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