A cardinal number is usually placed before the word which it modifies, for example:

279. A cardinal number is usually placed before the word which it modifies, for example:

opaa ambau four carabao ‘four carabaos’ The stress falls then on the number and one can—especially in connection with the personal pronoun which under certain circumstances must be used with such a numeral see § 146—consider the substantive to be a refinement to the numeral. If the substantive precedes, then the relationship is reversed and the stress no longer falls on the numeral but on the thing counted, for example: ambau opaa carabao four ‘four carabaos’ mia opaa ira person four 3 PL ‘four people’ It is not impossible that this construction is secondary. 2 As has already been mentioned in § 219, the full form of the cardinal numbers can be preceded by the plural prefix me-, for example: ranta ka do-me-’opitu ana-no until and 3 PL - PL -seven child-3 SG . POS ‘until her children were seven’ until she had seven children mia me-’olima ira andio person PL -five 3 PL this ‘these five men’ This is also possible with the interrogative cardinal number opia ‘how many?’. In the following section it is discussed that compounds consisting of a cardinal number with a measure word, etc. in general fill the same syntactic slot as do independent cardinal numbers. Usually, however, they stand after the word which they modify, and in certain cases this is the only possible placement. Where the motivation for it exists, the plural prefix me- can be attached to these compounds, for example: ambau me-pato bawaa ira carabao PL -four herd 3 PL ‘four herds of carabao’ 280. Classifiers or numeral auxiliaries are indicators of general notions such as English ‘piece’ under which the things to be counted are taken together according to their form or nature and in this way are divided into a number of classes for the purpose of counting. Measure words indicate the quantity of aggregates which, whether they naturally compose a unit or not, are considered by the speaker from the viewpoint of their collectivity. Both groups of words in actuality compose only one category, because one can say of both that they have the function of separating off one or more units from an aggregate thought of as a mass or collectivity, and to denote them as such 2 [from main text, p. 269] Confer the next to last paragraph of § 151. Also analogy could have been at work here, seeing that adjectives and other modifiers tend to come after the modified word. It is curious in this connection that mia hadio—the Mori equivalent of Malay orang banyak—means not only ‘the people, the masses’ versus ueto ‘the nobility’, but can also mean the same as hadio mia ‘many people’. [p. 270] cf. § 255 ff.. They are thus also constructed in the same way, and a distinction is not always to be drawn between them. Examples of classifiers are: a tangke ‘thick, inflexible stem’, as a measure word used of things which are located on such a stem, such as osole asa tangke ‘a stem of corn’, in other words one or more corn cobs with a piece of stem still attached from which the husk has been removed. But tangke is also a classifier for flat, thin, flexible objects, for example: tambata pato tangke k.o.white.toadstool four flat.flexible.object ‘four small white toadstools with or without stems’ asa tangke lewe ng-keu 3 one flat.flexible.object leaf LG -wood ‘a tree leaf’ wunta rua tangke paper two flat.flexible.object ‘two sheets of paper’ ompeo asa tangke mat one flat.flexible.object ‘a mat’ Perhaps in this case one has to do with homonyms, compare Pamona tangke ‘stem’ next to take, a classifier for things which have the form of a thin, flexible layer. Compare also tonggi ‘thin, flexible stem’, used as a measure word for counting bunches which hang from a tonggi, for example taipa asa ntonggi ‘a cluster of mangoes’. b lewe ‘leaf’, for flat, hard objects, for example: dopi asa lewe plank one leaf ‘a plank’ rupia rua lewe guilder two leaf ‘two guilders’ aku mo-’ema doi see te-lima lewe 4 1 SG . FUT PART : TRI -request money cent VOL -five leaf ‘I will ask for five cents’ c wuku ‘pit, seed’, for kernels and the such, for example: osole asa wuku corn one seed ‘a kernel of corn’ uho asa wuku periwinkle one seed ‘a periwinkle’ 3 [from main text, p. 270] Also lewe ngkeu asa tangke. 