All the roots of the second conjugation end in _i_ and form their present
tense by changing _i_ to _u_; e.g., _iomi:iomu_ 'I read.' If the root ends
in _chi_ it changes its ending to _tçu_ e.g., _machi:matçu_ 'I wait.' If
the root ends in _xi_ it changes to _su_; e.g., _coroxi:corosu_ 'I kill.'
For the preterit, if the root ends in _ami_ it changes to _óda_; e.g.,
_cami:códa_ 'I ate, or chewed.' If it ends in _ebi_ or _emi_ it changes to
_eôda_; e.g., _saqebi:saqeôda_ 'I am injured,' _sonemi:soneoda_ [_soneôda_]
'I envied, or I had envy.' If it ends in _obi_ or _omi_ it changes to
_ôda_; e.g., _corobi:corôda_ 'he fell,' _comi:côda_ 'it enclosed itself.'
If it ends in _umi_ it changes to _únda_ [_unda_]; e.g., _casumi:casunda_
'it is cloudy.' The same change is made for roots ending in _imi_; e.g.,
_canaximi:canaxúnda_ [_canaxunda_] 'he became sad.' If it ends in _gui_ it
changes to _ida_; e.g., _fegui:feida_ 'it is divided.' _Xini,uru_ has the
preterit _xinda_ 'he is dead,' and _ini:uru_ has the preterit _inda_ 'he
left.' While in this respect they [_xini_ and _ini_] are in the second
conjugation, in the other tenses they are in the first. A root ending in
_chi_ or _ri_ changes in the preterit to _tta_; e.g., _mochi:motçu_ in the
preterit becomes _motta_ 'he received,' _chiri,u:chitta_ 'it is scattered.'
Those which end in _xi_ or _qi_ change to _ita_; e.g., _coroxi,u:coroita_
'he killed,' _qiqi,u:qiita_ 'he heard,' _xiqi,u:xiita_ 'he stretched it
out.' {135}
The future is formed by changing the _i_ in which the root ends to _ó,
[vo]zu, ózuru_; e.g., _iomó_, _iom[vo]zu_, or _iomózuru_ 'you will read.'
If the root ends in _chi_ it changes to _tó_; e.g., _machi:mató_ 'I shall
wait.' A root ending in _xi_ changes to _só_; e.g., _móxi,u:mósó_ 'I shall
say, or speak.'
The imperative is formed by changing the _i_ in which the root ends to _e_;
e.g., _iomi:iome_ 'read! or may you read.' If the root ends in _chi_ it
changes to _te_; e.g., _machi:mate_ 'wait!' The imperative is also formed
by changing the _nu_ in which the negative present ends to _ai_; if you
remove the _nu_ from _iomanu_ and replace it with _ai_ it gives you _yomai_
'read!'[91] This is a common rule for the third conjugation, but this
imperative is used only when addressing inferiors.
The future of the imperative is the future absolute; e.g., (30 _iomó_ 'you
will read.' This is used when addressing very low people.
The remaining tenses of the optative, subjunctive, gerund, and infinitive
are formed in the same way and with the same particles as are used for each
in the first conjugation.
_The Second Negative Conjugation_
The root of the negative second conjugation is made by changing _i_, in
which the affirmative root ends, to _azu_; e.g., _iomi:iomazu_ 'not
reading.'
If the root ends in _chi_ the present tense is formed by changing it to
_tanu_; e.g., _machi:matanu_ 'I do not wait.' If it ends in _xi_ it changes
to _sanu_; e.g., _coroxi:corosanu_ 'I do not kill.' If they end in any
other way change _i_ to _anu_; e.g., _corobi:corobanu_ 'I do not fall.'
The preterit is formed by changing the _nu_ of the present tense to
_nanda_; e.g., _corobanu:corobananda_ 'I did not fall,' _iomananda_ 'I did
not read.' The other tenses are formed in the same way as the negative
first conjugation.
_The Third Affirmative Conjugation_
The roots of the third conjugation end in _ai_, _oi_, or _ui_. Those ending
in _ai_ change to _ó_ to form the present; e.g., _narai:naró_ 'I learn.'
Those {136} ending in _oi_ change to _ô_; e.g., _vomoi:vomô_ 'I think.'
Those ending in _ui_ change to _ú_; e.g., _cui:cú_ 'I eat.'
The preterit is formed by adding _ta_ to the present tense; e.g., _naróta_
'I learned,' _vomôta_ 'I thought,' _cúta_ 'I ate.'
The pluperfect is formed by changing the final _a_ of the preterit to _e_
and adding the verb _gozaru_ in the present and _gozatta_ in the past, in
the same way as we have described for the first conjugation; e.g., _naróte
gozaru_ or _nar[vo]te gozatta_ 'I have already learned.'
The future is formed by changing the final _i_ of the root to _vó_, _vózu_,
or _vózuru_; e.g., _naravó_, _narav[vo]zu_, or _naravózuru_ 'I shall
learn.' If the root ends in _oi_ it is changed to _vô_, _vôzu_, or _vôzuru_
[_v[vo]_, _v[vo]zu_, (31 or _v[vo]zuru_]; e.g., _vomoi:vomouô_, _vomovozu_,
or _vomovôzuru_ [_vomoi:vomov[vo]_, _vomov[vo]zu_, or _vomov[vo]zuru_] 'I
shall think.'[92]
The imperative is formed by placing _e_ after the root; e.g., _naraie_
'learn!' _toie_ 'ask!' _cuie_ 'eat!'[93] It is also formed by removing the
syllable _nu_ from the negative present tense and replacing it with the
letter _i_; e.g., _naravai_ 'learn!' _tovai_ 'ask!' _cuvai_ 'eat!' This
form is used when addressing inferiors, as are those of the other
conjugations.
_The Third Negative Conjugation_
The root of the third negative conjugation is formed by changing the _i_ of
the affirmative root to _vazu_; e.g., _naravazu_, _tovazu_, and _cuvazu_.
The present tense is formed by changing the _i_ to _vanu_; e.g., _naravanu_
'I do not learn,' _tovanu_ 'I do not ask,' _cuvanu_ 'I do not eat.'
The preterit is formed by changing the _i_ of the root to _vananda_; e.g.,
_naravananda_ 'I did not learn,' _tovananda_ 'I did not ask,' _cuvananda_
'I did not eat.'
The pluperfect is formed by changing the final _a_ of the preterit to _e_
and adding the verb _gozaru_ or _gozatta_; e.g., _cuvanande gozatta_ 'I had
{137} not eaten,' or _naravanande gozaru_ 'I had not learned.' The
remaining forms are like the other conjugations.[94]
If the substantive verb is placed after the gerund in _Do_ for all the
affirmative and negative conjugations, it means that the action signified
by the gerund is or is not done; e.g., _aguete aró_ 'it will already be
offered,' _cono qió ga caite gozaranu_ 'this book is not written,' _agueide
arózu_ 'he will not yet have offered.' The substantive verbs are
_gozaru:gozaranu_, _voru:vori nai_, _dea_ or _gia:devanai_, _aru:aranu_ or
_gozaranu_, _voru:voranu,_ and each of these verbs follows the general
rules for its conjugation.[95]
If the substantive verb from any of the conjugations is placed after the
infinitive form it means that whatever is signified by the infinitive is,
was, or will be; or the negative thereof; e.g., _aguru coto aró_ 'it will
be that he offers,' that is to say 'he will offer,' _naróta coto gozaru
mai_ 'he will not learn.' All these substantive verbs are conjugated in the
second conjugation to which they belong by virtue of the fact that their
(32 roots end in _i_; _ari,u:gozari,u_.
_The Conjugation of the Negative Substantive Verb_
The negative substantive verb is _nai_, _gozanai_, or _vori nai_ which
means 'not to be.' Its root is _naqu_, _gozanaqu_, or _vori naqu_.
The preterit is formed by changing the _i_ in which the present tense ends
to _c_ and then adding the preterit of _ari,u_ which is _atta_; e.g.,
_nacatta_ or _gozanacatta_ 'he was not.' The other tenses are conjugated,
as is _ari,u_, in the second conjugation.
The imperative is _nacare_, _nanaiso_, or _nai na_ 'be not!'
{138}
The subjunctive is formed by changing the _i_ of the present tense to
_qereba_; e.g., _naqereba_ or _gozanaqereba_ 'if it be not.'
The permissive subjunctive is formed by changing the _i_ of the present to
_qeredomo_; e.g., _gozanaqeredomo_ 'although he is not.'
The preterit of the subjunctive is formed by adding _redomo_ to the
preterit of the indicative; e.g., _nacatta redomo_ 'although he was not.'
The substantive [verb] with the particle _tomo_ is formed with the root;
e.g., _naqu tomo_ 'even if it were not.' The gerund is _nó_, _nóte_, _naqu
xite_, or _nacatte_ 'since it is not.' The remaining are formed as above,
with the verb _ari,u_ added, and are conjugated in the second conjugation.
Adjectives, when they do not precede verbs, are conjugated in the same way
as the negative substantive verb. The adjectives, which have been said
above to end in _ai_, _ei_, _oi_, _ui_, and _ij_, form their roots by
changing the final _i_ to _qu_; e.g., _fucaqu_ is the root of 'deep,'
_ioqu_ the root of 'good,' _xiguequ_ the root of 'dense,' _varuqu_ the root
of 'bad,' and _vonajiqu_ the root of 'the same.'
The present tense is the form (_vox_) of the adjective itself; e.g., _ioi_
'good,' _fucai_ 'deep,' _varui_ 'bad,' _vonaji_ 'the same.'[96]
The preterit is formed by changing the _i_ of the adjective to _c_ or _q_
and adding _ari,u_. This form is then conjugated according to (33 the tense
required by the sentence.
The permissive subjunctive with _tomo_ is _fucaqu tomo_ or _fucai tomo_
'although deep.'
The gerund in _Do_ is _fucóte_ 'since it was deep,' _ióte_ 'since it was
good,' _canaxiúte_ [_canaxúte_][97] 'since it was sad,' _xingueote_
[_xigeôte_][98] 'since it was dense.' It also takes the form of _fucó
xite_, _fucaqu xite_, or _fucacatte_, or again _iô xite_, _ioqu xite_, or
_iocatte_.
The adjectives which end in _na_ are not conjugated. There is, however, a
gerund in _Do_. For example, _aqiracana_ has for its gerund _aqiracani
xite_ 'since it was clear,' and with the same meaning there is _aqiraca
de_. _Arisóna_ has _aris[vo]ni xite_ 'since it became apparent, or easy to
believe.' _Ióna_ has _ióni_ as in _ióni xite_ 'since it is in a good way,
or since it has a good manner.' _Cava ga fucóte vatarananda_ 'because the
{139} river was deep, I did not cross it,' _xeb[vo]te irarenu_ 'since it
was narrow, he was unable to enter,' _varúte cuvarenu_ 'it is inedible, or
it cannot be eaten, because it is bad.' The other tenses of the adjective,
as has been said, are formed with the verb _ari,u_ and conjugated according
to the requirements of the sentence. The negative conjugation is also
formed with _ari,u_; e.g., if the root is _fucacarazu_ the present tense is
_fucacaranu_ 'it is not deep.' The preterit is _fucacarananda_ 'it was not,
etc.'
_The Conditional Particles_[99]
There are five particles which make an utterance (_oratio_) conditional;
_naraba_, _ni voite va_, _raba_, _va_, and _ba_. When the first two are
placed after any verb, affirmative or negative, present, preterit, or
future, the result is that the verb becomes conditional. For example;
_niguru naraba_ 'if you flee,' _iôda ni voite va_ 'if you had read,'
_naravó naraba_ 'if you will learn,' _cuvazu ni voite va_[100] 'if you do
not eat.' Sometimes _voi_ [_voite_] is removed from _ni voite va_; _agueô
ni va_ 'if you would offer,' _aguetaró ni va_ 'if you would have offered.'
Sometimes _voite_ [_voite va_] is removed, leaving only _ni_; e.g., _mairó
ni coso, nen goro ni m[vo]s[vo]zure_ (19) 'if I go, or if I shall have
gone, I will tell him so in a friendly way,' _xitaró ni coso, saisocu tçuqu
maji qere_ (19) 'if I (34 had done it, it would not have been done with
diligence and persuasion.'
The particle _raba_ is placed after the preterit;[101] e.g., _naróta raba_
'if I would have learned,' _naravananda raba_ 'if I would not have
learned.'
The particle _va_ is added to the negative roots of all three conjugations;
e.g., _aguezu va_ 'if I not offer,' _iomazu va_ 'if I not read,' _naravazu
va_ 'if I not learn,' _naqu va_ 'if it not be,' _fucacarazu va_ 'if it be
not deep.'
The particle _ba_ has the same effect and is, like _va_, joined to the
root; _aguez[~u]ba_, _iomaz[~u]ba_, _naravaz[~u]ba_.[102] If
the particle _ba_ replaces the negative _zu_, an affirmative conditional is
formed; e.g., _agueba_, 'if I offer,' _iomaba_ 'if I read,' _naravaba_ 'if
I learn,' and _iocaraba_ 'if it be good.' The particle _va_ is not only
added to the negative roots of adjectives, but also to the affirmative;
e.g., _fucaqu va_ 'if it be deep,' _vonajiqu va_ 'if it be the same.'
Sometimes they use this expression to give the idea 'if it be not {140} too
troublesome, will you do it.' They also say _aguemajiqu va_ 'if you would
not offer.'
The particle _ni voite va_ is joined to nouns in such a way as to
substitute for the substantive verb; e.g., _jójó ni voite va uqe toró_
(121v)[103] 'I shall get it, if it be very good, or the best,'
_curuxicarazaru gui ni voite va_ 'if it would not have been unpleasant, or
if it had not been an unpleasant thing.'
If the particle _saie_ is placed in a clause (_oratio_) in which there is
already a conditional particle, it adds strength to the meaning; e.g.,
_fune saie mairu naraba_ 'if only a ship were to come,' _sonata saie
vocutabire naku va_ (118) 'if he be not tired,' or it might be said 'as for
me, or as far as it depends upon me, I am not tired.'
The particle _saie_ alone sometimes forms a conditional; e.g., _Niffon no
xôcocu ni saie caióna coto gozaru fodo ni_ [_Nifon_ ...] (118) 'if in the
small kingdom of Japan things of this kind be found, or exist,' that is to
say 'how much more there will be in a large one,' _coco moto no tocai ni
saie meivacu itasu ióni gozaru fodoni, etc._ (118) 'on the voyage here I
suffered very much, and so ...,' _fito saie côquai suru mono vo iurusu ni
ivan ia, Deus ni voite voia?_ [... _va?_] (118v) 'if one forgives one who
repents, how much more will God,' _core fodo xei vo iruru saie coto
naricanuru ni; ucato xite va, incadeca banji canav[vo]zo?_ [... _icadeca_
...] (119) 'if gathering all one's strength this can be done only with
difficulty, how could it be done if it were done without any strength?,'
_core saie xinicui ni_ 'if this be difficult to do,' _fune de saie ioio
tçuita_ (35 _ni, cachi va nananaca naru mai_ [... _nacanaca naru mai_]
(119v) 'if I arrived by ship with such difficulties, without doubt I could
not have done it on foot.'
