No grammar has been written of the Moqui language, and a few vocabularies are all we possess of it. Gov. Lane, speaking of the Pueblo languages collectively, writes: "All these languages are extremely guttural, and, to my ear, seemed so much alike, that I imagine they have sprung from the same parent stock."[V'-9]

MOQUI AFFILIATIONS.

Some claim a relationship between the Moquis and the Apaches and others, but no such connection has ever been established.[V'-10] The only positive statement in this regard is made by Buschmann, who, by actual comparison of vocabularies, has determined its status.[V'-11] Among other connecting links he particularly mentions the substantive endings pe, be, and others, by means of which, he says, the Moqui attaches itself to the Shoshone-Comanche branch of the Sonora idioms. The comparative vocabulary before given will further illustrate their affiliation.[V'-12]

KIZH AND NETELA SPECIMENS.

Returning to southern California, let us examine the three languages, Kizh, Netela, and Kechi, spoken near the missions of San Gabriel, San Juan Capistrano, and San Luis Rey, respectively, which are not only distantly related to each other, but show traces of the Sonora-Aztec idioms. Father Boscana, who has left us an accurate description of the natives at San Juan Capistrano, unfortunately devoted little attention to their language, and only gives us a few scattered words and stanzas. One of the latter reads as follows:

Which may be rendered thus:

But very little is known of the grammatical structure of these languages. In the Kizh, the plural is formed in various ways, as may be seen in the following examples:

DECLENSION WITH PRONOUN.

Of the Netela there are also the following few specimens of plural formation and pronouns;—suol, star; sulum, stars; nopulum, my eyes; nanakom, my ears; nikíwalom, my cheeks; natakalom, my hand; netémelum, my knees.

DECLENSION WITH PRONOUN.

The Kizh appears also to have been spoken, in a slightly divergent dialect, at the Mission of San Fernando, as may be easily seen by comparing the following two versions of the Lord's Prayer; the first in the language of San Fernando, and the latter in that spoken at San Gabriel.

Y yorac yona taray tucúpuma sagoucó motoanian majarmi moin main monó muismi miojor yiactucupar. Pan yyogin gimiamerin majarmi mifema coyó ogorná yio mamainay mii, yiarmá ogonug y yoná, y yo ocaynen coijarmea main ytomo mojay coiyamá huermi. Parima.

Yyonac y yogin tucupugnaisá sujucoy motuanían masarmí magin tucupra maimanó muísme mílléosar y ya tucupar jiman bxí y yoní masaxmí mítema coy aboxmi y yo mamaínatar momojaích milli y yaxma abonac y yo no y yo ocaihuc coy jaxmea main itan momosaích coy jama juexme huememesaích.

In like manner do the Netela and Kechi show a close affinity. The Netela Lord's Prayer reads:

Chana ech tupana ave onench, otune a cuachin, chame om reino, libi yb chosonec esna tupána cham nechetepe, micate tom cha chaom, pepsum yg cai caychame, y i julugcalme cai ech. Depupnn opco chame chum oyote. Amen Jésus.

The Kechi is as follows:

Cham na cham mig tu panga auc onan moquiz cham to gai ha cua che nag omreina li vi hiche ca noc ybá heg gá y vi au qui gá topanga. Cham na cholane mim cha pan pituo mag ma jan pohi cala cai gui cha me holloto gai tom chame o gui chag cay ne che cal me tus so lli olo calme alla linoc chame cham cho sivo.[V'-15]

Although Mr Turner classed these languages with the Shoshone family, in reality they only form such a tie through their Sonora and Aztec connection.[V'-16] This is illustrated by Mr Buschmann in an extensive comparative vocabulary of the three languages, of which I shall give a brief extract on a subsequent page.[V'-17]

CHEMEHUEVI AND CAHUILLO PRONOUNS.

The Chemehuevi and Cahuillo, the last two of this division, have also been classed as belonging to the Shoshone family, and some have even called them bands of Pah-Utes, but what has been said concerning the affiliation of the three last mentioned will apply to these with equal force. That they are distinct languages has already been stated by Padre Garcés, who describes them under the name of Chemegue cajuala, Chemegue sebita, Chemeguaba, and Chemegue, ascribing the same language to all of them in distinction from their neighbors. He includes with the Chemehuevi the Yavipai muca oraive or Moqui, who, although not speaking the same language, are still somewhat connected with them, through their Sonora and Aztec relations, which conjectures are singularly significant.[V'-18] Grammatical remarks on these languages there are but few to offer. The accentuation is in neither very regular; in the Chemehuevi, it is generally on the second syllable, while in the Cahuillo it is mostly on the first.[V'-19] I give here the personal pronouns of the two languages.