4 [from main text, p. 270] Also …te’olima lewe. In Padoe they also say lemo aso wuku ‘a citrus’, pusi rua wuku ‘two bananas’. d ihi ‘contents, flesh’, for rings, armlets, coconuts, citrus fruit, etc. less used in Tinompo. e mata ‘the point’, for sharp weapons and certain bladed tools axes, knives, spring lances, caltrops, etc.. Also certain traps are counted with mata, such as the lakansia and tanggala, both of which are set up in fast-flowing water and supplied with a fence to insure that fish swim into them. f botoli cf. § 97, for round or oval objects, or also animals, for example: sumpere rua botoli pumpkin two round.object ‘two pumpkins’ With animals as such no classifier is used, for example opaa ira ambau ‘four carabaos’. If one says pato botoli ambau, then one is looking at them as animals for slaughter, or at any rate carabaos considered from the viewpoint of their meat. Both pato ambau and pato wata ambau where wata means ‘trunk’, compare Malay batang also mean ‘four carabaos’ as indicating a value, also in the specification of a fine or penalty in which case the value is often established at a fictive, sometimes very low value, and certainly below the real value. The expression bou lima laba compare molaba ‘large, big in its class’ is not ‘five pike fish’ but rather ‘five pieces of pike fish’, thus likewise denoting a certain quantity of food. The same applies with masapi asa ngkeu ‘an eel’. g keu ‘wood, tree’, which is used for trees, stalks, stems, hairs, etc. and also for animals and objects which have the form of a snake, for example: pae pitu ng-keu field.rice seven LG -wood ‘seven stalks of rice’ lidi asa ng-keu midrib one LG -wood ‘one palm leaflet midrib’ wua ng-kotuo rua ng-keu fruit LG -betel.pepper two LG -wood ‘two betel pepper fruits’ [p. 271] enu asa ng-keu necklace one LG -wood ‘a golden necklace’ wulaa asa ng-keu 5 gold one LG -wood ‘id.’ to’o-to’o asa ng-keu necklace one LG -wood ‘id.’ [Sampalowo] asa ng-keu sala andio ramai one LG -wood way this come.hither ‘the entire way across toward here’ 5 [footnote 1, p. 271] Glossed incorrectly in J. Kruyt 1919:334. Scarcely to be named in this connection is ule asa leko ‘a snake which lies rolled up’ meleko means ‘roll oneself up’, leko is thus a measure word for ‘roll’; ule asa howu has the same meaning howu means ‘hoop’. In some cases no numeral auxiliary is used where it should well be expected, for example asa luria ‘a durian fruit’ ‘a durian tree’ should be asa ngkeu luria or asa mpu’u luria; in the sense of ‘durian wood’ a measure word must accompany luria; compare also: aasa wulaa bobotoli one gold round ‘a round piece of gold’ 6 Sometimes one can just as well make use of a numeral auxiliary as the full form of the numeral, for example: aasa ompeo one mat ‘a mat’ asa tangke ompeo one flat.flexible.object mat ‘a mat’ ato aasa roof.thatch one ‘a panel of roofing thatch’ ato asa tangke roof.thatch one flat.flexible.object ‘a panel of roofing thatch’ That a distinction is not always to be made between measure words and classifiers appears from words such as pu’u Malay pohon, for example: towu asa m-pu’u 7 sugarcane one LG -base ‘a stool of sugarcane’ uwi asa m-pu’u tuber one LG -base ‘one tuber plant’, or ‘the entirety of the tubers which are on one tuber plant’ rombia asa m-pu’u sago.palm one LG -base ‘a stool of sago palm’ versus keu asa mpu’u, asa mpu’u keu ‘a tree’, konau asa mpu’u or konau asa ngkeu ‘an aren palm’. Examples of measure words are especially to be found under the stems of verbs which in general have the meaning ‘a certain substance or quantity divided in parts or collected together into one or more greater units’, such as: a mobontu ‘bind together of a large number of objects, bundle’, thus asa bontu ‘a bundle’, for example of firewood; 6 [from main text, p. 271] Also wulaa asa botoli. 7 [from main text, p. 271] Versus towu asa ngkeu ‘a stalk of sugarcane’. b moboro ‘collect, join a large number of objects into a bunch or bundle whether or not by binding, thus broader in meaning than mobontu’, thus asa boro ‘a bundle, a bunch’ c mowutu ‘bind’ said of something that is bound together with something else into a solid whole, thus asa wutu ‘a bunch, a bundle’, especially of wood or bamboo. d moberi ‘tear, rend’, thus sawu pato beri or sawu opaa beri ‘four small pieces of fabric whether or not obtained by tearing, etc., four pieces of fabric’; beri is also used for pieces of paper and the like. e mompole ‘chop or cut through transversely’, thus asa mpole ‘a piece originating in this way’ compare asa mpole hulu ‘a piece of resin’, which of course does not originate in this way, but which has this form. f mompudu ‘break through’, thus asa mpudu keu ‘a broken off piece of wood’ g mobansi ‘cut through, etc. lengthwise, split’, thus asa bansi ‘a half’ e.g. of a papaya. h montongo ‘wrap up, pack in’, thus for example