Grammar
Each applicative prefix turns an oblique participant into a direct object of the verb. The words below are grouped by what that promoted argument means: the thing talked about, the tool used, the person addressed, the place reached.
Role assignments are analytical hypotheses graded by confidence; verify against the cited sources before relying on one. Attestation lines are quoted verbatim from the corpus or from the cited dictionaries (marked 用例).
Function range (中川1995 s.v. エ: ～について・～で以て・～〈場所〉で; Bugaeva 2006:190): content 'about' 39%, theme-patient 17%, means-instrument 13% (≒ ani), cause 8%, location 5% (≒ ta/peka), plus range/manner/purpose/path. The broadest applicative; the content/theme uses are obligatory — no postpositional paraphrase exists. Ex.: etoranne 'find ~ tiresome' (content), eywanke 'use ~' (instrument), erok 'dwell at ~' (location).
Corpus token shares (Bugaeva 2006): content 39% · theme 17% · instrument 13% · cause 8% · location 5%
～ができる、～が上手だ
e-+askay base askay ‘be skillful, be good with the hands (esp. sewing); be able (intransitive)’
Tamura 1996 parses the word as [e-askay …に関して・できる/上手である], deriving it from the intransitive base askay 'be skillful,' which has no argument slot for the domain of the skill. Corpus examples such as op ka a=easkay 'I am good at the spear too' and kemeyki ka a=easkay 'I am good at needlework' show the e-marked argument naming the activity the subject is skilled at.
kemeyki ka a=easkay
針仕事も私は上手に
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
(eyaykas, ayaykap, ayaykas, oya kimo ya) easkay pe a=ne kusu,
私はできるので［註22］、
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
neyahka naa アンマリ poro kayki hannehka neyahkayki naa haciko yahkayki cehkoyki ka easkay. niina ka easkay manu.
だけどまだあまり大きくなくてまだ小さかったけれども、魚とりもよくできたし、マキとりもよくできたとさ。
浅井 タケ · 小田洲 · asai-take-folktales · source ↗
汚ながる、汚いと感じる；汚ない、よごれている
e-+catke base catke ‘bound root, be dirty/soiled (cf. i-catke-re 'to make dirty, soil', icatkere)’
catke is a bound root meaning 'be dirty, soiled', attested only in derivatives such as the causative icatkere 'to make dirty, soil'. e- introduces the entity found dirty or disgusting as the object of the resulting verb, as in a=ecatke-p 'a thing one finds dirty' and i=ecatke 'find me dirty'.
～を笑う
e-+mina base mina ‘to laugh (intransitive)’
中川1995 s.v. mina glosses emina as 'e-[~について] mina', and 田村1996 glosses it '[e-mina …について・笑う] …のことを笑う'; both analyze e- as marking the thing laughed about, turning intransitive mina 'laugh' into transitive emina 'laugh at X'. Corpus examples confirm a person or situation as the laughed-at content, e.g. "e=sa en=emina" 'your sister laughed at me' and "pon seta ukoterke siri a=emina" 'I laughed at the small dog's wrestling'.
～について（～に）いわれ話を語る
e-+paskuma base paskuma ‘hand down origin stories, teach the traditions’
中川1995 glosses epaskuma directly as "〜について〜にいわれ話を語る" and analyzes it as e-「〜について」+ paskuma. The base paskuma already takes the addressee as its person object (e.g. i=paskuma 'tells me'), so the applicative e- adds a further argument naming the subject matter of the telling, as in "Aynupuri oruspe un=epaskuma" 'told us about Ainu culture'.
Nomoto nispa Aynupuri oruspe un=epaskuma wa un=kore ruwe ne.
野本さんはアイヌ文化について講演をして(いわれ話を語って）くれました。
横山 裕之 · 沙流・千歳 · ainu-times · source ↗
a=poutari a=epaskuma na, onne utar iteki a=okpare.
私の子どもたちに語り伝えるのですから、年寄りたちを粗末にしてはいけません。
貝澤 とぅるしの · 沙流 · biratori-ainu-oral-literature · source ↗
a=epaskuma kor kamuy onne pirka onne a=ki kus tap a=ye hawe ne
私は伝えおき、天寿を全うし、大往生するところなので、これを言い遺すのだよ、
金成 マツ · 幌別 · chiba-ainu-research-issues · source ↗
～についてわかる，知る，理解する
e-+ramu base ramu ‘to think, consider; mind’
Tamura's etymology e-ramu-an "…について・心・ある" spells out a content applicative on ramu 'think', and corpus tokens consistently take a content NP or clause as the thing known — siyeye motoho 'the cause of the illness', i=ramu 'my thought', tan itak 'this speech'.
siyeye motoho a=eraman [83] wa
病気のその理由を私は分かって
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
ene aan siri a=eraman hi kusu ene amam i=kocari wa kuskeraypo poronno
このようになってしまったと私は知ったので、このように私に穀物を恵んでくれたおかげでたくさん
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
e a p ney wano an=an katu oka=an katu e=eraman wa i=koasurani
大切に育てられていたのだが、いつからか私の存在、私たちの存在をお前が知って私たちに助けを求めた。
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
～を面白く思う、～が好きだ
e-+ramu base ramu ‘to think, consider (vt)’
e-ramu-asu prefixes the applicative e- to a stem built on ramu 'think, consider'. 田村1996 glosses it '…をおもしろく思う、…を気に入る、…が好きだ' and 萱野1996 identically as 好きだ; the added argument is the topic that triggers the positive affective judgment, consistently realized as the transitive object (nipes, terkeype, aynu itak, Réracise ipe, etc.).
nipes pirka wa soskeno siri a=eramasu s... a=eramasu p ne kusu neno
シナの皮が良くてきれいにむけるのが面白かったので、そのように
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
ne pon menoko earkinne terkeype eramasu.
その少女はとてもカエルが好きです。
田澤 崇 · 沙流・千歳 · ainu-times · source ↗
ku=maci aynu puri ka aynu itak ka erampewtek korka, Réracise ipe eytasa eramasu kusu, ramma ene hawean hi, "konto Tokyo or un paye=an hita, Réracise or ta ipe=an ro." sekor patek hawean ranke p ne.
私の妻はアイヌ文化もアイヌ語も知らないのですが、 レラチセの料理があまりに気に入ったので、いつも言うには :「今度東京へ行ったときには、レラチセで食事しましょう」、というふうにばかりいつも言います。
平石 清隆 · 沙流・千歳 · ainu-times · source ↗
～について知らない、～した覚えがない
e-+ramu base ramu ‘mind; to think’
erameskari (also eramuskare) is the negative/experiential counterpart of eraman 'e-ramu-an, to know about X'; the e-prefixed argument names the thing one has no knowledge or experience of, such as itak 'language' or nuca itak 'Russian language'.
～がわからない、～を知らない
e-+ramu base ramu ‘mind, heart (incorporated; cf. eraman 'know, understand')’
Kayano's morphemic gloss e-ram-pewtek shows the applicative e- attached to a mind-related base, forming a transitive 'not know about X' verb whose lexicalized positive counterpart is eraman. Corpus tokens take an oblique complement clause or NP naming the unknown matter, as in "e=an katu erampewtek" 'not knowing the state of your being there' and "aynu itak ka erampewtek" 'not knowing Ainu language'.
e=an katu erampewtek _hine e=uni ta e=an _humi ne kunak ramu arwenkamuy
お前がいることを知らなくて家にいると思った極悪の神が
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
a=ekar pe ka a=erampewtek no ne yakka[5]
何を作るのかわからなくても、
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
ku=maci aynu puri ka aynu itak ka erampewtek korka, Réracise ipe eytasa eramasu kusu, ramma ene hawean hi, "konto Tokyo or un paye=an hita, Réracise or ta ipe=an ro." sekor patek hawean ranke p ne.
私の妻はアイヌ文化もアイヌ語も知らないのですが、 レラチセの料理があまりに気に入ったので、いつも言うには :「今度東京へ行ったときには、レラチセで食事しましょう」、というふうにばかりいつも言います。
平石 清隆 · 沙流・千歳 · ainu-times · source ↗
～に感心する、～に感嘆する
e-+rayap base rayap ‘be surprised, marvel (vi, root not independently productive outside applicative/incorporated forms)’
Tamura 1996 glosses the word literally as e-rayap …で・感心する, marking it transitive with the e- argument as the object of admiration. Corpus tokens consistently place the marveled-at fact or entity — tókapcup ka kunnecup ka 'the sun and the moon,' or an entire preceding clause — in that slot, matching the content role that dominates e- derivatives.
ika e-erayap na!” ——ari itak. Panampe machihi
感心するなよ」と言った．パナンペの妻は
知里 真志保 · 幌別 · ainu-mintanshu · source ↗
Ueneimoinen anakne, tókapcup ka kunnecup ka erayap wa ramma kane nukar wa an a korka, sinean ta mosir so ka na ni sinep ka somo us wa an hi paste ruwe ne.
ウエネイモイネンは太陽や月に感心していつも見ていましたが、ある時地上にはまだ木が一本も生えていないことに気がつきました。
瀬戸 成子 · 沙流・千歳 · ainu-times · source ↗
a=erayap kor irammakaka oripakno sukepa wa ora oripakno
私は感心して（彼女たちは）立派に慎み深く料理してそして、慎み深く
平賀 さだも · 沙流 · biratori-ainu-oral-literature · source ↗
～するのが億劫だ、～する気にならない
e-+toranne base toranne ‘be lazy, indolent; not feel like doing anything’
Nakagawa (1995) glosses the prefix as e-「～について」+ toranne「なまける」. The intransitive stative root toranne 'be lazy, indolent' takes e- to license an argument denoting the activity one is reluctant about, as in a=nukar etoranne 'find seeing X tiresome' and a=eywanke etoranne 'be reluctant to use X'.
a=nukár etoranne kusu,
を見るのも気が引けたので、
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
poro icen a=eywanke etoranne kor, nep ne yakka a=ki etoranne pne.
大金を使いたくなくなると、何であってもしたくなくなるものです。
浜田 隆史 · 沙流・千歳 · ainu-times · source ↗
aep anakne oka korka suke=an etoranne kusu
食べ物はあるけれども料理するのも億劫なので
木村 きみ · 沙流 · biratori-ainu-oral-literature · source ↗
…について互いに話し合う
e-+u-+ko-+isoytak base ukoysoytak ‘to talk/converse with each other (u- 'each other' + ko-isoytak 'narrate to X')’
Tamura's bracketed gloss "[e-uko-isoytak …について・互いに・話をする]" marks e- as adding a content 'about X' argument to the reciprocal base ukoysoytak 'talk to each other' (u- 'each other' + ko-isoytak 'narrate to X'); the token "iramante oruspe ka a=ewkoysoytak" 'let's talk about hunting too' confirms oruspe 'story, matter' as that content argument. Two applicative layers are present: ko- for the addressee inside the reciprocal base, and e- for the content outermost.
nep wa an pe a=ewkoysoytak wa a=ewminare kor,
何かあると私たちは互いにいろいろ話し合い、笑い合いながら、
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
iramante oruspe ka a=ewkoysoytak.'
狩のことでも話し合おう』
木村 きみ · 沙流 · ninjal-folklore-corpus · source ↗
G8-samitto an hi ta senzyuu-minzoku uwekarpa wa, G8 or ta a=ewkoysoytak oruspe nu wa, senzyuu-minzoku makanak iki yak pirka ya eyaykosiramsuypa ruwe ne.
G8サミットがあるときに先住民族が集まり、G8で話し合われた問題を聞いて、先住民族はどうすればよいかを検討しました。
横山 裕之 · 沙流・千歳 · ainu-times · source ↗
…を感謝する、…についてお礼を言う
e-+yayirayke base yayirayke ‘be thankful, express thanks (intransitive)’
田村1996 segments the word as [e-yayirayke …について・感謝する], with e- adding the reason or content one is thankful for; 田村 and 富田 gloss it「…を感謝する、…についてお礼を言う」. A person addressee is instead expressed with ko- (koyayirayke「…に感謝する」).
sonno i=nepkor okay wenpe utar sonno eyayirayke p ne awa siroma inaw pase inaw ari usa keran aep hene poronno tonoto hene poronno e=i=enomi pa sonno kewtum osi wano ram osi wano pasetara yayirayke=an na.
