aorist tense, to be discussed later; you can think of aorist lantar vs. present tense lantëar as corresponding to English "fall" vs. "are falling", respectively. Some would consider a form like lantëar speculative, but lantar is directly attested in Tolkien's writings.) The plural ending -r we have already met in the case of nouns, as in Eldar "Elves", but nouns may also have plurals in -i, depending on their shape. In the case of verbs, the plural ending -r seems to be universal, no matter what the verb looks like. The ending -r is not restricted to the present tense of verbs, but is seemingly used in all tenses, wherever a plural subject turns up. 
Essentially we have already met the verbal plural ending in the verb nar "are", the plural of ná "is". (One may ask why ná does not turn into ?nár with the long vowel intact. The latter form may very well turn out to be valid, but nar "are" with a short a is at least less prone to confusion with the noun nár "flame".)
	More than one subject has the same effect on the verb as a (single) plural subject, the verb taking the ending -r in both instances:
	
	I arani mátar "the kings are eating" (sg. i aran máta "the king is eating")

I aran ar i tári mátar "the king and the queen are eating" (if you want the verb mat- "eat" to appear in singular present-tense form máta here, you must get rid of either the king or the queen so that there is just a single subject)

On the other hand, it has no effect on the verb if we have a plural object or multiple objects, e.g. i aran máta massa ar apsa "the king is eating bread and meat" (apsa "cooked food, meat"). The verb agrees in number with the subject only.
	It has generally been assumed that the verb has only one plural form, the ending -r being universal. In other words, the verb would take the ending -r not only where the subject noun appears in the "normal" plural (ending -r or -i), but also where it is dual (ending -u or -t) or appears in the "partitive plural" form (ending -li). However, we have no actual examples from LotR-style Quenya, and in particular I will not rule out the possibility that there may be a special dual form of the verb to go with dual subjects (ending -t as for most nouns, like Aldu sílat rather than Aldu sílar for "the Two Trees are shining"???) The published material allows no certain conclusion in this question, so I will simply avoid dual subjects in the exercises I make for this course.

The last thing we must consider when discussing the verb is the question of word order. Where in the sentence does the verb fit in, really? English sentences generally list the subject, the verb and the object (if there is any object) in that order. The attentive reader will have noticed that most of the Quenya sentences above are organized in the same manner. This seems to be the most typical word order in Quenya prose. Examples of the subject and the verb in that order include lassi lantar "leaves fall" and mornië caita "darkness lies [upon the foaming waves]" – both from the prose version of Namárië. But there are also examples of the verb being placed first, e.g. Fingon's cry before the Nirnaeth Arnoediad: Auta i lómë!, literally "Passes the night", but translated "the night is passing!" in the Silmarillion ch. 20. Indeed both of the above-quoted examples of the order subject-verb from the prose Namárië instead show the order verb-subject in the poetic version in LotR: lantar lassi, caita mornië. In English, fronting the verb is one way of turning a declarative statement into a question, e.g. "Elves are beautiful" vs. "are Elves beautiful?", but this way of forming questions evidently doesn't work in Quenya. (Auta i lómë! "passes the night!" for "the night is passing!" is perhaps an example of dramatic style or affectionate speech; the verbal action is evidently considered more important than the subject that performs it. I suspect that in a less dramatic context, one would rather say i lómë auta.)
Namárië also provides an example of a sentence with both subject, verb and object: hísië untúpa Calaciryo míri, "mist [subject] covers [verb] the jewels of Calacirya [this whole phrase being the object]". Yet word order is again quite flexible, especially in poetry, as further examples from Namárië shows. We have object-subject-verb in the sentence máryat Elentári ortanë, literally "her hands (the) Starqueen raised" (in LotR translated "the Queen of the stars...has uplifted her hands"). The sentence ilyë tier undulávë lumbulë, literally "all paths downlicked (i.e. covered) shadow", has the order object-verb-subject (in LotR, Tolkien used the translation "all paths are drowned deep in shadow"). In the prose version of Namárië, Tolkien interestingly reorganized both of these to subject-verb-object constructions: Elentári ortanë máryat, lumbulë undulávë ilyë tier. This is our main basis for assuming that this is the normal order, preferred where there are no poetic or dramatic considerations to be made. 
In general, one must be careful about putting the object before the subject, for this could in some cases cause confusion as to which word is the object and which is the subject (since the commonest form of Quenya does not maintain a distinct accusative case to mark the object). Such inversions are however quite permissible when the subject is singular and the object is plural or vice versa. Then the verb, agreeing in number with the subject only, will indirectly identify it. In the sentence ilyë tier undulávë lumbulë we can readily tell that it must be lumbulë "shadow" and not ilyë tier "all paths" that is the subject, because the verb undulávë does not receive the ending -r to agree with the plural word tier. Hence this can't be the subject – but the singular noun lumbulë "shadow" can.

MORE ABOUT ADJECTIVES
In English and other European languages, adjectives have special forms that are used in comparison. In English, adjectives have a comparative form that is constructed by adding the ending -er, and a superlative form that is formed with the ending -est. For instance, the adjective tall has the comparative form taller and the superlative form tallest. (In the case of some adjectives, English however resorts to the independent words more and most instead of using the endings, e.g. more intelligent and most intelligent instead of intelligenter and intelligentest, which forms are perceived as cumbersome.) The function of these forms is to facilitate comparison between various parties. If we want to say that one party possesses the quality described by the adjective to a greater extent than some other party, we may use the comparative form: "Peter is taller than Paul." The superlative form is used if we want to say that one party possesses the quality in question more than all others that are considered: "Peter is the tallest boy in the class."
In the first version of this Quenya lesson, as published in December 2000, I wrote: "But when it comes to Quenya, there is not much we can say. The published material includes absolutely no information about comparative forms; we don't even have an independent word for 'more'." Since then, the situation has happily changed; during 2001 a little more information appeared in the journals Tyalië Tyelelliéva (#16) and Vinyar Tengwar. Now we do know a special formula that is used in comparison: "A is brighter than B" may be expressed as "A ná calima lá B", literally "A is bright beyond B" (VT42:32). However, the word lá has other meanings beside "beyond", and it will be more practical to discuss and practice its use in comparison in a later lesson ("The various uses of lá", Lesson Eighteen).
We will here focus on the superlative form of adjectives instead. It is somewhat disquieting to notice that when Tolkien was making a Quenya translation of the Litany of Loreto, he broke off before translating the Latin superlative form purissima "most pure" – as if he himself was not quite certain how to render it (VT44:19). Yet one tiny scrap of evidence regarding the superlative has long been available: In Letters:278-279, Tolkien explained the adjectival form ancalima occurring in LotR. Translating it as "exceedingly bright", he stated that this is calima "shining brilliant" with the element an- added, the latter being a "superlative or intensive prefix". For this reason, many writers have used the prefix an- as the equivalent of the English ending -est, to construct the superlative form of adjectives – e.g. anvanya "fairest" from vanya "fair, beautiful" (but is should be understood that ancalima remains our sole attested example of an- used in this sense).
One may wonder whether the form that is made by prefixing an- really is the equivalent of an English superlative, sc. a form of the adjective that implies having the most of the property involved in comparison with certain others. It may be noted that Tolkien translated ancalima, not as "brightest", but as "exceedingly bright". When he describes an- as a "superlative or intensive prefix", he may almost seem to mean 'superlative or rather intensive prefix'. So perhaps an- implies "very, exceedingly" rather than "most" in comparison with others. It may be noted, though, that the context the in which the word is found does seem to imply a certain amount of "comparison": In LotR, ancalima occurs as part of Frodo's "speaking in tongues" in Shelob's lair (volume 2, Book Four, chapter IX): Aiya Eärendil Elenion Ancalima. No translation is given in the LotR itself, but Tolkien later stated that this means "hail Eärendil brightest of stars" (Letters:385). In Tolkien's mythology, Eärendil carrying the shining Silmaril was set in the heavens as the brightest of the stars. So here, the meaning does seem to be that of a genuine superlative, "brightest" in the full sense of "brighter than all the others". In any case, no other information on how to form the superlative appears in published writings, so we have little choice but to use this formation. We must however be prepared that future publications may provide more information about this, involving alternative superlative formations.
	The prefix an- in this form cannot be mechanically prefixed to any Quenya adjective, or consonant clusters that Quenya does not allow would sometimes result. An- can be prefixed "as is" to adjectives beginning in a vowel or in c-, n-, qu-, t-, v-, w-, and y-: 

	an + alta "great (in size)" = analta "greatest"
	an + calima "bright" = ancalima "brightest" (our sole attested example!)
	an + norna "tough" = annorna "toughest" 
	an + quanta "full" = anquanta "fullest"
	an + vanya "beautiful" = anvanya "most beautiful"
	an + wenya "green" = anwenya "greenest"
	an + yára "old" = anyára "oldest"

Perhaps we can also include adjectives in f- and h- (no examples):

	an + fána "white" = ?anfána "whitest"
	an + halla "tall" = ?anhalla "tallest"

What would happen in other cases we cannot say for certain. Either an extra vowel (likely e or a) would be inserted between the prefix and the adjective to break up what would otherwise be an impossible cluster, or the final -n of the prefix would change, becoming more similar (or wholly similar) to the first consonant of the adjective. Such assimilation is observed elsewhere in our corpus, so this has to be our favourite theory regarding the behavior of an- as well. Before the consonant p-, the n of an would likely be pronounced with the lips closed because the pronunciation of p involves such a closure; hence n would turn into m. (Compare English input often being pronounced imput.) From pitya "small" we would thus have ampitya for "smallest", this being the impossible word anpitya reworked into a permissible form (Quenya does not have np, but the cluster mp is frequent even in unitary words).
Before the consonants l-, r-, s-, and m-, the final n of an- would probably be fully assimilated, that is, it becomes identical to the following consonant:

an + lauca "warm" = allauca "warmest"
an + ringa "cold" = arringa "coldest"
an + sarda "hard" = assarda "hardest"
an + moina "dear" = ammoina "dearest"

Cf. such attested assimilations as nl becoming ll in the compound Númellótë "Flower of the West" (UT:227, transparently a compound of the well-known words númen "west" and lótë "flower"). As for the group nm becoming mm, this development is seen in the name of the Vanyarin Elf Elemmírë mentioned in the Silmarillion: his (her?) name apparently means "Star-jewel" (elen "star" + mírë "jewel").

Summary of Lesson Five: Two major categories of Quenya verbs are the primary verbs, that represent a primitive root with no additions, and the A-stems, that have added an ending including the vowel a to the original root (sometimes -a alone, but more commonly some longer ending like -ya or -ta). The primary verbs form their present tense by lengthening the stem-vowel and adding -a, e.g. síla "is shining" from sil- "to shine". The A-stems form their present tense by somewhat the same rule, but when the ending -a is added to such a stem (already ending in -a), what would be -aa is changed to -ëa. In our one attested example of what may be the present tense of an A-stem, órëa from ora- "to impel", the stem-vowel has been lengthened. However, as far as we understand Quenya phonology, a long vowel cannot normally occur in front of a consonant cluster, and most A-stems do have a consonant cluster following the stem-vowel (e.g. lanta- "to fall", hilya- "to follow"). Presumably such verbs would form their present tense in -ëa, but the stem-vowel would remain short. Only the (relatively few) A-stems that do not have a consonant cluster following the stem-vowel can lengthen it in the present tense. (NOTE: Some consider all present-tense forms in -ëa speculative, and students should understand that given the scarcity of source material, new publications may significantly alter the picture. The use of such forms in the exercises below should be considered tentative reconstruction or extrapolation, not necessarily "Tolkien fact".) – A verb agrees with its subject in number, receiving the ending -r if the subject is plural: elen síla "a star is shining", eleni sílar "stars are shining".
	A superlative form of adjectives can be derived by adding the prefix an-, as in ancalima "brightest" from calima "bright". We must, however, assume that the n of this prefix is in many cases assimilated to the first consonant of the adjective, or consonant clusters that Quenya phonology does not allow would arise. For instance, an- + lauca "warm" may produce allauca for "warmest" (*anlauca being an impossible word).

VOCABULARY

canta "four"
Nauco "Dwarf"
parma "book"
tiuca "thick, fat"
mapa- verb "grasp, seize"
tir- verb "watch, guard"
lala- verb "laugh" (so according to a late source, PM:359; in earlier material the verb lala-, of a quite different derivation, has the meaning "deny": See the entry LA in the Etymologies. We needn't discuss whether one obsoletes the other; here we will use lala- for "laugh" only.)
caita- verb "lie" (lie horizontally, not "tell a lie")
tulta- verb "summon"
linda- verb "sing" (cf. the word Ainulindalë or "Music [lit. Singing] of the Ainur") 
mat-  verb "eat"
cenda- verb "read"

EXERCISES

1. Translate into English:

A. I nís lálëa.
B. I antiuca Nauco máta.
C. I tári tíra i aran.
D. I analta oron ná taura.
E. I nér tultëa i anvanya vendë.
F. I aiwë lindëa.
G. I Naucor mápëar i canta Eldar.
H. I antaura aran ná saila.

2. Translate into Quenya:

I. The woman is watching the greatest (/biggest) ship. 
J. The most evil (/evilest) men are dead.
K. The Elf is seizing the book.
L. Four men are lying under a tree.
M. The wisest Elf is reading a book (careful: what probably happens to the superlative prefix when it is added to a word like saila "wise"?)
N. The king and the queen are reading the book.
O. The birds are singing.
P. The four Dwarves are watching a bird.

LESSON SIX
Past tense 

The previous lesson discussed the Quenya present tense, which is typically used to describe an on-going present action. However, Quenya has different tenses covering the entire trinity of past, present and future, and when recounting past events one will normally use the past tense.
	In English, very many past tenses are formed by means of the ending -ed, e.g. filled as the past tense of the verb fill. In Quenya, most past tense forms are likewise formed by means of an ending added to the verbal stem. As far as we know, all past tense verbs end in the vowel -ë (though further endings, such as the plural ending -r that is used in the case of a plural subject, may of course be added after this vowel). In many cases, this vowel -ë is part of the ending -në, that seems to be the most general past tense ending in Quenya.
	As discussed in the previous lesson, most Quenya verbs are A-stems, meaning that they end in the vowel -a. The past tenses of these verbs are typically formed simply by adding the ending -në. For instance, the Etymologies mention a verb orta- "raise" (see the entry ORO), and in Namárië in LotR its past tense is seen to be ortanë. (The simplest translation of ortanë is of course "raised"; the somewhat free rendering in LotR employs the translation "has uplifted" instead, but Tolkien's interlinear translation in RGEO:67 reads "lifted up" – which is merely an alternative wording of "raised".) Other examples from Tolkien's notes:
	
	ora- "urge", past tense oranë "urged" (VT41:13, 18)
	hehta- "exclude", past tense hehtanë "excluded" (WJ:365)
	ulya- "pour", past tense ulyanë "poured" (Etym, entry ULU)
	sinta- "fade", past tense sintanë "faded" (Etym, entry THIN)

We may add the verb ahyanë "changed" (or "did change"), only attested like this in the past tense, as part of the question manen lambë Quendion ahyanë[?] "how did the language of the Elves change?" (PM:395). The verb "change" would seem to be ahya-.
	Regarding the verb ava- (apparently meaning "refuse, forbid"), Tolkien noted that its past tense avanë "revealed that it was not in origin a 'strong' or basic verbal stem". The latter seems to be more or less the same as a primary verb. He called avanë a "weak" past tense form (WJ:370). That probably goes for all the past tenses so far discussed. (What Tolkien would call a "strong" past tense is not quite clear. Perhaps he would use this term of the past tenses formed by means of nasal-infixion – see below.)
	We must also consider the "basic" or "primary", ending-less verbs, verbs that unlike the A-stems do not have a final vowel: verbs like sil- "to shine", tir- "to watch", mat- "to eat". 
It seems that the ending -në can be used to form the past tense of some primary verbs as well. Tolkien mentioned tirnë as the past tense of the verb tir- "to watch" (Etym, entry TIR), and he also quoted tamnë as the past tense of the verb tam- "to tap" (Etym, entry TAM). In these cases, adding -në to the verbal stems in question does not produce impossible consonant clusters: Both rn and mn are permitted by Quenya phonology. For this reason, the ending -në can probably also be added to verbal stems ending in -n, since double nn is likewise a wholly acceptable combination in Quenya. For instance, the past tense of the verb cen- "to see" is presumably cennë "saw", though we have no attested example of the past tense of a verb of this shape.
But whenever the stem of a basic verb ends in any consonant other than just -m, -n, or -r, simply adding the ending -në would produce consonant clusters that Quenya cannot have. The past tense forms of verbs like mat- "eat", top- "cover" or tac- "fasten" cannot be **matnë, **topnë, **tacnë, for clusters like tn, pn, cn are not found in the language. So what happens? 
The difficult way of describing what occurs is to say that the n of the ending -në is replaced by nasal-infixion intruding before the last consonant of the verbal stem. What is "infixion"? We have already mentioned suffixes, elements added at the end of a word (like the plural ending -r, added to the noun Elda in its plural form Eldar), and prefixes, elements added at the beginning of a word (like the superlative prefix an-, added to the adjective calima "bright" in its superlative form ancalima "brightest"). If you want to add something to a word, there are only so many places you can fit it in; if it is not to be prefixed or suffixed, the final option is to infix it, that is, jam it into the word. For instance, the verb mat- "to eat" has the past tense mantë "ate" (VT39:7), an infixed n turning up before the final consonant of the verbal stem (t becoming nt). Similarly, the verb hat- "break asunder" has the past tense hantë (Etym, entry SKAT).
Before the consonant p, the infix takes the form m rather than n, so that the past tense of top- "to cover" is tompë (Etym, entry TOP). Before c, the infix appears as n (or actually ñ, see below), so that the past tense of tac- "to fasten" is tancë (Etym, entry TAK). The various forms of the infix – n, m or ñ, depending on the environment – are all nasals, sounds pronounced by making the stream of air from the lungs go out through the nose rather than the mouth. Hence nasal-infixion is a fitting term for this phonological process.
As I said, that was the difficult way of stating what happens. Put more simply: if adding the past tense ending -në to a primary verb would result in any of the impossible clusters tn, cn, pn, the n and the consonant before it switch places. Tn and cn simply become nt and nc; what would be np changes to mp to ease pronunciation. (Actually what would be nc similarly changes to ñc, using ñ for ng as in king as Tolkien sometimes did – but according to the spelling conventions here employed, ñc is represented simply as nc.) Hence:

	mat- "eat", past tense (**matnë >) mantë "ate"
	top- "cover", past tense (**topnë > **tonpë >) tompë "covered"
	tac- "fasten", past tense (**tacnë >) tancë "fastened"

This, at least, is an easy way to imagine it for pedagogical purposes. We cannot know for certain whether Tolkien imagined this to be the actual development – a form something like matnë actually occurring at an earlier stage, but later becoming mantë by swapping around the consonants t and n. The linguistic term for such transposing of two sounds is metathesis, and there are other examples of metathesized consonants in the imaginary evolution of Tolkien's languages (see for instance the Etymologies, entry KEL-). However, some clues suggest that Tolkien imagined these past tenses to reflect "genuine" nasal-infixion occurring already in primitive Elvish, not merely a later transposition of consonants. After all, he had one of his characters observe that "nasal-infixion is of considerable importance in Avallonian" (SD:433; Avallonian is another term for Quenya). But this is an academic question.
Primary verbs with -l as their final consonant must be given special attention. The verb vil- "to fly" is said to have the past tense villë (Etym, entry WIL). This double ll probably represents some combination of l and n. Perhaps villë is meant to represent older wilnë with the normal past tense ending (notice that in this case, v comes from older w: root WIL), the group ln turning into ll in Quenya. However, other examples suggest that older ln would rather produce Quenya ld. It may well be that villë is meant to represent older winlë, that is, a nasal-infixed variant of the verb wil- (since nl also became ll in Quenya; for instance, the noun nellë "brook" is said to come from older nen-le: Etym, entry NEN). Whatever development Tolkien may have imagined, primary verbs with l as their final consonant seem to form their past tense form by adding -lë.

NOTE: In Telerin, the sister language of Quenya in the Blessed Realm, a verb formed from a root DEL ("go") is said to have the past tense delle: WJ:364. As pointed out by Ales Bican, this form probably descends from older denle (with nasal-infixion). If it descended from delne, it would likely have remained unchanged in Telerin, since the cluster ln is permitted in this language (cf. a Telerin word like elni "stars", WJ:362). This observation supports the view that past tenses with nasal-infixion did occur already in Primitive Elvish.

The system set out above is what I shall consider the "regular" way of forming the past tense of a verb in Quenya. That is, as long as a verb conforms with this system, I will not explicitly list its past tense when I first mention it. All the past tenses in the exercises below are constructed according to this system, so your task this time is to internalize the rules above. Some irregular forms will be discussed in later lessons, but even so, we will here survey certain "alternative" past tense formations (contrasting them with the more regular forms may actually be helpful in memorizing the normal system – but the student is not expected to memorize this survey as such). So do skim through as much as you can take of the stuff below, and proceed to the exercises when you've had enough.
	The past tense of primary verbs with -r as their final consonant is relatively well-attested: Attested examples include car- "make, do", pa.t. carnë (Etym, entry KAR),  tir- "watch", pa.t. tirnë (Etym, entry TIR) and tur- "govern", pa.t. turnë (Etym, entry TUR). So above we set out the rule that verbs of this shape have past tense forms that are constructed by adding the suffix -në. But a few verbs behave quite differently. The past tense of the verb rer- "sow" is not **rernë as we might expect, but rendë: See Etym, entry RED. The reason for this is precisely the fact that the original root-word was RED rather than **RER. Thus the verb rer- appeared as red- at an earlier stage, and then the past tense rendë is actually "regular" enough: it is simply formed from red- by means of nasal-infixion + the ending -ë (just like such a regular verb as quet- "say" has the pa.t. quentë). What slightly complicates matters is that in Quenya, original d only survived as part of the clusters ld, nd, and rd; in all other positions it was changed, and following a vowel it normally became r. Hence red- turned into rer-, while the past tense rendë remained unscathed by the phonological changes. In this perspective, the verb is strictly speaking not "irregular" at all; it just behaves differently because it has a special history – and this goes for very many of the "irregularities" in Quenya: As observed by his son, Tolkien's linguistic creations "imagine language not as 'pure structure', without 'before' or 'after', but as growth, in time" (LR:342). Tolkien clearly liked leaving in various testimonials to this imaginary age-long "growth".
We don't know very many verbs in -r that should have past tenses in -ndë because of their special history. From the Etymologies we must presumably include the verbs hyar- "cleave" and ser- "rest" (since these come from roots SYAD and SED, see the relevant entries in Etym – but Tolkien did not actually mention the past tense forms hyandë and sendë). In a post-LotR source we have a verb nir- "press, thrust, force"; again no past tense form has been published, but since the stem is given as NID it should presumably be nindë rather than nirnë (VT41:17). More attested examples could be quoted from early "Qenya" material, but these writings do not have full authority as regards LotR-style Quenya. For instance, the 1915 Qenya Lexicon seems to include the verb nyar- "tell, relate" in this category (past tense nyandë, QL:68). But in later material, Tolkien derived this verb from a root NAR (entry NAR2 in Etym) rather than NAD, so now its past tense would presumably be regular (nyarnë).
	Some primary verbs are also seen to use a past tense formation that dispenses with any nasal sounds. The verb does receive the ending -ë, the vowel displayed by all past-tense forms, but instead of adding a nasal sound (infixed or as part of the ending -në), the stem-vowel of the verb is lengthened. For instance, the past tense of the verb lav- "lick" is seen to be lávë (attested in Namárië as part of the verb undulávë "down-licked", that is, "covered"). Likewise, the past tense of the negative verb um- "not do" or "not be" is said to be úmë (Etym, entry UGU/UMU; we will return to this peculiar verb in Lesson Nine). This past tense formation is quite common in the early Qenya Lexicon, and it also turns up in relatively late (but still pre-LotR) sources. Fíriel's Song of ca. 1936 agrees with the 1915 Lexicon that the past tense of the verb car- "make, do" is cárë (QL:45, LR:72; the spelling used in the sources is káre). However, according to the Etymologies (entry KAR), the past tense is carnë – and that is the form we will use here: The Etymologies is, at least in part, slightly younger than Firiel's Song. Following the pattern of cárë, some pre-LotR sources give túlë as the past tense of the verb tul- "come" (LR:47, SD:246), but villë as the past tense of vil- in the Etymologies suggests that the past tense "came" could just as well be tullë (representing older tulne or tunle) instead.
It might seem that Tolkien eventually decided to limit the use of the past tense formation represented by túlë and cárë, though it was never wholly abandoned, as the form undulávë in Namárië in LotR demonstrates. We might actually have expected the past tense of lav- "lick" to be **lambë rather than lávë. A past tense form lambë would be constructed by nasal-infixion of the original root-word LAB (itself listed in Etym): In Quenya, original b normally became v following a vowel, but b persisted unchanged in the group mb. The Qenya Lexicon actually lists ambë as the past tense of a verb av- "depart" (QL:33); this may be an example of this phenomenon. However, **lambë as the past tense of lav- would clash with the noun lambë "tongue, language"; perhaps this is why Tolkien decided to go for the irregular formation lávë instead. Or should we generalize from lav- and let all Quenya primary verbs in -v form their past tense after the pattern of lávë?
Luckily, these verbs are not very numerous. There is a distinct verb lav- meaning "yield, allow, grant" (root DAB, see Etym), possibly a verb tuv- "find" (verbal stem isolated from a longer form), plus tyav- as the verb "taste" (see entry KYAB in Etym). Should the past tense "tasted" be tyambë or tyávë? The latter past tense form is actually attested in the Qenya Lexicon (p. 49), but since the QL is seen to use this formation quite liberally compared to later Quenya, we cannot be sure that the information is valid for the later stages of Tolkien's conception. (Tyávë is attested in a post-LotR source as a noun "taste"; whether this argues against the same form being used as a past tense "tasted" is unclear. In the 1915 Lexicon, Tolkien did have similar-sounding nouns and verbal tenses coexisting; see QL:49, entry KUMU.)
	There are some curious cases where even longer, derived verbs (A-stems) drop their ending and have lávë-style past tenses derived directly from the ending-less root. One early example is the verb serta- "tie", past tense sérë (QL:83) rather than **sertanë as we might expect. These formations are far from uncommon in the 1915 Lexicon, but the idea was not wholly obsolete in later Quenya either: The Etymologies of the mid-thirties records that the verb onta- "beget, create" has two possible past tenses: beside the regular form ontanë we also have the irregular form ónë (Etym, entry ONO).
The simplest A-stems, those that add the short ending -a to the root (and not a longer ending like -ta or -ya), may also drop this ending in some past tense formations. Above we quoted the QL form tyávë as an attested past tense of the verb tyav- "taste", but in the 1915 Lexicon, the verb "taste" is actually given as an A-stem tyava-: It is not a primary verb tyav- as it becomes in later sources (QL:49 vs. Etym, entry KYAB). Within the later system, we would expect an A-stem tyava- to have the past tense tyavanë, but the validity of either form in LotR-style Quenya is highly questionable. More commonly, the simplest A-stem verbs have past tenses that are "regular" enough – if you pretend that the final -a does not exist! Above we quoted oranë as an example of the regular past tense of a simple A-stem verb (ora- "urge"), but immediately after writing oranë, Tolkien actually added ornë as a parenthetic alternative (VT41:13). Of course, ornë would be a perfectly regular form if it were the past tense of a primary verb **or- (cf. for instance tur- "govern", pa.t. turnë). In effect, ora- may behave as a primary verb in the past tense, discarding its ending and jumping over into another class. The earliest material has examples of the same phenomenon: In the QL, the past tense forms of the verbs papa- "tremble" and pata- "rap, tap" are given as pampë, pantë (p. 72), not **papanë, **patanë as we would expect according to the "regular" system. The nasal-infixed past tense forms would be perfectly "regular" if we assume that in the past tense, the simple A-stem verbs papa- and pata- are masquerading as primary verbs **pap-, **pat-. Thus we cannot be certain whether the past tense of the verb mapa- "grasp, seize" should be mapanë or mampë; writers have used both. Since Tolkien seems to imply that the past tense of ora- can be both oranë and ornë, perhaps both are permissible. 

NOTE: In QL:59, Tolkien actually listed the past tense of mapa- as nampë (sic!) In the 1915 scenario, there were two variant roots, MAPA and NAPA, that shared the past tense nampë. Do we dare to assume that this idea was still valid decades later? The verb mapa- is listed in the Etymologies, but if Tolkien had still imagined its past tense to be as irregular as nampë, I tend to think that it would have been explicitly mentioned in Etym as well. Furthermore, in Etym there is no trace of the alternative root NAPA; we only find MAP (LR:371) corresponding to MAPA in the QL. But on the other hand, the form nampë is attested, so if you like it better than the unattested forms mapanë or mampë, feel free to use it.

The verb lala- "laugh" is another example of one of the simplest A-stems. It may have the past tense lalanë, but it is also possible that it should behave as a primary verb in the past tense. But if so, we must take into account the fact that lala- is to be derived from older g-lada- (PM:359); this is one of the cases where an original d following a vowel turned into l rather than r (influenced by the l earlier in the word). So if lala- has a "short" past tense, it should probably not be lallë, but rather landë – derived from a nasal-infixed form of the original word g-lada-. On the other hand, the similar but distinct verb lala- "deny" found in the Etymologies (LR:367) never contained a d, so its past tense may well be lallë (unless it is lalanë, and I think I lean toward that form).
The Etymologies actually provides a few examples of even more complex A-stems that also drop their ending and in effect transform themselves into primary verbs in the past tense. The verb farya- "to suffice" is said to have the past tense farnë (Etym, entry PHAR); here the whole ending -ya drops out in the past tense, which is formed as if this were a primary verb **fer-. Based on such a regular example as the one we quoted above – namely ulya- "pour", past tense ulyanë –  we would of course expect the past tense of ferya- to be **feryanë. But actually even our "regular" example ulya- also has an alternative past tense form ullë (Etym, entry ULU), and this is a particularly interesting example, for Tolkien indicated that the two past tenses ulyanë and ullë were not interchangeable. They had somewhat different meanings. There will be a fuller discussion of this in Lesson Ten; for now it suffices to say that I think most verbs in -ya would retain this ending when the past tense suffix -në is added. (But ullë as one past tense of ulya-, formed directly from ul- rather than the full form of the verb, would seem to confirm that primary verbs in -l normally have past tenses in -lë. Except for ullë, we only have the example vil- "fly", pa.t. villë to go on – so an extra, if indirect, confirmation of this pattern is very welcome!)
	Finally we will discuss a strange past tense formation that may occur in the case of verbs in -ta. Perhaps it should not be seen as irregular, for Tolkien actually described one such past tense as "regular...for a -ta verb of this class" (WJ:366). Nonetheless, its formation is less than straightforward. It is exemplified already in the earliest material: The 1915 Lexicon contains a verb lahta- (QL:50; the verb is not clearly glossed), but its past tense is not **lahtanë as we might expect: Instead we find lahantë. In other words, the verb lahta- is reworked into lahat- (the stem-vowel being repeated between the second and the third consonant, breaking up the consonant cluster, whereas the final -a is dropped), and the past tense lahantë is then formed from this lahat- by means of nasal-infixion and an added -ë, in itself a quite regular process familiar from primary verbs.
A much later example can be found in the Etymologies, where the verb orta- "rise, raise" is assigned a past tense form orontë (Etym, entry ORO), though orontë is not there clearly presented as a Quenya form: In Etym, it is actually quite unclear what language it is meant to belong to. However, in some of Tolkien's earlier drafts for Namárië, the past tense of orta- did appear as orontë, not "regular" ortanë as it became in the final version. So what is going on here? 
	Our only real clue is what Tolkien wrote in WJ:366, where he somewhat surprisingly declared the form oantë – the past tense of auta- "go away, leave" – to be quite regular "for a -ta verb of this class". According to the "regular" system we have tried to make out, oantë instead of **autanë inevitably seems highly irregular. Tolkien derived the verb auta- from a root AWA (WJ:365), so its form in the primitive language is probably meant to be awatâ (my reconstruction). As primitive Elvish evolved towards Quenya as we know it, the second of two identical short vowels in concomitant syllables was often lost; hence awatâ would have been shortened to aw'tâ = autâ, and this in turn is the direct ancestor of Quenya auta-. But it seems that the old past tense of such a verb as awatâ, with a vowel immediately preceding the ending -tâ, was formed by nasal-infixion: Tolkien explicitly gave the past tense of the primitive verb as awantê (WJ:366; the spelling there used is actually áwa-n-tê, the hyphens before and after the n apparently emphasizing that it is an infix – whereas the accent on the initial á here only means that it is stressed, not that the vowel is long).
In the case of a word like awantê, the rule that the second of two identical short vowels is lost could not apply (no **aw'ntê), for such loss does not occur immediately in front of a consonant cluster – and the nasal-infixion has here produced a cluster nt. The "final" Quenya form of awantê, namely oantë, is somewhat obscured because the group awa later became oa in Quenya – but this change has nothing to do with the past tense formation. Now we can explain a form like orontë as the past tense of orta-: In the Etymologies, the original root is given as ORO (LR:379), so Tolkien probably meant the verb orta- to be descended from older orotâ- after the regular loss of the second vowel. But the past tense of this orotâ- was the nasal-infixed form orontê (both are my reconstructions), and this produced Quenya orontë, the second vowel here being preserved because of the following cluster nt (no one wants to say **orntë!)
When Tolkien apparently changed his mind and altered the past tense of orta- from orontë to ortanë (a "regular" form according to the system we have set out), this would seem to suggest that he had now decided that the primitive forms were instead ortâ- with past tense orta-nê: There was never any vowel immediately in front of the ending -tâ after all, and therefore the past tense was not formed by nasal-infixion, but by the independent ending -nê (> Quenya -në). This is not the only example of Tolkien apparently changing his mind about which verbs actually belong to this exclusive "class". The Etymologies lists a verb atalta- "collapse, fall in" (entry TALÁT); no past tense is there mentioned, but in one text we have atalantë (LR:56, translated "down-fell"). This would seem to presuppose that the primitive forms were atalatâ- with past tense atalantê (my reconstructions, but cf. WJ:319 regarding ATALAT as a derivative form of the root TALAT). Yet in Tolkien's later texts the past tense of atalta- becomes ataltanë (LR:47 and SD:247), simply formed by adding the normal ending -në. So now Tolkien had presumably come to envision the primitive forms as ataltâ-, past tense atalta-nê (my reconstructions).
If the apparent revisions orontë > ortanë and atalantë > ataltanë do not reflect changes in his ideas about the primitive Elvish forms, it may be that he imagined a development whereby the Eldar replaced the more complex past tense formations with simpler, analogical forms. For instance, orontë as past tense of orta- could have been replaced by ortanë because of analogy with such straightforward past tense formations as hehta-, pa.t. hehtanë (WJ:365). In the Etymologies, the form orontë is indeed marked with a symbol that indicates that it is "poetic or archaic" (cf. LR:347); is this to suggest that it was ordinarily replaced by the "non-archaic" form ortanë? Especially considering how Tolkien later came to envision the history of the Quenya tongue – that it was used as a ceremonial language in Middle-earth, but was no longer anyone's mother-tongue – we could very plausibly assume that its grammar was somewhat simplified, more complex formations being suppressed and replaced by simpler analogical ones. Indeed oantë rather than **autanë as the past tense of auta- "to leave" is the only verb I can think of where we "must" use this special past tense formation, unless we are to accept some of the earliest "Qenya" material with no reservations (and I have plenty).

With this we conclude our survey of various strange or irregular ways of forming the past tense; as I said above, the exercises below are meant to reflect the regular system instead.
Remember that just like present-tense verbs, a past tense form receives the ending -r if it has a plural subject (or multiple subjects). For instance, the simplest past tense of the verb lanta- "fall" is lantanë, but with a plural subject it becomes lantaner (SD:246). Naturally, he diaeresis over the final -ë disappears, since the vowel is no longer final when the plural ending -r is added after it.

Summary of Lesson Six: While various irregular formations occur, it would seem that the past tense of Quenya verbs is typically formed according to these rules: A-stem verbs simply receive the ending -në. The "primary" or ending-less verbs can also receive this ending if their last consonant is -r or -m, probably also -n (no examples). If added to a primary verb in -l, the ending -në turns into -lë (resulting in a double ll, e.g. villë as the past tense of vil- "fly"). Primary verbs ending in one of the consonants p, t, c have past tenses constructed by adding the ending -ë combined with nasal-infixion intruding before the last consonant of the verbal stem; the infix manifests as m before p (hence tompë as the past tense of top- "cover"), otherwise as n (hence mantë as the past tense of mat- "eat").

VOCABULARY
lempë "five"
elen "star" 
harma "treasure" (noun)
sil- verb "shine" (with white or silver light, like star-shine or moon-shine)
hir- verb "find"
cap- verb "jump"
tec- verb "write"
quet- verb "speak, say"
mel- verb "love" (as friend; no Quenya word referring to erotic love between the sexes has been published)
cen- verb "see" (related to cenda- "read", which word is derived from a strengthened form of the same stem and meaning, basically, to watch closely). 
orta- verb "rise", also used = "raise, lift up".
harya- verb "possess; have" (related to the noun harma "treasure", basically referring to a "possession")

EXERCISES

1. Translate into English (and practice your vocabulary at the same time; most of the words employed in exercises A-H were introduced in earlier lessons):

A. I nér cendanë i parma.
B. I Naucor manter.
C. I aran tultanë i tári.
D. Nís lindanë.
E. I vendi tirner i Elda.
F. I lempë roccor caitaner nu i alta tasar.
G. I eleni siller.
H. I Nauco cennë rocco.

2. Translate into Quenya:

I. A Dwarf found the treasure.
J. The Elf spoke.
K. The horse jumped.
L. The king loved the Elves.
M. A man wrote five books.
N. The queen rose.
O. The kings possessed great treasures.
P. The king and the queen summoned four Elves and five Dwarves.

LESSON SEVEN
Future tense and Aorist

THE FUTURE TENSE
In this lesson we will introduce two new tenses of the verb, the future and the aorist. We shall have to spend quite a few paragraphs trying to define the function of the latter, but the function of the future tense is easy enough to grasp: This tense is used with reference to future actions.
	English (unlike, say, French) has no distinct future tense. Instead of a unitary, inflectional form of the verb that only refers to future actions, English may fall back on longer phrases involving extra verbs like "shall" or "will": A past tense form like "came" has no one-word counterpart with future reference that would exemplify a true future tense – we only find circumlocutions like "shall come" or "will come" (or even "is going to come"). It is even possible to use the present tense with future reference: "He comes tomorrow." For this reason, linguists may refer to the English "present" tense as a non-past tense instead: It actually covers both present and future.
	These somewhat asymmetric features of English are avoided in Tolkien's Elvish. Languages like Quenya and Sindarin do possess true future tense forms of the verb. For instance, the future tense of the verb hir- "find" appears near the end of Namárië, in the sentence nai elyë hiruva, "maybe thou shalt find [it]". The example hiruva "shall (shalt) find" includes what seems to be the normal – possibly universal – Quenya future tense marker: the ending -uva. This pattern is confirmed by the Markirya poem, that includes the examples cenuva "shall heed", tiruva "shall watch" and hlaruva "shall hear" (verbs cen- "see, behold, heed", tir- "watch", hlar- "hear"). In LR:63, Tolkien translates the verb queluva as "faileth", but this is only an example of the English "present" or non-past tense embracing the future as well. The context clearly indicates that the verbal action in question belongs to the future: Man tárë antáva nin Ilúvatar, Ilúvatar, enyárë tar i tyel írë Anarinya queluva? "What will Ilúvatar, O Ilúvatar, give me in that day beyond the end, when my Sun faileth [literally: shall fail]?"
The examples listed so far exemplify the future tense of "primary" or ending-less verbs only. It seems that the ending -uva is also used in the case of the more numerous A-stem verbs, which however lose their final -a before the future tense ending is added (one exception, see note below). In a post-LotR source, the future tense of the verb linda- "sing" appears as linduva (attested with a secondary ending here removed; see Taum Santoski's article in the October 1985 issue of the newsletter Beyond Bree). Also, what must be the future tense of the A-stem verb ora- "to urge, impel" is apparently given as oruva in another post-LotR source (VT41:13, 18; Tolkien actually wrote oruv·, but the editor points out that "the dot may be an inadvertently incomplete a": No Quenya word can end in -v.) 
NOTE: Notice, however, that a final -a does not drop out before the ending -uva when this -a is also the only vowel of the verbal stem. Thus, the future tense form of the copulas derived from the stem NÂ "to be" (cf. ná "is") is not **nuva, but nauva: This word for "will be" is attested in VT42:34.
It may be that Tolkien at one point imagined a somewhat more complicated system regarding the A-stems. Above we quoted a line from the pre-LotR Quenya text usually called Fíriel's Song, including antáva as the future tense of anta- "give" (LR:63, 72). Here Tolkien seems to be using a system whereby A-stem verbs form their future tense by lengthening the final -a to -á and adding the ending -va (shorter variant of -uva?) However, in light of the later examples linduva and oruva (instead of **lindáva, **oráva), we may conclude that Tolkien eventually decided to make -uva the more or less universal future tense marker: This ending simply causes the final -a of A-stems to drop out. My best guess is that in LotR-style Quenya, the future tense of anta- should be antuva rather than antáva, since Tolkien may seem to have simplified the system.
However, there is one possible complication in LotR-style Quenya as well, regarding the primary verbs. In Namárië in LotR occurs the future tense form enquantuva, "shall refill". Removing the prefix en- "re-", we have quantuva for "shall fill". This used to be taken as the future tense of a verb quanta- "to fill", related to the adjective quanta "full". Tolkien's earliest "Qenya" wordlist indeed lists such a verb (QL:78, there spelt qanta-). However, about half a decade after publishing LotR, Tolkien in the essay Quendi and Eldar seemingly cited the Quenya verb "to fill" as quat- (WJ:392). This would seem to be a primary verb, past tense presumably quantë (the pa.t. "qante" is actually given in QL:78, but there it is evidently only meant as a permissible shortening of the full form "qantane"; the regular past tense of a verb quanta- would be quantanë in later Quenya as well). If Tolkien had decided that the Quenya verb "to fill" is actually quat-, and its future tense is quantuva as Namárië would seem to indicate, should we conclude that the same verbs that form their past tense with nasal-infixion + the ending -ë similarly form their future tense with nasal-infixion + the ending -uva? For instance, should the future tense of verbs like mat- "eat", top- "cover" and tac- "fasten" be mantuva "shall eat", tompuva "shall cover", tancuva "shall fasten"? (Compare the nasal-infixion in the past tense forms: mantë, tompë, tancë.) Or should we just add the ending -uva to the verbal stem without any further manipulations, hence matuva, topuva, tacuva instead? General principles would perhaps suggest the latter, but there remains the curious example of quantuva next to quat-. If there is to be no nasal-infixion in the future tense forms, we would have to accept that the verb "fill" can be both quanta- and quat-, with separate future tenses quantuva and quatuva.
I have used future tense forms with nasal-infixion in certain compositions of my own (and so have some people who put greater trust in my so-called "expert opinion" than they possibly should). But it may well be that Tolkien, mentioning the form quat- in WJ:392, actually intended this to be simply the way the underlying root KWATA manifests in Quenya. The exact wording in the source involves a reference to "the verb stem *KWATA, Q quat- 'fill'." If quat- is merely the way the ancient stem KWATA appears in Quenya, the actual verb "fill" could still be quanta- with future tense quantuva. (Compare for instance the entry PAT in the Etymologies, this root PAT producing the Quenya verb panta- "open". There is also an adjective panta "open", exactly parallelling quanta "full" next to the verb quanta- "fill"; perhaps the verb is derived from the adjective in both cases.)
Alternatively, quat- really is the verb "to fill" and not just an underlying root-form, but the future tense quantuva still presupposes a longer A-stem quanta-. Perhaps Tolkien had just plain forgotten that he had already published a form of the A-stem verb quanta- "fill", so that he was no longer free to change it to a primary verb quat-. (See PM:367-371 for an example of Tolkien working out some elaborate linguistic explanations that he had to scrap because he discovered that they conflicted with something he had already published in LotR – a fatal footnote in an Appendix forcing him to reject his nice new ideas!)  
	Thus, material presently available does not allow any certain conclusion in this matter. Writers can equally plausibly let verbs that show nasal infixion in the past tense do so also in the future tense (arguing from the quat-/quantuva pair that this is how the language works) or choose to explain quat- differently and form the future tense of any primary verb simply by adding the ending -uva (as in hir-/hiruva). As users of Quenya we can probably well afford to live with slightly different dialects regarding this detail, until future publications hopefully allow us to pick the right explanation.

It must be assumed that the future tense, like all other tenses, receives the ending -r where it occurs with a plural subject (e.g. elen siluva "a star will shine", but plural eleni siluvar "stars will shine").

THE AORIST
We have now discussed all the three tenses corresponding to the basic trinity of past, present, and future. Yet the Quenya verb has other tenses as well. One is called the aorist. The use of this term with reference to Quenya grammar was long disputed by some, but a Tolkien text that finally became available in July 2000 demonstrates that he had indeed invented a Quenya tense he called aorist (VT41:17).
While even people with no linguistic training readily understand what the past, present and future tenses are "for", it is hardly equally obvious what function the aorist tense has. (Some linguists would say that the aorist is strictly not a "tense" at all, according to certain definitions of that term; however, Tolkien did use the phrase "aorist tense" in VT41:17. We will not discuss this question here, wholly academic as it is.) So what, really, is an aorist?
To start with the word itself, it comes from Greek and literally means something like "unlimited" or "undetermined". The word was originally coined to describe a certain Greek form of the verb. In Greek this form contrasts with the past tense or "imperfect", the latter being used of a past action that was being done over a period of time (not just a momentary action). The aorist, on the other hand, has no such implications regarding the "duration" of the action. It just denotes a past action, period, with no further distinctions. When contrasted with the imperfect, the Greek aorist can be used for a momentary or clearly finished (not on-going) action. Another use of the Greek aorist is not especially associated with the past: the aorist could be used to express general truths that are not limited to any specific time, like "sheep eat grass".
But this was the Greek aorist; the Quenya aorist is not used in quite the same way. Yet their functions do overlap in some respects, which must be the reason why Tolkien decided to employ this term from Greek grammar in the first place. We will try to determine the function of the Quenya aorist before we discuss how it is actually formed. For now, just take my word that the verbs in the examples I cite are aorists.
The Quenya aorist, like the Greek one, can be used to express "general truths". Our best example is a sentence occurring in WJ:391, where Elves are described as i carir quettar ómainen, "those who make words with voices". The aorist verb carir "make" here denotes a general habit of the Elves, covering past, present and future, for the Elves were making words throughout their history. The sentence polin quetë "I can speak" (VT41:6) includes another aorist verb, and again a "general truth" is presented, though in this case it relates only to the speaker: The meaning is of course "I can (always) speak", presenting a general ability, not just something that applies only to the present time (as if the speaker was dumb yesterday and may go dumb again tomorrow). So one important function of the Quenya aorist is that it is used, or rather can be used, with reference to verbal actions that transcend the here and now – rather describing some "timeless" truth or "general" situation. In Namárië in LotR, Galadriel describes the gloomy state of Middle-earth using an aorist verb: sindanóriello caita mornië "out of a grey country darkness lies" (not present tense caitëa = "is lying", as if this were merely a strictly present phenomenon, soon to pass). The first words of Namárië also include an aorist: laurië lantar lassi, "like gold fall the leaves" – but this is not just a here-and-now description of leaves that are falling (which would presumably be lantëar, present tense): The following lines indicate that Galadriel describes the general situation in Middle-earth, the ever-recurring autumnal decay as she has been observing it throughout yéni únótimë, "long years uncountable". So our example "sheep eat grass" is probably best rendered into Quenya using an aorist verb: mámar matir salquë (singular "sheep" = máma, "grass" = salquë). As the example polin quetë "I can speak" demonstrates, the aorist can also be used to describe the abilities or habits of a single individual (i máma matë salquë = "the sheep eats grass").
It seems, however, that the Quenya aorist is not only used to describe "timeless truths". In some cases Tolkien himself seems to waver in the choice between the aorist and the present tense, the latter more typically describing an ongoing here-and-now situation. This hesitation on Tolkien's part suggest that these tenses are to some extent interchangeable. We have an aorist in the sentence órenya quetë nin "my heart tells me" (VT41:11), which is apparently quite synonymous with the alternative wording órenya quéta nin (VT41:13) employing a present tense form instead of an aorist. In the famous greeting elen síla lúmenn' omentielvo, "a star shines [or rather is shining] on the hour of our meeting", Tolkien finally decided to use a present tense form – but in earlier drafts, he used an aorist silë instead (RS:324). This greeting, having relevance for "our meeting" only, obviously cannot describe any "general truth" transcending time. Yet it is apparently permissible to use an aorist form even in such a context (though Tolkien decided that it was better to use the present tense).
It should be noted that the Quenya aorist is generally associated with the present, not with the past as in Greek. As Jerry Caveney wrote about Tolkien on the Elfling list (August 3, 2000):

In what seems to me typical of his creativeness and 'fun' in creating languages, he took the idea of the aorist aspect, and said, in effect, 'What if a language used the aorist to contrast present general (unlimited) actions to present continuative actions instead of using it to contrast past general actions to present continuative [as in classical Greek]?' The result is Tolkien's 'present aorist'. :)  He thus created a language that could distinguish continuative from general present actions simply, something classical Greek could not readily do, and which modern English and French, for example, can only do with extra words (I walk, I am walking; je marche, je suis en train de marcher). I suspect Tolkien enjoyed the elegance of this basic grammatical distinction, which I am not aware that any 'living' language has.

On the other hand, Carl F. Hostetter thinks the Quenya aorist is used to describe an action that is "punctual, habitual, or otherwise durationless" (VT41:15). This is probably correct in most cases, describing the typical function of the aorist. Yet some examples suggest that it may be better to say that whereas the present tense explicitly identifies an ongoing action, the Quenya aorist is simply unmarked as far as duration is concerned. It does not necessarily contrast with the continuative present tense; an aorist as such does not signal that a verbal action must be non-continuative or "durationless". Rather, as Caveney says, it is a "general" form, an all-purpose "present tense" that simply doesn't address the question of whether the action denoted is continuative, habitual or momentary. As Luká Novák observed on the Elfling list (August 1, 2000): "It seems that the aorist is so 'aoristos' [Greek: unlimited] that it can express almost everything." 
In the exclamation auta i lómë! "the night is passing" (Silmarillion ch. 20), the form auta would seem to be an aorist (contrasting with the present tense, which is probably autëa) – yet Tolkien employs the translation "is passing" rather than "passes". So it would seem that the aorist can also be used for an ongoing action; it just isn't explicitly marked as such, grammatically speaking. If this is correct, it would be difficult to pin down any case where it is palpably wrong to replace the present tense with an aorist. Using the aorist would be simply a rather neutral way of talking about "present" actions – whether such action is actually ongoing, habitual, or merely an expression of "general truths". (Hence mámar matir salquë = "sheep eat grass" could also be understood as "sheep are eating grass", though for this meaning it is probably better – but hardly mandatory – to use the present tense: mátar.) In choosing between the aorist and the present tense, the only hard-and-fast rule one has to go on seems to be that the present tense should not be used with reference to entirely duration-less actions: The Quenya present tense is always used about some kind of continuous action. (Indeed some students would dispense with the term "present tense" and rather speak of the "continuative" form.) Beyond this one restriction, it seems that writers can choose quite freely between the aorist and the present tense.
Generally, however, it seems that the Quenya aorist corresponds to the English simple present (that shows either the ending -s or no ending at all, depending on the grammatical context). So Tolkien often translated Quenya aorists: e.g. topë "covers" (LR:394), macë "hews" (VT39:11), tirin "I watch" (LR:394). The Quenya present tense, on the other hand, is often best translated using the English "is... -ing" construction: tópa "is covering", máca "is hewing", tíran "I am watching". (The ending -n in the examples tirin/tíran, as well as in the form polin "I can" cited above, signifies "I": This suffix will be discussed in the next lesson.) In Lesson Five we pointed out that the present tense form quéta denotes "is saying" rather than just "says"; conversely, the aorist quetë is usually "says" rather than "is saying". If the Quenya aorist is used somewhat like the English simple present tense, the aorist can be used to describe actions that are perceived as duration-less or habitual. For instance, an aorist like capë "jumps" may describe an action that is momentary ("he jumps") or habitual/characteristic ("any frog jumps"). 
Yet we also seem to have examples of Tolkien using the Quenya present/"continuous" tense instead of the aorist where English would still translate the verb in question as a simple present tense form, not as an "is ...-ing" construction. Consider this line from Namárië: hísië untúpa Calaciryo míri "mist covers the jewels of Calacirya". The present tense form untúpa describes a continuous action, more literally "is covering", but here Tolkien wrote "covers" instead. Presumably it would in no way have been wrong to use an aorist instead. After all, the mist covering the jewels of Calacirya is evidently perceived as a rather general state of things, not merely as an ongoing meteorological phenomenon that will soon pass! (The aorist would presumably be untupë – perhaps this form, stressed on the first rather than the penultimate syllable, just didn't fit the meter of Tolkien's poem? Anyhow, the latter element of this verb untup- seems to be a variant of top- in the Etymologies, both verbs meaning "cover".)
Another example of a present tense where we might expect to see an aorist can be found in Cirion's Oath (UT:305, 317), in the sentence i hárar mahalmassen mi Númen = "those who sit on thrones in the West". This refers to the Valar, and their being enthroned in the West must be considered a "general truth", just like it is a general truth that Elves make (aorist carir) words with voices. Yet Tolkien used what seems to be a present tense instead of an aorist: hára, here plural hárar, apparently suggesting a primary verb har- "to sit". The plural aorist would probably be harir instead. It may be noted that while Tolkien translated hárar as "sit" in the running English translation in UT:305, he employed the more literal translation "are sitting" in his linguistic discussion in UT:317. Yet this seems to demonstrate that in Quenya, one can use the present tense as well as the aorist to describe also a general state of things. After all, the Valar's agelong state of being enthroned is also after a fashion "continuous". Cf. also the sentence yonya inyë tye-méla, "I too, my son, I love thee" (LR:61), where Tolkien uses a present tense instead of an aorist: Literally inyë tye-méla would seem to mean "I am loving you", but the reference must be to a quite "permanent" emotional state. If anyone else that Tolkien had written this, I would strongly advice the writer to use an aorist (melë) instead of méla – actually I still think the aorist would be better in this context, even though it was Tolkien who wrote this! But this example confirms that the present tense can also be used to describe "general truths" or more or less permanent situations, though this is more typically the domain of the aorist.
I can well imagine that after this discussion, the student wonders if there is any point in maintaining the aorist and the present as distinct tenses, since their functions seem to overlap to such an extent – the only concrete rule being that if some kind of present action cannot in any way be seen as continuous, but is entirely duration-less, one must use the aorist. In just about all other contexts, either tense will apparently do, and the use of the aorist may not necessarily imply that an action has to be duration-less: For instance, it could also describe a "general truth", or indeed an ongoing action (as in auta = "is passing"). The context must be taken into consideration.
I can only say that I didn't make this language (another guy did...) Perhaps future publications will throw more light on whatever subtle distinctions Tolkien had in mind. But in the exercises I made for this course, I have used aorists for the English simple present, whereas I use the Quenya present tense for the English "is... -ing" construction. I do think writers transposing English usage to Quenya using this formula would get it right (or rather, wouldn't make palpable mistakes!) most of the time.

That was the function of the aorist, difficult though it is to pin down. Now we must discuss how the Quenya aorist is actually formed.

It seems that in Primitive Elvish, the rules for how the aorist is constructed were quite simple: In the case of a "derived" or A-stem verb, the aorist tense is simply identical to the verbal stem itself (irrespective of the fact that the aorist can of course receive such secondary endings as the plural marker -r, where such is required). No explicit tense-marker had to be present. Regarding the A-stems, this system persists in Quenya. The aorist of a verb like lanta- "to fall" is simply lanta "falls" (occurring in Namárië, there with the plural ending -r to agree with its plural subject "leaves": laurië lantar lassi, "golden fall [the] leaves").
In the case of the "primary" or ending-less verbs like mat- "to eat", they originally (in Primitive Elvish) formed their aorist tense by adding the ending -i: "Eats" apparently used to be mati. It is somewhat arguable whether the ending -i is here strictly an aorist tense-marker. If so, we might have expected to see it in the formation of A-stem aorists as well. Perhaps the rule for aorist formation in Primitive Elvish should rather be stated like this: The aorist is normally identical to the verbal stem, but in the case of "primary" or ending-less verbal stems, they receive the ending -i as a kind of stopgap to make up for the absence of any other ending. (I should add that this "simplified" view is not wholly unproblematic, but it works most of the time.) This system essentially persists in Quenya, but the phonological development occurring since Primitive Elvish has added one minor complication: Where final, the short -i of Primitive Elvish was at some point changed to -ë. (For instance, the Quenya word morë "black" is said to descend from primitive mori: See the entry MOR in the Etymologies. Where Quenya has a final -i, it is normally shortened from long -î in the primitive language.) Hence the old form mati "eats" had turned into matë in Quenya. But since this change only occurred where -i was final, we still see mati- if the aorist form is to receive any ending, such as -r in the case of a plural subject. Hence Nauco matë "a Dwarf eats", but with a plural subject Naucor matir "Dwarves eat". The ending "shielded" the final -i so that it was not really final at all, and therefore it did not change to -ë.

NOTE 1: There are a few examples of what seems to be aorist forms where the ending -ë persists in the form -e- even if the aorist receives an ending. For instance, what must be the plural aorist of the verb ettul- "come forth" appears as ettuler (instead of the expected form ettulir) in SD:290. Perhaps Tolkien at one stage imagined that the primitive ending -i had become -e in all positions, even where it was not final – like ettulir being altered to ettuler on analogy with the ending-less form ettulë. But this seems to have been just a passing "phase" in Tolkien's evolution of Quenya: In our best late source, the essay Quendi and Eldar of about 1960, the plural aorist of car- "do, make" appears as carir, not **carer (WJ:391). Hence Tolkien had reestablished the system he had also used a quarter of a century earlier, in the Etymologies. – The form ettuler is (apparently) translated "are at hand" in SD:290; a more literal translation would presumably be "are coming forth". This would confirm that it may be permissible to use the aorist also for ongoing actions; this tense is simply unmarked regarding the duration of the action, whereas the "present" or "continuous/continuative" tense explicitly identifies an action as ongoing. In our exercises, we will nonetheless use the aorist in the most "typical" way (to denote actions that are momentary or habitual/timeless).

NOTE 2: In the case of primary verbs, the aorist and the present tense differ not only regarding the ending. In the present tense, the stem-vowel is lengthened (máta "is eating"), whereas in the aorist, it stays short (matë "eats"). Yet there are a very few strange forms in our corpus that look like aorists by their ending, but still show a long stem-vowel, e.g. tápë "stops, blocks" (Etym, entry TAP). We would expect tapë with a short vowel (it is tempting to believe that the accent above a is just an ink-smear in Tolkien's manuscript...) – It may also be noted that a few derived verbs (A-stems) include an "intrinsically" long vowel, e.g. cúna- "bend",  súya- "breathe" or móta- "labour, toil". To use the latter verb as an example, its aorist would presumably be móta, even though this may look like the present tense of a non-existing primary verb **mot-. (We must assume that the actual present tense of móta would be mótëa.)

NOTE 3 (added September 2002): As I have pointed out earlier, one grammatical interpretation presented in this course has proved controversial: the notion that A-stem verbs have present-tense forms in -ëa (like mótëa in the note above). This admittedly depends on a particular interpretation of the one example órëa. Writers who do not want to use the controversial present-tense forms in -ëa may work around the problem by using the aorist instead. After all, Tolkien indicated that a form like auta can be translated "is passing" (not just "passes"), so the aorist can clearly cover the function of the English "is ...-ing" construction. Indeed some students of Quenya (who do not accept the -ëa theory) believe that in the case of A-stem verbs, there is no distinction between aorist and present tense: Only the context can decide whether auta is best translated "is passing" or simply "passes". This would make the Quenya verb system somewhat asymmetric, but at the present stage, it is simply impossible to reconstruct all of Tolkien's intentions with confidence.

Summary of Lesson Seven: In Quenya, the future tense is formed with the ending -uva. When added to an A-stem, the -a of the stem drops out before this ending; for instance, the future tense of the verb linda- "sing" is linduva (not **lindauva). Quenya also has a tense termed aorist, which differs from the present tense in that the latter explicitly describes an on-going action. The aorist says nothing about the duration of the action, and while the use of an aorist form does not preclude that the action denoted is drawn-out or on-going, it seems that this tense is more typically used to describe duration-less, punctual, habitual, characteristic or altogether timeless actions. An example of an aorist is quetë = "speaks", as opposed to present tense quéta "is speaking". It may be that the Quenya aorist corresponds quite well to the English simple present tense ("speaks"), whereas the Quenya present tense rather corresponds to the English "is ...-ing" construction ("is speaking"). In the case of A-stem verbs, the aorist is identical to the verbal stem itself (irrespective of any secondary endings the aorist verb may receive). In the case of primary verbs, the aorist tense is formed by means of the ending -i, which however changes to -ë if no secondary ending (e.g. -r for plural) is to follow. Hence the aorist of mat- "to eat" is matë "eats" if there is no further ending added to the word, but otherwise we see mati- + ending (e.g. matir "eat" in the case of a plural subject).

VOCABULARY
enquë "six"
ilya, noun/adjective "all, every" ("every" before a singular noun, e.g. ilya Elda "every Elf", but ilya occurring by itself would rather mean "all"). Note that before a plural noun, this word also signifies "all" and is inflected for plural as a common adjective, hence becoming ilyë for older ilyai (cf. ilyë tier "all paths" in Namárië and ilyë mahalmar "all thrones" in Cirion's Oath)
rimba, adjective "numerous", here used for "many" (presumably becoming rimbë when used in conjunction with plural nouns, if it is inflected like any other adjective – hence e.g. rimbë rávi "many lions")
Atan "Man" (not "sentient male", which is nér, but Mortal Man as opposed to Immortal Elf, or Dwarf. Within Tolkien's mythos, this word came to be used especially of the Elf-friends of Beleriand and their descendants, the ones called Edain or Dúnedain in Sindarin. But even within the mythos, the word was originally used simply of humans as opposed to Elves, and so do we use it here. Cf. Ilúvatar's words in the Silmarillion, chapter 1: "Behold the Earth, which shall be a mansion for the Quendi and the Atani [Elves and Men]!")
ohtar "warrior"
rá (ráv-) "lion"
Ambar "the world" (the Quenya word probably does not require the article i; it is capitalized and apparently treated as a proper name)
hrávë "flesh"
macil "sword"
fir-, verb "die, expire" (cf. the adjective firin "dead")
tur-, verb "govern, control, wield"
or, preposition "over, above"

EXERCISES 

1. Translate into English:

A. Rimbë Naucor haryar harmar.
B. Anar ortuva ar i aiwi linduvar.
C. Enquë neri tiruvar i ando.
D. Ilya Atan firuva.
E. Ilyë Atani firir.
F. Saila nér cenda rimbë parmar.
G. Ilya elen silë or Ambar.
H. I Elda mapa i Nauco.

2. Translate into Quenya:

I. Every Elf and every Man.
J. The Elf will find the Dwarf.
K. The horse jumps over the Dwarf.
L. The king controls many warriors and will control (/rule) all the world.
M.  The king and the queen will read the book.
N. The warrior wields a sword.
O. All lions eat flesh.
P. Six lions are eating flesh.

LESSON EIGHT
Perfect tense. Pronominal endings -n(yë), -l(yë), -s.

THE PERFECT TENSE
Tolkien certainly imagined the Quenya verb to have more tenses than the ones that appear in published material, but only one of these known tenses now remains to be discussed. The last known Quenya tense is the perfect. (There are still other forms of the verb that we shall have to discuss later, such as the infinitive, the gerund and the imperative, but these don't count as tenses.)
	Linguistically speaking, English has no perfect tense, just as English has no future tense. However, just as the language quite regularly expresses the idea of futurity by involving extra verbs like "shall" or "will", so the meaning of a true perfect tense is typically achieved by means of a circumlocution involving the verb "have". For instance, some typical English constructions doing the job of a perfect tense are seen in these sentences: "Peter has left", "the guests have eaten" (as opposed to a mere past tense: "Peter left", "the guests ate"). The perfect tense thus describes an action that itself is past, but by using the perfect tense one emphasizes that this past action is somehow still directly relevant for the present moment: "Peter has left [and he is still gone]", "the guests have eaten [and they are hopefully still satiated as we speak]", etc. – In English at least, such constructions may also be used to describe an action that started in the past and still goes on in the present moment: "The king has ruled (or, has been ruling) for many years."
	Quenya, unlike English, does have a true perfect tense – a unitary form of the verb that expresses this meaning, without circumlocutions and extra verbs. Several examples of this perfect tense occurs in LotR. Two of them are found in the chapter The Steward and the King in Volume 3. The first example is from Elendil's Declaration, repeated by Aragorn during his coronation. It goes, in part: Et Eärello Endorenna utúlien = "Out of the Great Sea to Middle-earth I am come [or: I have come]." Removing the ending -n meaning "I", we find that the naked present tense "have/has come" is utúlië (according to the spelling conventions here employed, we must add a diaeresis to -e when it becomes final). Later in the same chapter, Aragorn finds the sapling of the White Tree, and exclaims: Yé! utúvienyes! "I have found it!" (The word yé is not translated; it is apparently simply an exclamation "Yes!" or "Yeah!") Utúvienyes can be broken down as utúvie-nye-s "have found-I-it". We are thus left with utúvië as the perfect tense of a verb tuv- "find". (This verb is not otherwise attested, unless it can be equated with a verb tuvu- "receive" found in very early [1917] material; see GL:71. Whether this tuv- somehow differs in meaning from hir-, we cannot know. In the exercises of this course, I always use hir- for "find".)
	A post-LotR example of a Quenya perfect tense is found in VT39:9, Tolkien mentioning a form irícië "has twisted" – evidently the perfect tense of a primary verb ric- "twist" (not otherwise attested, but the Etymologies lists a primitive root RIK(H)- "jerk, sudden move"). As stated above, the form utúvië "has found" seems to presuppose a verb tuv- "find", and utúlië "has come" is the perfect tense of a verb tul- "come" that is attested in the Etymologies (entry TUL-). From these examples it is clear that the perfect tense is formed with the ending -ië, but the stem of the verb is also manipulated in other ways. In the case of primary verbs at least, the stem-vowel is lengthened: utúvië, utúlië, irícië.
The ardent student will remember that a similar lengthening occurs in the present tense (we would have túva "is finding", túla "is coming", ríca "is twisting"), but the perfect tense formation differs from the present tense not only in the fact that the former receives the ending -ië instead of -a. The perfect, alone of all known Quenya tenses, also receives a kind of prefix. This prefix is variable in form, for it is always the same as the stem-vowel (but short). Hence the verbs tuv- "find" and tul- "come" become utúvië and utúlië in the perfect (I underline the prefix), since their stem-vowel is u. On the other hand, the verb ric- "twist", with the stem-vowel i, turns into irícië in the perfect tense. Further examples (constructed by me, with underlining of stem-vowel and prefix):

	Stem-vowel A: mat- "eat" vs. amátië "has eaten"
	Stem-vowel E: cen- "see" vs. ecénië "has seen"
	Stem-vowel I: tir- "watch" vs. itírië "has watched"
	Stem-vowel O: not- "reckon" vs. onótië "has reckoned"
	Stem-vowel U: tur- "govern" vs. utúrië "has governed"

The prefix seen in the perfect tense is usually referred to as the augment. It may also be noted that the process of "copying" or "repeating" a part of a word, like the prefixing of stem-vowels seen here, is by a linguistic term called reduplication. So to use as many fancy words as possible, one feature of the Quenya perfect tense is that it includes a reduplicated stem-vowel that is prefixed as an augment.
	So far we have only used examples involving primary verbs. The evidence is actually extremely scarce regarding derived (A-stem) verbs. General principles suggest that they would drop the final -a before the ending -ië is added. For instance, the perfect tense of lala- "laugh" or mapa- "seize" is presumably alálië "has laughed", amápië "has seized". (Where such a verb has a long stem-vowel, it presumably just stays long in the perfect, where it would have been lengthened anyway. The augment should probably always be a short vowel, though; hence a verb like móta- "toil" may have the perfect tense omótië "has toiled".)
	However, very many A-stems have a consonant cluster following the stem-vowel, e.g. rn following the first A in a verb like harna- "wound". Since Quenya isn't fond of long vowels immediately in front of consonant clusters, we must assume that the lengthening of the stem-vowels simply does not occur in verbs of this shape. Otherwise the perfect tense would be formed according to the normal rules: reduplicate the stem-vowel as an augment and replace final -a with the ending -ië (so "has wounded" would be aharnië, not **ahárnië). We may have some attested examples of augment-less perfects that are seen to skip the lengthening of the stem-vowel where there is a consonant cluster following it (see below).
The numerous A-stems that end in -ya may be somewhat special. Take a verb like hanya- "understand". According to the rules so far given, the perfect "has understood" should be **ahanyië (or even **ahányië with a lengthened vowel, for it is rather unclear whether ny here counts as a consonant cluster or a unitary consonant – palatalized n like Spanish ñ). However, such a form is impossible, for the combination yi does not occur in Quenya.
We may have one example to guide us: In Namárië, there occurs a perfect tense avánië "has passed" (actually it appears in the plural: yéni avánier ve lintë yuldar lisse-miruvóreva = "years have passed like swift draughts of the sweet mead" – notice that the perfect, like other tenses, receives the ending -r when it occurs with a plural subject). In the essay Quendi and Eldar of ca. 1960, Tolkien explained avánië (or vánië without the augment) as being the perfect tense of the highly irregular verb auta- (WJ:366). But a quarter of a century earlier, in the Etymologies, he had listed a verb vanya- "go, depart, disappear" (see the entry WAN). It is eminently possible that when he actually wrote Namárië in the forties, he still thought of (a)vánië as the perfect tense of this verb vanya-, though he would later come up with another explanation (perhaps he wanted to eliminate the clash with the adjective vanya "fair", though the words would not be difficult to distinguish in context?) If so, Tolkien gave away how to treat verbs in -ya: In the perfect tense, the whole ending -ya is dropped before -ië is added, and what remains of the verb is treated just as if it were a primary verb. The perfect tense would therefore show both augment and lengthening of the stem-vowel, something like this:

hanya- "understand", perfect ahánië "has understood"
hilya- "follow", perfect ihílië "has followed"
telya- "finish", perfect etélië "has finished"
tulya- "lead", perfect utúlië "has led"

Of course, from the perfect forms you cannot determine with certainty what the original verb stem looks like. For instance, ihílië could also be the perfect of a primary verb **hil- or a short A-stem **hila-. In this case, no such verb is known to exist, but utúlië would be the perfect not only of tulya- "lead", but also of the distinct primary verb tul- "come". So one must apparently depend on the context to find out whether the perfect utúlië is formed from tulya- (so that it means "has led") or from tul- (so that it means "has come"). Same with the perfect ahárië: this form would mean "has possessed" if it is formed from harya, but "has sat, has been sitting" if it is the perfect of har- (apparently a primary verb "sit"; only the plural present tense hárar "are sitting" is attested: UT:305, 317).

Verbs including diphthongs: In some cases it may be somewhat difficult to determine what the stem-vowel is. Where a verb contains a diphthong in -i or -u, it is probably the first vowel of this diphthong that functions as an augment in the perfect tense. For instance, the perfect tense of verbs like taita- "prolong" or roita- "pursue" would probably be ataitië, oroitië, and the perfect tense of hauta- "cease, take a rest" is presumably ahautië. (The stem-vowel can hardly be lengthened when it's part of a diphthong, so we wouldn't expect to see **atáitië, **oróitië, **aháutië.) The original roots of these verbs are given in the Etymologies as TAY, ROY, KHAW, respectively; thus the proper stem-vowels of these verbs are seen to be A, O, A (again respectively). The final -i or -u seen in the Quenya diphthongs arise from original consonants -y and -w, so they cannot count as stem-vowels.

Unaugmented perfects: The material contains some examples of perfect-tense verbs that are constructed according to the rules set forth about, except that they do not have any augment prefixed. MR:250 (reproducing a post-LotR source) mentions a form fírië "has breathed forth" or in later usage "has died"; the augment is missing, though there is no reason to assume that the "full" form ifírië would be wrong. (The actual translation of fírië given in MR:350 is "she hath breathed forth", but no element meaning "she" can be identified; it is evidently understood.) The verb avánier "have passed" occurring in Namárië was actually vánier with no augment in the first edition of LotR; Tolkien supplied the augment in the second edition (1966). Before this, in the essay Quendi and Eldar of about 1960, he explained the unaugmented variant as being simply a variant form "appearing in verse" (WJ:366). Adding a syllable, as Tolkien did when introducing the full form avánier into the poem in 1966, actually doesn't fit the meter of Namárië very well – but he evidently decided to let grammatical accuracy take priority.
In the other perfects occurring in LotR (utúlien, utúvienyes), the augment was present also in the first edition of 1954-55. Nonetheless, it seems that the whole idea of augmenting perfect-tense verbs appeared relatively late in Tolkien's evolution of Quenya. In early sources, the augment is missing. For instance, the phrase "the Eldar have come" appears as i·Eldar tulier in Tolkien's earliest "Qenya" (LT1:114, 270). The perfect of tul- here appearing features the same ending -ie- as in LotR-style Quenya, but the augment, as well as the lengthening of the stem-vowel, still have not been introduced into the language. Updating this sentence to LotR-style Quenya by implementing Tolkien's later revisions would probably produce Eldar utúlier (with an augmented perfect and no article before Eldar when it refers to the entire Elvish race).
In much later, but still pre-LotR, material, we find lantië (with a plural subject lantier) as a form of the verb lanta- "fall": LR:56. These forms would also seem to be unaugmented perfects, showing the ending -ië characteristic of this tense. True, Tolkien translated these forms as "fell" (lantië nu huinë "fell under shadow", ëari lantier "seas fell") as if they represent some kind of past tense form – not perfect "has/have fallen". However, he later noted that "the forms of past and perfect became progressively more closely associated in Quenya" (WJ:366). If this is to mean that Quenya might sometimes use the perfect where English would rather have a past tense, we can explain "fell" rather than "has/have fallen" as a possible translation of lantië/lantier. In SD:310, where Christopher Tolkien discusses a later version of the text in question, he records how his father changed lantier to lantaner – apparently substituting a true past tense form for a perfect-used-as-past. 
If lantier, sg. lantië, can indeed be considered a perfect tense form, it would confirm that the stem-vowel cannot be lengthened before a consonant cluster (not **lántië). Around this stage, Tolkien had certainly introduced such lengthening of the stem-vowel in the perfect; Fíriel's Song has cárier for "made" (or "they made", since the plural ending -r is included). This form of the verb car- "make, do" would seem to be another perfect-used-as-past, judging from the translation. Since the stem-vowel is lengthened in cárier, we must assume that it stays short in lantier for purely phonological reasons: no long vowels are allowed before a consonant cluster. – It may be that the absence of the augment in some early sources is simply due to the fact that Tolkien had not invented it yet; in LotR-style Quenya I would recommend alantië as the perfect tense of lanta- and acárië as the perfect of car-.
Nonetheless, the above-cited example fírië "has breathed forth, has expired" from a post-LotR source (MR:250) would seem to indicate that even in LotR-style Quenya, it is permissible to leave out the augment, constructing the perfect simply by means of the ending -ië + lengthening of the stem-vowel if there is no consonant cluster following it. Possibly unaugmented perfects are meant to be more common in spoken or informal language, and in poetry one can leave out the augment if the extra syllable would spoil the meter (hence vánier for avánier in Namárië, though Tolkien changed his mind in 1966 and introduced the full form). However, in the exercises I made for this course, all perfect-tense forms do include the augment.

Verbs beginning in vowels: Verbs beginning in a vowel pose a problem. Where a verb has a prefix beginning in a vowel, the augment may slip in between the prefix and the most basic verbal stem. For instance, the verb enyal- "recall, remember" is quite literally en-yal- "re-call", where yal- and not en- is the basic verbal stem incorporating the stem-vowel; in such a case I would expect the perfect to be enayálië. But some verbs begin in a vowel even without any prefixed element, e.g. anta- "give". In such a case the first vowel is also the stem-vowel, here occurring without any consonant in front of it. A verb may also include a prefix that happens to be identical to the stem-vowel, e.g. onot- "count up" (formed from not- "reckon" with a prefix o- meaning "together", hence onot- is literally "reckon together"). Other verbal stems already prefix the stem-vowel as a kind of intensification, e.g. atalta- "collapse, fall in" (vs. the verb talta- with a somewhat less harsh meaning: "slope, slip, slide down"). In all of these cases, it is difficult to prefix the stem-vowel as an augment in the perfect tense. We cannot well have a'antië for "has given", o'onótië for "has counted up", a'ataltië for "has collapsed". So what do we get instead?
One popular assumption has been that in such cases, the entire first syllable is reduplicated as an augment: Hence the perfect tense of a anta- "give" would be anantië (antantië?), and so on. With the publication of Vinyar Tengwar #41 in July 2000, this theory was almost confirmed. It turns out that in a late source, Tolkien listed orórië as the perfect tense of the verb ora- "urge" (VT41:13, 18; actually this form is not explicitly identified as the perfect tense, but it can hardly be anything else). Notice that the entire first syllable (or-) is reduplicated in the perfect: By reduplicating the consonant following the stem-vowel as well as the stem-vowel itself, the awkward form **o'órië is avoided; in orórië the reduplicated consonant r keeps the augment and the initial vowel of the verbal stem comfortably apart. Well and good – the only problem is that after writing down the form orórië, Tolkien struck it out! Whether this means that we are back on square one, or whether Tolkien struck out the form orórië not because he invalidated it but simply because he didn't feel like discussing the perfect tense of ora- there and then, none can say. 
Since it is rather unclear how we should add the augment to most verbs beginning in a vowel, I have simply avoided the perfect tense of such verbs in the exercises I made for this course. But since augmentless perfects seem to be permissible, the easiest solution must be to simply omit the augment in the case of such verbs: anta- "give" becoming antië "has given", onot- "count up" becoming onótië "has counted up" (though this is also the perfect of not- "reckon"!), and so on. After the rejected form orórië, Tolkien actually wrote orië. Was this a replacement perfect tense, with no augment? I would expect órië with a lengthened stem-vowel; orië looks more like a quite different form of the verb (a gerund, to be discussed in later lessons). This word may be worth noticing, all the same.

Before leaving the perfect tense, I should briefly comment on a somewhat strange form occurring in the Silmarillion, chapter 20. Here we have the exclamation utúlie'n aurë, translated "the day has come". Utúlie (utúlië) is clearly the perfect tense of tul- "come", as confirmed by the translation "has come". However, the added 'n is something of a mystery. What is this extra consonant doing there? The form utúlie'n is reminiscent of utúlien "I am come" in Elendil's Declaration in LotR, but here -n is a pronominal ending "I" (see the next section). No such ending can be present in utúlie'n, given Tolkien's translation. The apostrophe ' inserted before this latter n probably indicates a different pronunciation as well; in utúlie'n the final consonant is perhaps meant to be sounded as a separate syllable. It may be that this n is added simply for the sake of euphony, preventing three vowels in sequence (since the next word also begins in a vowel; if you count the diphthong au in aurë as two vowels, there would even be four sequential vowels). If a perfect tense appears with no secondary ending added to -ië, and the next word begins in a vowel, should we always insert 'n to avoid too many vowels in hiatus? I have used such a system in at least one composition of my own, but this conclusion is extremely tentative: In the exercises below I have never used this extra 'n, since no one really knows its function. Some even think it represents an alternative incarnation of the article (which normally appears as i): After all, Tolkien did employ the translation "the day has come". Hence utúlie'n aurë = ?utúlië en aurë or ?utúlië in aurë "has-come the day"??? (For a possible attestation of in as a Quenya article, see PM:395.) We can only hope that future publications will shed some more light on this. It may be noted that Christopher Gilson, who has access to unpublished Tolkien material, advocates the 'n = "the" interpretation.

PRONOUNS
It is time to introduce one of really economic devices of Language, the pronouns. (If you know perfectly well what a pronoun is, and you also know about the three different "persons" that personal pronouns are divided into, please scroll down until you see the word Quenya in red. I'm not trying to waste anyone's time here!)
The word "pronoun" is a giveaway; it simply means "for (instead of) a noun". Pronouns are words (or endings) that can replace a noun, often referring back to a noun that has already been mentioned. Thus you don't have to repeat the noun itself all the time. Pronouns provide a kind of spoken shorthand, saving the language from utter tedium. Thanks to pronouns, speakers of English can keep up a conversation with another people without having to endlessly repeat the other party's name every time they are being addressed; instead the pronoun you is substituted. Instead of having to say "the group just referred to" or "the people presently being discussed" speakers of English have at their disposal the short, snappy word they. And try to imagine how you would go about referring to yourself without the pronoun I. Phrases like "this person" or "the one who is talking now" get tedious really fast.
	There are several kinds of pronouns (even interrogative ones like "who"), but the ones most frequently found are the personal pronouns, which we will focus on in this introduction. Customarily, they are divided into three different "persons" (not that the pronouns involved only refer to sentient beings; in this context, "person" is just an established term for a pronoun class). In English, this traditional tripartite classification produces a table something like this:

¤ FIRST PERSON (referring to oneself or one's own group): Singular I, as object me, of ownership my and mine; plural we, as object us, of ownership our and ours.
¤ SECOND PERSON (directly addressing another person or another group): Singular and plural both you, which is also the object form; of ownership your and yours. Archaic English also has distinct singular pronouns: Thou, as object thee, of ownership thy and thine.
¤ THIRD PERSON (referring to another person or group): Singular he, she, or it depending on the gender and/or nature of what is being referred to; as object him, her, or it (the latter being the same as the subject form), of ownership his, her (the latter happens to coincide with the object form, but there is also hers) and its. In the plural we have they, as object them, of ownership their and theirs. 