_The Potential Verb_[104]
The placing of the particle r[vo][105] after the present or future tense
makes a potential; e.g., _aguru r[vo]_ 'he perhaps offers,' _nigueozur[vo]_
[_nigueôzur[vo]_] 'he will perhaps escape.'
The preterit is made by changing _ta_ to _tçu_ and adding r[vo]; e.g.,
{141} _aguetçur[vo]_ 'he perhaps offered.' But if it is added to the
negative preterit, the _da_ must be changed to _zzu_; e.g.,
_aguenanzzur[vo]_ 'it has perhaps not been offered, etc.'
The present potential is also formed by adding _ar[vo]zu_ [_mo ar[vo]zu_]
or other future verbs to the infinitive; e.g., _aguru coto mo ar[vo]zu_ or
_ague mo xôzu_ 'he will perhaps offer.'
The preterit is formed by adding this same future to the preterit
infinitive; e.g., _agueta coto mo ar[vo]zu_ 'he perhaps offered.'
The future is _agueô coto mo ar[vo]zu_ 'he will perhaps offer.' The
negative is formed in the same way; e.g., _aguenu_, _aguenanda_, or _aguru
mai coto mo ar[vo]zu_ 'he perhaps does not offer, he perhaps did not offer,
or he will perhaps not offer.' When we wish to say that something is
perhaps the case we use _mono_ instead of _coto_; e.g., _noxenanda mono de
arózu_ 'they perhaps did not place it aboard ship,' _iqi chig[vo]ta mono de
ar[vo]zu_ 'they seem not to have met along the way,' _moreqicoieta mono de
gozar[vo] ca to zonzuru_ 'I believe it is perhaps as it has been said.'
To express the meaning 'become' the verb _nari,u_ is added to the adjective
and then conjugated according to the requirements of the adjective taken
adverbally; e.g., _fuc[vo] naru_ 'it becomes deep,' _var[vu] natta_ 'it
became bad.' Also they say _fuc[vo] aru_ 'it is deep,' and sometimes
_fuc[vo] nai_ 'it is not deep.' They obtain this same meaning by
conjugating _nai_ according to the tense required by the sentence. They
also use _fuc[vo] nai coto mo ar[vo]zu_ 'perhaps it will be that this is
not deep.' (36
_The Conjugation of Irregular Verbs_[106]
The verb _qi,uru_ 'to come' has _quru_ 'I come,' _qita_ 'I came,' _côzu_ 'I
shall come,' _coi_ or _coio_ 'come!' _qitareba_ 'since he will have come,
or would have come,' _qitaredomo_ 'although he came.' The negative root is
_côzu_ [_cozu_] and the negative present is _conu_ 'I do not come.' _Mede_,
which is the root of the verb meaning 'to enjoy,' has a present in
_mezzuru_ and its gerund in _Do_ is _medete_ 'by enjoying.' _Cui_, which is
the root of the verb meaning 'to be mournful,' has its present in _cuiuru_.
{142} Its gerund in _Do_ is _cuite_ 'by mourning,' its negative root is
_cuizu_, and its negative present is _cuinu_. _Araie_, which is the root of
the verb 'to be,'[107] has a present in _araiuru_ or _ar[vo]ru_ 'it is.'
_Furi_, which is the root of the verb 'to become old,' has a preterit in
_furita_ 'he became old,' and a gerund in _Do_ which is _furite_ 'by
becoming old.' _Fe_, the root of the verb meaning 'to cross over,' has a
present in _furu_ 'he crosses over,' and a preterit in _feta_ 'he crossed
over.' _Tari,u_ is a verb which signifies that a thing is complete or
entire. It has a present in _taru_ 'it is complete,' a preterit in _tatta_
'it was complete,' and a future in _tari maraxo_ [_maraxô_] 'it will be
complete.' Its negative root is _tarazu_, its negative present is _taranu_,
its preterit is _tarananda_ 'it was not complete,' its future is _taru mai_
'it will not be complete,' and its imperfect subjunctive is _taraneba_
'since it has not been completed.'
The [negative] permissive is _taranedomo_, the infinitive is _taranu coto_,
and the gerund in _Do_ is _taraide_ or _tarazu xite_. The verb _taxi:tasu_,
which means 'to complete, or finish,' has a future in _taxi maraxô_ 'I
shall finish.' _Tasanu_ is the negative present. _Tari_ [_Tarai_] is the
root of the verb _tar[vo]_ which has the meaning 'to be completed.' In the
negative the preterit is _taravananda_ 'it was not completed,' the
subjunctive is _taravaneba_ 'since it is not completed,' the permissive is
_taravanedomo_, the infinitive is _taravanu coto_, and the gerund in _Do_
is _taravaide_ or _taravaxu xite_ [_taravazu xite_]. _Vocotari_ is the root
of the verb _vocotaru_ 'to be negligent.' It has an infinitive in _vocotaru
coto_, a negative root in _vocotarazu_, and a negative present in
_voicotaranu_ [_vocotaranu_]. _Voi_ is the root of a verb which has a
preterit in _voita_ 'he was old.' (37 _Voitaru_ has the same meaning. The
negative present is _voinu_ and the gerund in _Do_ is _voite_. _Urei_ is
the root of the verb 'to be sad.' It has a present in _ureô_, an imperative
in _ure io_ [_ureie io_][108] an infinitive in _ureoru coto_ [_ureôru_
...].[109] Its gerund in _Do_ is _ureite_. _Tomi_ is the root of the verb
_tomu_ or _tomeru_ 'to become rich.' Its preterit is _tonda_, its gerund in
_Do_ is _tonde_, and its negative root is _tomazu_. _Saiguiri,u_ means 'to
go before, or anticipate.' Its preterit is _saiguitta_ and its gerund in
_Do_ is _saiguitte_.
{143}
_The Aforementioned Verbs--Their Formation and Diversity_[110]
In this language there are simple active, causative active, passive,
neutral, and impersonal verbs.[111] All are conjugated by the three
conjugations according to the way in which their roots terminate.
From certain adjectives come (_procedo_) certain verbs; e.g., from _catai_
'hard' comes _catame,uru_ 'I make hard' which is active, _catamari,u_ 'I
become hard' which is neutral, _catamerare,uru_ 'I am made hard' which is
passive. From the adjective _canaxii_ 'sad' comes _canaximi,u_ which means
'to be sad.'
The causative verbs (_verba faciendi facere_) are formed with the particles
_saxe_ or _xe_. The first is added to the roots of verbs in the first
conjugation,[112] while the second is [not] added to the roots of the
second and third conjugation, but rather to the negative present after the
_nu_ has been removed; e.g., _aguesaxe,uru_ 'I make him offer,'
_iomaxe,uru_ 'I make him read,' _naravaxe,uru_ 'I make him learn.' All of
these forms are in the first conjugation because the particles end in e.
Sometimes, but rarely, _saxe_ follows verbs of the second and third
conjugation, but this is to make the verbs more elegant. It is used with
the particle _rare_ to honor someone; e.g., _iomasaxe rare,uru_ ['he makes
him read']. _Padre va dojucu ni cathecismo vo naravasaxeraruru_ 'the priest
orders his servant to learn his cathecism,'[113] _mono no fon vo fito ni_
(38 _iomasaxeraruru_ (162v.) 'he makes him read his book.'
The passive verbs (_verba passiva_) are made with the particles _rare_ and
_re_. The particle _rare_ is added to the active verbs, according to the
way explained before, after removing the _nu_ from the negative form; e.g.,
_aguerare,uru_ 'I am offered it,' _iomare,uru_ 'I am read to,'
_naravare,uru_ 'I am taught.' They use these passive forms to mean 'to be
read to by someone,' or 'to be, or not to be legible.' There are other
passive forms which come from neutral verbs or verbs which have neutral
meanings. They are also formed with the particles _rare_ and _re_, but when
they are so formed they do not govern the cases common to {144} the passive
(for which see below) but rather the cases of the verbs from which they
come; e.g., from _agari,u_ comes _agarare,uru_; and, since _agari,u_ 'I
ascend' requires the accusative, this verb also requires the accusative.
For example; _cono iama ie agararenu_ (102) 'it is not possible to climb
this mountain, or this mountain is unable to be climbed,' _xiro cara
derarenu_ (102) 'it is not possible to leave the castle,' _xebóte irarenu_
(102) 'it is not possible to penetrate because it is too narrow, or
confined,' _cono michi va arucarenu_ (102) 'it is not possible to walk this
street,' _natçu va coco ni irare mai_ 'it will not be possible to live here
during the summer,' _cono fude de va cacarenu_ (102) 'it cannot be written
with this pen,' _fima ga nóte cacarenanda_ (102) 'it cannot be written
because of the lack of time,' _cono bun ni coso cacaruru mono de gozare_
(69v) 'it will indeed be well written in this way,' _axi ga itóte
arucarenu_ (102) 'it is impossible to walk because of painful feet.' All of
these passive verbs are of the first conjugation.[114] The neutral verbs
(_verba neutra_) are those which have a neutral meaning; i.e., being
initiated by oneself, and not by others. For example; _ivo ga toruru_ 'the
fish are caught,' _caje ga toruru_ 'the wind ceases,' _ito ga qiruru_ 'the
string is cut,' _ji ga iomuru_ (100) 'the letter [Chinese character] is
well read,' _aqi,u_ 'I am uncovered.' _Qiri,u_ 'I cut' is active,
_qirare,uru_ is passive, and _qire,uru_ 'I am cut' is neutral. This last
form is used when a sword cuts well because it is sharp. _Qiraxe,uru_ is a
causative verb which means 'I make someone cut.' _Ague,uru_ means 'I
raise,' _aguerare,uru_ 'I am raised' passively, _aguesaxe,uru_ 'I make
someone raise,' _agari,u_ 'I am raised' neutrally, _agarare,uru_ 'to be
ascendable,' _agaraxe,uru_ 'I cause something to be raised, or I cause him
or it to raise himself or itself.' If to these verbs are added the
particles which indicate honor (see below) other combinations are made. The
adjectives when they are conjugated have a neutral meaning; e.g., _fidarui_
'I am thirsty,' _fucacatta_ 'it was deep.'
The impersonal verbs (_verba impersonalia_) do not name or refer to a
person; e.g., _mi vo fatasu tomo itçuvari vo ivanu mono gia_ (39 (69v)
'even if one were to die, one should not tell a lie,' _mono mo tabezu saqe
mo nomaide ichinichi fataraqu mono ca?_ (69v) 'is it possible to work all
day without eating anything or drinking any wine?', _xujin no_ {145} _maie
de sono ióna coto vo iú mono ca?_ 'is it possible to speak this way in
front of ones lord?' Concerning the conjugations for these verbs they
follow the rules according to their roots.
The root of any verb of whatever conjugation can be taken from its
conjugation and changed to another conjugation by adding one of the
particles of honor (_honor_). The resulting form will belong to the
conjugation determined by the final letter of the particle. These particles
are: _maraxi,uru_, _ari,u_, _saxerare,uru_, _xerare,uru_, _nasare,uru_,
_saxemaxi,u_, _tamai,ó_, _rare_ and _re_.[115]
The particle _maraxi_ does not add honor to that which is talked about, but
rather it is used to speak honorably to those in front of us. For example;
_cui,u_ means 'I eat,'[116] but a servant in front of his master will not
say _nezumi ga cúta_ 'the mice ate the cheese'; he will rather say _nezumi
ga cui maraxita_. By itself _cui,u_ is in the third conjugation because its
root ends in _ui_, but if _maraxi_ is added it becomes a verb in the first
conjugation. When we refer to something about a people (_natio_) we do not
show honor to that word but only pay attention to the person we are
speaking to by adding _maraxi_ or not. For example, if we are addressing an
inferior we say _Nan ban jin va core vo cuvanu_; but if we are addressing a
person of nobility we say _Nan ban jin va core vo cui maraxenu_ 'Europeans
do not eat this.' When _ari,u_ is added to the root of any verb it attaches
a middling (_mediocris_) degree of honor; e.g., _modori aró ca?_ 'are you
going to come back?' If you add _vo_ in front of the verb it is honored
moderately (_satis_); e.g., _vomodori aró ca?_ 'Your Lordship is going to
come back?' _Tono sama vo xini atta toqi_ 'when the master died,' _Deus
cono xecai vo gosacu atta_ 'God created the world.'[117] We use these
particles when we are speaking with honored persons whom we like and with
whom we are on friendly terms.
The particle _nasare,uru_ gives the highest (_supremus_), or moderately
great (_satis magnus_) honor and is placed after the root of the verb;
e.g., _Deus cono xecai vo gosacu nasareta_ 'God created the world.'
The particles _rare_ and _re_ add a middling and not a great amount {146}
of honor to the verbs to which they are added. The particle _rare_ is added
mainly when we are talking about someone who is absent. It is formed by
taking the _nu_ from the negative present and replacing (40 it with this
particle; e.g., _aguerare,uru_ means 'I offer' when the person to whom the
offering is made requires a middling degree of honor and respect
(_reverentia_). This verb coincides letter for letter with the passive but
is distinguished from it by the cases which it governs. The particle _re_
is placed after verbs of the second and third conjugation only; e.g.,
_iomare,uru_ 'to read' and _naravare,uru_ 'to learn,' said of a person
having a good reputation. We speak in this way when speaking of those who
are equal to us and the servants of our lord, but not of other servants, or
nobles.
The particles _saxemaxi_ and _xemaxi_ give the same degree of honor as
_ari,u_ and _rare_ or _re_. These particles are added to the root of a
first conjugation verb,[118] or to the negative present from which the _nu_
has been removed; _aguesaxemasu_ 'he offers.' _Maxi,u_ [_Xemaxi,u_] is
added to the negative present of the second and third conjugation verbs
after taking away _nu_; e.g., _iomaxemasu_ 'he reads,' and _naravaxemasu_
'he learns.'