本当に私たちのような悪い者でも、とても感謝する物ですのに、立派なイナウ格の高いイナウで、美味しい食べ物もたくさん、お酒もたくさん、あなたが私たちに供え物をしてくれたので、本当に心の底から、魂の底から、丁寧に感謝の意を私たちは述べます。
金成 マツ · 幌別 · chiba-grad-report · source ↗
…に気をつける
e-+yay-+i-+tupa+-re base yayitupare ‘be careful, pay attention (vi)’
Tamura's own gloss segments the word as e-yayitupare 「…について・気をつける」, identifying the e-marked argument as the topic one is careful about; Tomita's etymology e-yay-itupare agrees. The intransitive base yayitupare 'be careful' takes no such argument, so e- both transitivizes the verb and adds the content argument.
No token found in the corpus.
…のことで気の毒に思う、申し訳なく思う
e-+yaykarap base yaykarap ‘reflexive stem yay- 'oneself' + karap (second element not independently glossed in the sources consulted; Tamura marks it with '(?)'); cf. yaykar 'transform, make oneself into'’
田村's gloss "[e-yay-karap …のことで・自分を・(?)] …のことで気の毒に思う、申し訳なく思う" ties the e- argument to のことで 'about, regarding X'; the corpus example likewise takes a nominalized clause (aynutura=an ka 'the fact of taking someone along') as the thing regretted.
orano aynutura=an ka eyaykarap kusu
（今）人間を連れて行くことは申し訳ないので
黒川 てしめ · 沙流 · biratori-ainu-oral-literature · source ↗
～についてじっくりと自分の心で考える
e-+yay-+kewtum+ekosanniyo base yaykewtumekosanniyo ‘ponder carefully in one's own heart’
Tamura's morpheme gloss for eyaykewtum-ekosanniyo labels the initial e- as "…について" (about), distinct from the second, lexicalized e-ko- inside ekosanniyo (glossed "…で・…に"). The attested example marks "tu pirka kuni p" (various good things) as the pondered-about content, showing that the outer e- adds the topic being thought over.
tu pirka kuni p／e=eyaykewtum／ekosanniyo
いろいろなことをご自分の心で考えるのですよ｡(Ｓユーカラ)
田村すず子 · 沙流 · 田村1996（用例）
〜を喜ぶ、〜がうれしい
e-+yay-+ko-+puntek base yaykopuntek ‘be glad, rejoice (about something)’
e- promotes an oblique 'about X' argument to direct object of the intransitive/reflexive verb yaykopuntek (yay- 'self' + kopuntek 'rejoice, be praised') 'be glad, rejoice', yielding the transitive eyaykopuntek '(to) rejoice about/over X'. Nakagawa's dictionary glosses e- here as 「〜について」 'about', and tokens such as a=eyaykopuntek, k=eyaykopuntek consistently take a preceding clause or NP as the thing rejoiced about.
a=ye akusu orano cis turano eyaykopuntek ruwe ne korka ora nep ka
（迎えに来たことを）言うと、老人は泣きながら感謝したけれど、何も
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
a... a=nu wa a=eyaykopuntek kor
私は聞いて、喜びつつ
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
coka anakne k=utari turano uwekarpa=as wa iku ne yakka ipe ne yakka ki wa k=eyaykopuntek.
私達は仲間と一緒に集まって、飲んだり食べたりして私は喜んだ
新井田 セイノ · 鵡川 · chiba-mukawa/0#211 · source ↗
～について考える、～について思案する
e-+yay-+ko-+siram+-se base yaykosiramse ‘to think, to ponder (reflexive/intransitive; Horobetsu dialect variant of yaykosiramsuye)’
The word is the transitive e- counterpart of the intransitive yaykosiramse (the 幌別 dialect form corresponding to standard yaykosiramsuye 'to think', 服部1964). e- adds the topic thought about, as in the corpus example a=esiwente kusu ouse isitoma patek a=eyaykosiramse kusu 'because we were slow, we only kept thinking it was frightening'.
a=esiwente kusu ouse isitoma patek a=eyaykosiramse kusu
私たちはのろまなので、ただ恐ろしいとばかり考えていたので、
金成 マツ · 幌別 · chiba-ainu-research-issues · source ↗
B: "uekari cise" or ta ku=an hi ta anak, monutur ta ku=kampinuye easkay. kaske un, "uekari cise" or ta ci=ye p anakne, etoko ta hempak suy ka ci=ewkoramkor wa ci=kar pe ne korka, te ta anak, sinewekur en=kopisi ko nani sinenne ku=eyaykosiramse wa ku=itak pe ne kusu, ku=esirkirap hi ka an. upopoy or ta monrayke kur ne ku=itak nankor ya, yaykota ku=yaynu hi ku=ye nankor ya. sonno ku=esirkirap kor ku=an.
B: 「体験交流ホール」では 仕事の中で勉強する時間がありました それから 体験交流ホールでの解説内容は 事前に私たちが何度も相談して作ったものだけれど ここでは質問に対して その場で自分で考えて答えることになるので 困ることもあります ウポポイの職員としての立場で応えるべきなのか 個人の意見を言うべきなのか悩む時も多々あります
シッチャリ · 白老方言 · upopoy-staff-interviews · source ↗
Ayke, tapanpe eyaykosiramse rapoketa heta, inkar=an Utarpa uytekpe wentarap ani Yosep oro ta ek hine ene itak hi:— Dabid sanike ne Yosep, e=kon maci honkor katuhu anakne Askanne Ramat an anpe ne kusu, e=kor maci kor kuni iteki isitoma.
このように考えていると、主の天使が夢に現れて言った。「ダビデの子ヨセフ、恐れず妻マリアを迎え入れなさい。マリアの胎の子は聖霊によって宿ったのである。
ジョン バチェラー · 北海道 · ainu-new-testament · source ↗
～についてよく考える、思いをめぐらす
e-+yay-+ko-+siram+suypa base yaykosiramsuypa ‘to think, ponder, mull things over (intransitive; lit. self-toward-self-mind-shake, plural stem)’
Nakagawa 1995 and Ota 2022 gloss the e- of this word directly as について 'about,' added to the intransitive base yaykosiramsuypa (yay-ko-si-ram-suypa) 'to think, ponder.' The e-marked argument names the person or topic thought about, matching the content function e- most frequently carries.
an=an anakki hikeka a=onaha a=unuhu a... eyaykosiramsuypa kor cisi a=ki[144] kor an=an
いたけれど父や母のことを考えながら泣いていた
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
sísam utar naa pirkano eyaykosiramsuypa yan" sekor.
日本人は、もっとよく考えて下さい」と。
萱野 志朗 · 沙流・千歳 · ainu-times · source ↗
sekor yaynu=an kor a=hokuhu a=eyaykosiramsuypa ka
と思って、夫のことを考えても
平目 よし · 沙流 · biratori-ainu-oral-literature · source ↗
…を一人で悲しむ，…について陰で泣く
e-+yay-+pokta+cis base yaypoktacis ‘to be sad and cry alone in secret (intransitive)’
Tamura (1996) glosses eyaypoktacis literally as e-yay-pokta-cis "about-self-under-cry" and translates the transitive sense as "…を一人で悲しむ", marking the added argument as the topic of grief, e.g. su ku=perpa wa k=eyaypoktacis "I am grieving over the pot I broke". The plain intransitive yaypoktacis, by contrast, takes no object.
…のことで残念に思う、…に不満を持つ
e-+yayrampok+wen base yayrampokiwen ‘be dissatisfied, feel unfulfilled (vi)’
Tamura (1996) glosses eyayrampokiwen as e-yay-rampokiwen '…のことで・自分・を憐れむ' (to feel sorry for oneself about X), transitivizing the intransitive base yayrampokiwen 'be dissatisfied' by adding a content argument. Attested objects marked by e- are the situation or thing regretted, such as money that is gone, a stingy gift, or a frog's own misfortune.
しきりに～したがる；欲する，望む
e-+yay-+tupa base yaytupa ‘want/desire for oneself (yay- reflexive + tupa 'seek, desire'; not independently attested as a headword, but transparently the reflexive-prefixed stem that e- attaches to)’
Kayano and Tamura gloss the word as 'want, desire, be eager to do,' occurring almost exclusively with a preceding verb — nu eyaytupa 'want to hear,' arpa eyaytupa 'want to go,' ipe eyaytupa 'want to eat' — where e- introduces the content of the desire. One corpus token, k=eyaytupa 'I want it' (of clothing), shows the argument as a plain nominal theme, but the dominant lexicalized use targets a verbal or propositional content.
a=ye kor “nen ne yakka a=onaha i=sante eyaytupa p a=hayta yakun
私は言いながら、「どうしても私の父が私を浜の方へ行かせたがるのを、私がないがしろにしたら
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
K=onaha k=unuhu ka arki eyaytupa kor oka.
私の父も母も来たがっています
沙流 · ainu-teaching-materials · source ↗
toan amip pirka ruwe ku=nukar wa k=eyaytupa.
あの着物がきれいなのを見て私は欲しいと思った。
新井田 セイノ · 鴙川 · mukawa-dialect-dictionary-corpus · source ↗
～をうらやむ、～を欲しがる
e-+ikoytupa base ikoytupa ‘be in want, live deprived (田村1996); feel envious (萱野1996, 太田2022)’
田村1996 glosses the derivation itself as e-ikoytupa …について・人をうらやむ, explicitly marking the e- argument with について 'about.' The base ikoytupa is an intransitive state predicate (中川1995 and 太田2022 give plain 羨ましいと思う 'feel envious'), and e- introduces the stimulus or target of the envy or desire — a person or thing that is envied or coveted.
sorekusu inaw pirkap a=eykoytupa p ne kusu
それこそ美しいイナウを私は羨む者なので
貝澤 とぅるしの · 沙流 · biratori-ainu-oral-literature · source ↗
a=eykoytupa _hike ka
私は羨ましく思っていたが
川上 まつ子 · 沙流 · kawakami-matsuko-traditions · source ↗
i=akkari asir wa ataye hawke itanki poronno a=eyyok wa an hi a=nukar wa, sonno a=eykoytupa.
私より新しくて値段の安いお椀が一杯売れているのを見て、本当にうらやましく思いました。
浜田 隆史 · 沙流・千歳 · ainu-times · source ↗
（互いに）～について合意する、約束・契約を結ぶ
a=+e-+uitaknu base uitaknu ‘to listen to / heed one another's words, agree, obey (reciprocal: u- 'each other' + itak 'word' + nu 'hear')’
The e- in aeuitaknu adds the matter mutually agreed upon as the object of the reciprocal verb uitaknu 'listen to/heed each other's words, agree', promoting an oblique 'about X' argument into the object slot. Batchelor's nominalized headword Aeuitaknup and its recurring use for 契約 'covenant' throughout the 1897 Ainu Bible translation, together with the token "Ku iki euitaknu ambe" 'the thing I agreed about', show the argument to be the terms agreed upon rather than a location, addressee, or instrument.
No token found in the corpus.
～についてじっくり考える、思いを巡らす
a=+e-+yay-+ko-+tuyma+siram+suypa base yaykotuymasiramsuypa ‘think deeply, turn things over in one's mind (plural/iterative; singular yaykotuymasiramsuye)’
The word adds e- to the intransitive base yaykotuymasiramsuypa (yay-ko-tuyma-si-ram-suye), which Nakagawa 1995 glosses as 'to think, ponder.' The e- argument names the content pondered, a topic under discussion, paralleling the content role of e- in eramasu and eramuoka-type derivatives.
No token found in the corpus.
…について・…によく考える
e-+kosanniyo base kosanniyo ‘ko- 'to/toward X' + sanniyo 'settle accounts; resolve mentally, ponder' — to deliberate or resolve something toward/regarding a person’
Tamura (1996) glosses ekosanniyo directly as e-ko-sanniyo "…で・…に・よく考える", i.e. two applied arguments: a 'about/with' slot (で) and a 'to' slot (に). The に-slot belongs to the fused ko- applicative (addressee/goal), while the で-slot contributed by the outer e- is the content being considered; the token a=ekosanniyo 'I thought it over favorably for him' takes an implicit content object.
i=koyay'apapu yakne néno a=ekosanniyo wa tewano póka
私に謝れば私はそれなりに考えてやり
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
（～に）頑張る，精を出す
e-+niw+-asnu base niwasnu ‘be diligent, work hard, be industrious (intransitive)’
niwasnu is an intransitive predicate meaning 'be diligent, hardworking'. e- transitivizes it and adds the task or activity the diligence is directed at, as in Kayano's nepki eniwasnu 'work hard at one's job', uwepeker eniwasnu 'put effort into telling old tales', and yukar eniwasnu 'perform yukar unstintingly'.
eniwasnu wa sonno k=eyaykopuntek sekor Hukko huci eyaykopuntek kor an.
