draft manuscript - Linguistics - University of California, Berkeley

close: ‘The son of God transformed into man long ago, what was his name?’
target: ‘The son of God become man, what was his name?’
spanish: ‘¿Cómo se llama el Hijo de Dios hecho hombre?’
b. i. Jesu Xto. raschira: muratina aycetui Dios, aycetui Ahua veranu yenne Yara, yenne
niumune yepetatara.
ii. Jesu xto. raschira: muratina aycetui dios aycetui ahua veranu, yenneyara, yenneniumuneyepetatara.
iii. jesucristo RaSiRa. muRatina aisetui Dios aisetui awa weRanu, yeneyaRa yeneyumunyepetataRa.
jesucristo Ra= SiRa
Jesus.Christ 3sg.ms= name
muRa =tina aise 192 -tui Dios aise
3sg.ms =cert true -? 194 God true
yene= yumunuyepeta 193
1pl.incl= redeem
-tui
-?
-taRa
-act.nomz
awa weRanu yene= yaRa
man coord 1pl.incl= lord
close: ‘His name is Jesus Christ. He is the true God and a true man, as well as he
who redeems us.’
target: ‘His name is Jesus Christ. He is the true God and a true man, as well as
our redeemer.’
spanish: ‘Jesucristo, verdadero Dios y verdadero hombre, y nuestro Redentor.’
(6.16) a. i. Maria mai Jesu Xto. ni umu nuyepeta emenua yenne?
ii. Mariamai Jesu Xto. niumunuyepeta emenua yenne?
iii. maRiamai jesucristo yumunuyepeta yene?
maRiamai jesucristo yene
how(?) 195 Jesus.Christ redeem 1pl.incl
close: ‘How did Jesus Christ redeem us?’
spanish: ‘¿Cómo nos redimió Jesucristo?’
b. i. Yenne ycuarasussanaraschi, Cruz ari taque tamai raumanuraschi (mura). (Entre
paréntesis, con lápiz: mura.)
ii. Yenneycua rasusanaraschi, Cruzari taquetamai raumanuraschi (mura).
192 The Old Omagua root aise ‘true’ survives in modern Omagua only in the frozen form aisImai, ‘truth’, which is
employed in discourse to assert the truth value of a proposition (cf., Spanish verdad or de veras).
193 A reflex of the Old Omagua word yumunuyepeta is not attested in modern Omagua, but note the similarity of this
stem to Old Omagua usuepeta ‘save’, which does exhibit a modern Omagua reflex. Both stems appear to have been
at some point in time compositional: usuepeta contains usu ‘go’ and -ta caus; yumunuyepeta contains yumunu
‘send’ and -ta caus. Because we do not expect Omagua to have exhibited a native word to express the Christian
concept of redemption (note that our gloss of ‘redeem’ relies heavily upon the original Spanish translation of a
similar Quechua catechism (see §3.1)), we consider it most likely that yumunuyepeta is a Jesuit neologism.
194 Based on the reflex of Old Omagua aise in modern Omagua (see footnote 192), it is clear that the sequence
was not part of the root. It does not correspond to any morpheme in modern Omagua or Kokama-Kokamilla
(Faust 1972; Cabral 1995; Vallejos Yopán 2004, 2010a) of which we are aware, and we have been unable to locate
any cognates to it in other Tupí-Guaraní languages. However, if Old Omagua aise did not form part of the same
class of adjectives as eRa ‘good’ and ayaise ‘evil’ (see §2.3.2.3 and footnote 146), and was actually a stative verb (as
many quality-denoting roots are in modern Omagua), it would need to be nominalized in order to modify either
Dios or awa (note that the nominalization of stative verbs to serve as nominal modifiers is widely attested in these
texts (see §2.3.2.3)). This raises the possibility that was a nominalizer.
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