The particles _saxerare,uru_ and _xerare,uru_ attribute great honor. The
first is added to the negative present of verbs in the first
conjugation[119] after the _nu_ is removed, and the second is added to the
[other] negatives in the same way; e.g., _aguesaxeraruru_ 'I offer,'
_iomaxeraruru_ 'I read,' _naravaxeraruru_ 'I learn.' Because these forms
coincide letter for letter with the honorific causative, the particle
_ari,u_ may be placed after the verb and the particle _vo_ may be placed
before to avoid confusion; e.g., _yomaxe aru_ [_vo iomaxe aru_] 'I read'
and _naravaxe aru_ [_vo naravaxe aru_] 'I learn.'
The passive verb, concerning which see below, also permits the particle
_saxerare,uru_; e.g., _viamavaresaxeraruru_ (99v) 'I am honored.'
The particle _tamai,ó_ bestows the highest honor. We use it when speaking
of God, saints, kings, or generals. It is added to the roots of verbs and
conjugated in the third conjugation. It is placed after the root of the
passive form when referring to God; e.g., _Deus filio, umare_ {147}
_tam[vo] toqi_ 'when the son of God was born,' _Deus agamerare tam[vo]_
'God is honored.'
The particle _tate matçuri,u_ makes the meaning of the verb to which it is
added humble. It is placed after the root of affirmative verbs; e.g., _Deus
vo gotaixet ni zonji tate matçuru coto va ichi sugureta jen gia_ 'to love
God is the supreme virtue.' This particle permits some degree of honor if
_re_ is added to it after the final _e_ [_i_] has been changed to a. Thus,
when speaking of the saints in respect to God, one says, (41 _Sancto
Domingo, Deus vo gotaixet ni zonji tatematçurareta_ 'St. Dominic loved
God.'
The particle _maraxi_ [_mairaxi_][120] is able to elevate to honor the
particle _rare_; e.g., _tono iori cono coto vo Padre ni
vataximairaxerareta_ 'the lord gave it to the priest.'
_Certain Verbs Which of Themselves Indicate Honor_[121]
_Mesare,uru_ indicates any act which can be done, or which is properly done
by a noble person (_persona nobilis_). This includes such things as eating,
drinking, sailing, riding a horse, etc. _Vôxerare,uru_ means that a noble
person speaks. _Vomaraxi,uru_ and _vomaraxi ari,u_ mean that a noble person
gives. _Voxe,uru_ [_Vôxe,uru_] and _vôxe ari,u_ mean that a middling person
(_persona mediocris_) says or declares.
Verbs preceded by _vôxe_ or _mexi_ are given the same degree of honor by
either; e.g., _vôxe tçuqerare,uru_ 'I declare,' _mexi tçucavare,uru_ 'I
serve,' which have the same meanings as _tçuqerare,uru_ and
_tçucavare,uru_. To call someone we use _coi_ with an inferior, with
someone not quite as inferior we use _iorai_, with someone a little better
we use _vaxei_, while _vogiare_ is the superior way to call. _Gozare_,
which means that your Lordship should come, and _gozar[vo]_ in the future
tense are even more honorable ways to indicate the imperative. _Voide
nasarei_, _voide nasareô_, or _voide nasarei caxi_ mean 'might your
Lordship come,' or 'Oh! would that your Lordship come.' _Cudasare,uru_
means that a noble person gives. _Tamavari,u_ means that a noble person
gives to an inferior. _Tamóri,u_ means that a middling person gives. _Mizzu
vo nomaxete tam[vo]re_ 'Give me a drink of water.' _Cudasare,uru_ and
_tamóri,u_ mean {148} that a humble person eats honoring his food.
_Coximexi,u_ and _qicoximexi,u_ mean that a noble person eats and hears.
_Voboximexi,u_ and _voboximesare,uru_ mean that a noble person thinks.
_Saxerare,uru_ means that a noble person does. _Nasare,uru_, _asobaxi,u_,
and _asobasare,iuru_ [_asobasare,uru_] mean that a noble person does what
is proper to him such as hunting, writing, reading, or reciting. _Ii,ú_ is
used when the person addressed is humbler than the person or thing spoken
to; (42 and _mexi,u_ [_móxi,u_] means the person or the thing spoken to is
addressed with honor. Therefore I would be incorrect were I to say _mi ni
móxe_ 'tell me!' I should rather say _mi ni iie_. I should not say _tono ni
iie_ 'tell it to the lord,' but rather _tono ni móxe_. _Mairi,u_ means to
go to a place to which honor should be shown; e.g., _iglesia ie maire_ 'go
to church!' _Cure,uru_ and _toraxe,uru_ mean to give in a way that humbles
the person to whom the thing is given. _Cui,ú_ means 'to eat' without
showing respect (_respectus_); _mexi,u_ also means 'to eat' but it is
cultivated (_urbanum_); e.g., in addressing those deserving respect I will
not say _mexi vo cui maraxita_ but rather _mexi vo tabe maraxita_ 'I ate.'
_Mairi,u_ or _vomairari,u_ [_vomairi ari,u_] means that a middling person
eats, while _agaraxerare,uru_ and _voagari ari,u_ are nobler ways to say
this. _Qiqi,u_ means to hear and _uqetamavari,u_ and _uqetamóri,u_ mean to
hear in a way which honors the person heard; e.g., _goiqen vo
uqetam[vo]tta_ 'I heard your advice.' _Móxi ague,uru_ means to speak in a
way which humbles oneself while bestowing honor on the person being
addressed. _Móxi ire,uru_ means to speak between equals (_equales_).
_Chómon xi,uru_ means to listen to the word of God. _Goranji,zuru_ or
_goranjerare,uru_ is to look at a noble thing. _Xi,uru_ means to do in
common way, _itaxi,u_ means to do in a cultivated way, and _tçucamatçuri,u_
means to do in a humble way.
_Cautionary Remarks on the Conjugations of the Verb_[122]
The particle _nama_ placed before any verb in any tense means that the
action has been done poorly or in an incomplete manner; e.g., _nama aró_ 'I
wash poorly,' _nama iaqu_ 'I am incompletely broiled.'
{149}
If the particles _tçui_, _cai_, _uchi_, _faxe_, _voi_, _ai_, and
_tori_[123] are placed in front of a verb they do not change the meaning,
but they add emphasis; e.g., _uchi cobosu_ has the same meaning as _cobosu_
'I pour,' _faxe noboru_ is the same as _noboru_ 'I ascend,' _voxi comi,u_
is the same as _comi,u_ 'I enclose,' _ai cavari,u_ is the same as
_cavari,u_ 'I am changed,' _tçui mavari,u_ is the same as _mavari,u_ 'I go
around,' and _tori firogue,uru_ is the same as _firogue,uru_ 'I spread
out.'
The particle _qitte_ is the gerund in _Do_ for the verb _qiri,u_ and when
it is placed after the roots of certain verbs it gives them great emphasis;
e.g., _tanomiqitte_ 'imploring with great prayers,' _vomoiqitte_ (43
'assuming a strong resolution.' The verbs _tanomiqiri,u_ and _vomoiqiri,u_
are also used.
The particle _ma_, when placed in front of certain verbs and nouns, gives
them a stronger meaning; e.g., _mamucai_ 'quite present,' _macuroi_
'completely black.'
The particle, or better root of the verb, _macari,u_, when placed before
verbs of motion, makes the verbs modest and a bit more cultivated; e.g.,
_macari noboru_ 'I ascend,' _macari cudari,u_ 'I descend,' and _macari
i,iru_ 'I am present.'
The particle _va_ placed after a sentence confirms what has been said
before, as one might boast of making a prediction; e.g., _fune va
cuchinotçu ie iru va_ 'the ship calls at Kuchinotsu; and, if he says so or
not, I say so,' _aru va_ 'see if it is not as I have said.'
The particle _aidani_ means 'between' in the sense of the time consumed in
performing an action; e.g., _agura aidani_ [_aguru aidani_] 'while
offering,' _iôda aidani_ 'while he read,' _naravózuru aidani_ 'while he
will learn.'
The particle _ga_ means 'but;' _só iú ga; nanto aró ca?_ 'they say so, but
will it be so?' or 'it may be so, but I don't know for certain,' _furi va
furu mai ga, fune no dasu coto naró ca xiranu_ 'it's not raining any more,
but I still don't know if it will be possible to launch the boat or not,'
_sono qinpen ni va gozaru mai ga; doco cara toraxeraruru zo?_ (20)[124]
'there are probably none in the neighborhood, or in the surroundings, so
from where can they be gotten?'
{150}
The particle _gotoqu_ is added to the present, preterit, and future tenses
meaning 'in the same way'; e.g., _coxiraiuru gotoqu_ 'in the same way as
you furnish or carry out,' _qiita gotoqu_ 'as I heard.' The form is
sometimes _ga gotoqu_; e.g., _móxita ga gotoqu_ 'as he said,' _caracavózu
ga gotoqu_ 'as in jest I will tease or laugh at.' This same meaning is
obtained with _i[vo]ni_; _Nifon no catagui vo xirareta i[vo]ni, vôxeraruru_
(122v) 'he speaks as one who knows the customs of Japan,'[125] _mósu ióni_
'as I say.' The particle _furi_ is also used for the same purpose; e.g.,
_toza no chijocu vo nogareôzuru tameni catana vo saita furi vo mixerareta_
(123) 'he showed himself wearing his sword in order to avoid the danger of
infamy.' _minu furi vo saxerareta_ (123) 'he made it known that he did not
see.'
The particle _saie_ is used [with the negative] to mean 'not at all'; e.g.,
_mma saie nacatta_ (118)[126] 'there are not any horses at all,' _cotoba
saie xiranu mono_ (118) 'he does not know how to speak at all,' _ji saie
mixiranu mono_ 'he does not know any letters at all.' This same particle is
used for emphasis; e.g., _qiden to saie m[vo]xeba_ (119) 'it would (44
suffice if you were to say that you are,' _Padre no tçucavaruru to saie
móxeba_ 'if only he had said that this was useful to the priest,' or one
might say 'it would suffice if, etc.'
The particle _qere_ is a confirmative particle which comes at the end of a
sentence with the meaning 'therefore'; e.g., _maitta qere_ 'therefore he
came,' _sate só aru qere_ 'finally this is the situation.'[127]
The particle _coso_ is of great importance among the Japanese for they use
it first in an adversative sense (_in sensu adversativo_); _core coso ió
gozare_ [... _iô_ ...] 'he is truly good.'[128] If the sentence in which
this particle is found ends in a verb, that verb ends in _e_, as in the
example above. If the verb is in the preterit it ends in _re_; e.g., _yô
coso gazattare!_ (117) 'you are welcome! (_bene veneris!_).' The exceptions
to this rule are when the sentence does not end in a verb or an adjective;
e.g., _core coso xixó yô_ [... _io_] (116) 'he is a true teacher,' when
after the particle _coso_ there is in the sentence a gerund in _e_, a
permissive in _tomo_, or a {151} potential preterit in _tçuró_ or
_zzuró_;[129] e.g., _vare coso iro iro xinro tçucamatçutte cutatireba
toxiiórini nari maraxita_ [... _cutabireba toxiiorini_ ...] (117)
'suffering many and various hardships, I became an old man,' _vare coso
corosaruru tomo_ 'if I be killed,' _fara coso tattçur[vo]_ (117) 'he was
perchance quite angry,' _sato chicaqereba coso fi ga miiure_ (116) 'the
fire is already seen because the village is so near.' This [last] sentence
ends in _e_ because it does not contain an exception to the rule.
_Vóxerareta coto domo vo go côquai de coso gozarózure_ (97) 'without doubt
you will do penance for what you have said,' _catajiqe n[vo] coso gozare_
(97) 'I congratulate you very much and thank you.' If someone says, 'Who
did that?' the answer is _Patre coso_ [_Padre coso_] 'the Priest did.' If
someone asks, 'is there anyone who did that?' and if he does not hear, or
does not understand the answer, and asks again, the person who answered
will say _Juan coso_ 'I have already said it was John.'
When someone is careless about what was said, or when he has not heard
something and asks again, the answer is; e.g., _tovoru na to iieba_ 'I have
already told you not to pass through,' _iome to iieba_ 'I have already told
you to read,' _Padre coso to iieba_ 'I have already told you that it is the
Priest.'
Adding the particles _maieni_ and _saqini_ to the negative present tense
makes the construction affirmative; e.g., _iglesia ie mairanu maieni_
(141v) 'before he goes to church.' They are also added to the affirmative
future tense; e.g., _mair[vo]zuru tote no saqini_ 'a little before (45 I
come.'
The particle _tocoro_ signifies the time during which the action indicated
by the verb is done. It is placed after the verb; _taburu tocoro ni_ 'when
I was eating,' _tabeta tocoro ni_ 'after dinner,' _tabeôzuru tocoro ni_ or
_tabeôzuru ni_ 'when I will be eating.' It also serves as a reduplicative
particle which denotes a reduplication to the degree possible; e.g., _jesu
christo humanidad no von tocoro va_ (121v)[130] 'Jesus Christ in so far as
he was a man,' _vonore ga foxxezaru tocoro vo fodocosu coto nacare_ (121)
'as you do not want done to you, do not do to others,' _fudai no tocoro vo
vo iurusu_ [... _tocoro vo iurusu_] (120v) 'I gave him his freedom,' _fito
no acu no tocoro ni va dôxin xenu_ (121v) 'I do {152} not consent to the
sins of man,' _utagó tocoro mo nai_ (120v) 'there remains no place to
doubt, or for doubt,' _nocoru tocoro mo nai_ 'it does not remain any more,'
_tçuini, sono tocoro ie mairózu_ (121v) 'finally he will arrive at this
place,' _fumbet ni voiobanu tocoro gia_ (121v) 'there are some things which
are not understood, or to which one's comprehension does not extend,' _nani
mo nai tocoro vo iô qicoximexe_ (120v) 'will your Lordship kindly eat from
this littleness which is nothing.' From these examples it is possible to
see the force of this particle.
The particles _tocoro_, _made_, and _made de gozaru_ are often added to an
utterance (_cadentia_). They do not have any special meaning and are the
same as _coto de gozaru_; e.g., _naranu made_ or _naranu coto de gozaru_
mean the same as _naranu_ 'it is not possible.' _Guijet tçucamatçur[vo] to
zonzuru coto va cacugo itasanu coto gia_ (10v) 'the breaking of this
friendship does not come to mind.' Here the _itasanu coto gia_ is the same
as _itasanu_ alone.
The particle _madeio_ is used to confirm what has been said; e.g., _caita
madeio_ 'that which I wrote, I wrote.'
The particle _toqi_ when added to the present tense, forms a preterit
imperfect; e.g., _jennin tachi va saigo ni voiobi tamó toqi va buji ni
gozatta_ 'when saints arrive at the time of their death, they are peaceful
and quiet.'
