Chapter VII: Book III (4)

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.'

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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.'

The enumeration of burdens or the packs that horses carry is done by placing _só_ after the numeral; e.g., _issó_ 'one burden,' _nis[vo]_ 'two,' _sanzó_ 'three,' _jiss[vo]_ 'ten.' In the same way one counts those furnishings called _bi[vo]bu_; two or a pair from a set is called _issó_, etc.

The enumeration of that which in the vernacular is called a quire of paper (_mano de papel_) is done by placing _giô_ after the numeral; e.g., _ichigio_ [_ichigiô_] 'one quire,' _nigio_ [_nigiô_] 'two,' _sangiô_ 'three,' so on {181} to ten. Units of ten are counted by adding _socu_ to the numeral; e.g., _issocu_ 'ten quires, or what in the vernacular is called a half ream (_media resma_),' _nisocu_ 'twenty, or an entire ream.' With this particle _socu_ added to numerals one also counts pairs of shoes; e.g., _issocu_ 'a pair of shoes.'

The enumeration of substance (_substantia_) is done by placing _tai_ after the numeral; e.g., _ittai_ 'one substance,' _nitai_ 'two,' _sandai_ 'three.' _Deus no von tocoro va goittai de gozaru_ 'God as God is of one substance and one essence.'

The enumeration of the divisions in a writing (_capitulum_) is done by placing _cagiô_ after the numeral; e.g., _iccagiô_ 'one chapter,' (73 _nicagio_ [_nicagiô_] 'two,' _sangagio_ [_sangagiô_] 'three,' _roccagio_ [_roccagiô_] 'six,' _fiaccagio_ [_fiaccagiô_] 'one hundred.'

The enumeration of drops is done by placing _teqi_ after the numeral; e.g., _itteqi_ 'one drop,' _jitteqi_ 'ten.' The same meaning is obtained by adding _xizzucu_ to the _iomi_ numeral; e.g., _fito xizzucu_ 'one drop,' etc. In this case the _tçu_ must be removed from the numeral.

The enumeration of the pairs of small sticks (_paxillus_) with which they eat is done by placing _tçui_ after the numeral; e.g., _itçui_ [_ittçui_] 'one pair,' _jittçui_ 'ten.'

The enumeration of bundles is done by placing _ca_ after the numeral; e.g., _icca_ 'one bundle,' _nica_ 'two,' _sanga_ 'three.'

The enumeration of books is done by placing _quan_ after the numeral; e.g., _icquan_ 'one book,' _niquan_ 'two,' _sanguan_ 'three,' _roquan_ [_rocquan_] 'six,' _jiquan_ [_jicquan_] 'ten.'

With the interrogative _nan_, when it is placed before one of these nouns, it changes it in the same way as does the number three; e.g., _ano mmadomo va nanbiki zo?_ 'how many horses are there?'

The enumeration of kingdoms (_regnum_) is done by placing _cacocu_ after the numeral; e.g., _iccacocu_ 'one kingdom,' _nicacocu_ 'two,' _sangacocu_ 'three,' _jiccacocu_ 'ten.' Kingdoms are divided into provinces or districts called _gun_, and this word also is placed after the numeral; e.g., _ichigun_ 'one province,' _nigun_ 'two,' _sangun_ 'three,' etc.

Sermons and exhortations are enumerated by placing _dan_ after the numeral; _ichidan_ 'one sermon, or assembly.' Words are enumerated by {182} placing _gon_ or _guen_ after the numeral; e.g., _ichigon_ 'one word,' _sanguen_ 'three words.'

Placing the particle _zzutçu_ after either _coie_ or _iomi_ numerals gives the meaning of 'each'; e.g., _ichinin ni uxi sanbiki zzutçu vo toraxeta_ 'he let the men have three oxen each,' _ichinin zzutçu saqe sanbai zzutçu vo nomareta_ 'each man drank three sake each.'

In speaking of two or three things separately, they join the two numbers; e.g., _xigonin_ 'four or five men,' from which others may be copied.

The honorific particles are four; _vo_, _von_, _go_, and _mi_.[201] The first two are joined to _iomi_ vocables. The last two are joined to _coie_, or Chinese vocables. The last is the most honorific and is used when speaking of things divine; e.g., _midexi tachi_ 'disciples of Christ the Lord,' _goichinin vocoite cudasarei_ 'please send one from among the Lords.'