To illustrate the Sonora and Aztec connection, I offer the following short comparative vocabulary.

SHOSHONE LANGUAGES.

AZTEC TRACES IN SOUTHERN CALIFORNIA.

As regards the Sonora and Aztec relationship, we have here again the substantive endings p, b, t, in various forms, which, as before stated, may be compared with Aztec endings, changed according to certain linguistic laws. In the Cahuillo, as in the Kechi, prefixed possessive pronouns, before substantives representing parts of the human body, particularly that in the first person singular, n, are proof of the Sonora affiliation. In the same words, the Chemehuevi has the two pronouns ni and wi, which always carry with them the ending, m.[V'-21]

CHAPTER VI.
THE PUEBLO, COLORADO RIVER, AND LOWER CALIFORNIA LANGUAGES.

Traces of the Aztec not found among the Pueblos of New Mexico and Arizona—The Five Languages of the Pueblos, the Queres, the Tegua, the Picoris, Jemez, and Zuñi—Pueblo Comparative Vocabulary—The Yuma and its Dialects, the Maricopa, Cuchan, Mojave, Diegeño, Yampais, and Yavipais—The Cochimí, Guaicurí, and Pericú, with their Dialects of Lower California—Guaicurí Grammar—Pater Noster in Three Cochimí Dialects—The Languages of Lower California wholly Isolated.

Having already mentioned some of the principal idioms spoken in the southern part of the Great Basin, as parts of the trunks to which they belong, or with which they affiliate, I shall devote the present chapter to such languages of New Mexico and Arizona as cannot be brought into the Tinneh or Sonora stocks, and to those of Lower California. Beginning with the several tongues of the Pueblos, thence proceeding westward to the Colorado River, and following its course southward to the Gulf of California, I shall include the languages of the southern extremity of California, and finally those of the peninsula. These languages are none of them cognate with any spoken in Mexico. Respecting those of the Pueblos which have long been popularly regarded as allied to southern tongues, it is now very certain that they are in no wise related to them, if we except the Aztec word-material found in the Moqui. From analogous manners and customs, from ancient traditions and time-honored beliefs, many have claimed that these New Mexican towns-people are the remains of aboriginal Aztec civilization, attempting meanwhile to explain away the adverse testimony of language, by amalgamation of the ancient tongue with those of other nations, or by absorption or annihilation; all of which, so far as arriving at definite conclusions is concerned, amounts to nothing. Analogies may be drawn between any nations of the earth; human beings are not so unlike but that in every community much may be found that is common to other communities, irrespective of distance and race, especially when the comparison is drawn between two peoples both just emerging from savagism. The facts before us concerning the Pueblo languages are these: although all alike are well advanced from primeval savagism, live in similar substantial houses, and have many common customs, yet their languages, though distinct as a whole from those of the more savage surrounding tribes, do not agree with each other. It is difficult to prove that the Aztec, although now perhaps extinguished, never was the tongue of New Mexico; on the other hand, it is impossible to prove that it was, and surely theorists go far out of their way in attempting to establish a people in a land where no trace of their language exists, or exists only in such a phase as proves conclusively that it could not possibly have ever been the basis of the language now spoken.

THE FIVE PUEBLO LANGUAGES.

Five distinct languages, with numerous dialects, more or less deviating, are spoken by the Pueblos. By the inhabitants of Santo Domingo, San Felipe, Santa Ana, Silla, Laguna, Pojuate, Acoma, and Cochiti, the Queres language is spoken; in San Juan, Santa Clara, San Ildefonso, Pojuaque, Nambe, Tezuque, and also in Harno, one of the Moqui towns, the Tegua language prevails; in Taos, Picoris, Zandia, and Isleta, there is the Picoris language; in Jemez and Old Pecos, the Jemez; in Zuñi, the Zuñi language.[VI'-1] The three principal dialects of Queres are the Kiwomi, Cochitemi, and Acoma. Of these the first two are very similar, in some cases almost identical, while the Acoma is more distinct.[VI'-2] In the Queres the accent is almost invariably on the first syllable, and the words are in general rather short, although a few long words occur. Possessive pronouns appear to be affixed; they are ini, ni, ne, in, and i.

