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BIRTH, BIRTHDAY nosta ; GIVE BIRTH nosta- (but in later sources, nosta- is glossed "beget", q.v.) –
LT1:272
BITE (vb) nac- (but i n late material, the same verb is said to mean “hew, cut ” ),BITE (noun) nahta (note:
a homophone means "eighteen", though it is not the regular word in decimal counting: neither word must
be confused with the verb nahta - “slay ”.) –NAK, VT49:24
BITTER sára –SAG
BLACK mor? (stem mori -, as in compounds like Moriquendi ), morna , morqua ; BLACKNESS mór?
(darkness, night); BLACKHANDED morimait? , BLACKBERRY piucca (only glossed "berry" in GL:64);
BLACK FOE Moringotto (the oldest [MET] form was Mori? gotho ) (Morgoth). BLACK ARTS núl?
(sorcery). (The word is spelt “?úle ” in the source, reflecting the older pronunciation; in Tengwar spelling the
initial nasal should therefore be represented by the letter Noldo) . –MOR, LT1:260, LotR:1015/SD:68, 72,
LT2:347, MR:194, PE17:125
BLADE hyanda (share), (sword blade:) ?russ? (corruscation) –LT2:342, RUS
BLAZE (noun:) ruin? ( “ a fire, a blaze ” ), (verb:) urya- (The stem this verb is derived from was struck out in
Etym. However, several words that must be derived from the same stem occur in LotR, indicating that
Tolkien restored it.) BLAZING HOT úrin (úrin also being a name of the Sun) –PE17:183, UR, LT1:271
BLEND (noun) ostim? (pl. ostimi is attested). This term refers to a kind of "strengthened" elements
within a stem, where a single sound has been expanded into two different elements while maintaining a
unitary effect and significance; souch as s- being turned ito st -, or m being strengthened to mb. However,
this may be the meaning of the word in linguistic terminology only; it may be permissible to use it for
"blend" in more general senses as well. –VT39:9
BLESS manya - ( “ sc. either to afford grace or help or to wish it ”, VT49:41), laita- (praise) (Imperative a
laita and future # laituva are attested, the latter with pronominal endings: laituvalmet , "we shall praise [or
bless] them".) The continuative form mánata (* ”is blessing ”) does according to Carl F. Hostetter imply an
aorist stem * manta (VT49:52) . The passive participle aistana "blessed" (see below) argues the existence
of a verbal stem # aista - "to bless", but this verb seems etymologically connected to air? "holy" and should
probably only be used with reference to more or less "divine" persons ( aistana refers to the Virgin Mary in
the source), who are "blessed" in the sense of having their holiness recognized and respected.
BLESSED alya , alm ár? a (prosperous, rich, abundant), herenya (wealthy, fortunate, rich), manaquenta
or manquenta , also aman ("blessed, free from evil" –Aman was "chiefly used as the name of the land
where the Valar dwelt" [WJ:399] , and as an adjective “blessed ” the word may add an adjectival ending:
amanya , VT49:41). Aman is the apparent Quenya equivalent of “the Blessed Realm ” (allative Amanna is
attested, VT49:26). The word calambar , apparently literally * “light-fated ” , also seems to mean “ blessed ”
(VT49:41) . Cf. also BLESSED BEING Manw? (name of the King of the Valar) . Alya , almár? a, and
herenya are adjectives that may also have worldly connontations, apparently often used with reference to
one who is "blessed" with material possessions or simply has good luck; on the other hand, the forms
derived from the root man - primarily describe something free from evil : Cf. mána "blessed" in F íriel's Song
(referring to the Valar) and the alternative form manna in VT43:19 [cf. VT45:32] (in VT45 referring to the
Virgin Mary; the form mána may be preferred for clarity, since manna is apparently also the question-word
"whither?", "where to?") The forms manaquenta or manquenta also include the man - root, but it is
combined with a derivative (passive participle?) of the verbal stem quet - "say, speak", these forms
seemingly referring to someone who is "blessed" in the sense that people speak well of this person (a third
form from the same source, manque , is possibly incomplete: read manquenta ?) (VT44:10-11) The most
purely "spiritual" term is possibly the word aistana , used for "blessed" in Tolkien's translation of the Hail
Mary, where this word refers to the Virgin (VT43:27-28, 30). Aistana is apparently not an independent
adjective (like alya , mána etc.), but rather the passive participle of a verb # aista - "bless"; see above
concerning its precise application. BLESSEDNESS vald- (so in LT1:272; nom. sg. must be either * val or
*vald? ) (happiness; but since this word comes from early material where it was intended to be related to
Valar "Happy/Blessed Ones", its conceptual validity may be doubted because Tolkien later reinterpreted
Valar as "the Powers" and dropped the earlier etymology). BLESSING (a boon, a good or fortunate thing),
see BOON . "BLESSINGS", BLESSEDNESS, BLISS almi? , almar? ; FINAL BLISS manar, mand? (doom,
final end, fate, fortune) –LotR:989 cf Letters:308; GAL, KHER, Letters:283, LT1:272, MAN/MANAD,
VT43:19, 27-28, 30
BLIGHT yaru (gloom) –GL:37
BLINK tihta- (peer) –MC:223