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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The above example is the only attestation in the ecclesiastical texts <strong>of</strong> the applicative function<br />
<strong>of</strong> =supe, which elsewhere functions as a postposition that attaches to nouns and licenses oblique arguments<br />
denoting a goal. It is not attested synchronically. However, an applicative -tsupe has been<br />
described for Kokama-Kokamilla (Vallejos Yopán 2010a:380-382), and we assume it to be reconstructable<br />
to Proto-Omagua-Kokama (see §2.2.3.2.2). 288 With regard to its form, note that Uriarte<br />
writes , with an initial unexpected affricate. 289 We assume this to be an idiosyncratic<br />
orthographic representation, and not evidence for the alternative hypothesis that the applicative<br />
and oblique-licensing postposition reconstruct to distinct morphemes in Proto-Omagua-Kokama.<br />
8.6 Part III, Section 50<br />
At the beginning <strong>of</strong> 1764, when Uriarte was about to end his seven-year period as the missionary<br />
among the Omagua in San Joaquín, he attempted to hand over a set <strong>of</strong> wax tablets to the incoming<br />
priest, on which were recorded the debts owed by community residents to the mission for borrowing<br />
tools to carry out various tasks. However, the incoming priest, apparently overwhelmed at the<br />
thought <strong>of</strong> remaining alone in San Joaquín, refused responsibility for the tablets, telling Uriarte<br />
that he should turn them over to a secular <strong>of</strong>ficial named Ponce. Uriarte refused, and instead<br />
pardoned all <strong>of</strong> the residents’ debts.<br />
The Omaguas <strong>of</strong> San Joaquín were apparently unsatisfied with this turn <strong>of</strong> events, since they<br />
subsequently complained to Ponce that they did not receive payment for wax that they had collected.<br />
One infers that Uriarte took the cancellation <strong>of</strong> their debts to the mission as having relieved him <strong>of</strong><br />
the obligation to pay them, but that the Omaguas understood the situation differently, as evident<br />
from the utterance in (8.7), which was relayed to him via Ponce.<br />
(8.7) a. Visanipura tenepeta mura: roaya yene zagauite marai, Mapa zupe Patiri zui.<br />
b. Visanipura tenepeta mura: roaya yenezagauite marai, Mapazupe Patirizui.<br />
c. wiSanipuRa tenepeta muRa. Roaya yenesawaiti maRai mapasupe patiRisui.<br />
288 Espinosa appears to agree with the interpretation <strong>of</strong> =supe as an applicative. The following passage contains his<br />
initials and appears as footnote (12) in Uriarte ([1776]1986:329).<br />
A la letra: No mezquinar para Andrés; yo muerto después llevar Padre casa a (Enane ucacra chupi<br />
andres ta-umanu zacapuare, erusu Padre uca cati). No para mezquinar a Andrés, expresión enfática<br />
equivalente a éstas: No has de mezquinar, no mezquines a Andrés. Mezquinar: modismo regional<br />
equivalente a escatimar. Traducción completa: No escatimes a Andrés; yo, después que muera, (lo)<br />
llevarás a casa del Padre.<br />
Translation (ours):<br />
Literally: Not be stingy for Andrés; I dead after take Father house to (Enane ucacra chupi andres<br />
ta-umanu zacapuare, erusu Padre uca cati). Not to be stingy with Andrés, an emphatic expression<br />
equivalent to the following: You must not be stingy with, don’t be stingy with Andrés. Mezquinar,<br />
a regionalism equivalent to escatimar. The complete translation: Don’t skimp with Andrés; after I<br />
die, take (him) to the house <strong>of</strong> the Father.<br />
Note that Espinosa’s representation <strong>of</strong> this section <strong>of</strong> the <strong>manuscript</strong> (included parenthetically in the quote above)<br />
differs from Bayle’s. Both contain features that are divergent from the proper phonemic representation <strong>of</strong> the<br />
Omagua, such that it is impossible to know which more faithfully reflects the <strong>manuscript</strong>. However, we should note<br />
that, in general, Espinosa appears to have taken more liberty in his transcription <strong>of</strong> the <strong>manuscript</strong>, presumably<br />
because <strong>of</strong> his own personal knowledge <strong>of</strong> Omagua.<br />
289 Additionally, note that, although the final vowel appears to follow Uriarte’s typical pattern <strong>of</strong> representing<br />
Old Omagua final /e/ as , he in fact represents the final vowel <strong>of</strong> this morpheme as in (8.7).<br />
113