The words which follow have honorific particles that have (74 been added by the speaker. However, the honor is shown to the person addressed or to those related to him; e.g., _go focô_ [_go fôcô_] 'a duty,' _von furu mai_ 'a banquet,' _von cotoba_ 'a word, or a sermon,' _von mono gatari_ 'a conversation,' _von natçucaxij_ or _von nocori vovoi_ which mean the same as what the Portuguese call _saudades_ (nostalgia) and the Spanish call _carino_ (affection), _von tori avaxe_ 'intercession,' _von mi mai_ 'a visit,' _von cha_ 'that which one drinks when they invite you,' _go dancó_ 'a consultation or congregation for the purpose of obtaining advice,' _von rei_ 'an act of gratitude,' _von busata_ 'a lapse of good manners,' _vo motenaxi_ 'to treat well and elegantly,' _go chiso_ [_go chisô_] 'esteem,' _go iqen_ 'an opinion,' e.g., _fabacari nagara go iqen vo m[vo]xitai_ 'forgive me but I would like to give you some advice,' etc.

Some Rules on the Conjugation of the Verb in the Written Language

If the final _u_ is removed from the negative present it becomes an affirmative verb; e.g., _oracio vo tçutomen toqi va_ 'when I say my prayers,' {183} _xosa no tçutomen tame ni va_ 'in order to execute the work,' _michibiqi tamavan to voboximexi_ 'thinking of leading forth.'[202]

For the affirmative future _beqi_ is added to the affirmative form with the _ru_ removed; for the future negative _becarazu_ is added to the affirmative form; e.g., _m[vo]su beqi_ 'you will speak,' _mósu becarazu_ 'you will not speak.' When the sentence ends in the future, _beqi_ is changed to _bexi_.

The infinitive for the future is formed by adding _coto_ to the future tense; e.g., _iomu beqi coto_. The subjunctive is formed by adding _qereba_ to the root of the verb; e.g., _sugure qereba_.

The gerund in _Do_ is formed by adding _te_ to the root of the verb; e.g., _qiqi tamaite_.

The substantive verb in the written language is _nari,u_ or _qeri,u_. If it comes at the end of the sentence it takes the root form;[203] e.g., _sadame naqi io no ixei nari_ 'it is the dignity of a world without stability.'

The preterit is formed by adding _ari,u_ [_tari,u_] to the root; e.g., _suguretaru_. If the form comes at the end of a sentence _ari,u_ (75 [_tari,u_] is retained in the root form; e.g., _suguretari_.

The pluperfect is formed by placing _nari_ after the present tense; e.g., _ague tam[vo] nari_ 'they had shown respect.'

Even though there are other rules for the written language, if the reader knows Japanese well enough to read books, he will be able to progress in the language without difficulty.

_PRAISE BE TO GOD_

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Works Consulted

Alvarez, Manuel (Emmanuel Alvarus), _De Institutione Grammatica, Libri III_, Lisbon, 1572. (Also Amakusa, 1594. Cf. _Laures_ #14.)

Collado, Diego, O.P., _Ars Grammaticae Iaponicae Linguae_, Rome, 1632. (Trans. by [=O]tsuka Takanobu as _Koiyaado-ch[=o] Nippon bunten_, 1934 and revised as _Koryaado Nihon bunten_, 1957. Cf. _Laures_ #54.)

Collado, Diego, O.P., _Dictionarium sive Thesauri Linguae Iaponicae Compendium_, Rome, 1632. (Edited by [=O]tsuka Mitsunobu as _Koryaado Ra-Su-Nichi jiten_, 1966. Cf. _Laures_ #56.)

Collado, Diego, O.P., _Niffon no cotõba ni yô confesion_, Rome, 1632. (Transcribed by [=O]tsuka Mitsunobu as _Koryaado zangeroku_, 1957. Cf. _Laures_ #56.)

Doi Tadao [Japanese], _Kirishitan gogaku no kenky[=u]_ [Japanese], Tokyo, 1971.

Doi Tadao [Japanese], "Koryaado Nihon bunten no seiritsu [Japanese]," _Nihon gogaku shink[=o] iinkai keny[=u] h[=o]koku_, #3, 1941.