In the Tegua and Zuñi the personal pronouns are:

PUEBLO COMPARATIVE VOCABULARY.

In the Tegua, although many monosyllabics appear, there are also a number of long words, such as pehgnahvicahmborih, shrub; haihiombotahrei, for ever; hahnguenaahnpih, to be; haihahgnuhai, great; heinginubainboyoh, nothing. In the Zuñi, long words appear to predominate—ákmeeashneekeeah, autumn; áhseeailahpalhtonnai, finger; lahtailoopeetsínnah, gold; téhleenahweeteekeeah, midnight; táhmchahpahnáhmnee, war-club, and others.[VI'-3] As will more clearly appear by the following comparative vocabulary, none of these languages are cognate; they have no affinity among themselves, nor with any other family or group. [VI'-4]

COLORADO RIVER LANGUAGES.

In the region through which flows the Colorado, and between that river and the Gila, many different languages are mentioned by the early missionaries but at this time it is difficult to ascertain how far different names are applied to any one nation.

The missionaries themselves frequently did not know how to name the people; often they gave several names to one language, and several languages one name; many of the then existing dialects are known to have since become extinct, and many more have mysteriously disappeared, along with those who spoke them, so that in many instances, a century after their first mention no such language could be found. It seems seldom to have occurred to the missionaries and conquerors that the barbarous tongues of these heathen could ever be of interest or value to Christendom, still less lists of their words; so that vocabularies, almost the only valuable speech-material of the philologist, are exceedingly rare among the writings of the early missionary Fathers. If one half of their profitless homilies on savage salvation had been devoted to the simple gleaning of facts, science would have been the gainer, and the souls of the natives no whit less at peace. Of late, however, vocabularies of the dialects of this region have become numerous, and relationships are at length becoming permanently established.

The languages under consideration, on comparison, may nearly all be comprised in what may be called the Yuma family. The principal dialects which constitute the Yuma family are the Yuma, Maricopa, Cuchan, Mojave, and Diegueño, which last is spoken in southern California, and more particularly around the bay of San Diego. Among others mentioned are the Yavipais and Yampais.[VI'-5] Compared with that of their neighbors the language of the Diegueños is soft and harmonious, and as it contains all the sounds of the letters in the English alphabet, the people speaking it readily learn to pronounce the English and Spanish languages correctly.[VI'-6] The following Lord's Prayer is a specimen of the dialect of the Diegueños.

DIEGUEÑO LORD'S PRAYER.

Nagua anall amaí tacaguach naguanetuuxp mamamulpo cayuca amaíbo mamatam meyayam canaao amat amaibo quexuic echasau naguaguí ñaña chonñaquin ñípil meñeque pachís echeyuchapo ñagua quexuíc ñaguaích ñacaguaihpo ñamechamel anipuch uch-guelích-cuíapo. Nacuíuch-pambo-cuchlích-cuíatpo-ñamat. Napuíjá.[VI'-7]

Of the other dialects the short vocabulary on the following page will give an illustration:

Then there are the Yampai and Yavipai, said to approach the Cuchan and Mojave;[VI'-9] the Chevet reported as a distinct tongue;[VI'-10] the Cajuenche said to be another language, and the Jalliquamai, a dialect of the Cajuenche.[VI'-11] The Tamajab is a strange language, described by Don José Cortez as "spoken with violent utterance and lofty arrogance of manner; and in making speeches, the thighs are violently struck with the palms of the hands."[VI'-12]

There are further mentioned the Benemó with the dialects Tecuiche and Teniqueche, and lastly the Covaji and Noche, each a distinct tongue.[VI'-13] The people speaking the Noche probably were the northern and eastern neighbors of the Diegueños, and may have been mentioned by some writers under other names. I have preferred to enumerate them here, because the names frequently occur in the reports of the earlier expeditions to the Yuma nations.

THREE STOCK LANGUAGES IN LOWER CALIFORNIA.

