pronoun, the adverb 'śni;' as, mde śni, (I-go not) I did not go; he caŋ śni, (that wood not) that is not wood. 2. An emphatic negation is sometimes indicated by 'kaća,' which however is seldom used except in contradicting what has been previously said; as, yao kaća, thou didst not hit it. 3. A negative used interrogatively often implies permission; as, iyaću śni to, (dost thou not take it?) may signify, thou mayest take it. § 183. 1. In Dakota, two negatives make an affirmative; as, wanića, there is none; waniće śni, (there-is-none not) i. e. there is some. 2. When two negative verbs are connected by a conjunction, the first may be without the sign of negation; as, kakipe ça iyotan taŋka śni, (he-surpassed and more great not) he neither surpassed nor was the greatest. Signs of Interrogation. § 184. 1. 'He' is the common interrogative particle, and is placed at the end of the sentence; as, wićayada he, dost thou believe? 2. When the person spoken to is at a distance, 'hwo,' compounded of 'he' and 'wo,' is used; as, toki da hwo, whither art thou going? This last is not used by females. 3. Sometimes 'ka' is employed instead of 'he,' as the sign of interrogation; as, he taku hogan ka, what kind of fish is that? 4. Sometimes, however, the interrogation is distinguished only by the tone of voice. Unlike the English, the voice falls at the close of all interrogative sentences. CHAPTER VI. PREPOSITIONS. § 185. Prepositions are placed after the nouns which they govern. a. Some are written as separate words (§ 89); as, maka kiŋ akan, on the earth; tipi ićahda, by the house; coŋkaske ekta, at the garrison. In this case plurality of the noun is expressed by 'wića' incorporated into the preposition; as, tataŋka kiŋ wićikiyedan, (or the them-near-to) near to the oxen; Dakota ewićatanhan, from the Dakotas. b. Other prepositions are suffixed to nouns (§ 91); as, tintata, on the prairie; magata, at the field; banyata, at the woods. c. And others are prefixed to the following verb (§ 92); as, amani, to walk on; ićekiya, to pray for. 2. a. Pronouns governed by a preposition are sometimes prefixed to it, in which case those prepositions which have 'i' for their initial letter cause an elision of the last vowel of the pronoun; as, ikiyedan, near to, mikiyedan, near to me; itehan, far from, nitehan, far from thee. If the pronoun is plural, the plural termination is attached to the preposition; as, uŋketanhanpi, from us. b. Sometimes the pronoun is inserted in the preposition, if the latter consists of more than two syllables; as, enitaŋhan, from thee. c. And sometimes it is contained in the following verb; as, en mau, he is coming to me, ekta nipi, they went to you. § 186. Of the two prepositions 'kići' and 'om,' both meaning with, the former governs singular and the latter plural nouns ; as, he kići mde kta, I will go with him; hena om mde kta, I will go with them. § 187. 1. The names of the natural divisions of time, when they refer to the past, terminate in 'han,' and when to the future, in 'tu;' as, wehan, last spring; wetu, next spring. The termination tu' or 'etu,' in waniyetu, mdoketu, ptanyetu, wetu, hanyetu, anpetu, hitayetu, etc., may have been originally a preposition, signifying, as it still does in other cases, at or in; and the termination 'han,' in wanihan, wehan, mdokehan, ptiŋhan, etc., is probably the adverbial ending. 2. The preposition 'i' prefixed to the natural divisions of time signifies the next after; as, iwetu, the spring following; imdoketu, the next summer; ihanħaŋna, the next morning. CHAPTER VII. CONJUNCTIONS. § 188. 1. Conjunctions commonly stand between the words or sentences which they connect; as, maħpiya ka maka, heaven and earth; waŋćiyaka tuka iyećićiye śni, I saw thee but I did not recognise thee; ećon yaśi eśta ećoŋ kte śni, (do thoutold although, do will not) although thou told him to do it, he will not. 2. But the conjunctions 'ko' or 'koya' and 'ahna' are placed after the words they connect; as, ćaŋka waŋhi ko mduha, (fire-steel flint also I have) I-have flint and steel; mahpiya maka ahna kaġa, he made heaven and earth. § 189. Unkan' and 'ka' both signify and, but they are used somewhat differently, 'ka' denoting a closer connexion than 'uŋkaŋ.’ 