張り切って本当に私は嬉しいと冬子ばあちゃんは喜んでいる。
新井田 セイノ · 鵡川 · mukawa-dialect-dictionary-corpus · source ↗
ku=kor matnepo anakne eniwasnu wa k=eyaykopuntek.
私の娘は、一生懸命働くので、私はうれしく思います
吉村 冬子 · 鵡川 · mukawa-dialect-dictionary-corpus · source ↗
（川上）kani anak unma k=o eniwasnu
私は馬に乗るのが好き
川上 まつ子 · 沙流 · kawakami-matsuko-traditions · source ↗
～を遠慮する、～に対して慎む
e-+yaykatanu base yaykatanu ‘be modest, well-mannered, reserved (intransitive)’
e- attaches to the intransitive yaykatanu 'be modest, reserved' (田村1996, 萱野) and adds the thing one refrains from or is modest about, as in yaku 'the post' or nukar 'looking [at someone]' in corpus examples. 太田's gloss「[他](人)に対して慎みがある」also allows a person as the object of restraint.
or ta, Sasamura Zirô rizityô tura yakukorkur ren eun, kor yaku eyaykatanu kuni ikaspaotte ruwe ne.
そこで、笹村二朗理事長と役員三人へ、その役職を辞退 (遠慮) するように命じました。
浜田 隆史 · 沙流・千歳 · ainu-times/019/0#2 · source ↗
kamuy siretokkor a=nukar ka eyaykatanu
神の美貌を持っていて、見るのもはばかられる
織田 ステノ · 静内 · nam-archive/oda-minwa/07#843 · source ↗
a=eyaykatanu
はばかられ
葛野 辰次郎 · 静内 · nam-kuzuno/1/002#29 · source ↗
～についてじっくりと熟慮する、～について思いを巡らせる
e-+yay-+ko-+tuyma+siram+suypa base yaykotuymasiramsuypa ‘think deeply, turn things over in one's mind (poetic register)’
Nakagawa 1995 glosses the structurally parallel word eyaykosiramsuypa as e-「～について」yay-［自分］ko-［～に対して］si-［自分の］ram［心］suypa［揺らす］'to think about,' and this word applies the same e- to the intensified base yaykotuymasiramsuypa 'to muse, ponder deeply.' No dictionary entry glosses eyaykotuymasiramsuypa itself with an explicit object, so the content role here is drawn by analogy to the parallel form.
No token found in the corpus.
証しする、証言する
paw+e-+tesu base tesu ‘bend, deflect (田村1996: …を反らす・…をすべらす)’
The word segments as paw 'voice, cry' incorporated before the transitive root tesu 'bend, deflect'; e- adds the topic that the testimony concerns, as in Kamuy kor pawetesu 'testify about God's [deed]'. In Bible translation the form is lexicalized as the standard verb for 'testify, bear witness'.
eci utar oske ta Kiristo kusu an pawetesu anpe anakne atumasnure wa an koraci ne:
こうして、キリストについての証しがあなたがたの間で確かなものとなったので、
ジョン バチェラー · 北海道 · ainu-new-testament · source ↗
Orowa ci nukar, awa, Mici anakne mosir kasiopiwkip ne kuni kusu ne Poho e=tte nisa ruwe ne ari an anpe pawetesu ci ki ruwe ne.
わたしたちはまた、御父が御子を世の救い主として遣わされたことを見、またそのことを証ししています。
ジョン バチェラー · 北海道 · ainu-new-testament · source ↗
Ci ki yayomonnure ika anakne ci=kor kewtum iki pawetesu anpe ne, Kamuy oro wano an askanne anpe newa sonep kusu, kam oma wayasnu hi ani somo ne, korka, Kamuy irenka ani mosir or ta iki p iki, makankane eci utar or ta ikici nisa ruwe ne kusu ne na.
わたしたちは世の中で、とりわけあなたがたに対して、人間の知恵によってではなく、神から受けた純真と誠実によって、神の恵みの下に行動してきました。このことは、良心も証しするところで、わたしたちの誇りです。
ジョン バチェラー · 北海道 · ainu-new-testament · source ↗
電話
a=+e-+inu+-p base inu ‘to hear, to listen (to)’
Tamura and Tomita both segment aeynup as a=e-inu-p, glossing e- explicitly as 'with it' (それで), an instrumental argument added to inu 'hear'. A corpus token shows aeynup co-occurring with the instrumental postposition ani ("aeynup ani ... k=éasa" 'I ordered it by telephone'), confirming that the nominalized form retains the instrumental sense of the applicative base eynu 'hear by means of it'.
"Sat cipor sine num" sekor réhe an kanpisos an wa, aeynup ani Satporo un husko kanpisos-hokusi k=éasa wa k=ánu hike, tap uhunak néwaanpe k=úni ta sirepa ruwe ne.
最近、電話で注文しておいた「ひとつぶのサッチポロ」という名の本が札幌の古本屋さんから届いた。
瀬戸 成子 · 沙流・千歳 · ainu-times/056/4#1 · source ↗
目（雅語。「それで見るもの」の意）
e-+inkar+-pe base inkar ‘vi, see; look (i-nukar 'see something' with generic object incorporated)’
Tamura (1996) and Tomita (2021) both segment einkarpe as e-inkar-pe "それで・見る・もの", with e- adding an instrumental argument to the intransitive verb inkar 'see, look'; the nominalizer -pe then yields 'the thing one sees with' = the eye. The word belongs to a fixed poetic (yukar) register and occurs mainly in the formulaic simile einkarpe pon nociw ne cewsamkur unuunu.
einkarpe pon nociw ne cewsamkur unu
その目はまるで小さな星がギラギラと光りそこらを見まわしているようである。
平賀 さだも · 沙流 · biratori-ainu-oral-literature · source ↗
…を〜で育てる、〜で…を養う
a=+e-+resu base resu ‘to raise, bring up, rear (sg)’
e- adds the means one raises a child with, promoting it to a core object and making resu three-place. The instrument is regularly a foodstuff or wealth: pirka ipe i=eresu 'raised me on good food'. Batchelor's ae-oresu 'brought up on delicious fish' is the same construction on the plural stem.
～を使う、～を使用する
e-+iwanke base iwanke ‘be well, healthy, in good order (of a person); be usable, be in working order (of a thing)’
The intransitive base iwanke means 'be well, healthy' of a person or 'be usable, in working order' of a thing. The e- applicative promotes an implicit theme argument to direct object, yielding transitive eywanke 'use X,' attested across dialects (Tamura, Kayano, Chiri, Kanazawa) and in person-marked forms such as a=eywanke, k=eywanke, ci=eywanke. The added argument names the thing put to use, a patient rather than an external instrument.
makiri k=eywanke kusu ne wa ponno en=erusa.
小刀を使うから、ちょっと貸してくれ。
金澤 庄三郎 · 沙流 · 金澤1898（用例） · source ↗
e=eiyok ka eaykap e=eywanke ka eaykap nipes patek ekoyay...
売ることも使うこともできないシナ皮ばかりを
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
korka ne kikaku eywanke utar pirkare kusu a=etokoyki p ne ruwe ne.
しかし、この規格は、それを使いたい人を利するために用意されるものです。
横山 裕之 · 沙流・千歳 · ainu-times · source ↗
～に指図する、命令する
paw+e-+tenke base tenke ‘fling, throw (萱野1996: 飛ばす); shout out’
Nakagawa's etymological note glosses the word as pa(w) 'mouth' + e- 'with' + tenke 'shout, fling', i.e. 'to fling a command with the mouth/voice at someone'. e- here realizes the instrumental role, with paw incorporated as the instrument; the whole has lexicalized into a plain transitive verb 'to order, command', taking the addressee as direct object.
iteki e=utarihi e=pawetenke
おまえの同胞に指図せずに
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
a=utarihi a=pawetenke.
仲間達に指示をしました。
川上 まつ子 · 沙流 · nam-ainu-archive · source ↗
Kotan kor kur okkaypo iwaniw Uracia turano unitanpakte kuni pawetenke akusu, Uracia iyotta túnas ruwe nekusu, kotan kor kur síno yaykopuntek wa yutarkur utar esapanere.
村長は6人の若者に命じてウラチアと競争させた。ウラチアは一番早くて村長は本当に喜んだので使者の長とした。
相原 典明 · 沙流・千歳 · ainu-times · source ↗
…を〜で大事に育てる
a=+e-+pirka+tomte+resu base pirkatomteresu ‘to raise (sb) well and with great care’
The instrument applicative e- over the manner-compounding stem pirkatomteresu (pirka + tomte + resu). e- raises the means to a core object, so the verb behaves as three-place '…を〜で大事に育てる', parallel to eresu. The stacked manner elements pirka and tomte are valency-neutral (+0); only e- changes arity. Yoshikawa (2020, 'アイヌ語における存在型アスペクト形式') lists epirkatomteresu among 'verbs of long-term action' (c4) with this three-place instrument gloss.
食器、食卓（食べる場所を表す道具名詞）
a=+e-+ipe+-p base ipe ‘to eat, to have a meal’
Recorded by Tommy 1949 and Japanese Wiktionary as 'eating utensil'; the seed analysis reads a=e-ipe-p as 'the thing one eats a meal with' (instrumental e-), parallel to aeynup 'telephone' and einkarpe 'eye'. 太田2022's locative eipe is a coinage (新), so the locative reading has no traditional support.
No token found in the corpus.
～を守る，守護する
e-+punkine base punkine ‘be a guard/watchman, keep watch (vi, from punki-ne 'watchman-be')’
田村's entry analyzes epunkine morphologically as [e-punki-ne …で・守護者・である]; punkine alone is intransitive ('to watch; guard' with no object), while epunkine is transitive '…を守る'. The e- prefix introduces the guarded entity — village, country, person — as a direct object, e.g. i=epunkine 'protect me', kotan epunkine 'protect the village'.
i=epunkine wa i=kore yakne, somo a=i=núkar no apunno,
私を守ってくれたなら、私は人に見られずに無事に、
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
tan kotan epunkine wa an pe
この村を守っていたのだが
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
aynumosir eci=epunkine kus, an=eci=ranke hike,
人間の国をお前等が見守るように、降ろされたのに、
織田 ステノ · 静内 · ilcaa-ainu-materials · source ↗
引く、引っぱる、引き抜く
e-+taye base taye ‘pull, draw (bound root; not attested as an independent word — occurs only with e-, ko-e-, si-ko-e- etc.)’
The base taye is not attested as a free verb; it occurs only inside e-taye and the further-derived koetaye and sikoetaye, all glossed 'pull, draw X.' In this word e- introduces the pulled item as direct object — ker etaye 'pull a shoe,' nimaki etaye 'pull out a tooth,' tam etaye 'draw a sword' — a theme rather than a content, instrument, or location argument.
apasamunkamuy[65], osisoun wa oharkisoun wa a=etaye hine[66],
戸口の神様を右座側から、左座側から引っ張って、
織田 ステノ · 静内 · ilcaa-ainu-materials · source ↗
Orowa, upakasnu cise punki anakne a=mososo wa an wa upakasnu cise apausta makke wa an siri nukar ciki, a=pakasnu utar kira wa isam kuni ramu kusu, kor ranke tam etaye hine yayrayke etokooyki ruwe ne.
目を覚ました看守は、牢の戸が開いているのを見て、囚人たちが逃げてしまったと思い込み、剣を抜いて自殺しようとした。
ジョン バチェラー · 北海道 · ainu-new-testament · source ↗
En or ta ne anpe kore Ku Mici anakne nen ne yakka kasuno eytasa pase ruwe ne; orowa, Ku Mici tekehe wano etaye easkay kur isam ruwe ne.