While the concept of these three "persons" as such is near-universal in the languages of the world, it is quite arbitrary what other distinctions languages build into their pronoun tables. The system is not necessarily symmetric, either – certainly not so in English. English pronouns normally maintain a distinction of singular vs. plural, e.g. singular I vs. plural we, but this distinction is suddenly abandoned in the second person, where you is used no matter whether the speaker addresses one person or several people. On the other hand, English suddenly becomes very pedantic in the third person singular. Here you have to use he if you are referring to a male, she if you are referring to a female (or a ship!), and it if you are referring to something inanimate or abstract, or to an animal (unless "it" is a pet and you feel you know "it" so intimately that you must consider saying "he" or "she" instead!)
Such hair-splitting distinctions are not made anywhere else in the English pronominal system, and certain other languages dispense with them. Finnish, ever relevant for this study since it was Tolkien's foremost inspiration for Quenya, only has a single word (hän) that covers both "he" and "she": The Finns get happily along without making this distinction. On the other hand, other languages may go even further than English. For instance, the Hebrews apparently thought the masculine/feminine distinction was so interesting that it wasn't enough to have separate words for "he" and "she". Hebrew also has separate words for "you" (atta when speaking to a man, att when addressing a woman); the language even carries the principle into the plural by having separate words for "they" (hem when referring to a group of men, but with reference to an all-female group, "they" is henna [modern Israeli hen]...as I understand it, a mixed group is referred to by the "masculine" term hem, and then we are left to wonder if a group of 10,000 women and 1 man would still be hem rather than henna).
NOTE FOR ISRAELIS (everybody else can happily ignore it): I had no idea so many Israelis would read this Quenya course. First I only mentioned the form henna, and then I get all these letters from Israelis trying to convince me that it is hen instead. Well, though henna has now been abandoned in favour of the shorter form hen, the longer form does occur in the Bible (e.g. Genesis 6:2, where "the daughters of men" are referred to as henna). It is somewhat disturbing to notice that some Israelis seem quite unaware of this longer form - do read your people's contribution to world literature, folks! As for the question of hen(na) vs. hem, Eli Cherniavsky informs me: "This is a painful subject for every Hebrew speaker, the Academy for Hebrew changed this rule many times but eventually it came to the original historical decision: all mixed groups are [grammatically]  masculine." End of story. Incidentally, while I have the attention of my apparently very numerous Israeli readers: As for the Hebrew verb nathan, which I shall find an occasion to mention in the next lesson – yes, I KNOW it is pronounced "natan" in today's Israel. No need to write and tell me, as some of you have already done. I presuppose the classical "Biblical" phonology, not the modern Israeli pronunciation. It is Biblical Hebrew I have studied and refer to, right? It seems I have this bizarre fascination for rather exotic languages associated with mammoth-sized epics, and references to one pop up even when I am supposed to be discussing another...let's get back to it!
What, then, about Quenya? What pronominal distinctions did Tolkien have his Elves make?
It is somewhat difficult to say anything very definite about the Quenya pronominal system. Even now, with enormous amounts of material still unavailable to scholarship, it is already safe to say that the pronouns of Tolkien's Elvish languages were rather "unstable" – probably even more so than many other aspects of his ever-fluid linguistic constructs. The pronoun tables seem to have undergone countless revisions, and some think Tolkien never quite managed to sort out every detail. (Personally I think he did – the problem is rather that he did it so often!)
We know that the Quenya pronominal system, as Tolkien envisioned it in his later years, makes some distinctions that are not regularly expressed in English. For one thing, just as Quenya has a dual form of the noun in addition to the singular and plural forms, so there are also at least some dual pronouns. So in the First Person we don't find singular "I" and plural "we" only, but also a distinct dual pronoun meaning "you (sg.) and I" or "the two of us". Another subtle distinction is made in the words for "we": In Quenya, there are separate words or endings for "we", depending on whether or not the party that is addressed is included in "we" or not. On the other hand, it seems that Quenya does not always maintain the distinction between "he", "she" and even "it"; all of these may be covered by a single pronoun.
As this course proceeds, we will discuss various parts of the pronoun table and their associated obscurities, and also return to the special pronominal distinctions made in Quenya. However, let us introduce a few pronouns right away.
One thing should be understood: in Quenya, pronouns typically appear as endings, not so often as independent words. (Where a Quenya pronoun does appear as a separate word, it is often emphatic – producing much the same effect as putting an English pronoun in italics: "You [and no one else] did it." We will return to the independent pronouns later.) In the final lines of Namárië we find the word hiruvalyë, translated "thou shalt find" by Tolkien. If you have worked your way through all the exercises, you will remember the form hiruva, future tense of hir- "find". This hiruva "shall find" here appears with the pronominal ending -lyë attached, denoting the subject of the verb. This ending belongs to the Second Person and signifies "thou" – or using a less archaic translation, "you". Hence hiruvalyë = "thou shalt find", or "you will find". The suffix -lyë can be attached to any verb to indicate that its subject is "you, thou".
Having mentioned this pronoun we however run into Instant Obscurity, which is a situation we shall often find ourselves in while discussing Quenya pronouns. It is unclear whether or not this ending -lyë covers both singular and plural "you"; in Namárië it is singular, as demonstrated by the translation "thou". In one of Tolkien's draft texts for the LotR Appendices, he actually wrote that the Elvish languages did not distinguish between singular and plural "you" (no more than English does): "All these languages...had, or originally had, no distinction between the singular and plural of the second person pronouns; but they had a marked distinction between the familiar forms and the courteous" (PM:42-43). The ending -lyë, used by Galadriel to address a relative stranger like Frodo, would seem to be a polite or courteous "you". In Namárië it is thus used as a singular "thou", only one person being addressed, but according to PM:42-43 just quoted it could equally well be plural "you" (so if all the members of the Fellowship had understood Quenya, they still couldn't be certain whether Galadriel was addressing them all, or Frodo alone).
However, in the essay Quendi and Eldar written about half a decade after the publication of LotR, Tolkien did imply the existence of pronominal endings that make a distinction between singular and plural "you" (WJ:364). Here he referred to "reduced pronominal affixes of the 2nd person", implied to be -t in the singular and -l in the plural. This -l could well be a "reduced" form of -lyë, which would then be a plural "you". Even so, Tolkien indisputably used this ending for a singular "you" in Namárië, since he translated it as "thou" in the text in LotR. This shorter ending -l is also attested as part of the verb hamil "you judge" (VT42:33), and this may also be taken as a singular "you", though the context is not conclusive either way. It would seem that in the second half of the fifties, Tolkien had been rethinking the pronominal system. The statement made in the draft text for the LotR Appendices, to the effect that Elvish did not distinguish singular and plural "you", had not actually made it into the published LotR. Therefore he would not be bound by it. (Whenever we are dealing with Tolkien material that has been published only posthumously, we can never be certain that the information provided is entirely "canonical": The author could always change his mind, and so he often did, especially regarding the languages.)
Tolkien had apparently discovered that Quenya possesses distinct pronouns for singular and plural "you" after all. Perhaps the new (ca. 1960) idea goes something like this: -lyë and the shorter variant -l would properly be a plural "you", but it is also used as a polite singular, hence the translation "thou" in Namárië. The idea of addressing a single person as if (s)he were several people could be a way of showing respect, emphasizing the importance of the other. Parallels are found in languages of our own world. (A former British PM on occasion carried this system over from the Second Person to the First, referring to herself as a plural "we" rather than a singular "I", apparently to emphasize her own importance. Of course, royals have been using this linguistic device for centuries – and for that matter, even the author of this course sometimes refers to himself as "we"! But actually I tend to include the reader in this "we", so that you quite undeservedly receive some of the credit for the gradual unraveling of Quenya grammar that "we" are undertaking here...) As for English "thou" vs. "you", Matthew Skala wrote on the Elfling list (January 4, 2001):

"Thou" is second person singular, and "you" is second person plural, with the added rule that in formal contexts it's polite to use plural even when talking to an individual.  Much like French "tu" (singular/informal) and "vous" (plural/formal).  In English it has become standard to use "you" for both singular and plural regardless of politeness, but that is a recent innovation; until about 100-200 years ago, English speakers routinely used "thou" in informal contexts. The bizarre situation today is that because of this historical change, most of us only ever encounter "thou" in historical and formal contexts, such as the Bible... and so now, if you use it you sound like you're being especially formal and polite.  The "formality/politeness" charge has been flipped backwards.

It may be, then, that Quenya -lyë or -l corresponds to the original use of English "you", before the historical change Skala describes – but because of that change, -l(yë) used as a polite singular may now be rendered "thou", as Tolkien translated it in LotR.
To summarize: the ending -l(yë) can certainly be used as a singular "you", and it is probably a polite/courteous form rather than a familiar/intimate form. It may be that -l(yë) also covers plural "you", this may even be its proper meaning, but this is where things get somewhat obscure. Tolkien probably changed his mind back and forth about the details. In the exercises below, I have simply used the neutral word "you" as the equivalent of -l(yë). Then it is impossible to go wrong. 
UPDATE, February 2003: Amen to myself! Since I wrote the above, more information has surfaced. According to VT43:36, (one version of) Quenya has -lyë as the ending for a distinctly singular "you" or "thou", the ending for plural "you" being -llë instead. So when Tolkien implied that -l is a 'reduced' pronominal affix for plural "you", did he actually think of it as a shortened form of -llë? Then of course, -l still seems to be singular "you" in the example hamil "you judge". Do the sg. ending -lyë and the pl. ending -llë coincide as a shortened ending -l, which covers both singular and plural "you" just like the English pronoun? Indeed, did Tolkien always think of the ending -lyë as singular "thou" only, or could it be plural "you" as well? The one remaining canonical "fact" in the whirlpool of shifting conceptions is that the ending -lyë (short -l) may be translated "you" or "thou"! Writers who want a distinctly plural "you" may consider the ending -llë for this meaning, but the exercises I made for this course still only have -l(yë) with the "neutral" translation you! Impossible to go wrong, indeed...
We seem to have plunged right into the Second Person; let us return to the First. In the First Person singular, things are luckily crystal clear (well, very nearly so). The pronoun "I" is most often represented by the ending -n. (Linguists have noted that in the languages of the world, the term for "I, me" remarkably often includes some nasal sound like N or M. Whatever subtle features of human psychology underlie this phenomenon, Tolkien seems to have liked this association, and worked it into several of his languages. Cf. Sindarin im = "I".) Notice how the ending -n is added to the verbs utúlië (perfect tense of tul- "come") and maruva (future tense of mar- "abide, dwell") in Elendil's Declaration:

Et Eärello Endorenna utúlien = "out of the Great Sea to Middle-earth I am come."
Sinomë maruvan = "in this place will I abide".

However, the ending -n for "I" also occurs as a longer variant, -nyë. (As noted above, the ending -lyë for "you" has a shorter variant -l; the variation -nyë vs. -n for "you" would parallel this.) This longer variant is seen in a word we have already touched on in this lesson, the form utúvienyes! "I have found it!" – Aragorn's exclamation when he found the discovered the sapling of the White Tree. The word utúvië, apparently the perfect tense of a verb tuv- "find", here occurs with two pronominal endings. The first of them, -nyë or "I", denotes the subject of the verb: Utúvie+nyë "have found+I" = "I have found". However, following -nyë we have yet another pronominal ending, the Third Person Singular suffix -s, meaning "it". Thus an entire sentence of verb, subject and object has been telescoped into a single word: utúvienyes = "I have found it". 

NOTE: Notice that according to the spelling conventions here employed, final -ë loses its diaeresis whenever an ending is added so that it is not final anymore: utúvië + -nyë = utúvienyë and not utúviënyë; adding -s to utúvienyë likewise produces utúvienyes and not utúvienyës. This is solely a matter of orthography.

 We can abstract this grammatical rule: if a verb is to receive two pronominal endings, one denoting the subject of the verb and the second the object, the subject ending is attached first and the object ending next. In published material, there are two or three other examples of this, beside utúvienyes.
It is then obvious why the long form -nye- is preferred here. While utúvien would do nicely for "I have found", the object ending -s "it" could not have been added to the short ending -n, since **utúviens is not a possible Quenya word. So we can formulate another rule: The long form -nyë (-nye-), NOT short -n, must be used for "I" if another pronominal ending is to follow it. (Similarly, for "you" one must use the long ending -lyë [-lye-], not the shorter form -l, if a second pronominal ending is to be added: "You have found" could be either utúviel or utúvielyë, but "you have found it" must be utúvielyes, since **utúviels would be impossible.)
The long ending -nyë "I" may however occur even if there is no object pronoun following it (as can the long form -lyë for "you, thou", cf. hiruvalyë "thou shalt find" in Namárië). The form linduvanyë "I shall sing" occurs on the frontispiece of the 1975 French bilingual edition of The Adventures of Tom Bombadil (ISBN 2-264-00913-6). The frontispiece reproduces a manuscript page by Tolkien, including some brief linguistic notes. (Taum Santoski, analyzing these notes in the newsletter Beyond Bree, October 1985, read this form as "linduvanya" – but as pointed out by Carl F. Hostetter, Tolkien probably intended "linduvanye" instead. Tolkien was capable of wonderful calligraphy, but his normal handwriting is often a challenge to transcribers!) As long as no second pronominal ending is to follow, it is apparently wholly optional whether one uses the long ending -nyë or the short ending -n for "I". We have the long ending in linduvanyë "I shall sing", but Elendil's Declaration uses the short ending in maruvan "I will abide". Certainly these examples could be scrambled to produce linduvan, maruvanyë of exactly the same meaning.
It seems, however, that the short ending -n is much more common than the longer suffix -nyë. We have already encountered this -n attached to several verbs, such as polin "I can", tirin "I watch" in the previous lesson. Tolkien very often cites primary verbs like this, listing them as they appear in the 1st person aorist (with the ending -i- intact because it is followed by an ending and hence not final, so that it would become -ë). Tirin is an example actually found in the Etymologies (entry TIR), but by the standards of this field, examples truly abound: carin "I make, build" (entry KAR), lirin "I sing" (GLIR) or "I chant" (LIR1), nutin "I tie" (NUT), nyarin "I tell" (NAR2), rerin "I sow" (RED), serin "I rest" (SED), sucin "I drink" (SUK), tamin "I tap" (TAM), tucin "I draw" (TUK), tulin "I come" (TUL), turin "I wield" (TUR), tyavin "I taste" (KYAP), vilin "I fly" (WIL), umin "I do not" (UGU/UMU). The form polin "I can" (VT41:6) is one of several examples from post-LotR sources. Presumably it would in no way be wrong to use the long ending -nyë instead (e.g. polinyë), but -n is the commonest ending in the published corpus. But especially for the purpose of poetry, it is often practical to be able to choose between a long and a short pronominal ending, so that one can include or get rid of a syllable if the meter demands this.
Also notice that the ending -nyë, as well as -lyë for "you", cause the accent to fall on the syllable preceding the ending because ny and ly here count as consonant clusters. Cf. the stress rules set out in Lesson One. If hiruvanyë "I will find" (with the accent on a) doesn't sound good in your poem, you can always use the short form hiruvan and have the accent land on i in the first syllable instead. (Again, we may have the same system in the Second Person: It is entirely possible that in Namárië, Tolkien wrote hiruvalyë rather than the shorter form hiruval simply because the former variant fit his poetic meter better.)
As for the ending -s meaning "it", occurring as an object pronoun in utúvienyes "I have found it", it seems that it may also be used as a subject. For instance, if polin is "I can", we must assume that "it can" would be polis. However, the ending -s brings us into the Third Person with its own set of obscurities, which we will save for later (Lesson 15). In the exercises below, -s is used in the same way as in the example utúvienyes: attached to another pronominal ending to denote the object of the verb (just as the first ending added to the verb denotes its subject).

Summary of Lesson Eight: The Quenya perfect tense is formed by adding the ending -ië to the verbal stem (if the stem ends in a vowel, it is apparently omitted before -ië is added; verbs in -ya seem to loose this entire ending). Unless followed by a consonant cluster, the stem-vowel is lengthened. Normally it is also reduplicated as an augment prefixed to the verb (ric- "twist" vs. irícië "has twisted", hanya- "understand" vs. ahánië "has understood"). However, there also appear some unaugmented perfects in the published corpus (notably fírië rather than ifírië for "has expired"), so it may be permissible to leave out the augment and still have a valid perfect tense form. It is somewhat unclear how the augment is to be prefixed to verbal stems beginning in a vowel. – Quenya pronouns most typically appear as endings rather than separate words. Among these pronominal endings we have -n or -nyë "I", -l or -lyë "thou, you" and -s "it". Two pronominal endings may be added to the same verb, the first of them denoting the subject of the verb, the second its object.

VOCABULARY
otso "seven"
seldo "boy" (actually Tolkien didn't provide an explicit gloss, but the word is cited in a context where he is discussing Quenya words for "child", and seldo seems to be a masculine form. See the entry SEL-D- in the Etymologies.)
mól "thrall, slave"
an "for" (or "since, because", introducing a sentence giving a reason, as in "I rely on him, for he has often been of help to me".)
tul- verb "come"
lanta- verb "fall"
nurta- verb "hide" (cf. the Nurtalë Valinóreva or "Hiding of Valinor" referred to in the Silmarillion)
lerya- verb "release, (set) free, let go"
metya- verb "end" = "put an end to"
roita- verb "pursue"
laita- verb "bless, praise"
imbë preposition "between"

EXERCISES 

1. Translate into English (and practice your vocabulary; except for the numeral otso and the pronominal endings, exercises A-H only employ words you are supposed to have memorized in earlier lessons):

A. I nér ihírië i harma.
B. I rávi amátier i hrávë.
C. I aran utultië i tári.
D. I nissi ecendier i parma.
E. I úmëa tári amápië i otso Naucor.
F. Etécielyë otso parmar.
G. Equétien.
H. Ecénielyes. 

2. Translate into Quenya:

I. The man has come.
J. The seven Dwarves have eaten.
K. The boys have seen a lion between the trees.
L. The six Elves have pursued the seven Dwarves.
M. The Dwarf has hidden a treasure.
N. I have praised the king, for the king has released all thralls.
O. You have fallen, and I have seen it.
P. I have put an end to it [/I have ended it].

LESSON NINE
The infinitive. The negative verb. Active participles.

THE INFINITIVE
All of the forms of the verb that we have discussed so far, all the tenses, are what a linguist would call finite verb forms. The definition of a finite verb is that it is capable of functioning as the predicate of a sentence, the part of the sentence that tells us what the subject does (or is – in Lesson Four we pointed out that a phrase made up of copula + noun or adjective also counts as a predicate, e.g. "gold is beautiful", but here we will deal with more normal verbs instead). In a sentence like i Elda máta massa "the Elf is eating bread", linguists can readily label the roles of all parts of the sentence: just like i Elda "the Elf" is the subject and massa "bread" is the object, so the verb máta "is eating" is the predicate of the sentence. And precisely because the form máta, present tense of mat- "eat", is able to function as a predicate here, we can tell that máta is a finite form of the verb.
	The infinitive is another story. It is, as the name suggests, in-finite – non-finite. It is not inflected for time, as are the tenses. It does not receive the ending -r, even if the subject of the sentence is plural. So by itself, an infinitive is not capable of functioning as the predicate of a sentence. An infinitive cannot be directly teamed up with a subject. What, then, is its use?
	English infinitives have various uses, but an important function of the infinitive is that it allows several verbs to be combined in one sentence. In a sentence like "the Dwarves wanted to eat", the verb "wanted" is a finite form, appearing in one specific tense (in this case past tense). But the verb "eat" appears as an infinitive, "to eat", complementing the finite verb to form a longer verbal phrase "wanted to eat". In English, infinitive verbs are very often marked by inserting "to" before the verb proper, but this "to" is not always included. In a sentence like "I let him go", the verb "go" counts as an infinitive even though there is no "to" before it. (Contrast "I allowed him to go".) Neither is "to" included before an infinitive following certain verbs like "can" or "must" (e.g. "I must go", not **"I must to go").
	In Quenya, there seems to be no independent infinitive marker like English "to", so we don't have to worry about where to include or omit it. Attested examples of Quenya infinitives most certainly do not abound, but there is the sentence polin quetë "I can speak" (VT41:6). Here the verb polin "I can" is a finite form, the aorist of the primary verb pol- appearing with the pronominal ending -n "I" attached – but the word quetë must be analyzed as an infinitive. Of course, quetë is similar in form to an aorist "speaks", but as indicated by the translation "speak" as well as the context, the form quetë is infinitival here. We can tell, then, that primary verbs like quet- have infinitives in -ë (undoubtedly representing Primitive Elvish -i). The ending may be analyzed simply as a kind of stopgap that is supplied to make up for the absence of any other ending, or quetë may be seen as representing an uninflected primitive "I-stem" kweti. No matter how we imagine the ultimate derivation and the "meaning" of the ending -ë, we probably know enough to actually start using the infinitive form of primary verbs. Here are some (home-made) examples combining infinitives with various finite forms (tenses) of the verbs mer- "wish, want" and pol- "can". Finite verbs in red, infinitives in blue:

I Elda polë cenë i Nauco "the Elf can see the Dwarf" (notice that though the verbs pol- "can" and cen- "see, behold" receive the same ending -ë here, the former is an aorist and the latter is an infinitive: The context must decide whether the form cenë is to be understood as an aorist "sees" or an infinitive "[to] see")
I Naucor merner matë "the Dwarves wanted to eat" (finite verb merner "wanted", inflected for past tense and plural, + infinitive verb matë "to eat")
I seldo pollë hlarë ilya quetta "the boy could hear every word"
Polilyë carë ilqua "you can do everything"
I nissi meruvar tulë "the women will want to come"

What, then, about A-stems? In the Etymologies, Tolkien often glossed A-stem verbs as if they were infinitives, e.g. anta- "to present, give", varya- "to protect" or yelta- "to loathe" (entries ANA1, BAR, DYEL). This is not by itself conclusive evidence that a form like anta could actually be used as an infinitive "to give" in a Quenya text, for in the tradition of Western linguistics, the infinitive is commonly the form used to name, list or gloss a verb in wordlists. Sometimes this system is carried through even where such a gloss is strictly wrong: A Hebrew-English wordlist may insist that nathan means "to give", though it actually means "he gave" – this being the simplest and most basic form of this verb, the logical form to be listed in a dictionary. However, a form like anta- is simply an uninflected A-stem, and Tolkien did refer to certain grammatical circumstances "when the bare stem of the verb is used...as infinitive" (MC:223). The general system also seems to suggest that A-stems with no additions can function as infinitives. (Notice that the infinitives of both primary verbs and A-stems seem to be similar in form to ending-less aorists.) So I guess we can have sentences like the following (and let me just underline the infinitives to avoid too much fancy coloring):

I vendi merner linda "the maidens wanted to sing"
I norsa polë orta i alta ondo "the giant can lift the big rock"
Merin cenda i parma "I want to read the book"

In some cases, English may prefer a form in -ing to a regular infinitive, for instance after the verbs "start" and "stop". I think it is a fair guess that Quenya would use the normal infinitive in such cases as well:

I nissi pustaner linda "the women stopped singing" (or, "...ceased to sing")

Several infinitives can probably be juxtaposed by means of ar "and":

	I neri merir cenda ar tecë rimbë parmar "the men want to read and 
(to) write many books"

The discussion above certainly does not cover all there is to say about Quenya infinitives. Some more details are known and will be filled in later in this course, but there are many obscure points. In some very late (ca. 1969) notes, Tolkien refers to "the general (aorist) 'infinitive' formed by added -i" (VT41:17), but since only brief quotes from this material have been published, we cannot be certain what he means. Is there a specific "aorist infinitive"? We have earlier discussed the distinction made between such forms as máta "is eating" (present/continuative tense) and matë "eats" (aorist). Does Quenya carry these distinctions over into the infinitive, so that one can somehow distinguish "to eat" (aorist infinitive) from "to be eating" (continuative infinitive)?
Moreover, what does Tolkien refer to by "added -i"? Obviously there is an infinitive that is formed by adding -i to the verbal stem (of primary verbs at least). But is this ending a contemporary Quenya suffix, or does it represent a Primitive Elvish form? As mentioned above, the attested infinitive quetë "(to) say" may be meant to represent a primitive form kweti, which would indeed be the root kwet- with "added -i". But if this -i is a contemporary Quenya suffix, there would be an alternative infinitive queti "to say". How it is used, and whether it is interchangeable with the attested form quetë, we cannot even begin to guess. In the essay Quendi and Eldar, Tolkien did mention a few verb forms that may seem to exemplify an infinitive in -i, namely auciri and hóciri, both meaning "cut off" (in two different senses, see WJ:365-366). But later in the essay, he quoted the same forms with a hyphen attached (auciri-, hóciri-), as if these are verbal stems rather than independent infinitive forms (WJ:368). So we cannot be sure of anything, and must await the publication of more material.

As noted above, the infinitive is traditionally used to name or list verbs, or to give their meaning as a general gloss. From now on we will often define verbs in such a way, e.g. glossing a verbal stem like tul- as "to come" and lanta- as "to fall" (rather than simply "come", "fall"). It must still be understood that the mere stem of primary verb like tul- cannot function as an actual infinitive ("tul") in a Quenya text (it must be tulë instead). It is simply customary and convenient to give the meaning of a verb by quoting its gloss in the infinitive. In the Vocabulary listings of Lessons 5 through 8, I had to write "verb" in front of the gloss of every new verb to make it crystal clear what part of speech the new word belonged to. Sometimes this was actually necessary: If I defined lanta- simply as "fall", some student would surely manage to overlook the final hyphen of lanta- that is meant to suggest that this is a verbal stem, and conclude that "fall" is here a noun – autumn, or something! Finally having introduced the infinitive, I will use this form instead when glossing verbs – like "to fall" in this case.

NOTE: In English, infinitives introduced by "to" (or "in order to") are often used to describe an intention: "I came to see you." In such a context, it seems that Quenya does not use the forms discussed so far, but a quite different construction (gerund in dative, to be discussed in a later lesson). 

THE NEGATIVE VERB
This may be a good place to introduce a somewhat peculiar Quenya verb. Earlier we have mentioned the copula ná "is", which we can now refer to as a tense of the verb "to be". (Don't ask me if ná is the present tense or the aorist, and the other tenses of this verb are unfortunately even more obscure, except for the future tense nauva "will be". We will return to this verb in Lesson 20. The verb "to be" is notoriously irregular in the languages of the world, and Tolkien may well have invented some nice irregularities for Quenya as well.)
Anyhow, Quenya also has a unitary verb meaning "not to be"; you can express this meaning without combining some form of ná with a separate word for "not" (though Quenya does have such a negation as well). This verb is listed in the Etymologies, entry UGU/UMU, where it appears as umin "I am not" (another example of Tolkien's frequent habit of listing primary verbs in the 1st person aorist). The past tense is also listed, somewhat irregular: it is úmë, not **umnë as it would have to be according to the simplest "regular" pattern. Úmë as the past tense of a primary verb um- would seem to belong to the same pattern as lávë, pa.t. of lav- "to lick" (cf. undulávë "down-licked" = "covered" in Namárië in LotR). One must take care not to confuse the past tense form úmë "was not" with the ending-less aorist umë "is not".
As the future tense of this verb, we might expect umuva, and this unattested form may well be permissible – but actually a shorter form úva occurs in Fíriel's Song. Here we have the phrase úva...farëa, "will not be enough" (farëa = adjective "enough, sufficient"). Possibly, this úva is actually the future tense of another verb: Besides umin "I am not" from the root UMU Tolkien also listed a form uin of the same meaning – apparently derived from the root UGU. Perhaps úva is strictly the future tense of the latter verb. It could represent a primitive form something like uguba, whereas uin is to be derived from ugin (or ugi-ni at an even older stage). Between vowels, g was lost in Quenya, so that the two u's of uguba merged into one long ú in úva, whereas the u and the i of ugin merged into a diphthong ui (as in uin) when the disappearance of g brought the two vowels into direct contact. Whatever development Tolkien may have imagined, we will here use úva as the future tense of um- "not to be", avoiding the unattested (and perhaps somewhat awkward) form umuva.

Like ná, this "negative copula" can presumably be used to connect a subject with a noun or an adjective:

	I Nauco umë aran "the Dwarf is not a king"
	I nissi umir tiucë "the women are not fat"
I rocco úmë morë "the horse was not black"
I neri úmer sailë "the men were not wise"
Elda úva úmëa "an Elf will not be evil" 
Nissi úvar ohtari "women will not be warriors" (sorry, Éowyn!)

Or, using pronominal endings instead of an independent subject:

Umin Elda "I am not an Elf"
Úmen saila "I was not wise"
Úvalyë ohtar "you will not be a warrior"

But above I said that this was a good place to introduce the negative verb. This is because it can probably be combined with infinitives as well. We lack actual examples, but in the entry UGU/UMU in Etym, Tolkien indicated that umin does not always signify "I am not". It can just as well mean "I do not". By combining such a verb with an infinitive, one can probably negate the verbs in question. Home-made examples involving various tenses of the negative verb:

	Umin turë macil "I do not wield a sword"
	Máma umë matë hrávë "a sheep does not eat flesh"
	I Nauco úmë tulë "the Dwarf did not come"
	I neri úmer hirë i harma "the men did not find the treasure"
	I nís úva linda "the woman will not sing"
	I neri úvar cenë i Elda "the men will not see the Elf"

We must assume that following the negative verb, as well as in other contexts, several infinitives may sometimes be combined, like merë and cenë in this sentence (the finite verb in red, the two infinitives in blue and pink):

	I Elda úmë merë cenë i Nauco. "The Elf did not want to see the Dwarf."

Or again, with the infinitives merë and cenda:

	I Nauco úva merë cenda i parma. "The Dwarf will not want to read the book."

Presumably the present/continuous tense of the negative verb, which would have to be úma, can be used to deny the existence of an ongoing action:

I Nauco úma linda "the Dwarf is not singing" (just now)

Contrast the aorist: I Nauco umë linda "the Dwarf does not sing". The latter would often (but not necessarily) have a wider application, like "the Dwarf is not a singer". Anyhow, we will stick to the aorist in the exercises below.

ACTIVE PARTICIPLES
The various parts of speech, such as nouns, verbs, and adjectives, remain relatively distinct categories most of the time. However, some words fuse the properties of several parts of speech. The participles are words with a basically adjectival function, but they are directly derived from verbs, and in the case of active participles, they are still able to take an object.
The participles are subdivided into two categories, often called present participles and past participles. These terms are somewhat misleading, for the most important distinction between has nothing to do with tenses. The alternative terms active participles and passive participles are better, and I will try to use them consistently here.
We will save the "past" or passive participle for the next lesson and focus on the "present" or active participles here. In English, this form is derived by means of the ending -ing. For instance, the verb "follow" has the active participle "following". This verbal adjective describes the state of something or someone that carries out the action of the corresponding verb: The day that follows can be described as the following day.
If the verb is able to take an object, so is its corresponding participle. A person who loves Elves can be described as a person loving Elves.
In English, the form derived from verbs by adding -ing is somewhat ambiguous. It can also function as a noun. The active participle of a verb like "kill" is of course killing, as it is clearly adjectival in a phrase like "a killing experience", but in a sentence like "the killing must stop", it is equally clear that it is used as a noun. But in the latter sentence, "killing" is a verbal noun, an abstract noun denoting the action of killing. Here we are only interested in verbal adjectives = participles. In Quenya, the two do not coincide in form.
The Quenya ending corresponding to English -ing (when used to form participles) is -la. There are many examples of active participles in the Markirya poem. For instance, Tolkien in his annotation indicated that "ilkala [is the] participle of ilka 'gleam (white)' " (MC:223). The participle ilcala (as we would spell it here) thus means "gleaming", and so it is used in the poem, in a phrase translated "in the moon gleaming" (MC:215).
It seems that in a Quenya active participle, the stem-vowel is lengthened if possible. In ilcala the i cannot become long í because there is a consonant cluster following it. However, Tolkien in MC:223 also mentioned a verb hlapu- "to fly or stream in the wind" (one of the rare U-stems, a rather obscure category of verbs). Its participle appears as hlápula on the previous page: Winga hlápula, translated "foam blowing" (cf. MC:214). We must assume, then, that the participle of a verb like lala- "to laugh" is lálala (!) "laughing": The stem-vowel is lengthened. If the verbal stem includes a vowel that is long already, it simply stays long in the participle: The participles of píca- "to lessen, dwindle" and rúma- "to shift, move, heave" appear as pícala and rúmala in the Markirya poem.
In the case of longer verbal stems where the stem-vowel occurs twice, as in falasta- "to foam" (root evidently PHALAS), it seems that it is the second occurrence of the stem-vowel that is to be lengthened if possible. In this case it cannot be lengthened, since it is followed by a consonant cluster; the participle "foaming" is attested (in Markirya) as falastala. The first occurrence of the stem-vowel could have been lengthened as far as phonology is concerned (**fálastala), but this first vowel evidently does not "count" for the purpose of lengthening. (Presumably it is not lengthened in the present tense, either: falastëa "is foaming", hardly ?fálastëa, much less **falástëa. But people who don't believe in the theory that A-stem verbs have present-tense forms in -ëa could simply write falasta, similar in form to the aorist.)
	The primary verbs are a problem. Adding the ending -la to their stems would usually result in consonant clusters not permitted in Quenya. For instance, the participle of the verb tir- "to watch" cannot be **tirla (let alone **tírla), a quite impossible Quenya word. It has been assumed that in such cases, one may start by constructing the "continuative stem" (similar to the present tense) by lengthening the stem-vowel and adding -a, e.g. tíra "is watching", and then derive the participle by adding the participial ending -la to this form: tírala "watching". Markirya has hácala as a participle "yawning"; unfortunately the underlying verb "to yawn" is not attested, but if it is a primary verb hac-, the attested participial form would confirm such a theory. But of course, the verb underlying the participle hácala could just as well be an A-stem haca- or háca- (cf. hlápula "blowing, streaming" from hlapu- and pícala "dwindling, waning" from píca-).
	With the publication of The Peoples of Middle-earth in 1996, a form that may seem to be the participle of a primary verb became available: PM:363 refers to the root "it [as in] itila 'twinkling, glinting', and íta 'a flash', ita- verb 'to sparkle'." But is itila really the participle of a primary verb it-? Tolkien refers to it- as a "stem" or root (cf. PM:346), not as a Quenya verb. The actual Quenya verb in question is listed as ita-, a short A-stem meaning "to sparkle". Its participle would presumably be ítala, not itila. If the latter is a participle at all, it is a peculiar one: it shows no lengthening of the stem-vowel (not **ítila), and a connecting vowel -i- is inserted before the ending -la. Since the aorist of a verb it- would be iti- (becoming itë only in the absence of any endings), one may wonder if itila is an aorist participle. This would mean that Quenya is able to carry the distinction of aorist/present tense over into the participle, so that there are different forms for "doing" (habitually or momentarily) and "doing" (continuously): perhaps something like carila and cárala, respectively (from the verb car- "to do"). But this is speculative, and I cannot recommend such a system to writers; we must await the publication of more material. It may be that itila is simply an old adjectival formation that no longer "counts" as an adjective in Quenya. The ending -la occurs in adjectives as well, e.g. saila "wise"; undoubtedly -la is in origin simply an adjectival ending that came to be favoured as the suffix used to derive verbal adjectives = participles.
	Even so, Quenya participles seem to have established themselves as formations quite distinct from adjectives, for in one respect their behaviour differs: Unlike adjectives, the active participles apparently do not agree in number. For instance, Markirya has rámar sisílala for "wings shining" (the second word being the participle of the verb sisíla-, a longer variant of the verb sil- "shine white"). As we remember, normal adjectives in -a have plural forms in -ë (representing archaic Quenya -ai). So if sisílala were to be agree in number with the noun it describes, we would have expected **rámar sisílalë. Perhaps Tolkien did not want participles in -la to agree in number precisely because the plural form of the participial ending would have to be -lë: This ending could easily be confused with the prominent abstract ending -lë, which is added to verbal stems to derive verbal nouns – e.g. lindalë "singing" from linda- "to sing" (as in Ainulindalë "Ainu-singing", free rendering "Music of the Ainur"). While lindala and lindalë both translate as "singing" in English, the latter is a noun ("a singing"), whereas the former is "singing" in the adjectival sense.

English very often employs the active participle to express the meaning of a continuative tense, combining the participle with a copula like "is" or "was", e.g. "the boy is laughing". But regarding present actions at least, Quenya would rather express this meaning by using the genuine present/continuative tense: I seldo lálëa. None can say whether the English-style wording i seldo ná lálala is a valid Quenya sentence; one suspects that while it would be intelligible, the Eldar (/Tolkien) would not think of it as "good Quenya".
	While we have no attested example of an active participle taking an object, we must assume that it is possible, e.g. Nauco tírala Elda, "a Dwarf watching an Elf".

Summary of Lesson Nine: The infinitive is a form of the verb that is not inflected for tense and is therefore unable to function as the predicate of a sentence (as a finite verb can); an infinitive may be combined with other verbs to form longer verbal phrases. While there are some obscurities, the (or one) Quenya infinitive is apparently identical to the verbal stem itself, except that primary verbs receive the ending -ë – e.g. quet- "to speak" in the sentence polin quetë "I can speak". This infinitive would seem to be the one used when infinite and finite verbs are combined (as in the example just quoted, where the infinitive quetë is combined with a finite form of the verb pol- "can"). – The negative verb um- (past tense úmë, future úva) can apparently function both as a negative copula ("not be") and as a verb that may be combined with the infinitive of other verbs to express "not do..." something, e.g. umin quetë "I do not speak".  – The active participle, a verbal adjective describing the state of the one carrying out the action denoted by the corresponding verb, is derived by adding -la to the corresponding verbal stem. The stem-vowel is lengthened if there is no consonant cluster following it. It is somewhat unclear how the ending -la is to be added to the stems of primary verbs, but one plausible assumption may be that the ending is suffixed to the "continuous" form (with lengthened stem-vowel and ending -a, e.g. tíra from tir- "to watch", hence tírala as the participle "watching"). 

VOCABULARY
tolto "eight"
pol- "to be (physically) able to", normally translated "can" (where this refers to some physical ability – not "can" in the sense "know how to", referring to intellectual skill, or "can" in the sense "may" = "is permitted to", referring to freedom from prohibitions. For the two latter meanings, Quenya uses distinct words.) 
um- negative verb "not to do" or "not to be", past tense úmë, future tense úva
mer- "to wish, want"
hlar- "to hear" (related to Sindarin lhaw as in Amon Lhaw, the Hill of Hearing mentioned in LotR)
verya- "to dare" (from the same root as the Sindarin name Beren, meaning bold or daring one)
lelya- "to go, proceed, travel", past tense lendë, perfect [e]lendië (more about this "irregular" verb in the next lesson)
pusta- "to stop"
ruhta- "to terrify, to scare" (ultimately related to Urco or Orco, the Quenya words for "bogey, Orc")
coa "house" (building only, not "house" = "family")
mir preposition "into"
ter preposition "through" (a longer variant terë also exists, but I have used ter in the exercises below)

EXERCISES

Translate into English:

A. Sílala Isil ortëa or Ambar.
B. I cápala Nauco lantanë ter i talan.
C. Polin hlarë lindala vendë.
D. Minë nér túrala minë macil úva ruhta i tolto taurë ohtari.
E. Mól mápala taura nér umë saila. 
F. I tolto rávi caitala nu i aldar ortaner, an i rávi merner matë i neri.
G. Rá umë polë pusta matë hrávë.
H. I ruhtala ohtar pustanë tirë i lië, an i ohtar úmë saila.

Translate into Quenya:

I. The man pursuing the Dwarf is a warrior.
J. The king wanted to go.
K. The maiden did not dare to see the queen.
L. The laughing women went into the house.
M. The eight traveling Dwarves can find many treasures.
N. You did not praise the Elf, you do not praise the Man [Atan], and you will not praise the Dwarf.
O. I want to travel through the world and free all peoples.
P. A daring man went through the gate and into the mountain.

LESSON TEN 
Adverbs. The pronominal endings -ntë and -t. Infinitives with object pronouns. The past tense of intransitive verbs in -ya. Passive participles.

ADVERBS
Adverbs form a part of speech that is used to provide "extra information" in a sentence. A typical sentence provides information about who does what (to whom), involving a subject, a predicate and if necessary an object. But you may also want to slip in information about when, where or in what manner the verbal action occurs. This is where adverbs enter the linguistic stage.
	In many cases, adverbs are to verbs what adjectives are to nouns. Like an adjective may describe a noun, an adverb may describe the nature of the verbal action of the sentence. In a sentence like "they left swiftly", the last word is an adverb describing how or in what manner "they left". If we say "she is singing now", the word "now" is an adverb answering the question of when the verbal action is taking place. And if we say "they did it here", the word "here" is an adverb telling us where the verbal action took place.
	Some adverbs may be called "basic", since they are not derived from another part of speech. Just consider such an adverb of time as English "now" and its Quenya equivalent sí; neither can be further analyzed. But very many English adverbs are not "basic" in this way. They are transparently derived from adjectives, as in one of the examples we just used: The adverb "swiftly" is obviously based on the adjective "swift". The Great English Adverb-Former is the ending -ly, which can in principle be added to any adjective, turning it into an adverb (producing such pairs as deep/deeply, final/finally, great/greatly, high/highly, swift/swiftly and countless others...but preferably not "good/goodly", since the place of "goodly" is already occupied by the basic adverb well!) Since we have only a handful of words that Tolkien explicitly identified as adverbs, but plenty of adjectives, it would be nice if we could pin down a Quenya adverb-former like the English ending -ly. Then we could derive our own Quenya adverbs.
We may have such a Quenya ending. It occurs in LotR, as part of the Cormallen Praise (volume 3, Book Six, chapter IV: "The Field of Cormallen"). As part of the praise received by the Ringbearers we have the two words andavë laituvalmet, translated "long we will praise them" in Letters:308. Here we have the adverb andavë, "long" (here meaning "for a long time"). We know that the Quenya adjective "long" is anda (cf. Sindarin and as in And+duin = Anduin, "Long River"). It would seem, then, that this adjective has been turned into an adverb by supplying the ending -vë (probably related to the Quenya preposition ve "as, like"). In the case of anda/andavë, the English translation is "long" in either case, but normally the ending -vë would correspond to English "-ly". So if alta is "great", can we use altavë for "greatly"? Since tulca is a word for "firm", would "firmly" be tulcavë? Knowing that saila means "wise", can we assume that sailavë an acceptable word for "wisely"? By and large, I think such formations are plausible, though the potential application of the ending -vë may not be literally limitless. The Quenya adjective "good" is mára; one wonders if máravë for "well" would sound just as weird as "goodly" in English! (A basic adverb vandë "well" occurs in Tolkien's earliest "Qenya" wordlist [QL:99]; whether this was still a valid word in LotR-style Quenya some forty years later, none can say.)
Like anda "long", the vast majority of Quenya adjectives end in -a. The less frequent adjectives in -ë in practically all cases descend from Primitive Elvish forms in -i, which vowel would be preserved unchanged before an ending or in compounds: Compare morë "dark, black" with the compound Moriquendi "Dark Elves". We must assume that the original quality of the vowel would also be preferred before the adverbial ending -vë – so if we try to derive an adverb "darkly" from morë, it should probably be morivë rather than morevë. Actually, very few of the adjectives in -ë are likely to have any corresponding adverbs; they mostly denote colours. Perhaps we can have mussë/mussivë "soft/softly", nindë/nindivë "thin/thinly" and ringë/ringivë "cold/coldly" (but in a later source, the word for "cold" appears as ringa rather than ringë, and then the adverb would simply be ringavë).
How the ending -vë would be added to the few adjectives in -n is quite unclear. The adjective melin "dear" (not to be confused with the similar-sounding 1st person aorist "I love") could have a corresponding adjective melinvë "dearly", for while nv does not occur in unitary words, it is a possible Quenya combination (cf. Aragorn's title Envinyatar "Renewer", where en- = "re-"). On the other hand, if the ending -vë is related to the preposition ve "as, like", both probably descend from be in Primitive Elvish. We could then argue that the original melin-be would rather come out as melimbë in Quenya. On the yet other hand (if we can postulate even more hands), adjectives in -in seem to be shortened from longer forms in -ina, and then one could argue that this a would be preserved before an ending. Thus, "dearly" could be melinavë. (I'd say, forget about melin and start from melda or moina instead, which adjectives also mean "dear". Then we can simply have meldavë or moinavë!)

In English at least, an adverb does not necessarily describe a verbal action. It can also be used to modify the meaning of an adjective (or even another adverb). This is a kind of meta-description, one descriptive word describing another. Whether Quenya adverbs (or specifically the ones in -vë) can be used in such a way, nobody knows. For instance: Knowing that valaina is the Quenya adjective "divine", can we feel free to use valainavë vanya for "divinely beautiful"? Tolkien provided aqua as the adverb "fully, completely, altogether, wholly" (WJ:392 – this is a "basic" adverb not derived from an adjective, unlike the English glosses in -ly that are derived from the adjectives "full, complete, whole"). It does seem very likely that this aqua can modify an adjective, e.g. aqua morë "completely dark". If this is not so, Tolkien ought to have told us...!

It may be noted that in some early sources, Tolkien uses adverbs in -o rather than -vë. The one attestation of the latter is, as I have pointed out, andavë vs. the adjective anda "long". However, there exists an early "Qenya" sentence which translates as "the Elves were lying long asleep at Kovienéni [later: Cuiviénen]"; see Vinyar Tengwar #27. In this sentence, the adverb "long" appears as ando, not andavë. Further examples of adverbs in -o include ento "next" and rato "soon" (from an "Arctic" sentence quoted in Father Christmas Letters – obviously a form of "Qenya", though appearing in a context that has nothing to do with Tolkien's serious literary output). We may even include the adverb voro "ever, continually" from such a relatively late source as the Etymologies (entry BOR), though in this word, the final -o may be simply the stem-vowel reduplicated and suffixed.
	The example ando "long" (not to be confused with the noun "gate"), which is obviously derived from the adjective anda, would seem to indicate that the ending -o can be used to derive adverbs from adjectives. May we then have (say) tulco "firmly" from tulca "firm", as an alternative to tulcavë? Or are we to understand that Tolkien, by the LotR period, had dropped -o as an adverbial ending? If so he introduced -vë as a replacement, not an alternative (changing ando to andavë). 
	We cannot know whether -o is still a valid adverbial ending in LotR-style Quenya. But when deriving adverbs from adjectives, I would recommend using the "safe" (or at least safer) ending -vë instead. In the exercises below, I have not used the ending -o, but only -vë. On the other hand, at this stage I would not tamper with attested adverbs like ento, rato, voro (changing them to ?entavë etc.)

Do adverbs, like adjectives, agree in number? It has been suggested that andavë is actually a plural adverb, agreeing with a plural verb (andavë laituvalmet "long we will praise them" – notice the plural subject ending attached to the verb). If so, -vë could be the plural form of a singular adverbial ending -va, completely unattested. According to this system, we would have such variation as i nér lendë andava "the man traveled long" (singular adverb corresponding to a singular verb) vs. i neri lender andavë "the men traveled long" (plural adverb to go with a plural verb). But this is 100 % hypothetical. While nothing can be ruled out at this stage, I tend to believe that this there is no such variation. More likely, the adverbial ending -vë is invariable in form, related to the preposition ve "as, like" as suggested above.

In closing, I should mention that some Quenya adverbs are derived from other parts of speech than adjectives. In Namárië we have oialë as the adverb "for ever" (or "everlastingly", as the interlinear translation in RGEO:67 goes). But the Etymologies, entry OY, indicates that oialë is properly or in its origin a noun meaning "everlasting age". Apparently this noun is used as an adverb in Namárië.
Phrases involving prepositions very often have an adverbial function to begin with, and sometimes unitary adverbs may evolve from them: In Cirion's Oath we have tennoio as another Quenya word meaning "for ever", but in UT:317, Tolkien explains that this form is simply a contraction of two originally distinct words: the preposition tenna "up to, as far as" + oio "an endless period".
Finally we have what I have already called "basic adverbs", not derived from any other part of speech. Aqua "completely" and sí "now" mentioned above are just two examples; we may also include words like amba "up(wards)", háya "far off" (read perhaps haiya as the Third Age form), oi "ever", and others.

THE PRONOMINAL ENDINGS -NTË AND -T
In Lesson Eight, we introduced three pronominal endings: -n or longer -nyë for "I", -l or longer -lyë for "you", and -s for "it". But obviously there are more pronouns, and we will now attempt to identify the pronominal endings of the Third Person Plural: as subject "they", as object "them".
	Cirion's Oath in UT:305 includes the word tiruvantes, in UT:317 translated "they will guard it". The verb tir- "watch, guard", the future-tense ending -uva "shall, will" and the pronominal ending -s "it" ought to be familiar to the student by now. We are left with -nte- as the element translated "they". UT:317 explicitly confirms that -ntë is the "inflection of 3[rd person] plural where no subject is previously mentioned". Like most brief linguistic notes of Tolkien's, this one does require some exegesis. I shall here assume that Tolkien's intention is this: If a sentence has a plural subject that has been "previously mentioned", occurring before the verb, the verb would only receive the normal plural ending -r (e.g. i neri matir apsa "the men eat meat"). But if there is no subject "previously mentioned", the ending -r is replaced by -ntë, meaning "they": Matintë apsa, "they eat meat". Apparently, this ending would still be used if the subject is identified later in the sentence; perhaps we can have such a sentence as matintë apsa i neri "they eat meat(,) the men (do)". Cirion's Oath also identifies the subject later in the sentence (nai tiruvantes i hárar mahalmassen mi Númen "be it that they will guard it, the ones who sit on thrones in the west...")
	Cirion's Oath occurs in post-LotR material, so the information provided in UT:305, 317 was certainly intended to be LotR-compatible. However, a quite different pronominal ending for "they" occurs in Tolkien's early material. In LT1:114, we find the "Qenya" form tulielto "they have come", including the ending -lto for "they". This ending was current as late as when Tolkien wrote Fíriel's Song, which includes the forms cárielto "they made" and antalto "they gave" (LR:72). Whether it is also valid in LotR-style Quenya is another matter. The ending -lto looks somewhat strange compared to the other known pronominal endings. Of the pronominal endings attested in LotR or during the post-LotR period, all the subject endings that constitute a separate syllable end in the vowel -ë (six endings in all, if we include -ntë discussed above). A suffix -lto ending in -o doesn't seem to fit in very well (so some would alter -lto to -ltë in LotR-style Quenya, though there is no evidence for such an ending). I tend to assume that Tolkien eventually scrapped this ending completely, replacing it with -ntë.
	The opinion has been voiced that -lto is valid all the same. Some would interpret Tolkien's note about -ntë being used "where no subject is previously mentioned" in an absolute sense: It wouldn't be enough that the subject has not been "previously mentioned" in the same sentence, as I assumed above. Of course, when the word "they" is used in English, it usually refers back to some group mentioned earlier in the text or conversation. According to the strict interpretation of Tolkien's note about -ntë, this pronominal ending cannot be used for any "they" that refers back to some group mentioned earlier, even if it was in a quite different sentence. The ending -ntë would only point forward, to some group that is to be identified later in the text or sentence (as is the case in Cirion's Oath). "They" referring back to some other group (already mentioned in another sentence) would require a quite different ending, perhaps the -lto attested in earlier sources.
I can't claim that this isn't a possible interpretation of Tolkien's words or the available examples. However, I still have a bad feeling about using the ending -lto in LotR-style Quenya. In the exercises I have made for this course, I have ignored -lto, assuming that -ntë can be used as a pronominal ending signifying "they" in a general sense. When Tolkien speaks of -ntë being used only for a subject that has not been "previously mentioned", I assume that he means "not previously mentioned in the same sentence" (for if a plural subject had already occurred, the verb would receive only the normal plural marker -r). Hence we can – presumably – have forms like these, with -ntë attached to the various tenses of pusta- "to stop":

	Aorist pustantë "they stop"
	Present pustëantë "they are stopping"
	Past pustanentë "they stopped"
	Future pustuvantë "they will stop"
	Perfect upustientë "they have stopped"

As indicated by the attested example tiruvantes = "they will guard it", a second pronominal ending can be attached following -ntë (-nte-), denoting the object of the sentence. This brings us over to another question: If -ntë is the subject ending "they", what is the corresponding object ending "them"?
	Discussing adverbs above, we have already quoted the sentence andavë laituvalmet "long we will praise them" from LotR. Knowing that laituvalmet means "we will praise them", we can easily isolate the final -t as the element translated "them". (The cunning student will also be able to isolate the pronominal ending signifying "we", but we will save that one for later: Actually Quenya has several endings for "we", with different shades of meaning.)
As usual, things are not quite crystal clear. The ones being praised here are Frodo and Sam, two persons. Some have therefore assumed that this -t is a dual "them", even suggesting that laituvalmet may be rendered "we will praise both [of them]". Those adhering to this theory have been encouraged by the fact that there is also a dual ending -t (as in ciryat "2 ships"; look up Lesson Three again). Nothing can be definitely ruled out at this time, but the ending -t "them" would seem to match -ntë "they" quite well. I don't think -t is exclusively dual, but in any case, this is one ending that can be translated "them". Hence, forms like the following must be possible:

	Tirnenyet = "I watched them"
	Melilyet = "you love them"
	Hiruvanyet = "I will find them"
	
and even:

	Pustanentet = "they stopped them"

Likely, this would refer to two different groups. "They stopped themselves" is probably expressed in another way (unfortunately we don't really know how).

INFINITIVES WITH OBJECT PRONOUNS
So far, we have identified two pronominal endings that can be used as the object of the sentence, -s for "it" and -t for "they". As is evident from attested examples (tiruvantes "they will guard it", laituvalmet "we will praise them"), these object endings may be attached to a finite verb following another pronominal ending denoting the subject. But what about a longer verbal phrase involving an infinitive?
	Let us start with a sentence like i mól veryanë cenë i aran ar i tári, "the thrall dared to see the king and the queen". Here we have a finite verb veryanë "dared" + an infinitive cenë "to see". Now we want to get rid of the whole phrase "the king and the queen", replacing it with the object pronoun "them", hence "the thrall dared to see them". (Notice that I deliberately construct an example that will be compatible with the theory of -t "them" being dual only, even though I don't believe this to be the case...unnecessary risks are just that, unnecessary!) Well, where do we put the ending -t? Quite obviously, it must be attached to the infinitive cenë "to see". Cenet, then? Or, since the infinitive cenë seems to represent Primitive Elvish keni and primitive -i changes to -ë only when final, one might think that cenit is a better choice. So "the thrall dared to see them" = i mól veryanë cenit, right?
	Wrong! In Vinyar Tengwar #41, July 2000, it was revealed that the infinitive of primary verbs is formed with the ending -ita if any pronominal endings are to be added (actually the suffix is only -ta-, which added to an infinitive like cenë = ceni- produces cenita-). Tolkien in some of his late (ca. 1969) notes refers to "the general (aorist) 'infinitive' formed by adding -i (not as such capable of any further suffixion; with pronominal affixes it was the stem of the aorist tense); the particular infinitive with -ita differing in use from the preceding mainly in being able to receive pronominal object affixes" (VT41:17). He went on to quote the example caritas, "doing it" (or probably just as well "to do it") – an infinitive of the verb car- "do" with the object ending -s "it" attached.
As I pointed out in the previous lesson, it is unclear whether the reference to an infinitive constructed by "adding -i" implies that there is a contemporary Quenya infinitive that shows the ending -i. Tolkien may simply refer to the original form of the infinitive ending, e.g. Primitive Elvish kweti as the form underlying the contemporary Quenya form quetë "(to) speak" (attested in the sentence polin quetë "I can speak"). Anyhow, this infinitive was "not as such capable of any further suffixation", apparently to avoid confusion with "the stem of the aorist tense". The infinitive of car- "make, do" would be carë (cari-), but if we tried to add an ending like -s "it" directly to it in order to express "to do it", the resulting form **caris would look just like the aorist "it does" or "it makes". The actual form caritas is not ambiguous.
In the case of "they make" vs. "to make them", there would be a distinction even without the extra -ta-, since the subject ending for "they" (-ntë) differs from the object ending "them" (-t). Even so, Tolkien apparently decided to eliminate any possible confusion between aorist forms with subject endings and infinitives with object endings: The infinitives insert -ta- between the infinitive proper and the pronominal suffixes. Therefore, the infinitive "to see" is expanded from cenë to cenita- when it is to receive any object ending. "The thrall dared to see them" must actually be i mól veryanë cenitat, the extra -ta- intruding between the infinitive and the object ending.
	It is unclear whether A-stem verbs behave in the same way. Vinyar Tengwar #41 published only a very brief quote from Tolkien's 1969 notes (the editor apparently needed the space for more important things, like an in-depth article about the optimal Bulgarian translation of the Ring Poem). The quote, reproduced above, apparently only deals with the infinitive form of primary verbs – the ones that have aorists in -ë or with endings -i-. Some writers have assumed that A-stem verbs functioning as infinitives would similarly add -ta before any object pronominal endings are suffixed. So with verbs like metya- "to end, to put an end to" and mapa- "to seize", it would work something like this:

	Merintë metyatas "they want to end it" 
	I ohtari úvar mapatat "the warriors will not seize them"
		
Perhaps such sentences are quite OK, perhaps not. Presently there is no way of telling. One may doubt that the ending -ta would be added to the stem of a verb that ends in -ta already, like orta- "to lift up, to raise". Should "I can lift it" really be polin ortatas? Generally, Quenya is not very fond of two adjacent similar-sounding syllables, like the two ta's here.
	Luckily, we can work around this uncertainty. We can simply avoid attaching object pronominal endings to the infinitives of A-stem verbs, since we know at least some independent object pronouns (e.g. te "them" instead of the ending -t – so for, say, "you wanted to seize them" we can have mernelyë mapa te instead of the uncertain construction ?mernelyë mapatat). We will discuss the independent pronouns in a later lesson. In the exercises below, the infinitives in -ita + object suffix only involve primary verbs.

It is interesting to notice that Tolkien translated caritas as "doing it" (VT41:17). This may suggest that such infinitives can also function as the subject of a sentence, e.g. cenitas farya nin "seeing it is enough for me" (farya- verb "to suffice, to be enough"; nin "to/for me").

THE PAST TENSE OF INTRANSITIVE VERBS IN -YA 
In Lesson Six, we set out some rules for "regular" past tense formation, but we also touched on various "irregular" forms (that is, past tense formations that don't readily fall into the most common patterns). Some of these may actually form sub-groups that are "regular" enough according to their own special rules.
	Let me first introduce a couple of terms that will facilitate the following discussion: transitive and intransitive. In linguist terminology, a verb is said to be transitive if it can have an object. Most verbs readily can, but not all. A verb like "to fall" is not transitive (= intransitive). The subject itself may "fall", but the subject cannot "fall" something else; there can be no object. A typical intransitive verb only describes an action which the subject itself performs, not an action that is, or can be, done to someone or something. (I say "typical", for Quenya actually has some verbs that cannot even have a subject, the so-called impersonal verbs – to be discussed in Lesson Eighteen.)
	Some verbs form pairs where one verb is transitive, the other intransitive. The subject may raise an object (transitively), but the subject by itself can only rise (intransitively) – not involving any object at all. Other examples of such pairs include transitive "to fell" vs. intransitive "to fall", or transitive "to lay" vs. intransitive "to lie". But in many cases, English uses the same verb form both intransitively and transitively, e.g. "to sink". A subject may sink an object (e.g. "the torpedo sank the ship", transitive verb with both subject and object), or the subject just "sinks" all by itself, so to speak (e.g. "the ship sank", intransitive verb with subject only – obviously "sank" is used with two quite different meanings here). Such ambiguity may also occur in Quenya; for instance, orta- covers both "to raise" and "to rise", and the context must be taken into account to determine which meaning is relevant. (To be more concrete: check if the sentence includes an object or not! E.g. i aran orta = "the king rises", but i aran orta ranco = "the king raises an arm".)
	Let us then consider some "irregular" Quenya verbs. The verb farya- "to suffice, to be enough" is said to have the past tense farnë, irregular in the sense that the ending -ya of the verbal stem drops out before the past tense ending -në: We might have expected **faryanë, but the Etymologies lists a few more verbs that exemplify the same phenomenon: Vanya- "to go, depart, disappear" has the past tense vannë. (Likely, Tolkien later replaced the verb vanya- with auta- of similar meaning, but we may still consider it here.) To these examples from the Etymologies (see entries PHAR, WAN) we may add a verb the student is supposed to have memorized as part of the previous lesson: lelya- "to go, proceed, travel" from WJ:363. Its past tense is not **lelyanë, but lendë, seemingly a quite irregular form (though not as wildly irregular as English "to go" vs. its past tense "went"!) The sudden appearance of the cluster nd is no big mystery; it arises by nasal-infixion of the original root LED. (This root is listed in the Etymologies, though according to a later source, LED is reworked from even more primitive DEL. Lelya- is meant to descend from primitive ledyâ- [ledjâ-], "since dj became ly medially in Quenya" [WJ:363]. The past tense lendë would come from lendê, not so dissimilar from the verb ledyâ- as these forms later became.) The real mystery here is this: Why do the verbs farya-, vanya-, and lelya- surrender the ending -ya in the past tense?
	It may be noted that by their meaning, all three verbs are distinctly intransitive: To suffice, to disappear, to go. This could be just a coincidence, of course, but the Etymologies provides us with another highly interesting example. In the entry ULU, a verb ulya- "to pour" is listed. Tolkien indicated that it has a double past tense. If the verb is used in a transitive sense, as in "the servant poured water into a cup", the past tense "poured" is ulyanë. This would be an entirely "regular" form. However, if the verb is used intransitively, the past tense of ulya- is ullë instead (presumably representing older unlë, formed by nasal-infixion from ul- without the ending -ya; cf. villë as the past tense of vil- "to fly", though in the latter case no ending -ya appears in any form of the verb). So if you want to translate "the river poured into a gorge", the form to use is ullë, not ulyanë.
	It seems, then, that we can discern a pattern here: Intransitive verbs in -ya drop this ending in the past tense; the past tense is formed from the ending-less root, as in the case of primary verbs. Or put differently: In the past tense, intransitive verbs in -ya surrender this ending to masquerade as primary verbs. In the rare cases where a verb can be both transitive and intransitive, the ending -ya is retained when it is used in a transitive sense (as in the pa.t. form ulyanë), but dropped when the verb is used in an intransitive sense (ullë).
	Why this should be so is of course entirely obscure. In other tenses than the past, the verb ulya- "to pour" would seem to appear in the same form no matter whether it is transitive or intransitive (aorist ulya "pours", present tense ulyëa "is pouring", future ulyuva "shall pour" etc.) But it was never Tolkien's intention to make a new Esperanto, a language aiming to be 100 % regular and logical. Within his mythos, Quenya is supposed to be an ordinary spoken tongue, developed over thousands of years. Hence, Tolkien may deliberately have included what you will find in any natural language: certain features that don't necessarily make immediate "sense".
	Most verbs in -ya are transitive, and would presumably retain their ending in the past tense, before the pa.t. suffix -në is added (as in the attested example ulyanë). Here are most of the remaining intransitive verbs in -ya, though Tolkien did not actually mention any past tense forms in their case: hwinya- "to swirl, to gyrate" (past tense hwinnë?), mirilya- "to glitter" (pa.t. mirillë? – cf. ulya-, pa.t. ullë), ranya- "to stray" (pa.t. rannë?), súya- "to breathe" (pa.t. súnë?), tiuya- "to swell, grow fat" (pa.t. tiunë?) The verb yerya- can be both transitive "to wear (out)" and intransitive "to get old". Perhaps the past tense is yeryanë in the former sense and yernë in the latter sense, just like we have transitive ulyanë coexisting with intransitive ullë as the past tense "poured"?
I should add that all of this is somewhat hypothetical, since Tolkien did not actually mention the past tense of very many intransitive verbs in -ya. But the student should at least notice the attested "irregular" past tenses, including the double pa.t. of ulya- "to pour" and especially lendë "went" as the rather unexpected past tense form of lelya- "to go, travel, proceed".

NOTE: The perfect tense of this verb appears as lendië in some texts. SD:56 indicates that in one draft, Tolkien used lendien rather than utúlien for "I have come" in Elendil's Declaration ("out of the Great Sea to Middle-earth have I come"). Lendien would mean, literally, "I have gone/went/traveled" or something similar. This perfect form is not augmented, possibly simply because Tolkien had not yet invented the augment that is usually prefixed in the perfect tense. I would normally supply it, using elendië as the perfect of lelya-. I have used this perfect in (the key to) one of the exercises below.

PASSIVE PARTICIPLES
Then we will return to the participles. The logical counterpart of the active participles discussed in the previous lesson is obviously the passive participles. They are often called "past participles" instead (just like the active participles are frequently referred to as "present participles"). However, the term "passive participle" is very fitting. This participle is an adjectival form derived from the stem of a verb, and it describes the state that something or someone is left in by being exposed to the corresponding verbal action. For instance: If you hide something, it is hidden. Therefore, "hidden" is the passive participle of the verb "to hide". The word "hidden" can be used as an adjective, both predicatively ("the treasure is hidden") and attributively ("hidden treasure"). The passive participle "hidden" contrasts with the active participle "hiding": The latter describes the state of the subject, the acting party, whereas the passive participle describes the state of the object, the one passively exposed to the verbal action.
	In the case of intransitive verbs, where no object can be involved, this participle describes the state of the subject itself after carrying out the verbal action in question: If you fall, you will thereafter be fallen; if you go, you will thereafter be gone. Here the often-used term "past participle" makes sense; participles like fallen or gone describe the condition of the subject after carrying out some "past" action. They are seen to contrast with the "present participles" (active participles) falling and going, which describe the condition of the subject while the verbal action is still "present" or on-going. But as long as we are dealing with transitive verbs – and most verbs are transitive – I still think it is better to speak of "active participles" vs. "passive participles".
	In English, quite a few passive participles have the ending -en, as in the examples hidden, fallen above. But in very many cases, English passive participles are similar in form to the past tense of verbs, though the words have wildly different functions (a form like tormented is a past tense verb in a sentence like "they tormented the Dwarf", but a passive participle in a sentence like "the Dwarf was tormented"). So what do the corresponding Quenya forms look like?
	The vast majority of Quenya participles seem to be formed by means of the ending -na or its longer variant -ina. Some attested A-stem participles are seen to include the longer ending, the final -a of the verbal stem and the i of the suffix -ina merging into a diphthong -ai- (which receives the stress, like any diphthong in the second-to-last syllable). An example is provided by the phrase Arda Hastaina, "Arda Marred", an Elvish term for the world as it is, tainted by the evil of Morgoth (MR:254). This hastaina "marred" would seem to be the passive participle of a verb hasta- "to mar", not otherwise attested. However, the verb hosta- "to gather, collect, assemble" is attested both in the Etymologies (entry KHOTH) and in the Markirya poem (MC:222-223). Its passive participle turns up in Fíriel's Song, where it is implied to be hostaina (attested in the form hostainiéva "will be gathered"; the suffix -iéva "will be" is hardly valid in LotR-style Quenya, but the underlying participle certainly is). We can probably conclude that A-stems in -ta nearly always have passive participles in -taina. Since anta- means "give", the participle "given" would be antaina. Since orta- means "raise" (or used intransitively, "rise"), the word for "raised" (and "risen") would seem to be ortaina.
	Perhaps the ending -ina can be added to nearly all A-stems? From a verb like mapa- "grasp, seize", I think we may well derive mapaina as the participle "grasped, seized". (Indirect support for this: The ending -ina is also used to derive adjectives, as in valaina "divine" – obviously an adjectival formation based on Vala, which noun is analogous in form to a simple A-stem like mapa-. Indeed it is hinted that the noun Vala is originally derived from a simple A-stem verb vala- "to order, to have power": WJ:403-4. If it had remained a verb only, valaina could have meant "ordered" instead.)
	In his Quenya translation of the Hail Mary, Tolkien used aistana rather than aistaina for "blessed" (VT43:28, 30). The verb "to bless" would seem to be aista-. Perhaps Tolkien here derived the past participle by means the short ending -na instead of -ina to avoid two concomitant syllables containing the diphthong ai (we cannot know if ?aistaina would be a valid form at all). 
	The behaviour of A-stems in -ya is slightly obscure. In the Etymologies, Tolkien listed a root PER "divide in middle, halve" (cf. Sindarin Perian "halfling, Hobbit"). He then mentioned a Quenya word perya, evidently a verb preserving the root meaning. Immediately after perya, he listed an undefined word perina. Is this the passive participle "halved"? I think this is almost certainly the meaning of this word, but perhaps we should see it as an independent adjectival formation derived directly from the root, not as the passive participle of the verb perya-. (We might have excepted périna with a long é if it were a passive participle; see below regarding the rácina pattern.)
	Elsewhere in the Etymologies, in the entry GYER, we have a verb yerya- "to wear (out), get old". The same entry also mentions a word yerna "worn". As far as the English glosses are concerned, yerna could be the passive participle of the verb yerya-. Should we conclude, then, that verbs in -ya form their passive participles by replacing this ending with -na? Again I think yerna is not actually the participle of yerya-, but rather an independent adjectival formation. The following facts support this: 1) Tolkien traced yerna all the way back to Primitive Elvish gyernâ, so it was not derived from the verb later; 2) Tolkien actually listed the form yerna before he mentioned the verb yerya-, again suggesting that the former is not to be derived from the latter, 3) yerna is glossed "old" as well as "worn", and the first gloss suggests that yerna is to be considered an independent adjective, not a participle. Same story as with perina above, then. This would also go for a pair like halya- "veil " vs. halda "veiled, hidden" (entry SKAL1): The latter form Tolkien referred to Primitive Elvish skalnâ (initial sk- becoming h- and ln becoming ld in Quenya). It may well be that in Primitive Elvish, skalnâ did count as the passive participle of the verbal root SKAL- "screen, hide", but its Quenya descendant halda has developed into an independent adjective (one of Tolkien's glosses for this word, "shady", is also an adjective). Thus, halda is not necessarily the passive participle of the verb halya- derived from the same root, though it has somewhat the same meaning as the actual participle would have.
	So how, really, are we to treat verbs in -ya? I think a highly interesting clue is provided in MR:326 (cf. MR:315), where Christopher Tolkien tells us that in a post-LotR text, Tolkien used Mirruyainar or Mirroyainar for "the Incarnate" (plural). This may seem to be passive participles inflected as nouns: "incarnated ones". Removing the plural ending -r, we are left with mirruyaina/mirroyaina as a possible participle "incarnated" – and if we peel away the presumed participial ending as well, the verb "to incarnate" would seem to be mirruya- or mirroya-. Tolkien later changed the word Mirruyainar/Mirroyainar to Mirroanwi, not involving any -ya- at all, but the abandoned forms may still give away what the passive participle of a verb in -ya should look like. Such verbs would seem to have participles in -yaina, just like verbs in -ta have participles in -taina. So given that lanya- is the verb "to weave", the word for "woven" may well be lanyaina. The regular passive participles of the verbs perya- "to halve", yerya- "to wear (out)" and halya- "to veil" would similarly be peryaina, yeryaina, halyaina (meaning much the same as the related adjectives perina, yerna, halda, of course, but the latter may not so clearly imply that the described states are inflicted – see below regarding harna- vs. harnaina).
	We can probably conclude that nearly all A-stem verbs form their passive participles by adding -ina. (According to VT43:15, there exists a description of the Quenya verbal system where Tolkien explicitly confirms that -ina is the suffix of what he called the "general 'passive' participle".) Besides aistana rather than ?aistaina for "hallowed", the only exception occurring in the published corpus is the form envinyanta "healed" or more literally "renewed" (MR:405). It would seem to be the passive participle of a verb envinyata- "renew" (not attested by itself, but cf. Aragorn's title Envinyatar "Renewer"). This participle is formed by means of nasal-infixion intruding before the ending -ta. We cannot know whether the more "regular" formation ?envinyataina, itself unattested, would be a valid form.
However, the ending -ina is not only used in the case of A-stems; primary verbs with c or t as their final consonant also form their passive participles by means of this ending. The Markirya poem includes a form rácina "broken" (man tiruva rácina cirya[?] "who shall see [/watch] a broken ship?", MR:222). Tolkien explicitly identified rácina as the passive (or "past") participle of the verb rac- "to break" (MC:223). The verb "to reckon, to count" is not-, and in Fíriel's Song we have nótina as the passive participle "counted". It seems, then, that primary verbs ending in unvoiced stops like c or t form their passive participles by lengthening the stem-vowel and adding the long ending -ina. We don't seem to have any attested example of the participle of a primary verb ending in -p (another unvoiced stop), but it would in all likelihood slip into the same pattern: The verb top- "to cover" would have the passive participle tópina "covered". (The verb top- is listed in the Etymologies; the poem Namárië in LotR may suggest that Tolkien later changed it to tup-. If so, the participle would of course be túpina instead.) Perhaps primary verbs in -v also form their passive participles according to this pattern, e.g. lávina "allowed, granted" from the verb lav- "allow, grant" (not to be confused with a similar-sounding verb meaning "lick"). We lack examples, though.
Attested examples don't exactly abound for other primary verbs either, but most of them probably prefer the short ending -na to -ina. MR:408 (cf. MR:405) indicates that Tolkien used vincarna for "healed"; the more literal meaning is transparently "renewed" or wholly literally "newly-made": Vin- is the stem of the Quenya adjective vinya "new", and carna "made" can only be the passive participle of the verb car- "make". So primary verbs ending in -r have passive participles in -rna (and because of the consonant cluster here arising, the stem-vowel preceding it obviously can not be lengthened as in the rácina class discussed above). Given that mer- is the Quenya verb "to want", the Wanted posters of the Quenya Wild West would evidently read Merna.
In the original version of this course, I wrote at this point: "Perhaps mérina, cárina (following rácina) would be possible alternative passive participles of mer-, car-, perhaps not. I think it is best to let the attested example carna guide us here." According to VT43:15, Tolkien actually cited the example carina "made" in the same description of the Quenya verbal system that we referred to above (we are told that the relevant manuscript may date from the forties). The late example rácina "broken" seemingly indicates that he eventually decided that in such formations, the stem-vowel was to be lengthened; carina would then become cárina. But it does seem that the alternative, longer forms would be permissible, so that the Wanted posters of the Quenya Wild West could also read Mérina.
For primary verbs in -m and -n, we only have what may be called indirect examples of their passive participles, but they are probably good enough. The verb nam- "to judge" (namin "I judge", VT41:13) seems to have the passive participle namna. This form is attested as a noun meaning "statute" (as in Namna Finwë Míriello, "the Statute of Finwë and Míriel", MR:258). Apparently the participle namna, basically meaning "judged", is also used as a noun "judgement, juridical decision" and then "statute". As for primary verbs in -n, we may consider such nouns as anna "gift" and onna "creature" vs. the verbs anta- "to give" and onta- "to create" (see the entries ANA1, ONO in Etym) These are not primary verbs, of course (and in Quenya we would expect them to have the participles antaina, ontaina) – but the nouns anna, onna may descend from primitive participial formations based on the naked root-word, before -ta was added to produce the verbs as they appear in Quenya. So anna may come from a primitive participle "given", only later used as a noun "something that is given" = "gift". Onna might likewise represent an original passive participle "created", later used as a noun "created one" = "creature". I tend to think, therefore, that the ending -na can be added to the stems of Quenya primary verbs ending in -n. For instance, since cen- is the verb "to see", cenna may well be the passive participle "seen". But again, cénina may be a permissible alternative formation (perhaps we can also have námina for "judged", for all I know). Since VT43:15 reveals that the passive participle of car- may be c[á]rina as well as carna (as in Vincarna, MR:408), this now seems more likely than ever.
What about primary verbs in -l, such as mel- "love"? If we don't resort to the pattern of rácina once again, using mélina for "loved", the ending -na would have to be added directly to the verbal stem. But since **melna is not a possible Quenya word, ln would become ld, just as in one example discussed above (Quenya halda descending from Primitive Elvish skalnâ). The Etymologies actually lists a word melda, glossed "beloved, dear". These glosses are adjectives, but by their meaning they are of course very close to the participle "loved". So are we once again looking at an original participle that has developed into an independent adjective? Would the actual participle of mel- differ in form, precisely to distinguish it from this adjective? If so we might consider mélina again. Or is melda both the adjective "dear" and the participle "loved"? One may well ask whether there is any point in even trying to distinguish between them, since their meanings would be virtually the same.
Another example may also be considered: The Quenya verb "to bear, to wear, to carry" seems to be col-, though it has never been independently attested: Only various derivations are found in our corpus. One of them appears in MR:385: colla = "borne, worn" (also used as a noun "vestment, cloak", considered as "something that is worn"). Is this an example of the past participle of a primary verb ending in -l? Can we use mella for "loved", then? I tend to think that colla is rather an adjectival derivative – perhaps representing primitive konlâ with nasal-infixion of the root KOL (not in Etym). By its original derivation it would then parallel such a Quenya adjective as panta "open" (which Tolkien referred to Primitive Elvish pantâ, derived from the root PAT listed in Etym). I'm afraid no quite certain conclusion can be reached regarding the passive participles of primary verbs in -l, but I think the safest would be to either use the ending -da (representing earlier -na), or the longer ending -ina combined with lengthening of the stem-vowel.

Should passive participles agree in number, like normal adjectives do? In other words, should the final -a turn into -ë (for older -ai) if the participle describes a plural noun? As far as I can see, the corpus provides no example that could guide us. We recall that active participles (ending -la) do not agree in number. However, I tend to think that passive participles do behave like normal adjectives in this regard. We have just seen that in many cases it is difficult to even determine whether a form is to be considered a passive participle or an adjective, since adjectives may be derived with the same endings. (For that matter, this goes for English as well: An adjective like naked could well have been a passive participle by its form; however, there is no corresponding verb **nake "denude", so we can't set up a pair **nake/naked like we have love/loved.) Since adjectives like valaina "divine" and yerna "old" must be assumed to agree in number, it is difficult to imagine that participles like hastaina "marred" or carna "made" would not show such agreement. So I would change the final -a to -ë where the participle describes a plural noun (or several nouns).

In English, past/passive participles are used as part of the circumlocutions which simulate the function of a true perfect tense: "The Dwarf has seen the Elf"; "the woman is (or, has) fallen". But here Quenya would simply use the real perfect tense instead: I Nauco ecénië i Elda; i nís alantië. Perhaps ná lantaina is also permissible for "is fallen", but rendering "the Dwarf has seen the Elf" as **i Nauco harya cenna i Elda (copying the English wording directly) only results in nonsense.

A final note: In some cases, forms in -na that were originally participial or adjectival have themselves become A-stem verbs. The primitive word skarnâ, listed in the entry SKAR in the Etymologies, was perhaps originally a passive participle "torn, rent" (since the root SKAR itself is said to mean "tear, rend"). In Quenya, skarnâ turned into harna "wounded", probably felt to be an adjective rather than a participle. The funny thing is that harna- also came to be used as a verb "to wound", and if this verb has its own passive participle harnaina, we would have come full circle! In English, both harna and harnaina must be translated "wounded", but whereas harna would merely describe the state of being wounded, harnaina clearly implies that the wounds were inflicted. Cf. the English adjective "full" (merely describing a state) vs. the passive participle "filled" (implying that the state in question results from the act of filling).

Summary of Lesson Ten: Adverbs are words used to fill in extra information about the how, the when, or the where of the verbal action described in a sentence. In English at least, an adverb can also be used to modify the meaning of an adjective, or even another adverb. – The Quenya pronominal ending for "they" is apparently -ntë (Tolkien probably dropped the ending -lto occurring in early material); the corresponding object ending "them" seems to be -t (though some think it is dual "the two of them" only). – Primary verbs, which have infinitives in -ë (e.g. quetë "to speak, to say"), turn into forms in -ita- if a pronominal ending denoting the object is to be added (e.g. quetitas "to say it", with the ending -s "it"). – Available examples seem to suggest that intransitive verbs in -ya drop this ending in the past tense, which is formed directly from the stem instead (as if the verb were a primary verb). For instance, the pa.t. of farya- "to suffice" is farnë, not **faryanë. – Passive participles are adjectival derivatives that usually describe the state that is inflicted on someone or something by the corresponding verbal action: what you hide (verb) becomes hidden (passive participle). A-stem verbs seem to form their passive participles in -ina (e.g. hastaina "marred" from hasta- "to mar"). This ending is also used in the case of primary verbs ending in -t and -c, probably also -p and possibly even -v; in this class of verbs, the ending is combined with lengthening of the stem-vowel (e.g. rácina "broken" from rac- "to break"). It may be that the same pattern can be applied to all primary verbs, but verbs in -r are seen to take the simple ending -na instead, with no lengthening of the stem-vowel (carna "made" from car- "to make"). Primary verbs in -m, and probably also -n, would similarly take the simple ending -na (e.g. namna "judged" from nam- "to judge", cenna "seen" from cen- "to see"). It is somewhat uncertain how we should treat primary verbs in -l; if we are to use the simple ending -na, it would turn into -da for phonological reasons (e.g. melna > melda "loved" as the passive participle of mel- "to love"; melda is attested as an adjective "beloved, dear"). Passive participles probably agree in number in the same way as adjectives, changing -a to -ë if they describe a plural noun or several nouns.

VOCABULARY

nertë "nine"
núra "deep"
anwa "real, actual, true"
nulda "secret"
telda "final" (adjective derived from the same root as the name of the Teleri, the Third Clan of the Eldar, so called because they were always the last or hindmost during the March from Cuiviénen – far behind the Vanyar and the Noldor, who were more eager to reach the Blessed Realm)
linta "swift" (pl. lintë in Namárië, which poem refers to lintë yuldar = "swift draughts")
hosta- "to assemble, gather"
nórë "land" (a land associated with a particular people, WJ:413) 
lambë "tongue = language" (not "tongue" as a body part)
car- "to make, to do"
farya- "to suffice, to be enough", pa.t. farnë (NOT **faryanë – because the verb is intransitive?)
ve preposition "as, like"

EXERCISES

Translate into English:

A. Melinyet núravë.
B. Lindantë vanyavë, ve Eldar lindar.
C. I nurtaina harma úva hirna [or, hírina].
D. Merintë hiritas lintavë.
E. Haryalyë atta parmar, ar teldavë ecendielyet.
F. Anwavë ecénien Elda.
G. Ilyë nertë andor nar tirnë [or, tírinë].
H. Úmentë merë caritas, an cenitas farnë.

Translate into Quenya:

I. They have traveled [/gone] secretly through the land.
J. The assembled Elves wanted to see it.
K. Written language is not like spoken language.
L. Five ships were not enough [/did not suffice]; nine sufficed.
M. I will really stop doing it [/truly cease to do it].
N. They swiftly gathered the nine terrified Dwarves.
O. Finally you will see them as you have wanted to see them.
P. They don't want to hear it.

LESSON ELEVEN
The concept of cases. The Genitive case.

CASES
Lessons 1-10 have mainly been concerned with adjectives and verbs. As for nouns, we have only discussed how their plural and dual forms are constructed. There is, however, much more to say about the inflection of the Quenya noun. The second half of this course will predominantly be concerned with the elaborate case system of Quenya, which is indeed the most characteristic feature of the language. It is in the treatment of nouns that the grammatical structure of Quenya most clearly reflects two of Tolkien's inspirations, Finnish and Latin.
What, linguistically speaking, are cases? A noun may have many functions in a sentence. English may indicate what function a noun has by means of word order alone. In a sentence like "the man loves the woman", it is merely the word order that gives away the fact that "the man" is the subject and "the woman" is the object. The rule that very early slips into the subconscious mind of children exposed to English goes something like this: "The noun in front of the predicate verb is its subject, while the noun that comes after it is normally its object." Where word order is not enough, English may slip in clarifying prepositions in front of a noun, e.g. "to" in a sentence like "the Elf gives a gift to the Dwarf". There are languages that wouldn't need to have a "to" here; instead the noun "Dwarf" would occur in a special, inflectional form.
	Of course, Quenya also has prepositions, and the student will already have encountered several: nu "under", or "over", imbë "between", ve "as, like", mir "into" (which word, by the way, is formed from the simpler preposition mi "in"). But it is a characteristic feature of Quenya grammar that where English would often place a preposition in front of a noun, or rely on word order alone to indicate what the function of a noun is, Quenya would have a special form of the noun which by itself indicates its function. These various, specialized noun-forms are called cases. For instance, our example above – "the Elf gives a gift to the Dwarf" – would translate into Quenya something like i Elda anta anna i Naucon, where the case ending -n added to Nauco "Dwarf" corresponds to the English preposition "to". (This particular case is called the dative, to be fully discussed in Lesson Thirteen.)
	Certain prepositions may also demand that the word (noun or pronoun) following them appears inflected for some case – sometimes quite irrespective of the normal, independent function of this case. The relevant preposition is then said to "take" (or "govern") this or that case. The same phenomenon may be found in English, if one looks closely. While the case system is all but gone as far as English nouns are concerned, many English pronouns at least preserve a specific form that is used when the pronoun is the object and not the subject of a sentence. That is why "Peter saw he" is wrong; it must be "Peter saw him", with the object form of this pronoun. ("He" is the subject form instead, and therefore quite proper in a sentence like "he saw Peter".) But while the primary function of the form "him" is to function as the object of a sentence, very many prepositions also insist on being followed by this form. For instance, "from he" does not sound well; it must be "from him", though "him" is not the object of a sentence here.

The Quenya noun-forms so far discussed (whether singular, plural or dual) are examples of the nominative case. The most important grammatical function of the nominative is that this is the form a noun has when it functions as the subject of a verb. In Lesson Five, we very briefly touched on another form of the noun – the accusative case, which is the form a noun assumes when it is the object of a verb. Modern English does not preserve any distinction between nominative and accusative in nouns (though such a distinction persists in parts of the pronoun table, like nominative "he" vs. accusative "him" in our examples above). English nouns do not change their form dependent on whether the noun is the subject or the object of the sentence – and neither do nouns in Third Age Quenya. Tolkien imagined an archaic form of Quenya, "Book Quenya", that did have an accusative case distinct in form from the nominative. The noun "ship" would be cirya (pl. ciryar) if it was used as the subject of a sentence, but ciryá (pl. ciryai) if it appeared as the object: nominative vs. accusative. However, the distinct accusative disappeared from the language as spoken in Middle-earth; the forms cirya (pl. ciryar) came to be used both as subject and object. So either you can say that in Third Age Quenya, the nominative and the accusative cases have come to be identical in form, or you can say that the nominative has taken over the functions of the distinct accusative so that in effect, there is no accusative anymore. It boils down to exactly the same thing.
	But as far as we know, the accusative was the only Quenya case that was lost among the Exiles. The remaining cases, in addition to the nominative, are the genitive, the possessive, the dative, the allative, the ablative, the locative, and the instrumental. (I should add that learning the form and function of the cases is more important than learning their Latin names.) There is also a mysterious case which Tolkien listed in the Plotz Letter, but without discussing its name or use – so there is little I can say about it here.
	In Lessons 11-16, we will work our way through the list of Quenya cases, discussing their functions and how they are formed. Precisely because we have the blessed Plotz Letter, we are now on somewhat more solid ground than we usually find ourselves upon when discussing Quenya grammar. (Tolkien really should have sent Dick Plotz a list of pronouns and verb forms as well!)