1. When two or more verbs having the same nominative are connected by a copulative conjunction, 'ka' is commonly used; as, ekta wai ka wanmdaka, I went and saw. But if a new nominative is introduced, 'uŋkan' will be required; as, ekta wai unkan waŋmayakapi, I went there and they saw me. 2. When after a period the sentence begins with a conjunction, 'ka' is not used unless the sentence is closely connected with the preceding one. 3. 'Uŋkan' never connects single nouns or adjectives, 'ka' and 'ko' being used for that purpose; as, waste ka ksapa, good and wise; baŋ mini ko, wood and water. For the use of the conjunctions kinhan, unkanś, and tuká, see § 133. § 190. The words 'ećiŋ' and 'nakaeś,' although more properly adverbs, often supply the place of conjunctions; as, he waķu, ećiŋ makida, I gave that to him, because he asked me for it; he tewahiŋda, nakaeś hećedan mduha, I refused that, because it was the only one I had. § 191. The idea conveyed by the conjunction than, cannot be expressed in Dakota directly. Such a phrase as, "It is better for me to die than to live," may indeed be rendered by an awkward periphrasis, in several ways; as, mate ćin he waśte ka wani kiŋ he śića, for me to die is good, and to live is bad; wani kiŋ he waste esta mate ćin he iyotan waste, although it is good for me to live, it is more good for me to die; or, mate kte ćin he waste ka wani kte ćiŋ he śića, that I should die is good, and that I should live is bad. § 192. The conjunction or is represented by 'ka is;' but the sentences in which it is introduced have not the same brevity as in English; as, I do not know whether he is there or not, hen un ka is hen uŋ śni, uŋma tukte iyećetu sdonwaye śni, (there is or there is not, which of the two I know not;) Is that a horse or an ox? he śuktaŋka ķa iś tataŋka uŋma tukte hećetu he, (that horse or ox, which of the two?) CHAPTER VIII. INTERJECTIONS. § 193. Some interjections have no connexion with other words, while others are used only as a part of a sentence. When connected with other words, interjections usually stand at the beginning of the phrase. Considerable knowledge of their use is necessary to enable one to understand the language well, as the interjections not only serve to indicate the feelings of the speaker, but often materially modify the meaning of a sentence; as, hehehe, didita on mate kta, oh! I shall die heat; "Wićoni kin iho hee; wićoni kiŋ he wićaśta iyozanzan kin iho hee," (Life the lo! that is; life the that man light the lo! that is) John i. 4. CHAPTER IX. INTERLINEAR TRANSLATIONS. PARABLE OF THE PRODIGAL SON-LUKE XV. 11-32. Wićaśta wan inhintku nonpa: uŋkan hakakata kin he atkuku kin said-to-him: Father, goods the dividing And all and youngest the that father-his the kte in he miću-wo, cya. Unkan will-be the that me-mine-give, he-said. And Unkan iyohakam aŋpetu tonana, ćiŋhiŋtku after day few, And son-his them-he gave. Unkan owasin wanna hdusote çehan, makoće kiŋ he en wićaakihan hinća; very; Unkan makoće kiŋ hen unpi kiŋ waŋźi ti kiŋ ekta country the there dwelt the one house the to and consequently he-was-in want. And i, ķa kići yaŋka; uŋkaŋ he maġa kiŋ ekta kukuśe wo wićaķu kte yeśi. went, and with was; and that-one field the to swine food them-give should sent. Uŋkan kukuse taku yutapi kiŋ heeś on wipiiçiye waćiŋ; tuka tuwedaŋ dotoķu And swine what eat the even-that with fill-himself desired; but some-one food-gave-him śni. Uŋkan wanna içiksuye Çehan heya: Ate wićaśta opewićaton kin not. And now remembered-himself when this-said: My-father man them-bought the heća tona wićayuha, ka hena aguyapi iyakićuya iyakićuya yuhapi, tuka miye ke such how-many them-has, and those bread more-than-enough have, but I myself wotektehdapi kin on atakuniśni amayan će. Ito nawaźiŋ, ķa ate ekta the by-means-of to-nothing I-go. Lo! I-arise, and my-father hunger wahde ça, hewakiye kta; Ate, mahpiya kin I-go-home and, to-him-I-say-this will; Father, heaven the to ekta ka niye nakun nitokam against and thee also thee-before not; man wawahtani; ka detanhan inćamayaye kta iyemaćeće śni; wićaśta I-have-sinned; and from-this