わたしの父がわたしにくださったものは、すべてのものより偉大であり、だれも父の手から奪うことはできない。
ジョン バチェラー · 北海道 · ainu-new-testament · source ↗
（～を）見繕う
e-+inkar base inkar ‘to see, look (vi)’
The base inkar is an intransitive verb of visual perception, 'to see, look'; e- transitivizes it, adding the directly inspected or selected object, matching Tomita's transitive gloss 見繕う 'to look over and pick out.' The only attested occurrences of the string einkar instantiate the separate nominalization einkarpe 'eye' (e-inkar-pe 'that with which one sees,' 田村1996), where e- is instrumental rather than an object marker, so the transitive verb sense itself lacks independent attestation.
No token found in the corpus.
（人に）〜をする〈雅語〉；整える、飾る
e-+kar+kar base karkar ‘to make/do repeatedly, mend, decorate (reduplicated kar 'to make')’
The e- in ekarkar adds the affected person or thing as object of the base karkar, in the poetic construction a=ekarkar/i=ekarkar '(someone) does X to Y'; tokens such as a=wenokpare ciwenokpare a=ekarkar 'mistreated him severely' mark the person prefix on ekarkar as the patient. Tamura's second headword ekarkar '…を整える、…を飾る' shows the same argument structure with an inanimate theme, the thing being fixed up or decorated.
a=hoppa wa a=wenokpare ciwenokpare a=ekarkar [136] kuni
（父を）私は残して不幸にし、ひどく虐待にするために
川上 まつ子 · 沙流 · ilcaa-ainu-materials · aa-irc/021#389 · source ↗
a=atkonoye ciwenpakasnu a=ekarkar ruwe ne.
紐を綯うようにきつく罰してやるぞ。
貝澤 とぅるしの · 沙流 · biratori-ainu-oral-literature · biratori/005/004#42 · source ↗
arwan pa an hi ta, Jon Bacherâ or wa senrei a=ekarkar ruwe ne.
七歳の時、ジョン・バチェラーより (キリスト教の) 洗礼を受けました。
小松 和弘 · 沙流・千歳 · ainu-times · ainu-times/033/1#3 · source ↗
…と結婚する（雅語）
e-+tomnukar base tomnukar ‘bound root meaning roughly 'join/obtain a body (in marriage)'; appears only with a prefixed argument-marker (e-, i-, u-, nispa- etc.), cf. i-tomnukar 'marry someone (indefinite)', u-tomnukar 'become husband and wife (each other)'’
Chiri 1987 glosses etomnukar(-an) as '…と結婚する,' with the married person as the complement introduced by e- — e.g. poy-Samayekur ci-e-tomnukar 'we married Samayekur's child' — paralleling i-tomnukar 'marry someone,' where i- fills the same slot with an indefinite object. The married person is treated as a theme argument, though e-'s theme and content functions overlap and no independent corpus example confirms the argument structure.
No token found in the corpus.
（そこ）に住まう、鎮座する（複数・神について）
e-+rok base rok ‘sit (plural subject)’
Nakagawa's gloss segments the word as e-「〈場所〉に」+ rok「座る」, marking the e- argument as the place of dwelling; Tamura's entry likewise glosses it as (神が)(そこ)に住む with a locative complement, as in Nupursar kotan petetok kasi erok kamuy 'the god who dwells at the headwaters of the Saru river'.
（神が）そこを守る
e-+nu+kor base nukor ‘have hearing/perception (toward something); compositional nu 'hear, sense' + kor 'have' — not independently attested as a standalone entry’
Tamura's entry glosses enukor as e-nu-kor "(そこ)に・目/耳・を持つ", i.e. 'have senses trained on THERE', lexicalized as a deity guarding a place; the e- element supplies the locative argument, the place under watch, rather than a content, theme, or instrument. Tamura cross-references it with erok 'dwell at X' and ewak, the canonical e-location applicatives.
No token found in the corpus.
（場所）で～を殺す
e-+rayke base rayke ‘to kill (one person/animal); plural object ronnu’
太田 glosses erayke directly as "(場所)で～を殺す", i.e. e- adds the place at which the killing happens. The homophonous e- 'eye' incorporated in the distinct form sikerayke (sik-e-rayke, 'glare at') is a separate lexicalization and does not evidence erayke's own role.
(そこで)空中に軽々と浮かび上がる
e-+yay-+rikikur+kosnepuni base yayrikikurkosnepuni ‘lift oneself lightly up high, float up’
Tamura (1996) segments eyayrikikurkosnepuni as "e-yay-riki-kur-kosne-puni […で・自分・高く・(影/姿)・軽く・持ち上げる]" and translates the whole as "(そこ)で空中に浮かび上がる"; the parenthesized 'そこ' shows e- supplies an unexpressed locative argument, at/there, rather than a content, theme, or instrument argument.
iresu sápo kamuy maw etok eyayrikikur kosnepuni
育ての姉は神風の前方で軽々と浮かび上がって行き。
田村すず子 · 沙流 · 田村1996（用例）
～で死ぬ、～が原因で死ぬ／～に付く
e-+kot base kot ‘be attached to, joined to (of a cord or fitting; also n. 'mark, hollow')’
Dictionaries converge on 'die of/from X' — 田村: (病気)にかかる、…で死ぬ; 萱野: （〜で）死ぬ; 太田: (原因)で死ぬ; Batchelor: 'Me ekot to die of cold, Popke ekot to die of heat' — and the noun combined with kot 'be attached/connected' consistently names the cause of death: surku 'poison', tasum/siyeye 'illness', tam 'sword', nuy 'fire', kanni 'club', cis 'crying'. 太田 also separately lists a spatial/attachive sense '(場所)で～に付く、付いている' for the same e-+kot combination.
a=kor surku ekot pa hine opitta ray wa isam ruwe ne
私たちのトリカブトでもって死んで、全滅してしまったのだ。
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
u tam ekot pe
刀で切られて死ぬものは
平賀 さだも · 沙流 · biratori-ainu-oral-literature · source ↗
Aynumosir ta netchû-shô tasum ekot kur isam (7 cup pakno) korka, Samormosir ta poronno an wa, poroserke onne kur utar ne yak a=ye.
北海道では熱中症の病気で亡くなった人はいません (7月まで) が、本州ではたくさんいて、その多くがお年寄りだということです。
浜田 隆史 · 沙流・千歳 · ainu-times · source ↗
～で儲ける、～で幸せになる、～でよくなる
e-+pirka base pirka ‘be good, be fine, be beautiful’
e- attaches to the intransitive stative pirka 'be good' and introduces the circumstance, means, or possession that causes the beneficial or prosperous state, as in a=epirka 'I became well off because of it'. 田村1996, 中川1995, 太田2022 gloss the derivative as「…でよくなる／…でもうける」.
tane pirka no icen uk kaisya ka an, kabu atay ka à ponno pirka korka, "risutora" an kuskeraypo, kaisya epirka ruwe ne sekor ka ku=yaynu.
今はきちんとお金を得る会社もあり、株の値も少し良くなったが、「リストラ」があったおかげで会社はもうけたのだとも私は思う。
平石 清隆 · 沙流・千歳 · ainu-times · source ↗
a=ninkehe turano a=rusi e=eiyok ya ka e=epirka ruwe ne.
私の胆嚢と私の毛皮をあなたが売ったりしても、それであなたは豊かになれる。
木村 きみ · 沙流 · biratori-ainu-oral-literature · source ↗
e=epirka yan _hani.
あんた、儲けなさいよ。
吉村 冬子 · 鵡川 · mukawa-dialect-dictionary-corpus · source ↗
Function range (中川1995 s.v. コ: ①～に向かって・～に対して ②～と共に; Bugaeva 2006:190): addressee 20%, goal 19%, comitative 18% (≒ tura), benefactive 18%, malefactive 6%, recipient 5%, source 5% (konu 'hear/ask from'). Takes person / non-place goals — place goals go to o- (中川1979:151 apud Bugaeva). The comitative sense underlies sociative uko- (u- + ko- 'with each other'). Ex.: koytak 'speak to ~', koonkami 'bow to ~'.
Corpus token shares (Bugaeva 2006): addressee 20% · goal 19% · comitative 18% · benefactive 18% · malefactive 6% · recipient 5% · source 5%
〜に頭を下げる、〜に感謝する
ko-+hepoki base hepoki ‘to bow, lower one's head (intransitive)’
田村1996 glosses kohepoki as [ko-hepoki …に対して・頭を下げる] "…に頭を下げる", turning intransitive hepoki "bow, lower one's head" into a transitive verb; the ko- argument, marked by i=, a=, eci= on forms referring to people or deities such as kamuy and sirkorkamuy, is the person or deity bowed to or thanked.
(人)に話をする、物語る
ko-+isoytak base isoytak ‘tell stories, narrate (vi)’
isoytak is intransitive 'to speak/narrate' (Kayano: イソイタㇰ「しゃべる，話す」; Nakagawa: 「物語する」); ko-isoytak/koysoytak is Tamura's transitive [ko-isoytak …に・話をする] 'to tell (someone) a story', with the person argument cross-referenced by object markers (i=, e=, en=) throughout, matching the addressee role ko- has in koytak 'speak to X'.
～に向かって礼拝する
ko-+onkami base onkami ‘to bow/worship in the customary ritual manner (raising palms upward before the chest); to pay respect’
Tamura segments the entry as [ko-onkami …に・拝礼する]; the intransitive base onkami 'to bow/worship in the customary manner' becomes transitive koonkami '...に拝礼する' by adding ko-. Corpus tokens show the applied argument as the person or deity bowed to (néa nispa koonkami 'bow to that chief', a=koonkami 'I bow to him/her', Kamuy koonkami 'worship God').
～に尋ねる、問いただす
ko-+pisi base pisi ‘vi, to ask a (simple) question, inquire’
Tamura's entry analyzes the word as [ko-pisi に・問う], cross-referencing intransitive pisi "たずねる、質問する" as the base, with ko- promoting the person questioned to direct object "…にたずねる"; Nakagawa, Kayano, and Ota agree on the same "ask X (a person)" sense with no locative or instrumental reading.
haku karaha neampe, pon horokewpo kimma san manu. kimma sani ike taa, aacaha kopisi.
箱を作ったら、男が山から下りてきたとさ。山から下りてきて父さんに聞いたとさ。
浅井 タケ · 小田洲 · asai-take-folktales · source ↗
kotan péka k=apkas híne húci ne ya ekasi ku=nukar wa uenewsar as kor k=eramuskari itak poronno ku=nu wa ne motoho ku=kopisi wa k=eraman kor" aynu itak anakne naa siknu wa an" sekor ku=yaynu kor earkinne k=eyaykopuntek. korka, "asikne pa wan pa okake ta itak puri tane koraci an ya?” sekor ku=yaykopisi wa keramuikurkur ruwe ne.
私はコタンを歩いて、フチやエカシに会って語り合うと、知らない言葉をたくさん聞いて、その意味を尋ねて理解すると、 「アイヌ語はまだ生きている」 と思ってとてもうれしくなります。 しかし、「5年、10年後に、言葉や文化が今のようにあるだろうか?」と自問して悩んでいます。
神崎 雅好 · 沙流・千歳 · ainu-times · source ↗
sine pon menoko ene Ringo kopisi "takoyaki e=e?" "teeta k=e amkir." sekor hawean akusu, ene ye hi, "tako poro ya?" ora ene itasaytak, "ku=paroho or k=omare akusu, ru wa isam kusu, néun ne humi ne ya..." utar opitta eominausipa.
会場からの「たこ焼き食べた?」という問いに、「以前食べたことがある」というと、「蛸大きかった?」とまた質問。それに答えて曰く「口に含むと溶けたので何が何やら...」 これには会場爆笑。
平石 清隆 · 沙流・千歳 · ainu-times · source ↗
～を喜ぶ、～をほめる、～を歓迎する
ko-+puntek base puntek ‘be glad, pleased, satisfied’
The word segments as ko-puntek: Tamura 1996 glosses it transitively as「…のことを喜ぶ／ほめる／ねぎらう、(人)を迎えて喜ぶ」and Ota 2022 as「(人)を歓迎する」, both taking as object the person toward whom the joy or welcome is directed, confirmed by corpus person markers such as i=kopuntek 'is rejoiced over/at by me' and a=kopuntek governing eci utar 'you all'. The further-derived eyaykopuntek stacks e- onto yay-ko-puntek as a separate word.
a=unúhu oro ta a=se wa ék=an kor a=unúhu cis a cis a cis a kor (e) i=kopuntek a i=kopuntek a.