kinaa asa ntongo ‘a packet of cooked rice’. i moraku ‘with one’s full hand grasp into something’, thus for example inisa asa raku ‘a handful of pestled rice’ Other examples of measure words and other words occurring as such are: [p. 272] asa n-taroa one LG -pair ‘a pair, a set of two’ ampa tolu m-pewowa 8 stake three LG -opening ‘three sets of sharpened bamboo stakes installed along a path’ lada asa n-toliti Spanish.pepper one LG -wrapper ‘a sprig of Spanish pepper’ rombia asa wita sago.palm one earth ‘a trunk of the sago palm’ pato n-s[in]ule four LG - PASS :go.and.return.regularly ‘four times there and back’ pato n-s[in]ule koa hieno ku-lako four LG - PASS :go.and.return.regularly just near.past 1 SG -go mon-tembi PART : TRI -carry.on.back ‘I have just now gone only four times to transport carry-loads’ I am thus not yet finished From the stem bali, literally ‘side’, 9 come examples such as the following. In this meaning bali is only used with asa ‘one’ or rua ‘two’, and always with prenasalization: 8 [from main text, p. 272] From pewowa ‘opening of a door or barrier’. When bamboo stakes are set, a barrier is placed preceding the pointed bamboos so that the way is cut off, so that any wild animal must spring directly on the stakes. karu-ku asa mbali 10 leg-1 SG . POS one side ‘my one leg’ kae-ku rua mbali hand-1 SG . POS two side ‘both my arms’ b[in]uri rua mbali PASS :write two side ‘written on both sides’ Further are names of linear measures, weights, and the such, for example: asa sampanggae 11 one finger.length ‘a distance from the tip of the index finger to where the thumb begins’ asa otuwe one span ‘a span’ measured between thumb and middle finger lauro nomo ropa rattan six fathom ‘a piece of rattan six fathoms long’ balo pato laa bamboo four segment ‘a bamboo piece of four segments’ asa m-po’aha-a one LG -carry.on.shoulder- NZR ‘a carry-load of what one carries on the shoulder’ asa n-su’u-a one LG -carry.on.head- NZR ‘a carry-load of what one carries on the head’ asa n-tembi-a one LG -carry.on.back- NZR ‘a carry-load of what one carries on the back’ These last three can also be expressed, respectively, as asa mpino’aha, asa nsinu’u, and asa ntinemba. The borrowed words kati about one and a half pounds and pikulu Malay pikul, equivalent to 136 pounds are used with the full forms of the numerals, thus onoo kati ‘six catty’, opaa pikulu ‘four picul’, etc. See also § 381. It must be remarked that the names of receptacles are not constructed as measure words, but rather take the full forms of the cardinal numbers and, by the nature of things, not forming a compound therewith, with the meaning ‘so-and-so much of the objects full’, e.g.: 9 [footnote 1, p. 272] The adjective bali means ‘changed, change’. Note that ‘on both sides’ can also be expressed by patimbali or mompombali, e.g. kae-ku patimbali or kae-ku mompombali ‘both my arms’. 10 [from main text, p. 272] Also: karu asa-mbali-ku, with karu asambali treated as a compound. 11 [from main text, p. 272] Compare sampa ‘branch’, kae ‘hand’. pongasi onoo pido rice.wine six bottle ‘six bottles of rice wine’ uwoi opaa banga 12 water four coconut.shell ‘four coconut shells of water’ uwoi opaa ahi 13 water four bamboo.water.container ‘four bamboo tubes of water’ So also next to pato nta’u ‘four years’ the Mori do not say pato wula or pato minggu, etc., but rather opaa wula ‘four months’, opaa minggu or opaa menggu ‘four weeks’, etc. It also deserves mention though it speaks for itself that some words have another meaning as measure words or classifiers than is otherwise the case, for example oalu sala ‘eight ways, eight paths’ versus oalu nsala, halu nsala ‘eight methods, eight manners’, compare also onoo tia ‘six parts which are owed to someone or intended for someone, six shares or portions’ versus onoo ntia or nomo ntia ‘six parts divisions, pieces’. That compounds consisting of a numeral plus measure word or classifier [p. 273] are treated entirely as numerals themselves appears clearly from the fact that they sometimes occur in combination with a Set I personal pronoun § 146, for example: ambau pato bawaa ira carabao four herd 3 PL ‘four herds of carabao’ me-lako ira-mo ba opia mia 14 ira PL -go 3 PL - PERF if how.many person 3 PL ‘they went on their way amounting to so many in number’ The numerals pulu ‘ten’, etu ‘hundred’, sowu ‘thousand’ and riwu ‘ten thousand’ also belong to the measure words. The first of these, pulu, has the peculiarity that it is not prenasalized. 