Changing the _ta_ of the preterit to _tçu_ and the _da_ of the negative to
_zzu_[131] the meaning becomes 'I do it this way and then that way'; e.g.,
_mono vo caitçu, iôzzu, nando xite curasu bacari gia_ 'I spend my life
reading, writing and doing other things,' _tattçu itçu vocu iori zaxiqi ie
ide zaxiqi iori vocu ie iri xitten batt[vo] xeraruru_ (11v) 'standing and
sitting, entering and departing, he stands up and falls down.' The particle
_ri_ gives the same meaning after the preterit; e.g., _xeqen no mono va
netari voqitari n[vo]dari curasu bacari gia_ (11) 'men of the world spend
their lives sleeping, arising, and drinking,' _mazzu_ (46 _ite niva vo mo
facaxetari, cusa vo mo ficaxetari iroiro no xigoto vo ateg[vo]te cosó
mair[vo]zure_ [... _coso_ ...] (10v) 'I shall go and sweep out the
courtyard (_atrium_), pull up the weeds, and then having dispensed with
these things I shall go,' _ima cono io fuqe iuqeba nome ia, utaie ia fito
bito motçu, ut[vo]tçu sacamori suru_ (129) 'when it already is late at
{153} night, urging themselves on to drink and sing, the men enjoy
themselves dancing and singing.'
The particle _ie_, which is the root of the verb _ie iuru_ [_ie:uru_][132]
'I can,' signifies, when placed before negative verbs, that the action
expressed by the verb cannot be done; e.g., _ie iomanu_ 'I cannot read.'
This particle is also placed after the infinitive; e.g., _iomanu coto vo
ienu_ 'I cannot read.' _Iomi va ieide_, or _iomi mo ieide_ 'since I could
not read, or not being able to read' is also said. The infinitive sometimes
acts as a substitute verb (_suppositum verbum_); e.g., _xinuru coto va
vosoroxij_ 'it is terrible to die.'
The particle _tai_ 'I want' is added to the roots of verbs and signifies
the desire to do the thing indicated by the verb; e.g., _mizzu vo nomi
tai_[133] 'I want to drink some water,' _mizzu vo nomi tó gozaru_ or _mizzu
vo nomi tó zonzuru_, but these last two forms are more noble. Here is an
example of the noble form in the negative, _t[vo] mo nai_; e.g., _mizzu vo
nomi t[vo] mo nai_ 'I do not want to drink water,' and _mizzu vo nomi t[vo]
mo gozaranu_. _Mairu tó mo zonjenu_ means 'I do not want to go.' When the
particle _tai_ is added to adjectives, or verbs indicating a sensory act
(_actionem sensitiuam_) in the first person,[134] the _i_ is changed to
_c_; and the verb _ari,u_ is added and conjugated in the tense required by
the sentence; e.g., _cuitacatta_ 'I wanted to eat.' If the verb is in the
second or third person, the _i_ is changed to _g_ and again the verb
_ari,u_ is added, or an honorific particle depending upon what the person
deserves, or without it as an absolute form. But if the person is inferior,
the _i_ is changed to _c_ as said before.
The particle _de_ sometimes gives a subjunctive sense when it is added to
nouns; e.g., _varãbe de xinda_ 'he died a child, or when he was a child,'
_vare ga buchófó de tofó mo gozanai_ (163v)[135] [... _buchôfó_ ...] 'since
I am clumsy and not careful, nothing will work out in a way that will be
harmonious.'
The particle _ió_ 'way' is added to the roots of verbs and also to the
{154} verbs themselves. When the root governs the genitive, the verb
governs the same case; e.g., _cono qi[vo] no iomi ió va_ 'the way of (47
reading this book,' or _cono qió vo iomu i[vo] va_. In the first sentence
_qi[vo]_ is in the genitive with the particle _no_; in the second sentence
it is in the accusative with _vo_ because _yomu_ governs this case. _Tei_
signifies an extraordinary and marvelous way of doing something; e.g.,
_machicanuru tei vo goron jerarei_ (122)[136] 'might your Lordship observe
the way that they are expectant.' Also, _arisama_ means 'way,' _me mo
aterarenu arisama gia_ 'it is a way, or a form (_figura_), which is unable
to be seen.'
_Sama_ indicates the time of the action of the verb to which it is added
while governing the case required by the verb. It is added to the root of
the verb; e.g., _saqe vo nomi sama ni_ (105) 'when he actually drank the
wine,' _iado ie caieri sama ni_ (105) 'when he returned home,' _fune iori
agari sama ni_ (105) 'when he actually disembarked from the ship,' _fune ni
nori sama ni_ 'when he actually boarded the ship.'
When there are in a sentence two verbs whose actions form a single action,
the first verb is put into the form of the gerund in _Do_; e.g., _mizzu vo
motte coi_ 'bring some water, or come bringing water,' _fune vo voite coi_
'bring the boat here, or come poling the boat,' _core vo totte iqe_ 'take
this, or carry this and go.'
The gerund in _Do_ when added to verbs of asking, giving, or doing, means
that one is asking to know or to acquire the thing which is indicated by
the verb to which it is added; e.g., _nifon guchi vo voxiiete cure io_
'teach me Japanese,' _s[vo] voxerarete cudasaruru na_ [_s[vo] vôxerarete_
...] 'your Lordship ought not say that,' _Deus no coto vo catatte
tam[vo]re_ 'do me the favor of relating to me those things which pertain to
God.'
The particle _mo_ placed after the gerund in _Do_, whether it ends in _te_
or _de_, means 'although'; e.g., _s[vo] m[vo]xite mo_ 'although you say
so,' _ica fodo susumete mo, corobu mai_ 'no matter how much you try to
persuade me, I will not deny the faith.' They also use _s[vo] m[vo]xeba
atte mo_ 'even if you say that,' _d[vo]xitemo c[vo]xitemo_ (134v) 'what
ever you do.'
If the particle _coso_ (see above) is added to the affirmative gerund in
_Do_; and, if the sentence ends in this particle, the sentence becomes
{155} negative; e.g., _mite coso_ 'I did not see anything,' _atte coso_
'there is no way.' But if the sentence does not end in _coso_, it becomes
affirmative (48 and emphatic; e.g., _mite coso gozare_ (116) 'I certainly
saw.' The verb ends in _e_ according to the rule explained above when the
particle _coso_ was being discussed.
When the negative gerund in _Do_, which ends in _e_, is followed by _va_,
_naranu_, or _canavanu_ it expresses necessity or the impossibility of the
contrary; e.g., _mairaide canavanu_ (106v)[137] 'it is necessary to go,'
_ivaide va no coto naredomo, nanto xô ca?_ 'and if the thing which is said
to be necessary happens, what shall I do?' _xitagavaide naranu_ 'it is
necessary to obey.' The same meaning, but with less strength, is obtained
with the future of the affirmative or negative infinitive and the
permissive subjunctive in _domo_; e.g., _mair[vo] coto de gozatta redomo_
(18)[138] 'although I should have gone,' _mairu mai queredomo_ [...
_qeredomo_] (18)[139] 'although I should not be going,' _mair[vo] coto de
gozanacatta redomo_ (18) 'although I did not have to go.' They also use the
negative gerund in _Do_ to obtain the meaning of 'if not'; e.g., _òracio vo
m[vo]saide cú na_ 'do not eat unless you have said your prayers.'
The gerund in _e_ indicates an action already done; e.g., _mexi cúte coi_
'come after eating!' _cono qió ga caite gozaru_ 'this book was written,'
_chichi ni fumi vo cacaide cuiaxiú gozaru_ [... _cuiaxú_ ...] 'I am ashamed
that I did not send a letter to your father,' _cono qió ga caite gozaranu_
'this book was not written.'
The particle _nagara_, when added to the root of a verb, forms a gerund in
_Do_ if it is followed by a verb indicating a repugnant or contrary action;
e.g., _toganin Deus iori bacutai no go von, o uqetatematçuri nagara;
caietta somuqi tatematçuru_ [... _go von vo uqe_ ...][140] 'sinners
receiving, or even if sinners receive, benefits from God, they will offend
him rather than be grateful,' _Jesu Cristo Deus de gozari nagara, fito ni
taixite cruz ni cacaraxerareta_ 'while Jesus Christ was a God, he was
crucified for man.' _Nagara_ is also added to nouns; e.g., _quantai nagara_
(136v) 'although there was some lack of education,' _sannin nagara_ (137)
'three at the same time, or even if there are three' _aqiraca_ {156}
_nagara_ (136v) 'although he is famous.' In this instance _aqiraca na_
loses its _na_ as do all the other adjectives that end in _na_.
The particle _iasui_ is added to the roots of active and passive verbs to
form the supine in _Tu_; e.g., _iomi iasui_ 'easy to read,' _corosare
iasui_ 'easy to be killed.' The same thing is achieved by the following way
of speaking; _iúte va vosoroxij_ 'it is terrible to say,' _mite va_ (49
_fuxiguina_ 'it is admirable to see,' _iú vo mo vosoroxij_ 'it is terrible
to say.'
The Adverbs
_First Section_[141]
Adverbs are formed from adjectives ending in _ai_ by changing the _ai_ to
_ó_; e.g., _fucó_ 'deeply,' for those ending in _oi_ by changing the _oi_
to _ô_; e.g., _caxico_ [_caxicô_] 'wisely,' for those ending in _ei_ by
changing the _ei_ to _eô_; e.g., _xigueo_ [_xigueô_] 'densely,' for those
ending in _ui_ by changing the _ui_ to _ú_; e.g., _ai[vu]_ 'in danger,' and
for those ending in _ij_ by changing the _ij_ to _iú_; e.g., _cavaiú_
'unhappily.'
_Adverbs of Place_[142]
The interrogative pronouns are eight in number; _izzucu_[?], _izzucata_[?],
_donata_[?], _doco?_, _dochi?_, _dochira?_, _dono tocoro_[?], and _dono
f[vo]?_, and they signify 'which place?' To these adverbs are added the
particles _va_, _no_, _ni_, _ie_, _vo_, _cara_, and _iori_ according to the
case required, such as 'from where,' 'whither,' 'through which place,' 'in
what place,' etc. _Made_ can also be added to them with the meaning of 'to
the limit of which'; _doco made ie iqó ca_[?] 'up to where will you go?'
The interrogative particle, _ca?_ or _zo_[?], is added to these questions
but it is better to use _zo_ rather than _ca_ in sentences with an
interrogative particle; e.g., _izzuru ie maitta zo_ 'where did you go,'
_dono tocoro vo tovotta zo_ 'at which place did you cross,' _doco iori itta
zo_ 'through where did he enter,' _dochi cara qita zo?_ 'from where did he
come?', {157} _donata va Pedro no iado zo_[?] 'which is Peter's house?',
_doco ni voru zo_[?] 'where, or in what place is he?' One may respond in
many ways; _cono tocoro_, _coto moto_, [_coco moto_], _core_, _conata_,
_cochi_, _cochira_, _coco_, _cocora_, _cono cata_, _cono f[vo]_, which mean
'here (_hic_)'; _sono tocoro_, _soco moto_, _sore_, _sonata_, _sochi_,
_sochira_, _soco_, _socora_, _sono cata_, _sono f[vo]_ (50 which mean
'there (_istic_)'; _ano tocoro_, _asoco moto_, _are_, _anata_, _achi_,
_achira_, _asoco_, _asocora_, _ano cata_, _anofó_, which mean 'there
(_illic_).' To these particles are added the case particles. The
interrogative adverbs with the case particles and _mo_ added mean
'everywhere,' 'through every place,' or 'to every place,' e.g., _dono
tocoro ie mo tovor[vo]_ 'I shall go everywhere,' _doco ni mo_ 'everywhere,'
_doco cara mo_ 'from everywhere.' However, if, instead of _mo_, _nari tomo_
is added the meaning becomes 'any place,' in a distributive sense; e.g.,
_doco ie nari tomo mair[vo]_ 'I shall go to each place individually.' The
same meaning is obtained by _doco zo_ with the case particles placed
between the _doco_ and the _zo_; e.g., _doco ni zo aru fodo ni_ 'if someone
is any place.' _Coco caxico_ means 'here and there.' _Doco mo caxico mo_
means 'the whole place.' The case particles are placed before _mo_; e.g.,
_doco ni mo caxico ni mo_ 'in the whole place,' but after the adverb; e.g.,
_coco caxico ni_ 'here and there,' _coco caxico ie doco_, _caxico iori_
[_coco caxico ie_ 'to here and there,' _coco caxico iori_ 'from here and
there'], etc.[143]
The particle _uie_ means 'above.' The genitive case is placed before it;
e.g., _fandai no uie ni voqe_ 'place it on the table,' _cono uie va gozaru
mai_ 'it will not be above this,' that is to say 'it will not be better
than this,' _sono uie ni_ 'about that,' _sono uie no sata vo catari are_
'tell me about that,' _core va izzure iori mo uie de gozaru_ 'one will not
discover anything better than his,' that is to say 'this is the best.'
_Xita_ means 'below.' It governs the genitive; e.g., _fandai no xita ni
voqe_ 'place it under the table,' _micotoba no xita iori_ (141v) 'when the
king finishes speaking,' _voxita vo cudasarei_ (141v) 'would your Lordship
be so kind as to give to me that which remains of your drink.'
The particle _soba_ means 'side' and governs the genitive; e.g., _fito no
soba vo fanaruru_ 'he separates himself from the side of another.'
The particle _maie_ means 'before' and governs the genitive; e.g., _fito no
maie vo tovoru_ 'I pass in front of someone else,' _cacugo no maie_ {158}
(141v) 'according to ones disposition,' _funbet no maie_ (141v) 'as I
believe, or think, or according to the sense (_iuxta sensum_).'
The particle _mavari_ means 'around' and governs the genitive; e.g.,
_iglesia no mavari ni tçuchi vo nague sutçuru na_ 'do not put earth around
the church.'
The particle _uchi_ means 'within,' and the noun which precedes it must be
in the genitive; e.g., _iglesia no uchi_ 'in the church,' _ano fito va,
fito no uchi de va nai_ 'that man is not among men,' that is (51 to say 'he
is not a man,' _futacuchi cúta coto va, cúta uchi de va nai_ (142v)[144]
'to eat two mouthfuls is not to eat.'
The particle _foca_ means 'outside,' and the genitive is placed before it;
e.g., _igelsia no foca ni_ 'outside the church,' _foca ie iqe_ 'go out, or
go outside.' Sometimes the genitive particle is replaced by _iori_; e.g.,
_Deus vonago ichinin iori foca tçucuri tamavanu_ (142v)[145] 'God did not
create but one woman,' that is to say 'he created just one,' _Tengu fito ni
acu vo susumuru iori foca va, nai_ (142v) 'the Devil does nothing if he is
not persuaded by man to sin,' _gox[vo] vo tasucaru tame baptismo vo
sazzucaru iori foca bechi no michi ga nai_ 'there is no other way to save
men than by baptism,' that is to say 'without baptism we cannot be saved.'