母の元に背負ってくると、母は泣きに泣きながら何度も喜んでくれました。
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
heino a=e=kopuntek na”
お前は喜ばれるよ」
黒川 てしめ · 沙流 · biratori-ainu-oral-literature · source ↗
Tata or ta Kamuy hawturunpe iotta ene itak hi :— Iteki isitoma yan; inkar=an, eci utar kusu poronno a=kopuntek kuni sonko eci=nure as na, ne anpe anakne opittano okay utar kusu an ap ne kusu ne kusu ne na:
天使は言った。「恐れるな。わたしは、民全体に与えられる大きな喜びを告げる。
ジョン バチェラー · 北海道 · ainu-new-testament · source ↗
～に感謝する、～にありがたく思う
ko-+yay(i)rayke base yay(i)rayke ‘be thankful (self-directed base; homophonous with yayrayke 'commit suicide', a historically distinct root)’
Tamura (1996) glosses ekoyayirayke/koyayirayke as "(人)に...感謝する" thank a person, with ko- marking the person thanked; forms i=, a=, ci=, eci= consistently cross-reference the human recipient of gratitude, as in i=koyayrayke "thank me".
petkorkamuy kamuy katkemat a=koyayrayke hi a=ye a a=ye a kor
川の神である女神様に何度も何度も感謝しながら
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
earkinne i=koyayrayke pa ora
とても私に感謝して、
貝澤 とぅるしの · 沙流 · biratori-ainu-oral-literature · source ↗
Rapokke ta, iisoneka hanke uske ta an kensetsugaisha esapane kur gakkou or en ek wa, shakaikouken ne pu-carpa yakka pirka ari en=ye wa en=kore kusu, ci=koyayrayke wa ci=siyepekare ruwe ne.
そうしているうちに、幸いなことに、 近くの建設会社の社長さんが学校に来られて、 社会貢献として片付けても良いですよと言ってくれたので、私達は喜んで、頼りにしてお願いすることにしました。
小松 和弘 · 様似 · ainu-times · source ↗
〜に話す、〜に話しかける
ko-+itak base itak ‘to speak, talk (vi); word, language (n)’
Tamura glosses koytak as [ko-itak …に・話す]「…にものを言う/話しかける」, and Nakagawa as「〜に言う」; the applied argument is consistently a person, cross-referenced by person markers in examples such as en=koytak '(he) spoke to me', ku=macihi ku=koytak '(I) spoke to my wife', mise kor nispa en=koytak 'the shopkeeper speaks to me'.
mise kor nispa en=koytak ruwe ne.
店のマスターは私に話しかける。
浜田 隆史 · 沙流・千歳 · ainu-times/030/3#18 · source ↗
néno ku=macihi ku=koytak akusu, "hempara ka a=en=hosippare hawe?" sekor en=ye.
妻にそのように話をすると、「いつか私を帰すということなの?」と妻は私に言いました。
小松 和弘 · 沙流・千歳 · ainu-times/031/3#6 · source ↗
acapo ku=koytak.
私はおじさんに話をした。
中川 裕 · 千歳 · nakamoto-kamuyyukar/004#16 · source ↗
（〜へ）顔を向ける
ko-+hetari base hetari ‘raise one's head/face, jump up (intr.)’
Kayano glosses kohetari as "(〜へ)顔を向ける" turn one's face toward X; the ko- argument is marked by the person-referent prefix i= or un=, never by a place noun, and refers to the person one turns toward, as in the idiom wen kinra ne i=kohetari "rage welled up and turned toward me".
（人を）とがめる、非難する、叱る
ko-+pak base pak ‘to blame, find fault with, punish (someone)’
Tamura 1996 segments the entry as「ko-pak …に・とがめる」, with the base pak occurring independently in Chiri 1987 and Kayano 1996 glossed「とがめる；罰する」／「罰する」, and person markers on the verb (a=i=kopak 'I was blamed', i=kopak 'blames me') show the blamed person as a direct object added by ko-. The homophonous positional noun kopak「（の）方向に」(< ko-pak, as in cise kopak 'toward the house') is an unrelated locative.
～に嘘をつく、～をだます
ko-+sunke base sunke ‘to lie, tell a falsehood (vi/n 'a lie')’
sunke alone is intransitive or nominal, "to lie", "a lie"; ko- adds the human argument who is lied to, as shown by Tamura's gloss "…に・うそをつく" and by glosses rendering kosunke as "～をだます" to deceive or cheat someone, often with an overt loss such as icen a=uyna "take money by deceit" or toy...emkoho anire "defraud of land price". The target suffers harm from the deception, matching ko-'s malefactive slot rather than a neutral addressee.
ku=yupi en=kosunke
私の兄は私をだました
中川 裕 · 千歳 · nakamoto-kamuyyukar/004#35 · source ↗
a=kor_ nispa kosunke wa koraci iki akusu
私の夫をだましてその通りにしたら
織田 ステノ · 静内 · nam-archive/oda-minwa/15#139 · source ↗
a=i=kosunke wa icen a=uyna yak wen.
お金は誰でも欲しいものですが、人をだましてお金を奪うのは良くありません。
浜田 隆史 · 沙流・千歳 · ainu-times/017/5#8 · source ↗
（人）に腹を立てる、（人）を恨む
ko-+i-+ruska base iruska ‘to become angry, get angry (vi; itself analyzable as i-'something'+ruska)’
ko- adds the human target of the anger, the person the emotion is directed at, as in a=koiruska 'I am angry at him/her'; Kayano glosses コ＝それ（＝人）に対して 'ko = towards that (person)'. The argument is the target affected by the emotion, distinct from an addressee of reported speech or a comitative 'together with'.
yaymonpokoma=an [56] wen=an ruwe ne na. itekke rampak i=koiruska,” i... [57]
私は後悔している。私が悪かった。あまり怒らないでくれ」
織田 ステノ · 静内 · ilcaa-ainu-materials · source ↗
arpa hi a=koiruska kusu a=kopasrota
行ったのに、腹を立てたのでキツネを罵って
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
a=kor ona ikoi... i=koiruska wa
父は私に腹を立て
unknown · unknown · nam-ainu-archive · source ↗
（人）に対して（人）を怒らせる
ko-+iruskare base iruska ‘get angry, be angry (vi)’
koiruskare combines ko- (applicative) with iruska 'get angry' and the causative -re, meaning 'make someone angry at/toward (a person)'. ko- introduces the person the anger is directed toward, matching Ota's gloss "(人)に対して(人)を怒らせる".
No token found in the corpus.
～と仲が悪い、～を悪く思う
ko-+kewtumuwen base kewtumuwen ‘have a bad mind, be in a bad mood (kewtum(u) 'mind' + wen 'bad')’
ko- attaches kewtumuwen "have a bad mind" to a personal object, yielding "think/feel badly toward X"; the attested i=kokewtumuwen "thinks badly of me" shows the ko- argument is the person the bad feeling is directed at, paralleling Tamura's reciprocal derivative ukokewtumuwen "be on bad terms with each other", built on the same base plus u-.
kusu i=kokewtumuwen he ki ya i=koyayirayke he ki ya
から、私を悪く思ってでもいるのですか感謝してでもいるのですか
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
～を怒りつける・叱る・いじめる・襲う、(鳥や魚)を捕る
ko-+i-+ki base iki ‘to do (something unspecified); generic verb substituting for a specific action, ⟨i- 'something' + ki 'do'⟩’
Tamura (1996) glosses the internal structure as ko-i-ki 「…に対して・ものを・する」, where ko- introduces the person or animal that the unspecified action of iki 'do something' is directed at. The dominant senses (scold, bully, attack, strike) target a person who is adversely affected; the extended sense 'catch fish/birds' (cep koyki, ceppo koyki) reuses the same argument slot for the hunted animal.
ya kor wa ran wa ceppo koyki yakka,
網を持って降りて小魚を捕ろうとしましたが、
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
kamuy koyki wa apunno aynumosir ka ta iyorot easkay pe ne wa hetap ek hi kusu [30]
カムイをいじめて、静かに（何事もなく）人間の世界の上で仲間入りできるものだということでか、やって来たので、
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
(u...) yupihi oro wa a=koyki a=toykikkar
兄からいじめられひどく殴られ
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
（人）を責める、とがめる、罰する
ko-+i-+pak base pak ‘to blame, reproach, hold a grudge against (someone/something)’
Tamura's bracketing [ko-i-pak …に・ものを・とがめる] shows ko- introducing the human target of blame or punishment; corpus tokens pattern as "kamuy i=koypak / a=koypak" 'the deity punishes me/one is punished', where the ko- argument is the person who suffers the reproach rather than a mere addressee of speech. i- inside the stem is a separate indefinite-object incorporation ('thing'), not a second applicative layer.
a=i=koypak wa ne kuni a=ramu[54]. tanepo a=ukokor iwatarap inunukeas.
罰を当てられたからだろうと思った。初めて私たちの間に生まれた子が哀れだ。
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
cise apa sam ta rek wa terke patek ki yakka a=koypak.
家の戸口の側で鳴いて飛び跳ねるだけでも罰せられます。
田澤 崇 · 沙流・千歳 · ainu-times · source ↗
kamuy i=koypak pe ne kus
カムイが私に罰をあててしたことなのだが、
木村 きみ · 沙流 · biratori-ainu-oral-literature · source ↗
（〜から）買う
ko-+hok base hok ‘to buy’
Kayano glosses kohok directly as "(〜から)買う" with the example エン・コホㇰ "buy from me"; ko- promotes the seller as a core argument of hok "to buy". The tokens i=kohok "buy from me/us" and a=kohok "buy from them" mark the same human source-of-purchase argument, matching Bugaeva's ko- "source (from person)" category, as in konu "hear/ask from X".
～に／～から～を聞く
ko-+nu base nu ‘to hear, listen to (a sound, voice, or words)’
Tamura 1996 glosses konu as ko-nu '…に・(を)聞く', a two-place hearing verb meaning to hear/ask something from a person; the argument added by ko- is the person the content is heard from or asked of. Corpus tokens (a=konu, i=konu) consistently mark this person, never a place.
a=pirkayepi i=konu wa i=kore somo ki p e=an?" sekor,
私の言った良い話を聞いていただけないでしょうか？」と、
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
Samayunkur a=ye itak i=konu somo ki.
サマユンクㇽは私の言うことを聞きませんでした。
川上 まつ子 · 沙流 · nam-ainu-archive · source ↗
hemnoye a=konu somo ki ka eorpak korka
聞かないのはおそれおおいが
平賀 さだも · 沙流 · biratori-ainu-oral-literature · source ↗
…を…（人）に隠す，…から隠す
ko-+nuyna base nuyna ‘to hide, conceal (something)’
田村1996 glosses konuyna as [ko-nuyna …に・…を隠す]「…を…以外の人に隠す」"to conceal X from someone other than Y", so the ko- argument is the person the thing is kept from; i=konuyna "hid it from me" and a=e=konuyna "hid it from him/her (secretly)" both mark the person excluded from knowledge, matching the source category as in konu "hear/ask from X".
sine sito, sine inaw a=e=konuyna na.
一つの粢、一本のイナウを亭主に内緒でお前にこっそり持ってきてあげたよ。」
黒川 てしめ · 沙流 · biratori-ainu-oral-literature · source ↗
pon a=yupo pon a=saha i=konuyna wa
下の兄と姉がこっそり
· nam-ainu-archive · source ↗
i=ere etoranne wa i=konuyna ruwe ne i a=eraman.
私にそれを食べさせたくないのだということがわかりました。
知里 幸恵 · 幌別 · chiri-yukie-uwepeker · source ↗
～の怒りを買う、自分に対して(人)を怒らせる
si-+ko-+i-+ruska base iruska ‘to get angry, be angered (at something indefinite)’
The base i-ruska 'get angry at something (indefinite)' already fixes the content argument via i-. ko- adds the person at whom the anger is directed, as in koiruska「～に対して怒る、～を恨む、憎む」(Nakagawa, Kayano) and a=koiruskap 'a person one is angry at'. The reflexive si- fills the subject's own person as that ko- argument, so sikoiruska means incurring anger directed at oneself; Ota glosses it「～の怒りを買う」「自分に対して(人)を怒らせる」.