Doi Tadao [Japanese], ed., _Nippo jisho_ [Japanese], Tokyo, 1960. (Japanese edition of the _Vocabulario_.)

Doi Tadao [Japanese], trs., _Rodorigesu Nihon daibunten_ [Japanese] Tokyo, 1955. (Trans. of Rodriguez' _Arte_.)

Fukushima Kunimichi [Japanese], _Kirishitan Shiry[=o] to kokugo kenky[=u]_ [Japanese], Tokyo, 1973.

Hashimoto Shinkichi [Japanese], _Kirishitan ky[=o]gi no kenky[=u]_ [Japanese], Tokyo, 1928.

Iwai Yoshio [Japanese], _Nihongoh[=o]-shi: Muromachi-jidai hen_ [Japanese] Tokyo, 1973.

Laures, Johannes, S.J., _Kirishitan Bunko_, Tokyo, 1957.

Lebrija, Antonio (Antonius Nebrissensis), _Introductiones Latinae_, Salamanca, 1481.

Moran, Joseph F., _A Commentary on the Arte Breve da Lingoa Iapoa of João Rodriguez, S.J.: With Particular Reference to Pronunciation_, Unpublished doctoral thesis, Oxford, 1971.

[=O]tomo Shin'ichi [Japanese], _Muromachi-jidai no kokugo-onsei no kenky[=u]_ [Japanese], Tokyo, 1963.

[=O]tsuka Mitsunobu [Japanese], ed., _Koryaado Ra-Su-Nichi jiten_ [Japanese], Tokyo, 1966. (Japanese edition of Collado's _Dictionarium_.)

[=O]tsuka Mitsunobu [Japanese], ed., _Koryaado zangeroku_ [Japanese], Tokyo, 1957. (Japanese edition of Collado's _Confesion_.)

{186} [=O]tsuka Takanobu [Japanese], tr., _Koiyaado-ch[=o] Nihongo bunten_ [Japanese], Tokyo, 1934. (Revised as _Koryaado Nihon bunten_ [Japanese], Tokyo, 1957. Translation of Collado's _Ars Grammaticae_.)

Rodriguez, João, S.J., _Arte Breve da Lingoa Iapoa_, Macao, 1620. (Cf. _Laures_ #35.)

Rodriguez, João, S.J., _Arte da Lingoa de Iapam_, Nagasaki, 1604-1608. (Translated by Doi Tadao as _Rodorigesu Nihon daibunten_, 1955. Cf. _Laures_ #28.)

Rodriguez, João, S.J., ed., _Vocabulario da Lingoa de Iapam_, Nagasaki, 1603-1604. (Edited by Doi Tadao as _Nippo Jisho_, 1960. Cf. _Laures_ #27.)

Thurot, Charles, _Extraits de divers manuscrits Latins pour servir a l'historie des doctrines grammaticales au moyen-age_, Paris, 1869.

Yuzawa K[=o]kichir[=o] [Japanese], _Muromachi-jidai gengo no Kenky[=u]_ [Japanese], Tokyo, 1958.

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Index To Grammatical Categories

The list which follows refers to the location of the general categories defined by Collado's description of Japanese. A broader classification of the grammar will be found in the table of contents while the specific grammatical elements are listed in the index which follows.

ablative (_see_ cases)
accusative (_see_ cases)
adjectival roots 114, 116, 138, 139
adjectives 114-117, 138, 139
adjectives, conditional 139
gerund 138
negative 138, 139
permissive 138
adverbial roots 115, 139, 162
adverbs 156-164
adverbs, accumulative 162
affirmative 160
comparative 161
conclusive 163
exaggerative 162
exclamatory 163
intensifying 162
interrogative 159
locational 156
negative 160
superlative 162
temporal 159
adversitive (_see_ particles)
alternative (_see_ particles)
arithmetic 174-182
auxiliaries 145-147, 149
auxiliaries, emphatic 149
humble 147
honorific 145, 146, 147

cases 111-113
cases, ablative 113
accusative 112
dative 112
genitive 112, 174
nominative 111
vocative 113
causative (_see_ verbs)
conditional (_see_ moods)
confirmation (_see_ particles)
conjugations 166, 167
comparatives 161
copulas 137
copulas, negative 137