_Deus no gracia iori foca_ 'without the grace of God.'
The particle _naca_ means 'in the middle.' It is used when the material is
either dense or defuse; e.g., _qi no naca ni_ 'in the wood,' _fito no naca
ni_ 'among the men.'
The particle _nacaba_ means 'in the midst of things' when referring to a
sequence. It follows the genitive; e.g., _dangui no nacaba ni_ 'in the
midst of the sermon,' _sore vo qijte, nacaba va vosore; nacaba va aqirete
ita_ (145v) 'hearing that, he feared and was afraid,' that is to say 'he
spent most of his time being afraid.'
The particle _ato_ means 'behind' and governs the genitive; e.g., _sonata
no ato cara mair[vo]_ 'I shall come after you' that is to say 'I shall
follow you.'
The particle _vaqi_ means 'near' and governs the genitive; e.g., _Pedro no
vaqi_ 'near Peter,' _misa no vaqi_ 'the mass is ended,' _cono vaqi_ 'in the
last few days.' All of these adverbs require after them the cases that are
required by the verb which follows.
{159}
_Adverbs of Interrogation and Response_[146]
There are many ways to ask 'why?' or 'for what reason[?]'; e.g.,
_najeni_[?], _najoni_[?], _nani xini?_, _nani tote ca?_, _nani no iuie
ni?_, _nanto xita coto ni?_, _nani no xisai ni iotte?_. The question 'how?'
is said; _nanto xite?_, _nanto i[vo] ni_[?], _icani to xite?_ The answer is
'because' or 'for the reason that'; e.g., _sono iuie va_, _najeni to iúni_.
'Because' is also said; _tocoro de_, _fodo ni_, _ni iotte_, or _sacai ni_.
The first expresses (52 the greatest degree of causality, the second not so
much, and the third the least.
_Uie va_ means 'since (_cum_ or _si quidem_)'; e.g., _toganai uie va
qizzucai ga nai_ (40v)[147] 'I am not afraid because I have no fault.' The
same meaning is achieved by the particle _cara_; e.g., _cai[vo] ni iro vo
misuru cara va; cacusu coto va iranu_ 'since you have thus shown your
feelings (_iro_), you can't hide them.' 'Since (_si quidem_)' means
approximately the same as _toqi va_ and _xicaru toqi va_. _Sari nagara_
means 'but,' _sari tote va_ means 'until,' _saru tote va_ means 'since the
thing is this way,' _saru tote va, qicoienu coto gia_ 'since it is so, it
is unbearable.'
_Adverbs of Time_[148]
One asks 'when' with _itçu_ or _itçugoro_. One asks 'from what day' with
_icca saqi_ or _icca maie_, 'from what month' with _icutçuqi saqi_, and
'from what year' with _nannen maie_. Usually _ni_ is added when it is
required by the verb, and the interrogatives _ca_ or _zo_ are always put at
the end of the sentence, with _zo_ preferred.
One answers 'now' with _ima_ or _tada ima_, and 'already' with _m[vo]_,
e.g., _m[vo] iqe_ 'be already gone!' 'Sometimes' is said with _toqi ni
iotte_ or _jibun ni iotte_. 'Afterwards' is _nochi_. _Sore cara_ or _sore
iori_ means 'after that,' _core cara_ or _core iori_ means 'after this,'
and _are iori_ or _are cara_ means 'after that.' 'Immediately' is said with
_iagate_. 'Afterwards' or 'again' is _ima iori nochi_, _ima iori xite va_,
or _ima iori igo_. 'This morning' is said with _qesa_. _Connichi_ or _qio_
[_qiô_] is 'today,' and _asu_ or _miônichi_ [_miónichi_][149] is
'tomorrow.' 'Tomorrow morning' is _asa_, _axitatô_, or {160} _asatocu_, and
'tomorrow night' is _mionia_ [_mi[vo]ia_]. 'Before' is _ijen_ or _saqi ni_.
'Yesterday' is _qinô_ or _sacujit_. 'The day before yesterday' is _vototoi_
or _futçuca saqi ni_. 'Several days in the past' is _cono gi[vu]_. _Cono
fodo_ and _xenjit_ have the same meaning, as does _xendo_. _Condo_ means
'several days in the future.' 'The day after tomorrow' is _asatte_ or
_miógonichi_. 'Three days hence' is _xiasatte_ or _miómiógonichi_. _Qiônen_
[_Qionen_] or _cozo_ means 'last year.' 'This year' is _cotoxi_. 'Two years
ago' is _vototoxi_ or _votodoxi_. 'Three years ago' is _sanuruvotodoxi_
[_sannuru votodoxi_].[150] 'Immediately' is _tachimaqi_ [_tachimachi_] (53
or _socuij ni_ [_socuji ni_]. _Sunavachi_ is also 'immediately.' _Tanteqi_
is 'in a moment.'
_Itçumade?_ means 'until when?' _Itçumademo_ means 'always.' _Itçu cara_
means 'after what time.' _Itçu iori_ means 'from what time.'
_Adverbs of Negation_[151]
_Iia_ or _iia_ [_iia iia_][152] means 'not.' _Só devanai_ means 'it is not
so.' _Iccana_ or _iccanagueni_ means 'by no means,' _iume iume_ means 'not
even in a dream,' _sarani_, _ichiien_, _catçute_, or _catçute motte_ means
'in no way,' and _io_, _iomo_, or _iomo iomo_ means 'without thinking';
e.g., _catçute mairu mai_ 'in no way shall I come,' _iomo só va gozaru mai_
(117v) 'it will in no way come to mind why it will be so.' When affirmative
verbs are added to these adverbs they become negative; e.g., _iomo iomo to
m[vo]xitareba vo mairi atta_ (117v) 'although you said you would not go,
you went,' _io mairó_ 'in no way shall I go.'
_Adverbs of Affirmation_[153]
_Nacanaca_ means 'it is so,' _vó_ means 'so,' when one agrees. _Gueni_ or
_gueni gueni_ means 'it is thus'; e.g., _gueni gueni só mo aró_ 'without
doubt the situation is thus.' _Chódo_ means 'at all.' _Sai[vo]ni_, _sono
bun_, _sono gotoqu_, _s[vo] de gozaru_, _sore sore_, _mass[vo] gia_, or
_xicato_ means 'it is so.' _Mottomo_ means that something is reasonably
said. _Guioi no gotoqu_ means 'as your Lordship believes, or says.'
_Mochiron_ indicates that a thing does not come in to doubt or discussion.
_Nacanaca naru_ {161} _coto de gozaranu_ means 'truly it is not possible.'
_Nacanaca no coto_ indicates a thing with which it is possible to agree.
_Macotoni_ means 'truly,' as does _xinjit_ or _xinjitni_. _Xeimon_ means 'I
affirm by oath.' _Isasaca_ or _isasaca motte_ means 'not even a little,'
and _issai_ or _ixxet_ means 'in no way, or by no means,' and when these
particles are added to the affirmative they mean 'truly.'
(54
_Comparative Adverbs_[154]
_Iori_, _iori mo_, and _iori mo navo_ mean 'more' in a comparison. The
person compared is in the nominative case and the person to whom he is
compared is in the ablative with one of the particles which we have listed
above; e.g., _Pedro va juan iori mo gacuxó de gozaru_ 'Peter is wiser than
John,' _soco ie noboru iori va; mairanu ga maxi gia_ 'it is better not to
go than to climb up there.' _Gotoqu_, _mama_, and _i[vo]ni_ are adverbs of
similitude (_adverbia similitudinis_) and require the genitive for the
thing with which the comparison is made. If the particle is preceded by a
verb, no genitive is required; e.g., _no iama ie nari tomo qitai mama ni
qite, nurureba, nugui suteraruru_ (124v) 'if they were to go to the
mountains or the plains wearing such clothes as they want to wear, they
will have to take them off when they become wet on account of the water.'
_Vomô mama ni, vomô gotoqu_, and _vomô i[vo]ni_, mean 'as I think,' _cono
mi no mama ni_ 'according to his desires, or his pleasure.' _Fodo_ means
'to such a degree as (_tantum_),' or 'just as (_quasi_)'; e.g., _qifen ano
fito fodo no gacuxó de gozaru_[155] 'you are as wise as he,' _fara ga
cudaru fodo ioi_ 'he will recover as soon as he has a bowel movement,'
_michi vo aruqu fodo cutabiruru_ (123v) 'as I walk so I get tired,' _acai
fodo ioi_ 'the redder the better,' _xinuru fodo no vazzurai de va nai_
'this disease is not strong enough to cause death,' _fune ni mesaruru fodo
naraba vare mo norózu_ (124) 'if Your Lordship would take up the task of
boarding the ship, so shall I,' _tamexi mo nai fodo ni atta to m[vo]su_
(124v) 'they say it was as if it had never been,' _voquru fodo araba sore
ie mair[vo]zu_ (124) 'if I am able to arrive at the state where I can get
up from bed, I shall come to you,' _chicara no fodo vo mite_ 'seeing the
degree of his strength,' _fodo nó tçuita_ 'he arrived in {162} an instant,'
_core fodo_ 'as this,' _sore fodo_ 'as that,' _are fodo_ 'as that,' _vovoi
fodo_ 'while more,' _sucunai fodo_ 'while less.'
(55
_Superlative Adverbs_[156]
_Uie_ means 'the highest'; e.g., _christian no voxiie va izzure iori mo uie
de gozaru_ 'the doctrine and faith of Christianity are supreme, or above
all,' _cono saqe no uie va nai_ 'there is no better wine than that.' _Ichi_
or _daiichi_ means 'supreme, or unique'; e.g., _gacux[vo] no uchi ni Sancto
Thomas daiichi de gozatta_ 'among wise men Saint Thomas was the best,'
_core va are iori uie_ 'this is superior to that.' The particle _xita_ has
the opposite meaning of 'inferior, or the lowest'; e.g., _xiqitai va anima
iori xita de gozaru_ (141) 'the body is inferior to the soul.'
_Adverbs of Intensity and Exaggeration_[157]
_Ichidan_, _chicagoro_, and _icc[vo]_ mean 'intensely (_valde_)'; e.g.,
_chicagoro no vo cocoro gaqe de gozaru_ 'this is the greatest care and
diligence,' _sore va icco varui coto gia_ 'this is extremely bad.'
_Bexxite_ means 'chiefly,' _tori vaqe_ means 'especially,' _coto no foca_
means 'rarely, or extraordinarily,' _icanimo_ means 'intensely,' and
_amarini_ means 'too much.' As has been said, adverbs are formed from
adjectives according to the rules above, and these adverbs mean adverbially
what the adjectives mean adjectivally; e.g., _fucai_ means 'deep,' and
_fucó_ means 'deeply.' _Icani mo xizzucani_ means 'extremely quietly,'
_tani coto ni_ means 'extraordinarily,' and _xitatacani_ or _guiósanni_
means 'in a way that is to be feared' that is to say 'too much.' See the
dictionary.[158]
_Accumulative Adverbs_[159]
_Voxinabete_ means 'universally'; _sôbet_ means 'generally,' as do
_tçuneni_ and _sojite_ [_sôjite_]; _feijeini_ means 'regularly'; and
_voioso_, _tabun_, _vocata_, _ioppodoni_ mean 'for the most part,' and
_qeccu_ or _caiette_ (56 means 'after all.' _Tennen_ means 'perhaps,' as do
_xijen_ and _icasama_. _Sadamete_ means 'probably,' _canarazu_ means
'without doubt,' _moxi xijien_ [_moxi xijen_] means 'perhaps,' _x[vo]tocu_
means 'naturally,' _jinen_ {163} means 'by chance,' _xidai vidai ni_ or
_jen jen ni_ means 'gradually,' and _vonozzucara_ means 'by oneself.'
_Adverbs that Conclude and Claim Attention_[160]
_Ficqi[vo]_ and _tçuini_ mean 'finally, or in conclusion.' _Tçug[vo]_ means
'in summary.' _N[vo] n[vo]_ means 'is it not so?' e.g., _n[vo] n[vo] icani
qicaxeruru ca?_ 'do you hear me then?' _Moxi_[161] means 'ho there
(_heus_),' but it is an elegant word; e.g., _moxi Padre sama_ 'ho there,
Reverend Father.' _Iare_ also means 'ho there,' but with inferiors; e.g.,
_iare tar[vo] quaja to iieba_ 'saying "Ho there, Tar[=o]kaja."' _Iai_ means
'ho there' with very low people; e.g., _iai sochi ga motta mono va nani
zo?_ 'hey! what is it that you bring?' _Ia_ has the same meaning; e.g., _ia
vo tono bara domo va nani vo savagu zo?_ (128) 'hey! you soldiers and good
men, why do you quarrel?' The particle _ai_ has the same meaning but it is
placed after the sentence; e.g., _izzure mo mina qiqe ai_ (129) 'hey! all
of you listen.'
The particles _ca_ and _zo_, as has been said above, are used as
interrogatives. The particles _ia_ and _caia_ have the same function but
they are more humble; e.g., _are va tare caia?_ 'who is he?', _core ia_[?]
'this?', _io fuqete tare ca va tazzuneô zo?_ (89v) 'when it becomes late at
night, who will be able to visit?', _sore de ar[vo] ca to iú coto gia_ 'I
said, "will it be this?"'
_No?_ asks for agreement; e.g., _gozar[vo] ca no?_ 'will he come?'[162]
_mair[vo] to voxerareta no?_ [... _vôxerareta no?_] 'did he say that he
will come?' _no Pedro dono?_ 'isn't that so, Peter?' _Na_[?] means the same
thing, but it is used with inferiors; e.g., _s[vo] qiita na?_ 'didn't you
hear so?' Sometimes, in a sentence containing _zo_, _baxi_, which is a
dubitive particle (_particula dubitandi_), is placed; e.g., _nanto xita
xisai de baxi gozaru zo?_ (122v)[163] 'for what reason did this happen?',
_sate nanto iú voqiacu de baxi gozaru zo_[?] (123) 'what is the name of
your guest?', _goiô baxi gozaru ca?_ 'isn't there something of use to you?'
_Io_ and _zo_ strengthen or give cadence to the sentence; e.g., _caita zo_
{164} 'he truly wrote,' _maitta io_ 'he certainly came,' _sono toqi vare_
(57 _va ichi dan varui tçucai vo xiraruite gozaru io_ [... _siaruite_ ...]