No token found in the corpus.
(人に)仕える
ko-+hekote base hekote ‘to turn/face toward; to attach oneself to, live together with (a person) [he- 'head' + kote 'tie, attach']’
The word is ko-hekote; the base hekote (Tamura 1996) means '①turn toward ②attach to/marry (a person)' and already takes a bare person object, as in a=hekote katkemat 'the wife I am attached to'. ko- relexicalizes the verb to the specialized sense 'serve, attend on', marking the person served as beneficiary of the action.
No token found in the corpus.
～を手当てする，～を整える
ko-+karkar base karkar ‘to do to X, fix/handle X (make X neat, embroider X)’
Nakagawa (1995) glosses kokarkar as "～の（物）を手当する" and analyzes it as ko- "～に対して" plus karkar "～をする", "do to X for X's benefit"; attested uses include pirihi kokarkar "tend the wound", a=kokarkar of an injured or exhausted person "give someone care/treatment", and i=kokarkar "treat/tend me". The ko- argument, the wound or the person, is the party for whose sake the handling is done, though some tokens extend the sense to non-medical "restore/wrap up" as in teeta katu kokarkar "put back in its original state" and amip kokarkar "wrap in clothing".
uturano byôin or un a=ahupte wa, a=kokarkar kor oka.
いっしょに病院に入れられ、病院の手当を受けています。
横山 裕之 · 沙流・千歳 · ainu-times · source ↗
bakugun isa ne an Takamatu Ryôun anak, bakugun utar hem kangun utar hem, pir oma kur utar pirihi kokarkar kor an.
幕軍医師であった高松凌雲は、幕軍たちだろうと官軍たちだろうと、傷ついた者たちの手当てを続けていた。
小松 哲郎 · 沙流・千歳 · ainu-times · source ↗
a=huskokatu a=teetakatu i=kokarkar kusu
私の昔の様子、私のかつての様子に（回復するまでに）手当をされたので、
黒川 てしめ · 沙流 · biratori-ainu-oral-literature · source ↗
～のために考える、～を思ってはかる
ko-+sanniyo base sanniyo ‘think, consider, decide; reckon up’
kosanniyo adds ko- to sanniyo 'think, consider, decide', which alone lacks a person argument; ko- introduces the person the deliberation is done for, as in a=e=kosanniyo 'I will think it over for you' and kosanniyo ... un=kore 'please think it over for us'.
i=ye wa i=nure yakne neno a=e=kosanniyo kusne na” sekor
言って聞かせてくれたら、私がお前にすべきことを考えるつもりだ」と
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
kosanniyo wa
考えて
遠島 タネランケ · 虻田 · hokkaido-ainu-culture-center-bulletin · source ↗
ne hi or ta nispa utar ku=koramkor hi ene oka hi aynumosir un aynu utar ka koeturenno sisam mosir ta oka aynu ka ene ne yakka aynu néno aynuitak ani ukoytak pa wa ratci oka apunno oka kuni kosanniyo wa un=kore yan
そこで、私が先生方にお願いしたいということは、北海道にいるアイヌたち、それと一緒に、各地にいるアイヌたちがどのようにしたらアイヌ民族らしくアイヌ語で会話を交わし、静かに豊かに暮らしていけるかを先生方に考えてほしいと私は思い、
萱野 茂 · 沙流 · kayano-shigerus-ainu-language-diet-speech · source ↗
～と出会う、～と遭遇する
ko-+ekari base ekari ‘head toward, go to meet; go around’
ko- attaches the person encountered as the applied object, and every gloss frames that argument with と:「～と出会う」「～とばったり会う」「～と遭遇する」「～と巡り会う」. Corpus tokens (ci=koekari 'I met him', ku=koekari 'I met [my husband]') show a personal argument met on equal footing, not a place or addressee.
paye=as awa, pon nitne kamuy ci=koekari.
行くと、私は悪魔の子に出会った。
知里 幸恵 · 幌別 · yukie-kamuyyukar/011/0#3 · ainu-shinyoshu · source ↗
Tan kur hoskino kor irwak ne Simon koekari wa, — Ci utar Messia koekari as nisa ruwe ne (tan itak iporose an katu anakne "Kiristo" ani an iporose ne ruwe ne), sekor oro ta ye ruwe ne.
彼は、まず自分の兄弟シモンに会って、「わたしたちはメシア――『油を注がれた者』という意味――に出会った」と言った。
ジョン バチェラー · 北海道 · bible/jhn/001#41 · ainu-new-testament · source ↗
B: 22 pa ku=ne hi wano, poroto or ta ku=monrayke wa, sinotcaki ka rimse ka mukkur rekte ka ku=eaykap kunak ku=ramu p ne kusu, cise or ta ka sinenne ku=koarikiki. oro wa, ku=hokuhu ku=koekari wa uturano satporo un pirkakotan unno, pirautur unno paye=as wa inkar=as ko, sinotca ne yakka rimse ne yakka, usinnayno okay hi ku=eraman.
B: 22歳でポロトに勤めました 歌や踊りやムックリも苦手だと思っていたので 家でも一人で（練習を）がんばりました それから夫と知り合って 一緒に札幌のピㇼカコタンや 平取に行くようになって 歌も踊りもぜんぜん違うことを知りました
シッチャリ · 白老方言 · upopoy-staffs/008#19 · upopoy-staff-interviews · source ↗
～の味方をする、～に同調する、～の仲間に加わる
ko-+kewtumkor base kewtumkor ‘have a mind/feeling, hold a mental state (kewtum 'mind, heart' + kor 'have')’
Dictionary glosses converge on 味方をする, 同調する, and 仲間に加わる; the ko- argument, cross-referenced by person markers in a=kokewtumkor, eci=kokewtumkor, and i=kokewtumkor, is the party the subject sides with or agrees with, matching Bugaeva's ko- comitative category (≒ tura "together with"). The related derivatives u-kokewtumkor "agree with each other" and i-kokewtumkor "side with someone" show the same base kewtumkor "hold a state of mind" taking ko- to introduce the party one aligns with.
kikinni kokewtumkor wa
キキンニと意を通じて、
貝澤 とぅるしの · 沙流 · biratori-ainu-oral-literature · source ↗
wen esaman toy esaman kokewtumkor wa
悪いカワウソ腐れカワウソと意を通じて
貝澤 とぅるしの · 沙流 · biratori-ainu-oral-literature · source ↗
eci=onaha eci=kokewtumkor yak anakne
お前たちの父を見習うのなら
貝澤 とぅるしの · 沙流 · biratori-ainu-oral-literature · source ↗
～と共に気をつける、～と仲良くする
ko-+yaytupare base yaytupare ‘be careful, be attentive, pay attention (intransitive)’
太田2022 lists koyaytupare ～と共に気を付ける with the coinage mark (新), yet a Saru token exists: a=poutari pirka koyaytupare wa 「息子達よ、（この子と）仲良く」 (川上まつ子). The ko- argument there is the person one is attentive toward or gets along with.
a=poutari pirka koyaytupare wa
息子達よ、（この子と）仲良く
川上 まつ子 · 沙流 · nam-ainu-archive · source ↗
…をまねる、…に似せる、…をモデルにする
ko-+i-+kar base ikar ‘to make/do (things); generic transitive 'make' with the indefinite object i- incorporated’
Tamura (1996) glosses koykar as ko-i-kar 「…に合わせて・ものを・つくる/する」, where the ko- argument is the model or pattern being copied, functioning as the direct object of 'imitate X, model on X'. The nominalized reading koykar utar 'the disciples', pervasive in Bible translation, is a lexicalized sense of the same verb, 'one who models himself on [a teacher]'.
ene a=koykar kuni ka a=erampewtek arwenkamuy ermu wenkamuy
どう真似すべきか分からない。極悪の奴、ネズミの悪い奴を
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
ene ne hi a=eraman wa neno a=koykar yakun tokorkamuy ne yakka inaw ani a=koyayattasa a=koyayapapu kusne ruwe ne hi a=ye a a=ye a kor
すべきことが分かって、そのように真似したら、湖を司る神様であっても、木幣で返礼と謝罪をするつもりだということを何度も言うと、
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
～を見守る、～を守る
ko-+sikkasma base sikkasma ‘to watch over, keep an eye on X; to keep, preserve, store X’
Nakagawa glosses kosikkasma as "〜に対して〜を見守る", a trivalent (動3) counterpart of the plain transitive sikkasma "〜を見守る" (動2). The ko- argument, marked directly on the person as i=kosikkasma "watch over me" or a=i=kosikkasma "watch over us/her", is the entity under watch or protection itself rather than a separate beneficiary.
etakarunte ki rok yakne kamuyhuci nu wa ne yak aynumitpo pirka kuni p sermak orke cikosikkasma na sama ta sermak orke ceeyamkarpe takar un katu ne rok a yakun wen wa an pe wen urari cituymanuwe aynumitpo nep usapki ki wa ne yakka tumam so kasi cikopunkine a=ki nankor_ na.
自身の背後に夢を見たならば，（そして）神のお婆さんが（それを）聞いたら，私ども人間が無事であるように背後で見守り，さらにまた背後に危険なものを夢見る様子であったら悪いものも悪いもやも遠くに払って私ども人間が何の働きをしていても体を守って
鍋沢 元蔵 · 沙流 · nabesawa-motozo-notebooks · source ↗
a=kosikkasmare yakun pirka ya
託したらよいのか
松島 トミ · 沙流 · hokkaido-ainu-culture-center-bulletin · source ↗
～を気遣う、～を心配する
ko-+eyam base eyam ‘to be worried, concerned (about something); to treat something carefully/importantly’
Analyses conflict: 太田2022's comitative gloss ～と共に is a coinage (新); 中川1995 glosses the related yaykoeyam with に対して (target); corpus tokens read as 'be concerned for X (person)'.
～にじっと耳を傾ける，傾聴する
ko-+nu base nu ‘hear, listen to (sound, speech, story); perceive by ear’
kokanu segments as ko-ka-nu in 田村1996, with ko- the applicative and an unglossed -ka- element attached to the base nu 'hear'. ko- introduces the sound or speech attended to (ihum, itak, yukar, oruspe, e=ye p), the auditory source the listener orients toward, not a place or addressee.
B: Nepkusu e=nuye? Eciki neno iki ya! A=ye p pirkano kokanu wa eraman pe ne na.
B: 何故書くんだ？そんな風にしちゃ駄目だよ。人の言う事にしっかり耳を傾けて覚えるものだよ。
太田 満 · 石狩 · ainu-radio-course · source ↗
“pirka uwepeker pirka yukar kokanu wa koraci kewtumu kor” ari onne huci en=ye.
『よい散文説話よい英雄叙事詩をじっくり聞いて同じように心がけなさい』と年老いた祖母が私に言った
unknown · 静内 · ainu-teaching-materials · source ↗
a hine orowano yukar kokanu ruwe ne noyne an
座って、それからユカㇻをじっと聴き入っているようでいて、
平賀 さだも · 沙流 · biratori-ainu-oral-literature · source ↗
～について思う，考える，思いめぐらす
ko-+siramsuye base siramsuye ‘to reflect, recall, turn something over in one's mind (si- 'self' + ram 'mind' + suye 'shake')’
萱野's own segmentation gives ko-si-ram-suye, with ko- attaching to the reflexive base siramsuye 'shake one's own mind, reflect' to license the topic of thought as a direct argument, yielding 'think about X'. The argument added is an abstract topic rather than a person, matching the closely related e-marked eyaykosiramsuye 'think about X'.
No token found in the corpus.