dative (_see_ cases)
deciderative (_see_ particles)
disjunctive (_see_ particles)
disjunctive constructions 167
distributive (_see_ particles)
dubitive (_see_ particles)

emphatic (_see_ particles)
exclamatory (_see_ adverbs, particles)

future tense (_see_ verbs)

genitive (_see_ cases)
gerund (_see_ verbs)

honorific (_see_ auxiliaries, particles, verbs)

imperative (_see_ moods)
imperfect aspect (_see_ verbs)
infinitive (_see_ verbs)
intensifier (_see_ particles)
interjections 126, 132, 167, 168
interrogative (_see_ particles)
irregular verbs (_see_ verbs)

moods 125-142
moods, conditional 139, 140
imperative 125, 126, 132, 135-137
optative 126, 132
permissive 127-129, 133, 138, 139, 155
potential 140, 141
subjunctive 127, 128, 131-133, 138, 153

negative (_see_ verbs)
neutral (_see_ verbs)
nominalizers (_see_ particles)
nominative (_see_ cases)
nouns 111-118

optative (_see_ moods, particles)

participle (_see_ verbs)
particles 113-120, 148-156, 164-168, 182
particles, adversative 150, 153, 154
alternative 152
deciderative 126, 153
{188}
disjunctive 167
distributive 120, 157
dubitive 162, 163
emphatic 124, 125, 149, 167, 150
exclamatory 163
honorific 118, 119, 146, 147, 182
intensive 120, 148, 149, 162, 163, 164
interrogative 156, 159, 163, 168
nominalizing 117
optative 126, 132
pejorative 119, 120
permissive 128, 133
pluralizing 113, 114, 118, 119
presumptive 170
quotative 168, 170, 171
temporal 149, 154, 159
particles of manner 153, 154
particles of possibility 153
particles of similarity 149, 150, 161
passive (_see_ verbs)
perfect aspect (_see_ verbs)
pejorative (_see_ particles)
permissive (_see_ moods, particles)
pluralizers (_see_ particles)
pluperfect tense (_see_ verbs)
possibility (_see_ particles)
potential (_see_ moods, verbs)
prepositions 164, 165, 166
present tense (_see_ verbs)
presumptive (_see_ particles)
preterit tense (_see_ verbs)
pronouns 118-122
pronouns, first person 118, 119
second person 119
third person 120, 121

quotative (_see_ particles)

relative constructions 122

subjunctive (_see_ moods, particles)
substantive verbs (_see_ copulas)
superlatives 162
supine (_see_ verbs)
syntax 168-174

temporal (_see_ particles, adverbs)

verbal roots 123, 131, 134-136
verbs 123-156
verbs, causative 143
future 125, 135-137
gerund 129, 130, 134, 138, 154, 155, 174, 183
honorific 145-147
imperfect 152
infinitive 128-130, 133
irregular 141, 142
negative, future 132, 133, 141
pluperfect 132, 136
present 131, 136
preterit 131
neutral 172
participle 131, 134
passive 143, 172
perfect 124, 137
pluperfect 125
potential 144
present 123, 134, 135
preterit 124, 134-137
supine 130, 131, 156

vocative (_see_ cases)

written style 182, 183

* * * * *

{189}

Index to Grammatical Elements

There follows a list of those elements which Collado describes in his grammar. To a certain degree I have regularized his morphophonological analysis. For example, the preterit permissive form, described by Collado as _redomo_ after a preterit verb, is cross-listed as _-ta redomo_ in order to bring together morphologically similar forms. All forms occurring in the text with the honorific _gozaru_, etc. are indexed as _aru_, etc. For example, the element found in _aguenande gozaru_ 'I have not offered' will be indexed under _-nande aru_. As a general rule in this index items beginning with a hyphen are classified as endings, while the remaining items are particles.

The spelling used in this index is that of the original. Those readers more familiar with the modified Hepburn system of romanization, as reflected in Kenky[=u]sha's Dictionary, will find the following simplified chart of help. Syllables presented in _Kenky[=u]sha_ as beginning with the following initial letters will have the corresponding spellings in Collado's grammar:

_e = ie_ | _k = ca, qi, cu, qe, co_
_o = vo_ | _s = sa, xi, su, xe, so_
----------| _z = za, ji, zu, je, zo_
_h = f_ | _t = ta, chi, tçu, te, to_
_y = i_ | _d = da, gi, zzu, de, do_
_w = v_ |

The citations are numbered according to their location in the translation and are limited to those places where the element is explained or used to demonstrate a grammatical point.