281. Mori speakers employ a separate derivation in order to indicate a certain number of nights, from three to nine nights, which is formed by adding i- to the forms of cardinal numbers used in compounds, thus itolu, ipato, ilima, inomo, ipitu, ialu without h; compare §§ 77 and 283 and isio ‘three, four, etc. nights’ the same as tolu wongi, pato wongi, etc.. Likewise ipia ‘how many nights?’ the same as pia wongi can be formed from the interrogative numeral pia ‘how many’. Corresponding forms for ‘one night’ or ‘two nights’, however, do not exist, and in this case one must say, respectively, asa wongi or rua wongi. For ‘ten, twenty, thirty, etc. nights’ a form with the suffix -a is used, that is, pulu’a, ruapulu’a, tolupulu’a, etc. the same as pulu wongi, etc.. Combined with another form: pulu’a ka rua wongi ‘twelve nights’, pulu’a ka itolu ‘thirteen nights’, etc. 12 [from main text, p. 272] Also opaa banga uwoi. 13 [from main text, p. 272] Also opaa ahi uwoi. 14 [footnote 1, p. 273] The form mia occurs here as a numeral auxiliary, but without a corresponding substantive which is not necessary, because mia can only be used of humans or personified referents. In its function as a numeral auxiliary it can be rendered as ‘individuals’, ‘persons’, ‘men’, ‘man’, with the understanding that it is used not only with men but also of women and children. It would appear that the use of mia as a numeral auxiliary with a substantive other than mia—such as in wali-no asa mia friend-3 SG . POS one person ‘a companion of his’—is not true Mori. One can indeed say mia asa mia ‘a person’ but not asa mia mia, asa mia mia pande ‘a clever, capable person’, etc. and likewise walino asa mia not asa mia walino in the sense of ‘another companion of his’. The forms with i- and -a can—just like with asa wongi and rua wongi, etc.—be combined with a Set I personal pronoun, or occur in the future; in this case they can also take the plural subject prefix me-. Examples of these forms are: ipato-po ka ku-lako four.nights- INCOMP and 1 SG -go ‘after four nights I will go’ aku l[um]ako ipato 1 SG . FUT PART :go four.nights ‘I will remain away for four nights’ ta ipato ba ku-lako 3 SG . FUT four.nights if 1 SG -go ‘I will remain away for four nights’ lit., ‘it will be four nights if I go’ saba itolu appear three.nights ‘three nights old’ of the moon 15 me-’ipia komiu-mo? mem-pulu’a kami-mo PL -how.many 2 PL - PERF PL -ten.nights 1 PLX - PERF ‘How many nights have you all been away from home? Ten nights already.’ kami me-’ipato ba ki-me-lako 1 PLX PL -four.nights if 1 PLX - PL -go ‘we will be away four nights’ [p. 274] da isio do-m-pe’ula a bangka-do mia otolu ira still nine.nights 3 PL - PL -get.on at boat-3 PL . POS person three 3 PL andio, wela-o-mo me-woli-wolili bangka-do, pulu’a ka this continuous-3 SG - PERF PART : INTR - REDP -spin boat-3 PL . POS ten.nights and ialu, me-rodo-rodo-o-mo mbo’u bangka-do eight.nights PART : INTR - REDP -quiet-3 SG - PERF again boat-3 PL . POS ‘when these three people had been on board their boat for just nine days, it began to spin around continually, after eighteen days the weather calmed down again’ me-rua-wongi ira-mo PL -two-night 3 PL - PERF ‘they are already two nights arrived, on the way, etc.’ da me-’asa-wongi ira still PL -one-night 3 PL ‘they are just one night arrived, etc.’ 15 [footnote 2, p. 273] Perhaps the absence of a form with i- for ‘one night’ or ‘two nights’ is related to the fact that one only sees the crescent of the new moon when it is three nights old. An expression such as saba rua wongi thus is also not said. The forms with i- and -a would then perhaps actually be expressions for the days of the month in other words indicating the number of nights since the passing of the new moon. One can also say, however, patopulu’a ‘forty nights’, etc., and although one can indeed say orua wula seldom rua wula for a time period of sixty days, nonetheless nomopulu’a is more usual. Forms such as etu’a and higher, however, are not found. me-’inomo ira PL -six.nights 3 PL ‘they are six nights arrived, etc.’ Constructions such as inomo ira do-lako six.nights 3 PL 3 PL -go and me-’inomo ira do-me-lako PL -six.nights 3 PL 3 PL - PL -go are also possible. Verbs can be further derived from the i- and -a forms using the prefix mo-, which then mean ‘say that it lasts yet three, etc. days’, for example: indiawi m-po-’ipato kita, oleo andio m-po-’itolu kita-mo yesterday PL -say-four.nights 1 PLN day this PL -say-three.nights 1 PLN - PERF ‘yesterday we said: in four days; today we say: in three days’ tisomo kita-mo m-po-’ilima tomorrow 1 PLN . FUT - PERF PL -say-five.nights ‘tomorrow we shall be able to say that it lasts yet five days’

282. A