THE GENITIVE
We will start our discussion of the Quenya cases with the few Quenya noun forms that actually have a direct English equivalent (sort of). Where Quenya has nine or ten noun cases, English has only two: nominative and genitive. The nominative we have already discussed: In English as in Exilic Quenya, a noun appears in the nominative when it is the subject or the object of a noun. In both languages, the nominative singular may well be considered the simplest form of the noun. There is no special ending or other inflectional element to signal that "this is a nominative form"; rather it is the absence of any such element that tells us what case the noun appears in.
	All the other cases – or in English, the one other case – do display special endings, though. The one noun case of modern English, except for the nominative, is the genitive. (Please notice the spelling; I am tired of seeing "genetive" on certain mailing lists.) In the singular, it is formed by adding the ending 's to the noun, e.g. girl's from girl. In the plural, this ending normally merges with the plural ending -s, but its theoretical presence is hinted at in writing by means of an apostrophe (girls' for **girls's...Gollum would have loved the latter form).
The grammatical function of this case ought to be familiar enough to anyone who is capable of reading this text; already in Lesson Two, we briefly touched on this "ownership form". As stated in my handy Oxford Advanced Learner's Dictionary of Current English, the genitive case is used to indicate "source or possession". In a combination like the girl's doll, the genitive case is used to coordinate two nouns so as to indicate that the former is the owner or possessor of the latter. (This latter word which the genitive form connects with, like "doll" in our example, is sometimes said to be governed by the genitive. Conversely, the genitive form itself may be said to be "dependent on" this other word; this is Tolkien's wording in UT:317.) The English genitive does not necessarily connote "ownership" in the strictest sense, but may also be used to describe other kinds of "belonging", such as family relationships – e.g. the girl's mother. As for the genitive suggesting source, we can think of such phrases as the architect's drawings (the drawings made by the architect, not necessarily owned by him, but originating with him). The genitive noun may not even denote a sentient being, e.g. Britain's finest artists (the finest artists coming from/living in Britain). The latter example may also be termed genitive of location; Britain's finest artists are the finest artists located in Britain.
The noun a genitive form is dependent on may well be another genitive, which in turn refers to a third noun – e.g. "the queen's sister's house". In principle we can string up an infinite number of genitives ("the king's father's aunt's brother's dog's... [etc. etc.]) – though it should not come as a great shock to anyone that people who care about style and legibility normally won't push this too far.
	Somewhat like adjectives, genitives can be used both attributively and as predicates. All the examples above are examples of attributive genitives, directly teamed up with a noun which the genitive is then dependent on. A genitive would however function as a predicate in a sentence like the book is Peter's. But rather than using genitives as predicates, English often resorts to circumlocutions (like the book belongs to Peter).
	Quite often, English does not use a genitive, but instead employs a phrase involving a preposition – predominantly of, e.g. the finest artists of Britain rather than Britain's finest artists. In some contexts, "of"-constructions are actually preferred to genitives, e.g. the end of the road rather than the road's end.
	So what about Quenya? The functions of English genitives, as well as English "of"-constructions, are covered by two Quenya noun cases; we will discuss the other relevant case in the next lesson. The functions of the case normally referred to as the Quenya genitive are somewhat more limited than the functions of the English genitive. But first of all, let us discuss how the Quenya genitive is formed.
	The basic Quenya genitive ending is -o. Starting from nouns that should be well known to the student by now, we can derive genitives like arano "king's", tário "queen's", vendëo "maiden's". If the noun ends in -o already, the genitive ending normally becomes "invisible". In UT:8 we have ciryamo for "mariner's". This is our sole attestation of this noun, but there is no reason to doubt that its nominative form "mariner" is likewise ciryamo (this word is obviously derived from cirya "ship", and the masculine/personal ending -mo [WJ:400] is well attested elsewhere: hence cirya-mo = "ship-person"). A name like Ulmo could be both nominative "Ulmo" and genitive "Ulmo's"; the context must decide how the form is to be understood. (However, in the case of nouns in -o that have special stem-forms in -u, like curo, curu- "skillful device", we would probably see curuo as the genitive form.)
	Nouns ending in -a lose this vowel when the genitive ending -o is added: Since Quenya phonology does not permit the combination ao, it is simplified to o. For instance, Namárië demonstrates that the genitive "Varda's" is Vardo, not **Vardao. It follows, then, that a few otherwise distinct nouns coincide in the genitive; for instance, it would seem that anta "face" and anto "mouth" both have the genitive form anto. The context must be taken into account to determine which noun is meant.
	In the plural, the genitive ending -o is expanded to -on (as we shall see later, the plural marker -n occurs in several of the Quenya case endings). This ending -on is added to the simplest (nominative) plural form of the noun, in -r or -i. Hence an r-plural like aldar "trees" has the genitive plural aldaron "trees', of trees" – whereas an i-plural like eleni "stars" has the genitive form elenion "stars', of stars". (The normal stress rules still apply, so while eleni is accented on the first syllable, the stress must fall on -len- in the longer form elenion.) Both of these examples are attested in LotR: Namárië has rámar aldaron for "wings of trees" (a poetic circumlocution for "leaves"), and Frodo speaking in tongues in Cirith Ungol referred to Eärendil as ancalima elenion, "brightest of stars".
A prominent example of a genitive plural is the very title of the Silmarillion, formed from the nominative plural Silmarilli "Silmarils". This title makes good sense considering that it is properly only one half of a longer genitive phrase, found on the title page following the Ainulindalë and the Valaquenta: Quenta Silmarillion, "The History of the Silmarils". As is already evident, a Quenya genitive is often best rendered as an English of-construction, not as an English genitive with the ending -'s or -s':  "Stars' brightest" or "the Silmarils' History" would not be good English.
	As for dual genitive, Tolkien indicated that its ending is -to, combining the dual ending -t with the basic genitive ending -o. In the Plotz letter, Tolkien used the example ciryato, "of a couple of ships". There is one uncertainty here, not addressed in Plotz: Should the ending be -to also in the case of nouns that have dual forms in -u rather than -t? Or would the u simply replace t here, so that such nouns have dual genitives in -uo instead? Concretely: if the nominative "(the) Two Trees" is Aldu, should the genitive "of (the) Two Trees" be Alduto or Alduo? A form like Alduto would have a double dual marker, both u and t, but then attested plural genitives likewise include double plural markers (elenion, aldaron). Even so, I am not ready to rule out the possibility that genitives in -u should have genitives in -uo, e.g. i cala Alduo for "the light of (the) Two Trees". But since published material allows no certain conclusions in this matter, I have simply avoided the problem in the exercises below.

The special "stem forms" of some nouns are relevant for the formation of genitives as well. From rá (ráv-) "lion" we would have the genitive rávo "lion's"; from nís (niss-) "woman" we would have nisso "woman's". The plural forms would be rávion "lions', of lions" and nission "women's, of women" – cf. the nominative plurals rávi, nissi. I am not quite sure about the dual forms; perhaps we can have ráveto, nisseto (an -e- intruding before the ending -to so that impossible consonant clusters do not arise; see later lessons for attested examples of an extra -e- being slipped in like this).

So far the formation of the genitive; now we must return to its function. In English, the genitive very often indicates who owns what, as in "the man's house". Indeed this is the main function of the English genitive. However, the Quenya genitive case is not normally used to describe simple ownership of things. Tolkien expressly noted that properly, this case was "not [used] as a 'possessive', or adjectivally to describe qualities" (WJ:368).
	To understand its function it is often useful to bear in mind its ultimate derivation. Tolkien explained that "the source of the most used 'genitive' inflection of Quenya" was an ancient adverbial or "prepositional" element basically meaning from or from among. According to WJ:368, it originally had the form HO, or as an element added to nouns, -hô. The latter was the direct source of the Quenya case ending -o (plural -on). But according to the Etymologies, Quenya also had a regular preposition ho "from", and in WJ:368 Tolkien mentions hó- "from, off" as a verbal prefix, e.g. in hótuli- "come away" or literally "from-come".
	Even the case ending -o may occasionally express "from", the most basic meaning of the primitive element HO. In the prose Namárië, we have the line Varda...ortanë máryat Oiolossëo, "Varda...raised her hands from Oiolossë" (essentially the same in the version in LotR, but with a more complicated, "poetic" word order). The translation provided in LotR reads: "Varda...from Mount Everwhite has uplifted her hands" – Oiolossë "Ever-white" being a name of Taniquetil, the great mountain of the Blessed Realm where Manwë and Varda dwell.
	However, Oiolossëo is our sole example of the Quenya genitive being used with such a meaning. (For "from", Quenya regularly uses another case – the ablative, to be discussed in a later lesson.) Normally, the ending -o is seen to have acquired other, more abstract meanings. Nonetheless, one important function of the Quenya genitive still clearly reflects the idea of something coming "from" something or someone else: The Quenya genitive can be used to describe the source, origin or former possessor of something – so-called "derivative genitives" (WJ:369). Tolkien explained that róma Oromëo "Oromë's horn" refers to a horn coming from Oromë, not a horn that Oromë still has, or still had at the time that is being considered (WJ:168). Likewise, lambë Eldaron could not be used for "the language of the Eldar", for this would mean "the language coming from the Eldar"; Tolkien added that such a wording would only be valid "in a case where the whole language was adopted by another people" (WJ:368-369). In light of this, the genitive phrase Vardo tellumar "Varda's domes" in Namárië may not necessarily imply that the heavenly "domes" were somehow owned by Varda, but rather that she made them, that they originated with her.
Tolkien also listed "from among" as one of the meanings of the primitive element HO, and this meaning is discernable in Quenya examples of partitive genitive, the genitive indicating what something or someone is part of. In the phrase Eärendil Elenion Ancalima "Eärendil brightest of stars" (Letters:385), the words elenion ancalima actually imply "the brightest one among the stars": After his mythical transformation, Eärendil carrying the Silmaril is himself one of the stars, as indicated by the chapter The Mirror of Galadriel in Volume One of LotR ("Eärendil, the Evening Star, most beloved of the Elves, shone clear above...")
It seems that a partitive genitive can denote what something is part of in a wholly physical sense as well: In a phrase translated "the hands of the Powers", Fíriel's Song uses the plural genitive Valion for "of the Powers" (sc. "of the Valar" – as indicated by the Etymologies, entry BAL, Vali is a valid alternative to Valar as the plural form of Vala). The hands of the Valar, whenever they are incarnated, are physically part of the Valar themselves. 
The relationship between a place and something located in that place can also be expressed by means of the genitive case (cf. our own example "Britain's finest artists"). Namárië has Calaciryo míri for "Calacirya's jewels = the jewels of Calacirya" (Calacirya "Light-cleft" being a place in the Blessed Realm; notice that as in the case of Vardo "Varda's", the genitive ending -o swallows up the final -a). Perhaps this can also be analyzed as a partitive genitive, if something located in a place is somehow considered a part of that place. A more abstract, but perhaps basically similar construction is found in Círion's Oath: Elenna·nórëo alcar "the glory of the land of Elenna" or literally "(the) Elenna-land's glory". If we don't perceive the alcar or glory as being somehow "located" in Elenna (= Númenor), we must think of it as emanating from Elenna, so that the genitive denotes source. (See the next lesson concerning the comparable case alcar Oromëo.)
Family relationships are denoted by the genitive case. In Treebeard's Greeting to Celeborn and Galadriel occurs the genitive phrase vanimálion nostari, "parents of beautiful children" (Letters:308) or more literally "begetters of fair ones" (SD:73) – vanimáli meaning "fair ones" (genitive pl. vanimálion) and nostari meaning "begetters". One could also argue that this example shows that a noun denoting some kind of agent, and another noun denoting the one whom this agent does something to, can be coordinated by means of the genitive case (the "fair ones" were begotten by the begetters). Whatever the case, we have other examples of family relationships described by means of a genitive. In the Silmarillion Index, entry "Children of Ilúvatar", we learn that this is a translation of Híni Ilúvataro. Since Ilúvatar ("All-father") is a title of God, this example is somewhat profound. This also goes for Amillë Eruva lissëo "Mother of divine grace", a phrase occurring in Tolkien's Quenya translation of the Litany of Loreto (VT44:12; this is Amillë "Mother" + Eruva "divine, of God" + lissëo, genitive of lissë "grace, sweetness"). However, the genitive case would certainly also be used in more trivial phrases like "the king's sons" (probably i arano yondor). As long as the genitive case describes parents' relationship to their offspring, we could analyze the constructions as derivative genitives, parents being the physical origin of their children. But in the example Indis i·Ciryamo "the Mariner's Wife" (UT:8), the genitive unquestionably describes a family relationship and nothing else, since the "Mariner" is not in any way the source or origin of his wife.
	Perhaps we can generalize even further and say that relationships between people can be described by the Quenya genitive case. In WJ:369, Tolkien indicated that the genitive would be used in such a phrase as Elwë, Aran Sindaron "Elwë [= Thingol], King of the Sindar [Grey-elves]". Here the relationship is that between a ruler and the ruled. The same construction could however be used with reference to the area that is ruled: "King of Lestanórë" would be Aran Lestanórëo (Lestanórë being the Quenya name of the land called Doriath in Sindarin). The genitive case may also refer to things that are ruled: In a booklet which accompanied an exhibition at the Marquette University Archives in September 1983, Catalogue of an Exhibit of the Manuscripts of JRRT, Taum Santoski presented Tolkien's Quenya translation of the title "Lord of the Rings": Heru i Million, which is heru "lord" + i "the" + what is probably the plural genitive of a noun millë "ring", not otherwise attested. In the LotR itself, the Quenya word for "ring" is given as corma instead, Frodo and Sam being hailed as Cormacolindor or Ring-bearers (this word occurring in the Cormallen Praise). For "Lord of the Rings" we might therefore have expected Heru i Cormaron, but anyhow, the phrase Heru i Million confirms that the genitive case can be used to describe the relationship between a ruler and the ruled (people, area or thing).
	One of the most abstract meanings the genitive case may take on is of = about, concerning, as in Quenta Silmarillion "the History of (= concerning) the Silmarils". Another attested example is quentalë Noldoron "the history of the Noldor" (VT39:16). It may well be that the genitive can be used in this sense also in connection with verbs like nyar- "tell, relate" or quet- "speak", e.g. nyarnen i Eldo "I told about the Elf" or i Naucor quetir altë harmaron "the Dwarves speak of great treasures". We lack attested examples, though.
Sometimes the precise meaning of a genitive is difficult to clearly define. In the famous greeting elen síla lúmenn' omentielvo, "a star shines upon the hour of our meeting" or literally "...our meeting's hour", the genitive simply coordinates the nouns "meeting" and "hour" to indicate that the "meeting" took place in the "hour". In the phrase Heren Istarion "Order of Wizards" (UT:388), one may ask whether the genitive Istarion "of Wizards" implies that the order was founded by wizards, that it belongs to wizards, that it is made up of wizards, that it organizes or controls (or even is controlled by) wizards, etc. In all likelihood, several or all of these shades of meaning could be involved at the same time.
Also consider this passage from LotR, in the chapter The Houses of Healing in the third volume:

Thereupon the herb-master entered. 'Your lordship asked for kingsfoil, as the rustics name it,' he said, 'or athelas in the noble tongue, or to those who know somewhat of the Valinorean...'
	'I do so,' said Aragorn, 'and I care not whether you say now asëa aranion or kingsfoil, so long as you have some.'

So asëa aranion is the Quenya (or "Valinorean") for "kingsfoil", the herb called athelas in Sindarin. The word asëa refers to some kind of helpful or beneficial plant, but what precise meaning does the genitive plural aranion "of kings" express here? The kings didn't own or originate the kingsfoil; it was merely used by them for healing purposes. Unless this is comparable to a Calaciryo míri-construction because the kingsfoil was physically with the kings when they used it for healing ("life to the dying / In the king's hand lying!"), we must conclude that the genitive can also be used to indicate rather ill-defined states of "belonging", or mere association.
	Finally I may mention a function of the genitive that was unknown till early 2002, when I had already completed the first version of this course: It turns out that the phrase "full of [something]" is rendered as quanta "full" + a noun in the genitive case. Our attested example is somewhat profound: In his Quenya translation of the Hail Mary, first published in Tyalië Tyelelliéva #18, Tolkien rendered the phrase "full of grace" as quanta Eruanno. This seems to mean, literally, "full of God-gift" (since Eruanno is most likely the genitive form of Eruanna, cf. anna "gift"). The same construction would presumably be used in a more trivial context, so that "full of water" can be rendered quanta neno (the noun "water" being nén, nen-).
	We have no attested example of a Quenya genitive form functioning as the predicate of a sentence – but neither is there any particular reason to doubt that (say) "the ring is Sauron's" could be rendered i corma ná Saurondo. (The name Sauron probably has the stem-form Saurond-, given the derivation Tolkien indicated in Letters:380.)

Word order: In the prose version of Namárië, Tolkien placed a genitive in front of the noun it is dependent on: Aldaron lassi = literally "trees' wings", ómaryo lírinen = literally "in her voice's song", Calaciryo míri = literally "Calacirya's jewels" – cf. the interlinear translation in RGEO:66-67. (It should be noted that aldaron lassi was altered from lassi aldaron in the "poetic" version in LotR.) Above the entire "prose" version, Tolkien also placed the superscript Altariello nainië, "Altariel's (= Galadriel's) lament". Cirion's Oath displays the same word order: Nórëo alcar "the glory of the land" or literally "(the) land's glory", Elendil vorondo voronwë "the faith of Elendil the Faithful" or literally "Elendil (the) Faithful's faith" (the genitive ending being attached to the last word in the phrase Elendil voronda "Elendil [the] Faithful"; as usual, the ending displaces a final -a). In LotR we also have elenion ancalima for "stars' brightest [one]" = "the brightest [one] of [the] stars". So in normal prose, should the genitive always precede, just like the English genitive in 's? 
Not necessarily, it would seem. Most attested Quenya genitives follow the noun they are dependent on, with the same word order as an English of-construction. In the case of most of these attestations, we have no reason to suppose that the word order is particularly "poetic": Quenta Silmarillion "History of the Silmarils", Heru i Million "Lord of the Rings", lúmenn' omentielvo "on the hour of our meeting", asëa aranion "asëa [helpful plant] of kings" (kingsfoil; the two latter examples are from LotR), Híni Ilúvataro "Children of Ilúvatar" (Silmarillion Index), mannar Valion "into the hands of the Powers" (Fíriel's Song), Heren Istarion "Order of Wizards" (UT:388), Pelóri Valion "Fencing Heights of the Vali [Valar]" (MR:18), aran Sindaron "King of the Sindar" (WJ:369), Aran Lestanórëo "King of Doriath" (ibid.), i equessi Rúmilo "the sayings of Rúmil" (WJ:398), lambë Eldaron or lambë Quendion "the language of the Elves" (WJ:368/PM:395), Rithil-Anamo "Ring of Doom" (WJ:401). Where Tolkien rendered such a Quenya construction by employing an English genitive in -'s, he must of necessity reverse the original word order: Indis i·Ciryamo "The Mariner's Wife" (UT:8).
One potential misunderstanding may be mentioned here: Occasionally people are seen to be completely seduced by English of-constructions, thinking that the genitive ending -o should appear at the same place in the phrase as the English preposition of does. Therefore they end up attaching the genitive ending to the wrong word in an hopeless attempt to copy the English order of all the elements in the phrase. Ask ten people to translate "the glory of Aman" into a Quenya genitive phrase, and it is a good bet that several of them will come up with something like i alcaro Aman, which actually means "the glory's Aman" or "Aman of the glory"! What we want is either Amano alcar (think "Aman's glory") or (i) alcar Amano.

As for the word order employed when a preposition is used in conjunction with a genitive phrase, the prose Namárië provides the strange example Vardo nu luini tellumar. Tolkien translated this as "under Varda's blue domes". As we see, the Quenya wording is literally "Varda's under blue domes", the preposition following the genitive noun – a most unexpected order, especially considering that this is supposed to be normal prose. Yet the prose Namárië also has ve aldaron rámar for "like the wings of trees" (or literally "like trees' wings"). Here the word order is exactly what we would expect, namely preposition + genitive + the noun it governs (not **aldaron ve rámar or whatever!) It is almost tempting to assume that Vardo nu luini tellumar is simply an error for ?nu Vardo luini tellumar. At this stage at least, I would always use the "English-style" word-order exemplified by the phrase ve aldaron rámar. Perhaps Vardo nu luini tellumar is an example of the exceedingly esoteric syntax preferred by the Eldar, whose thoughts are not like those of Mortal Men...or perhaps it is just a typo. We must await the publication of more material.

The use of the article: A genitive determines the noun it is dependent upon, just like the definite article does: Indis i·Ciryamo does mean "the Mariner's Wife" = "the Wife of the Mariner". It cannot be interpreted "a wife of the mariner" in an indefinite or undetermined sense, even though the definite article i is missing before the noun indis "wife, bride". Same with lambë Quendion "the language of the Elves" (PM:395, emphasis added); this cannot be interpreted "a language of the Elves", for lambë is determined by the genitive Quendion. Cf. English "the Elves' language" = "the [not a] language of the Elves", even though there is no "the" before "language" in a phrase like "the Elves' language".  One must understand that while the first noun of an English of-construction may or may not be definite and accordingly receives the appropriate article (the or a), a Quenya noun connecting with a following genitive is always determined, whether or not the article i is used. The system is actually the same as in English, with one minor complication added: whereas an English genitive always precedes the noun it is dependent on, a Quenya genitive may come after this noun as well. The latter word order inevitably makes one think of English of-constructions, but they are strictly not comparable as far as grammar is concerned – even though Quenya genitive phrases are often best rendered as English of-constructions.
Where the genitive follows the noun it is dependent upon, the use of the definite article before this noun is apparently optional. The noun is definite anyway, so including the article is in a way superfluous; yet we have the examples i arani Eldaron "the kings of the Eldar" (WJ:369) and i equessi Rúmilo "the sayings of Rúmil" (WJ:398). Equessi Rúmilo, arani Eldaron without the article would have meant precisely the same thing. Conversely, the phrase indis i ciryamo "the mariner's wife" could presumably have been expanded to read i indis i ciryamo "the wife of the mariner", again without altering the meaning.
No attested example of a preceding genitive is followed by an article. But if we can choose freely between i equessi Rúmilo and just equessi Rúmilo, perhaps this principle would still apply if the genitive is moved to the beginning of the phrase? Rúmilo equessi "Rúmil's sayings" is certainly a valid wording, but what about Rúmilo i equessi? Would this be equally possible, or would it sound just as weird as "Rúmil's the sayings" in English? I, for one, would avoid this uncertain and unattested construction.

A few prepositions govern the genitive case. It is said that ú "without" is normally followed by genitive, Tolkien mentioning the example ú calo "without light" (VT39:14). This calo would seem to be the genitive form of a noun cala "light" (as in Calaquendi "Light-elves" or Calacirya "Light-cleft").

Summary of Lesson Eleven: The Quenya noun is inflected for a number of cases, special noun-forms which clarify what function a noun has in a sentence. The forms so far discussed are examples of the nominative case, used when a noun is the subject or the object of a sentence (a distinct "object" case, the accusative, had formerly occurred but fell out of use in Exilic Quenya). The Quenya genitive case has the ending -o (displacing a final -a, where such is present); the plural form is -on (added to the nominative plural), whereas dual genitives receive the ending -to (but nouns with nominative dual forms in -u would possibly have genitive duals in -uo rather than -uto). The noun governed by the genitive can come either before or after it; Rúmilo equessi and (i) equessi Rúmilo would work equally well for "Rúmil's sayings/the sayings of Rúmil". The Quenya genitive properly indicates source or origin (including former possessors), but also covers most relationships between people (like family relationships), as well as the relationship between a ruler and the ruled (people or territory). "Xo Y" or "Y Xo"  may also imply "Y of X" in the sense of Y being a physical part of X, or (if X is a plural word) Y being one of X. Thus Eärendil is said to be elenion ancalima "stars' brightest" = "the brightest one of (/among) stars". The relationship between a place and something located in that place may also be expressed by means of a genitive: Calaciryo míri "the jewels of Calacirya". A genitive can also express "of = about, concerning", as in Quenta Silmarillion "the History of the Silmarils". Furthermore, the preposition ú "without" normally takes the genitive case.

VOCABULARY

cainen "ten"
laman (lamn-) "animal" (the stem-form may also simply be laman-, but we will use lamn- here)
yulma "cup"
limpë "wine" (within Tolkien's mythos, limpë was some special drink of the Elves or of the Valar – but in the Etymologies, entry LIP, Tolkien also provided the parenthetical gloss "wine", and we will use the word in that sense here)
rassë "horn" ("especially on living animal, but also applied to mountains" – Etym., entry RAS)
toron (torn-) "brother"
Menel "the firmament, sky, heaven, the heavens" (but the Quenya word is singular. It is apparently not used in a religious sense, but refers to the physical heavens only. Cf. Meneltarma "Pillar of Heaven" as the name of the central mountain in Númenor. The word Menel is capitalized and apparently treated as a proper name, hence not requiring any article.)
ulya- "to pour" (transitive past tense ulyanë, intransitive ullë) 
sírë "river"
cilya "cleft, gorge" (also cirya, as in Calacirya "Pass of Light" or "Light-cleft", which name actually appears as Calacilya in some texts – but since cirya also means "ship", we will use cilya here)
anto "mouth" (possibly representing earlier amatô, amto; if so it likely comes from the same root as the verb mat- "to eat")
ú preposition "without" (normally followed by genitive)

EXERCISES

1. Translate into English:

A. Hirnentë i firin ohtaro macil.
B. Menelo eleni sílar.
C. Tirnen i nisso hendu.
D. Cenuvantë Aran Atanion ar ilyë nórion.
E. Coa ú talamion umë anwa coa.
F. I tário úmië torni merir turë Ambaro lier.
G. I rassi i lamnion nar altë.
H. I cainen rávi lintavë manter i rocco hrávë.

2. Translate into Quenya:

I. The birds of heaven will see ten warriors between the great rivers.
J. The king's thrall poured wine into the biggest of the cups. ("Biggest, greatest" = analta. Time to repeat Lesson Five, where we discussed superlatives?)
K. The Elf's brother gathered (together) the ten books about stars.
L. The great river of the land poured into a gorge.
M. A man without a mouth cannot speak.
N. I have seen the greatest of all mountains under the sky.
O. I want to find a land without great animals like lions.
P. You will see an animal without horns (dual: a couple of horns)

LESSON TWELVE
The Possessive-Adjectival case. Verbal or Abstract nouns and how they interact with the Genitive and Possessive cases.

This lesson is mainly devoted to a case that by its function in many ways complements the genitive case. But first of all, let me say that there is no easy answer to the question of what this case should be called. Tolkien listed it in the Plotz Letter, but he did not name it. The case in -o or -on that we discussed in the previous lesson is referred to simply as the "genitive" in several sources. But in WJ:369, Tolkien refers to the forms in -o(n) as "partitive-derivative genitives", whereas the other case that we will now discuss is called a "possessive-adjectival [genitive]". On the previous page, he noted regarding the case with the ending -o(n) that "properly it was used partitively, or to describe the source or origin, not as a 'possessive'" (emphasis added). The context indicates that the other case that he went on to describe is used as a "possessive". So simply to have some suitable designation of this case, I shall adopt the word possessive as its name. (Another plausible term is "adjectival case", which is also used by some students.)

THE POSSESSIVE
By its function, this case – rather than the case in -o(n) which Tolkien normally terms the "genitive" when discussing Quenya grammar – corresponds much better to the English genitive in -'s. Even so, in certain contexts this case is also best translated using English of-constructions.
	The possessive case is formed by adding the ending -va, e.g. Eldava as the possessive form of Elda. When it is to be added to a noun that ends in a consonant, this ending probably takes the form -wa instead. The assumption that the ending -va appears in the variant form -wa after consonants is supported by this fact: The suffix -va is in origin a mere adjectival ending, found in some common adjectives as well, and in such cases it is seen to appear as -wa following a consonant – e.g. anwa "real, actual, true" or helwa "pale blue". In Primitive Elvish, the ending had the form -wâ, but in Quenya, w normally became v when intervocalic (= occurring between vowels). Cf. another common adjective displaying this ending, tereva "fine, acute", which word Tolkien noted had been terêwâ in Primitive Elvish (see Etym, entry TER, TERES). Since most Quenya nouns end in a vowel, the w of -wâ typically became intervocalic when this ending was added, and therefore it normally turned into v (e.g. Eldâ-wâ, Eldawâ becoming Eldava, just like terêwâ became tereva). But if we combine this ending with a noun ending in a consonant, e.g. atar "father" (unchanged since Primitive Elvish), atar-wâ would presumably produce Quenya atarwa, original w remaining w because it is not here intervocalic. 
	The Plotz Letter lists no dual forms of the possessive case, but I can't imagine why such forms should not exist. Even so, I won't construct any exercises involving these slightly hypothetical forms, but presumably the simple suffix -va would be used after a dual form in -u – e.g. Alduva as the possessive form of Aldu "Two Trees". The more frequent dual forms in -t would likely have possessive forms in -twa, a dual like ciryat "a couple of ships" becoming ciryatwa (accented on the second-to-last syllable because of the consonant cluster tw).
	Just like the Plotz Letter lists no dual form of the possessive case, Tolkien mentioned no plural form either – which fact led some investigators to conclude that this case has no plural at all! But other material does indicate that such a form exists (suggesting that we can also feel free to extrapolate a dual form as we tried to do above: the Plotz Letter does not necessarily include everything). In WJ:368 Tolkien indicates that the possessive has a plural form in -iva, combining the simple ending -va with the plural marker -i. In this case, this ending is used even if the possessive suffix is added to words that would normally have nominative plurals in -r, like Eldar: The plural possessive is not **Eldarva or **Eldarwa or whatever, but Eldaiva, attested in the phrase lambë Eldaiva "language of the Eldar" (WJ:369). The plural form -iva is said to be an innovation in Quenya, not a form inherited from older stages of Elvish.
When the initial vowel of the ending -iva merges with the last vowel of the noun to produce a diphthong, like ai in Elda + iva = Eldaiva, this diphthong of course receives the stress (eld-AI-va). Most nouns in -ë would at an older stage have behaved in a similar way, a diphthong ei arising; the plural possessive of lassë "leaf" may at one point have been lasseiva (for even older ?lasseiwâ, if such a form was ever in use). But the diphthong ei eventually became long í in Quenya, so perhaps the current form was lassíva – with a long í still attracting the stress. In the Plotz Letter, such a long í is observed in the plural form of another case: lassínen as the plural instrumental, to be discussed in a Lesson Sixteen. (The form lassíva is of course not confirmed by Plotz, since no plural forms of the possessive case are there discussed, but the form lassínen seems to confirm the general principle: This form is in all likelihood meant to represent older lasseinen, and then older lasseiva ought to produce Quenya lassíva.)
	It is not quite clear what would happen when the ending -iva is added to a noun already ending in -i, like tári "queen", or a noun with a stem-form in -i, like lómë (lómi-) "night" (SD:415). Possibly the two i's would merge into a long í, so that "of queens" or "of nights" is something like ?táríva, ?lómíva – whereas the singular forms "of a queen" and "of a night" must be táriva, lómiva. (The pronunciation would be markedly different: these singular forms are accented on the first syllable, the third from the end, whereas the plural forms would be accented on the second-to-last syllable because of the long vowel that suddenly turns up there – if the final -i of the noun and the first vowel of the ending -iva do indeed merge into a long í.) But it is also possible that a form like táriva has to do duty for both singular and plural, so that one must rely on the context to distinguish "of a queen" from "of queens".
	
There are a few more things to say about the formation of the possessive case (see "Various notes" below), but we will now return to its function.
	This is the case you use to describe simple possession, the typical function of the English genitive. In the previous lesson, we have described how the Quenya genitive is rather used to indicate source or origin, not simple ownership. If the Quenya genitive is used to describe the relationship between owners and the things they own, we are dealing with former rather than current ownership. Tolkien nicely explained this by contrasting the genitive and possessive cases, and we can well afford to quote him, recapitulating the function of the genitive in the process:

'Possession' was indicated by the adjectival ending -va... Thus 'Orome's horn' was róma Oroméva (if it remained in his possession)...but [the genitive phrase] róma Oromëo meant 'a horn coming from Orome', e.g. as a gift, in circumstances where the recipient, showing the gift with pride, might say 'this is Orome's horn'. If he said 'this was Orome's horn', he would say Oroméva. Similarly [the genitive phrase] lambe Eldaron would not be used for 'the language of the Eldar' (unless conceivably in a case where the whole language was adopted by another people), which is [rather] expressed...by...lambe Eldaiva. [WJ:368-369]

So the possessive case may indicate simple ownership at the time that is being considered (past or present – whereas origin, or former possession, is indicated by the genitive case). An example from the Silmarillion is Mindon Eldaliéva, the "Tower of the Eldalië [= Elf-people]", meaning simply a tower owned by the Eldalië. (Certainly they had also originated it, but they were still its owners, so a genitive would be less appropriate.) We would also have such phrases as (i) coa i Eldava "the Elf's house"/"the house of the Elf", i parmar i vendíva "the books of the maidens", i míri i Naucoiva "the jewels of the Dwarves". As for this word order, it should be observed that the noun which receives the possessive ending appears as the last word of the possessive phrase in nearly all attested instances: The noun it governs (denoting the thing that is owned) typically comes before it.
In the first version of this course, I wrote: "It may well be that one could reverse the word order and say (for instance) ?i Eldava coa with the same word order as in English: 'the Elf's house'. However, I would avoid this construction until we have it attested in Tolkien's papers." Perhaps we have it attested now. In June 2002, the phrase Amillë Eruva lissëo "Mother of divine grace" turned up in VT44:12, in Tolkien's incomplete Quenya translation of the Litany of Loreto. Literally, this seems to mean "Mother of God's grace". Removing Amillë "Mother", as well as the genitive ending -o here attached to lissë "grace, sweetness", we are left with Eruva lissë for "God's (Eru's) grace". This could be a (currently unique) example of a possessive form preceding rather than following the noun it connects with. However, the opposite order seems to be much more common, and certainly lissë Eruva could have been used here as well. In the exercises below, I consistently let the possessive form follow rather than precede the noun it connects with, using more common word order.
The noun governed by the possessive does not receive the article in most of our attested examples; it is already sufficiently determined: Róma Oroméva is not indefinite "a horn of Oromë's", as if it is first introduced into the story, or it is implied that Oromë had other horns as well. (According to Tolkien, this meaning would be expressed by means of a "loose compound", the words simply being juxtaposed without involving any case endings at all: Oromë róma = "an Oromë horn".) Róma Oroméva is "Oromë's horn" = "the horn of Oromë", róma being determined by Oroméva. But we could certainly slip in an explicit article and say i róma Oroméva without changing the meaning; as demonstrated in the previous lesson, both constructions are equally valid in a phrase involving a genitive noun. An attested example involving the possessive case is the phrase i arani Eldaivë "the Kings of the Eldar" (WJ:369; this primarily means "those kings in a particular assembly who were Elvish", whereas i arani Eldaron with a genitive means "those among the Eldar who were kings", or simply "the kings ruling the Eldar"). The article could probably be omitted without changing the meaning: Arani Eldaivë would still mean "the kings of the Eldar", the possessive form Eldaivë determining arani anyway. (As for why the ending -iva here appears as -ivë, see below; this probably contradicts some evidence from LotR, so we may read Eldaiva instead.)
	The possessive case does not always indicate "possession" in the narrowest sense, but may also describe somebody's relationship to their more-or-less abstract attributes or properties. In such contexts, one can use the genitive as well. Tolkien mentioned that "the splendour (glory) of Oromë" could be expressed in two ways: One may use the possessive-adjectival case and say alcar Oroméva, referring to Oromë's alcar or splendour as a permanent attribute of his. But one could also use the genitive case; the wording alcar Oromëo emphasizes that Oromë is the source of the splendour. This could refer to "his splendour as seen at the moment (proceeding from him) or at some point in a narrative" – focusing on the moment rather than on some permanent state (WJ:369). Cirion's Oath uses the genitive in the phrase Elenna·nórëo alcar "the glory of the land of Elenna". If one used the possessive instead, to produce the wording (i) alcar Elenna·nóreva, it would apparently put the emphasis on the "glory" of Elenna as a permanent attribute of the land. In Middle-earth time, Cirion's Oath was spoken long after Elenna (Númenor) had been destroyed and its "glory" proven to be rather less than permanent, so perhaps this would be inappropriate.
	In our home-made example alcar Elenna·nóreva, we added the possessive ending to a noun that does not denote a sentient being. This is hardly improper, for we have such attested examples as Taurë Huinéva "Forest of Gloom" and Nurtalë Valinóreva "Hiding of Valinor". Where no sentient is involved, the possessive case obviously takes on other shades of meaning; no "ownership" can be involved, since things or substances can't own anything. Cf. for instance the first example of this case that was ever published, in Namárië in LotR. Here we have yuldar...lisse-miruvóreva for "draughts of [the] sweet mead" (in the prose Namárië in RGEO:68, the words are actually directly juxtaposed as yuldar lisse-miruvóreva; in the poetic version in LotR, a number of other words intrude between the two elements of this phrase). For decades, this was the sole available example of the case in -va. Here, this case ending implies "(made) of": The yuldar or "draughts" consist of lisse-miruvórë or "sweet mead". Following this example, two nouns like rië "crown" and telpë "silver" can evidently be combined as rië telpeva, "crown of silver". It may be noted that in such a case – the possessive noun denoting a material – the noun it governs is not necessarily be determined by it (not "the crown of silver"). Otherwise, yuldar lisse-miruvóreva would have to mean **"the draughts of sweet mead", but Tolkien did not translate it in this way. – Having only this one example from Namárië to work from, early researchers thought the case in -va was what they called a "compositive" case denoting what something consists of (is composed of). This usage should be noted, but we now know that this is only one of the secondary functions of this case.
	Yet the fact remains that the ending -va is in origin simply adjectival, so this case may easily take on a "descriptive" function. Regarding the genitive case in -o, Tolkien noted that properly it was NOT used "adjectivally to describe qualities" (WJ:368): this is rather the function of the case in -va. The example Taurë Huinéva (Etym, entry PHUY) apparently means "Forest of Gloom"; cf. the nouns taurë "forest" and huinë "deep shadow, gloom". One may almost just as well treat huinéva as a regular adjective and translate Taurë Huinéva as "Gloomy Forest" or "Shadowy Forest". The idea is that the "forest" is characterized by "gloom", so the case in -va can describe what characterizes something or someone. Perhaps the expression Eruva lissë (isolated from a longer phrase, VT44:12) also fits in here: This could be translated "God's grace", but the Litany of Loreto that Tolkien was rendering into Quenya has "divine grace" in this place, and it may well be that Eruva is here best understood as an adjective "divine" – not as a noun "God's". The word Eruva describes the divine quality of the "grace" as a characteristic of this grace.
Such a "characteristic" may also be an abstract or action: In early material (LT1:14) we find the example Mar Vanwa Tyaliéva "Cottage of Lost Play" – the mar or "cottage" being characterized by vanwa tyalië, "lost play" (one must read the earliest Silmarillion manuscripts as reproduced in LT1 and LT2 to understand precisely what this refers to). It should however be noted that the genitive case may also be used in such a context; in the late essay Quendi and Eldar we have Rithil-Anamo for "Doom-ring" or more literally "Ring of Doom" (WJ:401; the Old Quenya word rithil "ring, circle" would probably become risil in Exilic Quenya). Rithil-Anamo does not refer to Sauron's Ring, but to the Máhanaxar, the circle where the Valar passed judgement. The word anamo is not otherwise attested, but must be the genitive of either anama or anan (with stem anam-); it apparently means "doom, judgement, judging" – the activity characterizing or going on in the Circle (Rithil). Perhaps the possessive case could have been used instead (?Rithil Anamáva or ?Rithil Ananwa) without changing the meaning.
	In some instances one may indeed be in doubt which case to use, the genitive or the possessive; sometimes Tolkien's own choice is slightly surprising. He used the possessive in the phrase Noldo-quentasta Ingoldova "Ingoldo's History of the Noldor" (VT39:16) – the Elf Ingoldo being the author of this particular Noldo-quentasta or "Noldo-history". Yet the emphasis is hardly on the fact that Ingoldo owns this "Noldo-history" (unless copyright was a big issue in Valinor). Ingoldo is just the author or originator, and for this meaning we might expect the genitive case to be used instead, since it frequently describes origin or source. Yet there may be certain conflicting concerns here: Since the genitive case may also signify about, concerning (as in Quenta Silmarillion), perhaps Noldo-quentasta Ingoldo with a genitive instead could easily have been misunderstood as "the Noldo-history about Ingoldo".
Anyhow, in one attested example, Tolkien's choice of case certainly amounts to an outright contradiction of what he had written earlier, in the essay Quendi and Eldar: We have quoted his explanation of why it would normally be improper to use the genitive in a phrase like lambë Eldaron "the language of the Eldar" – this would imply "the language coming from the Eldar, later taken over by others"! One had to use the possessive case instead: lambë Eldaiva. Yet Tolkien himself used lambë Quendion for "the language of Elves" in a very late source (PM:395) – and Quendion is unmistakably a plural genitive. The fact that Tolkien here uses another word for "Elf" (Quendë instead of Elda) can hardly make any difference: According to the system set out in Quendi and Eldar, we would expect lambë Quendíva, the possessive case being used of current ownership. Perhaps we can resolve the contradiction in "internal" terms, appealing to a linguistic development within the mythos: Tolkien noted that there was an increasing tendency to prefer the genitive case, people sometimes using it instead of the possessive case (WJ:369). So in "late usage" it would perhaps be more natural to say lambë Quendion, rather than lambë Quendíva – the former distinctions fading away. If one is in doubt which case to use, the genitive or the possessive, it is probably best to pick the former.

VARIOUS NOTES
filling in some details
NOTE #1: Vowel-lengthening in the syllable preceding the case ending: The observant student will have noted that sometimes, the last vowel of a noun is lengthened when the ending -va is added. For instance, Eldalië + va produces Eldaliéva with a long é (which must then receive the stress, according to the normal rules). Oroméva and tyaliéva as the possessive forms of the nouns Oromë and tyalië are other examples. Notice that the words Eldalië, Oromë, tyalië all end in two short syllables (containing neither consonant clusters, diphthongs or long vowels). If the ending -va were added after them and no further changes were made, the extra syllable provided by this ending would make the stress move to what is now the third syllable from the end (cf. the stress rules set out in Lesson One). This would result in the rather awkward pronunciations **orOMeva, **eldaLIeva, **tyaLIeva. So where the ending -va is added to a noun ending in two short syllables, and there is no final consonant, the vowel of the last of these syllables is apparently lengthened to make sure that it will receive the stress: oroMÉva, eldaliÉva, tyaliÉva. But if the noun ends in a consonant, there is never any need to lengthen the vowel, for where we are dealing with a noun of such a shape, the suffixing of the case ending (probably appearing as -wa) will result in a consonant cluster which will make the stress move to the vowel before the new cluster anyhow. For instance, while a name like Menelmacar (the Quenya name of Orion) is naturally accented on the third syllable from the end because it ends in two short syllables, its possessive form Menelmacarwa would be accented on -arw- because of the cluster rw here arising: This cluster makes what is now the second-to-last syllable long, and therefore it receives the stress.
In the original version of this course, I wrote: "It is unclear whether the system just sketched – the final vowel of a noun ending in two short syllables being lengthened before the ending -va – would still be valid in the case of a word that only consists of these two short syllables." As I also wrote, my gut feeling was that in such a case, there would be no lengthening. This has now been confirmed by the example Eruva as the possessive form of Eru (VT44:12, published in June 2002). Though Eru ends in two short syllables, we do not see **Erúva in the possessive, for the two short syllables of Eru are also the entire word. The lengthening rule only applies to words of more than two syllables.
Huinéva (instead of **huineva) as the possessive form of huinë "shadow, gloom" is however a puzzling example. Here we do see lengthening of the final -ë to -é-. For a while I actually thought final -ë is always lengthened before the ending -va, but the Plotz Letter indicates that the possessive form of lassë "leaf" is lasseva (not **lasséva). If the ui of huinë is counted as two syllables (u-i), not as a diphthong, this example would conform with the rule set out above: hu-i-në would have its final vowel lengthened when -va is added, producing huinéva. But since Tolkien explicitly stated that Quenya ui is a diphthong – hence pronounced as one long syllable and not as two short ones – this explanation is not satisfactory. Yet ui is supposed to be a diphthong in Sindarin as well, but in one Sindarin poem, ui occurs where the poetic meter demands two syllables. Perhaps ui, although a diphthong, is somehow "overlong" and sometimes counts as two syllables, even though it is perceived as one syllable by the ear. Bottom line is, if the case ending -va is to be added to a noun with ui in its second-to-last syllable, the vowel in the final syllable is apparently lengthened before -va is suffixed. So the possessive form of nouns like cuilë "life" or tuima "sprout" should evidently be cuiléva, tuimáva.
As for the genitive ending -o, there is no similar lengthening when the ending is to be added to a noun ending in two short syllables: The genitive form of Oromë is attested as Oromëo, not **Oroméo (contrast possessive Oroméva). The form Oromëo must be accented on -rom-. It seems likely, then, that nothing special happens when -o is added to a word like huinë either (genitive probably huinëo, hardly ?huinéo). However, I should like to see an attested example of what happens when the ending -o is added to a noun ending in two short vowels in hiatus – most frequently -ië, as in Valië "female Vala". ?Valiëo would have to be accented on i, which sounds rather awkward; the same goes for the plural form ?Valieron. I strongly suspect that in such a case, the vowel in the syllable before the genitive ending would be lengthened, thus attracting the stress: Valiéo, Valiéron. But once again, there is no way of being certain; we must await further publications. 
NOTE #2: Special stem-forms of nouns: Where a noun has a special stem-form, it would always appear when the genitive ending -o is added. The genitive of nís (niss-) "woman" or talan (talam-) "floor" would be nisso "woman's" and talamo "floor's". Yet the ending -va or -wa for possessive may sometimes produce more complex results. Adding -wa to a noun like talan, talam- would probably result in talanwa, not **talamwa, since mw regularly becomes nw in Quenya. Suffixing -wa to filit (filic-) "bird" would result in filicwa all right, but this we must spell filiqua according to the normal conventions. I am not quite sure what the possessive form of nís (niss-) "woman" should be. **Nisswa is certainly not a possible Quenya word; perhaps we would see something like nisseva, an extra e turning up before the ending to break up the impossible consonant cluster (and following a vowel, we would regularly see -va instead of -wa). – The "stem-form" of some nouns is simply a contraction, e.g. fern- as the stem of feren "beech-tree". Surely the genitive would be ferno, but the possessive may well be ferenwa with no contraction, since other examples indicate that such contraction does not occur before a consonant cluster (**fernwa is not a possible Quenya word). Of course we could slip in an e here as well, producing ?ferneva, but I would certainly put my money on ferenwa.
NOTE #3: A Tolkienian rule we can afford to ignore (!): In WJ:407, Tolkien states that the case derived by adding -va never lost its strong adjectival connotations; he actually says that it "was and remained an adjective". Compare Eruva being used in the sense "divine" rather than "God's" in Tolkien's Quenya Litany of Loreto. As we remember from Lesson Four, adjectives in -a have plural forms in -ë (for archaic -ai). According to what Tolkien says in WJ:407, a possessive noun (with ending -va) that governs a plural word would agree with it in number just like any other adjective, the ending -va turning into -vë. For this reason, he used i arani Eldaivë for "the Kings of the Eldar" in WJ:369: Eldaiva "of the Eldar" becomes Eldaivë (archaic Eldaivai) to agree in number with the plural noun it is dependent on, namely arani "kings".
However, this may be one of the cases of Tolkien revising Elvish grammar without noticing that his new ideas contradicted something he had already published. For in Namárië in LotR, we have yuldar...lisse-miruvóreva for "draughts of sweet mead", and Tolkien later confirmed this construction in his comments on Namárië in The Road Goes Ever On. Since yuldar "draughts" is a plural word, lisse-miruvóreva should have been lisse-miruvórevë according to the system Tolkien set out in WJ:407. As I said, the likeliest "external" explanation is simply that Tolkien introduced a new rule without noticing that he had already published something that contradicted it. In "internal" terms, we may perhaps assume that the possessive form was still perceived as a kind of derived adjective in the older period, and therefore it also agreed in number like regular adjectives. But as the Ages went by in Middle-earth, the forms derived by means of the ending -va came to be perceived more strictly as a noun case only, and by the late Third Age when Galadriel composed her Lament, the adjective-style agreement in number had been abandoned. I do not use it in the exercises I have made for this course.

VERBAL OR ABSTRACT NOUNS
and how they interact with the genitive and possessive cases
We have earlier defined nouns as words denoting things, whereas verbs are words that denote actions – but we have also hinted that linguists would find such definitions rather simplistic. Some nouns do denote actions, and they are appropriately called verbal nouns. Since such nouns may interact with the genitive and possessive cases in a way that should be noted, this is a good place to introduce them.
	A verbal noun is derived from the stem of a verb; in English, the relevant ending is -ing. (This is also the ending used to derive active participles, but they are adjectives, not nouns; the forms merely happen to coincide in English.) Singing is the verbal noun corresponding to the verb sing; in other words, singing is the action you perform when you sing.
	In Quenya, the stems of some primary verbs are the source of abstract formations in -më; some of them seem to have been verbal nouns in origin. For instance, whereas the verb "to love" is mel-, the noun "love" (or "loving") is melmë. Some of these may take on more specialized meanings. Carmë is used for "art" (UT:439), though this is basically simply a kind of verbal noun derived from the verb car- "make, do" – hence literally "making". (See below regarding oiencarmë.)
	Primary verbs may also receive the ending -ië; the verb tyal- "to play" corresponds to the abstract formation tyalië "play, playing" (as noun; cf. the Mar Vanwa Tyaliéva or "Cottage of Lost Play" mentioned above). Added to an A-stem verb, the ending -ië makes the final -a drop out; cf. naina- "to lament" producing the abstract noun nainië "a lament(ing)". 
Yet another frequent formation is to lengthen the stem-vowel of a primary verb and add the ending -ë. The verb ser- "rest" corresponds to the abstract noun sérë "rest, repose, peace". Very often, the nouns so derived have taken on a somewhat more concrete meaning. From the verb sir- "to flow" we have sírë, which would basically refer to a "flowing", but this noun is used = "river". The noun nútë connects with the verb nut- "to tie", but the noun has developed beyond the full abstract "tying, binding" and has come to signify "knot" instead. From lir- "to sing, chant" we have lírë, used for "song" rather than just "singing, chanting". Yet the underlying idea of a verbal noun is often discernible still.
The stems of some A-stem verbs, especially in -ta, can also be used as abstract nouns with no additions. Vanta- is the verb "to walk", but vanta is also used as an abstract: "a walk" (that is, "walking" considered as a noun). Likewise, the verbs lanta- "to fall" corresponds to the noun lanta "a fall(ing)". However, the noun may also be lantë, as in the name of the song Noldolantë or "Fall of the Noldor" mentioned in the Silmarillion. In Quenya, most abstract nouns indeed end in the vowel -ë, either alone or as part of a longer ending.
One such ending is -lë, which seems to one of the most versatile Quenya abstract suffixes. It may be that it can in principle be added to any A-stem verb, and the resulting word is basically a verbal noun. The verb laita- "to bless/praise" occurs in LotR (in the Cormallen Praise), and the corresponding abstract noun laitalë "praise" or "praising" occurs in UT:166, 436 (where reference is made to the Erulaitalë or "Praise of Eru", a Númenórean festival). In earlier lessons we have used the verb nurta- "to hide", which is actually only attested as a verbal noun nurtalë "hiding" (see below concerning the phrase Nurtalë Valinóreva "Hiding of Valinor").
	Then let us return to the genitive and possessive cases. If you combine a verbal noun (or an abstract formation that still clearly connects with a verb) with a noun in the genitive case, it suggests that this noun is the "subject" of the corresponding verb. An attested example is Altariello nainië for "Galadriel's lament" (RGEO:66; the Quenya form of Galadriel's name is Altariel with stem Altariell-). The genitive Altariello "Galadriel's" governing the abstract noun nainië "lament, lamenting" indicates that Galadriel is the one who does the lamenting: subject genitive. Perhaps the phrase i equessi Rúmilo "the sayings of Rúmil" (WJ:398) may also be analyzed in such a way: Rúmil is the subject who originally "said" the "sayings". An obvious case is provided by the phrase Oiencarmë Eruo "the One's [Eru's, God's] perpetual production" (MR:471). Eru is the one who does the "perpetual production" (oi-en-carmë = probably "ever-re-making"), and this is indicated by the genitive form Eruo: subject genitive yet again.
Way back in Lesson Two, I pointed out the error contained in the title of the fanzine Parma Eldalamberon; it should have been Parma Eldalambion instead. I must now take affair with the title of another (good!) Tolkien-linguistic journal, Tyalië Tyelelliéva. This was meant to signify "Play of the Tyelellië" (a folk of little Elves). But since the Tyelellië are the subject of the abstract noun "play" (the ones who do the playing), it would probably have been better to use the genitive case here: perhaps Tyalië Tyelelliéo.
	So far subject genitive; what about object genitive? This kind of genitive is usually replaced by an of-construction in English: "the discovery of America" = the discovery which America was the object of. Subject and object genitive can even be combined in a phrase like "Columbus' discovery of America" (Columbus is the subject who does the discovery, America is the object that is discovered).
Our one-and-only attested example of a Quenya object genitive seems to indicate that for this meaning, Quenya uses the case in -va. This one example is found in the Silmarillion, near the end of Chapter 11: Nurtalë Valinóreva, the "Hiding of Valinor" (Valinóreva is formed from Valinórë, an older variant of the name normally shortened as Valinor). The point is that the Valar hid Valinor, so Valinor is the object of the nurtalë or "hiding". If one used the genitive case instead, saying Nurtalë Valinórëo, it might imply that this is a subject genitive – Valinor doing the hiding instead of being its object. This would make little sense, since Valinor is not a person that can "hide" anything. Conversely, oiencarmë Eruo cannot be understood as "perpetual production of the One" even if some kind of sense could be made of this, for if Eru were the grammatical object that is produced, we would evidently see oiencarmë Eruva instead.
	Probably, the o-case could be used for subject genitive and the va-case for object genitive within the same phrase; if so it would probably be best to let the former genitive precede the verbal noun. Nurtalë Valinóreva or "Hiding of Valinor" could then be expanded to Valaron nurtalë Valinóreva, "the Valar's hiding of Valinor". Or, to use a wholly home-made example:

	Eruo melmë Ataniva = "God's love of Men"

and conversely:

	Atanion melmë Eruva = "Men's love of God"

Summary of Lesson Twelve: The possessive (or adjectival) case is formed by adding the ending -va (probably -wa after nouns ending in a consonant), in the plural -iva. (There is no explicit information about dual forms; presumably the ending -va can be added to nouns with dual forms in -u, whereas the case ending might appear as -wa when added to a dual form in -t.) If the ending -va is to be added to a noun of at least three syllables that ends in a vowel, and the two last syllables are short, then the final vowel is lengthened before the case ending is added so as to attract the stress: the possessive form of Oromë is therefore Oroméva (not **Oromeva). For some reason, such lengthening also occur if the diphthong ui occurs in the second-to-last syllable of the noun; the possessive form of huinë "gloom" is therefore huinéva. – A possessive phrase like "X Yva" may mean "Y's X" or "X of Y" referring to simple ownership, e.g. lambë Eldaiva "the language of the Elves" or coa i Eldava "the Elf's house". The pattern "X Yva" may also refer to a permanent attribute (e.g. alcar Oroméva "the glory of Oromë"), or to the prevalent characteristic of a place (e.g. Taurë Huinéva "Forest of Gloom"). Another use of this case is expressing "X that consists of Y" (e.g. yuldar lisse-miruvóreva "draughts of sweet mead"). – Verbal nouns, or abstract nouns derived from verbs, denote an action viewed as a "thing" or process. Such nouns may be derived in a variety of ways; relevant endings include -më, -lë, -ië and -ë. Notice especially the ending -lë, which (it seems) may in principle be added to any A-stem verb, as when the verb linda- "to sing" produces lindalë "singing, music". When dependent on a verbal noun or an abstract clearly associated with some verb, the genitive case takes on the meaning of a subject genitive (as in Altariello nainië "Galadriel's lament"), whereas the possessive case is used for object genitive (Nurtalë Valinóreva "Hiding of Valinor").

VOCABULARY

minquë "eleven"
varya- "to protect"
alya "rich"
seler (sell-) "sister"
malta "gold" (so according to Appendix E of LotR; the Etymologies, entry SMAL, gives malda instead – but post-LotR sources seem to indirectly confirm that malta was Tolkien's final decision, as when PM:366 cites the Eldarin root yielding words for "gold" as MALAT.)
engwë "thing" 
muilë "secrecy" (including one of the abstract endings mentioned above, -lë; in this case it is added directly to the root MUY, here manifesting as mui-. Apparently this word is related to Sindarin muil as in one place-name occurring in LotR: Emyn Muil, possibly meaning something like Hills of Secrecy or Hidden Hills).
sérë "peace" (in origin an abstract formation based on the verb ser- "to rest", derived from the same root SED which also produces the name of Estë [from Esdê/Ezdê], the Valië or "goddess" of rest and sleep)
ramba "wall"
ondo "stone" (as material, though ondo is also used = "a rock"; the Sindarin equivalent gon, gond occurs in the names Gondor and Gondolin, the latter of which is adapted from Quenya Ondolindë)
osto "city" (according to late sources also used = "fortress", but we will use it in the sense of "city" here; the word seems to refer primarily to a fortified city, so there may not be much of a distinction anyway)
mornië "darkness" (cf. morë "black"; the word mornië is actually an abstract formation based on another adjective derived from the same primitive root MOR, namely morna = "dark")

EXERCISES

These exercises involve both the genitive case and the possessive/adjectival case. Make sure to pick the right case in Exercises I-P (though sometimes, either case will do).

1. Translate into English:

A. I limpë Eldaron vs. i limpë Eldaiva (and since both phrases may have the same English translation, explain what the difference is)
B. Haryalyë yulma maltava.
C. I rocco i Eldava alantië mir i núra cilya.
D. Neri séreva úvar ohtari.
E. Altë rambar ondova nurtaner i coar i cainen analyë neriva i osto.
F. I coa i arano selerwa ná carnë.
G. Minë i mólion amápië i macil i aranwa.
H. I vendëo toron hirnë ilyë i harmar i minquë Naucoiva imbë i canta rassi i ninqui orontion.

2. Translate into Quenya:

I. Rivers of wine poured into the man's mouth.
J. The boys' sister [/the sister of the boys] gathered (together) the things of the boys and went into the house of the queen.
K. The secrecy of the women protected a great treasure of gold.
L. The eleven warriors could not protect the peace of the city, for a great darkness fell.
M. They will go through a land of great trees and many rocks, for they want to see the city of the mighty warrior.
N. A wall of secrecy protected the hidden gold of the city, and I did not find it.
O. The land of the Elves is a land of many beautiful things; a land without Elves is a land of darkness, for the Men (Atani) of the land do not hear the rich language of the Elves.
P. The king's sister's gathering of books about Elves. (To make an abstract noun "gathering", try adding the ending -lë "-ing" to the verb hosta- "to gather".)

LESSON THIRTEEN
The Dative case. The Gerund. The pronominal endings -lmë, -lvë and -mmë. An indefinite pronoun.

THE DATIVE CASE
Back in Lesson Five, we introduced the concept of grammatical objects, the "target" of the verbal action performed by the subject: I Elda máta massa = "the Elf is eating bread", i Nauco hirnë harma = "the Dwarf found a treasure".
So far in this course, all the objects that we have concerned ourselves with have been, more precisely, direct objects. These are objects directly affected by the verbal action. In archaic Quenya, such objects had their own grammatical case, the accusative – but this case no longer had any distinct forms in Third Age Quenya. But there are also indirect objects, to which Quenya grammar likewise assigns special case forms. The case marking indirect objects, the dative, was still alive and well in Third Age Quenya. But before discussing how dative forms are constructed, let us have a closer look on indirect objects.
An indirect object is, logically, an object indirectly affected by the verbal action of the sentence. Thus the indirect object is often the beneficiary of the verbal action (though it may also denote a party that is adversely affected by this action). The archetypal example involves the verb "to give", which must logically entail three parties: the subject that does the giving, the direct object which is the thing that is given, plus the indirect object that is the recipient of the gift and thus the beneficiary of the verbal action: 

The man [subject] gave the boy [indirect object] a book [direct object].

Modern English (unlike, say, German) has no distinct dative case, so in the English example above, the noun "boy" receives no extra inflectional elements to explicitly mark it as the indirect object of the sentence. In English, indirect objects may be indicated simply by word order; the indirect object is then jammed into the sentence in front of the direct object, just like "the boy" appears before "a book" in our example above. But just like English often uses a phrase involving the preposition "of" instead of the genitive case, the absence of a distinct dative case is frequently compensated for by means of prepositional circumlocutions: The two prepositions most often used to simulate the function of the dative case are "to" and "for". So instead of saying "the man gave the boy a book" (word order alone identifying "the boy" as the indirect object), one might say "the man gave a book to the boy". Examples with "for" could be, say, "we did it for the children", or "the men work for the queen". 
In Quenya, "the boy", "the children" and "the queen" of these examples would be considered indirect objects – the parties indirectly affected by the verbal action – and the corresponding nouns would be inflected for the dative case. There would be no need to maintain a specific word order, or to use prepositions like "to" or "for". Cf. the question occurring in the middle of Namárië, where the pronoun ni "I" (related to the pronominal ending -n or -nyë of similar meaning) appears in the dative case:

Sí man i yulma nin enquantuva? "Now who will refill the cup for me?"

The element here translated "for" is not a separate word in Quenya; it is simply the final -n of nin – which -n is the Quenya dative ending. Hence nin = "I-for", or in correct English: "for me". In other contexts it could also have been translated "to me" or (where in English the indirect object is identified by word order alone) simply "me": The verb "to give" being anta-, the Quenya equivalent of "you will give me a book" would in all likelihood go something like antuvalyë nin parma. The dative pronoun nin turns up in the last line of Fíriel's Song, as part of a sentence which Tolkien translated "what will the Father...give me...?" (LR:72). Of course, one might also translate "...give to me".
	The Plotz Letter confirms that the ending -n for dative is not only applicable to pronouns; it can also be attached to common nouns. (Plotz lists ciryan as the dative form of cirya "ship" and points to lassen as the dative form of lassë "leaf".) Thus we can build sentences like carnelyes i Naucon "you did it for the Dwarf" or i nér antuva i parma Eldan "the man will give the book to an Elf". In English, the latter sentence could also be translated "the man will give an Elf the book", word order alone indicating that "an Elf" is to be understood as the indirect object of the English sentence. In Quenya, word order would be much freer (the main advantage of a highly inflected language!), the case ending indicating that the noun in question is the indirect object no matter where the noun occurs in the sentence. This enables the speaker to move the indirect object around to express subtle nuances of emphasis. For instance, we may probably front the indirect object to put special focus on it: Eldan i nér antuva i parma, meaning something like "it is to an Elf [not to a Dwarf, etc.] the man will give the book". Whether the direct or the indirect object comes first may not be very material; while i nér antuva i parma Eldan means "the man will give the book to an Elf", i nér antuva Eldan i parma may be translated "the man will give an Elf the book".
	In the plural, dative forms end in -in. Nouns with nominative plurals in -i would in effect simply add the dative ending -n; the Plotz Letter points to lassin as the dative form of lassi "leaves". The dative plural of a word like laman (lamn-) "animal" would therefore be lamnin = "to animals" or "for animals". The ending -in is however also added to nouns that would have nominative plurals in -r; the plural marker -r does not appear in dative forms. From the first line of Fíriel's Song (translated "the Father made the World for Elves"), we know what the plural dative of Elda would be: Eldain. It should be noted that the ending -in merges with the last vowel of the noun to form a diphthong, like ai in this case. Fíriel's Song also provides the dative plural of "Mortals": Fírimoin (nominative plural Fírimor, LR:245; Tolkien later came to prefer the form Fírimar, as in the published Silmarillion, chapter 12. The dative plural would then become Fírimain, of course.)
	In the previous lesson I pointed out that "it is not quite clear what would happen when the [plural possessive-adjectival] ending -iva is added to a noun already ending in -i, like tári 'queen', or a noun with a stem-form in -i, like lómë (lómi-) 'night' (SD:415)". The same problem arises in the case of the plural dative forms. The dative singular "to/for a queen" would presumably be tárin, but when trying to derive a plural dative by adding -in to tári, we are probably left with tárin once again (the final -i or the noun and the initial i- of the ending simply merging). Conceivably the two vowels might merge into a long i, producing tárín as the word for "to/for queens", but this seems a somewhat unlikely word: Quenya rarely has a long vowel in a final unaccented syllable (though there is the word palantír). It may well be that tárin has to do duty for both singular and plural, so that one must rely on the context to find out which number is meant.
	The dual dative ending is given as -nt in the Plotz Letter, the dual dative form of cirya "ship" being listed as ciryant – which would mean something like "for a couple of ships". Of course, this ending -nt simply combines the dative ending -n with the dual ending -t. Already in Lesson One I briefly mentioned that this -nt seems to be the sole example of a final consonant cluster being allowed in LotR-style Quenya. – It may be that only nouns with nominative dual forms in -t would have dative dual forms in -nt; in the case of nouns with dual forms in -u, it may well be that the simplest dative ending -n would be employed. Once again using Aldu "Two Trees" as our example, the dative form should perhaps not be Aldunt, but rather Aldun (or possibly Alduen; see below concerning Ar-Veruen). We lack examples either way, though.

In some instances, a sentence may include an indirect object (in Quenya, a dative object) even though the sentence contains no direct object. In the Quenya equivalent of "the men work for the king", the English preposition "for" would be represented by the case ending -n added to aran (probably producing aranen, a helping vowel -e- intruding before the ending). There is at least one attested example of a sentence having a dative object, but no direct object: Tolkien in his Quenya version of the Pater Noster used a dative form of the pronoun "we, us" when rendering the phrase "...those who trespass against us". (This, by the way, is an example of the dative case being used to identify a party adversely affected by the verbal action: The context must decide whether the dative form should be translated "against us" or "for us". Grammatically speaking, both interpretations would be equally valid, but "those who sin for us" would not make sense in this particular context.) The verb "to trespass" or "to sin" can have no direct object, but obviously some party may be indirectly affected by the trespassing or sinning, so there can be an indirect object – aptly presented as a dative object in Quenya. 
	Dative forms may also turn up in sentences having no subject, a grammatical phenomenon virtually unheard of in modern English. Yet such sentences may be compared to phrases like "it seems to me that...", where the formal subject "it" is actually nothing but a grammatical dummy with no real content: In informal speech it may even be omitted, "seems to me that...", and the meaning is quite intact. Such English wordings are comparable to Quenya phrases like orë nin caritas, literally "[it] impels for me to do it", expressing the meaning that in English might be worded something like "I would like [or, feel moved] to do so" (VT41:13). Notice that the sentence orë nin caritas has no subject, but it does have a dative object: nin "to me, for me". Or- or ora- "impel, urge" is one of the Quenya impersonal verbs which invite such constructions; we will return to these verbs in a later lesson.
	Dative forms may even turn up in phrases where no verb occurs at all. Tolkien's (incomplete) translation of the Gloria Patri goes, in part: Alcar i ataren ar i yondon ar i airefëan = "glory [be] to the Father and to the Son and to the Holy Spirit" (VT43:36). Notice the dative ending -n appended to atar "father", yondo "son" and airefëa "holy spirit". (In the form ataren a connecting vowel -e- is inserted before the ending -n, since **atarn would not be a possible Quenya word.)

An earlier application of the case ending -n: In Tolkien's long evolution of Quenya, -n was not always the dative ending. From the perspective of the LotR scenario, one of the few things that are "wrong" with the Quenya of the Etymologies (written in the mid-thirties) is that -n is here the genitive ending instead. For instance, the entry LEP lists the names of various Valinorean weekdays, including Ar Manwen = Day of Manwë, or Ar Ulmon = Day of Ulmo (cf. the noun ar(ë) "day" – but later, Tolkien changed the word for "day" to aurë or ré, as indicated by the LotR appendices).
This use of the ending -n is also found in a phrase written in the mid-forties, reproduced in SD:303: Quenta Eldalien, "History of the Elves [Eldalië, Elf-people]". In draft versions of the poem that was to become Namárië, Tolkien used Vardan as the genitive "Varda's" (see for instance the early version reproduced in TI:284-285). In one of the later manuscripts, Tolkien still wrote Vardan, but then he crossed it out and replaced it with Vardo. This may seem to pinpoint the moment when Tolkien changed the genitive ending from -n to -o. Actually the genitive ending -o turns up in earlier sources as well; a "Qenya" poem of the early thirties already has ciryo (spelt kiryo) as the genitive of cirya "ship" (langon veakiryo "the throat of the sea-ship", MC:216). As for the dative case, the "Qenya" of the pre-LotR composition Fíriel's Song already uses -n (pl. -in) as the dative ending, as is evident from some examples quoted above. Later, -n for a while reverted to being the genitive ending, as the Namárië drafts seem to indicate. It appears, then, that Tolkien changed his mind back and forth over the decades – but the final resolution, as reflected in LotR and as codified in the Plotz Letter, was that -o is to be the genitive ending, while -n is the dative ending.
	Some of the obsolete genitives from the Etymologies are still interesting as forms. In the entry AY, the noun ailin "pool, lake" is said to have the "g.sg." (genitive singular) ailinen. Because of Tolkien's later revisions, the form ailinen must rather be understood as a dative singular in LotR-style Quenya – meaning "for a lake" instead of genitive "of a lake". The example ailinen is interesting insofar as it shows us what happens if the case ending -n (no matter what case it is assigned to!) is added to a noun ending in a consonant, like ailin. Since **ailinn is not a possible Quenya word, an e is inserted before the ending, producing ailinen. Though the ending -n had its meaning redefined, the principle of inserting this helping vowel whenever it is required would still be valid. [Update, late 2002: This assumption has now been confirmed by ataren as the genitive form of atar "father", VT43:36. This is a genuine dative form from post-LotR Quenya, so Tolkien was still using the same connecting vowel even after he had changed the meaning of the case ending -n.]
If the noun has a special stem-form – the final consonant turning into another consonant or a consonant cluster when endings are to be added – such changes occur before this extra -e- as well: In the entry LIN2 in the Etymologies, we learn that Laurelin (Laurelind-), the name of the Golden Tree of Valinor, has the "g.sg." Laurelinden. In LotR-style Quenya, this would be the dative singular instead, but the form as such is presumably valid still. The same goes for lissen as a form of lis (liss-) "honey"; see the entry LIS. We may then assume that a noun like nís (niss-) "woman" would be treated in a similar fashion: dative nissen.
One of the "genitive" forms of the Etymologies may even throw some light upon what the later dative of dual forms in -u should look like. One Valinorean weekday listed in the entries BES and LEP is Arveruen or Ar-Veruen, the "Day of the Spouses", referring to the Vala couple Aulë and Yavanna. Here we have veruen as the genitive of the dual form veru "spouses, married pair". It should be noticed that the helping vowel -e- is employed here as well (somewhat surprisingly: one might have thought that **verun would be an acceptable form). If this genitive veruen would still be a valid form after Tolkien redefined the ending -n so that veruen is a dative form in LotR-style Quenya, it would indicate that nouns with nominative dual forms in -u should have dative forms in -uen. The dative of Aldu "Two Trees" would then be neither Aldunt nor Aldun, but rather Alduen. But I hardly need to say that we are not on solid ground here, and I will not construct any exercises based on such hypotheses.

THE GERUND
Most of the time, nouns and verbs are distinct parts of speech. There are, of course, the verbal nouns discussed in the previous lesson, but they are unquestionably genuine nouns – abstract formations denoting verbal actions considered as "things". But verbs have one form, the gerund, which almost defies the dichotomy of noun vs. verb. One might say that a gerund is a verb masquerading as a noun.
	In Cirion's Oath occurs the word enyalien, literally meaning "for recalling" (that is, "in order to remember"). The prefix en- means "re-", and the final -n is the case ending discussed above, the dative marker corresponding to the English preposition "for". Stripping away these extra elements, we are left with -yalie-, yalië. In his notes on Cirion's Oath, as reproduced in UT:317, Tolkien makes it clear that yalië is an "infinitive (or gerundial) form" of a verb yal-, meaning to call or to summon. Thus we can isolate -ië as a grammatical ending used to derive 'infinitive or gerundial' forms.
	Earlier in this course, we have discussed another kind of infinitive, which is simply the stem of the verb (with -ë added, in the case of primary verbs). An attested example is the sentence polin quetë, "I can speak" (VT41:6), with quetë as the infinitive form of the verb quet- "speak". Since Tolkien clearly identifies -ië as an infinitive ending in UT:317, it may be that polin quetië would have be equally possible (more on this below). In her tutorial Basic Quenya, written before the example polin quetë became available, Nancy Martsch uses -ië as the Quenya infinitival ending throughout. This may not necessarily be wrong; Tolkien definitely imagined an old Elvish infinitive in -ie. In the Etymologies, entry NAR2, the Old Noldorin word trenarie "to recount" is explicitly called an "inf." form ("Old Noldorin" being the language Tolkien might later have referred to as Old Sindarin, after he revised his linguistic mythos in the early fifties). However, I think that in many cases, the Quenya verb forms derived by means of the suffix -ië are best termed gerunds (rather than infinitives).
	In English, gerunds are derived by means of the ending -ing, e.g. "finding" vs. the verb "to find". Now a form like "finding" can of course also be an abstract noun (synonymous with "discovery") as well as an adjectival participle (as in "the man finding the treasure"). But what we are interested in here, is rather the word "finding" as it appears in a sentence like "finding the treasure was wonderful". Here, "finding" in a way behaves like a noun, for it is the subject of the sentence. But we can tell that in some sense, "finding" is still a verb, for it has not lost one of the unique characteristics of a verb: the ability to take an object. In the phrase "finding the treasure", "the treasure" is the object of "finding". If "finding" had here been an abstract noun, one would have to use an "of"-construction to bring in the thing which is found: "the finding (= discovery) of the treasure". Cf. our discussion of the Quenya object genitive (as in Nurtalë Valinóreva, "Hiding of Valinor") in the previous lesson.
Since we are able to tell that in the sentence "finding the treasure was wonderful", the word "finding" is not a verbal noun, we can conclude that it is actually a gerund. A gerund is a form of the verb which can function as a noun, with much the same meaning as a genuine verbal noun. However, a gerund is still capable of taking an object, and this goes for Quenya gerunds as well: Regarding the Quenya gerundial form in -ië which Tolkien used in Cirion's Oath, he noted that it was "governing a direct object" (UT:317).
NOTE: In Quenya as in English, gerunds and abstract nouns cannot always be clearly distinguished. Just like the English ending -ing is used to derive both gerunds and verbal nouns, the Quenya ending -ië may also be used to derive abstracts, e.g. tyalië "play" (as noun) from the verb tyal- "to play". Indeed -ië is also used as a general abstract ending, much like English "-ness", cf. for instance mornië "darkness".
	As usual, there is an extreme scarcity of attested examples. But we must assume that in Quenya as in English, gerunds may often function as the subjects of sentences, perhaps something like this:

	Hirië harma caruva nér alya "finding a treasure will make a man rich"
	Tirië i aiwi anta i vendin alta alassë "watching the birds gives the maidens [vendin, dative] great joy"

In these examples we have equipped the gerunds with objects (harma and i aiwi), but a gerund could certainly function as subject without any further additions, for instance like this: Matië ná i analta alassë ilyë tiucë Naucoron, "eating is the greatest joy of all fat Dwarves".
Presumably Quenya gerunds can also function as the object of a sentence, comparable to such English constructions as "I love fishing". The gerund functioning as object may in turn govern its own object: A sentence like "I love watching the birds" may perhaps be rendered into Quenya as melin tirië i aiwi ("watching" being the object of the phrase "I love", and "the birds" in turn being the object of the gerund "watching"). Perhaps the latter might also be expressed as "I love to watch the birds" = melin tirë i aiwi (?), using an infinitive instead of a gerund. Gerunds and infinitives may well be interchangeable in many contexts, in Quenya as in English. 
Indeed our terminology may be stricter than the one Tolkien himself used, if we reserve the term infinitive for forms like tirë "to watch" and insist on calling tirië "watching" a gerund only: In UT:317, quoted above, Tolkien himself refers to the forms in -ië as both "infinitival" and "gerundial". As we mentioned above, in the "Old Noldorin" of the Etymologies one form in -ie is explicitly identified as an infinitive. The post-LotR example polin quetë "I can speak" demonstrates that -ië at least cannot be a universal infinitive ending. Would polin quetië be a possible wording, or would this sound about as weird as "I can speaking" in English? And what about "I want to find a treasure"? Would merin hirië harma be OK, or would the Eldar find this wording as awkward as "I want finding a treasure" in English? It may be safer to use the simplest infinitive, hirë, in such a context. 
When a verbal action is the subject or object of a sentence, one may to some extent choose between the infinitives and gerunds in English: "To err is human, to forgive is divine" = "Erring is human, forgiving is divine". Especially when a verbal action functions as subject, I think it would be safer to use the gerund (the form in -ië) in Quenya. But since we have no actual examples, it is presently impossible to say with any confidence what Tolkien would have thought of as acceptable Quenya in this regard.
There is, however, one important use of the gerund which luckily is attested in our tiny corpus. In English, the normal infinitive (marked by "to") is often used to indicate purpose: "They have come to see the king." Whether this could be rendered "directly" into Quenya as ?utúlientë cenë i aran none can say at present – but I tend to doubt that this is a valid construction. Notice the wording used in Cirion's Oath: Vanda sina termaruva Elenna·nórëo alcar enyalien. Tolkien's translation in UT:305 goes "this oath shall stand in memory of the glory of the Land of the Star", but more literally the Quenya wording is something like "this oath shall stand for recalling [the] Elenna-land's glory". Cf. Tolkien's comments on the form enyalien in UT:317, already quoted in part:

yal- 'summon', in infinitive (or gerundial) form en-yalië, here in dative 'for the re-calling', but governing a direct object [namely alcar "glory"]: thus 'to recall or "commemorate" the glory'.

So here we have a verb en-yal- "re-call-" = "commemorate". Add the gerundial ending -ië, and we get the gerund enyalië, "recalling". Since a gerund may be described as a verb functioning as a noun, it may also receive case endings as a noun. So Tolkien supplied the dative ending -n "for" to produce enyalien "for recalling". The word can now function as the indirect object of the sentence, the "benefactor" of the verbal action: The oath termaruva "shall stand", and this action promotes "recalling" (enyalië). The dative gerund enyalien "for recalling" in turn has Elenna·nórëo alcar, "[the] Elenna-land's glory", as its object.
Of course, in English one does not say "this oath shall stand for recalling the Elenna-land's glory", but rather "this oath shall stand (in order) to recall the glory of the land of Elenna". Nonetheless, this example seems to tell us that English infinitives indicating purpose should be rendered into Quenya as gerunds with a dative ending attached. "They have come (in order) to see the king" would then translate into utúlientë cenien i aran, literally "they have come for seeing the king". (If we were to slavishly follow the word order Tolkien used in Cirion's Oath, with the gerund at the end of the sentence, we would actually have to say utúlientë i aran cenien = "they have come the king for seeing"! However, Quenya word order is in all likelihood quite flexible.) The rule we have tried to make out may be summarized like this: If in English you can add the words "in order" in front of a infinitive without destroying the meaning (never mind the style!), this infinitive indicates purpose and should be rendered into Quenya as a gerund inflected for dative.

Forming gerunds from A-stem verbs: All the gerunds so far exemplified have been formed from primary (ending-less) verbs. What happens if the ending -ië is to be added to an A-stem verb? We have no direct, explicit attestations to guide us, so I saved this problem for the end. But all the indirect evidence points to one conclusion: the final -a should be dropped before -ië is suffixed.
The Etymologies, entry ORO, lists the Quenya verb orta- "rise, raise", but a form ortie is also cited, though this is "Old Noldorin" (/Old Sindarin) rather than Quenya. This word ortie, simply glossed "rise", would be an archaic Elvish form that later evolved into a Sindarin infinitive. But it could very well correspond to a Quenya gerund ortië "rising, raising", since "Old Noldorin" is relatively close to Quenya. This would indicate that when the ending -ië is to be added to an A-stem verb, the final -a drops out before the ending. We have one possible attestation of a Quenya form which would confirm this conclusion: Listing various forms of the verb ora- "urge", Tolkien did include orië (VT41:13), and while he did not clearly identify this or any other of the forms, orië may well be intended as the gerund. Also notice nainië "lament(ing)" as a derivative of the verb naina- "to lament" (compare RGEO:66 with the Etymologies, entry NAY): Nainië may be seen either as a gerund or as a verbal noun.
As we have already touched on, -ië can also function as a general abstract ending, somewhat like English "-ness". Where -ië is used to form abstract nouns from adjectives, adjectives in -a lose this final vowel before -ië is added; mornië "darkness" is apparently formed from morna "dark". Another attested pair of this kind is láta "open" vs. látië "openness". The abstract ending -ië is certainly closely related to the gerundial ending -ië; basically it is the same ending we are dealing with (as noted above, the distinction between gerunds and abstract nouns often becomes blurred). If the ending -ië causes a final -a to drop out when it is added to adjectives, it seems very likely that this also happens when it is added to A-stem verbs. So starting from verbs like orta- "raise" and nurta- "hide", we may probably derive the gerunds ortië, nurtië and build sentences like ortië Pelóri nurtien Valinor úmë mára noa "raising [the] Pelóri to hide Valinor was not a good idea". (It wasn't – see MR:401, 405 for Tolkien's critical comments on this move by the Valar!)
In the case of verbs in -ya, e.g. harya- "to possess", the entire ending -ya would probably drop out before -ië is suffixed. Otherwise the gerund would have to be **haryië, but yi is not a possible Quenya combination. Abstract nouns formed by means of the ending -ië from adjectives in -ya are seen to surrender the latter ending, e.g. verië "boldness" from verya "bold" (see the Etymologies, entry BER). We may probably assume that verië would also be the gerund of the related verb verya- "to dare". So the gerund of a verb like harya- "to possess" is most likely harië (e.g. in a platitude like harië malta úva carë nér anwavë alya, "possessing gold will not make a man truly rich").