On the peninsula of Lower California, there are three distinct languages with many dialects, more or less related to each other. Some of these dialects appear so remote from the parent stock that the early missionaries believed them to be independent languages, and accordingly the number of tongues on the peninsula has been variously estimated, some saying four, others six; but careful comparisons refer them all to three stock languages. These are the Cochimí, with its principal dialects, the Laymon and Ika; the Guaicuri, with the Cora, Monqui, Didiú, Liyúe, Edú, and Uchiti dialects; and lastly the Pericú. Besides the above, there were also other dialectic differences in almost every mission, such as the variations of word-endings, and other minor points.[VI'-14] In general these languages have been described as harsh and poverty-stricken. The missionaries complained of not being able to find terms with which to express many of the doctrines which they wished to inculcate; but from the grammatical notes left by Father Baegert and those of Ducrue contained in Murr's Nachrichten, as well as from the various Pater Nosters at hand, it appears that these languages are not so very poor after all. Much there may have been wanting to the zealous Fathers, many burning words and soul-stirring expressions, which would have greatly assisted their efforts, but except that there is certainly no redundancy in these languages, they offer nothing very extraordinary.[VI'-15] Following I give a few grammatical notes on the Guaicuri language. The sounds represented by the German letters, o, f, g, l, x, z, and s, excepting in tsh, do not appear. Possessive pronouns are shown in the following examples:

GUAICURI GRAMMAR.

Of prepositions only two are mentioned—tina, on or upon; and déve, or tipítscheû, on account of, or for (propter). There is no article, and nouns are indeclinable. The conjunction tshie is always placed after the words to be connected. Verbs have only one mood and three tenses—the present, the perfect, and the future. The present is formed by the affix re or reke; the perfect by the affix rikíri, rujére, raúpe, or raúpere; and the future by adding in like manner me, méje, or éneme. If the action of several persons is to be expressed, the syllable ku or k is prefixed to the verb, or the first syllable is changed into ku.

Some verbs have also a perfect passive participle in the form of a substantive—tschípake, to beat; tschipitschürre, a person who has been beaten. The personal pronouns are: be, I, me, to me, my; ei, thou, thee, to thee, thy; becùn, beticùn, ecûn, or eiticûn, mine, thine.

CONJUGATION OF THE VERB AMUKÍRI, TO PLAY.

I also add a Guaicuri Lord's Prayer with literal translation.

Kepè; (Our) dáre (father) tekerekádatembà (arched earth (heaven)) daï, (thou art,) eïrì ( thee O that) akátuikè-pu-me, ( acknowledge all will,) tschakárrake-pu-me (praise all will) ti (people) tschie: (and:) ecùn (thy) gracia-ri (grace O that) atúme ( have will) catè (we) tekerekádatembà (arched earth) tschie: (and:) eïri (thee O that) jebarrakéme (obey will) ti (people) pù (all) jaûpe (here) datembà, (earth,) páe (as) eï (thee) jebarrakére, (obey,) aëna (above) kéa: (are:) kepecùn (our) búe (food) kepe (us) kên (give) jatúpe (this) untâiri: (day:) catè (us) kuitscharrakè (forgive) têi (thou) tschie (and) kepecùn (our) atacámara, (evil,) pàe (as) kuitscharrakère (forgive) catè (we) tschie (also) cávape (the) atukiàra (evil) kepetujakè: (us do:) catè (us) tikakambà (help) têi (thou) tschie, (and,) cuvumerà (desire will not) catè (we) uë (something) atukiára: (evil:) kepe (us) kakunjà (protect) pe (from) atacára (evil) tschie. (and.) Amen. (Amen.[VI'-16])

LORD'S PRAYERS IN DIFFERENT DIALECTS.

As regards the other two languages, the only materials at hand are some Lord's Prayers in various dialects of the Cochimí, as used in the different missions. Of these I insert the following as samples of the dialects spoken—I. at the Mission of Santa Maria, II. at San Francisco de Borgia, and III. at San Ignacio:

I.
II.
III.(  ) Lahai-apa
Cahaí apá,
Ua-bappá( Father our) ambeing
ambeing
amma-bang( heaven in) mia:
miá,
miamú,( who art:) mimbangajua
mimbang-ajuá
ma mang-á-juá( thy name) val
val
huit(  ) vuit-maha:
vuit-mahá;
maja tegem( all honored:) amet mididivvaijua
amét mididuvaijuá
amat-ma-thadabajuá( earth thy kingdom) kukuem:
cucyém;
ucuem:( come:) jenmu-jua
jemmu-juá
kemmu-juá( will thine) amabang
amabáng
ammabang( heaven) vihi mieng
vihí miéng
vahi-mang( done be) ametetenang
ametenáug
amatànang( earth on) luvihim.
luichim.
lauahim.( as) Thevap
Theváp
Teguap( Bread) yi-cue
yiecué
ibang gual(  ) ti-mi-ei-di-gua
ti-mi-eì-di-guá,
gúiang-avit-á-jua(  ) ibang-a-nang
ibang-anáng gna
ibang ánane( Day) na-kahit
cahit
pac-kagit:(  ) tevichip
tevichip
machi(  ) nuhigua
nuhiguá
pugijua(  ) aviuve ham:
aviuvehám
abadakegem,(  ) vichip
vichip
machi(  ) iyeg-ua na
iyeguá gna
uayecg-juá(  ) kaviu-vem
caviu vém
pac kabaya guem;(  ) cassetajuang
cassetasuàng
kazet-à juan(  ) inamenit nakum
mamenit guakúm
à juang-amuegnit(  )  
 
pacum(  ) guang
guang
guang(  ) tevisiec
tevisiec
mayi-acg(  ) na-kaviñaha.
gna cavignahà.
packanajam.[VI'-17](  )

The dialect spoken at the Missions of San Francisco Xavier, San José de Comondú, and at Santa Gertrudis, differed considerably from the above as will be seen by the following Lord's Prayer as used in the last mentioned places.

Pennayù (Our) makenambà, (father) yaà (who) ambayujùp (heaven) miya (thou) mò, (art,) buhù(thy) mombojuà (name) tammalà (men) gkomendá (recognize) hi (and) nagodognò (love) demuejueg gkajim: (all;) pennayulà (as) bogodognò ( ) gkajim, ( ) guihí (and) ambayujup (heaven) mabà yaà (above) kæammet è (earth) decuinyi mò puegign: (satisfy) yaàm buhula (thy) mùjua (will) ambayujupmò (heaven in) de dahijua, (done be,) amet è (earth on) nò guilugui, (this) ji pagkajim. (as.) Tamadà (Bread) yaà (this) ibò (day) tejuèg ( ) guiluguigui ( ) pamijich è mò, ( ) ibò (day) yanno puegin: ( ) guihi (and) tammà (men) yaà gambuegjula ( ) kæpujui (who have done) ambinyijuà (evil) pennayula (us) dedaudugùjua, (done have) guilugui ( ) pagkajim: (as:) guìhi (and( yaà tagamueglà ( ) huì ( ) ambinyyjùa (evil) hi (and) doomò (although) puguegjuà, ( ) hi (and) doomò (although) pogounyim; ( ) tamuegjua, ( ) guihì (also) usi mahel ( ) kæmmet (earth) è dicuin (satisfy) yumò, ( ) guihì (and) yaà (what) hui (is) mabinyì (evil) yaà, gambuegjuà pagkaudugum.[VI'-18] ( )

Clavigero does not give a translation of this Lord's Prayer, but Hervás, who copies it in his Saggio Pratico, translates all words which he could find in a short vocabulary; Buschmann and others copy from him, and even at this time no complete translation is obtainable.

Lastly, I present a few sentences in the Laymon dialect, literally translated.

Tamma ( Man ) amayben ( years ) metañ ( many ) aguinañi ( lives not )

Kenedabapa ( Father mine ) urap, ( eats, ) guang ( and ) lizi, ( drinks, ) quimib ( but ) tejunoey ( little. )

Kenassa ( Sister ) maba ( thine ) guimma ( sleeps. )

Kadagua ( The fish ) gadey ( sees ) iguimil ( but not ) decuiñi ( hears )

Juetabajua ( Blood mine ) tahipeñi ( good not )

Kotajua ( The stone ) kamang ( (is) great, ) gehua ( hard )

Ibungajua ( Moon ) ganehmajen ( sun ) kaluhù ( greater is.[VI'-19] )

THE CORA DIALECT IN LOWER CALIFORNIA.

None of the Lower Californian languages are in any way related to, or connected with, any other language. In Jalisco an idiom is spoken which is called the Cora, but Señor Pimentel after comparing it with the Cora of the peninsula as well as with others in Lower California, assures us that not the least connection exists between them.[VI'-20] It has also been stated that the languages spoken on the peninsula north of La Paz are affiliated with the Yuma tongue, but this is not the case. As we have seen, the dialect of the Diegueños reaches the seacoast near San Diego, and again south of that point, and this being a Yuma dialect, it has perhaps given rise to the belief that the Lower Californian languages incline the same way.[VI'-21] In South America there is a language called the Guaicuru, which has nothing in common with the Guaicuri of Lower California.[VI'-22]

CHAPTER VII.
THE PIMA, ÓPATA, AND CERI LANGUAGES.