深く考える，思いをめぐらす，熟慮する
yay-+ko-+siram+suypa base siramsuypa ‘si- 'self/own' + ram 'mind, heart' + suypa 'shake (pl.)' — one's own mind wavers/is shaken, i.e. to deliberate internally; not independently well-attested as a headword outside this yay-ko- formation’
yaykosiramsuypa is built from yay- 'oneself', ko- (applicative), and si-ram-suypa 'one's own mind wavers'. ko- licenses yay 'oneself' as the argument toward which the mental activity is directed, the same person-oriented function it has in koytak 'speak to X'; Nakagawa's parsing of the related eyaykosiramsuypa glosses this ko- as「〜に対して」.
yaykosiramsuypa=an hike,
いろいろ考えたのですが、
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
hemnoye yaykosiramsuypa
じっと考えた
平賀 さだも · 沙流 · biratori-ainu-oral-literature · source ↗
sinenne k=an kor neun neun ka ku=yaykosiramsuypa
一人でいるとき、私は色々なことに思いをめぐらしている。
新井田 セイノ · 鵡川 · mukawa-dialect-dictionary-corpus · source ↗
じっくりと熟慮する、あれこれ思案を巡らせる（雅語的な複数形）
yay-+ko-+tuyma+siram+suypa base siramsuypa ‘to shake one's heart/mind repeatedly (plural-marked base of siramsuye 'shake the heart', i.e. deliberate); occurs bound with reflexive yay- and ko- in this lexicalized verb, and with e- 'about X' in the transitive counterpart eyaykosiramsuypa’
yaykotuymasiramsuypa decomposes as yay-ko-si-ram-suypa, with tuyma 'far, thoroughly' incorporated as an adverbial intensifier and -pa marking plural/iterative aspect (cf. singular siramsuye vs. plural siramsuypa), so only one applicative layer, ko-, is present. yay- 'oneself' is the argument ko- attaches as its complement; Nakagawa's cross-reference to yaykosiramsuye and Kayano's gloss "コ＝それ" ('toward it') both identify ko- as introducing the notional object of the mental action, here always the reflexive self, while the free-content reading ('about X') belongs to the e- applicative of the transitive counterpart eyaykosiramsuypa/eyaykosiramsuye.
No token found in the corpus.
…に感謝する、…にお礼を言う
ko-+yayirayke base yayirayke ‘be thankful, express one's thanks/gratitude (vi)’
田村1996 segments the word as ko-yayirayke, with ko- applying to the intransitive yayirayke 'express thanks/be grateful' to add the person or personified being (a deity, a stranger) who is thanked, glossed 'to be grateful for, to…'. The content of the gratitude, if expressed, instead takes the stacked form ekoyayirayke「…に…を感謝する」.
a=matnepoho neyakka a=koyayirayke te wano poka
私の娘であっても感謝する。これからでも
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
newaanpe kamuy i=koyayirayke i=epunkine wa ne kuni a=ramu orowano anakne
そのことを神様は感謝してくれ、私を見守っているのだと思った。それからは
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
Krispos newa Gayos mosma eci=tumuke ta okay utar paptisma eci=kore as somo ki kusu Kamuy ku=koyayirayke ruwe ne;
クリスポとガイオ以外に、あなたがたのだれにも洗礼を授けなかったことを、わたしは神に感謝しています。
ジョン バチェラー · 北海道 · ainu-new-testament · source ↗
（客に）料理をよそう、食事を供する
ko-+ipuni base ipuni ‘serve food, dish out a meal (vi)’
Tamura glosses koypuni as "to give/offer food to (a guest)", from ko-i-puni "lift something up to X"; the argument added by ko- is cross-referenced by the object marker i= (a=i=koypuni "s/he served food to me", e=koypuni "serve food to you") and refers to the human recipient of the served food.
そのときの状況や都合のためにXができない、Xをしそびれる
ko-+yaykus base yaykus ‘be beyond one's own capacity, unable to manage (bound stem, not clearly attested as a free form with this sense; cf. yay- reflexive + kus 'pass/exceed')’
This word is ko-initial throughout its attestations; Tamura 1996 glosses koyaykus as「(そのときの都合や状況のために)…ができない」('unable to do X because of the circumstances at that time'), distinct from eaykap (lack of ability) and eyayramkar (social impropriety). It mostly occurs as a serial construction V + koyaykus (ipe koyaykus 'unable to eat', ku=puni koyaykus 'can't lift it', rikin koyaykus 'can't climb'), where the preceding verb supplies the action and koyaykus names the circumstantial cause of the failure.
meske koyaykus kusu tani sapahkaha aniコウヤッタイケ saphakaha kotahma.
はがせないから、頭でこうやったら、頭がくっついた。
浅井 タケ · 小田洲 · asai-take-folktales · source ↗
uweypak ta húcci onne wa, ne cise or ta nepki koyaykus.
だんだんフチは年を取り、そのチセで働くことをしなくなりました。
神崎 雅好 · 沙流・千歳 · ainu-times · source ↗
herikasi rikin koyaykus na. too yatto kim ta nay putu e=akkari wa e=oman [22] ayne
上の方に上ることができないから、ずっと山の方の河口（本流との合流点）を越えて進んでいったあげく、
織田 ステノ · 静内 · ilcaa-ainu-materials · source ↗
Function range (中川1995 s.v. オ: ～〈場所〉へ・に・から, ≒ un; Bugaeva 2006:191): place-goal 57%, location 29%, source/theme 14%. Restricted to place nouns (person goals take ko-); the least productive of the three, frequent mainly in verse (Fukuda 1956) and fossilized in Sakhalin. Ex.: oarpa 'go to ~', ota 'pour into ~', oterke 'step on ~'.
Corpus token shares (Bugaeva 2006): place goal 57% · location 29% · source 14%
〜（場所）に入る
o-+ahun base ahun ‘(vi) to enter, go/come in (a house etc.)’
Nakagawa 1995 and Tamura 1996 analyze this word as o-ahun; o- marks the place entered, patterning with oarpa「～に行く」and ota「～に注ぐ」. The base ahun 'to enter' is intransitive, and o- promotes the entered location to a direct object; Tamura labels oahun 他動 (transitive).
〜（場所）へ行く
o-+arpa base arpa ‘to go (singular subject)’
Dictionary entries (Nakagawa, Tamura) analyze oarpa as o- '(そこ)に' + arpa '行く', converting the intransitive motion verb arpa into a transitive verb taking a place noun as its object, e.g. sinrit kotan a=oarpa 'I go to the ancestral land'. Attestations consistently show a place noun immediately preceding oarpa as its object.
sinen ne kamuy or... oro oarpa okake ta aynu mosir ta
一人で神のところへ行った後に人間の国に
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
kamuy orikin kamuy oarpa,
カムイの国に帰り、カムイの国へ行き
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
ramacihi kamuy oro oarpa ruwe ne.
彼の魂はカムイのところへ行った。
中川 裕 · 沙流 · new-express-plus-ainu · source ↗
（そこへ）走って行く、駆けつける
o-+pas base pas ‘run, hurry along’
opas is glossed by 田村1996 as [o-pas (そこ)に・走る] 'run to there', analyzing o- + pas 'run' with the o- argument as the place rushed to. 中川1995 cross-references it to ka(si) opas, and corpus tokens (i=ka opas, e=ka opas, tumi ika opas) show it in the ka/ika-governed 'rush to someone's aid' construction, the destination rushed to for help. A homophonous opas 'snow', a Sakhalin/Sōya dialectal variant of upas, is an unrelated word.
（場所）に到着する
o-+sirepa base sirepa ‘to arrive, reach (a place); vi <sir 'place/vicinity' + epa 'reach'’
Nakagawa 1995 glosses this word as「o-「～（場所）に」sirepa」and classes it 動２ (transitive); the argument o- adds is the place reached, as in rikunmosir osirepa 'arrive at the heavenly land' and kamuymosir osirepa 'arrive at the land of gods'. Tamura and Tomita also record an idiomatic extension 'finish completely' (osirepare 'to finish'), a figurative widening of the same goal sense.
(水・油などを)そこに注ぎ入れる、かける
o-+ta base ta ‘draw, scoop, dig up (wakka ta 'draw water', emo ta 'dig potatoes')’
Tamura's entry analyzes ota as < o-ta '(そこ)に…を汲む', a two-object verb taking a liquid theme (e.g. sum 'oil', wakka 'water') and the place poured into/onto, matching o-'s place-goal function seen also in oarpa 'go to X' and oterke 'step on X'. Bible-translation attestations show the pattern 'X kasiketa/kata sum ota' (oil poured onto X's head), where the adjacent locative noun kasi 'top' supplies the place argument added by o-. This ota is unrelated to the homophonous noun ota 'sand'.
Tan slriwentep Ku=netopake kasiketa tan sum ota anpe anakne iyuruy oro ta a en=omare kuni kusu etokooykire kusu nep ne.
この人はわたしの体に香油を注いで、わたしを葬る準備をしてくれた。
ジョン バチェラー · 北海道 · ainu-new-testament · source ↗
sine siwentep sino oro an no an sum o sey sintoko sinep kor wa ek hine, Sinuma a wa ipe rapoketa, kor sapa kasiketa ota nisa ruwe ne na.
一人の女が、極めて高価な香油の入った石膏の壺を持って近寄り、食事の席に着いておられるイエスの頭に香油を注ぎかけた。
ジョン バチェラー · 北海道 · ainu-new-testament · source ↗
Orosama, Sinuma Betania kotan un munin tasum ki Simon kor cise or ta an wa aep ipe rapoketa, sine siwentep sino ataye ruy tur sak nartos sum o sey sintoko sinep kor wa ek, ayke, ne ap perke hine Sinuma sapa kata sum ota nisa ruwe ne.
イエスがベタニアで重い皮膚病の人シモンの家にいて、食事の席に着いておられたとき、一人の女が、純粋で非常に高価なナルドの香油の入った石膏の壺を持って来て、それを壊し、香油をイエスの頭に注ぎかけた。
ジョン バチェラー · 北海道 · ainu-new-testament · source ↗
（～に）上陸させる、陸に上げる
o-+yanke base yanke ‘to bring up onto land / take off the fire (transitive of yan 'to land, go ashore')’
oyanke is defined by 田村 as "o-yanke (そこ)に・…を上げる", with o- adding the place argument 'there' that the base yanke 'bring up onto land' lacks alone; 冨田's etymology entry likewise glosses it "（～に）上陸させる". Corpus tokens (ci=oyanke=kar 'we landed at X') pair the applied argument with the coast or land landed on, the place gone to.
aynu mosir mosir so kasi coyankekar
人間の国土に上陸し、
· biratori/022/007#330
mosir tapkasi coyankekar
国土に上陸し
· biratori/022/007#331
aynu or_ ta huttat sekor a=ye rok kuni p inne cipihi a=kor petpo petosanputu cioyankekar siran ruwe ne.
人間のところに笹と言われるもの（で作られた）多くの舟が私たちの川の川尻に上陸した様子なのだ。
· nabesawa/005#13
〈場所〉に入っている、〈場所〉にある
o-+ma base ma ‘bound existential/locative root (not independently attested outside o-/ho- forms), roughly 'to be, to sit/rest (in a place)'’
oma is the textbook example of the locative applicative o-, fusing with the bound root ma (unattested on its own) into a transitive stem taking a place noun as its argument; 田村 and 中川 both gloss it 'to be located at/in a place'. It is unrelated to the homophonous o- 'rear end/bottom' or o- 'copulate'.
（場所）で育てる
o-+resu base resu ‘raise, bring up, rear’
oresu is glossed by 中川1995 as 〈場所〉で育てる 'raise at place X', and 田村1996 analyzes it as o-resu, i.e. resu 'raise' with the place of raising marked by o- rather than by ta or peka. Attested examples (cise ta ... a=oresu, poru un onnay a=i=oresu, amset kurka a=i=oresu) confirm the o- argument is the place where the raising happens.
awa, kor mici kot cise ta re cup utur ta a=oresu, orowa, a=soynere ciki, Parao kor matnepo sinuma uk hine, yaykota kor poho koraci i=oresu nisa ruwe ne.
その後、捨てられたのをファラオの王女が拾い上げ、自分の子として育てたのです。
ジョン バチェラー · 北海道 · ainu-new-testament · source ↗
pakno ne kor soywasamma a=osiraye ki rok awa oroyaciki poru un onnay a=i=oresu hi ne rok'oka.