THE PRONOUN "WE"
We have been practicing various pronominal endings: -n or -nyë "I" (the short form must not be confused with the dative ending!), -lyë "you", -s "it", -ntë "they" and -t "them". It is time to introduce the endings for the first person plural, corresponding to the English pronoun "we".
	This is a rather complicated story, actually. There are several Quenya endings for "we", and Tolkien seems to have redefined their exact meaning repeatedly. One of the relevant endings occurs in the Cormallen Praise: Andavë laituvalmet, "long shall we bless them". Here we have a future-tense verb with pronominal endings for "we" (subject) and "them" (object): lait·uva·lme·t, "bless·shall·we·them". The ending for "we" is seen to be -lmë (-lme-).
	However, in WJ:371 Tolkien discusses the Quenya exclamation vá, signaling refusal or prohibition: in effect "no!" in the sense of "I will not" or "do not!" Tolkien also indicated that this vá could receive explicit pronominal endings, such as -n(yë) for "I", producing the form ván or ványë for "I won't". But Tolkien also mentioned the form vammë, "we won't". So here the pronominal ending for "we" is suddenly not -lmë, but rather -mmë. 
NOTE: Notice, by the way, how the long á of vá is shortened in the form vammë. This is one of the examples indicating that Quenya normally cannot have a long vowel in front of a consonant cluster or a long consonant – a phonological rule we have repeatedly alluded to earlier in this course. The fact that the vowel remains long in ványë suggests that ny is perceived as a single consonant, palatalized n like Spanish ñ, and not as a cluster n + y.
	But we are not finished. In VT42:35, in Bill Welden's article Negation in Quenya, he cites a sentence including -lwë as the ending for "we" (the relevant word is navilwë "we judge"). However, in VT43:6, one ending for "we" is said to include the consonants -lv-, not -lw- as in -lwë. This ending for "we" would correspond closely to the ending for "our" (see the next lesson), and armed with this knowledge we recognize another -lv- in the word omentielvo "of our meeting" occurring in LotR. (And we won't confuse the matter even further by citing evidence pointing to -ngwë as yet another ending for "we"!)
	In short, there is a whole zoo of endings that seem to mean "we", and before we can even start to make sense of them, two facts must be recognized. Firstly, the chaos is partly due to Tolkien's incessant revisions; we should not think that all of these samples belong to quite the same form of Quenya. Secondly, Quenya upholds distinctions that do not appear in English. To a speaker of English, the pronoun "we" is just "we". But this system would appear rather over-simplified to the Eldar. They distinguished between several kinds of "we".
	Most importantly, "we" may be either inclusive or exclusive. Tolkien referred to the ending -mmë as the "first [person] plural exclusive" (WJ:371, emphasis added). At the time Tolkien wrote this, the ending -mmë denoted an exclusive "we", a "we" that excludes the person(s) addressed. The exclamation vammë "we won't" represents a refusal as it would be spoken to some other party (likely the one whose will "we" refuse to obey). This other party is not included in "we", but stands outside the "we" group. Therefore, the exclusive "we" is proper here.
	On the other hand, the ending -lmë at one point denoted an inclusive "we": The party being addressed is included in "we". When Tolkien first wrote the sentence andavë laituvalmet "long shall we bless them", he probably intended it to be interpreted as follows: The people who are praising Frodo and Sam are addressing one another, not the Ring-bearers. They encourage one another to praise the Ring-bearers. If they had said "long shall we bless you" instead, addressing Frodo and Sam directly, they would have had to use an exclusive "we". Frodo and Sam would not be part of this exclusive "we"; they would stand outside the "we" group addressing them.
	Back in Lesson Eight, it was noted that while the author of this course may sometimes seem to refer to himself as "we", this is not (necessarily!) because he has an ego of royal dimensions. The author tends to include the reader in this "we", as if implying that the author and his readers somehow share this odyssey through the various aspects of Quenya grammar. (You can take it as a friendly gesture, or as a particularly cunning brain-wash technique which the author uses to somehow make you an accomplice whenever he draws conclusions that he should actually take the full responsibility for himself!) Anyhow, in Quenya there could have been no misunderstanding. There would be distinct forms for exclusive "we" and inclusive "we". A royal "we", referring to the speaker/writer only, could only be exclusive. An author using the word "we" to refer to himself and his readers, directly addressing them in his text, would have to use the inclusive "we".
	Well and good – but what are the endings for inclusive and exclusive "we" according to Tolkien's more-or-less final decision? Some of the forms cited above were apparently abandoned or redefined. At the time Tolkien published LotR, the ending for inclusive "we" was quite clearly -lmë, as in laituvalmet "we shall praise them". The corresponding ending for inclusive "our" occurred in the greeting "a star shines on the our of our meeting": In the first edition of LotR, the word "of our meeting" appeared as omentielmo (notice that it includes the same combination -lm- as in -lmë). We have already pointed out that in the essay Quendi and Eldar, written about five years after the publication of LotR, Tolkien explicitly identified -mmë as an ending for exclusive "we" (WJ:371). In the first version of this course, I likewise used -lmë for inclusive "we" and -mmë for exclusive "we".
	However, it now turns out that Tolkien later carried out an important revision of this part of the pronoun table, and since this revision was partially reflected in the Second Edition of LotR (1966), I guess it is so "canonical" that teachers and learners of Quenya should take it into account. When Tolkien revised his magnum opus, the original omentielmo in Frodo's greeting to Gildor became omentielvo. Dick Plotz, famous among Tolkien-linguists as the recipient of the Plotz Letter containing the table of Quenya case endings, also received a letter from Tolkien explaining this change: The forms in -lm- were not after all inclusive, but exclusive! Since Frodo is talking to Gildor and the other Elves when he says "our meeting", an exclusive form is not proper, and according to Tolkien's latest discoveries, the inclusive form was to include the cluster -lv-: Thus omentielmo had to become omentielvo. VT43:6 refers to this revision from -lm- to -lv- in the inclusive forms. (We will discuss this revision ad nauseam in the next lesson.) 
	One consequence of this revision is that the Cormallen Praise has to be re-interpreted. When Tolkien first used the phrase andavë laituvalmet "long shall we praise them", he surely thought of this as an inclusive "we": The people of Gondor are encouraging one another to praise the Ring-bearers. After the revision reflected in the Second Edition, the form laituvalmet suddenly contains an exclusive "we" instead: Now the meaning must be something like "we, the people of Gondor, speaking to the universe in general, declare that we [exclusive!] will long praise the Ring-bearers!"
	One minor problem we have already mentioned: if the (revised) ending for inclusive "we" is to contain -lv-, why does the ending -lwë (rather than -lvë) appear in the word navilwë "we judge" (VT42:35)? Various explanations have been offered, none entirely convincing. I will use -lvë here. 
	There is at least one other ending for "we", namely dual "we", referring to two persons only: "the two of us". (The endings -lvë and -lmë would signify "we" involving three or more persons.) According to VT43:6, the pronominal endings for dual "we" have -mm- (instead of -lv- or -lm-). The ending -mmë is indeed attested, for instance in the form vammë "we won't" referred to above. But this form dates from the earlier conceptual phase, when -mmë was still the "first [person] plural exclusive" (WJ:371, emphasis added). Later, Tolkien changed his mind and decided that -mmë should be dual and not plural. One question remains: In its revised meaning, is -mmë dual inclusive "we", sc. "thou and I", or dual exclusive "we", sc. "I and one other person"? Or maybe the distinction between inclusive and exclusive forms is not upheld in the dual pronouns? If it is, I would tend to think that -mmë is an exclusive form, since it could then be related to the independent dual exclusive pronoun met "us (two)" occurring in Namárië. But we cannot be certain. If the distinctions plural/dual and inclusive/exclusive are to be upheld in all forms, it would obviously require four distinct endings for "we". Indeed four endings for "we" do seem to be implied: -lvë (variant -lwë), -lmë, -mmë and -ngwë. Tolkien created something of a mess when trying to make up his mind where in the plural/dual and inclusive/exclusive grid these endings belong. But (as I interpret it) the more-or-less final resolution was this: the new ending for inclusive "we" is -lvë (replacing former -lmë), the new ending for exclusive "we" is -lmë (redefined from inclusive to exclusive!), whereas -mmë (formerly exclusive plural) is now "dual" (inclusive? exclusive? or both, if there is no distinction?!) Only the endings -lvë and -lmë are used in the exercises below; the endings -mmë, and still more -ngwë, remain somewhat obscure.

AN INDEFINITE PRONOUN
In English, words like "one" and "you" are often used with deliberately vague or general reference: "One has to earn a living..." or "you have to wonder..." Here, "one" is not the number 1 (Quenya minë), and "you" does not refer to the one who is addressed. For such meanings, Quenya has the pronoun quen (WJ:361) – essentially an unstressed variant of the noun quén, which simply means "person". Though ultimately related to Quendë "Elf", these words have no special reference to Elves. As usual, we lack attested examples, but we must assume that quen would be used for "one" or "someone" in such sentences as quen milyanë leryalë "one longed for release" or quen hantë i yulma "someone broke the cup". Presumably quen may also receive case endings, e.g. genitive queno "one's" or dative quenen (which in English would often be translated "for you" rather than "for one": Matië yávë ná mára quenen, "eating fruit is good for you" – "you" here meaning "people in general"!)
	Most Quenya pronouns usually appear as endings, and it may be that Tolkien at one stage even reckoned with a pronominal ending for the indefinite pronoun "one". There exists an early "Qenya" text where this meaning seems to be associated with an ending -o: Kildo kirya ninqe, translated "a white ship one saw" (MC:220-221). However, transforming this into LotR-style Quenya would probably require rather more than altering the spelling to cildo cirya ninquë: While the two last words would certainly be acceptable, the verb form kildo does not seem to fit Tolkien's later system, and the status of the ending -o at the LotR stage is highly doubtful. If we aim for LotR-style Quenya, it is certainly much safer to use the indefinite pronoun quen from a post-LotR source. 
NOTE: Yet another impersonal pronoun is mo, as in Tolkien's sentence alasaila ná lá carë tai mo navë mára, "it is unwise not to do what one judges good" (VT42:34). But it is less clear whether this mo could receive case endings  (in the genitive, this form would be unchanged!) In the exercises of this course, I have used quen throughout. 

Summary of Lesson Thirteen: The Quenya dative case identifies indirect objects, the party indirectly affected by a verbal action (often the beneficiary of this action, though the indirect object may also be adversely affected by it). In the singular, the dative ending is -n (when it is to be added to a noun ending in a consonant, a helping vowel -e- is inserted before it). Nouns with nominative plurals in -i have dative plurals in -in; this ending -in is also used in case of nouns which have nominative plurals in -r, so that the dative form corresponding to nominative Eldar is Eldain. The dual dative ending is -nt, at least in the case of nouns which have nominative dual forms in -t. (Nouns with nominative dual forms in -u should perhaps have dative dual forms in -uen, if we can put any trust in earlier material where the ending -n was actually assigned to the genitive case rather than the dative.) – A gerund is a form of the verb which can function almost like a noun, denoting the corresponding verbal action, but unlike regular verbal nouns, gerunds are still able to take objects. Quenya gerunds are formed with the ending -ië (also a general abstract ending); if this suffix is to be added to an A-stem, the final -a evidently drops out. In the case of verbs in -ya, this entire ending is apparently omitted before the suffix -ië. English infinitives expressing purpose (i.e., infinitives signifying "[in order] to do" something) translate into Quenya as gerunds inflected for dative, e.g. hirien "(in order) to find". – Quenya has several pronominal endings corresponding to English "we". One of them is (apparently) -lvë, denoting a "we" that includes the party that is addressed, whereas the ending -lmë expresses an exclusive "we", used when the speaker addresses a party outside the "we" group that the speaker himself belongs to. (We ignore an earlier conceptual phase, when -lmë was inclusive "we" and -mmë the exclusive.) – The indefinite pronoun "one" or "someone" is in Quenya quen. Presumably it can receive case endings, e.g. genitive queno "one's".

VOCABULARY
In each Vocabulary section, we have first of all introduced a new number. The numbers 1-11 are explicitly mentioned in the Etymologies: minë, atta, neldë, canta, lempë, enquë, otso, tolto, nertë, cainen and minquë. The Elvish way of counting, with base 12 instead of 10, would obviously require a word for "twelve" as well – the last of the basic numbers. However, the Etymologies does not mention the Quenya word for "twelve", and neither is it attested elsewhere. Etym only cites the primitive root-word for this number: RÁSAT. "No other forms are given," Christopher Tolkien notes. However, students of Elvish agree that a Quenya word derived from this root would most likely have the form rasta (the complete Primitive Elvish word being something like rásatâ, the accent mark here indicating stress rather than length). Some writers have used rasta in their own compositions, so it is at least a post-Tolkien Quenya word. To complete our survey of the basic numbers, I have included rasta in the vocabulary below – but it must be understood that while this is definitely a plausible word, it is not explicitly given in published material. (At another point, Tolkien cited yunuk(w)- as the Elvish root for "twelve", and then the Quenya word would perhaps be something like yunquë! See VT42:24, 31. Regarding "twelve", Tolkien apparently had the nasty habit of citing only the ancient roots and not the actual words in later Elvish...)

?rasta "twelve"
mahta- "to fight"
anta- "to give", irregular past tense ánë. (This past tense is listed in a very old source, the Qenya Lexicon p. 31. It is entirely possible that in Tolkien's later Quenya, the past tense of anta- could just as well be regular: antanë. However, the Sindarin verb form ónen "I gave" occurring in LotR Appendix A would correspond to Quenya ánen rather than ?antanen. The Etymologies, entry ONO, indicates that the past tense of the verb onta- "beget, create" may be both ónë and ontanë; perhaps the past tense of anta- may likewise be both ánë and antanë. We will use the attested form ánë here.)
suc- "to drink"
anna "gift"
alassë "joy"
hroa "body" (related to a word introduced earlier, hrávë "flesh"; Tolkien meant them to be descended from Primitive Elvish srawâ and srâwê, respectively. See MR:350.)
noa "idea"
cala "light" (as in Calaquendi "Light-elves", Calacirya/-cilya "Light-cleft")  
mára "good" (in the sense of "fit, useful" – Quenya has other words for "good" in the moral sense)
quen indefinite pronoun "one", "someone"
arwa adjective "possessing", "in control of", "having", followed by genitive (see note) 

NOTE ON ARWA "POSSESSING, IN CONTROL OF": This adjective is listed in the Etymologies, entry 3AR (though it is derived from a variant root GAR). It can be used to form compound adjectives; Tolkien mentioned the example aldarwa "having trees" = "tree-grown" (alda + arwa, "tree-having"). But apparently arwa "having, possessing" can also be used by itself, and then it would be followed by a genitive form. (As we have touched on above, the Quenya genitive ending was -n when Tolkien wrote the Etymologies, but we must assume that the rule as such was still valid when he changed the ending to -o later.) So we may probably have phrases like nér arwa collo, "a man having/possessing a cloak" (colla "cloak", genitive collo). Perhaps this may simply be translated "a man with a cloak", and if we use arwa to mean "with", it would mean that the words for "with" and "without" (arwa and ú, respectively) are both followed by genitive! Yet arwa is said to be an adjective and not a preposition, so arwa presumably agrees in number, becoming arwë (for archaic arwai) when pointing back to a plural word: Neri arwë collo, "men possessing a cloak", Naucor arwë harmaron "Dwarves possessing treasures", arani arwë ohtarion "kings in control of warriors".

EXERCISES

1. Translate into English:

A. I nér ánë i nissen anna.
B. Anar anta cala Ambaren.
C. Hiruvalvë i harma, ar antuvalves i rasta Naucoin.
D. Matië hrávë carë quen tiuca, ar umilvë merë tiucë hroar, an tiucë hroar umir vanyë.
E. Lendelmë mir i osto hirien i sailë nissi, an mernelmë cenitat.
F. Nér arwa márë noaron ná saila ar antuva sérë ar alassë i oston.
G. Utultielmet quetien rimbë engwion.
H. Sucië limpë umë mára queno hroan.

2. Translate into Quenya:

I. Someone gave the warrior a great sword.
J. Making a house for the boys is a good idea.
K. We (inclusive) fight for peace; fighting does not give the people [any] joy, for we (inclusive) have seen the light.
L. Speaking the Elven-tongue (Eldalambë) is a great joy to Men (Atani).
M. The warriors of the two lands will fight for the [twin] peoples (dual), and we (exclusive) will go through a great darkness to find light.
N. The men having the good wine wanted cups to drink the wine, and the king's thralls gave the men twelve cups of gold.
O. We (exclusive) want to go into the city to free all Men (Atani) and (to) give the gold of the king to the thralls.
P. The walls of the city are great; we (inclusive) have made them to protect the people.

LESSON FOURTEEN
The Allative and Ablative cases. Equë and auta: two peculiar verbs. Possessive pronominal endings: -nya, -lya, -lva, -lma, -mma

THE ALLATIVE AND ABLATIVE CASES
The dative case ending -n presented in the previous lesson may sometimes correspond to the English preposition "to", as when it is appended to gerunds: enyalien = "to recall" (UT:317). Yet this is a rather abstract kind of "to"; as we have seen, the Quenya dative may also be translated as phrases involving the preposition "for", or its meaning may simply be expressed by a specific word order in English.
	However, Quenya does have a special case form implying "to" in the more basic sense of "towards" or "against"; the Latin term for such a case is allative. The relevant Quenya ending is -nna: In the entry Eldanna in the UT Index, Christopher Tolkien identifies this ending as a "suffix...of movement towards". The word Eldanna itself is not a bad example; it may be translated "Elfwards" and was used by the Númenoreans as the name of a bay on the west coast of Númenor, thus in the direction of the Blessed Realm where the Eldar dwelt (UT:164). In Elendil's Declaration, repeated by Aragorn at his coronation, the ending -nna carries the full force of "to" with the implication of motion towards: Et Eärello Endorenna utúlien = "out of the Great Sea to Middle-earth [Endor] I am come." Cf. also the sentence Sin Quentë Quendingoldo Elendilenna (PM:401) – apparently meaning "Thus Spoke Quendingoldo to Elendil" (or perhaps "This Quendingoldo Said to Elendil"; the meaning of the word sin is not quite clear). As the allative forms of cirya "ship" and lassë "leaf", the Plotz Letter points to ciryanna "to a ship" and lassenna "to a leaf". (Of course, the stress now falls on the vowel of the second-to-last syllable because of the following consonant cluster introduced by the ending -nna: ciryAnna, lassEnna.) So if you want to say "I'll go to the ship" in Quenya, you don't normally use a separate word for "to", but employ the ending -nna instead: Lelyuvan i ciryanna. 
While the ending -nna may sometimes be rendered "-wards" in English, e.g. Elenna "Starwards" as a name of Númenor (see below), the English ending "-wards" cannot be freely applied to any noun like the Quenya ending can. But if the day ever comes when Columbus lendë Americanna can be translated "Columbus went Americawards", people thinking this is acceptable English, the language shall have acquired a living allative case.
NOTE: Besides -nna, there are also traces of an older allative ending in Quenya. In primitive Elvish it had the form -da, later reduced to -d (WJ:366). In Quenya, this -d became -z and later -r, and we have already met it in the word mir "into" (this is literally mi-r "in-to", cf. mi "in"!) Since this ending came to clash with the plural ending -r, as in Eldar, it only survived in a handful of words indicating motion to or towards a point. Attested examples include tar "thither", oar "away", yar "to whom" and mir "into". Actually "into" can also be minna with the normal, "modern" allative ending -nna. Likewise, "thither" can be tanna as well as tar.
	In the plural, the ending -nna changes to -nnar, hence lassennar "to leaves" and ciryannar "to ships" (e.g. lelyuvan i ciryannar "I'll go to the ships"). The final -r here appearing seems to be the same plural element that we are familiar with from nominative forms like Eldar, ciryar.

Since Quenya may express "to, towards" by means of a case ending, the question naturally arises whether there is an ending for "from" as well. There is.
As we pointed out in Lesson 11, the genitive ending -o may occasionally take on this meaning, as in one word in Namárië: Oiolossëo = "from Oiolossë" (Mount Everwhite). However, the idea of "from" is more regularly expressed by the ablative case, which is marked by the ending -llo. According to Plotz, we can have forms like lassello "from a leaf" and ciryallo "from a ship" (again accented on the second-to-last syllable, of course). So we may build sentences like tulin i ciryallo "I come from the ship". For a Tolkien-made example, cf. the phrase métima hrestallo "from the last shore" in the Markirya poem. Both the ablative and the allative cases are exemplified in the phrase telmello talmanna "from hood [telmë] to base [talma]", that is, "from top to bottom". (In the entry TEL of the Etymologies as reproduced in LR, this expression is actually cited as "telmello telmanna", but this is plainly a typo, for as is evident from the entry TAL, the word for "base, foundation, root" is not telma, but talma.)
As for the plural form of the ablative, there are apparently several options. Just like the suffix -nna for allative turns into -nnar in the plural, the ablative ending -llo may have a plural equivalent -llor: In the Markirya poem, Tolkien used elenillor as the plural ablative of elen "star", hence "from stars". Also, when making a Quenya translation of the Sub Tuum Praesidium, Tolkien rendered "from all dangers" as ilya raxellor (VT44:5); the noun "danger" would seem to be raxë. (Incidentally, we might have expected ilyë raxellor instead; cf. ilyë tier for "all paths" in Namárië.)
However, according to the Plotz letter, the plural ablative is to have the ending in -llon instead. Here we have the same plural marker -n as in the ending -on for plural genitive (the basic genitive ending -o + the plural sign -n, WJ:407). One of Tolkien's earlier tables of Quenya case endings lists both -llor and -llon as possible plural ablative endings. So "I come from the ships" could evidently be both tulin i ciryallor and tulin i ciryallon. I generally prefer -llon, the Plotz variant, since the Plotz letter is our best late source regarding the Quenya case system – but -llor must be considered a valid alternative.

Dual allative/ablative: The dual forms of the allative and ablative endings include the already-familiar dual element -t, which replaces one of the consonants of the suffixes -nna and -llo to produce -nta and -lto instead. Thus the nominative ciryat "two ships, a couple of ships" corresponds to an allative form ciryanta "to(wards) a couple of ships" and an ablative form ciryalto "from a couple of ships". These are the examples Tolkien used in the Plotz letter, but again it is uncertain whether the same endings would be suffixed to a noun that forms its nominative dual in -u rather than -t. Still using Aldu as our standard example, should "to the Two Trees" be Aldunta or simply Aldunna? Similarly, should "from the Two Trees" be Aldulto or simply Aldullo? I tend to think of Aldunna, Aldullo as the more likely forms, but lacking attested examples we cannot be sure. (For a fuller discussion, see the Appendix to this course.)

Additional shades of meaning of the Allative and Ablative cases: While the primary implication of these cases is "to(wards)" and "from", they may have other shades of meaning as well.
The idea of actual, physical motion towards or from something is not always present. Notice the use of the ablative in a phrase found in J.R.R. Tolkien – Artist and Illustrator: Itarildë Ondolindello, "Itarildë from Ondolindë", or using the better-known Sindarin forms: Idril from Gondolin. In English, this is best rendered Idril of Gondolin, identifying Idril as a person living in Gondolin; the Quenya wording may not necessarily imply that Idril had actually left Gondolin. Possibly, the ablative can also be used in other ways that carry no implication of motion. It may be noted that regarding the Quenya verb ruc- "to feel fear or horror", Tolkien wrote that it is "constructed with 'from' of the object feared" (WJ:415). He did not provide any further information or examples, but "from" is regularly expressed by the ablative case in Quenya. So given that the Quenya word for "monster" is ulundo, perhaps "I fear the monster" would translate something like rucin i ulundollo. (Insofar as the words "from" and "of" express related meanings, this may be compared to such an English wording as "I'm afraid of the monster".)
As for the allative, it does not always mean "to(wards)", but may also imply "on, upon": The meanings are related insofar as an object that rests "upon" something also presses "towards" it, though there is no actual motion. This use of the allative may typically occur in connection with the verb caita- "lie", as in this sentence from the prose Namárië: Mornië caita i falmalinnar, "darkness lies on the foaming waves" (falma "foaming wave", here not only with the plural allative ending -nnar but also the "partitive plural" marker -li, in this context possibly implying a great number of waves: In his interlinear translation in RGEO:67, Tolkien analyzed falma-li-nnar as "foaming waves-many-upon"). Further examples of allative forms implying "on, upon" are found in the Markirya poem; we have atalantië mindoninnar (or, mindonnar) "upon fallen towers" and axor ilcalannar "on bones gleaming".
However, the student should also notice that while the allative and ablative cases may not always imply physical motion to or from something, their basic meanings of "to, towards" and "from" may also be strengthened. Instead of just indicating motion "towards" something, the allative may also suggest motion "into" it: Attested examples include ëari lantier cilyanna "seas fell into a chasm" (LR:56) and mannar Valion "into the hands of the Vali [Valar]" (Fíriel's Song). The ablative may likewise indicate motion "out of" something rather than merely "from" it: The word sindanóriello occurring in Namárië Tolkien translated "out of a grey country" (though in the interlinear analysis in RGEO:67, he broke it down as sinda-nórie-llo, "grey-country-from").
These additional uses of the allative and ablative cases may lead to some ambiguities: Is lenden i coanna to be interpreted "I went to the house" or "I went into the house"? Where confusion may arise, it is probably best to use the independent word mir (or minna) if "into" is the desired meaning: Lenden mir/minna i coa. As for "out of" as opposed to merely "from", Elendil's Declaration demonstrates that the word et "out" can be placed in front of an ablative form to clarify the meaning: Et Eärello...utúlien, "out of [or, out from] the Great Sea I am come." Some would even analyze et "out" as a preposition governing the ablative case (like ú "without" governs the genitive case).

Adding the allative and ablative endings to nouns ending in a consonant: Suffixes like -nna and -llo and their dual/plural variants can never be added directly to a noun ending in a consonant without creating impossible consonant clusters. For instance, the allative "to Elendil" cannot be **Elendilnna, for Quenya phonology does not permit the group "lnn". As is evident from the actual form Elendilenna occurring in PM:401, the language may work around this problem by inserting a connecting vowel e before the case ending. The ablative and allative forms occurring in Elendil's Declaration in LotR may be examples of the same: et Eärello "out of the Great Sea" (Eär: Quenya name of the Ocean), Endorenna "to Middle-earth" (Endor: Quenya for "Mid-land" = "Middle-earth"). However, the word Eär is also cited in the form Eärë (SD:305), and Endor is shortened from an older form Endórë, so we cannot be absolutely certain that the e's occurring before the case endings in the forms Eärello, Endorenna are not simply part of the nouns proper. On the other hand, the example Elendilenna almost certainly includes a connecting vowel e, for there is no reason to assume that the name Elendil ever ended in -ë. So the main strategy for avoiding unwanted consonant clusters before case endings is probably to insert an -e- before the ending.
	It should be noted, though, that in the case of a plural noun requiring a connecting vowel, it seems that -i- rather than -e- is preferred. We have already mentioned that in the Markirya poem, Tolkien used elenillor as the plural ablative form of elen "star". If effect, the pl. ablative ending -llor has been added to the nominative plural eleni. One version of the Markirya poem also had mindoninnar as the pl. allative "upon towers" (before Tolkien decided to go for a contracted form instead; see below). Here, the pl. allative ending has been added to the nominative plural mindoni "towers".
NOTE: Notice, though, that nouns in -ë with nominative plurals in -i (e.g. lassë "leaf", pl. lassi) do not change their final -ë to -i before -nnar or -llon/-llor is suffixed: Plotz indicates that the pl. allative and ablative forms of lassë are lassennar and lassellon, respectively – not **lassinnar, **lassillon. Cf. also raxellor, not **raxillor, as the plural ablative of raxë "danger" (VT44:5). The plural allative/ablative endings are simply added to the uninflected noun in -ë. In this respect, the allative and ablative cases differ from the genitive case: A noun that forms its nominative plural in -i always receives this ending before the genitive plural ending -on is added – the genitive plural of lassë being lassion, not **lassëon.
	If one does not insert any connecting vowel, another way of getting rid of an unwanted consonant cluster is to simply omit the final consonant of the noun that is to receive a case ending. Especially where the final consonant of the noun is identical to the first consonant of the case ending, these two consonants may simply merge. As indicated above, Tolkien first used mindoninnar as the plural allative of mindon "tower". But then he decided to drop the connecting vowel intruding before -nnar and introduced a contracted form instead: Mindonnar, which simply represents mindon-nnar. As we see, the final -n of mindon merges with the first n of the ending -nnar. A more-well known example is Elenna (for Elen-nna) as a name of Númenor: After following the Star of Eärendil across the ocean to their new land, the Edain "called that land Elenna, which is Starwards" (Akallabêth; cf. UT:317: Elenna·nórë = "the land named Starwards"). In a similar fashion, perhaps the ablative of Menel "heaven" could – or even should – be Menello (for Menel-llo) rather than Menelello.
NOTE: We may wonder how certain nouns with special stem-forms would be treated. In the case of talan, talam- "floor", the allative "to a floor" or "(up)on a floor" might probably be expressed as talamenna with a connecting vowel inserted (the ablative should almost certainly be talamello), but perhaps we could also start from talan and use talanna (for talan-nna) as the allative form? And what about a noun like toron, torn- "brother"? Should "to a brother" be tornenna with a connecting vowel e inserted between the stem-form and the case ending, or may we simply say toronna for toron-nna? At this stage, we cannot know what Tolkien would have accepted as correct Quenya. I would not reject any of these alternatives as wrong.
It seems that the final -n of the four directions Formen, Hyarmen, Rómen, Númen "North, South, East, West" quite regularly drops out before the case endings for allative, ablative and locative (the locative case will be discussed in the next lesson). One haven in the east of Númenor was called Rómenna, literally "Eastwards" (see its entry in the UT index, and cf. LR:47) – clearly because ships sailed eastwards from it. Of course, Rómen-nna > Rómenna as such is just another example of a final consonant of a noun merging with the first consonant of the case ending because they happen to be identical. However, Namárië provides Rómello "from the East" as the ablative of Rómen "East", and here there can be no doubt that the final -n has been omitted to avoid the impossible form **Rómenllo. It may be that Rómenello with a connecting vowel inserted would also be a valid form, but as pointed out above, contracted forms seem to be normal when the words for the four basic directions are to be inflected for allative or ablative.

EQUË AND AUTA: TWO PECULIAR VERBS
¤ The verb equë: We have earlier introduced the Quenya word for "say" or "speak": quet- (aorist quetë, present tense quéta, past tense quentë). Yet this verb is not always used; there is an alternative word that may be used to introduce quotations. In WJ:392, Tolkien refers to

...a curious and evidently archaic form that survives only in the languages of Aman: [primitive] *ekwê, Q[uenya] eque, T[elerin] epe. It has no tense forms...being mostly used before either a proper name (sg. or pl.) or a full independent pronoun, in the senses say / says or said. A quotation then follows, either direct, or less usually indirect after a 'that'-conjunction [e.g., "Galadriel said that she wants to go to Middle-earth"]

So as far as inflection is concerned, this equë may well be the simplest verb in the entire language. "It has no tense forms", so equë may be interpreted either as a past tense "said" or as present tense "say(s)", depending on the context (perhaps it could even cover the future tense "shall say"!) It is used mainly where the subject is a full independent pronoun (to be discussed later in this course) or a proper name (not a common noun). Also notice the word order indicated by Tolkien: The word equë comes before its subject. Tolkien gave us no actual sentences containing the word equë, but based on the information he provided, something like the following must be possible:

	Equë Elendil: "Et Eärello Endorenna utúlien."
	Elendil says/said: "Out of the Great Sea to Middle-earth I am come."

Tolkien glossed equë not only as "says", but also as "say". Since "say" must be understood as a plural verb in English, it seems that unlike normal verbs, equë does not receive the ending -r even where it has a plural subject or more than one subject. Notice that Tolkien stated that equë is typically "used before...a proper name (sg. or pl.)". Now proper names normally don't appear in the plural (except in sentences like "there are many Johns in this town"), so when Tolkien speaks of "pl." proper names, he probably means several proper names occurring together. So we must assume that a sentence like this would be acceptable:

	Equë Altariel ar Teleporno: "Utúliemmë Valinorello."
	Altariel and Teleporno [Galadriel and Celeborn] say/said: "We have come from Valinor" (notice the ending -mmë for dual "we"!) 

Tolkien indicated that equë rarely received suffixes of any kind, usually not even pronominal endings (WJ:392), though forms like equen "said I" may also occur (WJ:415).
	It cannot be wrong to replace equë with a form of the verb quet-, complete with all the normal inflections (Elendil quetë/quentë... "Elendil says/said...",  Altariel ar Teleporno quetir/quenter... "Galadriel and Celeborn say/said...") Where the subject is not a proper name or a full independent pronoun, it would seem that a form of quet- is usually to be preferred: I nís quentë... "the woman said..." Perhaps word order is also significant. Tolkien appears to be saying that equë is used to introduce a following quotation; if the speaker and the act of speaking is mentioned after the quotation, it is perhaps better to use a form of quet-, e.g.

	Equë Elendil: "Utúlien." = Elendil said: "I am come."
	but:
	"Utúlien," Elendil quentë = "I am come," Elendil said.

Also where no direct or indirect quotation is included in the sentence at all, it is probably best to use a form of quet-. Cf. the attested example Sin Quentë Quendingoldo Elendilenna referred to above (PM:401) – apparently meaning "Thus Spoke Quendingoldo [= Pengolodh] to Elendil". Perhaps quentë could have been replaced by equë here as well – but probably not.

¤ The verb auta-: This verb means "pass" or "go away, leave (the point of the speaker's thought)" (WJ:366). Readers of the Silmarillion will have encountered it in chapter 20, as part of a battle-cry: Auta i lómë! "The night is passing!"
	According to the rules so far set out in the course, this verb is quite irregular, though Tolkien may not have thought of it that way: In WJ:366 he refers to its various "regular forms". Anyway, the past tense of auta- is not **autanë as we might expect. There are actually several possible past tense forms. One of them is anwë, formed by nasal-infixion of the primitive root-word AWA; the ending -ta seen in auta- (primitive ?awatâ-) does not appear at all in this past tense form. However, the form anwë was "only found in archaic language", so we will focus on the "modern" forms instead.
	There are two sets of past and perfect forms of the verb auta-, with somewhat different shades of meaning. If the meaning is "went away" in a purely physical sense, about someone leaving one place and going to another, the past tense form oantë is used. According to Tolkien, this form is "regular for a -ta verb of this class" (though most verbs in -ta seem to form their past tense simply by adding the ending -në). The past tense is supposed to descend from awantê, evidently a nasal-infixed form of awatâ, and in Quenya, these forms regularly developed into oantë and auta, respectively. (For the shift awa > oa, cf. one word introduced in the previous lesson: hroa "body", which Tolkien derived from primitive srawâ.) – The perfect tense of auta- used in the same "physical" sense is oantië = "has gone away [to another place]". This perfect form is obviously influenced by the past tense oantë. Tolkien noticed that the form oantië shows "intrusion of n from the past [tense form]" (WJ:366): Normally, nasal-infixion does not occur in the perfect tense.
	The other set of past and perfect forms of the verb auta- seems no less irregular. The alternative past tense is vánë, the perfect avánië. The first syllable of vánë is apparently the Quenya descendant of the stem wâ (WJ:366, apparently another manifestation of AWA), whereas the ending -në must be simply the normal past tense ending. (Again, the perfect form seems influenced by the past tense form – the n of vánë sneaking into the perfect avánië.) 
The form vánë and the corresponding perfect avánië have acquired a more "abstract" meaning than the forms oantë, oantië. Vánë does not mean "went away (to another place)", but rather "disappeared", "passed". The perfect avánië occurs (with the plural marker -r) in Namárië, in the sentence yéni ve lintë yuldar avánier = "long years have passed like swift draughts". This sentence nicely illustrates the meaning of this perfect form, for obviously the meaning is not that the yéni or "long years" have gone away to another place (sc. oantier!) They "long years" have simply passed, and now they are gone. Where the subject is more tangible than "long years", the forms vánë/avánië would imply that the subject has disappeared, is lost, has died off, etc.
 Indeed Tolkien indicated that the meaning of vánë/avánië was influenced by the related word vanwa "gone", "lost", "vanished", "past and over". It occurs twice in Namárië: Sí vanwa ná, Rómello vanwa, Valimar = "now lost, lost [to those] from the East, is Valimar". In WJ:366, Tolkien calls vanwa the "past participle" of auta-, though it obviously has no connection with the past or passive participles we have discussed earlier in this course (constructed with the ending -na or -ina). There is some evidence for an alternative, rarer participle in -nwa. However, for all intents and purposes, it matters little whether we call vanwa a participle or merely a verbal adjective (as does Nancy Martsch in her Basic Quenya). 

NOTE 1: As pointed out in Lesson Eight, it may well be that when Tolkien wrote Namárië, he thought of the word avánier as the perfect form of a verb listed in the Etymologies: vanya- "go, depart, disappear" (see the entry WAN). We should still accept Tolkien's post-LotR ideas about the verb auta-; it occurs, after all, in such a primary source as the Silmarillion. Interestingly, the adjectival word vanwa "gone, lost, over" is found already in the Qenya Lexicon of 1915 (QL:99) and was retained throughout all stages of Tolkien's development of Quenya. 

NOTE 2: In the Etymologies, entry GAWA, a quite distinct verb auta- "to invent" is listed. It would seem that the later verb auta- "go away" did not exist at the time Tolkien wrote Etym. If we nonetheless accept both verbs as valid within the same form of Quenya, we can distinguish between them in some tenses, for auta- "to invent" may perhaps have the simplest past tense form autanë. 

POSSESSIVE PRONOMINAL ENDINGS
We have already discussed a number of pronominal endings that may be suffixed to verbs to function as their subject: -nyë (very often shortened to -n) "I", -lyë "you", -ntë "they" and -lvë and -lmë "we" (inclusive and exclusive, respectively – we also have -mmë and -ngwë as yet other endings for "we", but their exact application at the late stages of Tolkien's evolving scenario is uncertain). We have also pointed out that Quenya pronouns usually appear as endings, not so often as separate words as in English.
	Pronouns may also describe possession or belonging. Among the English possessive pronouns we have "my" (and "mine"), "your(s)", "our(s)", "their(s)".  Quenya has endings for these pronouns as well, though these endings are logically added to nouns, not to verbs. For instance, the ending for "my" is -nya. Thus, "my house" is coanya, while "my land" would be nórenya. The accent now falls on the syllable before the pronominal ending: co-A-nya, nó-RE-nya. All the pronominal endings begin in a consonant cluster, and in accordance with the normal rules, the stress falls on the second-to-last syllable when its vowel is followed by a group of consonants.
	Notice that the subject endings that we have already introduced, all end in the vowel -ë: -nyë "I", -lyë "you" etc. The corresponding possessive pronominal endings can be derived simply by changing the final vowel to -a, thus:

	-nyë "I" / -nya "my"
	-lyë "you" / -lya "your"
	-lvë "we" (incl.) / -lva "our" (incl.)
	-lmë "we" (excl.) / -lma "our" (excl.)

So besides coanya "my house" we can have coalya "your house", whereas coalva and coalma would both translate as "our house" in English.
NOTE: As for the distinction between inclusive and exclusive "our", it would closely correspond to the distinction between inclusive and exclusive "we", explained in the previous lesson. Hence "our house" is expressed as coalva if the one(s) you are addressing is (are) also among the owners of the house and thus included in the word "our". Conversely, coalma is the word to use for "our house" if you are talking to a party that is not among the owners of the house and hence is not included in the word "our".
It seems very reasonable to assume that the ending -ntë "they" has a counterpart -nta "their", though the latter suffix is not attested in published material. One problem may seem to be that it would clash with the dual allative ending, but in context it would hardly be very difficult to tell whether (say) ciryanta is to be interpreted "to a couple of ships" or "their ship". Presumably the endings could even be combined: ciryantanta, "to their couple of ships"! I won't construct any exercises involving the unattested ending -nta "their", but I think it is safe enough to be recommended to writers.

Combining pronominal possessive endings with endings for case and number: Combining these two kinds of endings is what truly makes the total number of forms that a Quenya noun can assume explode. We are left with hundreds of possible combinations, but since they are just that – combinations – the endings involved are not nearly as numerous, and the load on the student's memory is not so great after all.
Here follows sambelya "your room" (sambë "room, chamber" + -lya "your") inflected for the all the numbers and cases so far discussed in this course. If this list appears somewhat complicated and daunting at first glance, the student will be relieved to discover that it is actually perfectly regular and in a way contains no new information at all: Just start from sambelya "your room" and treat it as you would any other noun in -a, adding the normal endings for number and case. One consequence of this is that the word now has a plural in -r (sambelyar "your rooms"), though sambë "room" occurring by itself would be an i-plural (sambi "rooms").

¤ NOMINATIVE/ACCUSATIVE: singular sambelya "your room", dual sambelyat "your couple of rooms", plural sambelyar "your rooms". (In the archaic form of Quenya that had a distinct accusative, we would presumably see the acc. sing. sambelyá and the acc. pl. sambelyai, but in this course, we don't use distinct accusative forms.)
¤ GENITIVE: singular sambelyo "of your room" (the genitive ending -o regularly displacing the final -a of sambelya even though the -a is here part of another ending), dual sambelyato "of your couple of rooms", plural sambelyaron "of your rooms".
¤ POSSESSIVE: singular sambelyava "of your room", dual ?sambelyatwa "of your couple of rooms", plural sambelyaiva "of your rooms". (While we here provide the same translations for the genitive and possessive cases, there are of course certain subtle shades of meaning that distinguish them.)
¤ DATIVE: sambelyan "for your room", dual sambelyant "for your couple of rooms", plural sambelyain "for your rooms".
¤ ALLATIVE: sambelyanna "to your room", dual sambelyanta "to your couple of rooms", plural sambelyannar "to your rooms".
¤ ABLATIVE: sambelyallo "from your room", dual sambelyalto "from your couple of rooms", plural sambelyallon (or, -llor) "from your rooms". (In the case of the allative and the ablative, the accent falls on the vowel in front of the case ending [e.g. sambelyAllo], in accordance with the normal stress rules – which apply for all the forms here listed.)

NOTE: Elendil's Declaration includes the words sinomë maruvan, ar hildinyar "in this place will I abide, and my heirs". From the example hildinyar "my heirs", one might argue that plural nouns with plural forms in -i (like hildi "heirs") should assume this ending before pronominal endings and secondary plural markers (like the -nya- and -r of hildinyar) are added. If so, "your rooms" should actually be sambilyar rather than sambelyar as we suggested above. This is possible, but the example hildinyar may have its own peculiarities; see below. 

Notice that the possessive pronominal ending is normally added first, and endings for number and case are added after it: "From your room" is therefore sambelyallo rather than sambellolya. For a Tolkien-made example, cf. the greeting Anar caluva tielyanna "the Sun shall shine upon your path" (UT:22, 51): The noun tië "path" here appears combined with the pronominal suffix -lya "your", and tielya "your path" is further expanded with the allative ending -nna "upon" to express "upon your path". (In some of Tolkien's posthumously published texts, the opposite order does occur, so perhaps "upon your path" could be tiennalya as well. But the order "pronominal ending first, case ending second" seems to be the most canonical system, consistently used in this course.)
	Another example of a noun equipped with both a pronominal ending and a case ending occurs in the most famous Elvish greeting of all, "a star shines on the hour of our meeting": Elen síla lúmenn' omentielvo. With this lesson we have finally presented all the grammar one needs to fully understand this sentence: Elen "a star", síla "shines" or rather "is shining" (the present/continuative tense of the verb sil-), lúmenn' or in full lúmenna "on (the) hour" (the noun lúmë "hour" + the allative ending -nna "on"), and finally the word that is relevant for our present discussion: omentielvo. This must be analyzed as an abstract noun (or gerund?) omentië "meeting" + the ending -lva for inclusive "our" (so far only attested here), and omentielva "our meeting" is then equipped with the genitive ending -o to express "of our meeting": Hence omentielvo, since the ending -o displaces a final -a.
	The first edition of LotR (1954-55) had omentielmo instead of omentielvo, which reading Tolkien introduced in the revised edition of 1966. As for the exact rationale underlying this change, somewhat contradictory and confusing information has been published. Tolkien apparently made up an "internal" explanation for this change, briefly referred to in one of Humphrey Carpenter's notes on the collection of Tolkien's letters that he edited (Letters:447, notes on letter #205):

The Elvish language Quenya makes a distinction in its dual inflexion, which turns on the number of persons involved; failure to understand this was, Tolkien remarked, 'a mistake generally made by mortals'. So in this case, Tolkien made a note that the 'Thain's Book of Minas Tirith', one of the supposed sources of The Lord of the Rings, had the reading omentielvo, but that Frodo's original (lost) manuscript probably had omentielmo; and that omentielvo is the correct form in the context.

The whole matter is rather obscure, and we would really like to see Carpenter's source for this vague explanation. What, exactly, was the mistake occurring the "original (lost) manuscript" (!) written by Frodo Baggins himself (!!)? Why was omentielmo wrong and omentielvo correct "in the context"? According to this source, a "dual inflexion" is involved. In the first version of this course, I interpreted this as follows: Frodo, saying "a star shines upon the hour of our meeting" to Gildor, ought to have used a dual "our", since only two persons are involved (Frodo + Gildor). But Frodo wrongly used a plural "our" instead. Now this would not seem to be a particularly glaring mistake, for when saying "our meeting", Frodo could well refer to his own group (the hobbits) meeting Gildor's group (the Elves). Thus the number of persons involved would far exceed two, and a plural "our" would be appropriate after all. Nonetheless, the only sense I could make of Carpenter's obscure note was that omentielvo would mean "of our (dual) meeting", whereas omentielmo would mean "of our (plural) meeting". I tried to somehow connect the -v- of the pronouns in -lv- with the dual ending -u, so that the pronouns in -lv- would refer to a dual "we" consisting of two persons only: "thou and I". 
	Yet there early appeared another explanation of Frodo's little grammatical error – the mistake that was mercifully corrected in the "Thain's Book of Minas Tirith" by a later copyist. Dick Plotz, founder of the Tolkien Society of America and recipient of the Plotz Letter, made a mistake of his own which resulted in a garbled reading in certain American editions of LotR. Here is his confession, as quoted in the 1978 study Introduction to Elvish (editor Jim Allan), p. 20:

The original version was Elen síla lúmenn' omentielmo, which means, literally, 'A star shines on the hour of our (my, his, her, NOT your) meeting.' Tolkien, on reflection, changed this to omentielvo, 'of our (my, your, possibly his, her) meeting.' This was[,] of course, a proper change, and this is how it appeared in the earliest printings of the Ballantine edition. I, however, saw it as an obvious error, and prevailed upon Ballantine to CORRECT it! The "correction" introduced another error, since [the resulting reading] omentilmo, as far as I know, means nothing at all. Now they won't change it back, because it's too expensive. But omentielvo is correct. Sorry to have messed everyone up. 

(I understand that in current American editions, the error caused by Mr. Plotz' well-meaning, but misdirected efforts has long since been corrected.) So what Plotz is telling us, is that omentielvo contains an inclusive "our" (which is correct in the context), whereas the rejected form omentielmo contains an "our" which Tolkien finally decided was exclusive (and thus not appropriate here, for when Frodo says "our meeting", he obviously includes the Elves he is talking to in this "our"). This is not the explanation Carpenter hinted at in his note on Tolkien's letter #205, cited above, where the problem seems rather to be "dual inflexion" or lack of same. Yet Plotz implied that the explanation he offered was based on a letter he had received from Tolkien, though this letter is apparently no longer extant (too bad...both the community of Tolkien-linguists and Sotheby's would be very interested).
	In January 2002 we had Vinyar Tengwar #43, where the editors comment on "the restructuring of the pronominal system that preceded the publication of the Revised Edition of The Lord of the Rings" (p. 6). One of the changes involved "the shift of -lm- to -lv- as the marker" of plural inclusive "we, our". (Formerly -mm- was exclusive and -lm- inclusive; now Tolkien made -lm- exclusive instead, whereas -lv- was introduced as the new inclusive pronoun, replacing -mm- which according to VT43:6 now became "dual" instead... At this point at the latest, the student can appreciate Christopher Tolkien's remark in SD:440 – that his father's unceasing revisions are "often frustrating to those who study these languages"!) The information from VT43 would seem confirm Plotz's explanation of the omentielmo > omentielvo revision, but it finds no support in Humphrey Carpenters note in Letters:447, vague though it is.
	Bill Welden, member of the group that is to publish Tolkien's linguistic manuscripts, threw in his contribution in an Elfling post dated February 8, 2002:

Carpenter's account is not canon, having simply been lifted without Tolkien's participation from his own notes, and so could easily have been a passing (ill thought out) notion. Plotz' account, which says no more than that -lmo was a mistake, is canon, as Tolkien considered everything [...] that he made a proactive decision to send out in correspondence.

So Welden argues that 'since Tolkien sent this explanation to Dick Plotz, it must be accepted as cannon'. Now I can cite other linguistic ideas from Tolkien's letters which he nonetheless appears to have abandoned later. (A drastic example: in 1958 Tolkien wrote to Rhona Beare that "the Valar had no language of their own, not needing one", but in the essay Quendi and Eldar written maybe only a year later, he quoted many words from the language of the Valar – Letters:282 vs. WJ:397-407.) Nonetheless, in the current version of this course I have adopted the system presented in VT43 and by Dick Plotz. Thus plural inclusive "our" is indicated by the ending -lva, plural exclusive "our" has the ending -lma, and there is apparently also the ending -mma for a "dual" our (though it remains unclear whether this is inclusive, "thy and my", or exclusive, "his/her and my"). This corresponds to the endings for "we" used in the previous lesson: -lvë for inclusive "we", whereas -lmë is exclusive "we" (and -mmë a dual "we" – inclusive or exclusive we don't know).

Adding pronominal endings to nouns ending in a consonant: To avoid impossible consonant clusters, an extra vowel -e- may be inserted before the pronominal ending where necessary. As we remember, this extra vowel may also turn up before case endings. Combining atar "father" with -lya "your" to express "your father" would probably produce atarelya (since **atarlya is not a possible Quenya word). "Our father" is attested as ataremma in Tolkien's translation of the Lord's Prayer (VT43:8; later versions curiously read átaremma with an initial long vowel, which is perhaps a contraction of a Ataremma "o our Father"). This form belongs to the earlier conceptual phase, when the ending for exclusive "our" was still -mma instead of -lma as it later became, but it should be noted that Tolkien inserted -e- as a connecting vowel between the noun and the ending. If he had revised his Lord's Prayer translation in the last years of his life, the first word would presumably have become atarelma (or átarelma) with a new ending, but the same connecting vowel before it.
It may be that if the noun is plural, one would use i as the connecting vowel, if pronominal endings and case endings behave in the same way. Cf. Tolkien's form elenillor for "from stars". Thus, "your stars" might similarly be elenilyar, and "our (excl.) fathers" should evidently be atarilmar rather than atarelmar. (Of course, it is primarily the final -r which functions as a plural marker here, so there can be no misunderstanding regarding the number anyway.) It may be that hildinyar "my heirs" from Elendil's Declaration is an example of this, if the noun "heir" is ?hil with a stem hild-, hence pl. hildi.
	However, the ending -nya "my" seems to be somewhat special. Where a connecting vowel is required, it apparently always prefers -i-, whether the noun it is added to is singular or plural. It seems that this connecting vowel reflects the vowel of the primitive root producing the Eldarin 1st person pronouns, namely NI2 (listed in the Etymologies and simply defined "I"). Fíriel's Song has Anarinya, not **Anarenya, for "my Sun". Similarly, "my father" is atarinya (LR:61) rather than ?atarenya; we cannot know whether the latter form is valid at all. The (nominative) plural "my fathers" would of course be atarinyar, so the singular and plural remain distinct. In the same fashion, the singular form of hildinyar "my heirs" is hildinya "my heir" with the same connecting vowel i, since it is always preferred by the ending -nya (the form hildinya was hypothetical when I wrote the first version of this course, but it has now turned up in a Tolkien manuscript: VT44:36). In the case of another ending, like -lma "our", we might conceivably see a variation between hildelma (?) "our heir" and hildilmar "our heirs"; in the latter case, the -i is the normal nominative plural ending used as a connecting vowel. (The Etymologies, entry KHIL, lists precisely such a plural form hildi – there glossed "followers", close enough to "heirs" in meaning.)
	It has been suggested that the ending -nya, added to a noun in -ë, would also displace this -ë with -i- (much like the plural ending -i displaces a final -ë when added to a noun). However, one Tolkien example that was published in the summer of 2000 demonstrates that this is not so: VT41:11 has órenya, not **órinya, for "my heart" (órë: "heart" in the sense of "inner mind"). According to the system we are trying to sketch, even the plural "my hearts" would be órenyar rather than ?órinyar, since órë ends in -ë and thus requires no connecting vowel before suffixes anyway. Cf. the Plotz Letter: lassennar, not **lassinnar, as the plural allative of lassë "leaf" – though the nominative pl. is lassi. In a similar fashion, we would probably see lassenya "my leaf" vs. lassenyar "my leaves" (hardly **lassinyar). The connecting vowel -i- only turns up where plural nouns ending in a consonant are to receive endings; singular nouns have -e- instead, except in the case of the ending -nya "my" which prefers -i- whether the noun it is added to is singular or plural. (If it is plural, this will be sufficiently indicated by the secondary endings for number and/or case that are added after the ending -nya.)
NOTE: Of course, we must assume that nouns in -ë that have stem-forms in -i- would appear in the latter form when endings are to be added. So if lírë (líri-) means "song", "my song" would evidently be lírinya (plural lírinyar "my songs"). But this is actually a quite different matter, for here we would evidently see líri- before any suffix, for pronoun or case (lírilya "your song", genitive lírio "of a song", etc.)
In some instances, contracted forms are used instead of inserting any connecting vowel. UT:193 provides the form aranya, untranslated but apparently meaning "my king" (Erendis uses this word when addressing the King of Númenor). This is apparently aran "king" + -nya "my", the impossible form **arannya being simplified to aranya. Possibly ?araninya would also be acceptable Quenya, but when the noun ends in the same consonant as the pronominal ending begins in, it may be permissible to let the last consonant of the noun and the first consonant of the ending merge – a phenomenon also observed where case endings are involved. (Cf. mindonnar rather than mindoninnar as the pl. allative of mindon "tower"; perhaps "my towers" would be mindonyar rather than mindoninyar.)

Especially where the ending -nya "my" is concerned, contracted forms may turn up even where no contraction would be "necessary" to achieve a phonologically permissible Quenya word. The High-elven word for "son" is yondo, so "my son" might simply be yondonya, and there is little reason to doubt that this is a valid form. Yet in LR:61 Elendil addresses his son as yonya, apparently a contracted variant of yondonya. Perhaps yonya would be used for "my son" primarily when addressing the son concerned. If so, it would parallel another example: One Quenya word for "child" is hína, or hina with a short vowel – the latter only being used when "addressing a (young) child" (WJ:403). Tolkien went on to note that this hina, used as a form of address, often appeared in the form hinya "my child" – the latter being contracted from hinanya (still WJ:403). 

Summary of Lesson Fourteen: The Quenya allative case has the ending -nna (plural -nnar) and expresses the basic idea of "to, toward", e.g. ciryanna "to a ship". In certain contexts, this case may also express "on, upon" or "into". The ablative case has the ending -llo (plural -llon, or alternatively -llor) and signifies "from", e.g. ciryallo "from a ship"; sometimes the ablative may also imply "out of". The dual forms of the allative and ablative endings are -nta and -lto, respectively (at least in the case of nouns with nominative dual forms in -t; it may be that nouns with nominative dual forms in -u would rather have the basic endings -nna or -llo following this vowel). If a noun ending in a consonant is to receive the case ending for allative or ablative, a connecting vowel (in the singular -e-, in the plural -i-) may be inserted before the case ending to avoid an impossible consonant cluster; otherwise, a contracted form is used (e.g. Rómello "from the East", for Rómen-llo). – The verb equë is a peculiar form that is not inflected for tense and rarely receives endings of any kind; it means "said" or "says" and is used to introduce quotations where the subject (which follows the verb equë and precedes the quotation) is a proper name or an independent pronoun. – The verb auta- "pass, go away, leave" has rather surprising past and perfect forms: oantë or oantië if the verb refers to physically leaving one place (and going to another), but vánë and avánië if the verb refers to disappearing, being lost, or dying off. – Quenya possessive pronouns are normally expressed as endings added to the relevant noun (the thing that is owned). These suffixes include -nya "my", -lya "your", -lva "our" (inclusive), and -lma "our" (exclusive). The endings for "we" underwent certain revisions in the sixties, but this seems to be the final resolution. Notice that these possessive endings correspond to the subject pronominal endings suffixed to verbs, the former ending in -a whereas the latter end in -ë (therefore the unattested ending for "their" may well be -nta, corresponding to -ntë "they"). There is also an ending for dual our, evidently -mma after Tolkien's revisions, though it is unclear whether this ending is inclusive ("thy and my") or exclusive ("his/her and my"). Where required, connecting vowels may be fitted in before the noun and the pronominal ending, probably by much the same rules that apply to the case endings -nna and -llo, except that the ending -nya "my" seems to consistently prefer the connecting vowel -i-. Once a noun has received a possessive pronominal ending, this noun may be further inflected for number or case just like a regular noun in -a would be.

VOCABULARY
We have now exhausted the basic numbers 1-12 (including the extrapolated number rasta). Higher numbers are unfortunately rather uncertain, though we have some clues. I may add some thoughts about this in the appendices to this course, but in this and the next couple of lessons we will introduce the attested ordinal numbers – showing order or position in a series, like English "first", "second", "third" etc. 

minya "first" (cf. the number minë "one" and the adjectival ending -ya. The original name of the First Clan of the Elves was Minyar, literally "Firsts", though the Noldor later called them Vanyar or "Fair Ones" instead [WJ:380, 382-383].)
equë "say(s), said" (tense-less verb introducing quotations)
auta- "to leave, to go/pass away" (past tense oantë and perfect oantië, alternatively vánë and avánië, the latter two forms referring to disappearing or dying off as explained above).  The "past participle" of auta- is said to be vanwa "lost, gone, passed, vanished" – but this word may be treated almost as an independent adjective.
menta- "to send"
ruc- "to feel fear or horror"; "to fear" (said to be constructed with "from" of the object feared, presumably meaning that what would be the direct object in English appears in the ablative case in Quenya)
ambo "hill"
mindon "(great) tower" (cf. the Mindon Eldaliéva or "Great Tower of the Eldalië" mentioned in the Silmarillion. The first syllable of mindon is related to the number minë "one", since a mindon is an isolated tower, not part of a larger structure.)
Númen "West" (cf. Númenor, Númenórë "Westernesse" or "West-land": núme(n)-nórë). It seems that the names of the basic directions are treated as proper names, capitalized and not requiring the article; cf. Rómello in Namárië (which Tolkien translated "from the East" even though there is no i in the Quenya text).
sambë "room, chamber" (Sindarin sam, samm-; cf. the Sammath Naur or "Chambers of Fire" inside Mount Doom)
yondo "son"
haira "far, remote"
et "out" (followed by ablative to express "out of")

In addition to our traditional list of twelve new glosses we will also introduce a couple of proper names, required in these exercises. In accordance with our established policy we will avoid explicit references to Tolkien's mythos in these exercises, so no proper names coined by him will appear here. Yet we can readily coin new names using his principles. The ending -(n)dil often occurs in masculine names and signifies "friend" or "lover", e.g. Eärendil "Sea-friend" or Elendil "Star-friend" (but also implying "Elf-friend" since the words elen and Elda are ultimately related and were even confused by the Edain: WJ:410). So we can venture, say, Calandil "Friend of Light". As for feminine names, one observed pattern is that an adjective in -a can be turned into a fem. name by changing the ending to -ë (not to be confused with the plural form of the adjective). For instance, one of the queens of Númenor was called Ancalimë, transparently formed from the superlative form ancalima "brightest, exceedingly bright". (Similarly, masculine names can be made by changing the ending -a to -o or -on, cf. Sauron vs. the adjective saura "foul, putrid" – one suddenly understands why the Dark Lord didn't permit his servants to use the name the Elves had given him!) Starting from a suitable adjective like nessima "youthful", we can derive a plausible woman's name Nessimë "Youthful One". However, the meaning of the names Calandil and Nessimë is of no importance for the exercises.

EXERCISES

1. Translate into English: 

A. Lelyuvalvë i mindonello i coanna.
B. Ilyë Eldar avánier Ambarello.
C. I Naucor utúlier i orontillon; elendientë i coannar ar súcar limpelva.
D. I úmië ohtari mapuvar i malta lielvava mentien harmalvar haira nórenna.  [Lielvava = lielva + case ending -va!]
E. I nís oantë coanyallo ar lendë i sírenna.
F. I minya cirya tuluva Númello.
G. Quen rucë i rávillon, an amátientë i aran lielmo, ar úvantë auta nórelmallo.
H. Equë Nessimë Calandilenna: "Yondonya avánië sambenyallo!"

2. Translate into Quenya (and notice that "our" is meant to be a plural pronoun throughout, whether inclusive or exclusive, since it remains unclear whether the dual "our" in -mma is inclusive or exclusive):

I. Calandil said to Nessimë: "Your son has gone out of the house, for all the boys went to the hill."
J. From heaven [Menel: the sky] the sun is giving light to our (inclusive) world, and the darkness has passed.
K. Calandil said to the evil king: "You have sent your warriors to the tower to find my sons. My thrall will protect the boys, and they will not be lost!"
L. The man having [arwa] the ships wanted to leave, and all the ships went away west[wards].
M. We (exclusive) went to a two-room apartment [dual of sambë!], and the man from the hills gave your son a great sword, saying [quétala]: "The sword comes from a remote land, out of the outermost West." ("Outermost": use the superlative of haira.)
N. All trees died and disappeared from our (incl.) land, and Calandil and Nessimë said: "We (excl.) will send our (excl.) thralls to find a land with [or, 'having' = arwa] many trees."
O. The maiden said to the animal: "I fear [/I'm afraid of] your big horns (dual)."
P. I went to our (incl.) room to gather my things, for I wanted to give my brother my first book; the book lay [/was lying] on the floor.

ADDITIONAL EXERCISES
involving Quenya nouns combining pronominal endings with suffixes for number and/or case 

(Students may check the keys to the exercises above before proceeding to these exercises.) There exercises above include several examples of nouns with both pronominal endings and case endings, e.g. lielvava "of our people". A skilled Quenyaist would be able to extract the meaning of such forms at a glance, indeed perceiving a single word like ostolvallon as something like a single meaning, "from our cities", without having to consciously break this down into osto-lva-llo-n "city-our-from-plural". Of course, a skilled Quenyaist would also be able to readily produce such words, combining the relevant endings without hesitation.

3. Translate the following list of single Quenya words into English phrases. 
NOTE: In the keys to this exercise, the following simplified "equivalents" are used: genitives and possessive-adjectival forms are all turned into "of"-constructions, dative forms are represented as prepositional phrases in "for", whereas allative and ablative forms are represented as phrases involving the prepositions "to" and "from", respectively. The same system is used in the English-to-Quenya exercises below, with specification of whether "of" is to be rendered as a genitive (gen.) or a possessive-adjectival (poss.) form. – In these exercises, there are also a few examples of the suffix for dual "our" (-mma), but since we don't know whether it is inclusive or exclusive, it is simply identified as "dual" here.

a) Coalvallon
b) Hroanyan
c) Hroalvain
d) Lambelvar
e) Nórelyanna
f) Engwelmar
g) Aranelyallo
h) Mólinyo
i) Mólinyaron
j) Ostolvannar
k) Lielmo
l) Yondolyava
m) Sambelmat
n) Sambenyant
o) Sambelyato
p) Sambelvanta
q) Sambelyalto
r) Lienyava
s) Yondolvaiva
t) Tárilyan
u) Lielmaiva
v) Nerinyaiva
w) Nerinyava
x) Seldonyain
y) Ciryalmalto
z) Yondommo

4. Translate into single Quenya words ("of" = genitive or possessive as further specified, "for" = dative, "to" = allative, "from" = ablative):

a) To your hills
b) For our (excl.) peace
c)Your two-volume book (use a dual form of parma)
d) To your tower / To your towers (translate the sg. and pl. separately)
e) Of (poss.) our (excl.) queen
f) Of (poss.) my sisters
g) From my sister
h) Of (gen.) our (incl.) gifts
i) Of (gen.) our (incl.) gold
j) For our (incl.) joy
k) Of (gen.) your wine
l) From your world
m) Of (gen.) my sun
n) For my king
o) Of (poss.) our (excl.) son
p) Of (gen.) our (excl.) cups
q) For your pair of birds (use a dual form of aiwë)
r) To our (excl.) double walls (use a dual form of ramba)
s) From our (incl.) double walls (same)
t) From your lands
u) Of (gen.) my [two twin] sisters (use a dual form of seler, sell-)
v) Of (gen.) our (excl.) treasures
w) To our (incl.) horses
x) For our (dual) house (= "for the house of the two of us")
y) For my brother
z) To our (excl.) trees

LESSON FIFTEEN
The ending -rya and more about possessive pronominal endings. The Locative case. Relative sentences. Third Person obscurities.

MORE ABOUT POSSESSIVE PRONOMINAL ENDINGS
(plus a slightly digressive inquiry into the true nature of the combinations ly, ny, ry, ty)

In the previous lesson we introduced a series of possessive pronominal endings that can be added to nouns: -nya "my", -lya "your", -lva "our" (incl.) and -lma "our" (excl.); furthermore, there is an ending for dual "our", evidently -mma (but it remains unclear whether it is inclusive or exclusive). Ignoring a strange variant of the ending -lya "your" (-lda, mentioned only in WJ:369), only one of the attested pronominal endings remains to be mentioned: -rya. It occurs twice in Namárië. The first time it is followed by the genitive ending, regularly producing the form -ryo: The relevant word if ómaryo, translated "of her voice", the genitive form of ómarya "her voice". The word óma "voice" is attested by itself elsewhere (Etym., entry OM; VT39:16).
The second time -rya occurs in Namárië, it also has another ending following it, in this case the dual marker -t: the word máryat is translated "her hands", referring to a natural pair of hands (the word má "hand" is also attested by itself). Anyhow, the ending -rya is seen to mean "her", and from the Namarië examples it is clear that it can be used and combined with other endings just like any of the other pronominal suffixes we have already discussed and practiced (samberya "her room", samberyan "for her room", samberyanna "to her room", samberyallo "from her room", samberyo and samberyava "of her room"...and so on with plural and dual forms: samberyar "her rooms", samberyat "her couple of rooms/her two-room apartment", etc. etc.)
For thirty years, from The Fellowship of the Ring (with Namárië in it) appeared in 1954 until Christopher Tolkien published The War of the Jewels in 1994, "her" was the sole known meaning of the ending -rya. In the meantime, we had one more example of -rya = "her" in the Markirya poem, which was published in The Monsters and the Critics in 1983 (though in Markirya, "her" does not refer to a person, but to a ship). But when WJ appeared in 1994, it became evident that the suffix -rya actually covers not only "her", but also "his": Coarya is shown to be the Quenya for "the house of him" or "his house" (WJ:369, there spelt köarya). Of course, the form coarya as such could just as well mean "her house", and conversely the Namárië forms máryat, ómaryo could in another context mean "his hands" and "of his voice": We have to conclude that Quenya simply does not make a distinction between "his" and "her". Indeed it is entirely possible that -rya covers "its" as well (see below) – so that there is one single ending for the entire third person singular in the table of possessive pronouns. The English translation would depend on the context, of course.
There is more to learn from the two examples of -rya in Namárië. Notice the dual form máryat "her (pair of) hands". As described in Lesson Three, Quenya developed a system whereby -t is the normal dual ending, ordinarily replaced by -u only where euphonic concerns demand this, as when the word that is to receive a dual ending already includes t or d (Letters:427, footnote). But in Lesson Three we also argued from the example peu "(pair of) lips" that body-parts occurring in pairs occur in "fossilized" dual forms, always taking the ending -u – "reflecting the older system in which only -u denoted a natural or logical pair". Nonetheless, the student may also remember a parenthetical warning to the effect that "the other ending -t may however be used if certain other endings intrude before the dual ending itself; we will return to this in a later lesson". It is time to have a closer look on this.
It has often been assumed that removing the ending -rya "her" from máryat "her hands" would simply leave us with mát "(a pair of) hands". Yet since the dual form of pé "lip" is attested as peu, we might reasonably assume that the dual form of má "hand" is likewise mau "pair of hands", though the latter form remains unattested. If the noun that normally has a dual form in -u is to receive a possessive pronominal suffix, it seems that the dual ending -u is suppressed and duality is instead expressed by means of the ending -t, suffixed after the pronominal suffix – as in máryat. Though the dual "(pair of) lips" is peu, we can assume that "her (two) lips" would be constructed by starting from the singular form pé "lip" and adding -rya for "his/her" and then -t for dual number, so that as a parallel to máryat we would see péryat. (It then follows that the genitive is péryato, the dative péryant, the allative péryanta, the ablative péryalto, etc.) Aldu may be the normal dual "pair of trees", but "her pair of trees" would perhaps be constructed from the singular alda with the appropriate suffixes, producing aldaryat. Even so, we may suspect that the dual ending -u could function as a connecting vowel where one is needed – just as the plural ending -i is known to function in certain instances. The word for "foot" is tál with stem tal-, so perhaps the dual "(pair of) feet" is talu. Adding a possessive pronominal ending to tál, tal- would however require a connecting vowel before we can even think about adding -t as a dual marker at the end of the word. Should "her pair of feet" perhaps be something like taluryat with double dual markers, -u- and -t, just like there would apparently be double plural markers (-i- and -r) in a plural word like (say) talilmar "our feet"? If so, this would be an exception to the apparent rule that the dual marker -u is not used before a possessive pronominal suffix. As usual, we lack attested examples, but since Elendil's Declaration indicates that "my heirs" is hildinyar, it would not be wildly implausible to assume that a corresponding dual form would be something very much like hildunyat. (Or maybe the rule that -nya "my" prefers -i- as its connecting vowel would prevail, producing hildinyat, but we might still see -u- as a connecting vowel before other pronominal endings, e.g. hilduryat "her pair of heirs".)

Another thing to be learnt from the Namárië examples máryat "her hands" and ómaryo "of her voice" has to do with whether ry here counts as a consonant cluster (r + y) or as a single consonant: palatalized r. What we learn is however somewhat paradoxical. We touched on these problems already in Lesson One, but a new inquiry may be in place here, since the combinations in -y (like ry, ly, ny, ty) occur in several of the possessive pronominal endings. Tolkien repeatedly indicated that ómaryo is accented on the a in the second-to-last syllable (in one of his Namárië transcripts in RGEO, he indicated all major and minor stresses in this song, and we also have two or three actual recordings where he is heard to use this accentuation). For ómaryo to be accented in such a way, ry must count as a consonant cluster, not as a single consonant. If ry were a single consonant, the normal rules dictate that the stress would not land on the vowel before it, but on the third syllable from the end.
	Yet we have repeatedly referred to another observed rule of Quenya phonology: there cannot be a long vowel in front of a consonant cluster. Thus the long vowel of má "hand" is logically shortened in the plural allative form mannar "into...hands", attested in Fíriel's Song. **Mánnar would not be a possible Quenya word. So if ry is also a consonant cluster as we thought we had just established, why is á not shortened in the form máryat? Why don't we see ?maryat as a parallel to mannar?
Frankly, I can't think of any obvious explanation. Apparently we must simply accept that ry – as well as ly, ny, ty – count as consonant clusters for the purpose of stress, but a preceding long vowel does not have to be shortened. Thus we would have márya "his/her hand", mánya "my hand" and málya "your hand" with the preceding long vowel intact. Before the other attested pronominal suffixes, it would have to be shortened, since these endings unquestionably introduce a following consonant cluster: malva and malma = "our hand" (inclusive and exclusive). **Málva, **málma would hardly be possible Quenya words. Such variations would closely parallel a couple of attested forms we have referred to earlier, though they involve subject endings (-mmë for "we" and -nyë for "I") rather than the pronominal possessive endings added to nouns: The exclamation vá signifying refusal has its long vowel shortened before the cluster mm in vammë "we won't", but the long vowel is seem to persist in ványë "I won't" (WJ:371 – later Tolkien changed the ending -mmë to -lmë, as discussed in the previous lesson). So we can tell that while mm is unquestionably a cluster (as the later lm would also be), ny may well count as a single consonant – palatalized n like Spanish ñ.
There are only a handful of nouns that can be affected by these variations in vowel-length, words of a single syllable that end in a long vowel: Besides má "hand", only cú "bow", pé "lip", ré "day" (24 hours) and lú "time, occasion" spring to mind – if we don't bring in Tolkien's early "Qenya" material as well. Of course, the long vowels of these words would also be shortened before case endings introducing a following consonant cluster, as indicated by the plural allative mannar "into hands" in Fíriel's Song. But "into your hands" would evidently be mályannar, or mályanta as a dual form – since ly, ny, ry, ty do not count as consonant clusters for this purpose.
On the other hand, there is also some evidence suggesting that these combinations should be taken as clusters. In a Namárië manuscript reproduced in RGEO:76, Tolkien split the word ómaryo into its constituent syllables and seemingly indicated that -ar- and -yo are separate syllables – as if ry is a genuine consonant cluster after all, not just palatalized r. (Sure enough, r would probably be palatalized before y, but if y is also to be sounded as a distinct consonant, we would still have a cluster.) Likewise, Tolkien split the words fanyar "clouds" and ilyë "all" into fan/yar, il/yë. If ry, ny, and ly, and by implication ty as well, really are to be taken as consonant clusters when they occur in the middle of words, this would explain the observed stress patterns. But then we are left with the problem of why long vowels are not shortened before these combinations. Luckily, these seeming inconsistencies cause no problems to people trying to write in Quenya, since we can simply imitate the system or systems that Tolkien used.
Even so, I haven't bored the student with the paragraphs above only as an academic exercise, for there remains the problem of how ly, ny, ry, ty occurring in the middle of words should really be pronounced: Are we dealing with single, unitary palatalized consonants, long palatalized consonants, or single consonants followed by a distinct y? It seems that we can't reach any definite answer based on what has been published so far. When Tolkien in RGEO:76 syllabified fanyar as fan/yar, it seems to demonstrate that he at least can't have the pronunciation **fañ-ar in mind, though palatals like ny and ty must always be pronounced as single, unitary consonants when they occur initially (as Quenya cannot have consonant clusters at the beginning of words: SD:416-417). The choice apparently stands between fañ-ñar (with a long or double palatal ñ) and fan-yar or rather fañ-yar (a distinct y being sounded). In either case, a word like atarinya "my father" (that is, atariñña or atariñya) would then logically be accented on the i according to the normal rules. Why this combination ny, as well as ly, ry, ty, apparently lack the power to make a preceding long vowel become short remains a mystery. If they are pronounced with a distinct y, as I tend to think, these combinations may not be counted as regular consonant clusters because y is a "semi-vowel" rather than a quite "proper" consonant.

Possessive pronominal endings used with infinitives: In Lesson Ten we described how infinitive forms of verbs have an extended form in -ta which is used when the infinitive is to receive a suffix denoting an object pronoun: thus carë (cari-) "to do", but caritas "to do it" or "doing it". To such an extended infinitive it is also possible to add a pronominal ending denoting the subject of the verbal action. Our attested example is caritalya(s), which Tolkien translated "your doing (it)" (VT41:17). "You" is here the subject of the verbal action (that is, the "doing"), and this is expressed as a possessive pronominal ending -lya "your". A second pronominal ending, denoting the object, may then be added at the end of the word: caritalyas, "your doing it", tiritanyat "my watching them". Such a phrase can probably be used as a noun, functioning, for instance, as the subject or object of a sentence. Perhaps "I want you to watch them" would be expressed something like merin tiritalyat, literally "I want your watching them". The object of the infinitive could certainly be an independent word as well, e.g. merin tiritalya i seldor, "I want you to watch the boys" ("I want your watching the boys").
	By their meaning, such infinitives would come very close to gerunds, and these Quenya forms in -ta are probably meant to be related to Sindarin gerunds (ending in -ad or -ed). Indeed we must assume that regular gerunds (in -ië) may also receive possessive pronominal endings, e.g. tulierya "his coming" (tulië "coming"). It is, however, uncertain whether a second pronominal ending denoting the object may then be suffixed (?carieryas "his doing it").

THE LOCATIVE CASE
In connection with the forms mir, minna "into" we have referred to the Quenya preposition mi "in", which is sometimes combined with the definite article to produce the form (mi + i =) mí "in the". It occurs in Namárië, in the phrase mí oromardi, translated "in the high halls" (so in RGEO:66, at least – the text in LotR has mi with a short vowel, though this should be a simple "in" with no article incorporated, and indeed the translation provided in LotR goes simply "in lofty halls").
	Yet Quenya often dispenses with prepositions, using special case forms instead, as when "to, towards" is normally expressed by the allative ending -nna, whereas "from" is usually expressed by means of the ablative ending -llo – though Quenya does have separate prepositions that could express the same meanings. It should be no surprise, then, that Quenya instead of using a preposition like mi often prefers a specific case form in order to express the meaning of "in" (or "on, upon"). The relevant case is called the locative, marked by the ending -ssë (probably inspired by the Finnish ending -ssa, -ssä of similar meaning). For instance, "in a house" can be expressed as coassë, "in the house" could be i coassë, "in my house" would be coanyassë, etc. (Of course, the stress moves to the vowel immediately preceding the case ending, since the ending begins in a consonant cluster.) The locative can refer to "location" in time as well as space: In an early version of the greeting "a star shines on the hour of our meeting", Tolkien had the noun lúmë "hour" appearing in the locative case (lúmessë, RS:324).

NOTE 1: Students should notice that the ending -ssë is not always a locative marker, meaning "in" or "on" wherever it occurs. Sometimes -ssë functions as an abstract ending. We have already introduced the noun alassë "joy, merriment". Entulessë is attested as the name of a ship, said to mean "Return" (UT:171; entul- would be the verb "to re-come" = "to return"). Caimassë could be the locative form of caima "bed", but caimassë is also used as a noun "lying in bed" = "sickness", and this is even the basis of the adjective caimassëa "bedridden, sick" (Etym., entry KAY). Sometimes -ssë as a noun ending is not abstract, but it is seen to maintain the connotations of locality that it also has when used as a locative ending: The noun aicassë "mountain peak" is derived from the adjective aica "sharp", so the term aicassë basically refers to some kind of 'sharp place'. The ending -ssë also turns up in the names of a couple of the months of the Elvish calendar, listed in LotR Appendix D: Víressë and Lótessë, roughly corresponding to April and May. The meaning of the word Víressë is uncertain, but Lótessë certainly connects with lótë "flower" and would seem to mean essentially "In Flower", a fitting description of the month of May. – Whether the locative ending -ssë could or should be attached to a noun already ending in -ssë is uncertain. Lótessessë does seem like a rather cumbersome way of expressing "in May", and aicassessë for "on a mountain peak" is not much better. Instead of adding the locative ending to nouns of such a shape, it may be better to use the preposition mi "in": Mi Lótessë, mi aicassë. But in the Plotz Declension, Tolkien does seem to indicate that lassessë would be an acceptable locative form of lassë "leaf". Yet the preposition mi would always be a valid alternative to the ending.

NOTE 2: As we remember, the allative case in -nna does not always denote motion towards something, but may also express the idea of "on, upon". In some contexts, it would perhaps be permissible to use either the locative or the allative, resulting in pretty much the same meaning (caitan caimanyassë = "I lie in my bed" / caitan caimanyanna "I lie on my bed"). Yet Tolkien sometimes translated a Quenya locative form using the English preposition "upon". An example of this is ciryassë "upon a ship" (MC:216, there spelt kiryasse); cf. also mahalmassen below.

	In the plural, the simple locative suffix -ssë is expanded with the same plural element -n that is also seen in the plural forms of the endings for genitive (-on) and ablative (-llon). Thus, plural locative forms end in -ssen. The plural locative of mahalma "throne" occurs in Cirion's Oath, where the Valar are referred to as i hárar mahalmassen mi Númen, "those who sit upon [the] thrones in the West".
	The dual locative ending is formed by substituting the dual element t for the first of the s's of the ending -ssë. The resulting ending -tsë is not attested in any actual Quenya composition by Tolkien, but he listed it in the Plotz letter, so presumably we can have forms like sambetsë "in a two-room apartment" or ciryanyatsë "on my [two sister] ships". (These words may be seen as the simplest dual forms sambet, ciryanyat with the locative ending -ssë attached, though it is simplified to -së to avoid the impossible combination **-tssë.)
	Of course, endings like -ssë, -ssen, -tsë can never be added directly to a noun ending in a consonant without producing impossible consonant clusters. In the original version of this course, I wrote regarding this:

Lacking attested examples, we can only assume that connecting vowels would be fitted in by much the same rules as the ones that are seen to apply in the allative and ablative cases: -e- is used as a connecting vowel in the singular, whereas plural forms have -i-. Hence presumably elenessë "in a star", elenissen "in stars". The dual "in a couple of stars" might prefer the connecting vowel -e- (?elenetsë). Contracted forms may also turn up, e.g. elessë for elen-ssë. The directions Formen, Hyarmen, Númen, Rómen = North, South, West, East would almost certainly surrender their final -n in the locative, just as they are seen to do in the allative and ablative cases. Hence probably Formessë "in the North", etc. Fíriel's Song has Númessier for "they are in the west". This strange form seems to include the ending -ië "is", pl. -ier "(they) are" which Tolkien probably dropped later. Even so, an underlying locative form Númessë "in the West" must in any case be presupposed here. Since the noun Númen "West" also appears in the shorter form Númë, we cannot be certain that a final -n has dropped out here, but this locative form may be noted all the same.

(Unquote myself.) Since I wrote this, new relevant evidence has turned up. Cemessë "on earth" (VT43:16) as one locative form of cemen "earth" could be seen as a certain example of a final -n dropping out before the ending -ssë . However, cemessë may actually be meant to have evolved from cemen-së, with a shorter version of the locative ending, ns in this instance becoming ss by assimilation. In his various drafts for a Quenya version of the Lord's Prayer, Tolkien is seen to be struggling with the question of what the locative forms of menel "heaven, sky" and cemen "earth" should be. One version has menelzë and cemenzë, the locative ending -ssë being shortened to -së and voiced to -zë by contact with the voiced consonants l, n preceding it (VT43:9). However, forms like menelzë, cemenzë cannot belong to the kind of Quenya used in Middle-earth in the Third Age; in Appendix E to LotR we are told that "the z-sound did not occur in contemporary Quenya". Tolkien eventually settled on the forms meneldë and cemendë (VT43:11, 12), apparently suggesting a development ls > lz > ld and similarly ns > nz > nd. (Whether this would render obsolete the form cemessë, apparently presupposing a development ns > ss instead, is of course unclear.) Nouns ending in the consonants -l and -n may thus have locative forms in -dë (in the plural presumably -den, corresponding to the regular ending -ssen). Nouns in -s and -t may simply have locative forms in -së (compare the dual locatives in -tsë, which is simply the dual ending -t + the shortened locative ending -së). Phonetically, words in -r would be excepted to have locative forms in -ssë (e.g. Ambassë as the locative form of Ambar "world"), since the group rs historically becomes ss (for instance, the name Nessa is said to descend from neresâ, evidently via an intermediate form nersâ: WJ:416).
However, there also seems to be a much simpler system: one may use the full ending -ssë "everywhere", slipping in a connecting vowel -e- before it where it would otherwise follow a consonant. In one of the Lord's Prayer versions, Tolkien in the phrase "our Father in heaven" translated "in heaven" by the adjectival form menelessëa, which is clearly based on menelessë as yet another locative form of menel (VT43:9, 13). This use of -e- as a connecting vowel before -ssë corresponds to one of my suggestions in the original version of this course. So as the locative form of a noun like elen "star" there may be at least three more or less equally valid alternatives: elessë (dropping a final consonant before the ending -ssë, or -ssë may be considered an assimilated form of -nsë here), elenessë (slipping in a connecting vowel -e- before the locative ending, probably -i- in the plural) or elendë (using the ending -dë for older -zë, in turn from -së). Writers may pick their choice, but generally one of the two latter alternatives would probably be the best solution. For the sake of clarity, the locative form of a noun like Ambar should probably be Ambaressë rather than (Ambar-së >) Ambassë, which could just as well be formed from a noun **Amba.
Would nouns with dual forms in -u also form their dual locatives in -tsë, or does this ending occur only where we are dealing with nouns that have nominative dual forms in -t? We may well wonder what the locative form of Aldu "Two Trees" would be. Aldussë with the simplest ending -ssë, because duality is already sufficiently expressed by -u? Aldatsë formed from the uninflected form alda? Aldutsë with double dual markers, -u and -t-? Personally I lean toward Aldussë, but I would like to see a Tolkien-made example.

The locative ending(s) can of course be combined with possessive pronominal endings just like the other case endings we have discussed. The Markirya poem has ringa súmaryassë for "in her cold bosom" (ringa "cold", súma "bosom"; the reference is to the "bosom" of a ship).