time, child-me-thou-have shouldst such-I opewićayaton kin heeś wanźi iyećeća makaga wo, epe kta će, eya. them-thou-hast-bought the even one like me-make, I-say will, he-said. Unkan naźin-hiyaye, ça atkuku ekta ki. Tuka nahahin itehan ku, atkuku he-arose-up, and father-his to went-home. But. while-still far-off coming-home, father-his waŋhdake ça, onśikida ka, inyang ye ça, poskin hduze ça, iikputaka. Uŋkaŋ saw-him, and had-compassion, and running went, and by-the-neck clasped, and kissed-him. And éinhintku kin hećiya: Ate, mahpiya kiŋ ekta ka niye nitokam wawahtani, ķa son-his the this-said-to-him: Father, heaven the to and thee thee-before I-have-sinned, and detanhan ćinćamayaye kte ćin he iyemaćeće śni, eya. from-this-time child-me-thou-have shouldst the that such-I not, he-said. Tuka atkuku kiŋ taokiye kiŋ hewićakiya: Śina iyotan waste kin he au-po, ka But father-his the his-servant the this-to-them-said: Blanket most good the that bring, and inkiya-po; ka mazanapćupe waŋ nape kiŋ en iyekiya-po; ķa siha haŋpa ohekiyaput-on-him-ye; and finger-ring a hand the on put-ye; and feet moccasins put-on-him po; ka pteźićadaŋ ćemyapi kiŋ he den au-po, ka kte-po; wauŋtapi ka fatted the that here bring-ye, and kill-ye; we-eat and ye; and cow-calf uŋkiyuśkiŋpi kta će. eya. we-rejoice will. he-said. Mićiŋkśi kiŋ de ța, uŋkaŋ kini; taninśni ka iyeyapi, lost and is-found, Unkan hinnakaha wiyuśkinpi. And immediately they-rejoiced. Uŋkan inhiŋtku tokapa kon, he magata uŋ: uŋkaŋ tikiyadaŋ ku ća that-was, that field-at was: and house-near-to come-home when And son-his eldest Unkan ookiye wanźi kipan, ka hena token kapi hećiya: Nisunka dowanpi ka waćipi nahon. singing and dancing he-heard. hećiŋhan, he iwanġa. Uŋkaŋ if, hdi; unkan that he-inquired. And he-said-this-to-him: Thy-younger-brother has-come-home; and ni un ka zaniyan hdi kin; heon-etaŋhan niyate ptezićadan ćemyapi alive is and well has-come-home the; therefore thy-father cow-calf fatted kon he kikte će, eya. Uŋkan hećen sihda, ka tin kihde waćin that-was that killed, he-said. And 80 he-was-angry, and into-the-house he-go-home desired śni; hehan atkuku kiŋ tankan hiyu ka ćekiya. Unkan hehan wayupte ca not; then father-his the out came and besought-him. And then he-answered and Iho, waniyetu ota waŋna waoćićiye, da iyae ćin Lo! winter many пого I-have-helped-thee, and thy-word the atkuku kiŋ hećiya; hećeća eśta, kodawićawaye ćiŋ om wimduśkiŋ kta although, friend-them-I-have the with I-rejoice might e tohinni taćinćadan wanźi mayaku śni će: Tuka nićiŋkśi witkowiŋpi kiŋ om at-any-time deer-child one me-thou-gavest not: the with But thy-son harlots woyuha nitawa kin temnićiye éin de hdi ća, wanćake pteźićadan ćemyapi property thy the eaten-up-for-thee the this come-home when, al-once cow-calf fatted eya. Unkan hećiya; Ćins ohinniyan mići yećićața će, kin he And this-he-said-to-him; Son always me-with yauŋ; ka taku mduhe éin he iyulpa nitawa. Nisunka kin de ța unkan thou-art; and what I-have the that all thine. Thy-younger-brother the this was-dead and kini; taniŋśni, unkaŋ iyeyapi kiŋ heon etanhan ito, ćante unwastepi ka has-come-to-life; was-lost, and is-found the therefore lo! heart we-good and unkiyuśkinpi kte ćiŋ he hećetu će, eya će. we-rejoice should the that is-right, he-said. THE LORD'S PRAYER. Itanćan tawoćekiye kin. Lord Ateunyanpi malipiya ekta naŋke ćiŋ; Father-we-have heaven in thou-art the; kin u kte. the come shall. his-prayer the. Nićaże kiŋ wakandapi kte; Nitokićonze Mahpiya ekta token nitawaćin ećoŋpi kin, maka akan hećen ećonpi Heaven done nuŋwe. Aŋpetu kiŋ de taku-yutapi uŋku-po: ka waunħtanipi kiŋ uŋkićićaźuźu-po, may-it-be. Day the this food us-give: and our-trespasses the erase-for-us, unkiś iyećen tona ećinśniyan unkokićiħanyanpi hena iyećen wićuŋkićićaźuźupi we like-as as-may-as wrongly the. have-done-to-us those even-as them-we-forgive kin. Wowawiyutanye kin he en iyaye unyanpi śni-po, ka taku śića etaŋhaŋ Temptation the that into to-go us-cause not, and what bad from eunhdaku-po. Wokićonze kiŋ, wowaś'ake kiŋ, wowitaŋ kiŋ, henakiya owihanke Kingdom the, strength the, glory the, all-these wanin nitawa nuŋwe. Amen. us-deliver. end none thine may-be. Amen. |