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.'