RELATIVE SENTENCES
In LotR, there is one single example of a Quenya locative. The ending -ssen for plural locative occurs in Namárië, in the phrase Vardo tellumar..., yassen tintilar i eleni = "Varda's domes..., wherein [or, in which] the stars twinkle..."
	The word ya "which", here appearing with the locative ending -ssen to imply "in which", is a relative pronoun. It can be used to build relative sentences, that is, sentences embedded in other sentences as a kind of descriptive phrases. Two sentences like "the treasure is great" and "you found it" can be combined as "the treasure which you found is great". Notice that the pronoun "it" of the sentence "you found it" is replaced by "which". This relative pronoun is capable of referring back to the words "the treasure", and "which I found" now becomes a descriptive phrase providing extra information about "the treasure". The probable Quenya equivalents of these examples:

	I harma ná alta "the treasure is great"
	+ hirnelyes "you found it" 
	= i harma ya hirnelyë ná alta "the treasure which you found is great"

As a relative pronoun, English may also use "that" ("the treasure that you found...")
	In German, the definite articles der, das, die (all = English "the", for various genders and numbers) are also used as relative pronouns. The Quenya article i may likewise take on this function. This is evident from Cirion's Oath, the last words of which exemplify i used first as article, then as relative pronoun: ...i Eru i or ilyë mahalmar ëa tennoio, "the One who is above all thrones forever". Since "the One" (Eru, God) is a person and not a thing, the relative pronoun must here be translated "who" rather than "which". In the original version of this course, I suggested that if there is any distinction in meaning between i and ya used as relative pronouns, this may indeed be it: i refers back to a person (English "who"), while ya refers back to a thing or a situation (English "which"). Notice, by the way, that these glosses have nothing to do with the question-words "who" and "which": The word i cannot be used for "who" in a question, like "who are you?" The Quenya word for "who" in this sense is quite different (man).
	Material that has been published later has muddied the picture somewhat. In VT42:33 we have the sentence lá caritas i hamil mára alasaila ná, which Tolkien translated "not to do what you judge good [is] unwise". While i hamil mára is here translated "what you judge good", it seems that this phrase means, more literally, "[that] which you judge good". According to the theory I was leaning towards, I would have expected ya rather than i here, but it seems that i as well may refer to a thing or a situation (English "which") rather than to a person (English "who").
	Yet another interpretation of a possible distinction between i and ya as relative pronouns went like this: i is used when the relative pronoun is the subject of the relative sentence, while ya is used when it is the object. By this interpretation we could have sentences like Elda i tirë Nauco "an Elf who watches a Dwarf", but Elda ya tirë Nauco "an Elf whom a Dwarf watches" (English uses "whom" as the object form of the relative pronoun "who"). However, as I cautiously warned in the first version of this course: "We need more examples before we can pick the right interpretation with confidence." It now seems that i, at least, can function as a relative pronoun whether it is the subject or the object of the relative sentence (subject: i Eru i ëa "the One who is", object: lá caritas i hamil mára... "not to do [that] which you find good"). As it now appears, there may be no significant distinction in meaning between i and ya used as relative pronouns. Just like one may use both "which" and "that" as relative pronouns in English ("the ship which I saw" = "the ship that I saw"), so one may perhaps use either i or ya in Quenya (i cirya i cennen = i cirya ya cennen???) 
	However, in one respect i and ya are evidently not interchangeable. The word i is in Quenya the "indeclinable article 'the'" (Etymologies, entry I). That is, i = "the" cannot be declined; it cannot receive any case endings. We must assume that this is still true when i functions as a relative pronoun "who, which" instead. However, ya is perfectly able to receive case endings, as indicated by the example yassen "in which" from Namárië. The locative ending is plural because the relative pronoun refers back to a plural word, tellumar "domes"; in the case of a single telluma or "dome", the relative pronoun referring back to it would likewise be singular: yassë. Likewise with other nouns: coa yassë "a house in which...", but plural coar yassen... "houses in which..."
	Besides the form yassen in Namárië, we have one more example of ya occurring with a case ending. An early Elvish poem by Tolkien includes the words tanya wende...yar i vilya anta miqilis, translated "that maiden...to whom the air gives kisses" (MC:215, 216). This is not quite LotR-style Quenya, so I don't regularize the spelling, but the form yar "to whom" is interesting. The final -r here suffixed to ya seems to be the old allative ending, as in mir "into"; hence yar = "whom-to", "to whom". The examples yassen "in which" and yar "to whom" suggest that if you need a relative pronoun to receive case endings, such endings are always attached to ya-. We must assume that ya can receive all the various endings for number and case, being inflected like a noun in -a, as in these examples: 

	¤ DATIVE: i nér yan ánen annanya "the man to whom I gave my gift", plural i neri yain... "the men to whom..." (The attested form yar "to whom", occurring in a context involving the verb "give", may evidently also take on dative-like functions – but yar is properly an archaic allative, and generally I think yan, pl. yain, is to be preferred.)
	¤ GENITIVE: i nís yo yondo cennen "the woman whose [= who's] son I saw" (we must assume that ya + the genitive ending -o would produce yo, a final -a being displaced as usual), plural i nissi yaron... "the women whose [= who's]..." (for a form like yaron, cf. aldaron as the plural genitive of alda "tree")
	¤ POSSESSIVE: i aran yava malta mapuvan "the king whose [= who's] gold I will seize", plural i arani yaiva... "the kings whose [= who's]..."
	¤ ALLATIVE: i coa yanna lenden "the house to which I went / the house whither I went / the house that I went to", plural i coar yannar... "the houses to which..."
	¤ ABLATIVE: i coa yallo tullen "the house from which I came / the house whence I came / the house that I came from", plural i coar yallon [alternatively, yallor]... "the houses from which..."
	¤ LOCATIVE: i coa yassë marin "the house in which I live / the house that I live in / the house where I live", plural i coar yassen... "the houses in which..."

	In the nominative singular, the simple form ya is of course used: i parma ya etécien, "the book which I have written". It may be that this would become yar (with the plural ending -r) when referring back to a plural word: i parmar yar... "the books which..." (Distinguish the attested relative pronoun yar "to whom", MC:215, 216; this form includes the old allative ending -r instead.) Where i is used as a relative pronoun, it receives no plural ending, since i is indeclinable: Eldar i lindar "Elves who sing".
	We have listed no dual forms, but they would presumably be quite regular: nominative yat (e.g. i peu yat... "the [pair of] lips that..."), dative yant (e.g. i veru yant... "the [married] couple to/for whom..."), genitive yato, possessive yatwa (?), allative yanta, ablative yalto, locative yatsë (e.g. i sambet yanta/yalto/yatsë... "the two-room apartment to/from/in which...")
	It should be noted that in some grammatical contexts, a case ending that could have been added to ya may be omitted and understood. For instance, given that the word for "night" is lómë (lómi-), we could presumably have a sentence like lómissë yassë cennenyes "in [the] night in which I saw it" = "(in/on) the night when I saw it", but it is also permissible to let ya occur by itself: Lómissë ya cennenyes, a construction paralleling English "in [the] night that I saw it" (very frequently, English would drop the initial "in", but in Quenya the locative ending should probably be included). 
Notice that the article may in such a case be dropped before the first noun (lómissë in our example); it is perhaps sufficiently determined by the following relative phrase. Tolkien employed such a construction in his Quenya translation of the Hail Mary. He paraphrased "in the hour of our death" as "in [the] hour that we shall die": lúmessë ya firuvammë (VT43:28 – here the ending for exclusive "we" is still -mmë, later revised to -lmë). 

Usually, a relative pronoun refers back to a noun so that the following relative sentence provides information about that noun, as in all the examples above. Notice, however, the example i carir quettar "those who form words", quoted as a description of the Elves (WJ:391). I carir quettar by itself is a relative sentence, and we could certainly connect it with a noun and let the relative sentence refer back to it, e.g. Eldar i carir quettar "Elves who form words". However, it appears that i can be put in front of a verb to express "the one who" (if the verb is singular) or "those who", "the ones who" (if the verb is plural, marked by the ending -r). Cirion's Oath provides another example: i hárar mahalmassen mi Númen "those who sit upon thrones in the West". We can probably feel free to build sentences like these:

	I túla ná nís "[the one] who is coming is a woman"
	I hirner i malta nar alyë "[the ones] who found the gold are rich"
	Hiruvan i suncer limpenya "I will find [the ones] who drank my wine" (singular ...i suncë limpenya, "[the one] who drank my wine")

In the original version of this course, I wrote at this point:

If ya can also be used in such constructions, and we are right to assume that i signifies "who" while ya means "which", there may be distinctions in meaning like ecénien i túla "I have seen [the one] who is coming" vs. ecénien ya túla "I have seen what is coming" (literally, "I have seen [that] which is coming"). The sentence "what I want is wine" would perhaps translate something like ya merin ná limpë (i.e., "[that] which I want is wine").

Later publications have muddied this nice little scenario, since it now appears that i and ya may be largely interchangeable. In the exercises below and their keys, I have however maintained the distinction that ya is used in the impersonal sense of "which", whereas i refers to persons: "who(m)" (except when the relative pronoun is to receive some ending; then ya- must be used anyway). It would be a useful distinction, even if Tolkien didn't think of it...!

Word order: Some languages employ a special word order in relative sentences. German insists on placing the verb last, so that we have constructions like "the man who there stands" (der Mann der dort steht) for "the man who stands there". For a while I wondered if Quenya employed a similar system; the verb ëa "is, exists" appears near the end of the relative sentence concluding Cirion's Oath: i or ilyë mahalmar ëa tennoio, literally "who over all thrones is forever". However, as we see, the verb is not absolutely final; an entirely "German" word order would require "who over all thrones forever is".
In Namárië, the verb actually follows immediately after the relative pronoun in the relative sentence yassen tintilar i eleni "wherein the stars twinkle", literally "in which twinkle the stars". We might think that this is just a "poetic" word order, but Tolkien did not change it in the prose Namárië in RGEO:66-67. Does it make any difference that this is a relative pronoun with a case ending attached? Would it be wrong to say yassen i eleni tintilar, with the subject of the verb preceding rather than following the verb? We cannot tell. Especially in the case of yasse(n), yanna(r), yallo(n) "in/to/from which", I would imitate our attested example and let the verb immediately follow the relative pronoun: I osto yassë marë i nér "the city in which the man dwells", i tol yanna círar i ciryar "the island whither the ships are sailing", i nóri yallon tulir i ohtari "the lands whence the warriors come". Otherwise, I will not try to make out any hard-and-fast rules for what word order Quenya relative sentences should have. 

THIRD PERSON OBSCURITIES
Above we introduced the possessive pronominal ending -rya, covering "his" and "her". So what is the corresponding subject ending, meaning "he" and "she"?
	Since the ending -lya "your" is known to correspond to an ending -lyë "you", many researchers, starting from -rya "her", have extrapolated an unattested suffix -ryë as the subject ending = "she". If, as indicated by Namárië, the Quenya for "you will find" is hiruvalyë, "she will find" would then be hiruvaryë. Nancy Martsch uses this extrapolated ending -ryë "she" throughout her Basic Quenya – and it may well be correct. Now that it is known that -rya covers "his" as well as "her", we would have to assume that -ryë may similarly signify "he" as well as "she".
	The subject endings of the Third Person Singular – the endings for "he", "she", and "it" – however belong to one of the more obscure parts of the Quenya pronoun table. In material closely related to Fíriel's Song, one ending for "he" is seen to be -ro. It occurs in the form antaváro "he will give", attested in the question e man antaváro? "what will he give indeed?" (LR:63). Antáva as the simple future tense "will give" occurs on the same page (and in the full text of Fíriel's Song as printed in LR:72). This may not be quite LotR-style Quenya; as we argued in Lesson Seven, the future tense of anta- should perhaps be antuva rather than antáva according to the system Tolkien decided upon later. Even so, the form antaváro nicely illustrates one apparent property of the ending -ro: For some reason, the vowel immediately preceding this ending is lengthened, antáva becoming antaváro when -ro is added (and the original long vowel of antáva is shortened to avoid the form **antáváro: It may be that Quenya cannot have a long vowel in the syllable immediately preceding the vowel receiving the main accent except when this syllable is also the first syllable of the word). Should we update antaváro to something like antuváro in LotR-style Quenya?
This ending -ro also turns up in a "Qenya" poem reproduced in MC:220, there added to a couple of verb forms including the past-tense ending -në, and again the vowel preceding -ro is lengthened so that it receives the accent. One of them is laustanéro, which would seem to be a verb lausta- "make a windy noise" (cf. MC:216) + the past tense ending -në + the ending -ro "he" (and "it"?) The whole phrase goes súru laustanéro, translated "the wind rushed" (literally perhaps "[the] wind, he/it [-ro] rushed"). Since this is "Qenya" rather than LotR-style Quenya, we shouldn't put too much emphasis on the details, but Tolkien does seem to be using an ending -ro, that may mean "he" (but also "it"?), and that has the strange power of making the preceding vowel long. It has been suggested that the vowel rather remains long in this position because Tolkien imagined it to have been long in Primitive Elvish. If so, the vowel -i- seen in the aorist of primary verbs (e.g. tulin "I come") should not be lengthened, since this vowel was never long (?tuliro rather than ?tulíro for "he comes"). It is also possible that such lengthening only occurs when -ro is added to a word ending in two short syllables that are not by themselves the entire word (so that the new long second-to-last syllable can attract the stress: laustanë > laustanéro; without the lengthening the stress would fall on -ta- after the suffixing of -ro, resulting in a somewhat awkward pronunciation). It would be interesting to know whether, say, "he made" would be carnéro or carnero; I now tend to think that there would be no lengthening when -ro is added to a word of such a shape.
Where would this ending -ro for "he" come from, and what is the ending for "she"? The entry S- in the Etymologies throws some light on what Tolkien imagined. Various Elvish words for "he, she, it" are there discussed. One primitive word for "he" is cited as sô or so, "cf. -so inflection of verbs" – apparently meaning that the primitive Elvish language might express "he" by means of an ending -so added to verbs. This -so could be the origin of the Quenya ending -ro, for in Quenya, -s- occurring between vowels was normally voiced to -z-, which later became -r- (the sound z merging with original r). In the Etymologies, Tolkien went on to cite one primitive word for "she" as sê or se, "cf. -se inflexion of verbs". If -so produces -ro as a Quenya ending for "he", we would have to assume that -se similarly yields -rë (earlier -zë) as an ending for "she". This -rë is possibly directly attested in the "Qenya" phrase kirya kalliére, translated "the ship shone" (MC:220, 221) – literally "[the] ship, she shone"? Turning the form kalliére into LotR-style Quenya would probably take more than just altering the spelling to calliérë, but it may be noted that the ending -rë, like -ro, seems to prefer the company of a long vowel in the preceding syllable. Again, this may happen only when it is added to a word ending to two short syllables (probably kallië in this case).
Many writers have used the endings -ro = "he" and -rë = "she", so students of Quenya should certainly memorize them – but as far or short as we know, they are only attested in material predating the writing of LotR. In 1994, there finally turned up a tiny scrap of evidence regarding Tolkien's post-LotR ideas about the pronominal ending for "he, she". In the essay Quendi and Eldar, in the discussion of the tense-less verb equë "said, says", Tolkien noted that while this form normally does not receive endings of any kind, it may occur with certain pronominal endings. He cited two examples of this: equen, translated "said I", and also eques, translated "said he / she" (WJ:414) or "said he, said someone" (WJ:392). So here we have an ending -s that covers both "he" and "she" (and even "someone"). In the post-LotR period, Tolkien demonstrably used the ending -rya for both "his" and "her", so it is not surprising that he might have decided that Quenya used one ending for both "he" and "she" as well (cf. also the Finnish gender-neutral pronoun hän). Actually this ending -s must also cover "it", for it can hardly be kept apart from the ending -s that we have already met in object position – as in tiruvantes "they will keep it" (Cirion's Oath) or caritalyas "your doing it" (VT41:17). So eques could probably mean "it said" just as well as "(s)he said". Conversely, -s may probably refer to people in object position as well: Perhaps tiruvantes might also mean "they will keep [or, watch] him/her". 
A form like tulis would have to be translated either "he comes", "she comes", or "it comes" depending on the context. The existence of such an ending does not necessarily contradict the references Tolkien made to primitive "-so inflexion" and "-se inflexion" of verbs in the Etymologies: Normally, the final short -o and -e of primitive Elvish have been lost in Quenya, so primitive forms like tuli-so "he comes" and tuli-se "she comes" might well merge as tulis "(s)he comes". Where this would leave the longer, gender-specific endings -ro and -rë found in early material is unclear. Tolkien may have meant them to descend from variant endings with long vowels (-sô and -sê), final -ô and -ê becoming -o and -ë in Quenya. Perhaps the gender-specific endings would be used where the short, general 3rd person ending -s "he, she, it" is not specific enough? But there is every reason to believe that Tolkien repeatedly changed his mind about the details; we can't even rule out the possibility that the long endings -ro "he" and -rë "she" were dropped altogether.
Anyhow, if -s is to be the ending for "(s)he", where does this leave the unattested ending -ryë that some students have (plausibly) extrapolated from the possessive ending -rya "his, her"? The ending -ryë may still be valid. Perhaps the ending for "(s)he" alternates between -s and -ryë just like the ending for "I" may appear as either -n or -nyë; the ending for "you, thou" likewise alternates between -l (as in hamil "you judge", VT42:33) and -lyë. (While the endings -s and -ryë may seem less similar than -n vs. -nyë and -l vs. -lyë, it should be understood that -ryë would come from earlier -sye: Following a vowel, the combination sy turns into zy and then ry. Cf. the Etymologies, entry SUS; from this root, Tolkien derived the Quenya word surya "spirant consonant", which must be understood to come from susyâ in the primitive language.) The longer ending -ryë would be used primarily when a second pronominal ending denoting the object is to be added, e.g., tiriryet "(s)he watches them" – whereas "(s)he watches" by itself could be either tiris or tiriryë, but more commonly the former. But writers who want to avoid the unattested ending -ryë may opt for the gender-specific endings -ro and -rë instead, to bring in a connecting vowel: tirirot "he watches them", tiriret "she watches them". 
In the exercises below, we will however avoid all speculative endings and constructions and concentrate on the only known facts we have at our disposal regarding the 3rd person singular of the pronoun table: In Quenya as Tolkien had come to see this language in the post-LotR period, the ending -s may be used for "he, she, it", whereas -rya covers "his" and "her". (We may plausibly assume that -rya covers "its" as well: Notice that in the phrase ringa súmaryassë "in her cold bosom" cited above, the reference is actually to a ship, so "its bosom" would seem to be an equally appropriate translation.) The long endings -ro and -rë are not used in the exercises or the keys, since their status in LotR-style Quenya is slightly uncertain (not that I necessarily discourage writers from using them).

Summary of Lesson Fifteen: The Quenya pronominal possessive ending for "his, her" is -rya, behaving like the other endings of this kind (endings for number or case may be added after it). If a dual noun is to receive a pronominal ending, its duality is indicated by -t added to this ending (cf. máryat "her [pair of] hands" in Namárië), apparently even in the case of nouns that would otherwise receive the alternative dual marker -u instead. – The extended infinitives in -ta which may receive pronominal endings denoting the object (e.g. caritas "to do it") may also receive possessive pronominal endings denoting the subject, e.g. caritalya(s) "your doing (it)". – Nouns ending in a long vowel, e.g. má "hand", would shorten this vowel before a consonant cluster; thus the plural allative is attested as mannar (for the impossible form **mánnar). Curiously, long vowels are not shortened before ry, ly, ny, ty, though these combinations do count as consonant clusters for the purpose of stress. – The Quenya locative case has the basic ending -ssë, plural -ssen, and dual -tsë (at least in the case of nouns with nominative dual forms in -t; nouns with nominative dual forms in -u may simply add -ssë). When added to a noun that ends in a consonant, the locative ending may appear as -dë following -l and -n, and perhaps as -së following -s and -t. (However, a final consonant may also be dropped before the ending -ssë is attached, or a connecting vowel may be slipped in before the ending.) These endings express the idea of "in", "on", "upon", e.g. ciryassë "(up)on a ship", coassen "in houses". – Quenya relative sentences may be formed using the relative pronoun ya "which, that". Ya may also receive endings for case and number, cf. the plural locative yassen "in which" or "wherein" occurring in Namárië (plural because it refers back to a plural word). The article i "the" may also be used as a relative pronoun, cf. i Eru i or ilyë mahalmar ëa tennoio, "the One who is above all thrones" in Cirion's Oath, but i apparently cannot receive endings for case or number. In front of a verb, i can be used by itself to express "the one(s) who do(es)" whatever the verb expresses, e.g., i carir quettar "the ones/those who form words". – The pronominal endings for "he" and "she" are somewhat uncertain. Early material contains verbs with the endings -ro "he" and apparently -rë "she". In post-LotR material, we have one attestation of -s as an ending covering both "he" and "she", and since the same ending is attested with the meaning "it" elsewhere (as object), we may assume that -s is a general ending covering the entire 3rd person singular, as subject or object. One educated guess has it that this -s alternates with a longer form -ryë (plausibly extrapolated from the possessive ending -rya "his/her"), but only the attested ending -s is used in the exercises below.

VOCABULARY

tatya "second" (The original name of the Second Clan of the Elves was Tatyar, literally "Seconds, Second Ones", though the Eldarin branch of that clan would later be called Noldor instead [WJ:380-381]. A variant form of tatya is atya [attested, compounded, in VT41:10], which connects more clearly with the basic number atta "two". As will be explained in Lesson 17, "second" was later expressed as attëa, but students should know the archaic form tatya as well, and we will use this form here.)
mar- "to dwell, abide"; to "live" somewhere in the sense of dwelling there (cf. Elendil's Declaration: sinomë maruvan = "in this place will I abide")
ya relative pronoun "that, which", often with case endings; as relative pronoun alternating with i (but i apparently cannot receive case endings)
aurë "day" (the actual daylight period, not a full 24-hour cycle)
veru "(married) couple, man and wife, pair of spouses" (an old dual form apparently lacking any singular; there are only the gender-specific words verno "husband" and vessë "wife" from the same root)
má "hand"
pé "lip", nominative dual peu (so according to VT39:9, reproducing a post-LotR source. Earlier, in the entry PEG of the Etymologies, the word pé had been glossed "mouth" instead – which would be pure plagiarism of the Hebrew word for "mouth"! But Tolkien apparently thought better of it: in LotR Appendix E, the Quenya word for "mouth" is given as anto instead, which word we introduced in Lesson Eleven.)  
mallë "road, street" (nominative pl. maller, LR:47, 56; SD:310 – as we theorized in Lesson Two, nouns in -lë may regularly have plural forms in -ler rather than -li.)
hrívë "winter"
apa preposition "after" (cf. Apanónar "the Afterborn" as an Elvish name of Men, the Elves themselves being the Firstborn – see the Silmarillion, near the beginning of chapter 12. VT44:36 confirms that apa also appears by itself in Tolkien's notes.)
Hyarmen "the South"
hyarya adjective "left"

NOTE: As suggested by their shapes, the words for "south" and "left" are closely related. As explained by Tolkien in LotR Appendix E, the four directions Númen, Hyarmen, Rómen, Formen = West, South, East, North were normally listed in that order, "beginning with and facing west" – apparently because that was the direction of the Blessed Realm. It may be no coincidence that the directions are listed counterclockwise so that the North is named last, for in the First Age when this convention was presumably established, North was the direction of Morgoth's stronghold (Angband or Thangorodrim). Our imaginary speaker facing the West would have the South on his left hand, and Tolkien explained that Hyarmen means basically "left-hand region". As Tolkien also noted, this system is "the opposite to the arrangement in many Mannish languages", which tend rather to use the East (the direction of the sunrise) as the starting-point "faced" by the speaker. Thus the words for "south" and "right" may be associated or identical – cf. for instance Hebrew yamîn.

EXERCISES

1. Translate into English (the pronominal ending -s may have various English equivalents):

A. Tuluvas i tatya auressë.
B. I hrívessë rimbë aiwi autar marien Hyarmessë; apa i hrívë autantë Hyarmello ar tulir nórelvanna. [Here, Hyarmessë could also be Hyarmendë.]
C. Hiritarya malta i orontissen ánë alassë lieryan, an hiritaryas carnë lierya alya.
D. Tatya hrívessë ya marnes i coassë hirnes harma nu i talan.
E. Quetis lambelva, an maris nórelvassë.
F. Eques: "Cennen macil i ohtaro hyarya massë."
G. I nér i hirnë i harma nurtuva i engwi yar ihíries samberyatsë.
H. I ambossë cenis i veru yat itíries coaryallo, ar yant ánes annarya.

2. Translate into Quenya:

I. She saw a couple in the street.
J. I found the woman who lives in the house between the rivers, and I watched her lips (dual) and her hands (dual); in her left hand I saw a book.
K. I saw his cup in his hands (dual), the cup from which he poured wine into his mouth.
L. The ones who dwell in the towers to which the man is going are warriors. 
M. His drinking the wine was not a good idea, for what he did after his drinking it was not wise. 
N. After we (excl.) went away [pa.t. of auta-] from our (excl.) land in the South, we have seen many Dwarves on the roads.
O. The towers on the hills are great; the one who owns [harya = possesses] the greatest tower, from which one [quen] can see the Elven-land [Eldanórë], is the richest man in the city.
P. A people whose king is wise will dwell in peace in a good land which they will love deeply. 

LESSON SIXTEEN
The Instrumental case. Verbs with an unaccented vowel + -ta. The imperative. The nai formula.

If we accept the information provided in the Plotz letter as Tolkien's definite version of Quenya case system, we have now discussed all the Quenya noun cases except two. One of them is somewhat obscure; Tolkien supplied no further information about it, not even telling us what this case is called. The relevant ending is -s, plural -is. The Plotz lay-out suggests that this "Mystery Case" is simply a shorter, alternative version of the locative: The word exemplifying this case is listed in a parenthesis below the locative form of the same word. So instead of coassë "in a house", plural coassen "in houses", one may perhaps use the shorter forms coas, pl. coais. However, since we cannot be entirely confident regarding the function of this case, I will not construct any exercises involving it. On the other hand, the function of the last Quenya case we will discuss in this course is relatively well understood. We are talking about:

THE INSTRUMENTAL CASE
The rule for how the instrumental case is constructed can (for pedagogical purposes!) be stated very simply: Just add -en to the dative form! So where the dative has the ending -n, corresponding to plural -in and dual -nt, the instrumental has the endings -nen, plural -inen, dual -nten. Before discussing the function of this case, we will fill in some more details about the instrumental forms as such.
	We must assume that the basic instrumental ending -nen can be added directly to nouns ending in -n and -r without creating impossible clusters, so that we could have elennen as the instrumental form of elen "star", or Anarnen as the instrumental of Anar "Sun". (These instrumental forms would of course be accented on the second-to-last syllable because of the consonants cluster -nn- or -rn- now following the vowel of this syllable.) Nouns ending in -s with stems in -r- (for older -z-) would probably also show -rn- in the instrumental, e.g. olornen as the instrumental form of olos, olor- "dream". Nouns in -n with stems in -m- must be assumed to have instrumental forms in -mnen, e.g. talamnen as the instrumental form of talan, talam- "floor". But from this point, we can't be sure. Since the group ln regularly becomes ld in Quenya, it could be that the instrumental form of (say) estel "trust, hope" should be ?estelden for older estelnen. Otherwise, as in the case of nouns in -t, it becomes even more difficult. What is the instrumental form of a noun like nat "thing"? Since **natnen is not a possible Quenya form, would it turn into ?nanten with metathesis tn > nt, or would a connecting vowel (possibly -e-) materialize to produce a form like natenen? In the case of nouns with special stem-forms ending in consonant clusters, a connecting vowel must be inserted before the ending -nen; the instrumental form of nís (niss-) "woman" may be something like nissenen. 
Some otherwise long-lost final vowel may also be preserved before case-endings, as when ambar "fate, doom" is seen to have the instrumental form ambartanen (the relevant example is further discussed below). The stem of ambar may be given as ambart(a)-: Presumably the word did end in -rta way back in primitive Elvish, but except when shielded by grammatical endings, the final vowel and (later) the -t had been lost.
If the plural ending -inen is added to a noun ending in one of the three vowels -a, -o, or -u, the initial -i- of the ending merges with the last vowel of the noun to form a diphthong. Constituting the new second-to-last syllable, it naturally attracts the stress. Thus WJ:391 has ómainen as the plural instrumental form of óma "voice", the form ómainen being accented on the diphthong -ai-. Nouns ending in -ë may originally have behaved in a similar fashion, so that lassë "leaf" once had the plural instrumental form lasseinen, accented on the diphthong ei – but in Quenya, older ei eventually turned into a long í, and the Plotz letter points to lassínen as the current form. Of course, this long í still attracts the stress, like any long vowel occurring in the second-to-last syllable of a word. It is possible that nouns ending in -i, like tári "queen", would also show í in their plural instrumental forms, tári+inen manifesting as tárínen since two short i's would merge into one long í. This plural form tárínen, accented on the í in the second-to-last syllable, would then contrast with the singular tárinen, accented on tár-. Nouns in -ë with stem-forms in -i may behave in a similar fashion. The singular instrumental form of the noun lírë, líri- "song" is attested in Namárië as lírinen (this would be simply líri+nen); perhaps the plural form would be lírínen (for líri+inen).
For the last time in the course proper I must bore the student with the question of dual forms: Some dual instrumentals have the ending -nten as indicated by Plotz, but the dual element is obviously the t, intruding into the simplest instrumental ending -nen. So is the ending -nten peculiar to nouns with nominative dual forms in -t, so that nouns with nominative dual forms in -u would rather add the simplest ending -nen after this -u? I tend to think so; the instrumental form of Aldu "Two Trees" would then be Aldunen rather than ?Aldunten (or ?Aldanten or whatever).

As the name suggests, the function of the instrumental case is to identify the "instrument" (in a wide sense) by which some action is achieved. The best example available is probably the phrase i carir quettar ómainen "those who make words with voices" (WJ:391). This description of the Elves, involving the plural instrumental form of óma "voice", identifies their voices as the "instrument" or means by which they make words. Lacking an instrumental case, English often uses the preposition "with" instead, as in Tolkiens translation of ómainen: "with voices". However, it should be understood that the Quenya instrumental endings correspond to English "with" only where this preposition means "using" or "by means of" (i carir quettar ómainen could also be translated "those who make words using voices").
It is highly unlikely that the endings marking the instrumental case can be used for English "with" in the sense of "together with" (and please allow me to dwell on this point for a moment, for some writers have actually misapplied the Quenya instrumental case in such a way!) A sentence like "I saw them with an Elf" can hardly be translated as **cennenyet Eldanen, for to the extent this makes any sense at all, it implies that the Elf is the instrument by which "I saw them"! On the other hand, in a sentence like "I saw them with my binoculars", it would be quite all right to use the instrumental case for the English preposition "with". (Unfortunately, I can't reconstruct the actual Quenya wording, for Tolkien doesn't seem to mention any Elvish word for "binoculars" anywhere: Perhaps the far-sighted Elves just didn't need such artifices!) In an Elfling post of September 18, 2002, Kai MacTane nicely illustrated how the meaning of the instrumental case differs from "with" meaning "together with":

This is the instrumental "with" (i.e., "using"), not the comitative "with" (i.e., "alongside, together with"). For the comitative "with", use the preposition as...

So, "I came here with an Elf": Tullen sinomë as Elda. (That is, I just arrived here, and an Elf came here along with me.)

but:

I ulundo palpanë i Nauco Eldanen: "The monster battered the Dwarf with an Elf." (That is, the monster literally picked up the entire Elf and used it to administer a smackdown on the poor Dwarf.)

Instrumental and comitative: two great tastes that should never be confused.

(Unquote MacTane.) The Quenya instrumental endings may also be rendered into English by means of other prepositions than "with". The two instrumental forms occurring in Namárië Tolkien translated as phrases involving the preposition "in"; yet it is clear from the context that the instrumental does not really intrude on the area otherwise covered by the locative. The first instrumental form occurs at the end of the first line of the song: Ai! laurië lantar lassi súrinen, "ah! like gold fall the leaves in the wind". Despite Tolkien's translation, the context indicates that the "wind" (súrë, súri-) is here thought of as the "instrument" which makes the leaves fall: "In the wind" actually implies "by means of the wind", or simply "because of the wind". This example shows that the Quenya instrumental case may indicate simply the reason why something happens (the instrumental ending marking the noun denoting what makes it happen). The second example of the instrumental case in Namárië is similar, involving the noun lírë, líri- "song": Quoting from the prose version in RGEO, reference is made to Vardo...tellumar, yassen tintilar i eleni ómaryo lírinen, that is, "Varda's...domes, in which the stars twinkle by the song of her voice" (ómaryo lírinen = "her voice's song-by"). So the song of Varda's voice is what makes the stars twinkle, and the word for "song" is accordingly marked with the instrumental ending -nen.
	Another instrumental ending translated "in" by Tolkien is found in Fíriel's Song, one line of which says that the Valar gave everyone the gifts of Ilúvatar lestanen = "in measure". Here the instrumental noun tells us something about how the verbal action was accomplished.
	The Markirya poem includes the plural instrumental form (ending -inen) of the word ráma "wing", the sails of a ship being poetically referred to as its "wings": The ship is described as wilwarin wilwa...rámainen elvië, meaning something like "fluttering like a butterfly...on starlike wings" (or, "with starlike wings", "by means of starlike wings"). We could imagine a less poetical example using the same plural instrumental form, e.g. aiwi vilir rámainen, "birds fly with (or, using) wings". Talking about a single bird we could use a dual instrumental form: aiwë vilë rámanten, "a bird flies with [a pair of] wings".

One (actually the only) example of an instrumental form occurring in the Silmarillion is particularly interesting. Near the end of chapter 21, Of Túrin Turambar, Níniel refers to her brother as Turambar turun ambartanen, "master of doom by doom mastered". UT:138 indicates that the more proper reading is Turambar turún' ambartanen. This sentence is peculiar for several reasons. The word for "doom" (= "fate") is here ambar with stem ambart(a)-, as in the name Turambar "master of doom" and the instrumental form ambartanen "by doom". Other sources point to umbar as the Quenya word for "fate, doom" (it is even mentioned in LotR Appendix E as the name of a Tengwa letter). Ambar elsewhere occurs with the meaning "world", as in Elendil's Declaration in LotR (where reference is made to the Ambar-metta or "end of the world"), but ambar "doom" only partially coincides with this noun, since the stem-form ambart(a)- is distinct. Conceivably the "proper" Quenya word for "doom" was umbar, but the variant form ambar appeared in Exilic Quenya because of influence from the corresponding Sindarin word (ammarth or amarth). We must have faith: perhaps Tolkien explains the seeming discrepancies in some still unpublished note.
	Another peculiar feature of Níniel's cry is the word turun or more properly turún', translated "mastered". The translation would seem to indicate that this is a passive participle, and the complete form must be turúna, the final -a here dropping out because the next word (ambartanen) begins in the same vowel. This form turún[a] "mastered" must be related to the verb tur- "govern, control, wield" that we introduced in Lesson Seven. However, according to the rules for the formation of passive participles set out in Lesson Ten, the participle of tur- ought to be turna (cf. carna "made" as the attested passive participle of car- "make"), or less likely túrina (cf. rácina "broken" as the attested participle of rac- "break"). The form turún[a] is quite perplexing. It could belong to some peculiar phase in Tolkien's evolution of Quenya, an experiment later abandoned. Since we are dealing with posthumously published material here, we can never be certain that all the linguistic samples represent the Professor's definitive decisions on what Quenya grammar was "really" like.
We must hope that future publications will throw more light upon the strange form turún[a], but if we accept it as some kind of passive participle, we can make out one important grammatical rule from Níniel's cry: Following a passive participle, the agent who brought about the condition described can be introduced as a noun in the instrumental case. In our attested example, Túrin Turambar was "mastered", and since Níniel wanted to add information about what it was that "mastered" her brother, she used the instrumental form ambartanen = "by doom". A less gloomy example could involve, say, técina "written", the passive participle of the verb tec- "to write": We could build a phrase like i parma técina i Eldanen, "the book written by the Elf". Following a participle, the instrumental form could surely also assume its more basic function of denoting an instrument, so that we could have a phrase like técina quessenen "written with a feather [pen]" (quessë = "feather").

We must assume that the instrumental endings can be added to the relative pronoun ya- to express "by which", "with which": Singular i cirya yanen lenden amba i sírë "the ship by which I went up the river" (amba = "up"), plural i ciryar yainen... "the ships by which...", dual i ciryat yanten... "the couple of ships by which..."
	Though our attested examples involve other cases, there is no reason to doubt that also instrumental endings can be combined with possessive pronominal endings – producing forms like mányanen "with my hand", "using my hand" (má-nya-nen "hand-my-with").
	Combined with a gerund (ending in -ië), the instrumental case may perhaps express the idea of "by doing so and so", e.g. tiriénen "by watching" (for instance, in a sentence like "I found out by watching"). When the instrumental ending is added to nouns in -ië, the vowel in front of the ending would likely be lengthened, thus receiving the accent (a quite awkward stress-pattern being avoided): Hence I go for tiriénen rather than ?tirienen, which would have to be accented on the second i. We have no attested example involving the instrumental case, but cf. Tolkien's tyaliéva as the possessive form of tyalië "play". The instrumental would likely be tyaliénen, then. Such vocalic lengthening – apparently to avoid cumbersome stress-patterns – is also observed in other parts of speech, as we will discover in the next thrilling section:

VERBS WITH AN UNACCENTED VOWEL + -TA
We have earlier discussed what must be the main categories of Quenya verbs. There are some minor sub-groups of verbs that may have their own peculiar features, but our knowledge is very limited since (the litany of Tolkienan linguistics:) we have so few examples. All the same, a few observations about some of these sub-categories may be made, and we will deal with one of them here.
	In some of my examples and exercises I have combined the verb car- "make, do" with an adjective, e.g. exercise C in the previous lesson: Hiritaryas carnë lierya alya, "his finding it made his people rich". I should point out that we have no Tolkien-made example of an adjective being combined with car- in such a way, and it may be that I am here imposing an English idiom on Quenya. Now this may not be such a disaster: If we are ever to develop a usable form of Quenya, it would almost inevitably become somewhat coloured by modern usage (and if the Eldar return from Valinor to protest against their language being mistreated, that would not be a bad thing, either). Even so, it may be noted that Quenya vocabulary includes what may be termed causative verbs derived from adjectives; perhaps fully "idiomatic" Quenya would rather use such formations.
These verbs express, in a single word, the idea of "making" an object have the properties described by the corresponding adjective. The student should already be familiar with the ending -ta, which occurs in many Quenya verbs (e.g. pusta- "to stop"). Often it is just a verbal ending with no particular implications, but occasionally it may take on a causative meaning; compare the primary verb tul- "to come" and the derived verb tulta- "to summon" (= to cause to come). Added to adjectives, it seems that this ending may similarly be used to derive causative verbs. We have only a handful of examples, but the adjective airë "holy" apparently corresponds to a verb airita- "to hallow" – that is, "to make holy". (The final -ë of airë "holy" appears as -i- in airita- because the -ë of airë descends from -i in the primitive language, and it changed to -ë only when final. Cf. the similar variation in the aorist: silë "shines", but with a plural subject silir "shine", because if you add any ending the final vowel is no longer final at all.)
The one form of the verb airita- that is actually attested is the past tense. It reportedly appears as airitánë in an unpublished Tolkien manuscript stored at the Bodleian: According to a footnote in Vinyar Tengwar #32, November 1993, p. 7, the manuscript page in question "dates to c. 1966 and gives much information about Quenya verbs. It will be published in an upcoming issue of Vinyar Tengwar." Ten years and twelve Vinyar Tengwars later, we are unfortunately still waiting to see this apparently highly interesting document – but at least VT#32 cited the past tense airitánë. It obviously includes the well-known past tense ending -në, but it should be noted that the vowel of the ending -ta- is here lengthened when the past tense ending is added. In this way, the now long syllable -tá- attracts the stress. **Airitanë with no lengthening would have a rather awkward stress-pattern (accented on -rit-), and it is perhaps for this reason the lengthening occurs. This may also imply that if some further ending is added after -në so that the stress would not threaten to land on -rit- after all, the lengthening of -ta- may not occur: Perhaps, say, "we hallowed" is airitanelvë rather than ?airitánelvë, since the stress must here fall on -ne- and -ta- receives no stress at all. Some think Quenya cannot have a long vowel in a wholly unaccented syllable unless this syllable is also the first one of the word.
Whatever the case may be, we can apparently infer this rule: As long as the past tense form of such a verb (that is, a verb with an unaccented vowel in front of the verbal ending -ta) is not to receive any further endings that may shift the stress, the ending -ta is lengthened to -tá- when the past tense ending -në is added after it: Thus airitánë as the pa.t. of airita-. Of course, not all endings that may be suffixed to -në have the power to shift the stress, and then the lengthening of -tá- must remain to prevent the accent from going someplace it shouldn't: Airitáner "hallowed" (with a plural subject), airitánes "(s)he hallowed", airitánen "I hallowed". But quite possibly, it should be airitanenyë with no lengthening of -tá- if you use the longer form of the ending for "I" – so that the stress moves to -ne-, and -ta- becomes a wholly unaccented syllable.
In the Etymologies, Tolkien listed at least one more verb that seems to belong to this class. The entry NIK-W- provides a verb ninquitá- "whiten", i.e. "make white", derived from the adjective "white": ninquë (stem ninqui-; the primitive form is given as ninkwi). By writing ninquitá-, Tolkien obviously suggested that the final vowel is often long, and we may safely assume that the past tense is ninquitánë. 
NOTE: In the entry NIK-W-, Tolkien also listed a verb ninquita- "shine white" that would probably inflect otherwise: perhaps the past tense would rather be ?ninquintë with nasal infixion (allow me to state explicitly that this is speculation!) In the aorist, the two verbs must probably coincide as ninquita, the context determining whether this is to be interpreted "whitens" or "shines white".

We may be able to tell one more thing about this class of verbs: how the passive (or "past") participle is formed. The evidence is widely scattered, though. 
In The Houses of Healing, Chapter 8 of Book Five in The Return of the King, Tolkien has Aragorn saying that "in the high tongue of old I am Elessar, the Elfstone, and Envinyatar, the Renewer". The Quenya title Envinyatar = "Renewer" is interesting. As for the final -r seen here, this ending may be added to (A-stem) Quenya verbs with much the same meaning as the English agent ending -er, so Envinyatar "Renewer" points to an underlying verb envinyata- "to renew". The prefix en- means "re-", and vinya is the Quenya adjective "new", so apparently we are looking at another verb derived from an adjective by means of the ending -ta.
Interestingly, what may be seen as the passive participle of this verb envinyata- "to renew" is attested in MR:405, in the phrase Arda Envinyanta. This Tolkien translated "Arda Healed" (the reference is to a future world healed from the consequences of the evil of Morgoth). Comparing it with Aragorn's title Envinyatar = "Renewer", we can tell that Arda Envinyanta more literally means "Arda Renewed". It should be noted how the passive participle is formed: by nasal-infixion intruding before the t of the ending -ta of the verb envinyata-. The resulting form envinyanta differs from the passive participles of "normal" verbs in -ta, which seem to have participles in -taina. (Compare hastaina "marred" from the same text that provides the example Arda Envinyanta "Arda Healed": Arda Hastaina or "Arda Marred" was the world as it actually appeared, marred by Morgoth. See MR:405, cf. 408, note 14. It is important to notice that these divergent types of participles occur in the same source text, allowing us to know with certainty that the different formations do belong to the same version of Quenya: Otherwise, it would be tempting to dismiss some of the formations as representing merely a certain stage in Tolkien's evolution of the language – ideas he later abandoned.)
If envinyata- "to renew" has the passive participle envinyanta, we may plausibly assume that the pass. part. of airita- "to hallow" is similarly formed by means of nasal-infixion: airinta "hallowed" (rather than ?airitaina, though perhaps this form would also be acceptable). And if airita- has the past tense form airitánë with lengthening of -ta- to -tá-, we can probably assume that envinyata- "to renew" becomes envinyatánë in the past tense. Similarly, if ninquitá- is the verb "to whiten", with the past tense ninquitánë, the participle "whitened" may well be ninquinta. (The forms envinyanta, airinta, ninquinta would of course agree in number like adjectives in -a, changing this final vowel to -ë in the plural.)
We have mentioned pretty much all the very few known verbs that may tentatively be assigned to this sub-class. There is no direct evidence for how they would behave in other forms than the past tense and the passive participle. (As for the active participle in -la, we would almost certainly see the same lengthening of the ending -ta as we observe before the past tense ending -në: hence airitála "hallowing", envinyatála "renewing". Again, the "motivation" for lengthening the vowel of -ta would be to achieve euphonic stress-patterns.)
It is of course difficult to know to what extent we should feel free to derive new Quenya verbs ourselves by adding -ta to adjectives (remembering that adjectives in -ë change this vowel to -i- before endings, as in airita- "to hallow" from airë "holy"). To return to the sentence we started with, hiritaryas carnë lierya alya "his finding it made his people rich", perhaps this might better be expressed as hiritaryas alyatánë lierya? We then assume that the adjective alya- can be used as the basis for a verb alyata- "make rich" or "enrich", with past tense alyatánë (and passive participle alyanta). In this as in other matters, people who want to write in Quenya face a difficult choice: Should we try to make the language work using solely the words Tolkien himself provided, introducing unattested idioms or long circumlocutions where necessary to work around gaps in the Tolkien-made vocabulary? Or should we feel free to derive new words from Tolkienian elements by applying the Professor's principles as far as we understand them, something that may be perceived as diluting Tolkien's actual linguistic output with "fake" elements (however cleverly constructed)? Some post-Tolkien creativity must unquestionably be allowed if we are ever to develop Quenya into anything like a useable language, but there are no easy answers here.

THE IMPERATIVE
The imperative is a form of the verb used to express commands or requests. In English, imperatives are often preceded by the word "please" to make them more polite, but it should be understood that an imperative form as such is not necessarily to be taken as a blunt order. In Tolkien's Quenya rendering of the Lord's Prayer, several imperatives occur, and such a prayer as "deliver us from evil" is of course just that – a prayer, not an attempt to order God around.
	According to Tolkien, the primitive Elvish language had an imperative particle that could be used in conjunction with a verbal stem to indicate that it was to be taken as an imperative. The particle had the form â, and it was "originally independent and variable in place" (WJ:365). Sometimes it was placed after the stem, and in such cases it came out as an ending -a in Quenya. WJ:364 mentions an "imperative exclamation" heca! meaning "be gone!" or "stand aside!" – and on the next page, this is suggested to come from the  primitive phrase hek(e) â. There is also the primitive exclamation el-â, "lo!", "look!", "see!", which is supposed to be the very first thing the Elves ever said as they awoke at Cuiviénen and first saw the stars (WJ:360). In Quenya, this word came out as ela! It was "an imperative exclamation directing sight to an actually visible object" (WJ:362).
	If we were to be guided by examples like heca and ela, we would have to conclude that in the case of primary verbs at least, imperatives may be formed by adding -a to the verbal stem. For instance, tir- "to watch" would have the imperative tira! "watch!", representing primitive tir-â or tir(i) â. The corresponding Sindarin form tiro! is actually attested. (Notice that the imperative tira "watch!" would be distinct from the present/continuative form tíra "is watching", since in the latter form, the stem-vowel is lengthened.) This may be one way of constructing Quenya imperatives, but it is also possible that exclamations like heca and ela are to be taken as "fossilized" forms descending from earlier stages of Elvish.
As for the typical "modern" way of forming imperatives, there is some evidence that a descendant of the original particle â was still treated as an independent word: it was placed in front of the verbal stem instead of being suffixed as an ending. In the LotR itself, an example is provided by the Cormallen Praise, the crowd hailing Frodo and Sam with the words a laita te... Cormacolindor, a laita tárienna! "Bless them... The Ring bearers, bless (or praise) them to the height" (translated in Letters:308). Notice how the verbal stem laita- "bless, praise" is here preceded by the imperative particle a to form an imperative phrase a laita! "bless!" or "praise!" The particle a also appears in the long form á, directly from primitive â, as in the exclamation á vala Manwë! "may Manwë order it!" (WJ:404). Here, the verb vala- "rule, govern" (the origin of the noun Valar and in later usage therefore referring to "divine" power only) is combined with the imperative particle á: The literal meaning of á vala Manwë! is transparently something like "do rule Manwë!", if we make an effort to translate á as a separate word.  Incidentally, this example demonstrates that the subject of the imperative (the one who is to carry out the "order" or request) may be explicitly mentioned after the imperative phrase proper.
Is there any reason why the imperative particle appears in the short form a in a laita, but in the long form á in á vala? It has been suggested that á is shortened to a whenever it occurs in front of a long syllable (like lai-, because of the diphthong ai), but we cannot be sure. Perhaps á vs. a is just an example of random variation: Presumably being unaccented, the particle could well tend to become shortened if speakers don't enunciate with care (the ecstatic crowds at Cormallen, hailing the hobbits who had saved the world, hardly did!) I would normally prefer the long form á, avoiding confusion with a as a particle of address, like English "o" (as in Treebeard's greeting to Celeborn and Galadriel: a vanimar = "o beautiful ones", Letters:308). For instance, since the verb "to go" is lelya-, the imperative "go!" would be á lelya!
The imperative particle á can also be combined with the negation vá to form the word áva, used in negative commands: Áva carë! "Don't do [it]!" (WJ:371). This example also gives away how primary verbs behave in imperative phrases: they appear with the ending -ë, just like they do when they are used as infinitives (and ending-less aorist forms). So from a primary verb like tir- "watch", we can probably form a command like á tirë! "(do) watch!" – negative áva tirë! "don't watch!"

THE NAI FORMULA
If one does not want to issue a command (however polite), but is merely expressing a wish that something will be done or will happen, Quenya has a special "wishing formula".
Near the end of Namárië, we find these lines: Nai hiruvalyë Valimar! Nai elyë hiruva! In LotR, this is translated "maybe thou wilt find Valimar! Maybe even thou wilt find it!" The word nai is here rendered into English as "maybe", but elsewhere, Tolkien indicated that this Quenya word does not merely imply that something is possible. He noted that nai "expresses rather a wish than a hope, and would be more closely rendered 'may it be that' (thou wilt find), than by 'maybe.'" (RGEO:68) We may wonder why he used the "misleading" translation maybe in the first place; possibly there are some "conceptual developments" involved here (i.e., Tolkien changed his mind about the precise meaning of a Quenya text he had already published!) Anyway, his final decision on the meaning of the phrase nai hiruvalyë Valimar was that it is to be interpreted "be it that thou wilt find Valimar" or "may thou find Valimar". Nai elyë hiruva likewise means "be it that even thou wilt find [it]". (The word elyë "even thou" here occurring is an emphatic, independent pronoun corresponding to the ending -lyë "thou, you", whereas Valimar here stands as an alternative to Valinor: Galadriel singing Namárië thus expresses a wish that Frodo will eventually "find" or come to the Blessed Realm – and as we remember, both he and Galadriel herself went over the Sea in the end.)
We have one more attestation of the nai wishing-formula. It occurs in Cirion's Oath, Cirion expressing a wish that the Valar will guard the oath: Nai tiruvantes, "be it that they will guard [/watch over] it". Tolkien noted that this is the equivalent of "may they guard it" (UT:305, 317).
As for the basic meaning of the word nai itself, Tolkien implied that it is quite literally "be (it) that": He derived Quenya nai from earlier nâ-i (RGEO:68). The nâ part would seem to be the element meaning "be!", undoubtedly closely related to the Quenya copula ná "is", itself a form of the verb "to be". The final i must be the element corresponding to the "that" of "be (it) that", and this i is certainly meant to be related to the Quenya article i "the".
Whatever the precise origin or basic meaning of nai may be, it is a useful word that can apparently be put in front of any sentence including a future-tense verb, turning a simple statement about the future into a wish about what the future may bring: 
¤ Elda tuluva coalvanna "an Elf will come to our house" > Nai Elda tuluva coalvanna! "be it that an Elf will come to our house!" = "(I) wish that an Elf will come to our house!" or "may an Elf come to our house!"
¤ Hiruvan i malta "I will find the gold" > Nai hiruvan i malta! "be it that I will find gold!" = "wish that I will find the gold!"
¤ Caruvantes "they will do it" > nai caruvantes! "be it that they will do it!" = "wish that they will do it!"

In Peter Jackson's The Fellowship of the Ring, Saruman can be heard uttering an example of the nai formula in the scene where he stands on the top of Orthanc reading invocations intended to bring down an avalanche on the Fellowship. He cries to the mountain: Nai yarvaxëa rasselya taltuva notto-carinnar! = "Wish that your blood-stained horn will collapse upon enemy heads!" (The actor pauses before taltuva "will collapse"; Christopher Lee playing Saruman may not have understood that he was uttering a single sentence rather than two!)
In our attested examples, nai is combined with the future tense, but since we have only three examples, it certainly cannot be ruled out that nai may be used in conjunction with other tenses as well. (One may even say we have only two examples, Cirion's Oath + Namárië, since the two examples of the nai formula near the end of Namárië are very similar.) Perhaps nai can also describe the speaker's hope that a certain wish is already being fulfilled, or has been fulfilled in the past – the speaker still not knowing whether the wish came true or not. If so, we could have constructions like nai tíras "be it that (s)he is watching" = "I hope (s)he is watching" (with the present or continuative tense of tir- "watch"), nai hirnentes! "be it that they found it" = "I hope they found it" (with the past tense of hir- "find"), or nai utúlies "be it that (s)he has come" = "I hope (s)he's come" (with the perfect tense of tul- "come"). However, in the exercises below, nai is only combined with the future tense – as in our attested examples.

Summary of Lesson Sixteen: The instrumental case has the basic ending -nen, plural -inen, dual -nten (at least in the case of nouns with nominative dual forms in -t; nouns with dual forms in -u may just add the simplest ending -nen to this vowel). The instrumental ending is added to nouns denoting the "instrument" or means by which some action is done or accomplished, as when Elves are described as making words ómainen = "with voices" (óma "voice"). The instrumental ending may correspond to such English prepositions as "with" or "by" where these words mean "using", "by means of". Sometimes the instrumental ending may mark a noun simply indicating what makes something happen, as when the first line of Namárië says leaves fall súrinen = "in the wind", i.e., because of the wind. Following a passive participle, a noun in the instrumental case may indicate who or what brought about the situation described, as when Túrin is described as turún' ambartanen, "mastered by doom". – Verbs including an unaccented vowel + the ending -ta seem to have past-tense forms in -tánë (notice the long á) and passive participles in -nta. Attested examples include airitánë, past tense of airita- "to hallow", and envinyanta, passive participle of envinyata- "to renew, heal". These verbs are causative formations derived from adjectives by means of the ending -ta, as when airë (airi-) "holy" is the basis of the causative verb airita- "to make holy" = "to hallow". – Quenya imperatives are marked by the particle á (variant a, negative áva "don't"), which is placed in front of the verbal stem: A laita = "(do) praise!", á vala "(do) rule!" In this grammatical context, the stem of primary verbs assume the ending -ë, as in the negative command áva carë "don't do [it]!" A few (old, fossilized?) imperative forms are seen to replace the independent imperative particle á or a with the corresponding ending -a (ela "lo! behold!", heca! "be gone!") – The word nai, meaning "be it that...", can be placed at the beginning of a sentence to express a wish: Nai tiruvantes "be it that they will guard it" or "may they guard it" (cf. tiruvantes "they will guard/watch it"). In our attested examples, nai is placed in front of sentences including a future-tense verb; whether nai can be combined with other tenses is unclear.

VOCABULARY

nelya "third" (The original name of the Third Clan of the Elves was Nelyar, literally "Thirds, Third Ones", though the Eldarin branch of that clan would later be called Lindar or Teleri instead [WJ:380, 382].)
á imperative particle (variant a, but we will use á here)
áva "don't!" (i.e., the imperative particle combined with a negation. Also in the form avá, the sole attested two-syllable Quenya word that is definitely known to be accented on the last syllable [WJ:371] – but we will use áva here.)
rac- "to break"
envinyata- "to renew"
airita- "to hallow"
harna- "to wound" (and the passive participle is evidently also harna, defined as "wounded" in the entry SKAR in the Etymologies. The adjectival or participial formation harna "wounded" is the primary derivative from the original root; eventually harna- also came to be used as a verbal stem "to wound". Of course, if this word were to go like a regular A-stem verb, the passive participle should then be ?harnaina. But the ending -ina is just a longer variant of the ending -na which is present from the beginning, and suffixing it twice to the same word should hardly be necessary!)
namba "hammer"
ehtë "spear"
yána "holy place, sanctuary"
nilmë "friendship"
Rómen "the East" (the initial ró- is ultimately related to the or- of the verb orta- "rise", since the Sun rises in the East.)

EXERCISES

1. Translate into English:

A. Utúlies Rómello ninquë rocconen.
B. I nér harnanë i rá ehtenen, ar eques: "Áva matë yondonya!"
C. Quentelmë i Eldanna: "Nilmelva ná envinyanta annalyanen!"
D. I nelya auressë quentes i vendenna: "Á carë ya merilyë!"
E. Quen umë polë hirë harma nurtaina Naucoinen, an Nauco melë núravë i malta ya haryas.
F. I nér ná harna rassenten i lamno; nai úvas firë!
G. Lindëas alassenen.
H. Á lelya i ostonna ar á quetë i taura tárinna: "Nai varyuvalyë nórelva i úmië ohtarillon!"

2. Translate into Quenya (consistently using the independent imperative particle rather than the ending -a, which possibly only occurs in fossilized forms):

I. He said to the Dwarf: "Break the cup with a hammer!"
J. By ship I went away [past tense of auta-] to a remote land in the East.
K. The city is protected by great walls, and warriors who fight with spears cannot break the walls.
L. Calandil said to his wounded son: "Don't die!"
M. May your queen find the sanctuary hallowed by the Elves!
N. The king and the queen went to my house and renewed our (excl.) friendship with great gifts.
O. She seizes the boy with her hands (dual), and she says: "Don't go to the river!"
P. The woman who lives (/dwells) in the third house in the street said to the Elf: "Watch the men who are coming from the sanctuary that you see on the hill, the ones who go to the east."

LESSON SEVENTEEN
The demonstratives: Sina, tan(y)a, enta, yana. Inflecting the "Last Declinable Word". U-stem nouns. Ordinals in -ëa.

QUENYA DEMONSTRATIVES
"Demonstratives" are such words as English this or that, with the corresponding plural forms these and those. Thus, they have a stronger meaning than the mere article the (though in the languages of the world, many definitive articles descend from older demonstratives that were overused so that their meaning faded). The demonstratives may be used together with nouns, producing phrases like "this house" or "that man".
	In LotR-style Quenya we have only one demonstrative attested in an actual text: Cirion's Oath commences with the words vanda sina, translated "this oath". The Quenya word order is actually "oath this", sina being the word for "this": The root SI- has to do with present position in time or space (cf. such words as sí "now" or sinomë "in this place" = "here", the latter from Elendil's Declaration in LotR).
	A word for "that" appears as tanya in an early "Qenya" text published in MC:215, which has tanya wende for "that maiden". Here, the word-order is "English-style" with the demonstrative first and the noun it qualifies following it – the opposite of the word order seen in Cirion's Oath. Perhaps the word order is free, so that vanda sina could just as well be sina vanda – and conversely, tanya wende could also be wende tanya? Be that as it may, we cannot be quite certain that the word tanya is still valid in LotR-style Quenya. The Etymologies lists TA as the Elvish "demonstrative stem 'that'," and the actual Quenya word for "that" is given as tana. Since this form seems like a perfect counterpart to sina "this", we will here use tana rather than tanya as the word for "that" (though it is also possible that the "Qenya" form tanya survived into the later stages of Tolkien's conception). So given that vanda sina is "this oath", we must assume that "that oath" would be vanda tana. Maybe we should update the "Qenya" phrase tanya wende "that maiden" to LotR-style Quenya vendë tana (or wendë tana with the older form or archaic spelling of the word for "maiden"). Then we also implement the word-order seen in Cirion's Oath, with the demonstrative following rather than preceding the noun it connects with: In the entry TA in the Etym, Tolkien actually described tana an anaphoric word for "that", meaning that it refers back to something already mentioned.
	However, sina "this" and tan(y)a "that" are not the only Quenya demonstratives known. Though not actually observed in any Quenya texts, other demonstratives are mentioned in Tolkien's notes. Another word for "that" is enta, mentioned in the entry EN in the Etymologies and there described as an adjective meaning "that yonder". The root EN itself is said to be an "element or prefix = over there, yonder". Still letting the demonstrative follow the noun it connects with, we may perhaps construct a phrase like coa enta, expressing "that house" in the sense of "yonder house", "that house over there". 
It may be that Tolkien meant Quenya to distinguish three degrees of nearness or remoteness, as do certain languages of our own world. English typically only distinguishes two degrees, "this" and "that": To simplify matters rather drastically, we may say that "this" refers to something near the speaker, whereas "that" refers to something away from the speaker. But in some languages, the position of the listener is also considered. There are two words for "that", one referring to something away from the speaker but near the person addressed ("that thing over by you") and another word referring to something that is not close to either the speaker or the listener ("that thing we see over there"). Could it be that in Quenya, tana as a word for "that" refers to something close to the person addressed, whereas enta refers to something that is remote from both the speaker and the person (s)he addresses? There is presently little or no evidence to back up such a theory, but we can at least be certain that the word enta clearly connotes the idea of "over there", "that yonder", of something separated from the speaker by physical distance. It may be noted that one Sindarin word for "there", namely ennas (SD:129 cf. 128), is understood to represent an older locative form that could correspond to a Quenya word entassë = "in yonder [place]". (Perhaps tana is simply a more general word for "that", merely focusing on the special identity of someone or something: "that one" as opposed to any other.)
Yet another word for "that" is yana, mentioned in the entry YA in Etym: After the gloss "that", Tolkien added a parenthetical specification: "(the former)". Perhaps aran yana would mean "that king" with the implication that we are talking about a former king, now dead or at least no longer ruling. There may be interesting contrasts between yana and enta as words for "that": In the Etymologies, Tolkien noted that the root YA signifies "there, over there; of time, ago". He added that EN, the root producing enta, "of time points to the future". So "that day" may translate as aurë enta if we are talking about some future day, not yet come, whereas aurë yana is "that day" with reference to some day in the past. (A "neutral" wording, with no special implications, may be aurë tana.)

As for plural demonstratives, like English "these" and "those", we have no attested Quenya forms. Yet the words sina "this" and tana, yana "that" do look like adjectives by their form (-na being an adjectival or participial ending), and enta "that yonder" Tolkien explicitly identified as an adjective (Etym, entry EN). So in all likelihood, we can inflect all of these words as adjectives, and then we can derive their plural forms simply by changing the final -a to -ë:

	vanda sina "this oath" / vandar sinë "these oaths"
	nís tana "that woman" / nissi tanë "those women"
	coa enta "that house [over there]" / coar entë "those houses"
	aurë yana "that day [in the past]" / auri yanë "those days"
 
As in the case of normal adjectives with the ending -a, the plural forms in -ë would represent archaic forms in -ai (vandar sinai etc.) Indirect evidence confirms that demonstratives could receive the plural ending -i in older Elvish: In LotR, in the inscription on the Moria Gate, occurs the Sindarin phrase i thiw hin, translated "these runes". Tolkien would have meant this to represent something like in teñwâi sinâi at an older stage – and in Quenya, an old plural demonstrative sinâi "these" would first become sinai and then sinë.

It is not clear whether the demonstratives discussed above could occur by themselves, independently, and not only in conjunction with nouns. Can we use sina for "this" in a sentence like "this is a good house"? (And if we needed a plural form "these", should we inflect sina as a noun when it occurs by itself, so that the plural would now be sinar rather than sinë?) In PM:401, we have the sentence sin quentë Quendingoldo. Tolkien provided no translation, but it must mean either "this Quendingoldo said" or "thus spoke Quendingoldo". The latter interpretation has it that sin is an adverb "thus", but if sin means "this", it would be what we may call a demonstrative pronoun – corresponding to sina, the latter however being an adjective only occurring in conjunction with a noun. By this interpretation, it would be sin, rather than sina, we should use in sentences like "this is a good house" or "I have seen this". (And should the independent word for "these" be something like sini, then?) As for the other demonstratives, we have ta as an "independent" form of "that", corresponding to the adjective tana (see Etym, entry TA). Of other such "independent" forms, little or nothing is known, and in the exercises below, we will concentrate on the adjectival demonstratives sina, tana, enta, yana used in conjunction with nouns.

INFLECTING THE "LAST DECLINABLE WORD"
Now that we have presented all the Quenya cases, we may also point out that the various case endings are not always attached to the noun they logically "belong" to. Where that noun is part of a longer phrase, like when the noun is followed by an attributive adjective describing it, the case ending may be added to the last word of the phrase.
	Cirion's Oath provides the classical example. It includes a reference to Elendil Voronda, "Elendil the Faithful", voronda being a Quenya adjective meaning "steadfast, faithful". Wrote Tolkien: "Adjectives used as a 'title' or frequently used attribute of a name are placed after the name." (UT:317; as we have pointed out earlier, Quenya here differs from English by not inserting a definite article between the name and the adjective – hence not Elendil i Voronda, at least not necessarily). 
In Cirion's Oath, the name-and-title phrase Elendil Voronda is to appear in the genitive case: The Oath includes the words Elendil Vorondo voronwë, "Elendil the Faithful's faith" – or (as it is translated in UT:305, with an English-style word order) "the faith of Elendil the Faithful". Notice that the genitive ending -o, which we underlined, is added to the adjective voronda (regularly displacing a final -a) rather than to the noun Elendil. In a way, the adjective following the noun is treated as an extension of the noun proper, and so the case ending is added at the end of the whole phrase. Tolkien commented on the construction Elendil Vorondo: "As is usual in Quenya in the case of two declinable names in apposition only the last is declined" (UT:317). Voronda "faithful" here stands in apposition to "Elendil" as an additional "name" or title, and only the latter "name" is declined (inflected for case).
This principle would work with all the various cases. The allative of Elendil when the name occurs alone is attested as Elendilenna "to Elendil" (PM:401), but "to Elendil the Faithful" would apparently be Elendil Vorondanna, the last word of the phrase receiving the case ending.
Where a proper name followed by some epithet (like Voronda in this case) is concerned, the system of adding any case endings to the last word of the phrase may be more or less universal. Yet common nouns, not just proper names, may also be qualified by adjectives following rather than preceding the noun. Cf. for instance a phrase like mallë téra "road straight" = "a straight road" (LR:47). If we were to add the locative ending to express "on a straight road", to what word should it be attached? Should we apply the "last declinable word" rule again (mallë térassë) or attach the locative ending to the noun (mallessë téra)?
It seems that both constructions would be permissible. The Markirya poem provides a string of examples of noun-phrases where the noun proper is followed by an adjective (in most cases a participle). Three consecutive examples involve the noun isilmë "moonlight" combined with various participles (ilcala "gleaming", pícala "waning", lantala "falling"), and all three noun phrases are inflected for the locative case by attaching the locative ending to the last word of the phrase:

isilmë ilcalassë = "in gleaming moonlight"
isilmë pícalassë = "in waning moonlight"
isilmë lantalassë = "in falling moonlight"

(Tolkien's more poetic translation in MC:215 goes "in the moon gleaming, in the moon waning, in the moon falling".)
Another phrase, again involving the participle ilcala "gleaming" but here combined with the allative case, is particularly interesting:

axor ilcalannar = "upon gleaming bones"

Notice that the noun axo "bone" is here plural. The plural allative "upon bones" occurring by itself would of course be axonnar. But here, where the plural allative ending -nnar is attached to the last word of the phrase instead, the noun axo itself receives only the simplest plural ending -r. Normally, axor would be taken as a nominative plural, but actually the -r merely marks the word as a plural form in the simplest possible way: The actual case marker follows later in the phrase. Words with nominative plurals in -i would of course receive this plural marker instead, e.g. vendi lindalaiva = "of singing maidens" (home-made example involving the possessive case, but the principle would be the same for all the cases: dative vendi lindalain, allative vendi lindalannar, etc.) We must assume that dual nouns would also appear in their simplest (normally "nominative") form at the beginning of the phrase: The noun would merely assume the dual ending -u or -t, and the full dual case ending would follow later in the phrase. To construct a Tolkienesque example: Aldu caltalanta = "upon [the] shining couple of trees".
	However, it is apparently not a hard-and-fast rule that you must attach a case ending to the last word of the entire phrase rather than to the noun proper. Markirya contains examples of phrases where an attributive adjective follows the noun it describes, and yet the case ending is added to the noun, not the adjective. The first example involves a plural instrumental form (ending -inen), whereas the second example involves the locative case (the ending -ssë being added to a noun that is inflected for the somewhat obscure "partitive plural" marked by the ending -li):

rámainen elvië = "on [/with] starlike wings"
ondolissë mornë = "on dark rocks"

Of course, the adjectives elvëa "starlike" and morna "dark" are here plural (elvië, mornë) to agree with the plural nouns they describe. It could be that in both instances, the case ending is not added to the adjective because the adjectival plural inflection and the case inflection would somehow collide. (In the phrase axor ilcalannar "upon gleaming bones" there is no collision even though "bones" is plural, since participles in -la apparently do not agree in number.) It is less than clear how an ending like -inen could be added to a form like elvië anyway: ?elviëinen seems like an unlikely and awkward form, prone to collapse into the quite obscure word **elvínen. Perhaps that is why Tolkien preferred to add the case ending to the noun ráma instead, even though this noun is not the last word of the phrase.
	Yet the system of inflecting the "last declinable word" does seem to be a common phenomenon in the language. A new example was published in January 2002: It turns out that in one incomplete Quenya translation of the Gloria Patri, Tolkien used fairë aistan as the dative form of "Holy Spirit"; here fairë means "spirit" and the adjective aista "holy" follows it, and the dative ending -n is appended to the latter word (VT43:37). It seems that sometimes, only the last item on a list receives case endings that actually apply to all the nouns that are listed. Namna Finwë Míriello is translated "the Statute of Finwë and Míriel" (MR:258). Not only is the conjunction ar "and" that would have separated the two names omitted, but the genitive ending -o "of" is added to the last name (Míriel, Míriell-) only. The "full" construction would presumably have been Namna Finwëo ar Míriello, but it was apparently permissible to strip the phrase down to basics to provide the "Statute" with a more concise title.

Though we have no attested examples, the demonstratives listed above would seem to be good candidates for receiving case endings, if the word order observed in the phrase vanda sina "oath this" is normal. For instance, if we were to add the instrumental ending to express "by this oath", it would perhaps be best to say vanda sinanen. However, vandanen sina would probably also be permissible – and in the plural (nominative presumably vandar sinë "these oaths"), consistently adding the case ending to the noun would be the safest course: "By these oaths" would then be vandainen sinë rather than ?vandar sinëinen or sinínen or whatever.

U-STEM NOUNS
Apparently in the latter part of the "Common Eldarin" stage of Tolkien's simulated evolution of his Elvish languages, two parallel changes occurred, affecting what had earlier been short final -i and short final -u: they now turned into -e and -o, respectively. However, since this change only occurred where these vowels were final, they remained -i- and -u- whenever some ending or other element followed. We have already alluded to this phenomenon earlier in this course; in particular, the student will remember it from the variation observed in the aorist of primary verbs: silë "shines", but pl. silir "shine" (because original -i did not change to -e when there was a following ending, like the plural marker -r in this example). Similar variation may be observed in nouns and adjectives: We have already mentioned the noun lómë "night", which has the stem-form lómi- (SD:415) because it descends from earlier dômi- (see the entry DOMO in Etym). We must assume that (say) the locative form "at night" would be lómissë. The adjective carnë "red" descends from primitive karani (see Etym, entry KARÁN) and therefore has the stem-form carni-, for instance in a compound like Carnistir "Red-face" (PM:353).
	The behaviour of these "i-stems" of course finds its parallel in the U-stems, words that end in -o when this vowel is absolutely final, but preserve an original -u where some element follows this vowel. Such words seem to be predominantly (perhaps exclusively) nouns. One example of a U-stem noun is ango "snake": Its stem-form angu- is directly observed in the compound angulócë (simply glossed "dragon", but actually combining the word for "snake" with the word normally translated "dragon", lócë: see the entry LOK in Etym). In the Etymologies, Tolkien derived ango "snake" from older ANGU (or ANGWA, which would become angw and then angu), so the final -o of this word does indeed represent an older -u. Whenever the noun ango is to receive endings for case or pronoun, it would apparently assume the form angu-, e.g. dative angun "for a snake", ablative angullo "from a snake" or with a pronominal ending e.g. angulya "your snake". The genitive would presumably be anguo "of a snake". (As we have demonstrated earlier, "normal" nouns ending in -o do not have distinct genitive singular forms; the genitive ending -o simply merges with the final vowel.)
	Where U-stem nouns end in either -go or -co, they assume a peculiar form in the nominative plural. Normally, nouns ending in -o would of course have nominative plural forms in -or. However, where -go and -co represent older -gu and -ku, it seems that adding the primitive plural ending -î made the preceding u become w, so that the plurals came to end in -gwî or -kwî. Probably w merged with the g or k preceding it: The combinations gw, kw are evidently best taken as unitary sounds, labialized versions of g and k (that is, g or k pronounced with poised lips – look up Lesson One again). In Quenya, these labialized sounds persisted, though by convention, kw is spelt qu. Bottom line is, when we are told that ango "snake" has the stem angu-, we can also deduce that the plural form is neither **angor nor **angur, but angwi! The Etymologies confirms this; the plural form angwi is explicitly mentioned in the entry ANGWA/ANGU.
An example of a -qui plural is provided by the word urco "bogey", which has the plural urqui (= urcwi). Regarding this word, Tolkien noted that "as the plural form shows", urco must be derived from either urku or uruku in the primitive language (WJ:390). Thus, urco is definitely a U-stem noun, its final -o representing older -u, and we would still see urcu- in compounds and before most inflectional endings.
	
NOTE: The word urco "bogey" is akin to Sindarin orch, "Orc". In WJ:390, Tolkien notes that in the lore of the Blessed Realm, the word urco "naturally seldom occurs, except in tales of the ancient days and the March [of the Eldar from Cuiviénen], and then [it] is vague in meaning, referring to anything that caused fear to the Elves, any dubious shape or shadow, or prowling creature... It might indeed be translated 'bogey'." Later, when the Noldor returned to Middle-earth, the word urco pl. urqui was primarily used with reference to Orcs, since the kinship ("though not precise equivalence") of this Quenya term to Sindarin orch was recognized. In Exilic Quenya, a Sindarin-influenced form also appeared: Orco, the plural of which could be either orcor or orqui. The plural form orcor occurs elsewhere as well (MR:74), but if one prefers orqui, one should probably let orco "Orc" function as a U-stem in all respects. For instance, if one were to coin a compound "Orc-language", it should be orculambë rather than orcolambë. In the Etymologies, far predating the source reproduced in WJ:390, Tolkien also gives the relevant word (glossed "goblin!") as orco pl. orqui: stem ÓROK. In Etym, there is no hint that this word was borrowed into Quenya from another language; orco is referred to a primitive form órku. Tolkien's precise ideas about the history of the Quenya word for "Orc" were apparently subject to change, but the basic idea that nouns in -co derived from primitive forms in -ku should have plurals in -qui rather than -cor is seen to persist. – In accordance with our policy of avoiding specific references to Tolkien's mythos in the exercises, we will not refer to "Orcs" here, but we can use the word urco in its sense of "bogey" (it will occur in the exercises appended to Lesson Eighteen).

We will try to survey the words involved (excluding the earliest "Qenya" material). Ango "snake", pl. angwi, seems to be our sole entirely certain example of a -gwi plural. In the Etymologies, there was also lango "throat", pl. langwi (see the entry LANK). The form langwi is for some reason marked with an asterisk, which would normally indicate that this form is unattested, but possibly it has another meaning here. Anyway, Tolkien decided to change the word for "throat", turning it into lanco instead. It is entirely possible that this is also a U-stem, so that its plural should be lanqui rather than lancor, though we have no explicit information to this effect.
	One certain U-stem is the word for "arm", ranco (primitive form explicitly given as ranku). Just as we would expect, the plural form is ranqui; see the entry RAK in Etym. A word meaning "arm" would presumably often appear in its dual form to signify a natural pair of arms. We may wonder whether the dual form of ranco would be rancu (with the dual ending -u, quite unrelated to the original final -u that later became -o) or rancut (i.e., the U-stem noun ranco, rancu- with the dual ending -t). As we have argued from the attested example peu "pair of lips", nouns denoting body-parts occurring in pairs may consistently have "fossilized" dual forms in -u, since it was this ending that originally denoted a natural or logical pair. Once a pronominal ending is added, we may at least safely suffix -t to indicate a dual form. Indeed, without this ending there would be no distinction between ranculya "your arm" and ranculyat "your (pair of) arms", no matter what the dual of ranco may be when the word occurs by itself: Before endings, ranco must become rancu- anyway.
	Another U-stem is rusco "fox"; it our source, Tolkien mentioned both the stem-form ruscu- and the plural rusqui (VT41:10).
	Not all U-stems end in -co or -go, of course. One example is the word curo "a skillful device" (VT41:10, last word of gloss uncertain due to Tolkien's difficult handwriting). Tolkien cited the stem-form curu-, and it apparently also occurs in Saruman's Quenya name: Curumo (UT:401). This name seems to combine the element curu- with the masculine ending -mo "that often appeared in names or titles" (WJ:400). We may wonder what the nominative plural of curo, curu- would be. Could it be curwi, paralleling angwi as the plural of ango, angu- "snake"?
	Anyhow, the special nominative plurals ending in -wi (spelt -ui when part of -qui) would also be reflected in the genitive plural and the dative plural: If the nominative plural of rusco "fox" is rusqui (= ruscwi) the corresponding dative and genitive forms can hardly be anything else than rusquin (= ruscwin) and rusquion (= ruscwion), respectively. One would think that we would also see rusquiva (= ruscwiva) as the plural possessive, and rusquinen (= ruscwinen) as the plural instrumental. There is one form that can be cited against the two latter assumptions: the related adjective ruscuitë "foxy", mentioned in the same source that gives us rusco, ruscu- pl. rusqui (VT41:10). In the word ruscuitë, which includes the adjectival ending -itë, there is no development cui > cwi = qui; we don't see **rusquitë. The ending -itë may by its shape resemble the case endings -iva and -inen for plural possessive and plural instrumental. So if we have ruscuitë, perhaps we would – as phonologically parallel forms – also see ruscuiva and ruscuinen rather than rusquiva, rusquinen? We cannot know. I will not construct any exercises involving the plural form of the possessive and instrumental cases.
	In the other cases, where the plural case endings do not include the vowel -i, all one has to remember is to change the final -o of a U-stem noun to -u before adding whatever ending is relevant. Using ango, angu- "snake" as our example, we would for instance have the plural allative angunnar "to snakes" (not **angwinna or **angwinnar or whatever; cf. the singular angunna "to a snake"). Likewise we would have the pl. ablative angullon or angullor "from snakes" (sg. angullo "from a snake"), pl. locative angussen "in snakes" (sg. angussë "in a snake"). As the corresponding dual forms, we would presumably see angunta, angulto, angutsë = "to/from/in a pair of snakes". Pronominal endings would also be added to the stem-form angu-, and any further endings for number or case would then be added after the pronominal ending as described in earlier lessons: angulya "your snake", plural angulyar (hardly **angwilyar!) "your snakes", dual angulyat "your pair of snakes", dative angulyan "for your snake", plural dative angulyain (hardly **angwilyain!) "for your snakes", etc. etc.
NOTE: Nonetheless, the nominative plurals in -wi (-gwi, -qui) must be seen as the most striking feature of U-stem nouns. In at least one instance, this plural formation apparently spread to another noun by analogy: According to the Etymologies, entry TÉLEK, the noun telco "leg" has the plural telqui, but this plural is said to be "analogical". Presumably, Tolkien's idea is that telco is not a "true" u-stem noun (it does not come from Primitive Elvish teleku or telku, but rather descends from something like telekô, telkô). Therefore, its plural "should" have been telcor, and the actual form telqui is merely due to influence from such pairs as ranco pl. ranqui or urco pl. urqui. However, telco seems to be exceptional in this respect. I don't think we should replace (say) Naucor as the plural form of Nauco "Dwarf" with **Nauqui.

ORDINALS
We have already introduced three ordinal numbers, minya "first", (t)atya "second" and nelya "third". All three include the frequent adjectival ending -ya (occurring in the word Quenya "Elvish" itself). However, it turns out that most ordinals end in -ëa, displacing the final vowel of the corresponding cardinal number. Thus we have the following correspondences between cardinals and ordinals:

	canta "four" vs. cantëa "fourth"
	lempë "five" vs. lempëa "fifth"
	enquë "six" vs. enquëa "sixth"
	otso "seven" vs. otsëa "seventh"
	tolto "eight" vs. toltëa "eighth" (also toldëa, presupposing toldo as a variant word for "8")
	nertë "nine" vs. nertëa "ninth"

This table is based on an account of Eldarin numerals written by Tolkien in the late sixties, published in VT42:24-27 (also see the editorial notes on pp. 30-31). Tolkien indicated that the word for "fifth" had earlier been either lemenya or lepenya (with the same ending as in minya etc.), but this "irregular" form was later replaced by lempëa by analogy with the simple cardinal lempë "five". Tolkien's notes present varying views as to when this substitution occurred (whether already in pre-Exilic times, or later), but it is at least clear that in Frodo's day, lempëa would be the word to use when you need to express "fifth".
	Even the words for "second" and "third" could have the ending -ëa instead of -ya. The ordinal (t)atya "second" was "early replaced" by attëa, which would be a "regular" formation compared to the cardinal atta "two". Similarly, nelya as the word for "three" could also be replaced by neldëa, more clearly reflecting the cardinal neldë "three" (but in this case, nothing is said about neldëa wholly replacing nelya).
	VT42:25 also lists a word for "tenth", quainëa, but this presupposes another word for "ten" than the form cainen mentioned in the Etymologies. A root KAY- having to do with the number "ten" seems to have haunted Tolkien's imagination for at least thirty years, so I hesitate to throw it over board just because a divergent form turns up in one late manuscript – but this is not the place to discuss what forms we should accept as "valid" or "canonical". The ordinal corresponding to the cardinal cainen could be either cainenya or cainëa (but hardly ?cainenëa).
	Over the next three lessons, we will work our way through the attested ordinals, starting with the word for "fourth" (cantëa).

Summary of Lesson Seventeen: Quenya demonstratives include sina "this", tana "that" (one early source also has tanya), enta "that (yonder)" (apparently with emphasis on spatial position, though it may also refer to something that lies in the future) and yana "that (former)" (of time used of something that lies in the past, the opposite of enta). It may be assumed that the corresponding plural forms (the words for "these" and "those") end in -ë rather than -a, since these demonstratives probably behave like adjectives. Demonstratives are, or may be, placed after the noun they connect with; Cirion's Oath has vanda sina for "this oath" (we cannot know whether the English-style word order sina vanda would be equally valid, and the word order observed in Cirion's Oath is consistently employed in the exercises below). – Where there are several declinable words in a phrase, as when a noun is followed by an attributive adjective (or participle) describing it, a case ending may be added to the last word of the phrase. The noun itself, if not singular, would receive only the simplest endings for number (the endings normally associated with the nominative case, like -i or -r in the plural): The case ending that follows later in the phrase would still determine what case the entire phrase is. – U-stem nouns originally ended in the vowel -u, which in Quenya has become -o when the word occurs without endings, but where not final, the vowel remains -u-. Thus a word like ango "snake" appears as angu- in a compound (e.g. angulócë "snake-dragon"), and no doubt also before endings for pronoun or case (e.g. angulya "your snake", or allative angunna "to a snake"). The nominative plural of U-stem nouns is formed with the ending -i (rather than -r), and at least where the noun happens to end in -go or -co, the final vowel representing an older u turns into w before the plural ending. Thus the nominative plural of ango, angu- is angwi, and the plural of ranco, rancu- is ranqui (this spelling representing rancwi). These special plurals may also be reflected in the other cases that have plural case endings involving the vowel i, certainly the genitive plural (angwion, ranquion) and dative plural (angwin, ranquin). – The ordinal numbers from "fourth" to "ninth" are formed by replacing the final vowel of the corresponding cardinal number with -ëa, e.g. cantëa "fourth" from canta "four". Even the ordinals (t)atya "second" and nelya "third" may be replaced by attëa, neldëa (cf. the cardinals atta "two", neldë "three").

VOCABULARY
In addition to learning these new words, the student should notice that the noun ranco "arm" (introduced in Lesson Three) is a U-stem: rancu-.

cantëa "fourth"
tana demonstrative "that"
enta demonstrative "that [yonder]", "[the one] over there" (of time referring to some future entity)
yana demonstrative "that" = "the former" (of time referring to some past entity)
sina demonstrative "this"
ango (angu-) "snake"
sangwa "poison"
lómë (lómi-) "night"
polda adjective "strong, burly" (of physical strength only; the verb pol- "can" is probably related)
halla adjective "tall"
forya adjective "right"
Formen "(the) North" (cf. Formenos, the "Northern Fortress" constructed by Fëanor in the Blessed Realm; the final element -os is reduced from osto "fortress; city".)

This concludes our listing of the four directions Númen, Hyarmen, Rómen, Formen = West, South, East, North (this being their proper "Middle-earth" order). Just as Hyarmen "South" is related to the adjective hyarya "left", so Formen "North" is related to the adjective forya "right", since the reference-point is that of a person facing West (looking towards Valinor).