The following abbreviations are used:

abl. ablative excl. exclamatory part. participle
adj. adjective fut. future perf. perfect
adv. adverb gen. genitive perm. permissive
advers. adversitive ger. gerund pot. potential
acc. accusative hon. honorific plup. pluperfect
aff. affirmative imp. imperative prep. preposition
alt. alternative ind. indicative pres. present
aux. auxiliary verb inf. infinitive pret. preterit
concl. conclusive interj. interjection pron. pronoun
cond. conditional interr. interrogative quot. quotative
conj. conjunction intens. intensive subj. subjunctive
const. construction irr. irregular temp. temporal
cop. copula loc. locative v. verb
dat. dative n. noun voc. vocative
disj. disjunctive neg. negative writ. written style
dist. distributive nom. nominative 1st 1st conjugation
dub. dubitive opt. optative 2nd 2nd conjugation
emph. emphatic p. particle 3rd 3rd conjugation

{190}

_-aba_ (cond., 2nd) 139
_-ai_ (adj.) 114, 138
_-ai_ (imp.) 135, n. 91
_-ai_ (v. root, 3rd) 135
_ai_ (emph.) 149
_ai_ (hort.) 163
_aidani_ (temp.) 149
_-ananda_ (neg. pret., 2nd) 135
_-anu_ (neg. pres., 2nd) 135
_arisama_ (p. of manner) 154
_ari,u_ (hon. aux.) 145, 146
_arui va_ (conj.) 166
_avare_ (interj.) 168;
(w. opt.) 126, 132
_-azu_ (neg. root, 2nd) 135

_-ba_ (cond.) 139
_-ba atte mo_ (advers.) 153
_bacari_ (intens.) 164
_-baia_ (w. fut.) 125
_-ba tote_ (perm.) 133
_baxi_ (dub.) 163
_becarazu_ (neg. fut., writ.) 183
_beqi_ (fut., writ.) 183
_beqi coto_ (fut. inf., writ.) 183
_bexi_ (fut., writ.) 183

_ca_ (interr.) 156, 163;
(temp.) 159;
(conj.) 167
_cai-_ (intens.) 149
_caia_ (interr.) 163
_cana_ (interj.) 168
_canavanu_ (w. const. showing necessity) 155
_cara_ (nom.) 111;
(abl.) 113;
(w. subj.) 127;
(w. neutral v.) 172;
(w. passive v.) 172
_-carananda_ (neg. pret. adj.) 139
_-caranu_ (neg. pres. adj.) 139
_-carazu_ (neg. adj. root) 139
_-catte_ (neg. adj. ger.) 138
_caxi_ (w. opt.) 126, 132;
(w. subj.) 128
_coso_ (advers.) 150;
(w. ind. ending in _-e_) 150;
(neg. meaning w. aff. ger.) 154
_coto_ (w. inf.) 129, 133;
(w. pot.) 154
_coto gia_ (p. w. no special meaning) 152
_coto mo arózu_ (w. pot.) 141

_-da_ (see _-ta_)
_-dari_ (see _-tari_)
_-de_ (see _-te_)
_de_ (prep.) 165, 166;
(w. subj.) 127, 153
_-demo_ (see _-temo_)
_dógu_ (nominalizer) 117
_-domo_ (perm.) 127, 133, 138
_domo_ (p. of necessity) 155
_domo_ (n. pluralizer) 113, 114, 119

_-e_ (ind. w. _coso_) 150
_-e_ (see _-te_)
_-e_ (v. root, 1st) 123
_-e_ (imp.) 135, 136, 137
_-eba_ (pres. cond., 1st) 139
_-edomo_ (see _redomo_)
_-ei_ (adj.) 114, 138
_-enu_ (neg. pres., 1st) 131
_-eô_ (adv.) 115, 156
_-eô_ (fut., 1st) 125
_-eôda_ (pret., 1st) 135
_-ezu_ (neg. v. root, 1st) 131

_faia_ (emph.) 124, 125
_faxi-_ (intens.) 149
_fito_ (w. part.) 131, 134
_fodo_ (w. gen.) 174
_furi-_ (p. of similarity) 150