(95) 'at that time I was following bad advice.' _Bacari_ means 'only, or in
only one way,' _sore ni caguitte_ means 'that only,' _core ni caguirazu_
'not only this.' _Bacari_ also means 'more or less'; e.g., _fiacu bacari_
'there were a hundred,' _fiacunin bacari corosareta_ 'about one hundred men
were killed.' _Nó_, _nóte_, _naqu xite_, and _naqute_ mean 'without'; e.g.,
_raxxi mo nó_ 'without reason or order,' _cacugo nó_ 'without any
preparation.'
The adverbs of sound (_adverbia sonus_) are many and vary in accordance
with the way that the Japanese perceive the sound. The particle _to_ is
added to them; e.g., _va va to xite_ 'vociferously saying _wa wa_,' and if
they add _meqi,u_, it means to make even a louder noise; e.g., _va meqi,u_
'to shout saying _wa_.'
_The Case Prepositions_[164]
_Tame_ or _ni_ means 'concerning';[165] e.g., _sonata no tame_ 'for you
(_tibi_).' It governs the genitive which precedes it; _nan no tame_ 'for
what,' _nani ni naru ca?_ 'for what is it?', _nani ni xô ca?_ 'what do you
do that for?', _nani no iô ni tatçu ca?_ (171v) 'for what is it needed, or
useful?', _maitte no iô va?_ (130) 'what's the use of going?'
_Tai xite_ means 'on account of' or 'against'; e.g., _tengu ni tai xite
teqito_ 'to fight against the devil, or resist him,' _Deus ni tai xite
cuguio vo coraiuru_ 'I endure the pain (_labor_) because of God.' _Uie
iori_ also means 'because'; e.g., _von jifi no uie iori_ (167) 'because of
his mercy.'
_Ni iotte_ signifies the reason for which; e.g., _Deus iori fito no jento
acu ni iotte go fempô vo ataiesaxerareozu_ [... _ataiesaxerareôzu_] (146v)
'God gives to man according to his virtues and vices.' This form is derived
from the verb _iori,u_.
_Ni tçuite_ means 'around, or about' and is derived from the verb
_tçuqi,u_; e.g., _core ni tçuite_, _core ni tçuqi_, or _core ni tçuqete_
means 'about that.' _Sono gui ni voite va zonjenu_ (120) 'I do not know
anything about this matter,' _Vôxe va mottomo naredomo vagami ni totte va
canai gatai_ (120) 'Your Lordship speaks well but what concerns me is that
(58 {165} it is difficult to do.' _Dai quan ni itatte va ichinin bacari
sadame io_ (120)[166] 'decide that which concerns the steward only.'
_Itatte_ and _totte_[167] are the gerunds of verbs just as the preceding.
They also say _Padre coto va_ 'the things belonging to the priest,' _varera
coto va_ 'about my things, or those things which belong to me.' _Xitagatte_
or _xitag[vo]te_ means 'near' and is the gerund of the verb _xitagari,u_ or
_xitagai,ó_. As with the other verbs it governs the dative case; e.g.,
_guioi ni xitagatte_ or _xitag[vo]te_ 'according to Your Lordship's
understanding.' _Xidai_ has the same meaning; e.g., _conata xidai_
'according to your wishes.' Sometimes it is added to the roots of verbs;
e.g., _mairi xidai_ 'according to when he comes, or according to his
coming.'
_Ni_ indicates the place in which. _Ni voite_ has the same meaning but
indicates permanence; e.g., _fatto va fuximi ni voite vôxeidasareta_ 'he
established the law while he was in Fushimi,' _Bungo funai ni itatte_ 'in
the city of Funai in the kingdom of Bungo,' _iglesia ni uoru_ 'he is in
church.'
_De_ indicates the place of an action; e.g., _michi de Pedro ni v[vo]ta_ 'I
met Peter in the street.' The same particle _de_, together with _vo motte_,
indicate the instrument with which an action is done; e.g., _bo vo motte
Pedro vo uchi coroita_ 'he killed Peter with a stick,' _Padre sama
catarareta de navo qicoieta_ 'from what the Reverend Father told me, it
became easier to understand,' _necqi de xinda_ 'he died of a fever.'
_Cara_ or _iori_ indicate the place from which; e.g., _iglesia cara_ 'from
church.' They also say _fune cara maitta_ 'he came by ship' and _cachi cara
maitta_ 'he came on foot.' _Fune de maitta_ is the same as _fune cara
maitta_ and _fune ni notte maitta_. _Fana cara me cara miguruxij mono gia_
'it is unpleasant to the nose and the eyes.' _Iori_ indicates the place
through which; e.g., _sama iori faitta_ 'he entered through the window.'
_Tomo ni_ means 'at the same time'; e.g., _sonata to tomo ni mair[vo]zu_ I
shall go at the same time as you,' _m[vo]su to tomo ni_ 'at the same time
as he spoke.'
_Ie_ indicates the place to which; e.g., _achi ie mair[vo]_ 'I shall go
directly to court (_curia_),' _miiaco no cata ie noboru_ 'he went up to
court' and also _miiaco no f[vo] ie noboru_. They also say _miiaco no
iori_, {166} _miiaco sama_, or _miiaco no gotoqu noboru_, but this is not a
good way of speaking and is more characteristic of a rustic (_rusticus_).
_De_ indicates the material from which; e.g., _tçuchi de cavara_ (59 _vo
tçuquru_ 'to make bricks out of earth or mud,' _nande core vo tçuquru ca?_
'from what is this made?'
_Uie_ means 'concerning'; e.g., _zuibun codomo no uie vo fito ni mo naxi
marasuru i[vo]ni to cocoro gaqe marasuru_ 'with great diligence I took care
of my sons so as to make them men.' _Sonata no fiquan no vo saiban mesare
io_ [... _no uie vo_ ...] (141) 'take care of your servants.'
_Made_ means 'until'; _asu made_ 'until morning,' _inochi vo uxin[vo] made
aru mai_ 'he will not lose his life, or he will not arrive at the loss of
his life,' _sore made vomoi mo ioranu gui gia_ 'it will not come to my
mind,' _cocoro zaxi areba canavanu made mo xei vo iruru_ 'when something is
wished for, one uses his strength up to the point of impossibility,'
_m[vo]su made mo nai_ 'it is not necessary to say,' _cono tocoro made
maitta_ 'I came to this place.'
_Conjunction and Separation_[168]
_To_ means 'and'; e.g., _Pedro to juan to Nagasaqi ie ita_ 'Peter and John
went to Nagasaki,' _core to, are to vo toru_ 'I take this and that.' _Mo_
has the same meaning; e.g., _Pedro mo juan mo Nagasaqi cara modotta_ 'Peter
and John returned from Nagasaki,' _naqu mono mo ari, varó mono mo aru_
'there are those who cry and those who laugh. _Mo_ is often placed before
negative verbs; e.g., _nanigoto mo gazaranu ca?_ 'is that not something
new?'
_Mata_ means 'and,' whether it is found between nouns or verbs. _Ca_ means
'or'; e.g., _Pedro ca; juan ca coi to iie_ 'tell Peter or John to come.'
_Arui va_ also means 'or'; e.g., _arui va Pedro, arui va juan_ 'either
Peter or John,' _arui va iomu, arui va caqu_ 'I either read or write.'
_Moxi va_ means 'if in fact,' and it is used in the middle of a sentence;
e.g., _moxi va cane ga nai naraba_ 'if in fact you were to have no money.'
_Mata va_ is used to bind the sentences more tightly together (_ad
orationem contexturam_). It means 'besides that, or besides'; e.g., (60
_arui va iamai ga vocoru ca, mata va isogui no fumi qitaru ca etc._ [...
_ca_, etc.] (135) 'either some sickness occurs, or besides that some urgent
letter arrives.'
{167}
_Xicareba_ means 'since things are this way,' _sari nagara_ means 'but,'
_s[vo] aru tocoro de_ means 'since it is thus,' _saraba_ means 'since it is
so,' and _sareba sareba_ means 'since then.' _Ca?_ means 'if'; e.g.,
_maitta ca mi io_ 'see if he came, or went,' _maitta ca xiranu_ 'I don't
know if he went.' _Iara_ means 'if,' but distributively (_divisive_); e.g.,
_fito iara chicux[vo] iara xiranu_ 'I don't know if it's man or beast,'
_nani iara to m[vo]xita_ 'I wonder what he said.'
Some disjunctive and emphatic particles are formed from _nanica_ and
_tocacu_ with the addition of other particles; e.g., _nani ia ca ia?_
'which thing?' The same meaning is expressed by _nani iara ca iara?_ and
_nanto iara cato iara?_ _Nanto xite_, _cato xite_ means 'how,' _nanto mo
cato mo_ means 'in no way,' and _nani mo ca mo_ means 'nothing.' _Nanigoto
mo cagoto mo, mina içtuvari naru zo_ [... _itçuvari_ ...] 'when all is said
and done they are all lies.' _Nani no ca no_, and _nanto xite_, _cato xite_
are ways to excuse oneself. _Nani no ca no to iúte_ means 'saying this and
that.' _Domo como_ means 'in whatever way it is,' as does _d[vo] xite mo
c[vo] xite mo_. _D[vo] xite c[vo] xite_ means 'doing this and that
differently.' _D[vo] xô c[vo] xô_ means 'I shall do this and that.'
_Tomo cacumo_ means 'all the same,' as do _toni cacuni_, _tonimo cacunimo_,
and _totemo cacutemo_. _Core to ij; care to ij_ means 'saying this and
that, or making excuses.' _Care core_ means 'this and that,' _coco caxico_
means 'here and there (_hic and illic_).' _Vomoxirô, vocaxu_[169]
[_vomoxirovocax[vu]_] is used when accommodating oneself almost to
flattery.
If the particle _motte_ is added to the particles _catçute_, _isasaca_,
_tomoni_, _nani_, and _nani nani iori_ [... and _nani iori_] it adds
strength and force; e.g., _catçute motte s[vo] aru mai_ 'the situation will
not be this way at all.'
_Interjections_[170]
_Sate_, _sate sate_, [_satemo_,] and _satemo satemo_ are interjections of
admiration; e.g., _satemo Deus no voqinaru vonjifi cana_ 'oh! great mercy
of God!'
{168}
_Avare_ is the interjection for pity; e.g., _avare mutçucaxij io no naca
cana_ 'oh! world replete with misery!'
_Ha!_[171] is the interjection of penetence; e.g., _ha faxi demo_ (61
_vomoxiroi ga; tocoro ni iote qicoie canuru_ [... _ni iotte_ ...] (127v)
'ah, the workmanship of the sound and the harmony of the singing is most
graceful, but it is not able to be heard well.'
_Iara!_ is the interjection for joy and pain; e.g., _iara iara medeta ia_
(128) 'oh! how much I rejoice.' _Ia_ is also used; e.g., _satemo iiaxii
iatçubara ia_ (129)[172] 'oh! how vile and despicable,' _gongo d[vo]dan
fuxigui na xisai cana_ (128v) 'oh! how rare and ridiculous a reason.' _Iei_
is the interjection of wonder; e.g., _iei Padre sama cochi gozaru io_ 'oh!
here is the Reverend Father.'
_Hat_ is the interjection that indicates that one is repentent; e.g.,
_Benqei core vo mite hat coto naxi to zonjite, sono mama niva ni b[vo] vo
voraxi,_ etc. (127v) 'Benkei seeing this,' etc.[173]
_The Syntax and the Cases that are Governed by the Verbs_[174]
The nominative is placed at the beginning of the sentence and the verb at
the end: the remaining elements are placed according to the cadence
(_cadentia_) of the sentence; e.g., _Pedro va Nagasaqi de xutrai xita iqi
iqi ni tçuite juan vo coroita_ 'Peter killed John because of an argument
that took place in Nagasaki.' In certain sentences of serious import a
substitute verb (_verbum suppositum_) is placed after the verb, but this is
rare; e.g., _tare mo canavanu futari no qimi ni tçuc[vo]ru coto va_
(84)[175] 'no one can serve two masters.' In this sentence the substitute
verb is _tçuc[vo]ru coto va_. _Core ni iote tanomi tatematçuru itçumo
virgen_ [_Core ni iotte_ ...] (84) 'therefore I pray to the ever virgin
[Mary].'
Clauses (_orationes_) in the absolute or permissive subjunctive,
infinitive, conditional, and causative are always placed before clauses
that are in the indicative or imperative, even if it does not make sense
{169} in Latin or any other European language; e.g., _achi cara tomeraruru
tomo; tomaru na_ 'do not stay, even if they want you to remain,' _sore vo
qiitareba, fara vo tatete modotta_ 'when he heard that, he came back very
angry,' _taxicani uqetamotta ni iotte coso, móxi ague maraxitare_ 'I
listened carefully, and then I spoke,' _fai[vo] gozatta raba vo mexi vo
xinjô mono vo_ 'if you had come earlier, I would have offered you food.'
When there are two verbs in the same sentence, the first will (62 be in the
gerund form and the other will be in the tense that is required by the
sense of the sentence; e.g., _core vo totte giqi ni mi ga comono ni vataxe_
'take this and give it to my servant at once.'
When there are two or more clauses which have the same subject or tense,
only the last verb will be in the tense that is required by the sense of
the sentence. The other verbs will be in the root form, while still others
will be in the gerund in _e_ form; e.g., _tovazunba cotaiezu, voxe raba
tçuxxinde qiqi_ [_tovaz[~u]ba_ ... _vôxe_ ... _qiqe_] (85v)[176] 'if
they don't ask don't answer: if they speak listen carefully,' _Deus no vo
coto vo macoto ni uqe, go voqite mo camavaide, sono mama inferno ni
vochita_ 'he did not believe in God, and he did not respect His precepts;
therefore, he fell into Hell.'
Verbs are always placed in the third person to indicate honor. No one
honors himself except the king when he is speaking of himself; e.g.,
_iorocobi ni voboximesu_ 'I am enjoying it very much.'
When there are many adjectives in a sentence, they will all be in the
adverbial form except the last; e.g., _qe nang[vo], iro curô, icanimo
utçucuxij mono_ [_qe nag[vo]_ ...][177] 'a very beautiful person with long,
black hair.'
The particle _to_ is placed before verbs of understanding, believing, and
hearing, takes the place of the verb 'to be,' and means 'that'; _fito to
zonjita_ 'I thought, or believed that he was a man,' _qixó vo jennin to
vomovô ca?_ [_qixo_ ... _vomov[vo] ca?_] 'shall I believe that you are a
saint?' _Amata no fito xini no fonovo ni moiuru vo misaxerareô_ (20)[178]
'you {170} will see many men burning in the flames of indignation.' Here
one has replaced _to_ with _moiuru vo_, which is a substitute verb. When
_mo_ is added to _to_ it strongly affirms what is said; e.g., _mairó to mo_
'I shall certainly go, or I will be going.'