EXERCISES

1. Translate into English:

A. Engwë sina ná i macil hirna Calandil Hallanen. 
B. Ilyë lamni avánier nórë sinallo.
C. Ango harnanë forya rancurya, ar eques: "Nai ilyë angwi firuvar!"
D. Lómë yanassë hirnentë Nauco tana ambo entassë. 
E. I hallë ciryar oantier Formenna; ciryar tanë úvar tulë i nórennar Hyarmeno.
F. I cantëa auressë tári yana firnë anguo sangwanen.
G. I poldë ranqui i nerion Formello polir mapa i ehti ohtari mahtalallon.
H. Hrívë yanassë marnentë i cantëa coassë mallë tano.

2. Translate into Quenya:

I. Watch that Dwarf, and don't watch this Elf!
J. A land without snakes is a good land, for many Men [Atani] have died by (instrumental) snake-poison.
K. During (locative) the fourth night I saw a terrifying warrior on that road, and I raised my arms (dual).
L. Wish that [= nai] the strong son of Calandil the Tall will come to this land, for he will protect these cities in which we (inclusive) dwell!
M. That tower (or, yonder tower) is the fourth tower made by Elves in this land.
N. Those books are gone [vanwë the pl. of vanwa]; they have disappeared from your room.
O. On that day you shall see your son.
P. On that day they came from that [/yonder] mountain and went to this house.

LESSON EIGHTEEN
Independent pronouns. Impersonal verbs. U-stem verbs. The various uses of lá.

INDEPENDENT PRONOUNS
(inevitably entailing a discussion of certain Second Person obscurities) 
All the pronouns so far discussed have been endings. However, Quenya also has pronouns that appear as independent words. Some of them are emphatic; the pronoun appears as a separate word to put special emphasis on it. These emphatic pronouns we will discuss in the next lesson. Here we will concentrate on the simplest independent pronominal elements.
	We have already cited Quenya sentences including the dative pronoun nin "for me". The dative ending -n is there appended to an independent word for "I", ni, attested by itself in the "Arctic" sentence mentioned in The Father Christmas Letters. (Though this posthumously published work of Tolkien's has nothing to do with the Arda mythos, the "Arctic" sentence is transparently a form of Quenya.) The relevant part of the sentence goes ni véla tye, "I see you". The verb "see" is here apparently vel- rather than cen- (perhaps vel- is "see" in the sense of "meet"?), but more remarkable is the fact that for the subject "I", the independent pronoun ni is used instead of the ending -n or -nyë. There seems to be no obvious "reason" for this deviation from the normal system. It has been suggested that since the intended audience for The Father Christmas Letters was Tolkien's young children, he may have "simplified" the language to make it easier for them to figure out which word means what. However, since the latter part of the "Arctic" sentence employs a quite complex grammatical construction which is certainly not the literal counterpart of the English translation provided, we should hardly think of the language as "simplified". For "I" as subject, the ending -n(yë) added to the verb is normally to be preferred, but the independent word ni may be a valid alternative. It may be noted that in one of Tolkien's draft versions for Elendil's Declaration, the word that ended up as maruvan "I will remain/dwell" appears as nimaruva, Tolkien using ni- "I" as a prefix: SD:56. (It may be, however, that the idea of subject prefixes was dropped; no post-LotR evidence of such prefixes has ever been published. If I were to use the independent pronoun ni instead of the ending -n, I would let it stand as a separate word: Ni maruva.)
	Besides ni, we have a handful of other independent pronouns attested. One such pronoun is ta, meaning "it" or "that" (see Etym, entry TA – the demonstrative tana "that" is of course related). One relatively early source suggests that it can receive case endings. The ten-word Koivienéni sentence published in Vinyar Tengwar #27 is not LotR-style Quenya in its entirety, but the short phrase Orome tanna lende (translated "Orome came thither") may well have remained a valid wording after "Qenya" evolved into Quenya as we know it from later sources. The word tanna "thither" seems to be ta "that, it" with the regular allative ending -nna attached, hence "to that [place]" = "thither".
	In Namárië, one independent pronoun occurs in the phrase imbë met = "between us". This is a dual pronoun, referring to Galadriel and Varda, so met appropriately receives the dual ending -t (also known from nouns) to indicate that two persons are concerned. Removing the dual ending leaves us with me, probably covering both "we" (subject form) and "us" (object form). In our example, this is an exclusive "we/us", corresponding to the ending -lmë, which is obviously closely related. The party addressed is not included (Galadriel was singing to Frodo about herself and Varda). Me is also attested with case endings attached: dative men = "for us, to us" (with the dative ending -n), ablative mello "from us" (with the ablative ending -llo). See VT43:18-19.
	The ending -lyë "you" corresponds to an independent pronoun le, which was apparently present already in early forms of Elvish (WJ:363). In Sindarin it had been lost, but it is precisely this circumstance which allows us to say with certainty that it survived in Quenya: In his notes on the Sindarin hymn A Elbereth Gilthoniel, Tolkien stated that the reverential 2nd person pronoun le occurring in this Grey-elven text had been borrowed from Quenya (RGEO:73).
	NOTE: After I had completed the first version of this course, I was contacted by one Bob Argent, who had bought a letter Tolkien wrote in reply to a reader: it is dated January 16th, 1968. Below his signature, Tolkien wrote a line in Quenya: Nai elen siluva lyenna. As I was able to tell Mr. Argent, this obviously means "may a star shine upon you", but the form lyenna "upon you" was somewhat surprising.  Removing the allative ending -nna "upon", we are left with lye as the independent pronoun "you". This form lye connects even more clearly with the ending -lyë, though this seems to be an absolutely unique example of a word with initial ly (palatalized l). There is now some evidence that in certain versions of Quenya, Tolkien wanted the ending -lyë to be a distinctly singular "you" (or "thou"), whereas an ending -llë was used for plural "you". Perhaps he also wanted there to be a similar distinction in the independent pronouns for "you", so that we had lye "you = thou", but plural le "you [folks]". Yet there is also evidence that le in other versions of Quenya was both sg. and pl. "you" (see VT43:28, 36 regarding the form óle, evidently meaning "with you", which Tolkien listed in both the sg. and the pl. column of a pronoun table). In the exercises I constructed for this course, I only use le, but the student should notice lye as a possible independent pronoun for singular "you, thou". 
At Cormallen, the crowds hailed Frodo and Sam with the words a laita te, laita te, translated in Letters:308 as "bless them, bless them". Thus we have te as an independent object pronoun "them". (For this meaning, the Cormallen Praise also provides us with the already-discussed ending -t, as in laituvalmet = "we shall bless them". Presumably the pronoun te and the ending -t are related.) Whether this te can also be used as a subject form ("they") is unfortunately unclear. 
This te is possibly related to the word ta "that, it" discussed above: It may well be that ta early received the plural ending -i, the resulting form tai being as it were the plural form of "that" – hence meaning something like "those [ones]" or indeed "them". By this theory, the attested form te is simply the unstressed variant of tai (cf. adjectives in -a having plural forms in -ë, simplified from older -ai). Interestingly, the dative form "for them, to them" is apparently attested as tien in one line of Tolkien's translation of the Lord's Prayer: Ámen apsenë úcaremmar sív' emmë apsenet tien i úcarer emmen, evidently = "forgive us our trespasses as we forgive them [i.e., trespasses] for [the benefit of] them/those that trespass against us". This tien could very well represent older taien, which would be tai "those" + the connecting vowel -e- + the dative ending -n. In this position, the diphthong ai is reduced to e, and as taien consequently morphs into te'en = tëen, this rather unstable form becomes tien by exactly the same mechanism that also turns (laureai >) laurëe into laurië (the plural form of the adjective laurëa "golden"). We may assume that the allative "to(wards) them" would likewise be tienna, whereas the ablative "from them" would be tiello. These forms would coincide with the corresponding case forms of the noun tië "path", but in context, one should normally be able to figure out what the intended meaning is.
NOTE/UPDATE: New material published in VT43 (January 2002) threw some more light on the pronouns for "they/them", at least as Tolkien saw them at one stage. According to VT43:20, there exists "an unpublished discussion of Common Eldarin pronominal stems (c. 1940s)". Supposedly, this discussion lists te as the stem for the pronoun "they, them" when it refers to persons. On the other hand, ta is the corresponding stem for the pronouns "they, them" when the pronoun refers to inanimate things or abstractions. If ta and te exist as separate roots from the "beginning", it would of course mess up the theory presented above – that te is merely a reduced form of tai as a "plural" form of ta "that, it". Indeed, ta with a plural meaning "they, them" (referring to things and abstracts only) might seem to obsolete the singular pronoun ta "that, it" found in earlier material. There are some hints that ta was restored to its original singular meaning later (see below concerning the form tai, evidently "that which", occurring in a late source) – but nothing is as complex and mutable as the Quenya pronoun tables, Tolkien unceasingly changing his mind about the details. In the exercises below I have maintained this system: ta is used for "it, that" as in the Etymologies, te is used for "them" as in LotR, and the pronoun "they, them" appears as tie- when case endings are added, as in the dative form tien in Tolkien's Quenya Lord's Prayer (however the origin of this form is to be explained). Let none think that this is the last word in trying to make at least a minimum of sense of Tolkien's Pronoun Chaos!

Another attested object pronoun is tye, translated "thee" or "you". We have already quoted the phrase ni véla tye "I see you" from the "Arctic" sentence. Other attestations come from a source that is more definitely Quenya or at least "Qenya": In LR:61, Herendil addresses his father Elendil with the words atarinya tye-melánë, "my father, I love thee", and Elendil answers, a yonya inyë tye-méla, "and I too, my son, I love thee". There are a few strange things here (like -në rather than -nyë or -n being used as the pronominal ending "I" in the first sentence), but it is at least clear that tye is the object pronoun "thee", and this is probably a valid form in LotR-style Quenya as well.
At this point it should be noted that Quenya has (at least) two sets of pronouns in the second person. The object pronoun tye is not "compatible" with the ending -l(yë) or the corresponding independent pronoun le (or, lye) though all of these may be translated "you" in English. We must distinguish between the "L" forms, represented by the ending -l(yë) and the independent pronoun le, and the "T" forms, represented by the object pronoun tye and also by the verb ending -t exemplified in WJ:364 (more about the latter in the next lesson; it is not to be confused with -t = "them" as in laituvalmet = "we will bless them"). All of these pronouns and endings have to do with the idea of "you, thou, thee", but Tolkien seems to have been changing his mind back and forth as to what the basic distinction between the T-forms and the L-forms really consists of. Back in Lesson Eight, we quoted a passage that was originally meant to go into the LotR appendices, but which was not in the event included there: Tolkien stated that "all these languages...had, or originally had, no distinction between the singular and plural of the second person pronouns; but they had a marked distinction between the familiar forms and the courteous" (PM:42-43). The idea that there is no distinction between sg. and pl. "you" is hardly true for all the variants of Quenya that Tolkien toyed with, but the idea of a basic distinction between familiar and courteous forms may well be a more lasting conception.
Within this scheme, the "L" forms would represent a polite and courteous "you", whereas the "T" forms signal a familiar/intimate "you" used to address close friends and family members. This would agree well with the evidence: In Namárië, Galadriel naturally uses "L" forms when politely addressing a relative stranger like Frodo, and in Sindarin, the Quenya borrowing le is used as a reverential singular "thee" (as in the hymn A Elbereth Gilthoniel, where Varda is the party addressed). On the other hand, Herendil would obviously use a "T" form (tye) when addressing his own father. When Tolkien translated tye in the latter example as "thee" rather than "you", he probably meant it to be an intimate rather than an overly solemn form (though confusingly, he might also use "thou/thee" to represent a formal or polite "you"; indeed this is how he rendered the "L" forms of both Namárië and A Elbereth Gilthoniel).
What does not agree so well with this reconstruction is the fact that in WJ:364, Tolkien seems to imply that the "L" forms represent a plural "you", whereas the "T" forms stand for a singular "you". This sharply contrasts with his earlier statement to the effect that Elvish (just like English) fails to distinguish between sg. and pl. "you" – but then, this may not have proved a lasting idea. "L" forms are unquestionably used in a singular sense in Namárië, since Tolkien translated them using the distinctly singular English pronoun "thou". I think the only solution that comes close to incorporating all the material would be to assume that the "T" forms properly denote singular "you" whereas the "L" forms properly denote plural "you" – but the latter forms are also used as a polite singular "you" (so in Namárië). Bottom line is, one should not use the object form tye for "you, thee" if one otherwise uses "L" forms like the ending -lyë or the pronoun le (or lye): We are apparently dealing with two different kinds of "you" here, and the "T" forms are hardly interchangeable with the "L" forms.
Based on the object pronoun tye "you = thee" (not subject "thou"), some writers have ventured to extrapolate a First Person object form nye "me" (cf. ni "I"). Apparently the form nye actually appears in Tolkien's papers, so we will adopt this nye = "me" here. It should be noted, however, that any case endings are added to the simplest form of the pronoun, that is, what functions as the subject form when it occurs by itself – in this case ni "I". Case endings are not added the object form nye "me": The dative form "to me" is not **nyen, despite the English translation. As we know, the actual form is nin (ni-n = "I-for"). "For you/for thee" should likewise not be **tyen, for then we would be adding case endings to the object form again. Unfortunately, it is not clear what the subject form corresponding to tye "thee" really is, so the long-suffering student must forgive yet another batch of Second Person Obscurities: Mechanical extrapolation based on the attested ni/nye pair would of course land us on ?ti as the subject form "thou". However, the story is almost certainly more complicated than this. The Sindarin pronominal ending for "you" is said to be -g or -ch, indicating that these endings appeared as -k-, -kk- in earlier Elvish. In Quenya, a final -k would turn into -t (cf. for instance filic- as the stem-form of a noun meaning "small bird", closely reflecting the root PHILIK; but when this noun appears without any endings, its Quenya form turns into filit). If the above-mentioned ending -t "thou" likewise comes from an original -k, we must also assume that the object pronoun tye represents earlier kye (initial ky- regularly turns into ty- in Quenya, cf. for instance the entry KYEL in Etym, from which root Tolkien derived the verb tyel- "end, cease"). It is, then, this kye we must start from when trying to extrapolate the corresponding subject form. Its Quenya form would likely be ci (ki) or perhaps rather ce (ke): In the pronouns, the vowel i may seem to be peculiar to the 1st person (ni "I"), whereas e is more frequent (le "you", me "we" etc.) Thus, the dative form "for you, for thee" may be something like ?cen, and likewise in the other cases, e.g. ablative cello "from thee". If this is correct, what we have called the "T" forms must rather be termed the "C/T" forms, since the original k may be preserved in some Quenya forms as well (spelt c).
In the original version of this course, I wrote at this point: "But of course, we have now crossed over into the realm of Speculative Extrapolation." Yet there is apparently some explicit evidence for a subject form ke, ce "you/thou": According to certain posts to the Elfling list, it occurs in unpublished material (the already legendary/notorious "CB grammar") that has been privately circulated. On January 22, 2002, Ryszard Derdzinski referred to "CB Grammar Q(u)enya forms like ke 'thou'." Yet the whole thing remains rather obscure. In the exercises below, only the object form tye appears.

To summarize, we have ni "I" (object form nye "me"), le "you" (the object form is likely also le), tye object form "thee, you" (intimate; subject form said to be ce), me "we" (exclusive; probably this can also be used as the object form "us"), te object form "them" (the subject form "they" is uncertain, but perhaps identical; in any case, this pronoun may appear as tie- before at least some case endings, as in the attested dative form tien). This does not add up to a quite complete pronoun table; I hope to discuss what little can be inferred about the gaps in an appendix to this course.
As for the functions of these pronouns, the examples cited above will already have provided the student with vital clues. These words (except the distinct object forms) can receive case endings; the dative form nin "for me, to me" is particularly well attested. Presumably we can also have allative ninna "to(wards) me", allative nillo "from me", locative nissë "in me" and perhaps even instrumental ninen "by me". Since I first published this course, some case forms of me "we, us" have turned up in new publications: ablative mello "from us", VT43:10; locative messë "on us", VT44:12, in addition to the dative form men previously known. It should be noted that pronouns receive "singular" case endings, even if the pronoun is "plural" by its meaning (as when me "we" refers to more than one person). Thus "from us" and "on us" must be mello, messë rather than **mellon (or, **mellor), **messen. The dual ending -t can however be added to independent pronouns, as indicated by the example met "[the two of] us" in Namárië. Then any case endings would presumably also be dual: dative ment, allative menta, ablative melto, instrumental menten. (Another plausible dual form could be ?let = "you two".)
Another function of the independent pronouns would be to appear following prepositions, as in the example imbë met "between us [two]" in Namarië. In English, prepositions are followed by the object form (accusative case), hence for instance "as me" rather than "as I". If this applies to Quenya as well, the equivalent would be ve nye, but we cannot be certain; perhaps the Eldar would actually say ve ni = "as I". The attested example imbë met "between us [two]" is of no help in this matter, since me (with or without the dual ending -t) likely covers both the subject form "we" and the object form "us". At least we can't go wrong as long as we are dealing with me and le (and te?), since these pronouns don't seem to have distinct subject/object forms.
[Update: In VT43:29 there appears a table including the form óni, evidently meaning "with me"; this is apparently the pronoun ó "with" + ni "I" written as one word. If ni is the subject "I" only, the form óni would seem to indicate that at least some Quenya prepositions are indeed followed by their subject form where English would have the object form; one says "with I" rather than "with me". – Incidentally, Tolkien may later have dropped ó as a general word for "with", possibly in favour of as: His Hail Mary translation has aselyë for "with thee"; here "thee" is expressed by means of the ending -lyë, the same ending that may also be added to verbs. Evidently one could just as well say as le or as lye, using an independent pronoun instead; compare imbë met for "between us (two)" in Namárië, with a separate pronoun rather than an ending following the preposition.]
The function of the object forms (the attested words nye "me", tye "you/thee", te "them" + the probable non-distinct forms me "us" and le "you" discussed above) would obviously be to appear as the object of a sentence. After all, pronominal objects can't always be expressed as one of the two attested object endings -t "them" or -s "it" (though the full list of object endings is likely somewhat longer). These object endings may be added to extended infinitives in -ta (caritas "to do it") or to a verb that also has a subject ending (utúvienyes "I have found it"), but this grammatical environment is not always present. The independent object pronouns may for instance be used in imperative phrases, as in the attested example a laita te "bless them" already cited. Presumably such pronouns can also be used following gerunds inflected for dative (e.g. utúlien cenien tye "I have come [in order] to see you"). We may also have to use independent object pronouns where the verb has no subject pronominal ending to which an object pronominal ending can be added – because the subject is expressed as a separate word. So while "we will bless them" can be packed into one word as laituvalmet, a sentence like "the people will bless them" must perhaps be i lië laituva te with a separate word for "them". (We can't know whether it is permissible to say ?i lië laituvat with the ending -t added to the verb even though it has no subject ending; using a separate word for "them" is therefore safer as well as clearer.)
The preferred word order is somewhat uncertain. Quenya may seem to prefer placing independent pronouns in front of the verb. Sometimes Tolkien even prefixed the object pronoun to the verb by means of a hyphen, as in the example tye-melánë "I love thee" cited above. (Compare French je t'aime, literally "I you love" with the object preceding the verb instead of following it – though French, as well as Quenya, normally has the object following the verb.) So perhaps sentences like "I have come to see thee" or "the people will bless them" should rather be utúlien tye-cenien and i lië te-laituva, respectively? Sometimes, Tolkien even placed dative pronouns in front of the verb, as in the question occurring in the middle of Namárië: Sí man i yulma nin enquantuva? = "Now who will refill the cup for me?" (notice how the Quenya word-order differs from that of the English translation). We even have one extreme example, involving the verb lumna- "lie heavy", where a dative pronoun is not only prefixed to the verb but the dative ending -n is assimilated to the initial l- of the verb itself: Mel-lumna is translated "us-is-heavy" (LR:47), sc. "is heavy for us"; this must be the dative form men "for us, to us" + the aorist form lumna "lies heavy". The underlying, unattested form men-lumna apparently had to be altered because men completely glued itself to the following word and came to be perceived as part of it – and then there was suddenly a de facto cluster nl which Quenya phonology did not permit, so it had to become l-l instead. Yet such extra complications are apparently avoidable, for other examples indicate that independent pronouns may also follow the verb. In VT41:13 we have the sentence órenya quéta nin = "my heart is saying to me" (variant órenya quetë nin, page 11). Presumably órenya nin quéta (or even ...nin-quéta) would have been equally possible, but it is apparently not "necessary" to employ such a word order, or indeed to prefix object/dative pronouns directly to the verb.

As for the "subject forms" discussed above, they may of course appear as the subject of a sentence, like ni "I" in ni véla tye "I see you". Nonetheless, here Quenya would more frequently use pronominal endings (like vélan or vélanyë in this case – assuming that the verb ?vel- "see" is valid in LotR-style Quenya!) For poets trying to maintain some meter it may be useful to be able to choose between independent pronouns and pronominal endings. However, the "subject forms" discussed above would most often be encountered, not as grammatical subjects, but with case endings attached! Even so, it is probable that pronouns like ni or le would frequently function as the subject of sentences when the copula "is/are/am" is left out and understood: Ni aran "I [am] king", le halla "you [are] tall", etc.

IMPERSONAL VERBS
Having investigated independent dative forms like nin "for me, to me", we can fully understand our very few attested examples of sentences involving so-called impersonal verbs. 	In UT:396, Tolkien cites a verb óla- "to dream", adding a brief remark to the effect that this verb is "impersonal". Precisely what he meant by this was long obscure, but now we have at least one example that may be helpful in this regard.
	The sentences in question involves the primary verb or- "urge, impel, move" (elsewhere also given as an A-stem ora-). The regular aorist orë "urges, impels, moves" occurs in the sentence orë nin caritas, translated "I would like to do so" or "I feel moved to do so". Literally it means "[it] impels for me to do it". Notice that this sentence has no subject (though in our attempted literal translation, we had to fill in the dummy-subject "it" to achieve something like passable English –"it" has no real meaning here!) Quenya by its very grammatical construction indicates that the "urge" perceived by the speaker impacts on him from the outside, so to speak. Feeling moved to do something is not a deliberate "act" carried out by a subject; this feeling rather affects the person involved, and in Quenya this is appropriately denoted by the dative case. In our attested example, a dative pronoun is involved, but we must assume that it could just as well be a regular noun: Orë i Eldan lelya = "[it] impels for the Elf to go" = "the Elf feels moved to go". The verb is the first word of the sentence; normally the subject would come first, but here there simply isn't any subject.
	As for the impersonal verb óla- "to dream", we must assume that the underlying idea is the same: Dreaming is not an "act" done by a subject, rather it is something that happens to you; your dreams come to you quite independent of your own will, and therefore the dreamer is best presented as a person affected by his or her dreams: Hence dative for the dreamer! Tolkien gave us no examples involving óla-, but "the maiden dreams about Elves" could perhaps be rendered something like óla i venden Eldaron (notice that vendë "maiden" here appears as a dative form, indicating that "the maiden" is perceived as the receiver of the dreams rather than as their maker – cf. the use of the dative to denote the recipient in connection with the verb "to give").
	Such constructions, even in connection with the verb "to dream", are not unheard of in the languages of our own world. As David Kiltz wrote on the Elfling list (April 25, 2001): "The dative has many more functions than just that of an indirect object. It can...denote the 'subjective experiencer' as in...German mir ist kalt 'I'm cold' where you [would] use a nominative for the logical subject in English but not in many other languages." Mir ist kalt means "to-me [it] is cold"; the German dative form mir corresponds to Quenya nin. Given that the Quenya word for "cold" is ringa, it is entirely possible that mir ist kalt can be rendered directly into Quenya as nin ná ringa (or perhaps rather ná ringa nin "[it] is cold for me").
	We don't know very many Quenya verbs that invite such constructions, though. In the entry MBAW- in the Etymologies, Tolkien mentioned that the "Noldorin" verb bui "compel" is impersonal ("Noldorin" being the conceptual predecessor of the Sindarin language exemplified in LotR). The Quenya verb corresponding to "Noldorin" bui is given as mauya-. If this can also function as an impersonal verb (though it can probably occur with an explicit subject as well), we may have a clue as to how "I must" or "I need to" would be expressed in Quenya. Perhaps "I must go" would (or at least could) be expressed as mauya nin lelya = "[it] compels for me to go".
	In some cases, it may not even be necessary to complement an impersonal verb with a dative noun or pronoun. Regarding a "Noldorin" form of the verb corresponding to Quenya ulya- "pour", namely oeil or eil, Tolkien noted that it was used for "it is raining" (Etym, entry ULU). Again, English by grammatical necessity fills in a dummy-subject "it", but here there is obviously no real subject which actually "does" rain. Perhaps Quenya ulya can likewise be used for "[it] is raining": The naked verb would be a full sentence in itself.

U-STEM VERBS
This is an obscure sub-group of verbs; having discussed U-stem nouns in the previous lesson, we may explore U-stem verbs now. Our data being very limited, this discussion must by necessity consist mainly of speculation.
	Verbal stems with the ending -u are not uncommon in Tolkien's early "Qenya" material, but as the decades went by, he may seem to have cut down their number. Of the well over 1,200 Quenya words mentioned in the Etymologies, there is only one single U-stem verb, namely palu- "open wide, spread, expand, extend" (and even this verb has an alternative form palya- with the much more common verbal ending -ya: see the entry PAL). Around 1960, in his essay Quendi and Eldar, Tolkien mentioned the verb nicu- "be chill, cold" with reference to weather (WJ:417). Some years later, he also used a few U-stem verbs in the latest version of the Markirya poem: fifíru- "slowly fade away" (elaboration of the simpler verb fir- "die, fade"), hlapu- "fly or stream in the wind", nurru- "murmur, grumble" (MC:223).
	How are these verbs to be inflected? Markirya as printed in MC:222 indicates that the active participle of hlapu- is hlápula, indicating that the active participle is formed by adding the normal ending -la and lengthening the main vowel if possible (hlapu- becoming hlápu-). The participle of nurru- "murmur" is attested as nurrula; here the vowel could not be lengthened because of the following consonant cluster (**núrrula being an impossible Quenya word). The formation of the active participle is just about the only thing we can be quite sure about regarding this class of verbs (and therefore also the only thing I touch on in the Translate-into-Quenya exercises below).
	The passive participle is problematic. The normal ending -na or its longer variant -ina would presumably be applied somehow. Some have argued that we may have an attested example of the passive participle of a U-stem verb. We have earlier referred to the mysterious form turún' (obviously shortened from turúna) in Nienor's cry: A Túrin Turambar turún' ambartanen, "[o Túrin] master of doom by doom mastered" (UT:138). A primary verb tur- "wield, control, govern" does occur in Tolkien's material, but we would expect its passive participle to be turna (cf. carna "made" as the attested passive participle of car- "make, do"). Could the strange form turúna "mastered" actually be the passive participle of a variant U-stem verb turu- "to master"? However, is not clear why adding the ending -na to turu- would produce turúna with a long vowel – and other indirect evidence points in another direction. As has been pointed out by some, the ending -(i)na that is used to derive passive participles also turns up in other parts of speech, and we have at least one example demonstrating what happens when it is added to a noun stem in -u: The adjective culuina "orange" is derived from a root KUL, KULU "gold". Here a diphthong ui arises when the final -U of the stem is combined with the ending -ina. Carrying this principle over to U-stem verbs, we could argue that the passive participle of palu- "expand" should be ?paluina "expanded". Analogy with A-stem verbs would point in the same direction (cf. hastaina "marred" as the attested participle of hasta- "to mar") – but lacking attested examples, we cannot be sure.
	The infinitive is quite problematic. It ought to be a stem with no additions. In the previous lesson we pointed out that U-stem nouns originally ended in a short -u. This original vowel is preserved unchanged whenever some ending follows, but in Quenya it had turned into -o when it was absolutely final. Applying the same principle to U-stem verbs, the infinitive of palu- "expand" could conceivably be ?palo. Of course, we would still see palu- before endings, for instance if this class of verbs may also have extended forms in -ta: hence ?paluta, or with an object ending ?palutas, "to expand it".
	The aorist is little less obscure. As we remember, primary verbs assume the ending -i, preserved as such before further endings, but turning into -ë when final (silë "shines", but pl. silir "shine"). Since the phonological shift that makes an original final short -i become -ë closely parallels the shift that turns an original final short -u into -o, we could plausibly argue that palu- "expand" ought to have the aorist ?palo "expands" (identical to the infinitive), preserved as ?palu- before any ending (e.g. palur "expand" with a plural subject, palun or palunyë "I expand", palus "he/she/it expands", etc. etc.) However, one piece of evidence diverges from this scenario: After mentioning the U-stem verb nicu- "be chill, cold", Tolkien also cited the form niquë, which he translated "it is cold, it freezes" (WJ:417). Is this verb niquë to be understood as the aorist form of nicu-? Are we to understand that just as in the case of primary verbs, the ending -i was added to the U-stem as well, and that a development nicui > nicwi ensued? After the change of final short -i to -ë, this would indeed produce the attested form (nicwe =) niquë. If so, the aorist of palu- could be ?palwë, or with endings ?palwi-. However, we may wonder why U-stem verbs take the aorist ending -i when A-stems do not. This would not be encouraging for our nice little theory that the ending -i is applied to primary verbs merely as a kind of stop-gap to make up for the lack of any other ending (for U-stem verbs obviously do have another ending – the -u itself!) Indeed it was the form niquë I was thinking of when I warned the student back in Lesson Seven, "This 'simplified' view is not wholly unproblematic, but it works most of the time." We have now reached the point where it may not work anymore.
	While the aorist of palu- may plausibly be assumed to be ?palwë or with endings ?palwi-, perfectly paralleling (nicwe =) niquë as the aorist of nicu-, we can only wonder how verbs like hlapu- or nurru- would behave if they received the ending -i already in the primitive language. They could hardly evolve into **nurrwë or **hlapwë, which would be quite impossible Quenya words. Perhaps the original diphthong ui would be preserved in all positions, and we would see ?nurrui and ?hlapui with no change of -i to -ë even where the vowel is absolutely final? However, I hardly have to tell the student that we have now entered the realm of Extreme Speculation.
	The present tense must also be speculative, but Tolkien provided one excellent clue. It should be remembered that the present tense (e.g. síla "is shining") actually represents a kind of "continuous" or "continuative" verbal stem, derived by lengthening the stem-vowel (if possible) and adding the ending -a. In the very last version of the Markirya poem, Tolkien replaced one of the participles with what would seem to be a continuative stem: As is evident from Christopher Tolkien's annotation in MC:222, his father altered nurrula "mumbling, murmuring" to nurrua. Here, the continuative stem in effect functions as a participle (still meaning "mumbling"), and the revision actually seems quite pointless, but at least Tolkien gave away that the ending -a may be added to a U-stem verb. In another context, nurrua could presumably have functioned as the present tense "is murmuring". In this case, the stem-vowel could not be lengthened because of the following consonant cluster, but the present tense of a verb like palu- "to expand" would in all likelihood be pálua "is expanding".
	In the past tense we can be reasonably certain that the regular past tense ending -në would be added. At least this was the case in Tolkien's earliest "Qenya": The Qenya Lexicon of 1915 lists allunë as the past tense of the verb allu- "wash" (QL:30). I use this system in the exercises below (but only in the Translate-from-Quenya section, so at least I won't seduce my students into constructing uncertain Quenya verb forms themselves!)
	The perfect tense is obscure. The augment (the prefixed stem-vowel) would presumably be prefixed as usual, while the vowel would – if possible – be lengthened in its normal position. So the perfect tenses of palu-, nurru- would presumably commence as apál-, unurr-. But what comes next is anybody's guess. How can the ending -ië that is associated with the perfect tense be added to a U-stem verb? Would the initial -i- of the ending merge with the final -u of the verbal stem to form a diphthong -ui-, so that we would see ?unurruië for "has murmured"? The perfect tense "has expanded" could hardly be ?apáluië, for the new diphthong ui would attract the stress and leave the syllable immediately before it completely unaccented. Then the long á could hardly survive, for there seems to be a phonological rule prohibiting a long vowel in a completely unstressed syllable unless this is also the first syllable of the word – and here it is not. Would we see ?apaluië with a short vowel, then? However, as we have argued earlier, the ending -ië that is used in the perfect tense apparently displaces the final -a when added to an A-stem verb, so it is entirely possible that it would also displace the final -u of a U-stem. From nurru-, palu- we would then simply see the perfect-tense forms unurrië "has murmured", apálië "has expanded". (Likely, -ië as a gerundial or infinitival ending would likewise displace the final -u, so that we could have ?nurrië for "mumbling". But "mumbling" as a mere verbal noun could almost certainly be nurrulë, though attested examples of the abstract ending -lë "-ing" involve A-stems instead.)
	In the future tense we would presumably see the usual ending -uva. However, we can only speculate as to whether the initial -u- of the ending would simply merge with the final -u of the stem, so that the future tense of palu- would be paluva, or whether the two u's would combine to form one long ú, so that we would see palúva instead.

THE VARIOUS USES OF LÁ
In Lesson Nine, we introduced the negative verb um- "not do, not be" (past tense úmë according to Etym., future tense úva according to Fíriel's Song). In all examples and exercises so far, we have used this verb + infinitive whenever a sentence is to be negated. However, using the negative verb is not the only option available in this regard. Like English, Quenya does have a separate word for "not", namely lá (or la when unstressed). This word may also be used for "no".
	The negative verb um- and the separate negation lá clearly coexist in the language, since both were listed in the Etymologies (entries UGU/UMU vs. LA). There are hardly any very specific rules for when to use one or the other. If one uses the negative verb um-, it apparently takes the relevant endings for tense and pronoun, while the verb it negates presumably appears as an infinitive: Úmen lelya, "I didn't [first person past tense] go [inf.]". If one uses the separate negation lá, the verb that is to be negated would itself receive all relevant endings, just as if no negation were present: Lenden "I went" could be negated as lá lenden = "Not I went" = "I didn't go". (Our few examples suggest that the preferred word order is to place lá before the verb that is to be negated, though for all we know, lenden lá "I went not" would also be acceptable. But one should not use an alternative word-order where ambiguity can arise; see below.)
This is obviously an easier way to negate a sentence than using the negative verb + infinitive; one simply starts with the non-negated sentence and slips in one extra word. Indeed I introduce the word lá this late in the course partly because I didn't want to "spoil" my students with this easy-to-construct negation before they had the chance to get familiar with the negative verb. In many cases, using the negative verb may seem like the more elegant method of negating sentences, and sometimes the word lá "not" should perhaps be avoided because a similar form also has a quite different function (see below). Yet in some contexts it may be best to use lá instead of the negative verb. In particular, it may seem strange to construct the verb um- as a present or "continuative" form, corresponding to the English "is ...-ing" construction. The form would be úma, but should "the Elf is not watching the Dwarf" be translated i Elda úma tirë i Nauco? I guess anything is possible, but think I would rather start with the positive sentence i Elda tíra i Nauco and negate it by slipping in lá in front of the verb: I Elda lá tíra i Nauco. Likewise, it may be best to use the negation lá in the perfect tense, especially since it is slightly uncertain what the perfect form of um- would be: ?úmië with no augment since the stem begins in a vowel, or perhaps ?umúmië with the entire initial syllable repeated? In any case, "I have not come" is perhaps best expressed as lá utúlien. Though (um)úmien tulë should be intelligible, it seems like a rather weird construction.
Translating from Quenya to English one must sometimes take care to connect the negation lá with the right verb. Notice the sentence alasaila ná lá carë tai mo navë mára, translated "it is unwise not to do what one judges good". (VT42:34; mo is there said to be an indefinite pronoun "somebody, one", apparently an alternative to quen. More obscure is the form tai: perhaps ta-i "that-which" with i as a relative pronoun directly suffixed, hence lá carë tai mo navë mára = "not to do that-which one judges good".) For a person used to English word order, it might be tempting to interpret the words ná lá as a connected phrase "is not" and mistranslate **"it is not unwise to do what one judges good". However, if one bears in mind that lá connects with the following verb, in this case the infinitive carë "to do", the misunderstanding can be avoided: The phrases are correctly divided as alasaila ná "unwise [it] is" + lá carë... "not to do..." (etc.)
As this example shows, lá may be used to negate infinitives as well, and another example from VT42:34 indicates that it makes no difference if the infinitive is extended with the ending -ta to receive an object suffix: lá caritas, navin, alasaila ná – literally "not to do it, I deem, unwise is". Tolkien himself offered the translation "not doing this would be (I think) unwise". In one example, Tolkien even used lá to negate an extended infinitive in -ta that has no pronominal object ending attached: lá carita i hamil mára alasaila ná, "not to do what you judge good would be [literally 'is'] unwise" (VT42:33). Here the extended infinitive carita takes on the meaning of a gerund, the entire relative sentence i hamil mára "that [which] you judge good" being its object. It seems, then, very likely that lá can also be used to negate also the more regular gerund in -ië. We have no examples, but perhaps lá carië i hamil mára... would be an equally possible wording.
As for the unstressed variant of the negation lá, namely its shorter form la, our sole certain attestation of it occurs in the sentence la navin caritalyas mára, "I don't judge your doing it good" (VT42:33; this is a way of expressing "I do not advise you to do so"). Here the main stress presumably falls on the first syllable of the verb navin "I judge", the negation la receiving no stress. One would think, however, that an important word like the negation (totally reversing the meaning of the sentence!) would normally receive some stress, and in the exercises below, I have consistently used the long/accented form lá.

The short form la would however have one thing to recommend it, namely that it would not clash with a quite distinct word lá, which is used in phrases having to do with comparison (though material appearing in Tyalië Tyellelliéva #16 seems to indicate that this second lá may also occur as a shorter form la). According to Bill Welden's article Negation in Quenya (VT42:32-34), Tolkien was indeed somewhat troubled by this clash, and for a while he actually abandoned the negation lá "no, not". However, in the last years of his life he reintroduced it, so we must live with the double function of this word. In context, it is hardly difficult to distinguish between the two lá's. 
	According to an otherwise unpublished Tolkien manuscript cited by Welden in his article, the formula "A (ná) calima lá B" can be used for "A is brighter than B" (notice that the copula ná "is" may be left out and understood). If we want a full sentence with no algebra, we may fill in A and B to produce (say) Anar ná calima lá Isil, "[the] Sun is brighter than [the] Moon". However, this English translation differs from the actual Quenya wording in these respects: Calima is the simple adjective "bright", not the comparative form "brighter" (we are still not certain what that would look like), and lá does not really mean "than". We are told that this lá is properly a preposition "beyond", so the Quenya sentence actually means "the Sun is bright beyond the Moon".
We can certainly imagine sentences including lá occurring with both its meanings: I mindon lá ná halla lá i oron, "the tower is not taller than the mountain" (literally "...tall beyond the mountain"). Here the negative verb would certainly be preferable, if only for stylistic reasons: I mindon umë halla lá i oron. It may be possible to circumvent the ambiguities. We are told that instead of lá "beyond" in phrases of comparison, one may also use the preposition epë "before" – erroneously glossed "after" in Welden's article. Irrespective of this error, there actually is some evidence suggesting that epë or a similar form did mean "after" at one point of Tolkien's ever-evolving linguistic scenario (apparently it was a variant of the apa introduced in Lesson Fifteen). Because of the uncertainties relating to epë, we will let it rest in peace here, and use lá despite its ambiguity.

Summary of Lesson Eighteen: In addition to the pronominal endings discussed earlier in this course, Quenya also has various independent pronouns (see Vocabulary section below). A pronoun like me "we" or "us" can receive endings for case (e.g. dative men "for us, to us", locative messë "on us") or, where two persons are concerned, dual endings (e.g. met "[the two of] us"). – Some Quenya verbs are impersonal, requiring no subject, but where someone is nonetheless affected by the verbal action, this someone can be mentioned as a dative form: Ora nin = "[it] impels for me" = "I feel moved [to do something]". – Quenya U-stem verbs, like hlapu- "fly [in the wind]", form a particularly obscure group of verbs. The only thing that is known with full certainty about them is that the active participle is formed by means of the normal ending -la, combined with lengthening of the main vowel of the verb (unless it has to remain short because of a following consonant cluster; thus the participle of nurru- "grumble" is simply nurrula, though the participle of hlapu- is hlápula). Early material suggests that the past tense of U-stem verbs is formed by adding the past tense ending -në, though we have no examples from the more LotR-compatible forms of Quenya. – The word lá has various uses. It can be used as a negation "not" (and then it is apparently placed in front of the word, usually the verb, that is to be negated). Lá is also a preposition "beyond", and as such it is used in phrases having to do with comparison – VT42:32 citing the formula "A ná calima lá B" for "A is brighter than B" (literally "A is bright beyond B" – notice that the adjective calima "bright" appears in its simplest form, with no ending corresponding to the -er of "brighter").

VOCABULARY
To cover all the attested ordinal numbers, we will introduce two at a time in this and the last two lessons.

lempëa "fifth"
enquëa "sixth"
urco (urcu-) "bogey"
lá 1) negation "not", 2) preposition "beyond", also used in comparison
ni independent pronoun "I", object form nye "me"
le independent pronoun "you" (plural or polite singular, unless we adopt the distinct form lye as the sg. form), probably unchanged when used as object
tye independent object pronoun "you", "thee" (intimate singular)
me independent pronoun "we" (exclusive, cf. the final element of the pronominal ending -lmë), probably unchanged when used as object "us"
ta independent pronoun "it" or "that", probably unchanged when used as object; the allative tanna may be used = "thither" (According to VT43:20, another version of Quenya uses ta as a plural pronoun "they, them" when the pronoun refers to a number of things rather than persons, but in the exercises below, ta is used in the singular sense "that, it" which Tolkien ascribed to it in Etym.)
te "them" (possibly also subject "they"), evidently tie- before at least some case endings (dative form tien attested). (Still according to VT43:20, te refers specifically to persons, whereas ta is used with reference to things as noted above. Whereas we use ta in another sense here, te is indeed only used with reference to persons in the exercises I made for this course, though this is just a lucky accident – this information was still unpublished when I first wrote these lessons!)
palu- "to expand"
or- (also ora-) "to urge, to impel" (impersonal verb; used with a dative form to express "[someone] feels moved [to do something]")
óla- "to dream" (impersonal verb; the dreamer is apparently introduced as a dative form)

EXERCISES
Notice that in the exercises below, as well as in the keys, we use "you" as the English equivalent of Quenya "L"-form pronouns (plural, or polite singular, "you"), whereas "thee" is used as the equivalent of the intimate singular object form tye. – As for negations, we will here practice the independent negation lá instead of using the negative verb. – We do not here use independent subject pronouns, only the pronominal endings discussed earlier.

1. Translate into English:

A. Utúlientë cenien me, lá cenien tye.
B. Nai óluva len Eldaron!
C. Neldë neri lelyuvar tanna, ar i Naucor tiruvar te, an i neri haryar harma i ná alta lá malta.
D. I enquëa auressë ornë tien tulë ninna.
E. I enquëa aran i nórëo ná saila lá atarerya i lempëa aran.
F. Palunes coarya, cárala ta i analta coa i mallëo.
G. Carnelyes tien; lá carnelyes men.
H. Cennelmë le i cilyassë nu me, an lantanelyë mir ta.

2. Translate into Quenya:

I. My right arm is stronger than my left arm.
J. Summon them to [allative] me!
K. The bogies are watching me, for I fear them [Quenya: "fear from them", ablative].
L. We [exclusive] will not come to see thee in the night.
M. The boy will not dream about [genitive] bogies.
N. The two women said: "Your king did not want to give us [dual dative] the things taken [or, "seized" – mapainë, pl.] from us [dual ablative] by his warriors."
O. The man expanding his house is doing that [or, it] (in order) to make many rooms for [dative] all his things.
P. The sixth day will be [nauva] better than the fifth day, and we [exclusive] will not feel moved to leave [auta]. ["Better than" = "good beyond"!]

LESSON NINETEEN 
Pronouns in imperative phrases. Emphatic pronouns. Question-words: Man, mana, manen. Postpositions.

PRONOUNS IN IMPERATIVE PHRASES 
Imperative phrases may include pronominal elements. These pronouns may refer either the subject of the imperative phrase (the party that is asked or ordered to do something), or to the direct or indirect object of the requested action.
Optional subject pronouns may be slipped in to make it clear whether the speaker wants one or several persons to do something. Starting from the imperative exclamation heca! "be gone!" or "stand aside!", Tolkien noted that this word "often" appeared in an extended form "with reduced pronominal affixes of the 2nd person" (WJ:364). If a single person is the addressee of an imperative, it can receive the suffix -t (doubtless related to the singular object pronoun tye "thee"). So whereas the imperative heca! may be directed at one person or several, the extended form hecat! is explicitly marked as singular. It may be translated "get thee gone!" (Perhaps Fëanor's harsh dismissal of Melkor when the latter came to Formenos, translated "get thee gone from my gate" near the end of Chapter 7 of the Silmarillion, went something like hecat andonyallo in the original Quenya?) Tolkien further noted that in the plural, the simple imperative heca! could receive the ending -l, so hecal! is an order with several addressees: "Be gone, [all of] you!" These examples also demonstrate that when he wrote this, Tolkien had come to see the distinction between the "T"-forms and the "L"-forms of the Second Person as being primarily a distinction between singular and plural "you". Of course, matters are slightly muddied by the fact that "L"-forms like the ending -l or -lyë also function as a polite singular "you" (translated "thou" in Namárië). Of course, none can say whether the ending -l could be used in an imperative phrase to denote a "polite" order with a single addressee.
Hecat! sg. and hecal! pl. are our only attested examples of this use of the endings -t and -l. The imperative heca! is perhaps not a very typical imperative. As outlined in Lesson Sixteen, instead of the ending -a an independent imperative particle á (or a) is normally employed, combined with a following verbal stem. Attested examples include á vala! "rule!" and a laita! "praise!" If the endings -t, -l are to be slipped into such a phrase, they must probably be attached to the verbal stem, e.g. a laitat! "praise!" (to one person), a laital! "praise!" (to several persons).
Laita- "bless, praise" is of course an A-stem. Primary verbs like car- "make, do" appear with the ending -ë in such commands, as is evident from the negative imperative áva carë! "don't do [it]!" (WJ:371). This -ë almost certainly comes from an earlier -i, and before endings we would still see -i-, just as in the aorist of these verbs. Hence probably áva carit! "don't do [it]!" (to one person), plural áva caril! "don't do [it!]" (to several persons). Or with a positive command like á tulë! "come!", we could likewise have á tulit! if one person is asked to come, whereas á tulil! would refer to more than one: "Come ye!"

An imperative phrase may also include pronominal elements referring to the direct or indirect object of the requested action. In the previous lesson we referred to various independent pronouns. Nye "me", me "us", le "you", tye "thee", ta "it" and te "them" can all appear as independent words; indeed our sole attestation of te "them" involves an imperative phrase where this word occurs by itself: A laita te, laita te! "bless them, bless them!" (from the Cormallen Praise). However, Tolkien's Quenya rendering of the Lord's Prayer indicates that object pronouns may also appear suffixed to the imperative particle á. The principle can be illustrated by a home-made example: Consider a simple imperative phrase like á tirë! "watch!" If we want to say "watch them", slipping in the object pronoun te, it would be possible to let it follow the verb (as in the attested example a laita te "bless them"), hence á tirë te. However, it would apparently be equally permissible to let the object pronoun come before the verb, in which case it glues itself to the imperative particle á. "Watch them!" could therefore be átë tirë! 
NOTE: Since te "them" now becomes the final syllable of a word of several syllables, the spelling conventions we have adopted require that the final -e is here spelt with a diaeresis: -ë. The same would apply to the final -e of the object pronouns nye, me, le, tye if they were directly suffixed to á – e.g. ámë tirë "watch us".  Of course, this is just an orthographic complication that has nothing to do with the structure of the language: In many texts, Tolkien does not use the diaeresis at all.

Also dative pronouns (like nin "to/for me", men "to/for us", tien "to/for them") can be directly suffixed to the imperative particle á; at least Tolkien's Quenya Lord's Prayer contains an example of men being so suffixed. A phrase like, say, "sing for us!" could thus be rendered ámen linda! 
What happens if an imperative phrase contains two pronouns, denoting both the direct and the indirect object? We have no Tolkien-made example to guide us, but the imperative particle can hardly receive more than one pronominal suffix, and the example a laita te indicates that a pronoun does not necessarily have to be suffixed to the particle. So it would certainly be permissible to let one of the pronouns, for either direct or indirect object, remain an independent word and suffix only the other pronoun to the particle á. "Do it for me!" could then be either ánin carë ta! or áta carë nin!, according to preference. (Perhaps one could also say ánin caritas!, using an extended verbal stem carita- and the suffix -s for "it".)
Tolkien's translation of "do not lead us into temptation" in his Quenya Lord's Prayer reveals that the negated form of the imperative particle ("do not!") can also receive pronominal affixes. By ca. 1960, in Quendi and Eldar, Tolkien used áva as the negative imperative, combining the particle á with the negation vá (-va). In his earlier Lord's Prayer rendering he used a slightly different word for "do not" (ála, incorporating the negation lá instead of vá), but there is no reason to doubt that pronouns denoting the direct or indirect object can be attached to the later form áva as well. So while "watch us!" could evidently be translated ámë tirë!, the negative command "don't watch us!" may probably be translated ávamë tirë!

EMPHATIC PRONOUNS 
In the previous lesson, we discussed a number of independent pronouns (also mentioned in the section above). There also exist certain other pronouns that likewise appear as separate words, though they are closely related to the corresponding pronominal endings. These words function as emphatic pronouns.
	Consider the final lines of Namárië: Nai hiruvalyë Valimar! Nai elyë hiruva! In LotR, Tolkien provided the translation "maybe thou shalt find Valimar! Maybe even thou shalt find it!" Of course, hiruvalyë means "thou shalt find" – "thou" being expressed by means of the pronominal ending -lyë. But then this is repeated as nai elyë hiruva, "maybe even thou shalt find [it]". Notice how the ending -lyë is replaced by the independent word elyë, which is obviously closely related. Elyë means simply "thou" or "you", but with special emphasis on this pronoun. Using such an independent form is like italicizing the pronoun in English: "Maybe [none other than] thou shalt find." Tolkien used the translation "even thou", adding an extra word, to bring out the emphatic quality of the pronoun. (The shorter independent word for "you, thou", le or lye, is apparently not emphatic.)
	Another independent emphatic pronoun is inyë "I" – or, since it is emphatic, rather "I myself" or "even I", "I and no one else". In LR:61, Herendil tells his father Elendil that he loves him, and Elendil responds in Quenya: A yonya inyë tye-méla, "and I too, my son, I love thee" (the initial a, apparently translated "and", would seem to be a variant of the more usual word ar – though a can also be a particle of address). Here the pronoun inyë, translated "I too" by Tolkien, gives special emphasis to Elendil's own identity: "I love you [just as you love me]". Inyë is more emphatic than the shorter form ni, just like elyë is more emphatic than le or lye.
	The form inyë is obviously related to the pronominal ending -nyë, and Namárië clearly demonstrates that elyë corresponds to the ending -lyë. (Draft versions of Namárië have the pronoun ellë and the ending -llë instead. Some think this has another meaning, perhaps plural "you" instead of singular "thou". I was originally skeptical about this, but it may be supported by material published in VT43:36, apparently showing -lyë and -llë coexisting as the endings for sg. and pl. "you", respectively, in one version of Quenya.) 
It is evident from these examples that emphatic pronouns can be derived from the corresponding pronominal endings by suffixing the ending to some vowel. But what vowel? We have an e- in elyë "you", but an i- in inyë "I". This emphatic word for "I" may be exceptional in preferring i- as its initial vowel. The student may remember that the ending for "my", -nya, seems to prefer -i- as its connecting vowel where one is required (as in atarinya "my father", LR:61). The close association of these First Person pronominal forms with the vowel i seems to reflect the stem-vowel of the most basic stem NI "I", listed in the Etymologies. We may tentatively conclude that the other emphatic pronouns show the initial vowel e-, as in elyë. This is supported by Tolkien's Quenya version of the Lord's Prayer, where he used emmë as the emphatic pronoun corresponding to the pronominal ending -mmë for exclusive "we" (the Lord's Prayer translation was written before Tolkien changed this ending to -lmë). It occurs in his translation of the line "and forgive us our trespasses as we forgive those who trespass against us". Here, the pronoun is emphatic to draw special attention to it (stressing the parallelism: "we" want God to forgive us just like we in turn forgive others). It feels natural to let this pronoun be emphatic in English as well, though this is indicated merely by putting extra stress on it, and the distinction is not represented in writing (unless one uses italics!) The Quenya system of using distinct emphatic pronouns is undeniably more elegant.
	While inyë, elyë (ellë being either a variant or a distinctly plural "you") and emmë are all the emphatic pronouns occurring in published material, we can confidently extrapolate at least some more forms. For one thing, since Tolkien eventually emended the ending for plural exclusive "we" from -mmë to -lmë, we must assume that the corresponding emphatic pronoun would likewise change from emmë to elmë. The attested form emmë would still be valid as such, but now it denotes a dual "we" (inclusive or exclusive we don't know), to go with the new meaning of the ending -mmë. 
	Since in Tolkien's latest known version of Quenya the ending for inclusive "we" had apparently become -lvë (variant -lwë), it may be assumed that the corresponding emphatic word for "we" was elvë (or elwë). These extrapolated forms, elmë and elvë for exclusive and inclusive "we", are used in the exercises below – though it should be understood that they don't have the full authority which only attested forms can have. Possibly the ending -ntë for "they" would correspond to an independent word entë.
	The form elyë can function as a singular "you", as is evident from Tolkien's translation "even thou" in his LotR rendering of Namárië. As I have suggested earlier, the "L" forms of the Second Person may seem to indicate a polite "you" or "thou". The "T" forms of the Second Person, exemplified by the object pronoun tye and the ending -t that may be used in the imperative, seem to denote an intimate "you", but it is uncertain what the emphatic form would be. It depends on how we reconstruct the longer form of the ending -t. If it is -tyë, the emphatic pronoun would most likely be etyë. But I have also given some reasons for believing that Tolkien meant -t to represent an older -k, in which case the longer variant of the ending might well be -ccë – and then emphatic pronoun would probably be eccë. (By one reconstruction, -tyë and -ccë are the endings for intimate "you", sg. and pl. respectively, whereas -lyë and -llë are the endings for formal or polite "you", again sg. and pl. respectively. Then the corresponding emphatic forms would be etyë, eccë, elyë, ellë. But this system, tidy and symmetric though it is, cannot be fully substantiated based on available Tolkien material.)
	Things are also rather obscure in the Third Person. It is clear that the emphatic pronouns are derived from the long forms of the pronominal endings. The word inyë "I" corresponds to the long subject ending -nyë, not its shorter (and more common) form -n; likewise, elyë "thou" corresponds to the long ending -lyë, though it seems that this ending may also appear in the shorter form -l. There are hardly any short emphatic pronouns **in, **el to go with the short endings. Our problem is that in the Third Person, the short ending -s is the only form attested in material Tolkien certainly intended to be LotR-compatible. We have earlier theorized that -s may correspond to a longer ending -ryë (for earlier -syë, -zyë); this longer ending would then have the same relationship to the ending -rya "his, her" as the ending -lyë "you" has to the ending -lya "your". If such an ending -ryë exists, it could correspond to an emphatic pronoun ?eryë "(even) he/she". But when we start extrapolating from extrapolations, the risk of losing contact with Tolkien's actual intentions obviously becomes acute.

We know a few more things about the emphatic pronouns, though. They can receive case endings; in Tolkien's Quenya rendering of the Lord's Prayer, the emphatic pronoun emmë "we" once occurs with the dative ending -n attached: Emmen. (Though this would later be elmë and elmen if we edit the material in accordance with Tolkien's revisions, these forms confirm that pronouns take the simplest case endings, that is, the ones used with singular nouns – even if the pronoun is plural by its meaning: "We" must refer to several persons, but the simplest dative ending -n is used instead of the plural form -in.) As pointed out in the previous lesson, the 1st person dative form nin "to me, for me" is particularly well attested, but if one wants to say "for me myself", "for me [and no one else]", it would be better to start from the emphatic form inyë and derive the dative form inyen.
	We have already cited the final lines of Namárië, where part of one sentence is repeated with special emphasis on the pronoun: Nai hiruvalyë Valimar! Nai elyë hiruva! From this example it appears that if a pronominal ending is replaced by an independent pronoun, the ending is removed from the verb (not nai elyë hiruvalyë with both an independent pronoun and the corresponding ending still attached to the verb). Yet in the draft version, when the pronoun elyë was still ellë, Tolkien did use precisely that system: Nai ellë hiruvallë. He apparently decided that this version was somewhat over-complete, and writers should probably avoid this system.
	Yet the verb following an emphatic pronoun should perhaps receive at least the plural ending -r if the pronoun is plural. If we want to transform (say) hiruvalmë "we shall find" into two words to put special emphasis on the pronoun "we", I guess the resulting phrase would be elmë hiruvar, not **elmë hiruva. If the pronoun elyë does denote both singular polite "you/thou" as well as plural "you", the following verb may then reveal in what sense it is used. In nai elyë hiruva! the pronoun must be singular ("thou") since there is no -r attached to the verb. Perhaps nai elyë hiruvar! would also be a possible sentence, but here it would be clear that a plural "you" is intended. If this is so, Frodo could after all be certain that Galadriel addressed Namárië to him alone ("thou"), not to the entire Fellowship ("you") – though the pronoun elyë as such is perhaps ambiguous in this regard. On the other hand, if elyë is a distinctly singular "thou" corresponding to ellë for plural "you", there would of course be no ambiguity – but ellë should still be followed by a plural verb: The Tolkien example emmë avatyarir "we forgive" (VT43:8) obviously predates the revision -mmë > -lmë for exclusive "we", but it confirms that a plural independent pronoun should be followed by a plural verb (with ending -r).

As pointed out above, the emphatic pronouns can receive case endings, as can the shorter independent pronouns discussed in the previous lesson. It is, however, somewhat uncertain whether the endings for genitive and possessive should be added to such independent pronouns. Obviously, some kind of independent words for (say) "mine" or "yours" would be required to have a fully functional language. The ending -lya can be used to express "your", as in parmalya "your book", but how do we say "the book is yours"? 
In the original version of this course, I noted with resignation: "Published examples of Quenya provide no clues." However, I went on to present one long-standing theory: It has long been suspected that not only the subject endings that may be suffixed to verbs, but also the possessive endings that may be added to nouns (like -nya "my" or -lya "your"), have corresponding emphatic forms. This has never been explicitly confirmed. However, since the ending -lyë "you, thou" corresponds to an independent form elyë "you" (emphatic), it certainly seems plausible to assume that the ending -lya "your" could correspond to an independent form elya "yours". This word could then be used in a sentence like i parma ná elya, "the book is yours". But it could also be used for special emphasis, so that while parmalya means simply "your book", elya parma would mean "your [and no one else's] book".
	By this theory, other emphatic possessive pronouns would be erya "his, her", elva "our [inclusive]" and elma "our [exclusive]" – of course corresponding to the endings -rya, -lva, -lma. As for the independent form of the possessive pronoun "my", corresponding to the ending -nya, we would probably expect the form inya (since the subject ending -nyë corresponds to an independent form inyë).
	These extrapolations are not entirely unproblematic, though. Some of these forms actually occur in Tolkien's published writings, but with quite different meanings! Inya, for instance, is mentioned in the Etymologies – but there it is not an emphatic word for "my", it as an adjective "female", of a quite different derivation (see the entry INI). And erya, suggested above as an emphatic word for "his" or "her" (corresponding to the ending -rya), would coincide in form with the adjective erya "single, sole" (Etym, entry ERE). Noting such clashes, I wrote: "Some, no doubt, would feel that this throws considerable doubt on this whole business of extrapolating emphatic possessive pronouns to go with the attested subject pronouns. Actually I think these extrapolations are about as plausible as any forms not directly attested can be."
	I still think these forms are relatively plausible, and I would not be surprised if direct evidence for such formations will indeed turn up in Tolkien's own manuscripts. However, what has already turned up is evidence for another system, and since this system yields less ambiguous forms, it is certainly the system I would recommend to writers anyhow: Independent possessive pronouns can be derived by adding the adjectival ending -ya to the corresponding dative forms! One attested example is menya as an independent word for "our"; this is apparently derived from men "to us, for us", the dative form of me "we, us". These pronouns in -ya should agree in number like adjectives, so that menya becomes menyë (for archaic menyai) if it connects with a plural noun: In experimental variants of his Quenya Lords Prayer, Tolkien wrote menyë luhtar or menyë rohtar for "our trespasses" (VT43:19). 
Another attestation of such a possessive pronoun would seem to be ninya "my", long attested in Fíriel's Song and now understood to be derived from the dative pronoun nin "to me, for me": Indo-ninya is translated "my heart". Here ninya is suffixed to a noun just like the simpler ending -nya "my" could have been, but perhaps indo-ninya puts more emphasis on "my heart" than indonya. Undoubtedly one could also say ninya indo, fronting the pronoun.
Menya (pl. menyë) and ninya remain the sole attested possessive pronouns of such a form, but evidently we could also have pronouns like tienya "their(s)" (cf. the dative fom tien in Tolkien's Quenya Lord's Prayer) and lenya "your(s)" (or lyenya if the pronoun is to be distinctly singular: "thy, thine"). However, since these independent possessive pronouns were not well understood (indeed barely attested!) when I first wrote this course, they do not appear in any of the exercises. 

QUESTION-WORDS
Many English words frequently used in questions show an initial wh-: "who?", "what?", "where?", "which?", "whose?", "why?" etc. In Tolkien's Elvish, an initial ma- has similar connotations; he referred to the "Eldarin interrogative element ma, man" (PM:357). This "element" Tolkien seems to have borrowed from Semitic languages; cf. for instance Hebrew ma or man = "what?" (The manna of Exodus 16 is named after the question man hu'?, "what is it?" – a natural question when the Israelites suddenly found this sweet edible stuff on the ground, and a naming process which the Eldar could have appreciated!)
	We have nothing like a complete list of Elvish interrogative words, but some of them do occur in published material. Best attested is the word for "who", man, which occurs in a question in the middle of Namárië: Sí man i yulma nin enquantuva? "Now who will refill the cup for me?" Man = "who" occurs repeatedly in the Markirya poem, e.g. in the question man tiruva fána cirya[?] "Who will heed [/watch] a white ship?" (In one out of five occurrences, Markirya as printed in MC:221-222 has men instead, but this must be a misreading of Tolkien's manuscript; there seems to be no grammatical variation that could explain the variant form.) Perhaps man can receive case endings, so that we can have (say) the genitive form mano = "whose?"
	If man is "who" (referring to people), what is the word for "what" (referring to things)? In LR:58, Tolkien apparently lets man cover "what?" as well: Man-ië? is translated "what is it?" This is hardly LotR-style Quenya; the ending -ië = "is" was almost certainly abandoned later. Fíriel's Song also uses man in the sense of "what": Man...antáva nin Ilúvatar[?] = "What will the Father [Ilúvatar, God] give me?" Whether Tolkien at one point intended man to mean both "who" and "what", or whether he simply changed his mind back and forth regarding the precise meaning of man, cannot be determined now. Turning to a post-LotR source, we find the question mana i·coimas Eldaron[?], which is translated "what is the coimas ["life-bread" = Sindarin lembas] of the Eldar?" (PM:395; a variant reading occurs in PM:403). How are we to interpret this word mana, that would seem to correspond to "what is" in the translation? It could be a word ma "what" (which would be a direct borrowing from Hebrew!) + the copula ná "is", here directly suffixed and shortened to -na. However, the form ma is known to have at least two other, different meanings in Quenya (see the next lesson), so I tend to doubt that Tolkien intended it to mean "what?" as well. Rather mana is simply a word for "what", and there is no explicit copula "is" in the sentence mana i·coimas[?]  = "what [is] the life-bread?" It may be that mana "what" can receive case-endings. Published material provides no word for "why?", but by one suggestion we can work around this gap by adding the dative ending -n to mana – the resulting form manan meaning literally "what for?"
By its form, mana resembles the demonstratives sina "this", tana "that" and yana "that (yonder)". Since vanda sina means "this oath" (UT:305, 317), perhaps vanda mana? would mean "what oath?" or "which oath?" Mana vanda? would rather mean "what [is] an oath?", given Tolkien's example mana i·coimas[?] = "what [is] the life-bread?"
The same late document that provides this example also includes a word for "how?", appearing as part of the question manen lambë Quendion ahyanë[?] = "How did the language of Elves change?" (PM:395). Interestingly, this word manen "how?" seems to include the instrumental ending -nen, added to the "interrogative element" ma- (PM:347). Manen could mean, literally, "what by?" (it may even be a contraction of mananen for all we know). It seems highly plausible that other case endings than that of the instrumental can be added to ma-. Perhaps we can have locative massë? "where?", ablative mallo "whence?/where from?" and manna "whither?/where to?", filling further gaps in our vocabulary. However, the exercises below only involve the attested forms man "who?", mana "what?" and manen "how?"

POSTPOSITIONS
We have introduced various prepositions, such as nu "under", or "over" or ve "as, like". Prepositions are so called because they are typically "positioned" before (pre) the word(s) they connect with. In Quenya and English alike, one would say nu alda "under a tree" – not **alda nu "a tree under". (Of course, the word order may be quite garbled in poetry, as when the LotR version of Namárië has Vardo tellumar nu luini "Varda's domes under blue" for "under Varda's blue domes". Here, we are rather discussing the normal, non-poetic word order.)
	There are also postpositions, similar in function to the prepositions, but coming after (post) the word or words they connect with. In English, the word ago may be seen as a postposition, since it comes at the end of phrases like "three years ago". Some languages would use a preposition instead, expressing this meaning by a wording similar to "before three years". Interestingly, a word simply glossed "ago" is mentioned in the Etymologies: Yá. It is not mentioned or exemplified elsewhere in published material, and since its English gloss is all we have to go on, we may assume that yá is a postposition in Quenya as well. If so, "three years ago" could be translated directly as neldë loar yá.
	At an older stage, Elvish apparently had many postpositions. Tolkien stated that at the oldest stage, "prepositional" elements were normally "attached" – apparently meaning suffixed – to noun stems (WJ:368). Many of the Quenya case endings Tolkien clearly meant to represent originally independent elements that had merged into the noun they followed. For instance, the ending -nna for allative is obviously related to the preposition na or ana, likewise meaning "to, towards". Yet Quenya had at least a few postpositions that had not evolved into case endings, but still appeared as independent words. Whereas yá discussed above is only attested as an isolated word mentioned in Etym, the word pella "beyond" appears in actual Quenya texts, and it does seem to be a postposition. Namárië has Andúnë pella for "beyond the West", and this is apparently not just another example of a poetic word order, for Tolkien did not alter this phrase in his prose version of the song. (The word Andúnë "West" is an alternative to the more usual word Númen. Andúnë may also be defined as "sunset" or even "evening".) Pella is used as a postposition in the Markirya poem as well, where it connects with a noun inflected for plural ablative: Elenillor pella is translated "from beyond the stars" (literally "from stars beyond").
	In the original version of this course, I wrote: "Whether pella could also be used as a preposition, just like its English gloss 'beyond', is impossible to say." Now it is known that in one draft for his Quenya Lord's Prayer, Tolkien did use the wording i ëa pell' Ëa, evidently = "who is beyond Ëa" (i.e. Eä, the created universe – VT43:13). A rather drastic circumlocution for "who art in heaven", this phrase does seem to use pella (shortened pell') as a preposition. But this was just an experimental wording which Tolkien soon abandoned; he replaced pell' with han, evidently a quite different word for "beyond". Perhaps this was precisely because he wanted pella to be a postposition only (and since i ëa Eä pella would sound rather awkward, he had to use another word!) Yet another word for "beyond", the lá that is also used in comparison, does seem to be a preposition (and perhaps the final syllable of pella is meant to be related to this lá). Even so, I would use pella as a postposition only, employing the word order observed in Namárië and Markirya alike. 

Summary of Lesson Nineteen: Imperative phrases may in various ways include pronouns. If an order has one single addressee, the ending -t (basically meaning "thou") may be added to the verb of the imperative phrase; if several people are asked to do something, the ending -l (basically meaning "you", plural) may be used instead. Pronouns denoting the direct or indirect object of the imperative may glue themselves to the imperative particle á. – The (long forms of the) pronominal subject endings that may be suffixed to verbs may also be used to derive independent emphatic pronouns by adding the relevant ending to e-. For instance, the subject ending -lyë "you, thou" corresponds to the independent emphatic pronoun elyë "(even) thou". The emphatic word for "I", corresponding to the ending -nyë, however shows i- rather than e- as its initial vowel: inyë. – Quenya interrogative words apparently show an initial ma-; attested examples are man "who", mana "what" and manen "how". – Postpositions are similar in function to prepositions, but follow rather than precede the word(s) they connect with. The word pella "beyond" seems to function as a postposition; Namárië has Andúnë pella (not ?pella Andúnë) for "beyond the West". The word yá is glossed "ago" (Etym, entry YA), so perhaps it functions as a postposition just like its English gloss.

VOCABULARY

otsëa "seventh"
toltëa "eighth" (In a late document Tolkien actually changed this form to toldëa: VT42:25, 31. Apparently he considered changing the word for "8" from tolto to toldo. We may accept toldo "8" and toldëa "8th" as valid variants, but in the exercises below I prefer toltëa  – to go with tolto, the form of the word "8" as listed in the Etymologies.)
inyë "I" (emphatic pronoun)
elyë "you, thou" (emphatic pronoun) (Some think this is sg. "you", corresponding to pl. ellë; whatever the case may be, only elyë is used in these exercises.)
elmë "we", exclusive (emphatic pronoun) (This form is not directly attested, but "updated" from the earlier form emmë; Tolkien eventually changed the ending for exclusive "we" from -mmë to -lmë)
elvë "we", inclusive (emphatic pronoun). (Not directly attested, but extrapolated from the ending -lvë.)
man "who?"
mana "what?" (according to one interpretation of the sentence where this word occurs)
manen "how?"
pella "beyond" (postposition)
yá "ago" (postposition like its English gloss?)
írë "when"

NOTE on the word írë "when": This is (almost certainly) not an interrogative word, despite its English gloss. A question like "when will you come?" can hardly be translated **írë tuluvalyë? No Quenya word for "when?" as a genuine question-word has been published, though it may be possible to work around this gap – for instance, we could use a circumlocution like lú mana(ssë)? = "(at) what time?" The word írë is used for "when" in the sense that it introduces information about when something occurs; it is attested in Fíriel's Song. The relevant phrases are not quite LotR-style Quenya, but the use of írë may be noted all the same: Yéva tyel ar i-narquelion, irë ilqua yéva nótina = "there will be an end and the Fading, when all is counted"; man...antáva nin Ilúvatar...írë Anarinya queluva? = "what will the Father give me...when my Sun faileth?" At present we have no later attestation of such a word, and since it is highly useful, we may well adopt írë "when" into our attempted Unified or Standard Quenya. Many post-Tolkien writers have used it already. It has been suggested that the initial í- of írë is related to the definite article i "the", whereas the final -rë can be equated with the word ré "[24-hour] day" (the word aurë refers to the daylight period only). If so, írë basically means "the day" – and of course, "what will the Father give me...the day my Sun faileth" would still make sense. However, it may seem that the word írë "when" existed long before the noun ré "day"; the latter apparently emerged as Tolkien was writing the LotR Appendices. I wouldn't hesitate to use írë for "when" in general (not limiting its application to "the day when...")

EXERCISES
As described above, Tolkien sometimes added extra words when translating emphatic pronouns, e.g. elyë = "even thou" (to bring out the emphatic quality of the word). However, in the keys to the exercises below, as well as in the "Translate into Quenya" section, we have adopted the simpler system of italicizing emphatic pronouns (e.g. elyë = you):

1. Translate into English:

A. Man marnë i coassë cainen loar yá, írë inyë lá marnë tassë?
B. Mana elvë polir carë?
C. Áta antat nin, ar ávata nurtat nillo!
D. Man elyë cennë i otsëa auressë?
E. Antuvantë ilyë i annar inyen ar lá elyen!
F. Mana i neri hirner i nóressë i oronti pella?
G. Manen elyë poluva orta i alta ondo írë inyë úmë polë caritas?
H. Sellelma marë coa entassë; elmë marir i toltëa coassë mallë sinassë. Á tulil ar á cenil coalma!

2. Translate into Quenya:

I. Who has done that [ta]?
J. What did you find in the seventh room when you went there [or, "thither" = tanna]?
K. When you have come, I want to leave [auta].
L. Give us the wine! (an order explicitly addressed to several persons).
M. Give the wine to us and not [lá] to the warriors! ("Us" is exclusive here. "To" = dative, not allative. This order is explicitly addressed to one person only.)
N. The seventh warrior has come from beyond the great mountains.
O. Beyond [or, behind] the eighth door [or, "gate", ando] you found a great treasure; we [exclusive] who came after you [apa le] did not find a thing!
P. How did the evil Dwarves find them seven days ago?

LESSON TWENTY
The obscure verb "to be". Ma as a possible interrogative particle.
Sa introducing nominal clauses. 

We are now fast exhausting the reasonably certain "facts" about Quenya (though as I have tried to make clear, even many of the "facts" must be considered tentative deductions). This last regular lesson is already moving far into the twilight zone of linguistic obscurities.

THE VERB "TO BE" 
(including some remarks on the form ëa)
The various forms of the verb "to be" have always been a problem. The LotR version of Namárië includes the copula ná "is". A draft version of the same poem combines the copula with a plural subject, resulting in the form nar "are". In July 2001, the future-tense form nauva "will be" finally turned up in Vinyar Tengwar 42 p. 34. We have mentioned and practiced all of these forms before.
	Several tense-forms, as well as the infinitive, are missing. To start with the infinitive, what is "to be" in Quenya? We have no other clue than the apparent fact the infinitive of A-stem verbs is identical to the verbal stem itself, with no additions. In Etym, NÂ is listed as the "stem of [the] verb 'to be' in Q[uenya]". So conceivably, ná may also function as an infinitive: "I want to be an Elf" = ?Merin ná Elda. But of course, Tolkien may have imagined something entirely different.
	Can ná, nauva and other tense-forms be combined with the normal pronominal endings? For decades, this was unclear and uncertain, but in January 2002, the Tolkienian example nalyë "thou art" was finally published in VT43:27. This example clearly incorporates the well-known ending -lyë "you, thou", and it also seems to tell us that the copula assumes the short form na- when endings are to be added. The form nar "are" (used with plural subjects), rather than ?nár, points in the same direction.
The published corpus may not be wholly consistent, though. In the very early (some would even say first) "Qenya" poem Narqelion, written in 1915 or 1916, Tolkien used the form náre. Since there is no straightforward Tolkien-made translation of this poem, we cannot be entirely certain what it means. Christopher Gilson, analyzing the entire poem in light of the almost contemporaneous Qenya Lexicon, concluded that náre may mean "it is" (VT40:31). A 3rd person marker -re (or if you like, -rë) was perhaps present in Tolkien's later forms of Quenya as well, though at the later stages we might expect it to mean "she" rather than "it" – see Lesson 15. 
However, it seems better to extrapolate from the post-LotR example nalyë. If so, the following pattern might emerge:

	nan or nanyë "I am"
	nat "you [intimate singular] are", perhaps also with a longer form (naccë or natyë???)
	nal or nalyë "you [polite] are" (perhaps nallë if "you" is distinctly plural)
	nas "he/she/it is", conceivably with a longer form ?naryë; there may also be gender-specific forms naro "he is", narë "she is"
	nalmë "we [exclusive] are", nalvë "we [inclusive] are", nammë "we [dual] are"
	nantë "they are"

In the original version of this lesson, published before the example nalyë became available, I suggested a similar but not wholly identical system. I used the short form na- whenever a consonant cluster was to follow, as when the endings -lmë, -lvë, -mmë, -ntë are attached. I assumed that the endings with a consonant + y (-nyë and -lyë, plus the two extrapolated endings ?-tyë and ?-ryë) would not have the power to shorten a preceding vowel. Compare the á of má "hand" remaining long before the possessive pronominal ending -rya "her" in Namárië: máryat "her hands", dual. This system would produce nályë rather than the now-attested form nalyë for "you are". I still don't think this is entirely implausible; the copula ná may appear in the short form na even when it stands alone (VT43:26), so variants like nályë and nalyë could probably coexist in the same form of Quenya. When endings are to be added, I have consistently used forms with short na- in the exercises below, though.
The future tense nauva "will be" would be able to receive all pronominal endings with no modifications: nauvan or nauvanyë "I will be", nauvalmë "we will be", etc.
	Perhaps the verb ná can even receive two pronominal endings, for subject and predicate, e.g. nanyes = "I am he". (Compare the Tolkien-made form utúvienyes = "I have found it", the second ending denoting the object.) 
	
Instead of adding pronominal endings to the copula na-, one may also simply use an independent pronoun and leave out the copula altogether: It is understood. When translating "blessed art thou" in his Quenya rendering of the Hail Mary, Tolkien simply wrote aistana elyë, sc. aistana "blessed" immediately followed by the pronoun elyë "thou". There is no copula "art" in the Quenya text. So we can apparently feel free to build copula-less sentences like inyë Elda "I [am] an Elf" or elyë vanya "you [are] beautiful". The shorter, less emphatic pronouns would presumably work just as well: Ni Elda, le vanya (or, lye vanya), etc.
	Yet we can't always do without the verb "to be", and another problem has to do with the past tense "was". We have no certain attestations of it. Adding the normal past-tense marker -në to the stem NÂ would of course produce something like ?nánë, but this awkward form seems most improbable. In all likelihood, Tolkien actually envisioned an irregular form. A form né "was" has long been rumored to occur in Tolkien's unpublished papers. The closest we have ever got to having this assumption confirmed would be Christopher Gilson's analysis of the same very early "Qenya" poem referred to above, Narqelion. In Vinyar Tengwar #40, page 12-13, we find Gilson trying to decipher what he calls an "especially enigmatic" phrase from the poem. It incorporates the form né, and Gilson argues (p. 13):

The preterite [= past tense] of the verb 'to be' is not given in [the] Q[enya] L[exicon], but this tense-form is listed for many verbs, and frequently identified as such. The Qenya preterite has a variety of formations, but one of the familiar types is seen in kanda- 'blaze', pret. kandane... It is possible that forms like kanda-ne actually arose as a construction with the verb-stem plus a form of the verb 'to be', i.e. that a meaning like 'blazed' derived syntactically as in English phrases like 'was blazing' or 'did blaze', with an originally tenseless form of the stem kanda- '(to) blaze, blazing' combined with the past tense expressed in the ending -ne 'was'... The present tense of the verb 'to be' is given in QL as ná 'it is'...and if the preterite is né or ne, there would be a parallel with certain other verbs where the present vs. preterite is marked solely by a change of -a to -e, as in panta- 'open, unfold, spread', pret. pante, or sanga- 'pack tight', pret. sange.

Since it so happens that Mr. Gilson has access to virtually all of Tolkien's linguistic papers, he must know perfectly well whether a form né "was" occurs in the material or not. We may assume, then, that Gilson feels that he would be violating somebody's copyright if he were to say loud and clear that "né is the Qenya word for was" – and so he has to pretend that he is merely deducing this word from already published material. Remembering that Tolkien must surely have discussed the various forms of "to be" in the vast amount of linguistic manuscripts that he left behind, and combining Gilson's article with more recent statements made by his group to the effect that they would not write something they know to be wrong, we can apparently treat né = "was" as an as-good-as-attested word.
However, even if such a word did exist in the early forms of "Qenya", it may of course have been abandoned in the more LotR-compatible forms of the language that emerged decades later. It may be noted, though, that the past tense ending -në was never abandoned – and if Gilson's theory that there is a connection between this ending and the verb "was" does reflect Tolkien's actual ideas, the word né "was" may have survived into LotR-style Quenya. Anyhow, writers can hardly do without a word for "was", and currently we have no better alternative than né. Some writers have used it, and based on the pair ná "is" / nar "are", people have also extrapolated a form ner "were" to be used in conjunction with plural or multiple subjects.
Since the example nalyë demonstrates that the present-tense form of the copula can take pronominal endings, we may assume that this is equally true of the past-tense form "was". It would perhaps appear as ne- before the various endings: nenyë "I was", nelyë "you were", nes "he/she/it was", nentë "they were", etc. But rather than being combined with pronominal endings, it may well be that the copula would most often simply be omitted in the past tense as well, an independent pronoun being used instead of an ending: Elyë vanya = past tense "you [were] beautiful" or present tense "you [are] beautiful", according to context. (However, I suspect that the future-tense copula nauva "will be" would rarely be omitted like this.)
Five Quenya tenses are attested: Present (or continuative), aorist, past, future and perfect. The verb "to be" may not make any distinction between present and aorist (ná "is" covering both); the past tense "was" may be né as discussed above, and the future tense is attested as nauva "will be". This leaves only the perfect tense – "has been". Normally, the perfect is formed by prefixing an augment similar to the stem-vowel, lengthening the stem-vowel in its normal place and adding the ending -ië, e.g. utúlië "has come" from the stem TUL "come". However, it is less than clear how the stem NÂ could be fitted into this pattern. A form ?anáië would be quite unstable; the group ái would tend to become a normal diphthong ai. Yet ?anaië still does not strike me as a particularly likely form, and I could recommend it to really desperate writers only. Presently it is simply impossible to tell how the Eldar would say "has been" (presumably a very frequent word, since Tolkienian Elves "were ever more and more involved in the past" – VT41:12!)
The imperative of ná is also somewhat uncertain. It is far from obvious how to say "be!" as in "be good!" I have sometimes used the invented form ána, combining ná (-na) with a prefixed variant of the imperative particle á. By its form, this imperative ána "be!" would have the same relationship to ná as Tolkien's word áva "don't!" has to the simple negation vá "no!" However, in his various Quenya translations of the Lord's Prayer, Tolkien rendered "hallowed be thy name" as either na airë esselya or esselya na airë, evidently "be holy thy name/thy name be holy" (VT43:9-12). So na = imperative "be!", then? Yet it seems that na can also be used as a mere particle indicating a wish. Tolkien noted that na preceding a sentence indicates "let it be" (VT43:14). He translated "thy will be done" as na carë indómelya, evidently "let-it-be [that one] does thy will". Perhaps the nai of the "wishing formula" discussed in Lesson 16 (as in nai hiruvalyë Valimar, "be it that you will find Valimar") is actually na-i "be (it) that". For "be!", na seems the best option as things now appear, but I will not construct any exercises based on this interpretation.

In addition to the "N" forms of the verb "to be" (ná/nar, né, nauva and perhaps na), a few entirely different forms of related meaning occurs in the material. The pre-LotR text Fíriel's Song has ye for "is" and yéva for "will be". Instead of appearing as independent words they may also be turned into endings, then manifesting as -ië and -iéva, attested in such forms as márië "is good" and hostainiéva "will be counted" (cf. mára "good", hostaina "gathered, countered"). However, as I pointed out in Lesson Four, Tolkien may seem to have abandoned such forms. The ending -ië has so many other meanings (gerundial ending as in enyalië "recalling", abstract ending as in verië "boldness", feminine ending as in Valië "female Vala") that Tolkien may have decided that it should not be burdened with the meaning "is" as well. A few writers have used the ending -ië "is", but my advice would be to let these formations from Fíriel's Song rest in peace.

