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.'