The particle _to_, in the first meaning, is sometimes replaced by
_i[vo]ni_; e.g., _agueta i[vo]ni gozaru_ 'they say that he offered it,'
_ica i[vo]na fito to va xiranu_ 'I did not know what kind of a man he was.'
Sometimes the substantive verb takes the place of the particle _to_; e.g.,
_mairó de gozatta_ 'he said that he would come,' _xô de va naqeredomo_
'although I did not say that I would do it.'
_Qiuzo core vo mite, ima vo saigo no coto de areba_ (97)[179] 'seeing this,
Kiso believed that the hour of death was present, etc.' Here the
substantive verb replaces _to_ and serves as an active verb governing the
accusative _ima vo_, which also replaces _to_. The particles _s[vo]na_ and
_guena_ mean 'it seems.' _S[vo]na_ is added to the roots of verbs; e.g.,
_deqi_ (63 _s[vo]na_ 'it seems that it is finished.' If a substantive verb
is placed after this particle the _a_ is changed to _i_; e.g., _deqi
s[vo]ni gozaru_ 'it seems that he will finish,' _deqi s[vo]ni mo zonjenu_
'I believe that it will not be finished.'[180] _S[vo]na_ is also added to
adjectives in _i_, and when it is the _i_ is lost; e.g., _io s[vo]na_ 'it
seems good, or it seems that it is good,' _xigue s[vo]na_ 'it seems dense,'
and _aiau s[vo]na_ 'it seems that I am in danger.' If this particle is
added to adjectives in _na_, the _na_ is lost; e.g., _aqiraca s[vo]na_ 'it
seems that it is clear.'
The particle _guena_ is added to the nouns and verbs previously formed;
e.g., _maitta guena_ 'I believe that he has come.' If a substantive verb is
added to this particle the _a_ changes to _i_; e.g., _maitta gueni gozaru_
'I believe that he has come.' _S[vo]na_ means 'it seems,' and _guena_ means
'I believe,' but either of these forms may occasionally be used in any of
the examples given.
When a sentence has two preterits, the first may be in the preterit and the
second in the future; e.g., _qesa cara s[vo] vôxerareta raba mo faia de
maraxô_ 'If you would have said that this morning, I would have already
left.'
When reporting what someone else has said, it is said this way; {171}
_Padre mósaruru va: iagate sonata ie mairó to m[vo]saruru_ 'the priest said
that he was going to come.' Sometimes when one is excusing himself he will
use _no_ in place of _to_; e.g., _asu no, raiguat no, nando to noburu na_
'don't spread around that it is tomorrow, next month, or whenever.'
When _vo_ follows _n_ it loses its _v_; e.g., _go von o uqetatematçutta_ 'I
received benefits.'[181]
Adverbs are always placed before their verbs except for the adverbs of time
which are placed at the beginning of the sentence; e.g., _sore vo qijte
iccó xicari maraxita_ 'hearing that he was very angry,' _qiô nen espana
cara vatatta toqi_ [_qio nen_ ...] 'when I sailed from Spain last year.'
Each verb requires before it a subject in the nominative case, either
expressed or understood; e.g., _vare iqe_ or _iqe_ 'come!', where the
_vare_ is understood. In some sentences this rule is not respected; e.g.,
_xisai voba core ni mósare maraxozu_ [... _maraxôzu_] 'he will explain, or
give the reason for this.' In the following case we do not see the
nominative, but rather _are ni va_, which is in the dative or ablative;
_are ni va, navo voixri atta_ [... _voxiri atta_] 'he knows better.' In
this sentence the _are ni va_ ought to be in the nominative. _Cacaru vo ni
va cogane no cusari vo icusugi mo tçuqeta dógu de gozaru_ (138v) 'for a
necklace (_torques_) he had a chain of gold with many links.'
_Core ni va gozonji aru mai_ 'Your Lordship does not know (64 about this.'
Here the _core ni va_ replaces the accusative which is governed by
_zonji,uru_.
The impersonal verb or the infinitive requires a nominative before it;
e.g., _Pedro va maitta to mósu_ 'they say that Peter came.'
The verb _iri,u_, which means 'to need,' governs two nominatives, one for
the thing and the other for the person in need; e.g., _vatacuxi va cono
cane ga iru_ 'I need, or I have a necessity for this money.' It also
governs the dative for the person; e.g., _sono tame ni va cane ga iranu_
'he does not need any gold, or money.'
The active verb requires the accusative before it; e.g., _cane vo motanu_
'I have no money.'
Certain _cobita_ or _coie_ nouns, as we have said above, are borrowed from
Chinese and govern the same cases as the Japanese verbs to which {172} they
correspond; e.g., _niva vo qenbut no aida ni mexi vo coxiraie io_ 'prepare
the food while we visit the garden.' The noun _qenbut_ requires the
accusative _niva vo_. The same is true with _fito ni guenzan suru_ (97)
which is like _fito ni vó_ 'I meet the man.' The _guenzan_ governs the
dative just as does the verb _ai,ó_.
When a borrowed word (_vocabulum cobitum_)[182] is a compound of two
elements it is possible to determine if it is a verb by seeing if the first
part has the meaning of a verb; e.g., _jóten_ is a verb which means 'to
ascend to heaven' with the _j[vo]_ meaning to 'go up.' _Tenj[vo]_ is a noun
in which the _j[vo]_ is placed after the _ten_ and means 'heaven.'
The passive verb has the ablative for its agent (_persona agente_); e.g.,
_Pedro cara corosareta_ 'he was killed by Peter,' but it is better that it
govern the dative; e.g., _Pedro ni corosareta_, or _Pedro va nusubito ni
cane vo torareta_ 'Peter had his money stolen by thieves.'
There are also certain neutral verbs which govern the accusative as if they
were active verbs; e.g., _xiqitai vo fanaruru_ 'to depart from the body, or
to die,' _axi vo vazzuró_ 'to have a pain in the foot.' This is also true
for _nigue,uru_ 'to escape,' _nogare,uru_ 'to evade,' _de,uru_ 'to go out,'
_noqe,uru_ 'to retreat,' _tovori,u_ 'to go across,' _nori,u_ 'to sail,' as
in _caix[vo] vo noru_ 'I sail the sea,' _iuqi,u_ 'to walk,' as in _michi vo
iuqu_ 'I walk the streets,' _vovari,u_ 'to finish,' _mairi,u_ as in _xogui
vo mairu_ 'I play chess (_tabula laterucularia_),' _iorocobi,u_ as in
_cocoro vo iorocobu_ 'I gladden the heart,' _abi,uru_, as in _mizzu vo
abiru_[183] 'I wash myself with water, or I pour water on myself,'
_avaremi,u_ 'I am sad,' (65 _canaximi,u_ 'I am unhappy,' _coie,uru_ 'to
cross over,' _fabacari,u_ 'to be shy,' _facarai,[vo]_ 'to take care of,'
_faxiri,u_ 'to sail,' as in _caix[vo], vo, faxiru_ [_caix[vo] vo faxiru_]
'I sail the sea,' _fagi,zzuru_ 'to be ashamed,' _fedate,tçuru_ 'to
separate,' _fe,uru_ 'to spend,' as in _ficazu vo furu_ 'I spend many days,'
[_fumaie,uru_ 'to be based on,' as in] _dori vo fumaiuru_ 'to be based on
reason, or to have reason as a basis,' _itami,u_ 'to be sick,' _mavari,u_
'to go around,' as in _cono cotovari vo móxi mavatta_ 'he goes around and
spreads the news here and there,' _meguri,u_ has the same meaning,
_nagusami,u_ 'to please,' as in _cocoro vo nagusamu_ 'I make the heart
{173} happy,' _naqi,u_ 'to weep,' _tasucari,u_ 'to be saved,' as in _inochi
vo tasucaru_ 'I am saved from the dangers of life,' or _gox[vo] vo
tasucaru_ 'to be saved for a future life,' _tachi,tçu_ 'to go away from,'
as in _tocoro vo tatçu_ 'I go away from this place,' _tomurai,ó_ 'to make a
funeral for the dead,' _ucagai,ó_ 'to inquire with hesitation,' _voximi,u_
'to value,' _urami,u_ 'to enquire,' _xinobi,u_ 'to wait in hiding, almost
insidiously,' as in _fito no me vo xinobu_ 'I am careful lest someone see
me.'[184] A few of these verbs which require the accusative of location
admit to the use of the ablative with the particles _cara_ or _iori_; e.g.,
_tocoro vo tatçu_ is the same as _tocoro iori tatçu_ 'I leave the place.'
There are some active verbs which require two accusative cases; e.g.,
_fori,u_, _daxi,u_, _fanaxi,u_, _tate,tçuru_. For example, _Pedro vo soco
vo voi idaita_ 'they led Peter away from that place.' It is possible that
it governs the ablative of location; e.g., _Pedro vo soco cara voi daita_
[... _voi idaita_]. Some take either the dative or the accusative; e.g.,
_fito vo_, or _fito ni fanare,uru_ 'to go away from the men,' _Deus vo_, or
_Deus ni somuqi,u_ 'to offend God.' Verbs of this kind are generally verbs
of fearing, offending, or going away.[185]
Many verbs of helping, harming, damning, obeying, recognizing as superior
or inferior, being subjugated, being victorious, and similar verbs govern
the dative; e.g., _chiie saicacu i[vo]ni coieta_ 'he is superior to others
in wisdom and industry.'[186]
Verbs of giving, promising, and the like, govern the accusative for the
thing and the dative for the person; e.g., _fito ni cane vo cururu_ 'to
give money to someone.'[187]
There are many verbs which permit before themselves the roots of other
verbs without change, letting the roots take on the function of an
infinitive; e.g., _qiqi fajime,uru_ 'to begin to hear.' Some of these verbs
are: _nare,uru_ 'to become accustomed,' _tçuqe,uru_ with the same (66
meaning, _fate,tçuru_ 'to finish,' _narai,ó_ 'to learn,' _some,uru_ 'to
begin,' _todoqe,uru_ 'to continue,' _ate,tçuru_ 'to direct,' _atari,u_ 'to
find by chance,' _vaqe,uru_ 'to divide,' _cane,uru_ 'to be able to do with
difficulty,' _soconai,[vo]_ 'to be wrong,' _sumaxi,u_ 'to finish,'
_sugoxi,u_ 'to exceed,' _fague maxi,u_ {174} 'to work much and intensely,'
_aqi,u_ 'to become bored,' _tai_ 'to want,' and _t[vo] mo nai_ 'to not
want.'[188] If the roots of verbs are placed before certain adjectives
ending in _i_, they form a kind of supine in _Tu_; e.g., _iomi iasui_ (92)
'easy to read (_facile lectu_),' etc.
A numeral, if a substantive noun is placed after it, must be in the
genitive case; e.g., _fitotçu no toga_ 'one sin.' The same is true with the
particle _fodo_ when it means 'all'; e.g., _aru fodo no fito_ 'how so ever
many.' The same is true with _iori_; e.g., _Nanban iori no mono_ 'things
from Europe.' But this is a relative formation (_relatiuum_). The genitive
is also required with nouns that mean much or little; e.g., _amata no fito_
'many men.' These nouns are; _bechi_ 'other,' _fon_ 'one's own,' _cazucazu_
'many,' _sama zama_ 'many ways.' _Iro iro_ 'much' is the same as _iorozzu_
and _izzure_. _Issai_ means 'all,' as does _vono vono_, _cotogotoqu_, and
_reqi reqi_ for a noble person, _igue_ 'that which follows,' _nocori_ 'that
which remains,' _itçumo_ 'always,' _itçumo no coto_ 'that which always is,'
_tçune_ 'usual,' _ima_ 'now.' _Isasaca_ means 'a little,' as does _soto_ or
_sucoxi_, _xotocu_ 'natural,' _sono foca_ 'others.'[189] These nouns are in
the genitive if they are followed by a substantive noun, but when they are
not followed by a noun they must be taken as adjectives. If they are
followed by a verb rather than a noun, they do not require the genitive;
e.g., _iorozzu danc[vo] xite iocar[vo]_ 'it will be good if you all
confer.'
Japanese Arithmetic and Numerical Matters
Concerning Which Much Painful
Labor Is Required
There are two ways to count in Japanese.[190] The first is with the
ordinary numerals which are called _iomi_. With these one is able to count
to ten; e.g., _fitotçu_ means 'one,' which is also used to (67 say 'a
little,' as in _saqe fitotçu nomaxite tam[vo]re_ 'give me a little sake to
drink.' _Futatçu_ means 'two,' _mitçu_ 'three,' _iotçu_ 'four,' _itçutçu_
'five,' _mutçu_ 'six,' _nanatçu_ 'seven,' _iatçu_ 'eight,' _coconotçu_
'nine,' and _tovo_ {175} 'ten.' _Icutçu_ means 'what?' and is used when one
does not have the proper number.
The second way of counting is with the _coie_ vocables which are borrowed
from Chinese. These numbers are not used by themselves to count to ten; but
are rather used when counting things which are represented by Chinese, and
not Japanese vocables. These bound numerals (_termini numerales_) are:
_ichi_ 'one,' _ni_ 'two,' _san_ 'three,' _xi_ 'four,' _go_ 'five,' _rocu_
'six,' _xichi_ 'seven,' _fachi_ 'eight,' _cu_ 'nine,' _jú_ 'ten.' The
numbers eleven and above are made by joining these numbers together. Thus,
'eleven' is _j[vu]ichi_; _júni_ is 'twelve,' _júsan_ 'thirteen,' _júcu_
'ninteen.' The tens are obtained by placing one of the numbers in front of
ten; e.g., _nijú_ 'twenty,' _sanjú_ 'thirty,' _sanj[vu]ichi_ 'thirty-one,'
_cuj[vu]_ 'ninety.' _Fiacu_ means 'hundred,' _fiacu ichi_ 'one hundred and
one,' _fiacu j[vu]_ 'one hundred and ten,' _fiacu sanj[vu]_ 'one hundred
and thirty,' _ni fiacu_ 'two hundred,' _sambiacu_ 'three hundred.' _Xen_
means 'thousand,' and _xen roppiacu sanj[vu] ichi_ is 'sixteen thirty-one.'