Another verb we should consider is definitely not a word Tolkien abandoned, for it is found in writings postdating the publication of LotR – with Namárië, incorporating the verb ná "is", in it. Thus it is clearly meant to coexist with ná, and probably expresses a somewhat different shade of meaning. We are talking about the verb ëa (or with a capital E, Eä). 
Readers of the Silmarillion will remember this word from Tolkien's creation myth. God, Eru Ilúvatar, grants objective existence to the Music of the Ainur with this word: "I know the desire of your minds that what ye have seen should verily be...even as ye yourselves are, and yet other. Therefore I say: Eä! Let these things Be!" (Ainulindalë). Tolkien explained that Eä as a name of the universe is not originally a noun, but actually a verb: "The Elves called the World, the Universe, Eä – It is" (footnote in Letters:284). "This world, or Universe, [the Creator] calls Eä, an Elvish word that means 'It is' or 'Let it Be' " (MR:330).
So ëa can be either the present (or aorist) tense "[it] is" or the imperative "let it be!" (In the latter sense it would parallel such one-word imperatives in -a as heca! "be gone!" or ela! "look!") How does ëa "is" differ in meaning from ná? It has been suggested that one of these verbs means "is" referring merely to some particular instance, while the other refers to a permanent or habitual state. In a sentence like "the man is drunk", one word for "is" would simply indicate that "the man" is drunk right now, whereas the other would imply that he is a drunkard by habit. Parallels to such a system can be found in Spanish (a language Tolkien loved).
Given the extreme scarcity of source material, nothing can be ruled out at this stage, but I would put my money on another theory. It should be noted that Tolkien translated ëa not only as "is", he also used the rendering "exists" (VT39:7). This suggests that ëa has a more absolute meaning than ná. The verb ëa is related to the noun engwë "thing", a "thing" being perceived as "something that exists". It may be that ná is a mere copula used in phrases describing the state of something, introducing a noun (sambë sina ná caimasan "this room is a bedchamber"), an adjective (sambë sina ná pitya "this room is small") or even a prepositional phrase (sambë sina ná ve i sambë yassë hirnenyet, "this room is like the room where I found them"). On the other hand, ëa refers to the solid, independent existence or presence of some subject, and it can perhaps be used with no other additions than this subject (e.g. Eru ëa = "God exists"). Tolkien informs us that the word ëala, by its form obviously the active participle of ëa, was also used as a noun "being" – denoting a spirit whose natural state is to exist without a physical body. Balrogs, for instance, were ëalar (MR:165). Basically, the word only refers to "existing" ones. At the beginning of a sentence, the verb ëa may possibly be used in the same sense as English "there is", to assert the existence or presence of something: Eä malta i orontissen "[there] is gold in the mountains", ëa nér i sambessë "[there] is a man in the room", ëar neldë nissi i coassë, "[there] are three women in the house". 
However, all the sentences in the previous paragraph were constructed by me. One of our very few Tolkien-made examples of ëa occurring in an actual sentence forms part of Cirion's Oath. Eä turns up as the verb of a relative sentence: i Eru i or ilyë mahalmar ëa tennoio, "the One [God] who is above all thrones forever". Since the literal meaning could well be that Eru exists in this sublime position, this does not contradict the interpretation set out above. In his translation of the Lord's Prayer, Tolkien rendered "[our Father] who is in heaven" as ...i ëa han ëa, which apparently is not a direct translation of the traditional wording. It has been theorized that this means "[our Father] who is beyond Eä", sc. beyond the created universe, though the second ëa is not capitalized as a name in Tolkien's text. The first ëa is certainly the verb "is". 
It should be noted that ëa, rather than ná, is the verb to use when describing the position of something (the position being specified either by a phrase including a preposition, like or ilyë mahalmar "above all thrones" or han ëa "beyond Eä" [?] in the sentences above, or by a noun appearing in the locative case). Perhaps we could have sentences like i sambë yassë ëa i harma ëa or i sambë yassë ëa i nér sí "the room where the treasure is, is above the room where the man is now" – referring not so much to mere states as to existence, presence, position. This is the best the present grammarian can do with so few examples.
How is ëa inflected? Eä itself would seem to be the present or aorist form; the imperative (used by Eru in the Ainulindalë) is identical. Perhaps ëa can also function as the infinitive. The future tense could be something like euva. The perfect "has existed" seems impossible to reconstruct with even a shadow of confidence. As for the past tense, it was uncertain when I first published this Quenya course, but as I argued, it had to be either ëanë or engë. The latter form is now confirmed by VT43:36, occurring in Tolkien's abortive translation of the Gloria Patri: Alcar i ataren ar i yondon ar i airefëan tambë engë i... "Glory to the Father and the Son and to the Holy Spirit, as [it] was [in] the..." (the next word would be "beginning", but Tolkien never got that far).
Engë as the past tense of ëa may seem like a rather surprising form, but it is historically justified: Tolkien apparently meant ëa to represent primitive eñâ, the symbol ñ representing the ng of English king. In Quenya, this sound had been lost between vowels. However, the past tense had been formed by means of nasal infixion, and before ñ the infix manifested as another ñ. Thus we get eññ-, and this double ññ later became Quenya ng (as in English finger, with a distinct g sound): Thus the past tense of ëa came to be engë. Only one other verb of this class is known, tëa "indicate" with past tense tengë (see VT39:6-7). It was this example that suggested that the past tense of ëa is engë, before VT43:36 provided explicit confirmation of this.
The verb ëa can presumably receive pronominal endings like any other verb, e.g.  ëan "I exist",  ëalmë "we exist", enges "it existed", etc.

MA: AN INTERROGATIVE PARTICLE?
In the previous lesson, we introduced the words man "who?", mana "what?" and manen "how?" They can be used to construct certain kinds of questions,  but the commonest kind of question is not exemplified in published material: How do we construct the kind of question that may be answered with a simple "yes" or "no"?
	English uses various procedures to get from a simple assertion to a question about whether something is actually true. Assertions like "it is so" or "he has come" can be turned into a questions by fronting the verb: "Is it so?", "Has he come?" However, in contemporary English, this procedure only works with a few verbs. An assertion like "he wrote the book" is turned into a question by adding a form of the verb "to do" at the beginning of the sentence and turn what used to be the finite verb into an infinitive: "Did he write the book?"
	Obviously, the simplest way of turning an assertion (a declarative statement) into a question would be to simply slip in some kind of particle that merely signals, "This is not an assertion that something is so and so, but a question about whether it is so and so." Many languages of our own world do employ such particles (e.g. Polish czy), and this simple and elegant way of constructing yes/no questions seems to have considerable appeal to language-constructors as well. Esperanto has the interrogative particle chu (cxu), apparently based on the Polish word, and the sentence "he wrote the book" – li skribis la libron – is turned into a question "did he write the book?" simply by adding chu at the beginning: Chu li skribis la libron?
But what about Quenya? Still clinging to this example, how do we turn the declarative statement tences i parma "(s)he wrote the book" into a question? Does Quenya have an interrogative particle we can slip in?
In PM:357, quoted in the previous lesson, Tolkien refers to ma or man as an "Eldarin interrogative element" (PM:357). Man is the Quenya word for "who", but may the shortest possible "interrogative element" ma function as an interrogative particle? Some writers have made this assumption. It may be noted that one Quenya verb for "ask" is maquet- (past tense maquentë, PM:403). Since maquet- transparently means "ma-say", it may be suspected that in some way or another, Quenya questions often involve the element ma.
It has come to my knowledge that there is a Tolkien manuscript which does refer to ma as an interrogative particle. If Tolkien meant a particle like Polish czy or Esperanto chu, we may apparently turn a declarative statement into a yes/no question simply by slipping in a ma, most likely at the beginning of the sentence (no attested examples):

Tences i parma "(S)he wrote the book" > Ma tences i parma? "Did (s)he write the book?"
Nís enta ná Elda "That woman is an Elf" > Ma nís enta ná Elda? "Is that woman an Elf?"
Eä malta i orontessë "[There] is gold in the mountain" > Ma ëa malta i orontessë? "Is [there] gold in the mountain?"
I nér caruva coa "The man is going to build a house" > Ma i nér caruva coa? "Is the man going to build a house?"

Conceivably ma might also be used in so-called dependent questions, with the force of English "whether": Umin ista ma utúlies, "I don't know whether (s)he has come." This is speculation, however, and it must be emphasized that we have yet to see the interrogative particle ma in any actual Quenya sentence written by Tolkien. The manuscript in which he refers to ma as an interrogative particle is apparently quite early, so this particle may well belong to some variant of "Qenya" rather than the more LotR-compatible forms of Quenya. 
Even assuming that the system I presupposed when constructing the examples above does indeed correspond to Tolkien's intentions at some stage, he may very well have decided upon something else later. Indeed certain fragments of post-LotR Quenya material includes a word ma of a quite different meaning: it functions as an indefinite pronoun "something, a thing" (VT42:34). Whether this implies that ma as an interrogative particle had been abandoned is impossible to say (PM:357 at least confirms that ma as an interrogative "element" survived into the post-LotR period). Whether the two ma's can coexist in the same version of Quenya is a matter of taste, unless it turns out that Tolkien actually addressed this question in some manuscript (and I wouldn't hold my breath). Presently, the system sketched above is probably the best we can do when it comes to constructing yes/no questions in Quenya.

SA INTRODUCING NOMINAL CLAUSES
We have introduced several words that may be translated "that": the pronoun ta and the demonstratives enta and tana (tanya).
There is, however, another kind of "that" as well – very common in any substantial text. We are talking about "that" as a particle introducing so-called nominal clauses.
As we know, nouns can take on various functions in a sentence. Very often they appear as the subject or object of a verb, as when the noun Elda "Elf" functions as the object of the verb ista- "know" in the sentence istan Elda "I know an Elf". Sometimes, however, it is useful to treat an entire sentence as a noun, so that it can take on noun-like functions in a sentence. Consider a simple sentence like "you are here". If we want to treat this sentence as a noun and slip it into a longer sentence to function as (say) the object, English may signal the noun-like status of the words "you are here" by placing the word "that" in front of them: "That you are here". Now this entire phrase, a so-called nominal clause, can function as the object of a verb: "I know that you are here". It could also be used as the subject of a sentence, as in "that you are here is good". (But in the latter case, English would often prefer to slip in a meaningless dummy-subject "it" at the beginning of the sentence and place the true subject at the end: "It is good that you are here.)
What, then, is the Quenya equivalent of "that" as a particle forming such nominal clauses?
Our sole attestation of this important particle comes from a rather obscure source. A few years ago, a person who called himself Michael Dawson made a posting to the Tolkien Internet mailing list. He claimed to be quoting at two removes from an old Tolkien letter which could not be dated more precisely than "years" earlier than 1968. It was a Quenya greeting including the words merin sa haryalyë alassë – which is supposed to mean, literally, "I wish that you have happiness". (The initial merin actually appeared as "meriu" in Dawson's post; lower-case n and u are often very difficult to distinguish in Tolkien's handwriting. "Meriu" would be a quite meaningless form, and the translation provided settles the matter.) As we see, the word sa is here used as a particle turning the sentence haryalyë alassë "you have happiness" into a nominal clause, so that it can function as the object of the verb merin "I want/wish".
There are several questionable points here. For one thing, not everyone is convinced that the "Merin" sentence, as it is often called, is genuine at all. I am told that various efforts to get in touch with this Michael Dawson have so far proved futile, and it is somewhat disturbing to notice that his posting was made on April 1. On the other hand, Carl F. Hostetter (who has seen nearly all of Tolkien's linguistic manuscripts) briefly commented on this sentence in VT41:18 and apparently recognized it as genuine, though he has later specified that it does not occur in any manuscript he knows of. The word sa is not inherently implausible; it could mean basically "it" (related to the ending -s), so that merin sa haryalyë alassë originally or basically signifies "I wish it [, namely that] you have happiness". But of course, even if the word sa is genuine Tolkien, it is impossible to say what stage of Q(u)enya it belongs to. Assuming that the Merin sentence is actually written by Tolkien, I would say that it is probably quite early, since its vocabulary corresponds so well to that of the Etymologies (of the mid-thirties – notice the use of the verb harya- "have, possess", otherwise only attested in Etym). So given the ever-changing nature of Tolkien's conception, sa as a particle forming nominal clauses may well have been abandoned by the time Tolkien published LotR. Yet writers can hardly do without this important word, and presently sa is our sole alternative.
Accepting sa as a word for this meaning, our example above – "I know that you are here" – could perhaps be rendered into Quenya something like istan sa ëalyë sinomë (cf. ista- "to know", sinomë "in this place; here" – and above we theorized that ëa rather than ná is the word used for "is" when a certain position is discussed). "That you are here is good" could presumably likewise be rendered sa ëalyë sinomë ná mára. "It is good that you are here" could correspond to something like ná mára sa ëalyë sinomë (if the verb ná "is" can be fronted). In this or any other context, Quenya would hardly need a dummy-subject like the "it" of the English sentence, so I would not expect to see nas, nás or whatever.
In (slightly archaic) English, a "that"-clause may describe an intention; here is a Tolkienian example: "The titles that [the Vala Oromë] bore were many and glorious; but he withheld them at that time, that the Quendi should not be afraid" (WJ:401; modern idiom would slip in a "so" before "that", but the meaning remains the same). It would be interesting to know whether a Quenya sa-clause can be used in this sense. If not, we do not really know how to express this meaning in Quenya.

Summary of Lesson Twenty: The verb "to be" is poorly attested in Quenya. Ná means "is"; it has been hinted that né is the word for "was"; nauva is attested as the future tense "will be". The attested example nalyë "thou art" seems to indicate that the normal pronominal endings can be added to forms of the verb "to be"; ná assumes the shorter form na- before endings (cf. also nar "are"). If né is indeed the word for "was", analogy would suggest that it appears as ne- when endings are to be added. Instead of using forms of "to be" with a pronominal ending attached, it is also permissible to use an independent pronoun and leave out the copula altogether (cf. a wording like aistana elyë "blessed [art] thou" in Tolkien's Hail Mary translation). Another verb also translated "is" is ëa (past tense engë), which more properly means "exists": it would be used for "is" in contexts discussing the presence, existence or position of something (in the latter case ëa may connect with a prepositional phrase, as in the attested example i or ilyë mahalmar ëa "[God,] who is above all thrones"). – According to certain pieces of evidence, Quenya (or at least some variant of "Qenya") had an interrogative particle ma. Presumably it can be added (at the beginning?) of declarative statements to turn them into yes/no questions. – According to one (possibly dubious) source, the form sa can be used for "that" as a particle introducing nominal clauses (as in "I know that you are here", "he said that this is true", etc.)

VOCABULARY

nertëa "ninth"
quainëa "tenth" (So according to a text on Eldarin numerals published in VT42. This presupposes another word for "ten" than the form cainen occurring in the Etymologies – perhaps quainë, not attested by itself.  Maybe cainen would correspond to an ordinal "tenth" something like cainenya, and perhaps writers should use either cainen/cainenya or quainë/quainëa, but to complete our list of Quenya ordinals 1st-10th we will use the attested form quainëa here.)
ma, possible interrogative particle
sa, "that" introducing nominal clauses (according to a source of somewhat questionable value)
nómë "place"
sinomë "in this place" or simply "here" (apparently combining si- as in sina "this" with -nomë, a shortened form of nómë "place", hence sinomë = "[in] this place")
tenna preposition "until, as far as"
ëa verb "is" = "exists" (past tense engë, future tense perhaps euva)
mal conjunction "but"
né has been hinted to be the past tense of ná "is", hence "was"
ista- "to know" (notice irregular past tense sintë instead of **istanë; perhaps the perfect "has known" should similarly be isintië)
lerta- "can" in the sense of "be allowed to" (English often uses "may" in this sense; see note below)

NOTE #1: Quenya has several verbs corresponding to English "can". As explained in a Tolkien manuscript published in VT41, at least three Quenya verbs can be used to express the idea of "be able to". The verb pol- that we have introduced earlier primarily means to be physically able to do something (cf. the adjective polda "[physically] strong", apparently related to this verb). The verb lerta- means to be allowed to do something, to be free to do something because there is no prohibition – though in some contexts it may also be interchangeable with pol-. The verb ista- "to know" (pa.t. sintë) may be combined with an infinitive to express "can" in the sense of "know how to", referring to intellectual ability. Thus istas tecë would mean "he can write [because he knows the letters of the alphabet]". Polis tecë would be "he can write" in the sense of "he is physically able to write [because his hands are not paralyzed or tied up or something]". Lertas tecë would mean "he can write" in the sense of "he may [= is allowed to] write".

NOTE #2: Above I listed mal as the Quenya conjunction "but". Actually many words for "but" appear in Tolkien's material, indeed so many that it seems dubious whether he really meant them to belong to a single form of Quenya. The Etymologies, entry NDAN, lists ná or nán as Quenya words for "but". Firiel's Song uses the short form nan (LR:72), a word many post-Tolkien writers have also used. However, ná also means "is", and nán or nan might perhaps also mean "I am". Other words for "but" turn up in various tentative Quenya renderings of the Lord's Prayer: anat, onë, ono (VT43:8-9); yet another late source has nó (VT41:13). However, nó may also mean "before", and the forms anat, onë and ono were perhaps superseded by the word Tolkien used for "but" in the final version of his Lord's Prayer rendering: Mal. Of all the words for "but" that have so far been published, mal strikes me as the least ambiguous, and this is the word here used.

EXERCISES

1. Translate into English:

A. Elyë Nauco, lá Elda.
B. Cennen sa i nero ranco né rácina.
C. I aran né taura, mal i tári né saila lá i aran.
D. Ma sintelyë sa nu i coa ëa nurtaina harma?
E. Ma lertan lelya nómë sinallo?
F. Áva sucë, an ëa sangwa yulmalyassë!
G. Ma engelyë sinomë i quainëa auressë írë tullentë?
H. Istalmë sa ëa nulda sambë coa sinassë, mal lá ihírielmes, ar tenna hirilmes úvalmë ista mana ëa i sambessë.

2. Translate into Quenya (for convenience using L-forms rather than T-forms to translate "you"):

I. I was rich [several possible translations].
J. The king said: "You may not go to the place whence [yallo] you have come", but I know that I will go thither [tanna].
K. I can [= know how to] read, but I cannot read in the darkness.
L. We (incl.) know that Elves exist.
M. Did they dwell [mar-] here until the ninth year when the warriors came?
N. We (excl.) know that the men could speak the Elven-tongue [Eldalambë], but not the Dwarf-tongue [Naucolambë].
O. The women said that you have seen the great worm [ango] that was in the mountain.
P. On the tenth day the Sun was bright.

QUENYA VOCABULARY

These lists, Quenya-English and English-Quenya, cover the vocabulary used in the exercises of Lessons 2-20 of this course, except for a few proper names. (Words that occur in the main text of the lessons, but that are not used in the exercises, are excluded. The words occurring in the exercises of Lesson One are also excluded, since their meanings are irrelevant for the exercises.) Notice that all words are here listed in their most basic form; the actual text of the exercises would often employ or require more complex inflected or derivative forms. No inflectional endings are included in the Quenya-English list, but pronominal endings are included in the English-Quenya list below. – For more extensive Quenya wordlists, see www.Ardalambion.com/wordlists.htm

QUENYA-ENGLISH LIST
¤ á (variant a), imperative particle, combined with a form of the verb similar to the infinitive (e.g. á carë! "do!")
¤ airita-, verb "to hallow" (past tense airitánë)
¤ aiwë, noun "bird" (primarily referring to small birds)
¤ alassë, noun "joy"
¤ alda, noun "tree"
¤ alta, adjective "great" (= big, referring to physical size only)
¤ alya, adjective "rich"
¤ Ambar, noun "(the) world" (apparently treated as a proper name)
¤ ambo, noun "hill"
¤ an, conjunction and preposition "for" (only used as conjunction in this course)
¤ an-, superlative prefix
¤ Anar, noun "(the) Sun" (apparently treated as a proper name)
¤ ando, noun "gate"
¤ ango (angu-), noun "snake"
¤ anna, noun "gift"
¤ anta- verb "to give", irregular past tense ánë (though the regular form ?antanë is perhaps also possible)
¤ anto, noun "mouth"
¤ anwa, adjective "real, actual, true"
¤ apa, preposition "after"
¤ ar, conjunction "and"
¤ aran, noun "king"
¤ arwa, adjective "possessing", "in control of", "having", followed by genitive
¤ Atan, noun "Man" (generic: Mortal Man, "human" as opposed to Elf; contrast the non-generic term nér)
¤ atta, cardinal "two"; attëa, ordinal "second" (replacing older tatya, atya)
¤ aurë, noun "day" (the daylight period, not a full 24-hour cycle)
¤ auta- "to leave, to go/pass away", past tense oantë and perfect oantië about physically leaving one place and going to another, but past tense vánë and perfect avánier about disappearing or dying off.
¤ áva "don't!", the imperative particle á + the negation -va; the form áva is combined with a form of the verb similar to the infinitive to express a negative command (e.g. áva carë "don't do [it]!")
¤ cainen, cardinal "ten"
¤ caita-, verb "lie" (lie horizontally, not "tell a lie")
¤ cala, noun "light"
¤ calima, adjective "bright"
¤ canta, cardinal "four"; cantëa, ordinal "fourth"
¤ cap-, verb "to jump"
¤ car-, verb "to make, to do"
¤ carnë, adjective "red" (also past tense of the verb car-)
¤ cen- verb "to see"
¤ cenda-, verb "to read" 
¤ cilya, noun "cleft, gorge"
¤ cirya, noun "ship"
¤ coa, noun "house"
¤ ëa, verb "is" = "exists", past tense engë, future tense perhaps euva
¤ ehtë (perhaps with stem ehti-), noun "spear"
¤ Elda, noun "Elf"
¤ elen, noun "star" 
¤ elmë, emphatic pronoun "we", exclusive. (The form elmë is not directly attested in published material, but is extrapolated from the corresponding ending -lmë. This emphatic pronoun for exclusive "we" is attested as emmë, but the relevant texts were written before Tolkien changed the corresponding ending from -mmë to -lmë.)
¤ elyë, emphatic pronoun "you, thou"
¤ elvë, emphatic pronoun "we", inclusive. (The form elvë is not directly attested in published material, but is extrapolated from the corresponding ending -lvë.)
¤ engë, see ëa
¤ engwë, noun "thing" 
¤ enquë, cardinal "six"; enquëa, ordinal "sixth"
¤ enta, demonstrative "that [yonder]", "[the one] over there" (of time referring to some future entity)
¤ envinyata-, verb "to renew"
¤ equë, verb "say(s), said" (tenseless verb introducing quotations)
¤ et, preposition "out, forth" (when followed by ablative: "out of")
¤ ?euva, see ëa
¤ farya-, verb "to suffice, to be enough", past tense farnë
¤ fir-, verb "to die, to expire"
¤ firin, adjective "dead" (not to be confused with firin "I die", the 1st person aorist of the verb fir-)
¤ Formen, noun "(the) North" (apparently treated as a proper name)
¤ forya, adjective "right" (of direction)
¤ haira, adjective "far, remote"
¤ halla, adjective "tall"
¤ harma, noun "treasure"
¤ harna-, verb "to wound"
¤ harya-, verb "to possess, have"
¤ hen (hend-), noun "eye"
¤ hir-, verb "find"
¤ hlar-, verb "to hear"
¤ hosta-, verb "to assemble, gather"
¤ hrávë, noun "flesh"
¤ hrívë, noun "winter"
¤ hroa, noun "body"
¤ Hyarmen, noun "(the) South" (apparently treated as a proper name)
¤ hyarya, adjective "left" (not "left behind", but the opposite of "right")
¤ i, 1) article "the"; 2) relative pronoun "who, which"
¤ ilya, noun/adjective "all, every". Before a singular noun, ilya means "every", e.g. ilya Elda "every Elf", but ilya occurring by itself would rather mean "all". Before a plural noun, ilya also signifies "all"; in this position it is inflected like an adjective, thus assuming the form ilyë, e.g. ilyë tier "all paths" (Namárië)
¤ imbë, preposition "between"
¤ inyë, emphatic pronoun "I"
¤ írë, conjunction "when" (not interrogative)
¤ Isil, noun "(the) Moon" (apparently treated as a proper name)
¤ ista-, verb "to know", irregular past tense sintë. Before an infinitive, this verb is used for "can, is able" in the sense of "knows [how] to".
¤ lá, 1) negation "not", 2) preposition "beyond", also used in comparison
¤ laita-, verb "to bless, praise"
¤ lala-, verb "to laugh"
¤ laman (lamn-), noun "animal" (the stem-form may also simply be laman-)
¤ lambë "tongue" (= language; "tongue" as a body-part is lamba)
¤ lanta-, verb "to fall"
¤ le, independent pronoun "you", probably unchanged when used as object. (In some versions of Quenya, le covers both singular and plural "you", but Tolkien may also have introduced lye as a distinctly singular form, presumably leaving le distinctly plural.) 
¤ lelya-, verb "to go, proceed, travel", irregular past tense lendë, perfect [e]lendië
¤ lempë, cardinal "five"; lempëa, ordinal "fifth"
¤ lendë, past tense of lelya, q.v.
¤ lerta-, verb "can, be able" in the sense of "be allowed to" (English often uses "may" in this sense)
¤ lerya-, verb "to release, (set) free, let go"
¤ lië, noun "people" (ethnic group or race)
¤ limpë, noun "wine" (within Tolkien's mythos also some special drink of the Elves or of the Valar)
¤ linda-, verb "to sing"
¤ linta, adjective "swift" (only attested in plural form: lintë)
¤ lómë (lómi-), noun "night"
¤ ma, possible interrogative particle
¤ má, noun "hand"
¤ macil, noun "sword"
¤ mahta-, verb "to fight"
¤ mal, conjunction "but"
¤ mallë, noun "road, street"
¤ malta, noun "gold"
¤ man, interrogative pronoun "who?"
¤ mana, interrogative pronoun "what?" (according to one interpretation of the sentence in which this word occurs)
¤ manen, interrogative "how?"
¤ mapa-, verb "to grasp, seize"
¤ mar-, verb "to dwell, abide"; to "live" somewhere in the sense of dwelling there
¤ mára, adjective "good" (in the sense of "fit, useful", not of moral qualities)
¤ mat-, verb "to eat"
¤ me, independent pronoun "we" (exclusive, cf. the ending -lmë), probably unchanged when used as object "us". Often occurring with case endings (e.g. dative men "for us").
¤ mel-, verb "to love" (as friend)
¤ Menel, noun "the firmament, sky, heaven, the heavens" (apparently treated as a proper name)
¤ menta-, verb "to send"
¤ mer-, verb "to wish, want"
¤ metya-, verb "to end" = "put an end to"
¤ mindon, noun "(great) tower"
¤ minë, cardinal "one"; minya, ordinal "first"
¤ minquë, cardinal "eleven"
¤ minya, ordinal "first" (cf. minë)
¤ mir, preposition "into"
¤ mól, noun "thrall, slave"
¤ morë, adjective "black"
¤ mornië, noun "darkness"
¤ muilë, noun "secrecy"
¤ ná, verb "is" (nar "are"), future tense nauva "will be"; see also né.
¤ namba, noun "hammer"
¤ Nauco, noun "Dwarf"
¤ nauva, see ná
¤ né has been hinted to be the past tense of ná "is", hence "was"
¤ neldë, cardinal "three"; nelya (later also neldëa), ordinal "third"
¤ nér (ner-), noun "man" (adult male of any sentient race)
¤ nertë, cardinal "nine"; nertëa, ordinal "ninth"
¤ ni, independent pronoun "I", often occurring with case endings (e.g. dative nin "for me"). Object form nye "me"
¤ nilmë, noun "friendship"
¤ ninquë, adjective "white"
¤ nís (niss-) "woman" (adult female of any sentient race)
¤ noa, noun "idea"
¤ nómë, noun "place"
¤ nórë, noun "land" (associated with a particular people)
¤ nu, preposition "under"
¤ nulda, adjective "secret"
¤ Númen, noun "(the) West" (apparently treated as a proper name)
¤ núra, adjective "deep"
¤ nurta-, verb "to hide"
¤ nye, object pronoun "me" (cf. ni)
¤ oantë, oantië, past and perfect forms of auta, q.v.
¤ ohtar, noun "warrior"
¤ óla-, impersonal verb "to dream"
¤ ondo, noun "stone" (as material); also used = "(a) rock"
¤ or- (also ora-), impersonal verb "to urge, to impel" (used with a dative form to express "[someone] feels moved [to do something]").
¤ or, preposition "over, above"
¤ oron (oront-), noun "mountain"
¤ orta-, verb "to rise", also used transitively: "to raise, lift up"
¤ osto, noun "(fortified) city" (used in this sense throughout this course, but the word may also refer to an actual fortress)
¤ otso, cardinal "seven"; otsëa, ordinal "seventh"
¤ palu-, verb "to expand"
¤ parma, noun "book"
¤ pé, noun "lip", nominative dual peu
¤ pella, postposition "beyond"
¤ pol- "to be (physically) able to", normally translated "can" (referring to physical ability: not "can" meaning "know how to", which is rather ista-, or "can" meaning "may" = "is permitted to", which is rather lerta-)
¤ polda, adjective "(physically) strong, burly"
¤ pusta-, verb "to stop"
¤ quainëa, ordinal "tenth" (according to one late source; presupposes another word than cainen as the cardinal "ten")
¤ quen, indefinite pronoun "one", "someone"
¤ quet-, verb "to speak, say"
¤ rá (ráv-), noun "lion"
¤ rac-, verb "to break"
¤ ramba, noun "wall"
¤ ranco (rancu-), noun "arm"
¤ rassë "horn" (especially on living animal, but also used of mountains)
¤ ?rasta, cardinal "twelve" (extrapolated from the stem RÁSAT, which is all Tolkien provided; he did not list the actual derivatives)
¤ rimba, adjective "numerous" (in this course used to translate "many", appearing in the plural form rimbë when connecting with plural nouns)
¤ rocco, noun "horse" (swift horse for riding)
¤ roita-, verb "to pursue"
¤ Rómen, noun "(the) East" (apparently treated as a proper name)
¤ ruc- verb "to feel fear or horror", also used for "to fear" and then said to be constructed with "from" of the object feared (presumably meaning that what would be the direct object in English appears in the ablative case in Quenya)
¤ ruhta-, verb "to terrify, to scare"
¤ sa, particle "that" introducing nominal clauses (according to a source of somewhat questionable value)
¤ saila, adjective "wise"
¤ sambë, noun "room, chamber"
¤ sangwa, noun "poison"
¤ sar (sard-), noun "(a small) stone"
¤ seldo, noun ?"boy" (Tolkien did not provide an explicit gloss, but the word is cited in a context where he is discussing Quenya words for "child", and seldo seems to be a masculine form)
¤ seler (sell-), noun "sister"
¤ sérë, noun "peace"
¤ sil-, verb "shine" (with white or silver light)
¤ sina, demonstrative "this"
¤ sinomë, adverb "in this place" or simply "here"
¤ sírë, noun "river"
¤ suc-, verb "to drink"
¤ ta, independent pronoun "it" or "that", probably unchanged when used as object; the allative tanna may be used = "thither". (In another version of Quenya, ta means "they, them" with reference to inanimate things. Compare te.)
¤ talan (talam-), noun "floor"
¤ tana, demonstrative "that"
¤ tári, noun "queen"
¤ tasar, noun "willow"
¤ tatya, (archaic) ordinal "second" (in one late source, Tolkien writes that the Elves eventually replaced tatya with attëa, cf. atta as the word for "two")
¤ taura, adjective "mighty"
¤ te, independent pronoun "them" (according to one source only referring to persons; compare ta).
¤ tec-, verb "to write"
¤ telda, adjective "final"
¤ tenna, preposition "until, as far as"
¤ ter, preposition "through"
¤ tir-, verb "to watch, guard"
¤ tiuca, adjective "thick, fat"
¤ tolto, cardinal "eight"; toltëa, ordinal "eighth"
¤ toron (torn-), noun "brother"
¤ tul-, verb "to come"
¤ tulta-, verb "to summon"
¤ tur-, verb "to govern, control, wield"
¤ tye, independent object pronoun "you", "thee" (intimate singular)
¤ ú, preposition "without" (normally followed by genitive)
¤ ulya-, verb "to pour" (transitive past tense ulyanë, intransitive ullë) 
¤ um-, negative verb "not to do" or "not to be", past tense úmë, future tense úva
¤ úmëa, adjective "evil"
¤ urco (urcu-), noun "bogey" (within Tolkien's mythos also used for "Orc")
¤ úva, future tense of the negative verb (see um-)
¤ vánë, a past tense of auta, q.v.
¤ vanwa is called the "past participle" of auta- (q.v.), but it seems so irregular that it may just as well be treated as an independent adjective; the meaning is in any case "lost, gone, passed, vanished"
¤ vanya, adjective "beautiful, fair"
¤ varya-, verb "to protect"
¤ ve, preposition "as, like"
¤ vendë, noun "maiden"
¤ veru, dual noun "(married) couple, man and wife, pair of spouses"
¤ verya-, verb "to dare"
¤ ya, relative pronoun "that, which", often with case endings; as relative pronoun alternating with i
¤ yá, postposition (?) "ago" (the English gloss is in any case a postposition)
¤ yána, noun "holy place, sanctuary"
¤ yana, demonstrative "that" = "the former" (of time referring to some past entity)
¤ yondo, noun "son"
¤ yulma, noun "cup"

ENGLISH-QUENYA LIST
¤ abide mar- (dwell)
¤ above or (over)
¤ actual anwa (real, true)
¤ after apa
¤ ago yá (postposition like its English gloss?)
¤ all ilya (before a plural noun ilyë)
¤ and ar
¤ animal laman (lamn- or simply laman-)
¤ are nar
¤ arm ranco (rancu-)
¤ as ve (like)
¤ assemble hosta- (gather)
¤ beautiful vanya (fair)
¤ between imbë
¤ beyond pella (used as a postposition in Quenya)
¤ big, see great
¤ bird aiwë
¤ black morë
¤ bless laita- (praise)
¤ body hroa
¤ bogey (within Tolkien's mythos also "Orc") urco (urcu-)
¤ book parma
¤ boy seldo (Tolkien did not provide an explicit gloss, but the word is cited in a discussion of Quenya words for "child", and seldo seems to be a masculine form.)
¤ break rac-
¤ bright calima
¤ brother toron (torn-)
¤ burley polda (strong)
¤ but mal
¤ can (verb "to be able") pol- (of physical ability), lerta- (in the sense of "be allowed to"), ista-, past tense sintë (in the sense of "know how to")
¤ chamber sambë (room)
¤ city osto
¤ cleft cilya (gorge)
¤ come tul-
¤ control tur- (govern, wield); in control of arwa (possessing, having – this adjective is followed by the genitive case)
¤ couple (married couple) veru (man and wife, pair of spouses)
¤ cup yulma
¤ dare verya-
¤ darkness mornië
¤ day aurë
¤ dead firin
¤ deep núra
¤ die fir- (expire)
¤ do car- (make)
¤ don't (introducing negative commands) áva 
¤ dream (impersonal verb) óla-
¤ drink suc-
¤ Dwarf Nauco
¤ dwell mar- (abide)
¤ East Rómen (apparently treated as a proper name)
¤ eat mat-
¤ eight tolto; eighth toltëa
¤ eleven minquë
¤ Elf Elda
¤ end (verb, = "put an end to") metya-
¤ enough – be enough: farya, past tense farnë (suffice)
¤ every ilya (+ a singular noun)
¤ evil úmëa (Note: this word is attested in the Etymologies only. A more common word for "evil" seems to be ulca, but úmëa is used throughout this course to practice the otherwise quite rare adjectives in -ëa.)
¤ exist ëa (past tense engë, future tense perhaps euva)
¤ expand palu-
¤ expire fir- (die)
¤ eye hen (hend-)
¤ fall lanta-
¤ far haira (remote)
¤ fat tiuca (thick)
¤ fear, feel fear or horror ruc- (said to be constructed with "from" of the object that is feared, presumably meaning that what in English would be the direct object of "to fear" appears in the ablative case in Quenya)
¤ feel moved (to do something) – this meaning may be expressed by the impersonal verb or-, ora- "impel, urge" combined with a dative form representing the one who "feels moved".
¤ fifth lempëa
¤ fight mahta-
¤ final telda
¤ find hir-
¤ firmament Menel (sky, heaven, the heavens). Apparently treated as a proper name.
¤ first minya
¤ five lempë; fifth lempëa
¤ flesh hrávë
¤ floor talan (talam-)
¤ for (conjunction) an
¤ forth et (out)
¤ four canta; fourth cantëa
¤ free (verb, "set free") lerya- (release, let go)
¤ friendship nilmë
¤ gate ando
¤ gather hosta- (assemble)
¤ gift anna
¤ give anta- (pa.t. ánë, though the regular form antanë is perhaps also permissible)
¤ go away auta- (leave, pass away), past tense oantë and perfect oantië about physically leaving a place, but past tense vánë and perfect avánië about disappearing or dying off
¤ go lelya- (proceed, travel), past tense lendë, perfect [e]lendië. Cf. also: let go lerya- (release, set free)
¤ gold malta
¤ gone vanwa (lost, passed, vanished)
¤ good (in the sense of "fit, useful", not of moral qualities) mára 
¤ gorge cilya (cleft)
¤ govern tur- (control, wield)
¤ grasp mapa- (seize)
¤ great alta (big)
¤ guard tir- (watch)
¤ hallow airita- (past tense airitánë)
¤ hammer namba
¤ hand má
¤ have harya- (possess); having arwa (possessing, in control of – this adjective is followed by the genitive case)
¤ he – ending -s as subject (probably also as object "him") (also covering "she")
¤ hear hlar-
¤ heaven, heavens Menel (sky, firmament). Apparently treated as a proper name.
¤ her – possessive ending -rya (also covering "his")
¤ here sinomë (in this place)
¤ hide nurta-
¤ hill ambo
¤ his – possessive ending -rya (also covering "her")
¤ holy place yána (sanctuary)
¤ horn (animal horn or mountain) rassë
¤ horse rocco
¤ house coa
¤ how manen
¤ I – subject ending -n or -nyë, independent pronoun ni (as object nye = "me"), emphatic pronoun inyë
¤ idea noa
¤ impel (impersonal verb) or-, variant ora- (urge)
¤ (imperative particle) á, variant a
¤ in control of arwa (possessing, having – this adjective is followed by the genitive case)
¤ in this place sinomë (here)
¤ (interrogative particle) ma
¤ into mir
¤ is ná
¤ it – ending -s as subject or object; also independent pronoun ta (that)
¤ joy alassë
¤ jump cap-
¤ king aran
¤ know (+ infinitive: know how to) ista- (past tense sintë)
¤ land (associated with a particular people) nórë
¤ language lambë (tongue)
¤ laugh lala-
¤ leave auta- (go away, pass away), past tense oantë and perfect oantië about physically leaving a place, but past tense vánë and perfect avánië about disappearing or dying off
¤ left (adjective of direction) hyarya
¤ let go lerya- (release, set free)
¤ lie (lie horizontally, not "tell a lie) caita-
¤ lift up orta- (rise, raise)
¤ light cala
¤ like ve (as)
¤ lion rá (ráv-)
¤ lip pé (dual peu = pair of lips)
¤ lost vanwa (gone, passed, vanished)
¤ love mel-
¤ maiden vendë
¤ make car- (do)
¤ man (adult male of any sentient race) nér (ner-)
¤ Man (generic, "human" or Mortal as opposed to Elf) Atan
¤ man and wife veru (married couple, pair of spouses)
¤ many rimba (numerous). When connecting with plural nouns, this adjective would appear in plural form rimbë.
¤ married couple veru (man and wife, pair of spouses)
¤ me nye (see I); for/to me nin (dative)
¤ mighty taura
¤ Moon Isil (apparently treated as a proper name)
¤ mountain oron (oront-)
¤ mouth anto
¤ my – possessive ending -nya
¤ night lómë (lómi-)
¤ nine nertë; ninth nertëa
¤ North Formen (apparently treated as a proper name)
¤ not lá; cf also the negative verb not to be, not to do um- (past tense úmë, future tense úva)
¤ numerous rimba (see many)
¤ one minë; cf. also the indefinite pronoun one, someone quen
¤ our – possessive ending -lva (inclusive), -lma (exclusive) (plus a dual ending, "our" meaning "of the two of us": -mma. It is not known whether the latter ending is inclusive or exclusive, or indeed whether there is any distinction.) 
¤ out et (forth); out of et + ablative
¤ over or (above)
¤ pass away auta- (go away, leave), past tense oantë and perfect oantië about physically leaving a place, but past tense vánë and perfect avánië about disappearing or dying off
¤ passed vanwa (gone, lost, vanished)
¤ peace sérë 
¤ people (race, ethnic group) lië
¤ place nómë; holy place yána (sanctuary)
¤ poison sangwa
¤ possess harya- (have)
¤ possessing arwa (in control of, having – this adjective is followed by the genitive case)
¤ pour ulya- (transitive past tense ulyanë, intransitive ullë)
¤ praise laita- (bless)
¤ proceed lelya- (go, travel), past tense lendë, perfect [e]lendië
¤ protect varya-
¤ pursue roita-
¤ put an end to metya-
¤ queen tári
¤ raise orta- (lift up, rise)
¤ read cenda-
¤ real anwa (actual, true)
¤ red carnë
¤ release lerya- (let go, set free)
¤ remote haira (far)
¤ renew envinyata-
¤ rich alya
¤ right (adjective of direction) forya
¤ rise orta- (raise, lift up)
¤ river sírë
¤ road mallë (street)
¤ rock ondo (also used = stone as material)
¤ room sambë (chamber)
¤ sanctuary yána (holy place)
¤ say quet- (speak). Cf. also say(s), said equë (tenseless verb introducing quotations)
¤ scare ruhta- (terrify)
¤ second (ordinal number) tatya (or atya), in later Quenya replaced by attëa
¤ secrecy muilë
¤ secret (adjective) nulda
¤ see cen-
¤ seize mapa- (grasp)
¤ send menta-
¤ set free lerya- (release, let go)
¤ seven otso; seventh otsëa
¤ she – ending -s as subject (probably also as object "her") (also covering "he")
¤ shine (with white or silver light) sil-
¤ ship cirya
¤ sing linda-
¤ sister seler (sell-)
¤ six enquë; sixth enquëa
¤ sky Menel (firmament, heaven, the heavens). Apparently treated as a proper name.
¤ slave mól (thrall)
¤ snake ango (angu-)
¤ someone quen
¤ son yondo
¤ South Hyarmen (apparently treated as a proper name)
¤ speak quet- (say)
¤ spear ehtë (perhaps with stem ehti-)
¤ spouses veru (married couple, man and wife, pair of spouses)
¤ star elen
¤ stone (a small stone) sar (sard-); stone as material ondo (also used = "a rock")
¤ stop pusta-
¤ street mallë (road)
¤ strong (physically) polda (burley)
¤ suffice farya-, past tense farnë (be enough)
¤ summon tulta-
¤ Sun Anar (apparently treated as a proper name)
¤ (superlative prefix) an-
¤ swift linta (only attested in plural form: lintë)
¤ sword macil
¤ tall halla
¤ ten cainen; tenth quainëa (the latter form, found in a late source, apparently presupposes another word than cainen as the cardinal "ten")
¤ terrify ruhta- (scare)
¤ that – independent pronoun: ta; relative pronoun: i, ya; particle introducing nominal clauses: sa. Demonstratives: that: tana; that, the former: yana (of time referring to some past entity); that (yonder): enta (of time referring to some future entity).
¤ the i
¤ thee (object pronoun, intimate singular) tye (you)
¤ them – object ending -t,  independent pronoun te
¤ they – subject ending -ntë
¤ thick tiuca (fat)
¤ thing engwë
¤ third nelya, also neldëa
¤ this (demonstrative) sina
¤ thither tanna
¤ thou – subject ending -lyë, independent pronoun le (or, lye), emphatic pronoun elyë (you)
¤ thrall mól (slave)
¤ three neldë; third nelya, also neldëa
¤ through ter
¤ thy – possessive ending -lya (your)
¤ tongue (= language) lambë
¤ tower mindon (used of a great tower)
¤ travel lelya- (go, proceed), past tense lendë, perfect [e]lendië
¤ treasure harma
¤ tree alda
¤ true anwa (actual, real)
¤ twelve ?rasta (extrapolated from the stem RÁSAT, which is all Tolkien provided; he did not list the actual derivatives)
¤ two atta
¤ under nu
¤ until tenna
¤ urge (impersonal verb) or-, variant ora- (impel)
¤ us (exclusive) me (see we)
¤ vanished vanwa (gone, lost, passed)
¤ wall ramba
¤ want mer- (wish)
¤ warrior ohtar
¤ was né (?)
¤ watch tir- (guard)
¤ we – subject endings -lvë (inclusive), -lmë (exclusive), corresponding to the independent emphatic pronouns elvë, elmë. (There is also a dual ending -mmë, "we" meaning "the two of us"; it is unclear whether this is inclusive or exclusive, or indeed whether there is any distinction.) Non-emphatic independent pronoun me, also used as object "us" – possibly exclusive only.
¤ West Númen (apparently treated as a proper name)
¤ what (interrogative pronoun) mana
¤ when (not interrogative) írë
¤ which (relative pronoun) i, ya
¤ white ninquë
¤ who (interrogative pronoun:) man, (relative pronoun:) i, ya
¤ wield tur- (control, govern)
¤ will be nauva
¤ willow tasar
¤ wine limpë
¤ winter hrívë
¤ wise saila
¤ wish mer- (want)
¤ without ú (followed by genitive)
¤ woman (adult female of any sentient race) nís (niss-)
¤ world Ambar (apparently treated as a proper name)
¤ wound (verb) harna-
¤ write tec-
¤ you – subject ending -lyë, independent pronoun le, emphatic pronoun elyë (you). (It is unclear whether these L-forms cover both sg. and pl. "you", or sg. "thou" only. In some versions of Quenya, plural "you" is apparently denoted by the ending -llë, emphatic pronoun ellë, but these forms are not used in the exercises of this course. The short pronoun le may have a side-form lye which is perhaps a distinctly sg. "you", but only le is used in the exercises.) – Also intimate singular object form tye (= thee).
¤ your – possessive ending -lya (thy)

Keys

Note: The Quenya lessons, including the exercises, are still being refined. In some cases, incomplete revisions have lead to discrepancies between the exercises and the corresponding keys. The author of this course hopes he has been able to weed out these errors, but if you suspect that some of the keys here provided do not really match the exercises, please download the most recent versions of both this Keys file and the relevant section of the course. If the discrepancy is seen to persist in the latest versions, please bring the problem to my attention (helge.fauskanger@nor.uib.no).

LESSON ONE

1. Marking the accented vowel or diphthong:

A. Alcar
B. Alcarë
C. Alcarinqua
D. Calima
E. Oronti
F. Únótimë
G. Envinyatar
H. Ulundë
I. Eäruilë
J. Ercassë

As for Christopher Lee's accentuation nai yarVAXëa RASSelya TALTuva notto-CARinnar, the words yarvaxëa and taltuva are correctly pronounced. However, rasselya should have been accented rassELya rather than RASSelya, and notto-carinnar should have been notto-carINNar rather than notto-CARinnar. Perhaps we are to assume that "Saruman" in this scene uses some special meter employed in magical invocations, discarding the normal stress rules?

2.
K. Ohtar: C (ach-Laut)
L. Hrávë: D (hr originally denoting unvoiced r, later becoming normal r)
M. Nahta: C (ach-Laut)
N. Heru: A (English-style breath-H, though in Valinorean Quenya it had been ach-Laut)
O. Nehtë: B (ich-Laut)
P. Mahalma: In early Exilic Quenya probably C (ach-Laut), but by the Third Age it had evidently become A (breath-H).
Q. Hellë: A (breath-H)
R. Tihtala: B (ich-Laut)
S. Hlócë: D (the group hl originally denoting unvoiced l, later becoming normal l)
T. Hísië: A (breath-H)

LESSON TWO

1. 
A. Horses
B. Either just "king", or "a king" with an indefinite article, depending on what English grammar demands in the context where the word occurs.
C. The horse
D. The horses
E. Kings
F. One people under one king.
G. The king and the queen.
H. Maidens

2.
I. Tasari
J. Eldar
K. I arani
L. Lier
M. I rocco nu i tasar.
N. Vendë ar tári.
O. I tári ar i vendi.
P. Anar ar Isil (probably not i Anar ar i Isil, since in Quenya the words denoting these celestial bodies seem to count as proper names, requiring no definite article)

LESSON THREE

1.
A. (Two) eyes, (natural pair of) eyes.
B. Two eyes (= atta hendi, referring to "two eyes" only casually related, like two eyes of two different persons, one eye from each. The dual  form hendu, on the other hand, refers to a natural pair of eyes.)
C. Two trees.
D. Two trees (= atta aldar, referring to any two trees. Aldu, on the other hand, refers to some kind of closely related pair of trees, like the Two Trees of Valinor in Tolkien's mythos.)
E. One man and one woman.
F. The stones.
G. Floors.
H. Mountains.

2.
I. Atta ciryar.
J. Ciryat.
K. Rancu (if the example peu "pair of lips" holds, the dual ending -u rather than -t is always used in the case of bodyparts occurring in pairs, even where there is no d or t in the noun)
L. Orontu (since oron "mountain" has the stem oront-, a t turning up in the word, the dual ending would be -u rather than -t)
M. Andu (ending -u rather than -t because of the d occurring in this word)
N. Aiwet.
O. Atta aiwi.
P. Neri ar nissi.

LESSON FOUR

1.
A. A black horse.
B. Bright eyes (hendu = a natural pair of eyes).
C. Three dead men.
D. Beautiful birds.
E. A queen is a mighty woman.
F. The mountains are great.
G. Best interpreted "a king [is] mighty", the copula being left out and understood, but it could also mean "a mighty king" with a somewhat unusual word-order (an attributive adjective would more often come before the noun it describes: taura aran rather than aran taura).
H. The man and the woman are wise.

Theoretically at least, exercises A, C, and D could also be interpreted "black [is] a horse", "bright [are] eyes", "beautiful [are] birds", the copula being left out just as in Exercise G. But when the adjective comes immediately in front of the noun it describes, it must normally be assumed that it is used attributively and not predicatively. On the other hand, when the order is noun + adjective, as in G, a copula "is/are" may well be left out.

2.
I. I ninquë ando.
J. Alta cirya.
K. I talan ná carnë.
L. Minë morë sar ar neldë ninqui sardi.
M. Sailë arani nar taurë neri.
N. I taura nér ar i vanya nís nar úmië.
O. Eldar nar vanyë.
P. Eldar nar vanya lië. (Notice that here, the adjective agrees in number with the singular noun lië "a people", which it describes attributively. It does not agree with the plural noun "Elves", as in the previous exercise.)

(In exercises K, M, N, O, P, the copula ná/nar may be left out and understood.)

LESSON FIVE

1.
A. The woman is laughing.
B. The fattest Dwarf is eating.
C. The queen is watching the king.
D. The greatest mountain is mighty.
E. The man is summoning the most beautiful maiden.
F. The bird is singing.
G. The Dwarves are seizing the four Elves.
H. The mightiest king is wise.

2.
I. I nís tíra i analta cirya.
J. I anúmië neri nar firini.
K. I Elda mápëa i parma.
L. Canta neri caitëar nu alda.
M. I assaila Elda cendëa parma (an-saila becoming assaila by assimilation)
N. I aran ar i tári cendëar i parma.
O. I aiwi lindëar.
P. I canta Naucor tírar aiwë.

LESSON SIX

1. 
A. The man read the book.
B. The Dwarves ate.
C. The king summoned the queen.
D. A woman sang.
E. The maidens watched the Elf.
F. The five horses lay (/?were lying) under the big willow.
G. The stars shone.
H. The Dwarf saw a horse.

As suggested in F), it may be that it is also permissible to translate Quenya past tenses using the "was/were ...-ing" construction, e.g. B) "the Dwarves were eating", D) "a woman was singing", F) "the five horses were lying". However, Quenya may well have distinct verb forms for this meaning. Published material provides no clues in this matter.

2.
I. Nauco hirnë i harma.
J. I Elda quentë.
K. I rocco campë.
L. I aran mellë Eldar (or ...i Eldar with the article if the phrase "the Elves" is taken as referring to some particular Elves rather than the Elvish race in general)
M. Nér tencë lempë parmar.
N. I tári ortanë.
O. I arani haryaner altë harmar.
P. I aran ar i tári tultaner canta Eldar ar lempë Naucor.

LESSON SEVEN

1.
A. Many Dwarves possess treasures.
B. The sun will rise and the birds will sing.
C. Six men will watch (/guard) the gate.
D. Every Man (= non-Elf human) will die.
E. All Men die.
F. A wise man reads many books.
G. Every star shines above the world.
H. The Elf seizes the Dwarf.

In A, B, E, F, and G, the aorist tense is used to describe various "general truths" that are more or less timeless. In H, the aorist is used to describe a momentary, duration-less action.

2.
I. Ilya Elda ar ilya Atan.
J. I Elda hiruva i Nauco.
K. I rocco capë or i Nauco.
L. I aran turë rimbë ohtari ar turuva ilya Ambar.
M.  I aran ar i tári cenduvar i parma.
N. I ohtar turë macil.
O. Ilyë rávi matir hrávë.
P. Enquë rávi mátar hrávë.

In K, the aorist describes a momentary, duration-less action. In L and N, the aorist (turë) describes a general characteristic or "habit" of an individual: the king (always) controls many warriors, the warrior (generally, habitually) wields a sword. In O, the aorist describes a "general truth" about lions, contrasting with  the present (continuative) tense in P (mátar = "are eating"), describing the ongoing activity of some particular lions instead.

LESSON EIGHT

1. 
A. The man has found the treasure.
B. The lions have eaten the flesh.
C. The king has summoned the queen.
D. The women have read the book.
E. The evil queen has seized the seven Dwarves.
F. You have written seven books.
G. I have spoken.
H. You have seen it.

2.
I. I nér utúlië.
J. I otso Naucor amátier.
K. I seldor ecénier rá imbë i aldar.
L. I enquë Eldar oroitier i otso Naucor.
M. I Nauco unurtië harma.
N. Alaitien [or, alaitienyë] i aran, an i aran elérië ilyë móli. 
O. Alantiel [or, alantielyë], ar ecénienyes.
P. Emétienyes.

LESSON NINE

1.
A. [The] shining moon is rising over the world.
B. The jumping Dwarf fell through the floor.
C. I can hear a singing maiden.
D. One man wielding one sword will not terrify the eight mighty warriors.
E. A thrall seizing a mighty man is not wise. 
F. The eight lions lying under the trees (a)rose, for the lions wanted to eat the men.
G. A lion cannot stop eating [/cease to eat] flesh.
H. The terrifying warrior stopped watching [/ceased to watch] the people, for the warrior was not wise. (Another possible interpretation: "stopped guarding" instead of "stopped watching".)

2.
I. I nér roitala i Nauco ná ohtar.
J. I aran mernë lelya.
K. I vendë úmë verya cenë i tári.
L. I lálala nissi lender mir i coa. 
M. I tolto lelyala Naucor polir hirë rimbë harmar.
N. Úmel(yë) laita i Elda, umil(yë) laita i Atan, ar úval(yë) laita i Nauco.
O. Merin(yë) lelya ter Ambar ar lerya ilyë lier.
P. Veryala nér lendë ter i ando ar mir i oron.

The key to Exercise K ("the maiden did not dare to see the queen") is the only possible translation using the vocabulary I have provided to far, but I cannot say for certain that cen- "to see" can also be used in the sense "to meet", which is how an English-speaking person would normally interpret this word used in such a context. But then "see" = cen- may of course be used in its most basic sense, so that i vendë úmë verya cenë i tári may be interpreted "the maiden did not dare to look at the queen".

LESSON TEN

1.
A. I love them deeply.
B. They sing beautifully, like (the) Elves sing.
C. The hidden treasure will not be found. (Possibly, the Quenya wording úva hirna / úva hírina would suggest: "...will not have been found", referring to some future situation.)
D. They want to find it swiftly.
E. You have two books, and finally you have read them.
F. I have really [/truly/actually] seen an Elf.
G. All nine gates are watched.
H. They did not want to do it, for seeing it was enough [/sufficed].

2.
I. Elendientë nuldavë ter i nórë. (Surely you understood that "have gone" was to be rendered by the perfect form of the verb lelya-, or did you start messing with lelyaina or something, desperate to bring in a separate word for "gone"? No need...)
J. I hostainë Eldar merner cenitas.
K. Técina lambë umë ve quétina lambë.
L. Lempë ciryar úmer farya; nertë farner.
M. Anwavë pustuvan [or, pustuvanyë] caritas.
N. Lintavë hostanentë i nertë ruhtainë Naucor.
O. Teldavë cenuvalyet ve emériel(yë) cenitat.
P. Umintë merë hlaritas.

The word order is certainly somewhat flexible; the adverbs in M, N, and O could probably also follow the verb (e.g. hostanentë lintavë for "they swiftly gathered"). Cf. my own key to I. But when an object or an infinitive is to follow, I find it slightly awkward to separate it from the finite verb by inserting an adverb between them. Of course, you can always have the adverb at the end of the sentence as well.

LESSON ELEVEN

1.
A. They found the dead warrior's sword. (Genitive of former possessor.)
B. The stars of heaven are shining. (Genitive of location: the stars are in heaven.)
C. I watched the woman's eyes (dual). (Partitive genitive: the woman's eyes are physically part of her.)
D. They shall see the King of Men and (of) all lands. (Genitive describing the relationship between a ruler and the ruled – people or territory.)
E. A house without floors is not a real house. (The preposition ú "without" is followed by genitive, hence ú talamion in Quenya.)
F. The queen's evil brothers want to rule the peoples of the world. (I tário úmië torni: genitive of family relationship. Ambaro lier: genitive of location – the peoples are in the world.)
G. The horns of the animals are big. (Partitive genitive, as in Exercise C above.)
H. The ten lions quickly ate the flesh of the horse. (I rocco hrávë "the horse's flesh" – genitive of source, the flesh coming from the horse. Notice that the noun rocco "horse" is unchanged in the genitive singular, since it ends in -o already.)

2.
I. Menelo aiwi [or, (i) aiwi Menelo] cenuvar cainen ohtari imbë i altë síri. (Menelo aiwi "the birds of heaven" – genitive of location.)
J. I arano mól [or, (i) mól i arano] ulyanë limpë mir (i) analta i yulmaron [or, mir i yulmaron analta]. (I arano mól "the king's thrall" – genitive denoting the relationship between the ruler and the ruled, or various relationships between people in general. Notice ulyanë as the past tense "poured" in the transitive sense. [I] analta i yulmaron or i yulmaron analta: "the biggest of the cups", partitive genitive – the biggest cup being one of all the cups mentioned. Cf. Tolkien's elenion ancalma "brightest of [/among] stars".)
K. I Eldo toron [or, (i) toron i Eldo] hostanë (i) cainen parmar elenion.  (I Eldo toron "the Elf's brother": genitive of family relationship. Notice that when the genitive ending -o is added to a noun like ending in -a, like Elda, it displaces this final vowel. (I) cainen parmar elenion "the ten books about stars": the genitive being used in the sense "about, concerning". Perhaps the word order elenion cainen parmar is also possible, but it feels less natural.)
L. (I) alta sírë i nórëo [or, i nórëo alta sírë] ullë mir cilya. ([I] alta sírë i nórëo " the great river of the land" – genitive of location. Notice ullë as the past tense "poured" in the intransitive sense; contrast transitive ulyanë in Exercise J above.)
M. Nér ú anto umë polë quetë. (The preposition ú is followed by genitive, but here it the genitive ending is "invisible", since the noun anto "mouth" ends in -o already.)
N. Ecénien (i) analta ilyë orontion nu Menel. (Partitive genitive; cf. Exercise J above.) 
O. Merin hirë nórë ú altë lamnion ve rávi. (The preposition ú is followed by genitive; hence lamnion here.)
P. Cenuval(yë) laman ú rasseto. (Genitive after ú; rasseto dual genitive of rassë "horn". If dual forms denoting body-parts always take the ending -u – cf. Tolkien's peu "pair of lips" or hendu "two eyes" – perhaps the dual of rassë should rather be rassu, the genitive of which is perhaps rassuo. Tolkien's intentions cannot be reconstructed with full certainty. Unlike lips or eyes, horns do not necessarily come in pairs, so it is unclear whether a fossilized form like rassu rather than rasset is justifiable.)

LESSON TWELVE

1. 
A. Both phrases may be rendered "the wine of the Elves". However, the genitive phrase i limpë Eldaron implies "the wine coming from the Elves", sc. wine somehow originating with or obtained from the Elves. On the other hand, the possessive phrase i limpë Eldaiva implies "wine owned by the Elves" at the time which is being considered, irrespective of the origin of the wine.
B. You have (/possess) a cup of gold. (Yulma maltava "cup of gold":  the possessive-adjectival case used in its "compositive" sense, denoting what something is made of.)
C. The horse of the Elf [/the Elf's horse] has fallen into the deep gorge. (I rocco i Eldava "the Elf's horse": possessive case used of current ownership. One could argue that Tolkienian Elves seem to be so close to their horses that to them, their steeds are more like family members than possessions, and then it would be more appropriate to use the genitive case: i rocco i Eldo or i Eldo rocco. But as I said in the Introduction, the "Elves" of these exercises are not necessarily Tolkienian Elves.)
D. Men of peace will not be warriors. (Neri séreva "men of peace": possessive-adjectival case used of a permanent characteristic.)
E. Great walls of stone hid the houses of the ten richest men of the city. (Rambar ondova "walls of stone": compositive -va. I coar i cainen analyë neriva "the houses of the ten richest men": possessive case used of current ownership. [neri] i osto "[men] of the city": genitive of location, the men being in the city. Notice that the word osto is here inflected for genitive, though the ending -o is invisible since this noun already ends in -o. Cf. also Exercises L and N below.)
F. The house of the king's sister [or, the king's sister's house] is red. (In the phrase i coa i arano selerwa, the genitive i arano "the king's" is dependent on selerwa "sister's", which possessive form in turn points back to i coa "the house".  The genitive refers to a family relationship, the possessive to the current ownership of the house. I coa i selerwa i arano, "the house of the sister of the king",  would be a clearer wording.)
G. One of the thralls has seized the sword of the king. (Minë i mólion "one of the thralls": partitive genitive; i macil i aranwa "the sword of the king": the possessive case used of current ownership. Of course, if the thrall runs away with the sword of the king, it eventually turns into i macil i arano instead, the genitive indicating former possession. If the rebellious thrall kills the king with his own sword, this action would produce the same effect immediately, the king instantly being reduced to a former possessor: I macil i aranwa enters the king's chest,, i macil i arano comes out through his back.)
H. The maiden's brother found all the treasures of the eleven Dwarves between the four horns of the white mountains. (I vendëo toron "the maiden's brother": genitive of family relationship; i harmar i minquë Naucoiva "the treasures of the eleven Dwarves": possessive case denoting current ownership. I canta rassi i ninqui orontion "the four horns of the white mountains", either partitive genitive if the horns are perceived as being part of the mountains, or genitive of location if the horns are thought of as being in the mountains.)

2. 
I. Síri limpeva uller mir i nero anto [or, mir (i) anto i nero]. (Síri limpeva "rivers of wine": compositive -va. I nero anto "the man's mouth": partitive genitive, the man's mouth being part of him. Also notice uller, not ulyaner, as the intransitive past tense of ulya- "to pour".)
J. I seldoron seler [or, (i) seler i seldoron] hostanë (i) engwi i seldoiva ar lendë mir (i) coa i táriva. (The genitive phrase i seldoron seler "the boy's sister" refers to a family relationship; the possessive forms seldoiva and táriva have to do with current ownership of the "things" and the "house", respectively.) 
K. One possibility: (I) muilë i nissiva varyanë alta harma maltava. (In the phrase harma maltava "treasure of gold", the -va case is used in the same sense as in Exercise B above – but "the secrecy of women" can be rendered in various ways. Using the possessive-adjectival case as suggested here, it refers to "the secrecy of the women" as a more or less permanent attribute of theirs. But one might also use the genitive, i nission muilë or (i) muilë i nission, focusing rather on the women's "secrecy" at the particular time in the past which is being related. One might even interpret it as a kind of subject genitive, "the women" being the ones who are secretive and thus the subjects of the secrecy.)
 L. One possibility: I minquë ohtari úmer polë varya (i) sérë i osto [or, i osto sérë], an alta mornië lantanë. (Rendering "the peace of the city" as i sérë i osto, using the genitive case, would focus on the "peace" of the "city" as its attribute at one specific time – the peace emanating from the city, so to speak. Conceivably it could also be interpreted as a genitive of location, the peace being in the city. Certainly one might also say (i) sérë i ostova, using the possessive case, but then we are rather talking about peace as a permanent attribute of the city, and the message of this sentence is that the peace did not prove to be quite permanent after all. But a Quenya-speaking Mayor, expressing a pious wish "may the peace of the city last forever", might well say ostova.)
M. One possibility: Lelyuvantë ter nórë altë aldaiva ar rimbë ondoiva, an merintë cenë (i) osto i taura ohtarwa. (Nórë altë aldaiva ar rimbë ondoiva "a land of great trees and [of] many rocks": the possessive-adjectival case describing characteristic features of the "land". (I) osto i taura ohtarwa is the most natural translation of "the city of the mighty warrior" if we imagine him to be still alive, somehow "owning" the city where he dwells. But of course we may also be talking about a long-dead warrior who has brought fame to the city where he once lived, and then it would be more natural to use the genitive case, denoting a former possessor: (i) osto i taura ohtaro or i taura ohtaro osto. This wording might also be appropriate if the "warrior" happens to have founded the city in question, since the genitive case may denote an originator – living or dead.) 
N. One possibility: Ramba muiléva varyanë (i) nurtaina malta i osto [or, i osto nurtaina malta], ar úmen hiritas. (Ramba muiléva "a wall of secrecy": the -va case is used in its compositive sense, the metaphorical wall being "made of" secrecy. Notice the lengthening of the final vowel in muilë "secrecy" when the ending -va is added, as seems to be characteristic of words with ui in their second-to-last syllable; cf. the attested example huinéva "of gloom". – If we translate "the hidden gold of the city" using a genitive as suggested here –  (i) nurtaina malta i osto – it would probably be a genitive of location: the "hidden gold" is in the "city". But if we take the word "city" as referring primarily  to the people of the city, we might rather use the possessive case of current ownership: i nurtaina malta i ostova.)
O. (I) nórë (i) Eldaiva ná nórë rimbë vanyë engwíva; nórë ú Eldaron ná nórë morniéva, an i Atani i nórëo [or, i nórëo Atani] umir hlarë (i) alya lambë (i) Eldaiva. (Possibly Eldaiva should here receive the article i in both of its occurrences,  since the reference may not be to "Elves" as a race, but rather to "the" particular Elves living in a particular country. Anyhow, these possessive forms refer to current ownership of the land [nórë] and the language [lambë]. In the phrases nórë rimbë vanyë engwíva "a land of many beautiful things" and nórë morniéva "land of darkness", the possessive-adjectival case describes characteristic features of the "land"; cf. Exercise M above. Notice the long vowels of engwíva and morniéva. The former represents earlier engweiva [engwë + -iva], the diphthong ei later becoming long í, whereas in morniéva the final -ë of mornië "darkness" is lengthened because the word ends in two short syllables.  – In the phrase ú Eldaron "without Elves", the preposition ú regularly governs the genitive case. – In accordance with Tolkien's usage in one late source, one might also use the genitive in the phrase "language of the Elves", hence Eldaron instead of Eldaiva, but this would contradict what Tolkien wrote elsewhere.)
P. I arano sello hostalë parmaiva Eldaron. (I arano sello "the king's sister's": the first genitive refers to a family relationship, but sello hostalë "sister's gathering" is an example of subject genitive: the king's sister is the subject carrying out the "gathering". Parmaiva "of books": the possessive-adjectival case here takes on the function of object genitive, the "books" being the objects of the "gathering". Eldaron "of Elves" or "about Elves": the genitive case is used in its most abstract sense of "about" or "concerning", as in the attested example Quenta Silmarillion = "the Story of the Silmarils".)

LESSON THIRTEEN

1. 
A. The man gave the woman a gift.
B. The sun gives light to the world.
C. We (inclusive) will find the treasure, and we (inclusive) will give it to the twelve Dwarves.
D. Eating flesh makes one fat, and we (inclusive) don't want fat bodies, for fat bodies are not beautiful.
E. We (exclusive) went into the city (in order) to find the wise women, for we (exclusive) wanted to see them.
F. A man having good ideas is wise and will give [or, bring] peace and joy to the city.
G. We (exclusive) have summoned them (in order) to speak of/about many things.
H. Drinking wine isn't good for one's body.

2.
I. Quen ánë i ohtaren alta macil. (Notice the helping vowel -e- intruding between ohtar and the ending -n, to avoid the impossible form **ohtarn.)
J. Carië coa i seldoin ná mára noa. (Here the gerund carië "making" takes both a direct and an indirect object – coa and i seldoin, respectively.)
K. Mahtalvë séren; mahtië umë anta i lien alassë, an ecénielvë i cala. 
L. Quetië i Eldalambë ná alta alassë Atanin. (Possibly alta alassë is not a perfect translation of "great joy", since the adjective alta primarily means "great = big" with reference to physical size – but we have no word for "great" in a less concrete sense.)
M. (I) ohtari i atta nórion [or, i atta nórion ohtari] mahtuvar i lient, ar lelyuvalmë ter alta mornië hirien cala.  (Alternatively "the two lands", not just "the [twin] peoples",  might also be expressed as a dual form here: i nóret, genitive i nóreto, instead of i atta nórion.)
N. I neri arwë i mára limpëo merner yulmar sucien i limpë, ar i arano móli áner i nerin rasta yulmar maltava. (Notice genitive following arwa [here pl. arwë], hence limpëo.)
O. Merilmë lelya mir i osto lerien ilyë Atani ar antien (i) malta i aranwa i mólin. (Notice that while the phrase "we want to go" certainly expresses a purpose, "go" should here be rendered as a simple infinitive lelya, not as a gerund in dative, since **merilmë lelien = "we want [in order] to go" would make no sense. On the other hand, the "in order" test reveals that the verbs lerya- "to free" and anta- "to give" should appear as gerunds in dative, sc. lerien and antien: "We want to go into the city [in order] to free all Men and [in order] to give the gold of the king to the thralls.")
P. (I) rambar i osto [or, i osto rambar] nar altë; acárielvet varien i lië. (Varien: dative gerund of varya- "to protect".)

(In these keys we do not list all the possible variations in word order, like saying acárielvet i lië varien instead of acárielvet varien i lië.)

LESSON FOURTEEN

1.
A. We (inclusive) will go from the tower to the house. (Alternative interpretation: "out of the tower", "into the house".)
B. All Elves have passed [/disappeared] from the world.
C. The Dwarves have come from [or, out of] the mountains; they have gone to [or, into] the houses and are drinking our (incl.) wine.
D. The evil warriors will seize the gold of our (incl.) people [in order] to send our (incl.) treasures to a remote land.
E. The woman went away from my house and went to the river.
F. The first ship will come from the West.
G. One fears the lions [Quenya: "...feels fear from the lions"], for they have eaten the king of our (exclusive) people, and they will not go away from our (exclusive) land [or simply: "...will not leave our land".] (Since rá "lion" has the stem-form ráv-, and **rávllon is not a possible word, the plural ablative would presumably require a connecting vowel, which is -i- in the case of plural words: Hence we used rávillon as the pl. ablative of rá. Also notice lielmo as the genitive of lielma "our people".)
H. Nessimë said [or, says] to Calandil: "My son has disappeared from my room!"

2. 
I. Equë Calandil Nessimenna: "Yondolya elendië [or, oantië] et i coallo, an ilyë i seldor lender [or, oanter = "went away"] i ambonna." (The word et may be omitted, since the simple ablative i coallo can express "out of the house" by itself – but without et, the ablative might just as well be interpreted "[away] from the house".)
J. Menello Anar antëa cala Ambarelvan [dative!], ar i mornië avánië. (Perhaps Menelello with a connecting vowel -e- would also be a valid ablative form of Menel. Notice that "to our world" should in this context be a dative rather than an allative form; cf. Exercise B in Lesson Thirteen above. But perhaps allative Ambarelvanna would also be possible, the meaning being: "the Sun is giving [out] light [which is going] to our world". The dative and allative cases are closely related; the lay-out of the Plotz letter suggests that the dative in -n may have originated as a shorter variant of the allative in -nna.)
K. Equë Calandil i úmëa aranna: "Ementiel(yë) ohtarilyar i mindonna hirien yondonyar. Mólinya varyuva i seldor, ar úvantë vanwë!" (Alternative allative forms of aran, mindon might be aranenna, mindonenna. Notice how the ending -nya always prefers -i- as its connecting vowel where one is required, hence "my thrall" = mólinya. On the other hand, ohtarilyar "your warriors" shows -i-only because the word is plural, cf. also mólilmar "our thralls" in Exercise N below. According to the system we have tried to make out, the singular forms would be ohtarelya "your warrior", mólelma "our thrall". – Possibly "my sons" could also be expressed as a contracted form yonyar [instead of yondonyar], but yonya "my son" [LR:61] may primarily be used as a form of address.)
L. I nér arwa i ciryaron mernë auta, ar ilyë i ciryar oanter Númenna.
M. Lendelmë sambenta, ar i nér i ambollon [or, ambollor] ánë yondolyan [dative!] alta macil, quétala: "I macil tulë haira nórello, (et) anhaira Númello."
N. Ilyë aldar firner ar váner nórelvallo, ar equë Calandil ar Nessimë: "Mentuvalmë mólilmar hirien nórë arwa rimbë aldaron." (Notice that the verb equë does not receive the ending -r even where it has multiple subjects.)
O. I vendë quentë i lamnenna: "Rucin(yë) altë rasselyalto." (Since vendë is a common noun and not a proper name, the special verb equë should not be used here. As for the "fear" = "feel fear from" construction, cf. Exercise G above. An alternative allative form of laman "animal" might be lamanna as a contraction of laman-nna [instead of involving the stem-form lamn-, necessitating the addition of a connecting vowel before -nna can be added].)
P. Lenden(yë) sambelvanna hostien engwenyar, an mernen(yë) anta torninyan minya parmanya; i parma caitanë i talamenna. ("My brother": we go for torninya [here with the dative ending -n], formed from toron, torn- "brother" with the connecting vowel -i- that is preferred by the ending -nya "my". Perhaps toronya, for toron-nya, would also be possible [dative toronyan]. Talamenna as the allative of talan "floor" takes into account the stem-form talam-, but perhaps talanna for talan-nna would also be an acceptable form.)

Additional exercises:

3. 
a) From our (incl.) houses
b) For my body
c) For our (incl.) bodies
d) Our (incl.) tongues (nominative)
e) To your land
f) Our (excl.) things (nominative)
g) From your king
h) Of my thrall
i) Of my thralls
j) To our (incl.) cities
k) Of our (dual incl.) people [= "of the people of the two of us"]
l) Of your son
Translating dual forms of sambë "room" as "two-room apartment":
m) Our (excl.) two-room apartment (nominative)
n) For my two-room apartment
o) Of your two-room apartment
p) To our (incl.) two-room apartment
q) From your two-room apartment
r) Of my people
s) Of our (incl.) sons
t)  For your queen
u) Of our (excl.) peoples
v) Of my men
w) Of my man
x) For my boys
y) From our (excl.) [two sister] ships (dual)
z) Of our (dual incl.) son [= "of the son of the two of us"]

4. 
a) Ambolyannar 
b) Sérelman
c) Parmalyat
d) Mindonelyanna / mindonilyannar (Notice how -e- functions as a connecting vowel in the singular, whereas -i- is used in the plural.)
e) Tárilmava
f) Sellinyaiva
g) Sellinyallo (Notice how the ending -nya "my" prefers -i- as its connecting vowel even in the singular, as here following seler, sell- "sister". Cf. also exercises M, N, U, Y below.)
h) Annalvaron
i) Maltalvo
j) Alasselvan
k) Limpelyo
l) Ambarelyallo
m) Anarinyo
n) Aranyan (for aran-nya-n; alternatively araninyan with a connecting vowel inserted)
o) Yondolmava
p) Yulmalmaron
q) Aiwelyant
r) Rambalmanta
s) Rambalvalto
t) Nórelyallon [alternatively, nórelyallor]
u) Sellinyato (we assume that the ending -nya "my" prefers -i- as its connecting vowel in dual forms as well)
v) Harmalmaron
w) Roccolvannar
x) Coamman 
y) Torninyan (or perhaps toronyan for toron-nya-n, irrespective of torn- as the normal stem-form of toron "brother")
z) Aldalmannar

LESSON FIFTEEN

1.
A. (S)he [or, it] will come on the second day.
B. In the winter[,] many birds go away to dwell in [the] South; after the winter they go away from [the] South [or, leave the South] and come to our (incl.) land. 
C. His/her finding gold in the mountains gave joy to his/her people, for his/her finding it made his/her people rich.
D. In [the] second winter that (s)he lived in the house[,] (s)he found a treasure under the floor.
E. (S)he speaks our tongue, for (s)he dwells (/lives) in our (incl.) land.
F. (S)he says/said: "I saw a sword in the warrior's left hand." (Notice the shortening of the long vowel of má before a consonant cluster: locative massë.)
G. The man who found the treasure will hide the things which he has found in his two-room apartment (...if we continue to translate dual forms of sambë "room" as "two-room apartment", that is. Notice that the second i of the Quenya sentence is the relative pronoun "who", not the article "the". The relative pronoun ya "which" here appears in the form yar, a plural ending being attached, because it refers back to the plural word "things": We assume that ya is inflected as a noun in -a.  This yar should not be confused with the attested form yar "to whom", which is not plural but has the old allative ending -r [as in mir "into"] attached.)
H. On the hill[,] (s)he sees the couple whom (s)he has watched from his/her house, and to whom (s)he gave his/her gift. (We assume that the relative pronoun ya would appear with dual endings when referring to a dual word: yat, dative yant.)

2. [The exact distribution of i and ya, when they occur as relative pronouns without endings for case and number, is still uncertain. What follows is merely a suggestion in that regard. It is entirely possible that one could just as well use i where the following keys have ya, and vice versa. However, i functioning as the article "the" cannot be replaced by ya.]
I. Cennes veru i mallessë.
J. Hirnen(yë) i nís i marë i coassë imbë i síri, ar tirnen(yë) péryat ar máryat; hyarya máryassë cennen(yë) parma. (Notice that the second i of this sentence functions as a relative pronoun "who", not as an article. Cf. exercise G above: i nér i... "the man who...")
K. Cennen(yë) yulmarya máryatsë, i yulma yallo ulyanes limpë mir antorya (or, antoryanna, using a simple allative instead of the preposition mir).
L. I marir i mindonissen yannar lelyëa [or, lelya] i nér nar ohtari. (Notice the word order: the verb immediately  follows yannar "to which",  just like it immediately follows yassen "in which" in our attested example in Namárië. But it may well be that ...yannar i nér lelyëa/lelya would be equally possible.)
M. Sucitarya i limpë úmë mára noa, an ya carnes apa sucitaryas úmë saila.  (Maybe the initial sucitarya could just as well be sucierya –  the pronominal ending being attached to the gerund of suc- "to drink".)
N. Apa oantelmë nórelmallo (i) Hyarmessë, ecénielmë rimbë Naucor i mallessen. 
O. I mindoni i ambossen nar altë; i harya i analta mindon, yallo polë quen cenë i Eldanórë, ná i analya nér i ostossë. (...yallo polë quen cenë, literally "from which can one see": I assume that in a phrase like polë cenë "can see", with a finite verb followed by an infinitive, it is only the finite verb that is relocated to immediately follow a relative pronoun like yallo. But we lack attested examples, of course; perhaps it should be yallo polë cenë quen with the subject following the entire verb phrase. And for all I know,  yallo quen polë cenë with an "English" word order may also be permissible.)
P. Lië yo aran ná saila maruva séressë mára nóressë ya meluvantë núravë. (If ya can really be inflected in the same way as a noun in -a, as suggested by the example yassen, the genitive "whose" would in the singular be yo – the group -ao being simplified to -o as usual.) 

LESSON SIXTEEN

1.
A. (S)he has come from the East on a white horse. (Of course, the instrumental form in -nen does not really mean "on" but implies  "by means of" – the horse being identified as the means of travel. It is not entirely obvious how rocconen is best translated in English, so the precise wording of the translation is unimportant as long as the student clearly grasps the meaning of the instrumental form itself. One might well translate: "...riding a white horse", though no element actually meaning "riding" is present.)
B. The man wounded the lion with a spear, and he said: "Don't eat my son!"
C. We (excl.) said to the Elf: "Our (incl.) friendship is renewed by your gift!"
D. On the third day (s)he said to the maiden: "Do what you want!" (...ya merilyë = "[that] which you want".) 
E. One cannot find a treasure hidden by Dwarves, for a Dwarf loves deeply the gold that he possesses.
F. The man is wounded by [the] horns (dual) of the animal; wish that he will not die! (literally: "be it that he will not die!" Possible, but rather less probable interpretation: "...that it will not die!" – referring to the animal! If the ending -s is to cover both "he", "she" and "it", one can't always be quite certain where the sympathies of the speaker really lie...)
G. (S)he is singing with joy (/because of joy).
H. Go to the city and say to the mighty queen: "May you protect our (incl.) land from the evil warriors!" (Nai varyuvalyë nórelva... = literally "be it that you will protect our land...")

NOTE ON EHTË "SPEAR": In exercise B, I used ehtenen as the instrumental form of this noun. In the Etymologies, Tolkien first derived this word from EKTE, but according to a note by the editor, a variant reading EKTI was also introduced. If we accept this latter version,  so that Quenya ehtë "spear" is to be derived from primitive Elvish ekti, the Quenya word should probably have the stem-form ehti- so that the instrumental form would be ehtinen rather than ehtenen. But the plural instrumental form should probably be ehtínen (as in Exercise K below) no matter which "etymology" we prefer, since ehtínen could represent both ehti+inen (two short i's merging into one long í) and ehte+inen (ei regularly becoming long í).

2.
I. Eques [or, quentes] i Nauconna: "Á racë i yulma nambanen!"
J. Ciryanen oanten(yë) haira nórenna Rómessë.
K. I osto ná varyaina altë rambainen, ar ohtari i mahtar ehtínen umir polë racë i rambar.
L. Equë Calandil harna yondoryanna: "Áva firë!" (Alternatively: Calandil quentë harna yondoryanna... As discussed in the lesson, it may be that the passive participle of harna- "to wound"  is simply harna rather than ?harnaina, since the verbal stem already contains the element -na which is closely related to the longer ending -ina.)
M. Nai tárilya hiruva i yána airinta (i) Eldainen!
N. I aran ar i tári lender coanyanna ar envinyatáner nilmelma altë annainen.
O. Mapas i seldo máryanten, ar eques [or, quetis]: "Áva lelya i sírenna!"
P. I nís i marë i nelya coassë i mallessë quentë i Eldanna: "Á tirë i neri i túlar i yánallo ya cenil(yë) i ambossë, i lelyar Rómenna."

LESSON SEVENTEEN

1.
A. This thing is the sword found by Calandil [the] Tall. (Calandil Hallanen "by C. [the] Tall": notice how the case ending for instrumental is added to the last word of the phrase.)
B. All animals have disappeared from this land (nórë sinallo = "from this land"; again notice how the case ending, here for ablative, is added to the last word –  the demonstrative sina "this". However, nórello sina would perhaps be equally possible.)
C. A snake wounded his/her right arm, and (s)he said: "Wish that all snakes will [or, would] die!" (Rancurya = "his [or, her] arm"; notice how ranco "arm" appears in the form rancu- before endings, since it is a U-stem. Possibly, the dual "pair of arms" would also have the form rancu, but if that form were intended here, we would also see the extra dual marker -t following the ending -rya. Cf. máryat = "her (pair of) hands" in Namárië.)
D. That night, they found that Dwarf on the hill over there [literally: on yonder hill]. (Lómë yanassë = "in that night", but English would simply say "that night" in such a context. Yana may signify "that" of something that existed formerly or in the past, and since the reference is to a night in the past, this word is appropriate here – if we have reconstructed Tolkien's intentions correctly! Cf. also hrívë yanassë "in/during that winter" in exercise H below. Nauco tana: "that Dwarf", the word tana "that" simply focusing on individual identity. Ambo entassë: "on yonder hill, on the hill over there": the word enta apparently means "that" with emphasis on spatial position.) 
E. The tall ships have passed away north(wards); those ships will not come to the lands of (the) South. (Ciryar tanë "those ships": we surmise that tana "that" can have the plural form tanë "those", the demonstrative behaving like an adjective.)
F. On the fourth day, that queen died by [/from] the poison of a snake. (Tári yana: "that queen" of a queen who is dead, yana being used of something that is past – but "that queen" could probably also be tári tana, merely focusing on personal identity.)
G. The strong arms of the men from (the) North can seize the spears from fighting warriors. (Ohtari mahtalallon "from fighting warriors": notice how the word ohtari "warriors" receives only the simplest plural ending, normally associated with the nominative case, but the plural ablative ending -llon added to the participle mahtala "fighting" indicates that the whole phrase is in the ablative case. – The word order mahtala ohtarillon would be equally possible: Here the ablative ending is added to the noun "warriors", since it is now the last word of the phrase.)
H. That winter, they lived (/dwelt) in the fourth house of that road (/street). (Hrívë yanassë: locative "during/in that winter"; cf. Exercise D above. Mallë tano "of that road", genitive of mallë tana "that road" – the genitive ending -o displacing a final -a as usual.)

