Publisher's Synopsis
This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1852 edition. Excerpt: ...form, the sufiix usually follows the plural termination; as, waopika, marlcsmen; eeonpi s'a, doers. But in the verb ' da, ' to esteem, ' ka' may either precede or follow the plural termination; as, waetedakapi and waetedapika. SUBSTANTtVE VERBS. 154. The verbs 'un, ' ' ounyan, ' 'yanka, ' 'yukan, ' and 'hiyeya, ' all signify to be, but when used, they must be accompanied by other verbs, adverbs, participles, or prepositions, descriptive of the place or manner of being; as, mani waul), I am walking; ti mahen manka, I am in the house; heeiya yakonpi, they are there, en maur), it is in me. 155. The verb ' ee ' occurs without a word descriptive of the mode or place of existence; but it is confined to the third person, and is used rather to declare the identity than the existence of a thing. ' Yukan ' is used to declare that there is, and waniea, that there is none; as, Wakantanka yukal), there is a God; Wakantanka waniea, there is no God. 156. The bringing of two words together in the Dakota language answers all the purposes of such a copula as our substantive verb; as, Wakantanka waete, (God good) God is good; wi kir) kata, (sun the hot) the sun is hot; de miye, (this I) this is I; hena inyal), (those stones) those are stones; Danikota (Dakota-thou) thou art a Dakota. 157. From these examples it appears that there is no real necessity for such a connecting link between words; and accordingly we do not find any verb in the Dakota language which simply predicates being. The Dakotas cannot say abstractly, I am, thou art, he is.-but they can express all the modes and places..."