Pima Alto and Bajo—Pápago—Pima Grammar—Formation of Plurals—Personal Pronoun—Conjugation—Classification of Verbs—Adverbs, Prepositions, Conjunctions, and Interjections—Syntax of the Pima—Prayers in different Dialects—The Ópata and Eudeve—Eudeve Grammar—Conjugation of Active and Passive Verbs—Lord's Prayer—Ópata Grammar—Declension—Possessive Pronoun—Conjugation—Ceri Language with its Dialects, Guaymi and Tepoca—Ceri Vocabulary.

PIMA GRAMMAR.

From the Rio Gila southward, in Sonora and in certain parts of northern Sinaloa, is found the Pima language, spoken in many dialects, of which the principal divisions are the Pima alto and Pima bajo, or upper and lower Pima, and it has generally been considered one of the chief languages of northern Mexico. North of the thirty-second parallel, the Pápago is the dominant dialect of the Pima; in Sonora there are the Sobaipuri and others more or less divergent.[VII'-1] The Pima as compared with the languages of their northern and southern neighbors is represented as complete, full, and harmonious.[VII'-2] Although frequently classified with the Yuma, it is nevertheless a distinct tongue. It is closely connected with the Aztec-Sonora languages, which may be proven no less by its grammatical coincidences, than by the similarity of many of its words.[VII'-3] Following is an extract from a Pima grammar. The alphabet consists of the following letters: a, b, c, d, g, h, i, j, m, n, o, p, q, r, rh, s, t, u, v, x, y. Nearly all words end with a vowel. To form the plural, the first syllable of the singular noun is duplicated—hota, stone; hohota, stones. Exceptions to this rule occur in some few cases;—vinoy, snake; vipinoy, snakes; tuaia, girl; tusia, girls; sisi, brother; sisiki, brothers; tuvu, hare; tutuapa, hares. Gender is expressed by means of the words ubi, female, and ituoti, male. Derivatives expressing something which partakes of the nature of the primitive are formed with the affix magui;—xaivori, honey; xaivorimaqui, honeyed. For the same purpose the terminal kama is also used;—hadunikama, related to. Kama is also employed to form names of places and patronymics. Abstract words are formed with the word daga;—humatkama, man; humatkamadaga, mankind; stoa, white; stoadaga, whiteness. The particle parha, affixed to nouns implies a past condition;—nigaga, my land for planting; nigaga parha, the land for planting which was mine.

PERSONAL PRONOUNS.

CONJUGATION OF THE VERB AQUIARIDA, TO COUNT.

Verbs are divided into many classes, such as singular, plural, frequentative, applicative, and compulsive. Plural-verbs—murha, to run, one person; vopobo, to run, many. Frequentatives are formed with the verb himu, to go; for example, vaita, to call; vaitahimu, to call frequently. Applicatives are made by changing the terminal vowel of the verb into i, and adding the terminal da—tubanu, to lower; tubanida, to lower something. Compulsive verbs are formed with the affix tuda—hukiaridatuda, to compel to count. A large number of adverbs are used, of which I give only a few specimens:

Substantives are generally placed after the adjectives. To signify possession the name of the possessor is simply prefixed—Pedro onnigga, wife of Pedro. Prepositions are affixed.[VII'-4] Of the different dialects there are four specimens, of which one differs to such an extent as to be hardly recognizable. Neither the names of these dialects nor the places where they were spoken are given with any of them by the authorities. The first which I give is by the missionary Father Pfefferkorn, and differs most from any of the others.

Diosch ( God ) ini ( my ) mam, ( dear, ) ami si ( I very ) schoic ( sorry am ) tat, wus ( towards ) in' ( my ) ipudakit. ( heart of ) Ant' ( I ) apotuta ( have done  ) si ( very  ) sia ( much  ) pitana, ( ugly, ) apt' ( thou ) um ( me ) soreto ( punish wilt ) taikisa ( fire in ) pia ( no ) humac ( single ) tasch ( time ) pia ( not ) etonni ( burning ) tat. ( is. )