FOR THE SAKE AND HELP of those who wish to go to the Kingdom of Japan to preach the Gospel. (continued 2)
Richard L. Spear translation
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 mǒxeba (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 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 tattçurǒ (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 nǒ 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., mairǒzuru 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 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 tçucamatçurǒ 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 battǒ 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 nǒdari 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 ategǒte cosó mairǒzure [... 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, utǒtçu sacamori suru (129) 'when it already is late at 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, tǒ mo nai; e.g., mizzu vo nomi tǒ mo nai 'I do not want to drink water,' and mizzu vo nomi tǒ 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 verbs themselves. When the root governs the genitive, the verb governs the same case; e.g., cono qiǒ no iomi ió va 'the way of (47 reading this book,' or cono qió vo iomu iǒ va. In the first sentence qiǒ 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,' sǒ voxerarete cudasaruru na [sǒ vôxerarete ...] 'your Lordship ought not say that,' Deus no coto vo catatte tamǒre '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., sǒ mǒxite 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 sǒ mǒxeba atte mo 'even if you say that,' dǒxitemo cǒxitemo (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 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., mairǒ coto de gozatta redomo (18)[138] 'although I should have gone,' mairu mai queredomo [... qeredomo] (18)[139] 'although I should not be going,' mairǒ 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 mǒsaide 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 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., aiǔ '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 fǒ?, 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?', 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 fǒ, which mean 'here (hic)'; sono tocoro, soco moto, sore, sonata, sochi, sochira, soco, socora, sono cata, sono fǒ (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 tovorǒ '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 mairǒ '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 (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,' goxǒ 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 mairǒ '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.
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 iǒ 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., caiǒ 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 mǒ, e.g., mǒ 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 asatocu, and 'tomorrow night' is mionia [miǒia]. '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 giǔ. 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 mǒxitareba 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.' Saiǒni, sono bun, sono gotoqu, sǒ de gozaru, sore sore, massǒ 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 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 iǒni 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 iǒni, 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 mǒsu (124v) 'they say it was as if it had never been,' voquru fodo araba sore ie mairǒzu (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 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., gacuxǒ 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 iccǒ 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,' xǒtocu means 'naturally,' jinen means 'by chance,' xidai vidai ni or jen jen ni means 'gradually,' and vonozzucara means 'by oneself.'
Adverbs that Conclude and Claim Attention[160]
Ficqiǒ and tçuini mean 'finally, or in conclusion.' Tçugǒ means 'in summary.' Nǒ nǒ means 'is it not so?' e.g., nǒ nǒ 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 tarǒ quaja to iieba 'saying "Ho there, Tarōkaja."' 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 arǒ ca to iú coto gia 'I said, "will it be this?"'
No? asks for agreement; e.g., gozarǒ ca no? 'will he come?'[162] mairǒ 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., sǒ 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 '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 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 xitagǒte 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 xitagǒte '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 vǒta '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 mairǒzu I shall go at the same time as you,' mǒsu to tomo ni 'at the same time as he spoke.'
Ie indicates the place to which; e.g., achi ie mairǒ 'I shall go directly to court (curia),' miiaco no cata ie noboru 'he went up to court' and also miiaco no fǒ ie noboru. They also say miiaco no iori, 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 iǒni 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 uxinǒ 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,' mǒsu 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.'
Xicareba means 'since things are this way,' sari nagara means 'but,' sǒ 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 chicuxǒ iara xiranu 'I don't know if it's man or beast,' nani iara to mǒxita '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 dǒ xite mo cǒ xite mo. Dǒ xite cǒ xite means 'doing this and that differently.' Dǒ xô cǒ 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] [vomoxirovocaxǔ] 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 sǒ 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!'
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 dǒdan 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 bǒ 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 tçucǒru coto va (84)[175] 'no one can serve two masters.' In this sentence the substitute verb is tçucǒru 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 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,' faiǒ 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 [tovazũba ... 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 nangǒ, iro curô, icanimo utçucuxij mono [qe nagǒ ...][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 ... vomovǒ ca?] 'shall I believe that you are a saint?' Amata no fito xini no fonovo ni moiuru vo misaxerareô (20)[178] 'you 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 iǒni; e.g., agueta iǒni gozaru 'they say that he offered it,' ica iǒna 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 sǒna and guena mean 'it seems.' Sǒna is added to the roots of verbs; e.g., deqi (63 sǒna 'it seems that it is finished.' If a substantive verb is placed after this particle the a is changed to i; e.g., deqi sǒni gozaru 'it seems that he will finish,' deqi sǒni mo zonjenu 'I believe that it will not be finished.'[180] Sǒna is also added to adjectives in i, and when it is the i is lost; e.g., io sǒna 'it seems good, or it seems that it is good,' xigue sǒna 'it seems dense,' and aiau sǒna 'it seems that I am in danger.' If this particle is added to adjectives in na, the na is lost; e.g., aqiraca sǒna '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.' Sǒna 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 sǒ 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; Padre mósaruru va: iagate sonata ie mairó to mǒsaruru '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 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 jǒ meaning to 'go up.' Tenjǒ is a noun in which the jǒ 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 caixǒ 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,ǒ 'to take care of,' faxiri,u 'to sail,' as in caixǒ, vo, faxiru [caixǒ 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 happy,' naqi,u 'to weep,' tasucari,u 'to be saved,' as in inochi vo tasucaru 'I am saved from the dangers of life,' or goxǒ 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 iǒni 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,ǒ 'to be wrong,' sumaxi,u 'to finish,' sugoxi,u 'to exceed,' fague maxi,u 'to work much and intensely,' aqi,u 'to become bored,' tai 'to want,' and tǒ 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 dancǒ xite iocarǒ 'it will be good if you all confer.'