2.
I. Á tirë Nauco tana, ar áva tirë Elda sina! (Alternatively Nauco enta = "yonder Dwarf" = "that Dwarf over there".)
J. Nórë ú angwion ná mára nórë, an rimbë Atani ifírier angusangwanen. (Ú angwion "without snakes": as the student hopefully remembers, the preposition ú "without" governs the genitive case. Angusangwanen "by snake-poison": notice how the U-stem noun ango "snake" appears as angu- in a compound.)
K. I cantëa lómissë cennen(yë) ruhtala ohtar mallë tanassë, ar ortanen(yë) rancunyat. (Alternatively mallë entassë = "on yonder road", "on that road [over there]". Rancuryat "my arms" is here unmistakably dual, because of the dual ending -t following the pronominal ending -nya "my". Compare/contrast Exercise C above.)
L. Nai Calandil Hallo polda yondo [or, ...i polda yondo Calandil Hallo] tuluva nórë sinanna, an varyuvas ostor sinë yassen marilvë! (As in Exercise A above, the case ending is added to the last word of the phrase Calandil Halla "Calandil [the] Tall", and as in the attested example Elendil Vorondo "of Elendil the Faithful [Elendil Voronda]", the genitive ending displaces a final -a.)
M. Mindon enta ná i cantëa mindon carna Eldainen nórë sinassë.
N. Parmar tanë nar vanwë; avánientë sambelyallo.
O. Aurë entassë cenuval(yë) yondolya. (Alternatively aurë tanassë, but enta can refer to something that lies in the future, and as is evident from the phrase "shall see", the reference is here to a future day.)
P. Aurë yanassë tullentë oron entallo ar lender coa sinanna. (Alternatively aurë tanassë again, but yana can refer to something that lies in the past, and as is evident from the past tense verb "came", the reference is here to a day in the past. – In some texts, Tolkien uses túlë rather than tullë as the past tense "came" [LR:47, SD:246], but tullë is attested elsewhere and fits the general patterns better. Cf. some forms discussed earlier: villë "flew",  ullë "poured".)

Insofar as the system of adding case endings to the "last declinable word" is not necessarily obligatory, the endings could probably be added to the relevant nouns as well, e.g. mallessë tana (or, enta) rather than mallë tanassë (or, entassë) for "on that road" in Exercise K.

LESSON EIGHTEEN

1.
A. They have come to see us, not to see thee.
B. May you dream about Elves! (Wish that you will dream about Elves!)
C. Three men will go thither, and the Dwarves will watch them, for the men possess a treasure that is greater than [lit. "great beyond"] gold.
D. On the sixth day they felt moved to come to me. [Lit. "...(it) impelled for them to come to me."]
E. The sixth king of the land is wiser than ["wise beyond"] his father the fifth king.
F. (S)he expanded his/her house, making it [or, that] the biggest house of the street.
G. You did it for them; you did not do it for us. (Alternatively, "you made it for them; you did not make it for us": Car- covers both "do" and "make".)
H. We saw you in the gorge under us, for you fell into it.

2.
I. Forya rancunya ná polda lá hyarya rancunya.
J. Á tulta te ninna!
K. I urqui tírar nye, an rucin(yë) tiello.
L. Lá tuluvalmë cenien tye i lómissë.
M. Lá óluva i seldon urquion.
N. I atta nissi quenter: "Aranelya lá mernë anta ment i engwi mapainë melto ohtariryainen."
O. I nér pálula coarya cára ta carien rimbë sambi ilyë engweryain. 
P. I enquëa aurë nauva mára lá i lempëa aurë, ar lá oruva men auta.

Other word-orders would apparently also be possible, such as prefixing some independent pronouns to verbs: K) nye-tírar rather than tírar nye, L) tye-cenien rather than cenien tye, N) ment-anta rather than anta ment, O) ta-cára rather than cára ta, P) men-oruva rather than oruva men. 

LESSON NINETEEN

1.
A. Who lived [or, "dwelt"] in the house ten years ago, when I did not live in it? 
B. What can we [inclusive] do?
C. Give it to me, and don't hide it from me! (The ending -t in antat, nurtat indicates that only one person is addressed.)
D. Who did you see on the seventh day?
E. They will give all the gifts to me and not to you!
F. What did the men find in the land beyond the mountains?
G. How will you be able to lift the great stone when I could not do it?
H. Our sister lives in that (yonder) house; we live in the eighth house in this street. Come and see our house! (Á tulil ar á cenil = "come and see"; the ending -l indicates that several people are being addressed.)

2.
I. Man acárië ta?
J. Mana elyë hirnë i otsëa sambessë írë lendel(yë) tanna?
K. Írë elyë utúlië, inyë merë auta! (If elyë can function as a plural pronoun and it is interpreted as a plural "you" here, the verb should perhaps also be plural: elyë utúlier.)
L. Ámen antal i limpë!
M. Á antat i limpë elmen ar lá i ohtarin! 
N. I otsëa ohtar utúlië i altë orontillon (or, -llor) pella.
O. I toltëa ando pella elyë hirnë alta harma; elmë i tuller apa le úmer hirë [or, lá hirner] engwë! (Alternatively elyë hirner if the pronoun is taken as plural; cf. Exercise K above. Notice that the "who" of the relative sentence "we who came" is translated by means of the relative pronoun i: The word man denotes a different kind of "who", used in actual questions.)
P. Manen i úmië Naucor hirner te [or, te-hirner] otso auri yá?

LESSON TWENTY

1.
A. You [or, emphatic you] are a Dwarf, not an Elf. (Elyë Nauco: the copula "are" is left out and understood. Evidently nalyë Nauco would have been a possible alternative.)
B. I saw that the man's arm was broken.
C. The king was mighty, but the queen was wiser than the king.
D. Did you know that under the house [there] is a hidden treasure?
E. May I leave [literally, go from] this place?
F. Don't drink, for [there] is poison in your cup!
G. Were you here on the tenth day when they came? 
H. We (excl.) know that [there] is a secret room in this house, but we have not found it, and until we find it we shall not know what is in the room.

2.
I. "I was rich" can be translated in several ways. The "safest" solution would perhaps be to leave out the copula and use an independent pronoun (ni or inyë) for "I": Ni alya or inyë alya. Of course, this may just as well mean "I am rich", since there is no tense-marker. If we want to include one, we must use the not entirely well-attested form né "was". Adding the ending -n or -nyë for "I" might result in a form something like nen(yë); if so, "I was rich" could be rendered nen alya or nenye alya.
J. I aran quentë [or perhaps equë]: "Lá lertal(yë) lelya i nómenna yallo utúliel(yë)", mal istan(yë) sa lelyuvan(yë) tanna. (Alternative translation of "you may not go": umil(yë) lerta lelya.)
K. Istan(yë) cenda, mal lá polin(yë) cenda i morniessë. (Alternative translation of "I cannot read": umin(yë) polë cenda. Notice the difference between ista- "can" = "know how to" and pol- "can" = "be physically able to": The speaker knows how to read, but is unable to read in the dark.)
L. Istalvë sa Eldar ëar.
M. Ma marnentë sinomë tenna i nertëa loa írë i ohtari tuller?
N. Istalmë sa i neri sinter quetë i Eldalambë, mal lá i Naucolambë.
O. I nissi quenter sa ecéniel(yë) i alta ango i engë i orontessë.
P. I quainëa auressë Anar né calima.

APPENDICES
Based on all published material (and then some), I have set out most of the information about Quenya that I feel we can infer with a minimum of confidence. These Appendices to the course proper will supply some extra information, but primarily they will be devoted to discussing certain features of Quenya that are not so well attested or understood that I felt able to construct any exercises touching on these matters. If more Quenya material is published in the future, I may also summarize the new information here (unless or until I work it into the existing lessons, or write additional lessons to cover the fresh info).

WHAT IS THE FUNCTION OF THE PARTITIVE PLURAL?
In this course we have discussed three Quenya numbers: singular, plural, and dual. There is however also a fourth, called the partitive plural, ignored throughout this course because I feel its function is not well understood. Hence I am also unable to guarantee that Tolkien would not have used the partitive plural where I have used the "normal" plural in some of the exercises of this course.
	Before discussing the possible function of the partitive plural, we will discuss how it is formed. The basic ending is -li, derived from a root LI "many" which is also the source of the noun lië "people". The Plotz Letter points to lasseli, ciryali as the partitive plural forms of lassë "leaf" and cirya "ship". It is less than clear how -li can be added to nouns ending in a consonant, for this would normally result in impossible consonant clusters (only nouns ending in -l can receive the ending -li with no further ado, since Quenya does permit double ll). In one attested example, involving the partitive plural of Casar "dwarf" (based on Dwarvish Khazâd and an alternative to the native word Nauco), we see assimilation: instead of the impossible form **Casarli we have Casalli. The Etymologies likewise points to Telelli as the partitive plural of Teler (an Elf of the Third Clan); see WJ:388, LR:391. 
Nouns ending in -s or -n may also assimilate this consonant to l before the ending -li, so perhaps the partitive plural of nouns like elen "star" or olos "dream" would be elelli, ololli. The behaviour of nouns ending in -t, like nat "thing", must remain a mystery for now. Either the impossible form **natli would have its consonants swapped around, producing nalti, or we must probably slip in some connecting vowel – perhaps resulting in a form like nateli (with the same extra vowel -e- as in Elendilenna "to Elendil", PM:401).
As for the various case forms as set out in the Plotz Letter, the archaic "Book Quenya" is to have the long ending -lí in the nominative and the accusative alike, but in later Quenya, this is shortened to -li as in the examples above. The ending -lí- with a long vowel is however still used before the endings -nen for instrumental and -va for possessive, so in these two cases, the partitive plural form ciryali appears as ciryalínen and ciryalíva respectively (and the long vowel of course receives the accent). The genitive simply adds the ending -on as in the normal plural, hence ciryalion. The dative adds the simplest dative ending -n, hence ciryalin.
In the locative, allative and ablative, it is optional whether one uses the simplest endings -ssë, -nna, -llo or their plural forms -ssen, -nnar or -llon (alternatively -llor). The ending -li- already indicates that the word is plural, so whether or not a second plural indicator follows at the end of the word is not important. Hence locative ciryalissë = ciryalissen, allative ciryalinna = ciryalinnar, ablative ciryalillo = ciryalillon (or ciryalillor). In Namárië in LotR, Tolkien used falmalinnar as the partitive plural allative of the noun falma "(foaming) wave", so writers who want to use a strictly LotR-style form of Quenya may opt for the forms with double plural marking.
	Listing the forms is easy; it is rather more difficult to tell precisely what their function is. If ciryar is simply "ships", how does the alternative plural form ciryali differ in meaning?
In English translation, Tolkien renders the "partitive plural" forms in -li as normal English plural forms (in -s): The allative phrase i falmalinnar in Namárië is translated "upon the foaming waves". However, in his interlinear translation of Namárië in RGEO:67, Tolkien broke this form of falma down as falma-li-nnar and indicated that the middle element means "many" – which as we have seen is also the meaning of the basic stem LI (LR:369). Furthermore, an Ent on one occasion used the word taurelilómëa, which in LotR Appendix F is said to mean "Forest-many-shadowed". Though this is not genuine Quenya as such, but merely "fragments of Elf-speech strung together in Ent-fashion", Tolkien is again seen to imply that the element -li connotes "many".
So inevitably and not without reason, many researchers have concluded that the forms in -li are examples of a so-called multiple plural. This plural form was thought to imply that there are many of the thing in question: Whereas ciryar is simply "ships" (few or many, but at least more than one), ciryali would imply "many ships". The example i falmalinnar "upon the foaming waves" in Namárië would agree well with this interpretation: Galadriel is singing about the waves of the wide ocean between herself and Varda – obviously a great multitude of waves.
However, I fear that this interpretation of the plural forms in -li is too simplistic; at least this can hardly be the whole story. Treebeard greeted Celeborn and Galadriel as a vanimar, vanimálion nostari, which greeting Tolkien translated as "o fair ones begetters of fair ones" (SD:73). Vanimálion "of fair ones" is the partitive plural genitive of vanima "fair (one)". Again, Tolkien translates a partitive plural form as a normal English plural, and there is nothing to suggest that the meaning "of many fair ones" is intended. (Unless Treebeard exaggerates to be polite, this would not agree very well with the facts either: Celeborn and Galadriel were the "begetters" of one known child, their daughter Celebrían. Even if we throw in their granddaughter Arwen as well, there are still only two "fair ones"; this can hardly count as "many".)
There is also an example of a partitive plural (this time in the locative case) in the Markirya poem, but it is not very helpful: Man cenuva rácina cirya ondolissë mornë, which question Tolkien rendered "who shall heed a broken ship on the dark rocks[?]" (MC:222, cf. 215, 220). So here we have ondolissë mornë = "on [the] dark rocks"; once again, a Quenya plural in -li is translated as a normal English plural in -s. While there is nothing that would preclude the possibility that the ship is described as being stranded on many "dark rocks", there is nothing that would confirm this interpretation, either.
Early material (far predating the LotR) provides yet more examples of plurals in -li. In the early versions of the Silmarillion narratives, the clan of the Noldor are referred to as the Noldoli (e.g. LT1:21). Here the ending -li may seem to be used as a kind of "generic plural", referring to the entire "race" of Noldorin Elves. Similarly, in the entry TELES in the Etymologies (LR:391), Tolkien may seem to virtually equate the form Telelli with the compound Telellië "Teler-folk" (Teler "Telerin Elf" + lië "people"; notice the regular assimilation rl > ll). However, when discussing various forms of Casar "Dwarf" in a much later (post-LotR) source, Tolkien seems to clearly distinguish between "the partitive plural" Casalli and "the race-name" Casallië (the latter evidently = "Dwarf-people", Casar + lië). See WJ:388. In the later narratives, Tolkien also abandons the form Noldoli and consistently refers to this people as the Noldor – a "normal" plural in -r, even though the reference is clearly to the entire clan of Noldorin Elves as a "people". The form Noldoli was certainly not obsolete as such, but perhaps its function was redefined.
In one passage in Letters, Tolkien makes some remarks that throw at least some light on the various plural formations, but he uses Sindarin examples:

The Eldarin languages distinguish in form and use between a 'partitive' or 'particular' plural, and the general or total plural. Thus yrch 'orcs, some orcs...' ... the Orcs, as a race, or the whole of a group previously mentioned would have been orchoth. (Letters:178)

If yrch "Orcs" is an example of a Sindarin "partitive" or "particular" plural, it must correspond to a Quenya plural in -li (though historically, yrch is rather descended from a plural in -i, which plural ending still survives in Quenya). We must then equate the "normal" Quenya plural in -i or -r with the "general or total plural". According to what Tolkien says, this plural would often be used of entire races (or of distinct groups previously identified). Indeed we see forms like Valar, Quendi, Eldar referring to the relevant "races" (does this obsolete the notion that the plural in -li can also have this meaning, and is this why Tolkien replaced Noldoli with Noldor in his narratives?) Of course, these plural forms can also have a more limited reference, pointing to some particular group rather than the entire "species" of the thing in question. Treebeard addresses Galadriel and Celeborn as a vanimar "o fair ones"; they are obviously just a couple of fair (beautiful) persons, not by themselves constituting the entire "race" of fair people in the world.
	Perhaps the system works something like this: If you refer to a group using the "normal" plural in -r or -i and do not insert the definite article before the plural noun, the noun may often have generic reference unless the context clearly indicates otherwise. Cf. a Tolkien-made example like Valar valuvar, "the will of [all] the Valar [Gods, Powers] will be done" (WJ:404). Valar is here a "general or total" plural; it does not refer to "some" gods or Powers, but to the entire "race" of Valar. If you want to introduce some Valar as opposed to the entire race of gods, it would perhaps be appropriate to use the partitive plural: Valali. (Cf. Tolkien's implication that "some orcs" is a possible rendering of the Sindarin partitive plural yrch.) The very term partitive plural would then suggest that we are dealing with a sub-group, a part of the total group of Valar in the world. But once these Valali have been established as "a group previously mentioned", we would switch back to the "total" plural, that now refers to the total of the aforementioned sub-group. Now it would be appropriate to speak of this sub-group as i Valar (with the definite article: the particular gods we are considering here).
	When Treebeard addresses Galadriel and Celeborn as a vanimar "o fair ones", he naturally uses the "particular" plural since he is addressing two particular "fair" people. But when he goes on to describe them as vanimálion nostari "begetters of fair ones", he switches to the "partitive" plural to make it clear that Galadriel and Celeborn are the (grand)parents of some "fair ones" as opposed to all the fair ones in the world. (Perhaps Treebeard's wording could also be taken to mean that some, but not all of Galadriel's children were "fair" or beautiful. However, the context, as well as general courtesy, would indicate otherwise.) As for the ship that is stranded ondolissë, it is simply described as being stranded on some rocks, certain rocks, a number of rocks.
So in short, it may be that Quenya would typically use the plurals in -li where English would have "some" + a plural noun. Yet the older theory of the "multiple plural" may not be entirely wrong; the fact remains that the root LI originally signifies "many". Perhaps it is especially when plurals in -li are combined with the definite article that these forms may carry the idea of a great multitude, as in the Namárië phrase i falmalinnar "upon the [?vast ocean of] foaming waves". But generally, it may be just as wise to use a separate adjective to indicate "many" (in this course we used the adjective rimba pl. rimbë, by Tolkien glossed "numerous", to express this meaning).
	Since we have so few examples, these theories must remain tentative. As I said, I certainly cannot rule out the possibility that Tolkien would sometimes have used plurals in -li where I have used "normal" plurals in the exercises of this course. Much less can I tell whether he would have rejected the alternative wording as downright "wrong" or ungrammatical Quenya.

THE APPLICATION OF CASE ENDINGS INCLUDING T
As we recall, there are two Quenya endings denoting dual number: -u and -t (e.g. Aldu "two trees", ciryat "two ships"). Which ending is used depends on the shape of the noun it is added to. 

In the Plotz Letter, Tolkien listed various case endings also including the dual element -t-: genitive -to, dative -nt, allative -nta, ablative -lto, locative -tsë, instrumental -nten. Obviously, these are mere variations of the simplest case endings, normally associated with the singular: -o, -n, -nna, -llo, -ssë, -nen. The corresponding dual endings are derived simply by squeezing in a -t- and (where necessary) adapting the result to fit Quenya phonology. So the question is: since -t is obviously the dual marker here, are case endings including -t- to be attached only to nouns with nominative dual forms in -t, like ciryat? Maybe nouns that in the nominative receive the other dual marker, -u, should not take case endings including -t-?

This is a question I briefly discussed in many of the lessons, and as I indicated, there is no certain answer available. Yet we may form a plausible theory if we can figure out how the case endings including -t- originally arose in the language. Perhaps Tolkien imagined that initially, the case endings were simply added to the simplest dual form in -t.

Thus, starting from the simple nominative ciryat "two ships, a couple of ships":

ciryat + -o for genitive = ciryato
ciryat + -n for dative = ciryatn
ciryat + -nna for allative = ciryatnna, simplified to ciryatna
ciryat + -llo for ablative = ciryatllo, simplified to ciryatlo
ciryat + -ssë for locative = ciryatssë, simplified to ciryatsë
ciryat + -nen for instrumental = ciryatnen

However, the group tn came to be disliked, so the consonants underwent metathesis; that is, they were swapped around to produce nt instead. Thus the dative ciryatn, the allative ciryatna and the instrumental ciryatnen turn into the actual forms listed in Plotz: ciryant, ciryanta, ciryanten. Likewise, tl is swapped around to lt, so that the ablative changes from ciryatlo to the attested Plotz form ciryalto. Only the genitive ciryato and the locative ciryatsë persisted as they were, with no metathesis – giving away that originally, the case endings were suffixed directly to the simplest dual form in -t.
	If this is so, we have every reason to assume that the same case endings were suffixed to dual forms in -u as well, for instance like this (using Aldu "Two Trees" as our standard example):

Aldu + -o for genitive = Alduo
Aldu + -n for dative = Aldun
Aldu + -nna for allative = Aldunna
Aldu + -llo for ablative = Aldullo
Aldu + -ssë for locative = Aldussë
Aldu + -nen for instrumental = Aldunen

These forms would undergo no further changes, since they are all acceptable Quenya as far as phonology goes. By this theory, the dual case endings -nt, -nta, -lto, -tsë and -nten should only be suffixed to nouns with nominative dual forms in -t. Nouns with nominative dual forms in -u would merely add the simplest case endings -o, -n, -nna, -llo, -ssë, -nen. The sole uncertainty would relate to the dative form. It could be Aldun as suggested before, but as we demonstrated in Lesson Thirteen, Tolkien used the longer ending -en in one attested example dating from the period when -(e)n was still the genitive rather than the dative ending: Veruen as the genitive of the dual form veru "married pair, spouses" (Etym,. entry LEP, cf. BES). If this formation survived as such, irrespective of Tolkien's re-defining of this case ending, the dative of Aldu should be Alduen.
	As for the possessive-adjectival case form, no dual endings are attested anywhere. We have theorized that it should have the ending -twa in the case of dual forms in -t (ciryatwa "of a couple of ships"), but if the theory set out above is correct, the ending should simply be -va in the case of dual forms in -u (Alduva "of [the] Two Trees"). 

INFINITIVES WITH PREFIXED A-
The Markirya poem includes two examples of a special infinitive that is marked with the prefix a-. (Tolkien first wrote na-, then changed it to a-, perhaps suggesting that this was a grammatical feature that arose spontaneously in his mind as he worked out the later version of this poem.) The relevant couple of consecutive lines go like this:

	Man cenuva lumbor ahosta "Who shall see [the] clouds gather,"
	Menel acúna... "the heavens bending...[?]"

The verbs involved are the A-stems hosta- "to gather" and cúna- "to bend". What is the function of the a-prefix here occurring?
Tolkien provided a brief, rather obscure note about it: "When the bare stem of the verb is used (as after 'see' or 'hear') as infinitive [a-] is prefixed if the noun is the object not the subject" (MC:223). There are at least two possible interpretations of this, but the "traditional" interpretation – reflected in many post-Tolkien texts – goes like this: Following sense-verbs (like "see", "watch", "hear" etc.) we will typically find some noun that is the object of the sense-verb in question. In the examples above, lumbor "clouds" and Menel "the heavens" are the objects (not the subjects!) of the verb cenuva, "shall see". Nonetheless, these verbs are also the logical subjects of the verbs "to gather" and "to bend": The clouds gather, the heavens bend. So to express what an object is itself doing while it is the subject of another verb, you use an infinitive with a prefixed a-. In other words, man cenuva lumbor ahosta is the Quenya way of saying "who shall see [the] clouds as they gather". But unlike "gather" in this English circumlocution, ahosta remains an infinitive, as is clearly seen by the fact that it does not receive the plural ending -r even though its logical subject (lumbor "clouds") is plural.
We may wonder how the prefix a- would be added to a verbal stem beginning in a vowel, especially in a-. As suggested by Nancy Martsch in her Basic Quenya, it may sometimes be best to slip in a hyphen, for instance in a sentence like cennen i nís a-anta [?] i seldon parma, "I saw the woman give the boy a book".
It is also uncertain how the prefix a- would be added to primary verbs. A verb like (say) mat- "to eat" would probably include the ending -ë in its "stem" form, just as it does when it functions as an infinitive. Of course we may prefix a- and build a sentence like tirnen i Naucor amatë = "I watched the Dwarves eat" (= "I watched the Dwarves as they ate"). However, a form like amatë would be accented on the first syllable, on the prefix itself. Perhaps we should ignore the normal stress rules and let the accent fall on the syllable following the prefix (the spelling a-matë could be employed to suggest this)? Actually, the Markirya poem contains a relevant example involving the verb cir- "to sail", but in this example, the prefix a- is not used at all. Correcting some likely misreadings (a in Tolkien's manuscript thrice being misread as e), this line would go: Man cenuva fána cirya métima hrastallo círa = "Who shall see a white ship sail from the last shore[?]" (Tolkien's poetic translation in MC:214 reads "who shall see a white ship leave the last shore" – but it is clear what the literal meaning is.) The overall construction is very similar to the examples cited above; the "white ship" is the object of the verb cenuva = "shall see", but it is also the logical subject of the verb cir- "to sail". The latter is here simply constructed as a "continuative" stem, similar in form to the "present" or "continuous" tense: círa. So we must assume that "I watched the Dwarves eat" could similarly be expressed as tirnen i Naucor máta, and I think I would prefer this construction to the uncertain amatë-form.
Of course, we may then ask why a simple "continuative" stem cannot replace the infinitive with prefixed a- everywhere. The verbs hosta- "to gather" and cúna- "to collect" would presumably produce the forms hostëa and cúnëa. Why, then, cannot "who shall see the clouds gather, the heavens bending?" be expressed as man cenuva lumbor hostëa, Menel cúnëa? Why did Tolkien use the forms ahosta, acúna instead? Of course, for all we know, both constructions could be equally possible, and Tolkien simply picked the one that came into his head first, or the one that fit the meter of his poem better.
However, "Gildor Inglorion" has suggested a new interpretation of the function of the a- prefix that would allow us to explain all the attested forms. We have already quoted Tolkien's note that "when the bare stem of the verb is used (as after 'see' or 'hear') as infinitive [a-] is prefixed if the noun is the object not the subject" (MC:223). Does he mean: when the "noun" (that is, the object of the main verb of the sentence) is the logical object – not the subject – of the infinitive itself? If so, it is obvious why the a-prefix is not used in a sentence like "who shall see a white ship sail...", for the ship is the logical subject of the verb "sail", not the object. This interpretation would mean that the verbs hosta- "gather" and cúna- "bend" are actually transitive in the examples where the a- prefix occurs, not intransitive as in the English translation: "Who shall see the clouds gather, the heavens bending?" In English, it is just the clouds themselves that "gather" or assemble, and the heavens themselves that "bend"; they don't "gather" or "bend" something else.
Yet hosta- is also glossed "collect", which is clearly transitive. Of course, this verb could be both transitive and intransitive, just like at least one other verb in -ta (orta- = transitive "raise" or intransitive "rise"). But if hosta- is taken as meaning "gather" in the transitive sense of "collect", and the prefix a- indicates that the "noun" next to the infinitive is "the object not the subject" of this verb, then man cenuva lumbor ahosta[?] actually means "who shall see the clouds being gathered?" Similarly, man cenuva...Menel acúna would actually mean "who shall see...the heavens being bent?" By this interpretation of the a- prefix, our home-made example tirnen i Naucor amatë would not mean "I watched the Dwarves eat", but rather "I watched the Dwarves being eaten"! The prefix a- would indicate that the noun in front of the infinitive is actually to be taken as "the object not the subject" of the eating concerned.

Perhaps we shall never know with certainty which of these two interpretations is correct. It may very well be that the prefix a- (variant na-) was spontaneously invented when Tolkien worked out the latest version of the Markirya poem, and that it occurs nowhere else in his notes.

ELISION OF FINAL VOWELS
The greeting elen síla lúmenn' omentielvo "a star shines on the hour of our meeting" exemplifies a frequent, but not obligatory feature of Quenya phonology: When a word ends in a vowel and the next word begins in one, the former vowel may drop out. Thus the final -a of lúmenna "on [the] hour" is omitted before the initial o- of omentielvo "of our meeting". In Elendil's Oath occur the words tenn' Ambar-metta, "until the end of the world", the preposition tenna "until" being reduced to tenn' before the initial a- of Ambar-metta "World-end = the end of the world". Occasionally, this phenomenon may even result in new, seemingly unitary words, as when the same preposition tenna "until" and the noun oio "endless period" are contracted: tennoio (for tenn' oio) "forever" (UT:305, 317).
	When a vowel drops out like this, sounds and combinations not normally permitted finally may occur in this position: like the double -nn in lúmenn', or the "final" -m in ám' etelehta "deliver us" (VT43:12, where the full form ámë etelehta is also quoted).
	Naturally, such omission of final vowels is especially common when one word ends in a vowel that is similar or identical to the initial vowel of the next word (like the omission of -a before o- and a- in the examples above). In Fíriel's Song as printed in LR:72, there is a dot under some final vowels, which may be taken as a sign that they are to be elided. Replacing the dot with underlining and not otherwise altering the original spelling of this "Qenya" text, we may quote the relevant phrases like this: 1) Ilu Ilúvatar en káre eldain "Ilúvatar made the world for Elves"; here the final -e of káre "made" is apparently omitted before an identical vowel; 2) íre ilqa yéva nótina "when all is counted" and íre Anarinya qeluva "when my sun shall fail"; here we have omission of final -e before i and a, respectively; 3) enyáre tar i tyel "in that day beyond the end", which if we interpret Tolkien's intentions correctly is a unique example of a final vowel being elided before an initial consonant in the next word (tar). However, the last example has been questioned; the printed version may be in error when placing a dot under the final -e of enyáre. (See TolkLang message 13.75 by David Salo; thanks to Diego Seguí for bringing this to my attention.)
	Whatever the case, such omission of final vowels is clearly not necessary to produce correct Quenya, which is why we ignored it in the exercises of this course. The phrase lúmenn' omentielvo is twice attested in its full form lúmenna omentielvo (WJ:367, Letters:424). Our small corpus also contains examples of a final vowel persisting even where the next word begins in an identical vowel – as in the sentence aurë entuluva "day shall come again", cited in the Silmarillion, chapter 20. Presumably this could also be shortened (aur' entuluva), but not necessarily so. Elision of final vowels would probably be most common in the spoken language, and in poetry it may also be useful to be able to get rid of a syllable where the poetic meter demands it.

HISTORICALLY JUSTIFIED FORMS, OR ANALOGICAL LEVELING?
As discussed in the Quenya lessons, seemingly "irregular" features of the language are very often justified by the long historical evolution Tolkien envisioned. For instance, when the noun talan "floor" has the plural form talami instead of talani, this is because the original Primitive Elvish base had the form TALAM: As the distinctive features of Quenya phonology evolved, final -m was no longer tolerated and was altered to the closest "permissible" sound: -n. Hence older talam appears as talan when the word occurs without endings. But when endings are added so that a vowel follows, the original -m was not final and therefore did not have to be changed. Hence the plural form talami "floors".
	Yet there could also have been another outcome: By analogy with such pairs as aran / arani "king / kings", elen / eleni "star / stars" and many others, the pair talan / talami "floor / floors" could have succumbed to so-called analogical leveling. Speakers might simply have fitted talan into the simplest pattern, so that its plural would have become talani instead. In this case, Tolkien imagined the historically justified form to have persisted. Yet analogical forms are not unheard of in his languages (see for instance the entry PHILIK in the Etymologies).
	The Quenyaist has to face the problem that it is impossible to predict with confidence to what extent Tolkien meant analogical forms to have replaced the historically justified ones. The silent assumption underlying some of the forms presented in this course is that analogical leveling had gone quite far, conveniently wiping out many of the extra complexities and "irregularities" which students would otherwise have to deal with. Yet we cannot be quite sure that this is how Tolkien himself envisioned his Quenya. Some of the potential complications may be briefly addressed here.
	One problem has to do with the augment, the prefixed stem-vowel added to the verbal stem in the perfect tense: tul- "come", but utúlië "has come". Prefixing a vowel in such a way changes the phonological environment where the following consonant occurs. If we start looking into the evolution of Quenya from Primitive Elvish, this could in some cases mean that the consonant itself would change.
	Take, for instance, a verb like lanta- "fall". Most writers have assumed that its perfect form, "has fallen", would be alantië. A minute and a half into the credits of Peter Jackson's Fellowship of the Ring, you can even hear Enya sing mornië alantië, "darkness has fallen". The form alantië is repeatedly used in this course as well. Yet one could plausibly argue that the perfect tense of lanta- should actually be arantië! Why? Because lanta- is derived from a stem DAT-, or specifically its nasal-infixed variant DANT-. In early Quenya, the initial d- of Primitive Elvish turned into l- (WJ:353; exceptionally d- could also become n-). Hence we have lanta- "fall" from primitive dantâ-. However, primitive d developed in a quite different way where it was not initial. Following a vowel it turned into z and later merged with r; for instance, we have discussed how mir "into" is evidently meant to come from primitive mi-da "in-to" (see the note in Lesson Fourteen). So if the perfect augment was prefixed to the stem dant- already before the initial d- turned into l-, older adant- would regularly evolve into azant- and then arant-, so that "has fallen" would be arantië rather than alantië!
If this is correct, otherwise identical verbs would sometimes remain distinct in the perfect tense. In Quenya there are two verbs lav-, one meaning "lick" and the other "yield, allow, grant". The former is derived from a stem LAB, so that the initial l- is original; the latter comes from a stem DAB and thus merged with the other verb only when initial d- turned into l-. Lav- "lick" from LAB would have the straightforward perfect form alávië, whereas lav- "allow" from DAB would have the perfect form arávië (older azávië). By this system one would have to know, in each case, whether the initial l- of any verb is original or derived from older d- before one could construct the perfect form!
But it does not stop here; we have just opened up a Pandora's Box of potential extra complications, so that Quenya suddenly looks more like the "extremely difficult" language Tolkien actually insisted it was (Letters:403). Like many African languages of our own age, Primitive Elvish was not averse to the initial nasalized stops mb-, ng- and nd-; South African president Thabo Mbeki would presumably be more able to pronounce ancient Elvish words like mbundu "snout" than most Westeners are. In Quenya, the ancient initial mb- had been simplified to m-: mbundu came out as Q. mundo (Etym, entry MBUD). The original initial nd- of primitive Elvish was likewise simplified to n-, as when Quenya nulla "dusky, obscure" is said to come from older ndulla (Etym, entry NDUL). Original initial ng- first became ñ-, as Tolkien often wrote the sound of ng as in king (pronounced without any distinct g, that is). For instance, we have Ñoldo from primitive ngolodô (or technically ñgolodô). By the Third Age, initial ñ- had come to be pronounced like normal n-, hence the spelling Noldor rather than Ñoldor in LotR (but apparently, the distinction between ñ- and n- was upheld in Tengwar writing). To summarize: original mb-, nd-, ñg- became m-, n-, ñ-, respectively, and in spoken Quenya, ñ- later merged with n-. 
But – this change only happened when the old initial combinations mb-, nd-, ñg- occurred at the beginning of words! Following a vowel in the middle of words, these combinations survived as they were. Thus in Quenya the root NDIL yielding words for "friend, friendship, devotion" persists unchanged in a compound like Eldandil "Elf-friend" (WJ:412), though nd- has been simplified to n- in a related word like nilmë "friendship". Compare SD:241, where Tolkien's character Lowdham discusses these phenomena (referring to Quenya as "Avallonian"). What is relevant for our purpose is of course that if a verb in m- or n- is derived from a stem in mb- or nd-/ñg-, one could argue that these combinations would survive following the augment that is prefixed in the perfect tense. Verbs like namba- "to hammer" (stem NDAM-), nanda- "to harp" (older ñanda-, stem ÑGAN) and mar- "dwell" (stem MBAR) may then conceivably appear as andambië, angandië, ambárië in the perfect tense. Of course, verbs in n- and m- that had just been simple n- and m- all along would not behave in this way. If a simple verbal stem like nac- "bite" is all one has to go on, it would be quite unpredictable whether the perfect tense is to be anácië (original stem NAK) or andácië (as if the stem were NDAK- instead).
Verbs with initial h- would also be problematic. Sometimes Quenya h- is derived from the Primitive Elvish aspirate kh- (see below), which would evolve into h also following a vowel, but sometimes h- is meant to come from primitive sk-, as when the stem SKAT- yields the Quenya verb hat- "break asunder". Primitive sk- becomes h- only at the beginning of words. Following a vowel, this cluster is sometimes unchanged and sometimes has its consonants swapped around to produce ks (or in regularized spelling x); Tolkien is quite inconsistent in this matter. In Etym, entry MISK-, he lists the adjective miksa (or, mixa) "wet"; the entry-head would suggest that the ks of the Quenya word here comes from older sk. In later sources Tolkien has the cluster sk (sc) surviving unchanged in Quenya, as in rusco "fox" (PM:353, VT41:10). So one could argue that the perfect tense of a verb like hat- "break asunder" should be, not ahátië, but either axátië or ascátië, since the original root is SKAT- and the perfect should conceivably descend from askât-. A verb ascat- actually appears in one Quenya text (in the nasal-infixed past tense: ascantë, evidently meaning "broke asunder" – see SD:310, where the spelling used is "askante"). In ascantë, the prefixed stem-vowel is apparently used as an intensifier and is not really the perfect-tense augment as such, but perhaps this augment would have a similar effect on the rest of the word.
And what about verbs in s-? Primitive s- was unchanged at the beginning of words, but between vowels it was normally voiced to z and then merged with r. So perhaps the perfect tense of a verb like salpa- "sip" should be, not asalpië, but rather aralpië for older azalpië? On the other hand, if s- represents older - (more or less like the "th" of English thing), we would see -s- also between vowels: The perfect of sinta- "fade" would be isintië, since the original root is THIN- and the older Quenya forms would have been inta- with perfect iintië (the corresponding spelling is said to persist in Tengwar orthography). But then, Quenya initial s- can also come from the primitive initial cluster st-, which would be preserved unchanged between vowels. However, currently no Quenya verb derived from a stem in st- is known. Perhaps we should be grateful.
Then we have the primitive combination sy-, which produces Quenya hy- when it occurs initially, but following a vowel, sy apparently becomes ry (as when Tolkien in Etym derives pirya "syrup" from a stem PIS; the primitive form of the word must have been pisyâ).  Maybe the perfect tense of a verb like hyar- "cleave" (stem SYAD-) is aryárië rather than ahyárië, then? And what about initial hl-? It is derived from older sl-, a combination which would probably turn into -ll- between vowels. (At least primitive sr-, which at the beginning of words produces Quenya hr-, is seen to become -rr- between vowels: Tolkien derived Quenya mirroanwë "incarnate" from primitive mi-srawanwe, MR:350.) So maybe the perfect tense of hlar- "hear" is not really ahlárië, but rather allárië?
In short: Within Tolkien's general system there is room for many extra complications here, if one wants to draw the full consequences of the underlying phonological evolution that he imagined. The augment, the prefixed stem-vowel occurring in the perfect tense, does seem to have been prefixed so early that the following consonants still had not assumed the shape initial consonants would have in Quenya. (In WJ:366, Tolkien cites some "prehistoric" perfects already featuring the augment.) To return to our first example, the d- of the stem DA(N)T- "fall" had not yet become l- as in lanta, and then the perfect "has fallen" could plausibly be (azantië >) arantië because original d became z and then r following a vowel. So should we get in touch with Enya and tell her that she must record her song all over again, with mornië arantië instead of alantië? 
We cannot tell. In this and all the other phonological cases just listed, it is simply impossible to predict to what extent Tolkien meant the "historically justified" forms to have succumbed to analogical leveling – if such leveling occurred at all in augmented verbs. Indeed, at present we cannot even know whether Tolkien ever considered these things. Given the history Tolkien imagined for Quenya – that in Middle-earth it was nobody's mother-tongue, but merely an ancient ritual language – it seems quite plausible that the grammar of Exilic Quenya would tend to become somewhat simplified. Lanta- as a verb corresponds to the noun lanta, compounded in lasselanta "leaf-fall, autumn" (this word occurs in Appendix D of LotR, making this form about as canonical as any Quenya word can be). If the compound was old enough, this "should" have been **lasseranta instead, since the original d of dant- is here intervocalic. Another possibility that we considered above was that verbs derived from original stems in mb-, nd- and ñg- would still preserve these combinations following the perfect augment, so that (say) mar- "dwell" from the stem MBAR should have the perfect form ambárië instead of amárië. It may be noted that in the Etymologies, Tolkien derived the Quenya word for elephant – andamunda – from primitive andambundâ "long-snouted" (see entry MBUD). This Quenya form could just as well have been **andambunda, for original mb could well survive in this position. Yet the second element "-snouted" may here seem to have been altered from -mbunda to -munda by analogy with such forms as mundo "nose" (itself descended from primitive mbundu, initial mb- regularly producing Quenya m-). Of course, such compounds may not tell us how augmented perfect forms would behave; the latter would probably be perceived as unitary words, whereas compounds are more obviously a combination of two elements that can usually appear independently as well. Yet as long as there is no definite evidence to the contrary, writers may choose to assume that even in the perfect tense, the initial consonants of verbs were normally re-formed by analogy with the unaugmented shape of the verb. We don't have to make our Neo-Quenya more complicated than we definitely know Tolkien imagined his Quenya to be. 

A somewhat similar problem has to do with the "superlative or intensive prefix" an- that may be prefixed to adjectives (Letters:279). As we argued in Lesson Five, the n of this prefix must probably be assimilated to the following consonant when it is l-, r-, s-, or m-, e.g. like this: 

an + lauca "warm" = allauca "warmest"
an + ringa "cold" = arringa "coldest"
an + sarda "hard" = assarda "hardest"
an + moina "dear" = ammoina "dearest"

Ancalima "brightest" remains the sole attested example of this superlative prefix, and here no assimilation is required (since the group nc fits Quenya phonology well enough). Yet the general system does seem to require assimilations like the ones postulated above, to avoid the impossible clusters nl, nr, ns, nm (though ns was apparently permissible in some early forms of "Qenya"). A parallel example involves the prefix lin- "many" (itself listed in the entry LI- in Etym): In an adjective mentioned in MC:223, namely lillassëa "many-leafed, having many leaves", the -n of lin- is seen to be assimilated to l before another l (compare lassë "leaf").
	However, one example of lin- occurring in the Etymologies is of particular interest: From the noun norno "oak" is derived the adjective lindornëa "having many oak-trees". Why lindornëa and not **linnornëa, if norno is the basic word here? It is because norno "oak" is derived from a stem DORON (under which entry these words are listed in Etym). Norno is one of the exceptional cases where the initial d- of primitive Elvish produces n- instead of l- in Quenya. However, following the prefix lin- the original d is still preserved in Quenya: perhaps the adjective lindornëa goes all the way back to primitive lin-doronôyâ or whatever. For whereas initial d- was eventually altered to l- or n- in Quenya, the combination nd occurring between vowels survived unchanged.
	The question before us is this: would the same principle apply to the superlative prefix an-? Take the adjective norna "stiff, tough", which Tolkien derived from a stem DORO (WJ:413-14). If we supply the prefix an-, should "toughest" be andorna rather than annorna? Similarly with adjectives in l- originating from d-: Should a word like lumna "ominous", derived from a stem DUB in Etym, have the superlative form andumna because of this derivation? If so, one must in each case know whether the initial l- or n- of an adjective is original or changed from d- before one can construct the proper superlative form.
	Similar complications could occur in the case of initial m- or n- where they are simplified from original mb- or nd-/ñg- (cf. our discussion of augmented perfects above). The adjective marta "fey, fated" is evidently meant to come from primitive mbaratâ (the stem MBARAT is listed in Etym), and it may well be that an-mbaratâ would come out as ambarta in Quenya. The adjective nulla "obscure" is explicitly said to come from earlier ndulla (entry NDUL in Etym), and then "most obscure" should perhaps be andulla (for an-ndulla) rather than annulla. Words that originally had initial ñg- still showed ñ- (as described above) in the early "historical" or "recorded" forms of Quenya, though it had merged with n- in Third Age pronunciation. Consider adjectives like nóla "learned" or nwalca "cruel" (stems ÑGOL, ÑGWAL): older ñóla and ñwalca. Applying the prefix an- would likely produce angóla and angwalca, whether we start from primitive an-ñgôlâ, an-ñgwalkâ or later an-ñóla, an-ñwalca (for nñ would in any case assimilate to ññ, and this combination also produces Quenya ng or technically ñg).
	Adjectives in v- may also be problematic. Sometimes v- comes from primitive b-, sometimes from w-. In the oldest "recorded" form of Quenya, w- still remained unchanged, so the original distinction b- vs. w- was preserved as v- vs. w-. (The words in original w- are often so spelt by Tolkien, e.g. wendë besides vendë for "maiden".) It seems that even after initial w- became v-, the combination nw remained unchanged; for instance, there is no hint that a word like anwa "real, actual, true" ever became **anva. So one could argue that an adjective like véra "private" would become anwéra if the prefix an- is applied, since in "Old Quenya" this adjective appeared as wéra (PM:340).
On the other hand, an adjective with v- derived from original b- could behave quite differently. Varna "secure" comes from an original barnâ (stem BAR), and an-barnâ could well come out as ambarna in Quenya, with assimilation nb > mb. So to correctly apply the prefix an-, maybe one has to know whether the initial v- of a Quenya adjective comes from b- or w-?
	At least there can be no doubt that adjectives in w- would originally show anw- if the prefix an- is applied; back in Lesson Five I listed anwenya "greenest" as one possible example. (Ooops, wenya "green" is derived from a root GWEN, and whereas initial gw- was simplified to w-, the group ngw could survive between vowels...perhaps "greenest" should be angwenya, then! Well, the more common word for "green" is laica or laiqua anyway...) The real question is whether the prefix an- can simply be added to the "contemporary" forms in v-, without having to consider the whole underlying historical scenario. If wenya eventually became venya, could "greenest" simply be anvenya, irrespective of the phonological history?
	Perhaps. We have one parallel example involving the prefix en- "re-, again". In the attested words envinyanta "healed, renewed" (MR:405) and Aragorn's title Envinyatar "Renewer", it is simply prefixed to a word incorporating the contemporary form of vinya "new". If vinya is meant to come from binyâ, then Aragorn "should" perhaps have called himself **Embinyatar. Alternatively, if vinya is to be derived from winyâ (and this is probably what Tolkien imagined), then the historically justified form should have been **Enwinyatar. The attested forms Envinyatar, envinyanta suggest that one does not always have to consider the whole evolution supposed to underlie the words as they appear in Third Age Quenya. There is no reason to assume that the prefixes en- and an- would behave differently in this respect. So "newest" could evidently be simply (an- + vinya =) anvinya. Even if it was anwinya at the older stages, the prefixed form could also be altered when winya became vinya (even though nw remained in unitary words like anwa "true"). This principle may be relevant for many of the potential problems here discussed.
	We may also consider the primitive aspirated consonants kh, th, ph, pronounced more or less as in as in backhand, outhouse, scrap-heap (to borrow my own examples from Lesson One). In Quenya, initial kh- first became ch as in German ach; later it was weakened to a sound like English h-. Original initial ph- became Quenya f-. Th- first came to be pronounced somewhat like English th (as in think); later this sound merged with s-. Thus primitive forms like khithwâ,  phirin-, thausâ yielded the Quenya adjectives hiswa "grey", firin "dead" and saura "foul" (related to the name Sauron). However, following at least some consonants, the primitive aspirates kh, ph, th lost their aspiration (the h element) and became unaspirated k, p, t instead. These sounds normally survived unchanged into Quenya (k here spelt c). This loss of aspiration did occur following n, as when Tolkien derived the Quenya verb manca- "trade" from a root MBAKH "exchange": Evidently this mbakh- early underwent nasal infixion, and nkh is seen to have become nk (nc) in manca-. If the same thing were to happen following the superlative prefix an-, then an-khithwâ, an-phirin- and an-thausâ would come out as Quenya anciswa, (anpirin >) ampirin and antaura: rather unexpected forms compared to hiswa, firin, saura without the prefix. This system would also lead to confusion with other words: are the quite distinct adjectives taura "mighty" and saura "foul" to share the superlative form antaura?! It may be noted that in the entry PHIR in Etym, from which stem the adjective firin "dead" is derived, Tolkien also mentioned a word for "immortal": ilfirin. Here, firin is supplied with the negation il-. Interestingly, Tolkien noted that the form ilfirin occurred "for *ilpirin". In other words, following l the original ph- of the stem PHIR would normally have become p, so that the Quenya word "should" have been ilpirin, but Tolkien asterisked this form to indicate that it was not in use. Evidently it was re-formed as ilfirin by analogy with the independent word firin. Then it would probably also be permissible to let adjectives retain their normal initial consonant even when the superlative prefix an- comes before it.

If we start considering how the underlying phonological evolution could affect inflected forms in Quenya, yet another possible complication has to do with nouns in -il that is descended from primitive Elvish -la. Tolkien's idea was that a primitive word like makla "sword" first became makl, since final short -a disappeared quite early. This makl was pronounced as two syllables, mak-l with a syllabic L at the end (just like English little is pronounced lit-l). Eventually, a new vowel i developed before this syllabic L, so that the word came to end in -il. In this way, an original makla evolved into Quenya macil. Other words of this kind include tecil "pen" and hecil "waif, outcast" (primitive tekla, hekla).
	But what happens if such words are to receive case endings? If, for instance, we are to add the instrumental ending -nen to macil to express "with a sword", should we start from the primitive form makla-nen? This combination would develop differently. In makla-nen the final -a of makla is not final at all, and then it would presumably not be lost. One could argue that in Quenya, the historically justified instrumental form "with a sword" should be something like malcanen – since in Quenya the cluster kl occurring between vowels turned into lk = lc. (For instance, alcar "glory" comes from primitive aklar-; compare Sindarin aglar.) Similarly, "with a pen" (tecil) could be telcanen, since tecil descends from primitive tekla.
	When constructing case forms, is it permissible to take the simpler route of simply starting from macil, tecil etc. and inflecting them like other nouns? (Then the instrumental form of macil would be either macilenen with a connecting vowel before -nen, or macilden for macilnen with the normal development ln > ld.) It may be noted that after deriving the Quenya noun hecil "outcast, waif" from primitive hekla, Tolkien also mentioned masculine and feminine forms of it: masc. hecilo, fem. hecilë (WJ:365). These words seem to be derived simply by adding the masculine and feminine endings -o, -ë to the word hecil as it exists in the "contemporary" form of Quenya: The masculine ending -o probably descends from primitive -ô, and primitive hekla-ô might come out as **helco in Quenya – but this form does not occur. If derivational endings can be added to the noun hecil with no further complications, then it is perhaps also permissible to attach case endings to these nouns in -il with no strange things happening to the noun-stem itself. Again, it may not be necessary to take into account the entire historical development that is supposed to have produced the "contemporary" (synchronic, as linguists might say) form of the noun.

As I have already indicated, there is currently no definite answer available to the questions raised above. We have merely sketched some of the potential implications of Tolkien's general phonological system, which is inseparable from his vision of how Quenya had evolved from the earlier forms of Elvish. As we have seen, there are hints that analogical leveling would sometimes be permissible, but also examples that point in the opposite direction. Only future publications can throw more light on these problems, assuming that Tolkien discusses such matters in his manuscripts. There will certainly be some clues, given Tolkien's deep interest in the historical evolution of his languages (which to him often seems to be more important than their "modern" or synchronic manifestation).

STEM VARIATION
In Lesson Three of this course, one important fact about Quenya was introduced: Compared to the endingless form (the simplex form) of a word, the word will in some cases subtly change when endings are added to it – as when the plural form of talan "floor" is talami rather than **talani. Thus the simplex talan has the stem-form talam-. Typically, the stem-form reflects how the word appeared at older stages of the language (for instance, the simplex talam was altered to talan because Quenya at one stage no longer tolerated final -m and changed it to the closest permissible sound, namely -n). I wrote, reassuringly: "The student should not despair, thinking that all sorts of strange things typically happen whenever you add an ending to a Quenya word, so that there is a great potential for making embarrassing mistakes (or at least very much extra stuff to memorize). Most Quenya words seem to be quite well-behaved, with no distinct 'stem' form to remember; you just add the ending and that's it." We will now attempt a fuller survey of the exceptional words that have special stem-forms.

Tolkien himself referred to these stem-forms in various ways. Sometimes he listed them as we do here, with a hyphen where the ending is to follow, e.g. nén, nen- "water" (Etym, entry NEN). This indicates that, say, the plural "waters" is to be neni rather than **néni. At other times, Tolkien himself mentions a complete inflected form, most often the plural or the genitive (which in the Etymologies still has the ending -(e)n rather than -o; in LotR-style Quenya, these forms as such are presumably still valid but must be taken as dative forms instead). The fact that talan "floor" has the stem talam- Tolkien indicates by citing the plural form talami (see Etym, entry TAL, TALAM). In the same entry he also mentions the word tál "foot". Before endings this word appears as tal- with a short vowel, and to indicate this, Tolkien cited the "g.sg." (genitive singular, later evidently dative singular) form talen.

Summarizing various groups of stem-forms, a picture something like the following emerges. Quite a few nouns that have simplex forms in -n, -r or -l have stem-forms that add a -d- to this consonant:

¤ andon "great gate" > andond-
¤ car "building, house", also "deed" > card-
¤ falmarin "nymph, sea-spirit" > falmarind-
¤ fion ("hawk"? - Tolkien's gloss was illegible)  fiond- (but also simply fion-)
¤ hen "eye" > hend-
¤ hwan "sponge" > hwand-
¤ Laurelin (name of the Golden Tree of Valinor) > Laurelind- (but also Laureling-, see below)
¤ Lórien (place-name) > Lóriend- (locative Lóriendessë in RGEO:66)
¤ meren "feast" > merend-
¤ neltil "triangle" > neltild-
¤ óman "vowel" > omand- (e.g. pl. omandi, misprint or misreading "amandi" in the entry OM in Etym as published in LR;  nonetheless, it may be correct that the initial long vowel becomes short) 
¤ pilin "arrow" > pilind-
¤ sar "(small) stone" > sard-
¤ Solonel "Teler-Elf" > Soloneld-
¤ Taniquetil (name of mountain) > Taniquetild- (but in the ablative, the contracted form Taniquetillo is perhaps a better choice than Taniquetildello)
¤ wen "girl, maiden" > wend-
¤ wilwarin "butterfly" > wilwarind- (in this and the previous word, read perhaps v- for older  initial  w- in late Exilic Quenya)

In Namárië we find the word oromardi, translated "high halls". If mardi is actually the plural form of mar "home" (cf. car, sar pl. cardi, sardi), the word mar also belongs to this category. But mardi may also be the plural form of a distinct word mardë "hall", not otherwise attested.

Does the ending -on that often occurs in masculine names (e.g. Ancalimon, Sauron) become -ond- before an ending? Tolkien informs us that Sauron comes from older Thaurond (Letters:380). Hence genitive Saurondo, dative Sauronden? However, the patronymic endings -ion "son" and -iel "daughter" are evidently unchanged (i.e., do not become **-iond- and **-ield-), though they correspond to the independent words yondo, yeldë: In PM:192, 196 cf. 441, we find Isildurioni rather than **Isilduriondi for "the heirs [lit. sons] of Isildur", and likewise Anárioni rather than **Anáriondi for "the heirs of Anárion". Therefore, the patronymic endings -ion "-son" and (presumably likewise) -iel "daughter" are unchanged before grammatical suffixes. These endings probably represent the simplest forms of the roots YON, YEL, while the independent forms yondo, yeldë include a "strengthening" of the medial consonant (n becoming nd and l becoming ld).
Note: The ending -riel in the name Altariel "Galadriel" has nothing to do with -iel "daughter"; it is a contracted form of riellë "garlanded maiden", so this name becomes Altariell- rather than remaining **Altariel- before an ending (genitive Altariello "Galadriel's" in RGEO:66)
Another frequent ending in names, -dil or -nil "friend, lover", likewise does not become **-nild- or **-dild- before an ending, even though it corresponds to the independent words nildo, nildë "friend" (masculine and feminine, respectively). This is evident from the form Nendili "Water-lovers" in WJ:411 – not **Nendildi. Once again, the ending must be assumed to represent the simplest form of the original root NIL, NDIL.

A few stems add a t (or historically speaking, a final -t has been lost in the simplex forms):

¤ oron "mountain" > oront-
¤ umbar "faith, doom" > umbart- (and similarly in the name Turambar, Turambart- containing ambar(t)- as another word for "doom", not related to Ambar "world"; the instrumental form of ambar "doom" is attested as ambartanen)
¤ Mandos (usual name of the Vala Námo, properly the place where he dwells) > Mandost- 

Since the final element of coimas "life-bread, lembas" is a reduced form of masta "bread" (Etym, entry MBAS-), coimas could become coimast- before endings. Compare Mandos, Mandost-; the final element of this name is a shortened form of osto "castle, fortress; city". Yet Tolkien in his later writings also experiments with massa (not masta) as the word for "bread", and then coimas would perhaps have the stem coimass- instead.

Some stems are contracted. This simply reflects the regular Quenya "syncope" (the process whereby the second of two identical short vowels normally disappears in a word of more than two syllables, as when primitive galadâ "tree" produced Quenya alda; notice how the second a of the primitive word has dropped out). Here, the stem-form does not reflect the older shape of the word; it has been shortened. This list hopefully covers most of the contracted stems mentioned in Tolkien's published writings:

¤ coron "globe, ball" > corn-
¤ feren "beech-tree" > fern-
¤ haran "chieftain" > harn-
¤ huan "hound" > hún-
¤ laman "animal" > lamn- (but also uncontracted laman-)
¤ nelet "tooth" > nelc- (with both contraction and variation t/c-; see below)
¤ seler "sister" > sell- (for older selr-, or historically actually sels- since the stem is THELES)
¤ soron "eagle" > sorn-
¤ toron "brother" > torn-

In poetry, the noun elen "star" might sometimes appear as a contracted form: eld- (e.g. pl. eldi, representing older elni [still so in the Telerin dialect]; the Quenya development ln > ld is regular). However, by analogy with the simplex form, this noun normally preserved the full stem elen- even where it occurs with endings (hence pl. eleni in Namárië). See WJ:362.

NOTE: The possessive ending -va would probably appear as -wa when added to nouns ending in a consonant. It is probable that contracted stems would not be used when this case ending is added – e.g., the possessive form of toron "brother" would most likely be toronwa, hardly ?torneva with a contracted stem + connecting vowel -e-. Adding -wa after the final consonant of a word creates a consonant cluster (like the nw of toronwa in our example), and then the syncope of the preceding vowel cannot take place (toronwa cannot possibly become **tornwa). The same principle would likely apply to short locative forms in -së (instead of the full ending -ssë, which would always require a connecting vowel before it if a vowel is not already present). As we explained in Lesson Fifteen, the shorter ending -së may apparently be added to nouns in -t and -s, and following nouns in -n and -l, the locative ending may appear as -dë (changed from -zë, in turn from original -së); thus Tolkien used meneldë and cemendë as the locative forms of menel "heaven" and cemen "earth" (VT43: 16, 17). Though coron "ball" is normally contracted to corn- before endings, the locative "in a ball" should perhaps be corondë – though cornessë may be a valid alternative. But the instrumental should probably be coronnen, hardly ?cornenen.

Some stems ending in -s are known to double it before endings:
¤ eques "saying" > equess-
¤ lis "honey" > liss-
¤ nís "woman" > niss-
¤ Tulkas (the name of a Vala) > Tulkass-

Notice that the long í of nís becomes short before a consonant cluster in niss-. (The simplex form nís occurs in MR:213, perhaps rendering obsolete the short-vowel form nis mentioned in the Etymologies, entries NDIS, NÎ1, NIS.)

Miscellaneous stem-variation:

¤ caimasan "bedchamber" > caimasamb- (-san in the first word being a reduced form of sambë "chamber". Other compounds ending in -san "chamber" would behave in the same way)
¤ filit "small bird" > filic- (the stem originally ended in c, but as the language developed, word-final c was no longer possible and was changed to t – but in non-final position, "shielded" by an ending, it remained c. Compare nelet, nelc- below.)
¤ halatir "kingfisher" > halatirn- (with an extra -n because the second element of the name is derived  from tirno "watcher"; the Quenya name of the bird means "fish-watcher")
¤ Laurelin "L." > Laureling- (or Laurelind-; see below)
¤ miril "shining jewel" > mirill-
¤ nelet "tooth" > nelc- (with both contraction and variation t/c-; the base yielding words for "tooth" is given as NÉL-EK- in Etym)
¤ noa, nó "conception" > nów- (or maybe nów- is the stem-form of nó only; Tolkien's wording is not clear. He cited the plural of nó as nówi, whereas noa would presumably have the plural form noar.)
¤ peltas "pivot" > peltax-
¤ quelet "corpse" > quelett- (Tolkien listed an archaic form kwelett- and the Quenya plural queletsi; this plural reflects the idea that t before an unstressed i may become s. Cf. another form from the Etymologies: maisi as the plural form of the adjective maitë "handy" – but there are some indications that Tolkien later dropped this idea, so perhaps the plural of quelet could also simply be queletti.)
¤ quesset "pillow" > probably quessec- (since the cognate or corresponding "Noldorin"/Sindarin word, pesseg, indicates that the primitive form is kwessek-; cf. filit with stem filic- from the stem PHILIK, with "N"/S cognate fileg)
¤ rá "lion" > ráv-
¤ Silmaril "Silmaril" > Silmarill-
¤ talan "floor" > talam- (a case similar to the change of c to t mentioned above; originally, the stem always ended in m) 
¤ tó "wool" > probably tów- (from TOW; cf. nó, nów- from NOWO above)
¤ tol "island" > toll- (pl. "tolle",  according to Etym, entry TOL2. Since there are no other examples of any -ë plurals, and because LT1:85 has the more regular form tolli, it would seem that "tolle" is probably a mere misreading or misprint.)
¤ yat "neck" > yaht- 

The name of the Golden Tree of Valinor, Laurelin, was usually interpreted "Song (lindë) of Gold" and had the stem Laurelind- before an ending. But the name was also interpreted "Hanging-Gold" (cf. linga- "hang") and consequently became Laureling- when an ending was added to it (Etym, entry LIN2). Writers may pick the form they prefer.

Since amil "mother" seems to be shortened from a longer form amillë (VT44:7), it is probable that amil should have the stem amill-, e.g. genitive amillo "mother's".

The forms in -t with stem-forms in -c- may require special attention. We have mentioned filit "small bird" (filic-), nelet "tooth" (nelc-) and quesset "pillow" (probably quessec-). If we add the ending -wa for the possessive case, the combination c-w would equal qu, so we would have (filic-wa =) filiqua "of a (small) bird", nelequa "of a tooth" (probably no contraction here, though nelqua as such would be a possible Quenya word) and quessequa "of a pillow". If we add the short locative ending -së, the resulting combination c-s would have to be spelt x according to the orthography here adopted: filixë "in a bird", nelexë "in a tooth" (definitely no contraction here, since **nelxë is impossible), and quessexë "in (/on) a pillow". But in all likelihood one could also slip in a connecting vowel -e- and use the full locative ending -ssë: filicessë, nelcessë, quessecessë.

It may also be mentioned that nouns with stem-forms in -m- (for -n in the simplex forms) would probably still show -n- before the possessive ending -wa: Older mw came out as nw in Quenya (see VT41:5, Tolkien deriving the noun sanwë "thought" from older sam-wê). Therefore, the possessive form of talan, talam- "floor" would presumably still be talanwa, not **talamwa. What about the locative? Unless one says talamessë with a connecting vowel before the long ending -ssë, talam-se with the shorter ending would presumably evolve into talamze and then talandë, again with the same change of m to n that also occurs in the simplex form, though for a different reason: It seems that older md becomes nd in Quenya, as when Tolkien in Etym derived pilindi "arrows" from the root PÍLIM. This plural form must reflect older pilim-d-î, the group md becoming nd.

VOWEL VARIATIONS
Some nouns shorten a long vowel before an ending (or, more accurately historically speaking, lengthen it when no ending is present):

¤ nén "water" > nen-
¤ nér "man" > ner-
¤ quén "person" > quen-

According to the entry YEN of Etym, the long vowel of yén "long year" becomes short before an ending (yen-), but in Namárië the plural form is yéni with the long vowel intact (so also in VT44:33, in Tolkien's fragmentary Quenya translation of the Gloria in Excelsis Deo; here we also have the genitive plural yénion). It would seem that Tolkien altered the ultimate etymology of the word, so that it had a long vowel already at the primitive stages of Elvish speech. If we want to argue from an "internal" perspective, we could also theorize that in late Exilic Quenya, the older system was breaking down so that the long vowel was introduced "everywhere" by analogy with the simplex form. If so, Galadriel would perhaps also be liable to use plurals like ?néni, ?néri, ?quéni for "waters, men, persons", thought this should have been neni, neri, queni according to the older, classical system (the forms neri and queni are directly attested).

There are also a some words where the vowel in the final syllable of the simplex form becomes long before endings:

¤ Eruhin "Child of Eru" > Eruhín- (as in pl. Eruhíni; cf. the long vowel of the independent word hína "child")
¤ Valatar "Vala-king" > Valatár- (pl. Valatári; cf. the long vowel of tár "lord, king")
¤ Casar "Dwarf" > Casár- (pl. Casári, but also simply Casari, WJ:388, 389, 402)

The two first examples demonstrate how the long vowel of a word is normally shortened when the word (or a reduced form of it, like -hin vs. hína) occurs at the end of a compound. Before endings, the long vowel is preserved. As for Casar, it is supposed to be borrowing from the Dwarvish (Khuzdul) term Khazâd, itself a plural form "Dwarves". (In actual conversation with Dwarves, Casar is supposed to be a more polite and politically correct term than Nauco, which is derived from the adjective nauca "stunted".) It is evidently the long â of the Khuzdul term that is reflected in the Quenya plural Casári.
Atanatári "Fathers of Men" (PM:324) is the plural of Atanatar "Man-father", this singular form being attested as the personal name of one of the kings of Gondor (Appendix A of LotR). Notice the lengthening of the á in the plural form (as well as in the genitive plural Atanatárion, MR:373 – in which source this is the title of a collection of legends and translated "Legendarium of the Fathers of Men", but the word "Legendarium" is understood in Quenya). Do these examples indicate that the plural form of atar "father" is regularly atári, just like the plural of Casar is Casári, so that atar would have the stem atár-? Maybe not, for in the Etymologies, the plural form of atar is simply atari (entry ATA-). While Tolkien may have changed his mind about this later, it is possible that a long compound like Atanatar "Man-father" does not behave in the same way as the simplex atar "father". A plural form ?Atanatari would have to be accented on -nat-, which would sound rather awkward; perhaps this is why the vowel in the following syllable is lengthened so as to receive the stress: Atanatári. It may be noted that in some early sources, written before Tolkien changed the genitive ending from -(e)n to -o, the genitive of Ilúvatar "All-father" was Ilúvatáren (LR:47, 72). However, in the entry "Children of Ilúvatar" in the Silmarillion index, the revised genitive of the same name appears as Ilúvataro with no lengthening of the a in the second-to-last syllable. One must wonder if this should read ?Ilúvatáro (if only because Ilúvataro would presumably be stressed on -vat-, a rather weird accentuation).
Anar "sun" was originally Anâr with a long vowel in the second-to-last syllable (Etym entry ANÁR, also SD:306). According to what Tolkien wrote in the Plotz Letter, the shortening of long vowels in the final syllable of polysyllabic words is a feature of Exilic Quenya. It may be that it is this originally long vowel that is preserved in the name Anárion (son of Elendil and brother of Isildur); the name seems to mean "Sun-son". Would the genitive plural "of suns" likewise be anárion, in turn arguing the existence of a plural form anári, a genitive form anáro, etc? We cannot be certain. In a number of three-syllabic words, a long vowel in the middle syllable is actually seen to be shortened (so that the stress moves to the initial syllable of the word). For instance, Quenya naraca "harsh" Tolkien referred to older narâka (Etym, entry NARÁK). If narâka can produce Quenya naraca rather than **naráca, perhaps a plural form like ?anári "suns" would likewise tend to become anari. The fact that a long vowel persists in Casári "Dwarves" is easily explained: this is presented as a late loan from Khuzdul Khazâd, not an inherited word. Indeed even Casári could be replaced by Casari (and presumably likewise in other forms involving endings, e.g. Casáro or Casaro as the genitive singular "Dwarf's"). See WJ:388.

Sometimes the sound of a final vowel is different before endings (one vowel changing into another, not just the same vowel being lengthened or shortened as in the cases discussed above).
Words in final -ë and -o sometimes display stem variation when endings are added: Where these vowels are derived from final short -i and -u in primitive Elvish, we still see -i- and -u- where these vowels are followed by an ending. This occurs all the time in the aorist forms of primary verbs: topë "covers" vs. topin "I cover" (the form topë descending from older topi). In the case of adjectives in -ë, nearly always representing earlier -i, the original quality of the vowel would also be preserved in many cases. It often occurs when adjectives are compounded, as in morë "dark, black" vs. Moriquendi "Dark Elves" (see the Silmarillion for the latter term). There are some exceptions; ninquë "white" comes from primitive ninkwi and therefore ought to have the stem-form ninqui-, yet we see ninque- in the name Ninquelótë "White Flower" (see the Silmarillion Appendix, entry loth-). In the case of carnë "red", Tolkien in the first edition of LotR simply used carne- in the compound Carnemírië "Red-jeweled" (the rowan-tree in the Ent Quickbeam's song; see The Two Towers, chapter four in Book Tree; compare the entry caran in the Silmarillion appendix). Carnemírië is also the reading found in Letters:224. Yet carnë is derived from primitive karani and therefore ought to have the stem-form carni-. Apparently realizing this, Tolkien in the revised second edition of LotR emended Carnemírië to Carnimírië. The form Ninquelótë remains seemingly abnormal, but ninqui- as the stem-form of ninquë "white" is attested in the word ninquilda "whiter". This form was published in Tyalië Tyelelliéva #16 p. 24, where Lisa Star presented evidence for one form of Quenya (or "Qenya") that had the comparative ending -lda.
	These adjectives in -ë are known to have, or may safely be inferred to have, stem-forms in -i-:

¤ carnë (carni-) "red" (primitive karani, Etym entry KARAN)
¤ fortë (forti-) "northern" (?) (primitive phoroti, whence "Noldorin"/Sindarin forod according to the entry PHOR in Etym; however, the more usual Quenya word for "northern" seems to be formenya)
¤ lúnë (lúni-) "blue" (primitive lugni, Etym entry LUG2 – but in Namárië the plural form of the adjective "blue" appears as luini, perhaps sg. luinë, but quite possibly this should also have the stem luini-)
¤ maitë (maiti-, or maisi-) "handy, skilled" (primitive ma3iti, Etym entry MA3)
¤ morë (mori-) "black" (primitive mori, Etym entry MOR)
¤ nindë (nindi-) "fragile, thin" (the entry-head NIN-DI- in Etym would seem to represent a primitive word nindi)
¤ ninquë (ninqui-) "white" (primitive ninkwi, Etym entry NIK-W-)
¤ nítë (níti-, or nísi-) "moist, dewy" (primitive neiti, Etym entry NEI)
¤ ringë (ringi-) "cold" (the entry-head RINGI in Etym apparently represents a primitive word, not just a root – but later, Tolkien seems to have altered the Quenya word for "cold" to ringa)
¤ sindë (sindi-) "grey" (primitive thindi, PM:384 and Etym entry THIN)
¤ varnë (varni-) "brown, swart, dark brown" (Tolkien explicitly mentions the stem-form in Etym, entry BARÁN, so the primitive form would be barani; compare carnë above)
¤ vindë (vindi-) "pale blue or grey" (primitive form windi given in Etym, entry WIN/WIND)

It seems that virtually all Quenya adjectives in -ë represent primitive forms in -i and would belong on this list (terenë "slender" from primitive terênê is the only exception that springs to mind). Many of the adjectives in -i denote colours, as is evident from the list above.

Certain nouns in -ë may also have stem-forms in -i-, that would turn up before endings and when such nouns appear as the first element of a compound. This would be a partial list of such nouns (not including Tolkien's early "Qenya" material):

¤ ehtë (ehti-) "spear" (since in Etym, Tolkien decided to derive this word from EKTI rather than EKTE as he first wrote)
¤ finë (fini-) "a single hair" (primitive phini, PM:362; cf. Finicáno as Fingon's Quenya name in some drafts, PM:361 no. 35, though Tolkien later altered this to Findecáno using another word for "hair")
¤ hísë "mist, fog" (primitive khîthi, Etym entry KHIS, KHITH; cf. also the compound Hísilómë, a place-name mentioned in the Silmarillion)
¤ linwë (lingwi-) "fish" (primitive liñwi, Etym entry LIW; cf. the compound lingwilócë "fish-dragon, sea-serpent", Etym entry LOK)
¤ lírë (líri-) "song" (instrumental lírinen in Namárië)
¤ lómë (lómi-) "night" (primitive dômi-, Etym entry DOMO; SD:415 explicitly confirms the stem-form)
¤ nengwë (nengwi-) "nose" (the entry-head NEÑ-WI- in Etym seems to represent an entire primitive word, not just a "stem" or root)
¤ noirë (noiri-) "tomb" (compounded in Noirinan "Tomb-valley", "Valley of Tombs", UT:166 – unless this compound is meant to contain the plural form noiri "tombs")
¤ porë (pori-) "flour, meal" (primitive pori, Etym entry POR)
¤ súrë (súri-) "wind" (instrumental súrinen in Namárië)
¤ rincë (rinci-) "flourish, quick shake" (primitive rinki, Etym entry RIK(H))

It should be noted though, that adjectival formations derived from these words by adding -a to the final vowel do not cause -ë to revert to -i-. This is evident from the example nengwëa "nasal", an adjective derived from nengwë "nose" (Etym, entry NEÑ-WI-). Perhaps the "expected" form **nengwia was altered by analogy with the numerous other adjectives in -ëa.

In the Etymologies, the Quenya word for "day" is arë derived from ari (AR1), so the stem-form would be ari-, but Tolkien later changed the word for "day" to aurë. Whether this has the stem-form ?auri- is uncertain and possibly doubtful. 

The list of nouns above only comprises the examples where Tolkien explicitly mentioned the primitive form in -i, or where the i-stem can be directly observed in some inflected or compounded form. Of course, there are many words in -ë for which no primitive form is cited, and then we cannot always be certain whether Quenya -ë derives from short -i (in which case it belongs on the list above) or from earlier long -ê (in which case Quenya -ë does not change its quality when not final). It may be assumed, though, that the noun tallunë "sole of foot" is an I-stem (talluni-), since it derives from older talrunya (Etym, entry RUN). The idea is probably that talrunya produced Common Eldarin talruny after the loss of the short final -a, and that the consonant y then turned into a vowel -i (talruni, the form directly underlying Quenya tallunë). Compare the apparent evolution of the U-stem ango, angu- from angwa via angw and angu; see below.

As a parallel to the I-stems just listed we have the U-stems, showing -o as the final vowel of the simplex form, but -u- before endings. Where the simplex form of such nouns ends in -co or -go, the nominative plural ends in -qui or -gwi, respectively (instead of -cor, -gor as would normally be the case). Compare WJ:390, where Tolkien states that urco "bogey; Orc" must descend from urku or uruku because it has the plural form urqui. The implication is that if urco had descended from ur(u)kô instead, its plural form would have been **urcor instead. In the case of the noun tulco "support, prop" derived from tulku (Etym, entry TULUK), Tolkien did not make any note about the plural form, but given the derivation it should probably be tulqui rather than ?tulcor (or for that matter ?tulcur). 

NOTE: Telco "leg" is a special case; it has the plural form telqui, but this form Tolkien stated to be "analogical" (Etym, entry TÉLEK). It seems, then, that telco is not really a U-stem; the plural telqui is merely formed by analogy with the plural of certain true U-stems. Aragorn's Quenya translation of "Strider", Telcontar, seems to somehow contain telco "leg" (it may be that a verb telconta- "use the leg" = "stride" is implied here), and the fact that we don't see **Telcuntar would then confirm that telco "leg" is not a U-stem despite its plural form.

As noted above, just like nouns in -co derived from earlier -ku have plural forms in -qui (= -cwi), nouns in -go derived from earlier -gu have plural forms in -gwi. The noun ango "snake" has the stem angu-, as is evident from the compound angulócë "dragon" in Etym, entry LOK (literally something like "snake-serpent", compound of ango and lócë), and the entry ANGWA confirms that ango has the plural form angwi. (In this case the -u of the stem seems to have developed from an original -w, which became final after the loss of the original short final vowel -a in Common Eldarin: angwa > angw, later angu, in turn producing Quenya ango, angu-.) The noun lango "throat" was likewise said to have the plural form langwi, probably implying that Tolkien intended lango to be derived from langu, but then he changed lango to lanco. See entries LAK1, LANK in Etym. It may well be that the replacement form lanco is similarly to be derived from lanku, in which case it should have the stem lancu- and plural form lanqui, though neither is attested.

Not including early "Qenya" material, this list should cover nearly all the known U-stems:

¤ ango (angu-, pl. angwi) "snake" (Etym entry ANGWA, compounded angu- in angulócë, Etym entry LOK)
¤ líco (evidently lícu-) "wax"; compare the related word lícuma "taper, candle"
¤ malo (malu-) "pollen, yellow powder" (primitive smalu, Etym entry SMAL)
¤ orco "Orc, goblin" (orcu-, pl. orqui) (primitive órku, Etym entry ÓROK, or a Sindarin-influenced form of urco [q.v.], WJ:390; this Sindarin-influenced form may also be treated as a normal noun in -o and thus have the pl. form orcor, compare MR:74 and WJ:390)
¤ ranco (rancu-, pl. ranqui) "arm" (primitive ranku, Etym entry RAK)
¤ rusco (ruscu-, pl. rusqui) "fox" (PM:352, VT41:10)
¤ súlo (súlu-) "goblet" (primitive suglu, Etym entry SUK)
¤ tulco (tulcu-, pl. presumably tulqui) "support, prop" (primitive tulku, Etym entry TULUK)
¤ tumbo (tumbu-) "deep valley (under or among hills)" (primitive tumbu, Etym entry TUB)
¤ tumpo (tumpu-) "hump" (the entry-head TUMPU in Etym apparently represents a primitive word, not just a simple "root")
¤ tundo (tundu-) "hill, mound" (primitive tundu, Etym entry TUN)
¤ ulco "evil" as noun (ulcu-; the ablative ulcullo is attested, VT43:12, 23-24; pl. probably ulqui)
¤ urco "bogey; Orc" (urcu-, pl. urqui) (primitive urku or uruku, WJ:390)
¤ Utumno (Utumnu-) "Utumno", Melkor's first stronghold (primitive form either Utupnu, MR:69, or Utubnu, Etym entry TUB)

In the case of rauco "demon", Tolkien seems to be uncertain whether the primitive form was rauku or raukô, or maybe he meant both to have co-existed (WJ:390). If it was rauku, then Quenya rauco should have the stem raucu- (and plural rauqui?) One plural form of the compound Valarauco "Demon of Might" (WJ:415, Sindarin balrog) actually occurs in the Silmarillion, but its form is most surprising: we have Valaraucar with the vowel a before the plural ending! This must reflect an alternative and quite distinct primitive formation raukâ-. (See "Variation of final vowels?" below.)

Tuo "muscle", which Tolkien derived from primitive tûgu (entry TUG in Etym) may be a peculiar case. If tuo is to be a U-stem, it might conceivably assume the form tú- (for tú'u-) before endings, or just tu- before a consonant cluster (e.g. dative tún "for a muscle", ablative tullo "from a muscle"). But it is also possible that u'u would undergo dissimilation to uo (as o'o is known to do) rather than being contracted to ú; if so, we would simply see tuo- also before endings.

One probable feature of the I- and U-stems is nowhere discussed in published material, but seems to be a necessary consequence of the general system: In the archaic "Book Quenya" that preserved a distinct "object" or accusative form, like ciryá as the accusative of cirya, the lengthened final vowels would presumably preserve the original quality of the vowel: It was only short original final -i and -u that turned into -ë and -o in Quenya. Thus finë "hair" with stem fini- would presumably have the accusative form finí, whereas súlo "goblet" with stem súlu- would have the accusative form súlú. But in Quenya as spoken in Middle-earth, the distinction between nominative and accusative was abandoned; "it was adequately expressed by word order" (Plotz letter). Phonologically, the older accusatives finí and súlú could have produced Exilic Quenya fini and súlu, still remaining distinct from nominative finë, súlo – but Tolkien appears to be telling us that the distinct accusative forms were abandoned altogether.

Variation of final vowels?
Yet another kind of stem variation is so poorly attested that we cannot be sure whether it is really meant to exist "internally", or merely reflects Tolkien's indecision as to the exact shape of a word. We have already mentioned how Valarauco "Demon of Might" (WJ:415, Sindarin balrog) has the plural form Valaraucar, if we are to believe the Silmarillion. Why this shift from a final -o in the simplex form to -a- before the plural ending -r? Would we see the same change before other endings, e.g. dative ?Valaraucan = "for a Valarauco"? We have only one other possible example of this variation of -o vs. -a-: In the Etymologies, the Quenya word for "root" is sundo (entry SUD), and this word also occurs elsewhere with reference to linguistic "roots" or bases (WJ:319). Yet the plural form "roots" appears to be sundar in the compound Tarmasundar "Roots of the Pillar" (the name of the slopes of Mt. Meneltarma in Númenor, UT:166). But such variation of -o vs. -a- seems difficult to justify within Tolkien's scenario for how Quenya had evolved from primitive Elvish. (By contrast, it is easily explained why final -o and -ë sometimes turn into -u- and -i- before endings: original short -u and -i were changed in final position, but not elsewhere.) It should be noted that in neither of the two "attested" cases are the singular and the plural form provided in the same source, or even known to be closely contemporaneous. So maybe Tolkien sometimes thought of the Quenya word for "Balrog" as Valarauca (hence pl. Valaraucar) rather than Valarauco, and maybe he likewise wavered between sundo and sunda as the word for "root". It is also possible that sundo came to be used especially with reference to a linguistic "root" (base, root-word), whereas sunda refers to a natural "root" (of trees etc., also used metaphorically of the slopes of a mountain).

Lost final vowels preserved before (consonant) endings?
When an ending beginning in a consonant (such as -nna for allative) is to be added to a noun ending in a consonant, a connecting vowel is slipped in before the ending to avoid an impossible consonant cluster (unless the ending itself is somehow simplified). One may use -e- as such a connecting vowel, this being the most neutral vowel (as in the attested allative form Elendilenna "to Elendil", PM:401). Quenya lost certain short final vowel as the language evolved from primitive Elvish, and one could speculate whether these vowels would be preserved before certain endings.
As noted above, the name Mandos has the stem Mandost- because the final element is a reduced form of osto "castle, fortress; city" (MR:350). Should the original final -o of osto be preserved in some case forms, e.g. ?Mandostonna as the allative "to Mandos"? Or would the neutral connecting vowel -e- be introduced here as well, so that we would have ?Mandostenna instead? What about a noun like tol "island"? It is said to be derived from primitive tollo and therefore has the stem toll- as in the plural form tolli (typo "tolle" in Etym, entry TOL2). But would the lost final -o of the original tollo be preserved in some cases, e.g. locative ?tollossë "on an island"? If so, the stem of tol would have to be cited as toll(o)-, the final o turning up only before endings beginning in a consonant.
The instrumental form of ambar, ambart- "doom, fate" (more commonly umbar, umbart-) is attested as ambartanen in UT:138. Notice the vowel -a- turning up before the instrumental ending -nen. Tolkien's idea may be that the word for "fate" was something like m'barta in primitive Elvish, and that the original final -a is preserved in the instrumental form ambartanen, though this vowel (as well as the -t preceding it) has been lost in the simplex form ambar "doom".
The locative form of tál, tal- "foot" is said to appear as talassë in one late manuscript (VT43:16; I assume that the tál here discussed means "foot", though no gloss is provided in this source). Again the idea may be that "foot" was tala in primitive Elvish, and that the original final -a is preserved before endings beginning in a consonant. Yet the material is – as usual – less than consistent. In the Etymologies, entry TAL, the genitive (later presumably dative) form of tál is given as talen, which form is probably best interpreted as tal- plus the genitive (later: dative) ending -n, the normal connecting vowel -e- materializing between the noun and the ending to avoid the impossible form **taln. Would Tolkien later have said that the dative form of tál, tal- should be talan rather than talen, to go with talassë as the locative form? The form talassë is supposedly taken from a fuller declension of tál, so the same (ca. 1967) source document may provide the answer – but it is not available to us.
No definite conclusions can be reached at this stage; I would normally use the "neutral" connecting vowel -e- unless there is strong reason to believe that another vowel is to be preferred. It should be noted that -i (rather than -r) is in any case the preferred plural ending, so even if tol, toll- "island" does appear as tollo- before endings beginning in a consonant, the plural "islands" should be tolli (attested in LT1:85) rather than **tollor. The same principle would apply to all case endings incorporating the plural element -i-, like the plural dative -in or the plural instrumental -inen, and it would also apply to the other case ending beginning in a vowel, the genitive in -o. So even though "by doom, by fate" is attested as ambartanen, a corresponding plural form "by (the) fates" should probably be ambartinen with no -a- before the ending. The genitive would have to be ambarto (for older ambartao would be so altered even if it once did exist).

 More material will be added to these appendices.