By placing the Japanese numerals in front of Japanese vocables, which are
called _iomi_, and by removing the _tçu_ of the aforementioned numbers
before they are joined to nouns or verb stems, one is able to enumerate
those things which are indicated by the vocable; e.g., _fito cotoba_ 'one
word,' _futa cotovari_ 'two reasons,' _mi ami_ 'three nets, or three casts
of the net,' _iocama_ 'to bake something four times in an oven,' _itçu
caqe_ 'five attacks,' _mu casane_ 'six robes, or covers,' _nana catana_
'seven wounds by a sword,' _ia catague_ 'eight loads,' _cu cavari_[191]
'nine changes,' _to cusa_ 'ten varieties.' Above the number ten this way of
counting is not used, instead they say _iro júichi_ or _júichi no iro_ for
'eleven colors.' The interrogative is _icutçu_. If the thing being
questioned is placed after the interrogative the particle _no_ is added;
e.g., _itçucu no qi zo_ [_icutçu_ ...] 'how many trees are there?' To such
a question the answer is _futatçu_ 'two,' _mitçu_ 'three,' etc. If the
_tçu_ is removed from _icutçu_, one may place it in front of the thing
being asked about; e.g., _icu tocoro_ 'how many places?' _icu toqi_ 'how
many hours?'; also _fito fanaxi_ 'one sermon, or conversation,' _futa sugi_
'two treads,' _io te_ 'four hands, as in a fight,' _itçu tçubu_ 'five
grains,' _mu tocoro_ 'six (68 places,' _ia mavari_ 'six [eight] circuits,'
_cu ninai_ 'nine loads, carried in {176} the Japanese fashion on a stick
with the load in front,' _to vatari_ 'ten crossings.' It is possible to
count the same thing in different ways. Thus, _mu tocoro_ is also _mutçu no
tocoro_ and _tocoro mutçu_ 'six places.' _Fito ie_ means 'one plain thing,'
_futa ie_ 'doubled, or duplicate,' _mi ie_ 'triplicate,' etc. In the same
way one may add Chinese numerals to Chinese vocables, or _coie_. Usually in
this way of counting a [phonetic] change occurs in either the number or the
thing counted. Sometimes this change is in the first part, sometimes in the
second, and at other times in both. This is particularly true with the
first, second, third, sixth, tenth, and one hundredth numbers. With the
items below, if nothing is noted, it is an indication that nothing is
changed.
When asking about men one says _icutari?_ 'how many men?' The response is
made by adding _nin_ to the Chinese numeral; e.g., _ichi nin_ 'one man,'
_ni nin_ 'two men,' _iottari_ 'four men'; this is because _xinin_ means
'dead person.'
When asking about days one says _icca_ 'how many days?' The response is _fi
fitoi_,[192] because _ichi nichi_ means 'one entire solar day,' _futçuca_
'two days,' _micca_ 'three days,' _iocca_ 'four days,' _itçuca_ 'five
days,' _muica_ 'six days,' _nanuca_ 'seven days,' _i[vo]ca_ 'eight days,'
_coconoca_ 'nine days,' _toca_[193] 'ten days,' _fatçuca_ 'twenty days.'
The remaining days are counted with _coie_ numerals.
When counting nights _ia_ is added to the _coie_ numerals; e.g., _ichi ia_
'one night,' _ni ia_ 'two nights,' etc. It is also possible to add _io_
which means 'night' in Japanese to the _iomi_ numeral; e.g., _icu io_ 'how
many nights?' _futa io_ 'two nights,' _nana io_ 'seven nights,' etc.
When enumerating the months of the year _guat_ is added to the _coie_
numeral, with the exception that the first month is called _xóguat_. The
second is _niguat_, the third is _saguat_,[194] the fourth is _xiguat_, the
eleventh is _ximotçuqi_, and the twelfth and last is _xi vasu_. When
counting months the _tçu_ is removed from the _iomi_ numeral and the word
_tçuqi_, which means 'month,' is added. _Icutçuqi?_ means 'how many
months.' In response one says _fitotçuqi_ 'one month,' up to ten which is
_totçuqi_, and from there on one counts with _coie_ numerals; e.g.,
_júichiguat_ 'eleven months.' If one wants to ask what month it is, {177}
January, February, one says _nanguat_. The first month of the (69 Japanese
year is March.
In the enumeration of the years _nen_ is placed after the _coie_ numeral.
In asking how many, _nen_ [_nan_] is placed before _nen_; e.g., _nannen_
'how many years?' In response one says _ichinen_ 'one year,' _ionen_ 'four
years,' _sanganen_ 'three years,' _s[vo] ionen_[195] 'three or four years,'
_s[vo] xijúnen_ 'thirty or forty years,' _fatachi_ means 'twenty years of
age,' as does _nij[vu]nen_, _nij[vu] no toxi_, or _toxi niju_. They ask
with _icutoxi_ or _toxi icutçu_ 'how old are you.' They count the age of
men and animals such as cattle and horses by adding _sai_ to the _coie_
numeral; e.g., _issai_ 'one,' _nisai_ 'two,' _sanzai_ 'three.'
In counting turns (_visis_) _do_ is added to the _coie_ numerals; e.g.,
_nando_ 'how many times,' _ichido_ 'once,' _iodo_ 'four times,' _godo_
'five times,' _sai san_ 'twice or thrice.'
In the enumeration of ships _sô_ is placed after the _coie_ numeral; e.g.,
_nanzo_ [_nanzô_] 'how many ships,' to which one answers _issô_ 'one ship,'
_niso_ [_nisô_] 'two,' _sanzô_ 'three,' _fassô_ 'eight,' _jússô_ [_jissô_]
'ten.'
_Ichiren_ 'one string,' _niren_ 'two,' _saren_ 'three,' as in figs or
pearls.
When enumerating sermons, homilies (_tractatus_), or repetitions of things,
_fen_ is placed after the numeral; e.g., _ippen_ 'one sermon,' _nifen_
'two,' _sanben_ 'three,' _ave maria fiacu gojippen_ 'one hundred and fifty
Hail Mary's.'
In counting gold currency _momme_ is placed after the numeral; e.g., _ichi
momme_ 'one _momme_,' _ni momme_ 'two,' _san mome_ [_san momme_] 'three.'
When a _momme_ is divided into tenths it is called an _ippun_ [_fun_].
Thus, _ippun_ means one tenth part of a _momme_, _nifun_ means 'two
tenths,' _gofun_ means half the basic unit (_media dragma_), _roppun_ means
'six tenths of a _momme_.'
When the tenth part of a _momme_ is divided again into ten parts it is
counted as _ichirin_, _nirin_, _sarin_, _iorin_, _gorin_, _rocurin_,
_xichirin_, _fachirin_, and _curin_. Then comes _ippun_, which is one tenth
of a _momme_. _Fiacu me_ means 'one hundred _momme_,' _fiacu ichi momme_
'one hundred and one,' _icquan me_ means 'one thousand _momme_,'
_jicquanme_ means 'ten thousand.' There are other coins of silver which are
counted by placing _mai_ or _mon_ after the numeral; e.g., _ichi mon_ means
one of {178} that unit, _ni mon_ is 'two,' _San mai_ is three hundred
_mon_. They no longer produce a coin which is one half of the gold coin,
but one thousand of these coins make _icquan_, while _jicquan_ is 'ten (70
thousand _quan_.'[196]
_Core va ica fodo ni suru_ 'how much is this worth?' or _ica fodo ni uru_
'at what price will you sell this?' _Ni momme suru_ 'I consider it worth
two _momme_,' or _ni momme ni iasui_ 'I can sell this for more than two
_momme_, or at two _momme_ this is cheap.'
The enumeration of liquid measurements is done by placing the particle _xô_
in front of the liquid quantity; e.g., _ixxo_ [_ixxô_] 'one _xô_,' _nixo_
[_nixô_] 'two,' _sango_ [_sanjô_] 'three.' Ten _xô_ are _itto_ which is the
particle _to_ placed after the numeral; _nito_ means 'twenty _xô_,' _sando_
'thirty.' For one tenth of a _xô_ one places the particle _go_ after the
numeral; e.g., _Ichigo_ 'one _go_,' _nigo_ 'two,' _sango_ 'three,' _ixxô
gogo_ 'one and one half _xô_.' _Fatto_ is eighty _xô_. One hundred _xô_
make _ichi cocu_. By placing the _cocu_ after numerals one obtains _ni
cocu_ 'two hundred _xô_,' _sangocu_ 'three hundred,' _jiccocu_ 'one
thousand,' _xencocu_ 'ten thousand,' _ichi mangocu_ 'one hundred thousand.'
The enumeration of the measurements of human height is achieved by placing
_fito_ [_firo_] after the _iomi_ numerals; e.g., _fito firo_ 'one _firo_,'
_futa firo_ 'two,' _jippiro_ 'ten.' The measurement of a span (_palmus_) is
made by adding _xacu_ to the _coie_ numerals; e.g., _ixxacu_ 'one span, or
three spans by the Spanish measuring system,'[197] _sanjaku_ 'three.'
_Goxacu_ is the same as _fito firo_ which is a measurement we have referred
to before. Six _xacu_ make up a measurement called _icqen_ 'one _qen_,'
_nicqen_ [_niqen_] 'two,' _jicqen_ 'ten,' and _sanguen_ 'three.' From sixty
of these measurements one makes a measurement called _icchó_, that is 'one
mountain path,' _nicch[vo]_ [_nich[vo]_] 'two,' _jichi[vo] [jicch[vo]]_
'ten,' _sangi[vo]_ 'three.' From sixty-three [thirty-six] _chô_, as
measured in the northern part of Japan, one obtains _ichiri_ which is one
league or one miliar. One enumerates by adding _ri_ to the _coie_ numerals;
e.g., _niri_ 'two,' _sanri_ 'three,' _gori_ 'five,' _júri_ 'ten'; _iori_ is
'four,' because _xiri_ means anus.[198] _Fan michi_ {179} means 'a half of
a league.' They say; _ioco fan miqi tate ichiri_ [... _michi_ ...] 'a half
a _ri_ wide and one _ri_ long,' _faba icqen_ 'the width is one _qen_,'
_iof[vo] futa firo_ 'two _hiro_ on all sides.'
The cardinal numbers first, second, etc. are made by adding _ban_ to the
_coie_ numerals; e.g., _ichi ban_ 'first,' _ni ban_ 'second.' To these are
also added _me_, as said before; e.g., _xi ban me_ 'fourth.' One may also
make the cardinal numbers by placing _dai_ in front of the _coie_ (71
numerals; e.g., _daiichi_ 'first,' _daini_ 'second,' etc.
The enumeration of multiples is done by adding _bai_ to the numbers; e.g.,
_ichibai_ 'double,' _nibai_ 'triple,' _sanbai_ 'quadruple,'[199] _fiacu
zobai_ 'one hundred fold.'
The enumeration of the parts from the whole is done by placing _buichi_
after the numeral; e.g., _ni buichi_ 'one from two parts,' _san buichi_
'one from three parts.'
To indicate one tenth _vari_ is placed after the numeral; e.g., _ichi vari_
'one from ten parts,' _xi vari gobu_ 'four and one half from ten parts.'
_Jú buichi_ is the same as _ichi vari_.
The enumeration of oars, muskets, and long things made of wood is done by
placing _chó_ after the numerals; e.g., _icchó_ 'one oar,' _nichó_ 'two,'
_sangi[vo]_ 'three,' _jichó_ [_jicchó_] 'ten.'
The enumeration of fish and fire wood is done by placing _con_ after the
numerals;[200] e.g., _iccon_, 'one fish,' _sangon_ 'three,' _jiccon_ 'ten,'
_fiaccon_ 'one hundred,' _fiacu goj[vu] sangon_ 'one hundred and
fifty-three.' This is the amount Saint Peter caught, and even though he
caught that number the net did not tear.
The enumeration of leaves of paper and sheets of gold, etc. is done by
placing _mai_ after the numeral; e.g., _ichimai_ 'one leaf,' _cami gomai_
'five leaves of paper.'
The enumeration of the stories of a house is done by placing _cai_ after
the numeral; e.g., _nicai_ 'the first floor,' _sangai_ 'the second,'
_xigai_ 'the third,' _gocai_ 'the fourth,' when counted as in a house in
Madrid.
The enumeration of utensils and cups for drinking is done by placing _fai_
after the numeral; e.g., _ippai_ 'one drink, or one draught,' _nifai_
'two,' _sanbai_ 'three,' _jippai_ 'ten.'
{180}
The enumeration of rolls of silk or the like is done by placing _tan_ after
the numeral; e.g., _ittan_ 'one roll,' _nitan_ 'two,' _sandan_ 'three,'
_jittan_ 'ten.' _Xichitan bune_ is a ship with a sail seven _tan_ wide.
This is also said by adding _mai_ to the numeral; e.g., _gomai_ 'five,' as
in _gomai bune_ 'a ship having a sail five _mai_ wide.'
The enumeration of four-footed animals is done by placing _fiqi_ after the
numeral; e.g., _ippiqi_ 'one animal,' _nifiqi_ 'two,' _sanbiqi_ 'three,'
_roppiqi_ 'six,' _jippiqi_ 'ten,' _fiappiqi_ 'one hundred,' _xenbiqi_ 'one
thousand.'
The enumeration of images, pictures, and medicines is done (72 by placing
_fucu_ after the numeral; e.g., _ippucu_ 'one item,' _nifucu_ 'two,'
_sanbucu_ 'three,' _roppucu_ 'six,' _jippucu_ 'ten.' Needles are also
counted this way.
The enumeration of pounds (_libra_) is done by placing _qin_ after the
numeral; e.g., _icqin_ 'one pound,' _niqin_ 'two,' _sanguin_ 'three,'
_rocqin_ 'six,' _jicqin_ 'ten,' _fiacqin_ 'one hundred,' _xenqin_ 'one
thousand.'
The enumeration of masses and congregations of men is done by placing _za_
after the numeral; e.g., _ichiza_ 'one congregation,' _niza_ 'two,' _sanza_
'three,' _j[vu]za_, or better _toza_ 'ten.'
The enumeration of sacks of rice, wheat, and the like, is done by placing
_fiô_ after the numeral; e.g., _ippiô_ 'one sack,' _nifiô_ 'two,' _sanbiô_
'three,' _xifio_ [_xifiô_] 'four,' _roppio_ [_roppiô_] 'six,' _jippio_
[_jippiô_] 'ten,' _fiiappio_ [_fiappiô_] 'one hundred,' _xembiô_ [_xenbiô_]
'one thousand.'
The enumeration of pieces of wood, reeds, and needles is done by placing
_fon_ after the numeral; e.g., _ippon_ 'one item,' _nifon_ 'two,' _sanbon_
'three,' _roppon_ 'six,' _jippon_ 'ten,' _fiappon_ 'one hundred,' _xenbon_
'one thousand.'
The enumeration of bundles (_fasciculus_) is done by placing _va_ after the
numeral; e.g., _ichiva_ 'one bundle,' _niva_ 'two,' _sanba_ 'three,'
_jippa_ 'ten,' _júichiva_ 'eleven,' _ni jippa_ 'twenty.'