For the present conjunctive Ba or Domo is added to the imperative; e.g., Narayeba, narayedomo; Vomoyeba, vomoyedomo; Furuyeba, furuyedomo. For the preterit Reba or Redamo[[38]] is added to the indicative preterit; e.g., Narǒtareba, narǒtaredomo; Vomôtareba, vomôtaredomo; Furûtareba, furûtaredomo.
The present conditional is formed by changing ǒ of the future to Aba; e.g., Narauaba, Vomouaba, Furuuaba. The preterit is formed by adding Raba to the indicative preterit; e.g., Narǒtaraba, Vomôtaraba, Furûtaraba.
The negative present is formed by changing the I of the root to Vanu or vazu; e.g., Narai, narauanu, narauazu; Vomoi, vomouanu, etc.; Furui, Furuuana, etc. This form can also be formed from the future by changing the ǒ to Anu or azu; e.g., Narauǒ, narananu, etc. For the preterit the Nu is changed to Nanda; e.g., Narauananda. For the preterit participle the Da is changed to De; e.g., Narauanande. For the second form the Nu of the present is changed to Ide; e.g., Narauaide, Vomouaide, Furuuaide. For the future the particle Majii,[[39]] maji, or mai is added to the affirmative present indicative; e.g., Narǒmajii, narǒmaji, narǒmai; Vomômajii, ji, or mai; Furûmajii, ji, or mai.
The verb Yy 'to speak' becomes Yû, yûta, yuǒ, yye, yuanu. Yei or yoi 'to become sick' becomes Yô, yôta, youǒ, yoye, yonanu. The substantive verb Saburai, which also belongs to this conjugation, becomes Saburǒ, saburauanu; and Sǒrai becomes Sǒrǒ, soro, sǒraite, sǒraye, sorouanu.
Rodriguez follows these formational rules with a full display of all the forms of the three conjugations. In his display he, like Alvarez before him, recapitulates the appropriate rules for each form. Collado nowhere presents his conjugational system as a paradigm but does, as we shall see, include a full complement of example sentences in his description, something which Rodriguez does not do in the Arte Breve.
Bibliography
In the examination of any portion of the Christian materials certain works are indispensable. Father Johannes Laures, S.J., Kirishitan Bunko (Tokyo, 1957) remains the basic bibliographic source for the study of all sources of the Christian Century, while Hashimoto Shinkichi, Kirishitan kyōgi no kenkyū (Tokyo, 1929) and Doi Tadao, Kirishitan gogaku no kenkyū (Tokyo, 1942) serve as indespensible guides to our understanding of the linguistic aspects of the field. A later contribution to the general bibliography has been made by Fukushima Kunimichi, Kirishitan shiryō to kokugo kenkyū (Tokyo, 1973).
The basic grammatical study of the period, based upon the shōmono materials, is Yuzawa Kōkichirō, Muromachi jidai gengo no kenkyū
(Tokyo, 1958). More closely related to the language reflected in the text is his "Amakusabon Heike monogatari no gohō," in Kyōiku ronbunshū (no. 539, Jan. 1929). An English treatment of the grammatical system of the period is to be found in R. L. Spear, "A Grammatical Study of Esopo no Fabulas," an unpublished doctoral thesis (Michigan, 1966). The phonology has been carefully analyzed by Ōtomo Shin'ichi, Muromachi jidai no kokugo onsei no kenkyū (Tokyo, 1963), with a valuable contribution made in English by J. F. Moran, "A Commentary on the Arte Breve da Lingoa Iapao of João Rodriguez, S.J., with Particular Reference to Pronunciation," an unpublished doctoral thesis (Oxford, 1971). This latter work presents an exhaustive examination of the phonological system reflected in the Arte Breve of 1620 within the framework of Berhard Bloch's phonemic theory.