それから私が外に出たところ，意外にも洞穴の中で育てられていたのだとわかった。
鍋沢 元蔵 · 沙流 · nabesawa-motozo-notebooks · source ↗
Tomisanpeci Sinutapka ta a=kor yupi a=kor sapo i=resu wa oka=an hike asinuma anak rorunso ka ta kane amset amset kurka a=i=oresu
トミサンペッのシヌタㇷ゚カで兄さんと姉さんが私を育てて暮らしていて私は上座の金の寝台寝台の上で育てられていた。
鍋沢 元蔵 · 沙流 · nabesawa-motozo-notebooks · source ↗
～を踏む，踏みつける
o-+terke base terke ‘to jump, hop, bounce (vi)’
terke is an intransitive root meaning 'jump, hop' (田村1996, 萱野1996: 跳ねる・跳ぶ); o- adds the place-object trodden underfoot, giving the transitive reading. 田村1996 glosses oterke as [o-terke …のところで・跳ねる]「…を踏む」, and 中川1995 as「①～を踏んづける」, with examples such as ru 'path' and, figuratively, kamuy itak 'the god's word' as the trodden object. Attestations show a plain object denoting the surface or spot stepped on (sirka a=oterke 'tread the ground', kema e=oterke 'tread my foot', oyakke e=oterke 'tread a different spot') rather than a path-final destination.
sirka a=oterke humi a=erampewtek no[16][17]
地べたを踏む感じも私はわからないで
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
i=oyakke e=oterke somo ki no ki p ne na" sekor hawean kor
私と違うところを踏まないようにするのだよ」と言いながら
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
haw an ota or peka a=oterke kor apkas=an kor, "kiri, kiri" sekor humi as ruwe ne.
鳴き砂の浜は踏んで行くと、「キュッ、キユッ」と音がするのです。
米田 儀行 · 沙流・千歳 · ainu-times · source ↗
そこで（〜に）ものごとをする（束縛形：エトコオイキ「準備する」、カシオイキ「世話をする」、パロオイキ「養う」）
o-+iki base iki ‘to do (general transitive/intransitive verb of action)’
田村1996 glosses oyki directly as [o-iki …の所で/に・ものごとをする] 'to do something there', analyzing o- 'at/in' + iki 'do'. The word never occurs free, only bound to a locational noun (etok(o) 'front', ka(si) 'top', par(o) 'mouth') that supplies the place of the action — etoko oyki 'prepare', kasi oyki 'tend to, take care of', paro oyki 'feed'.
i=paro oyki.
私を養い、
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
wa an pe a=ne. wa a=onáwtari paro a=oyki kasi a=oyki kusu,
私はそういう境遇の者です。そして父たちを養い世話をするため歩いていたのですが、
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
tane onuman suke suke etoko a=oyki kor án=an akusu,
もう夕飯の準備をしていたら、
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
（場所）から遠い、遠く離れている
o-+tuyma base tuyma ‘be far, be distant’
otuyma is glossed in 太田's Japanese-Ainu dictionary as "[他](場所)から遠くなる、遠い", a transitive verb taking as its argument the place one is far from, parallel to ohanke 'be near to a place'. The related form otuymasirun (田村, lit. o-tuyma-sir-un) and 太田's extended sense "(原因、手段)で遠くなる" confirm the o- argument marks a from-point rather than a destination.
Orowa, kusu yaysieywankere Gariraya mosir oro wano Yesu os arki inne siwentep utar otuyma sit ta roski wa inkar wa okay:
またそこでは、大勢の婦人たちが遠くから見守っていた。この婦人たちは、ガリラヤからイエスに従って来て世話をしていた人々である。
ジョン バチェラー · 北海道 · ainu-new-testament · source ↗
Orowano, otuyma sit ta roski wa okay inkar kor an siwentep utar ka okay: ne tumke ta Makdarene un Maria hemhem, Yakob newa pon Yoses kor hapo Maria hemhem, Sarome hemhem okay ruwe ne;
また、婦人たちも遠くから見守っていた。その中には、マグダラのマリア、小ヤコブとヨセの母マリア、そしてサロメがいた。
ジョン バチェラー · 北海道 · ainu-new-testament · source ↗
oatcikiri otuyma-asi oatcikiri ohanke-asi,
片足を遠くに立て、もう片足を近くに立てて
知里 幸恵 · 幌別 · ainu-shinyoshu · source ↗
～から来る
o-+ek base ek ‘come (single subject; plural counterpart arki)’
田村1996 glosses oek as [o-ek(そこ)から・来る] 'come from there', pairing the place-source argument with the intransitive motion verb ek 'come', with plural suppletion oarki. 中川's gloss reads instead as a goal (～〈場所〉に来る), but attested tokens (topattumi oek 'a raid came') carry no overtly marked oblique NP, so the argument role follows 田村's から and 冨田's 「から来る」: a source, not a goal.
（場所や原因・手段から）近くなる、近づく
o-+hanke base hanke ‘be near’
太田2022 marks ohanke (新), but the form occurs in 知里幸恵's verse: oatcikiri otuyma-asi oatcikiri ohanke-asi 「片足を遠くに立て、もう片足を近くに立てて」, the exact otuyma/ohanke pair. The o- argument is the place relative to which farness or nearness holds, paralleling otuyma 'be far from X'.
oatcikiri otuyma-asi oatcikiri ohanke-asi,
片足を遠くに立て、もう片足を近くに立てて
知里 幸恵 · 幌別 · ainu-shinyoshu · source ↗
食器（「それで食べる物」の意）
o-+ipe+-p base ipe ‘eat, have a meal’
萱野1996 segments oipep as オ＝それで イペ＝食べる ㇷ゚＝物 'the thing one eats with'; the possessed form c=oipep is a separate headword there. The o- argument is the utensil, an instrument use of o- outside its classical place-only range, matching 太田2022's Ishikari oipe (道具)で食べる.
neyke tani taa, neya acahcipo tani taa ee manu. ee omantene hemaka teh oipepihi moomare. okore taa, monimahpo taa, moomare omantene... anayne tani taa, ahto ran manu. ahto ranihi, reekoh ahto ran, ahto ran ayne taa, anayne taa, acahcipo imiyehe neampe cikah rus, tetah cikah rusihi nee manu.
それでこんど、そのババはそれを食べたとさ。食べてしまってから食器を片付けた。みんな娘は片付けていたら、こんど雨が降り出したとさ。しばらく雨がザーザーたくさん降っていたが、ババの着物は鳥の羽毛、ハクチョウの羽毛でできた着物だとさ。
浅井 タケ · 小田洲 · asai-take-folktales · source ↗
a=eiwanke pa p a=oipepi su ne yakka pirkano a=huraypa hine a=upsire[50] hine a=anu rapok,
私たちの使っているもの、私たちの食器の鍋であってもよく洗って伏せて置いている間に
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
a=oipep or_ ta mus poronno kotuk na
食器にハエがたくさんたかっているよ
新井田 セイノ · 鵡川 · mukawa-dialect-dictionary-corpus · source ↗
（道具）で食べる
o-+ipe base ipe ‘eat; take a meal (vi/n 'food, meal')’
太田2022 marks oipe (道具)で食べる as 石狩 (attested Ishikari), and 萱野1996 segments oipep 食器 as オ＝それで イペ＝食べる ㇷ゚＝物 — an instrument use of o- outside its classical place-only range.
No token found in the corpus.
太田 (2022) extends the three applicatives as a regular paradigm — e- 「（場所）で」, ko- 「～と共に」, o- 「（原因・手段）で」 — and marks the resulting forms (新). The words below carry that mark in the consulted entries and lack traditional attestation; the o- cause/means reading in particular is absent from the classical place-only range.
（場所）で～を沈める
e-+renka base renka ‘sink X’
Form marked (新) in 太田2022: a coinage extending the applicative paradigm, with no traditional attestation found.
No token found in the corpus.
(場所)で~を消す(消火する)
e-+uska base uska ‘to extinguish, put out (fire, light); to wipe out (a village)’
Form marked (新) in 太田2022: a coinage extending the applicative paradigm, with no traditional attestation found.
No token found in the corpus.
～と共に(人)と会う、～と共に見る
ko-+nukar base nukar ‘see, look at’
Form marked (新) in 太田2022: a coinage extending the applicative paradigm, with no traditional attestation found.
No token found in the corpus.
(原因・手段)で～をする／作る；(原因・手段)で(人)に憑依する
o-+kar base kar ‘vt 'make, do; pick/harvest (fruit, bark); be exposed to (rain, wind)'’
Form marked (新) in 太田2022: a coinage extending the applicative paradigm, with no traditional attestation found.
No token found in the corpus.
～によって（手段・原因）見る・会う・読む
o-+nukar base nukar ‘see, look at’
Form marked (新) in 太田2022: a coinage extending the applicative paradigm, with no traditional attestation found.
No token found in the corpus.
(原因・手段)で回る、回転する
o-+sikari base sikari ‘turn, revolve, be round (mostly bound root)’
Form marked (新) in 太田2022: a coinage extending the applicative paradigm, with no traditional attestation found.
No token found in the corpus.
（原因・手段や場所で／から）～を敷設する、差し伸べる
o-+turiri base turiri ‘to stretch out taut, hold out (e.g. the hand); to extend/lay out’
Form marked (新) in 太田2022: a coinage extending the applicative paradigm, with no traditional attestation found.
No token found in the corpus.
Words whose initial e- or o- is a body-part incorporant (‘head, point’ / ‘rear, bottom’) rather than the applicative.
山へ行く（狩猟・薪取り・採集などの目的で）
e-+kim base kim ‘mountain, the mountain side (as a place of hunting/gathering, relative to pis 'the shore side')’
田村1996 glosses the internal structure directly as [e-kim-ne その頭・山・である], i.e. e- applies the goal argument of the copula-like ne onto the locational noun kim 'mountain(side)', yielding the directional motion verb 'go to the mountains'. ko-ekimne 'go to the mountains aiming at X' shows a further ko- applicative stacking on top for a human/target goal, while plain ekimne carries a single e- layer over kim.
turano án=an wa, ne kenas or peka ekimne=an kor,
一緒に暮らして、その木原一帯で山猟に行くと、
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
okkay tun an ruwe ne wa, ekimne kus soyenpa,
息子は二人いて、山に猟に出かけた。
織田 ステノ · 静内 · ilcaa-ainu-materials · source ↗
sápo ekimne wa isam
ねえさん(この場合､ その家の奥さん)は山(畑)へ行って留守だ｡
田村すず子 · 沙流 · 田村1996（用例）
山の方へ、山行き
e-+kim+un base kimun ‘be mountain-ward, be located/oriented toward the mountain (kim 'mountain (as a place)' + -un 'be located at, toward')’
Tamura's entry analyzes the word as e-kim-un, parallel to episun (e-pis-un 'toward the shore'): kim 'mountain' plus the locational suffix -un forms the base kimun 'be mountain-ward,' and e- adds the reference point from which the mountain lies in that direction. Tamura notes the word has no predicative (verb) use — it functions only as a prenominal or adverbial directional expression, 'toward the mountain.'
a=onaha sinean kunneywa nokunneywano ki... ekimun arpa p ne kusu
私の父がある朝、夜明けに山へ行ったので
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
ut... pet or un ka ekimun ka somo arpa=an wa petot... cise or_ ta an=an wa
川へも山へも私は行かないで、家で過ごして
川上 まつ子 · 沙流 · ilcaa-ainu-materials · source ↗
Ku=mici Koro nanuhu ekimun kiru wa hurkapi upsire wa anu hi anakne, sine kamuyyukar otta "Ray wa isam seta nanuhu iteki episun a=kirú p ne" sekor a=ye p ne.
父はコロの顔を山側へ向けてうつぶせにした。 アイヌ民族の神謡で、死んだ犬の顔を海側へ向けてはいけないと」されているからだ。
萱野 志朗 · 沙流・千歳 · ainu-times · source ↗
鳥の尾羽、鹿や兎などの短く丸い尾
o-+is base is ‘bound noun root, 'tail (of a bird or fish)'; not used as a free noun without a prefix’
ois is a noun forming a body-part compound, o- 'rear end' plus the bound root is '(bird's) tail'. 田村1996 glosses it literally as [o-is その尻・尾], treating is as occurring only in the form ois. The o- here is the body-part/locative noun-forming element seen in osoma and oputuye; it lacks the verbal argument-adding function of the applicative o- found with place nouns such as oarpa and ota.
No token found in the corpus.