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(9.2) tuyuka Ritama tuyuka land Ritama village close: ‘land village’ target: ‘Earth’ (lord, frag, full) (9.3) 1p1pemai tata tupa 1p1pe =mai tata tupa inside =inact.nomz fire place close: ‘inner fire place’ target: ‘Hell’ (frag, full, prof) (9.4) yaw1k1maipuRakana yaw1k1 make =mai =puRa =kana =inact.nomz =nom.pst =pl.ms close: ‘what X made’ target: ‘creations’ (frag, full) (9.5) kumesamaipuRakana kumesa say =mai =puRa =kana =inact.nomz =nom.pst =pl.ms close: ‘what X said’ target: ‘Commandments’ (full) (9.6) misa yaw1k1taRa patiRi misa yaw1k1 -taRa patiRi mass make -act.nomz priest close: ‘mass-making priest’ target: ‘celebrant’ 368 (full) (9.7) nuamai Ritama nua =mai Ritama be.big =inact.nomz village close: ‘big village’ target: ‘Kingdom’ (lord) 368 That is, the priest who presides over the celebration of the Eucharist. 135
(9.8) wakutatara wakuta -tara carry.in.arms -act.nomz close: ‘carrier in arms’ target: ‘protector’ (lord) It is worth noting that there is complete consistency in the use of neologisms; no alternate neologisms are attested in any of the ecclesiastical texts or in Manuel Uriarte’s diaries, suggesting that these terms became standardized. Modern Omagua speakers, however, do not recognize these terms as having the neologistic meanings intended by the Jesuit missionaries. Modern Omaguas, for example, translate 1watimai Ritama as ‘high village’ and not as ‘Heaven’. In some cases, however, changes in the language have rendered Jesuit neologisms uninterpretable to modern Omaguas, as in the cases of (9.4) & (9.6), where yaw1k1 ‘make’, in use during the Jesuit missionary period, has been replaced by ipuRaka ‘make’ (see footnote 131 for more details). In addition to the obvious neologisms enumerated above, there are two lexical items amuyasukata ‘observe’ (in the sense of observing God’s commandments) and yumunuyepeta ‘redeem’, that are not attested in modern Omagua, and which we suspect to be Jesuit neologisms. 369 Both words appear in the Lord’s Prayer and Full Catechism, and the first also appears in the Profession of Faith. We believe both words are morphologically complex, since they would be unusually long for morphologically simplex words, and we suspect that they were created by Jesuits to express the given theological notions, which seem unlikely to have been present in pre-colonial Omagua religious or moral thought. We have, however, been unable morphologically segment these words and thus treat them as roots for the purposes of interlinearization. 9.3.2 Calques in Old Omagua Ecclesiastical texts Unlike the neologisms described in §??, which are pervasive in the ecclesiastical texts, grammatical and lexical calques are infrequent. In other words, as far as we are able to tell in light of modern Omagua, the Omagua found in the ecclesiastical texts appears to be largely grammatically correct, suggesting that those involved in the development of the texts exhibited a high degree of fluency in the language. We discuss each type of calque separately in the following sections, indicating the source in the original text of each example discussed here. The translations given in this section are the target translations in the original text. 9.3.2.1 Comitative =mukui in Manner Adverbial Constructions In modern Omagua, manner adverbials are expressed using the intrumental postposition =pupI (Old Omagua =pupe), as described in §2.3.7.4. However, in (4.1) of the Lord’s Prayer, reproduced in (9.9), we find a manner adverbial construction in which the comitative =mukui is used instead of the instrumental. 370 (9.9) tanupapa, 1wati Ritamakate yuRitimukui, ene SiRa, tene RamutSa muRa. 369 Our translation of these words are based on the Spanish translation of the corresponding portions of the very similarly organized Quechua catechism found in the appendix to Manuel Uriarte’s diary (see §6.1.2). 370 Also see footnote 126. 136
Page 1 and 2:
A Linguistic Analysis of Old Omagua
Page 3 and 4:
2.3.2 Nominal Modification . . . .
Page 5 and 6:
List of Tables 1 Morphemes and Abbr
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Acknowledgments Our greatest thanks
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fut Future tense =usu =usaRi goal G
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=Ra nom.purp Nominal purposive nom.
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Figure 2: Early Locations of the Om
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of Faith. The texts were produced b
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summarizing its publication history
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2.1 Phonological Inventory Old Omag
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pronouns: free pronouns are shown t
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These phonological processes have g
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patiRi =k1Ra usu priest =dim go ‘
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2.2.3 Verbal Morphology In this sec
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have presumably wanted to overtly e
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(O’Hagan and Wauters 2012), i.e.,
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is attested in modern Omagua, altho
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ta= yapiSika -ta InI iSipu =pupI na
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2.2.3.2.3 Clausal Nominalizers Old
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2.2.3.2.4 Subject Nominalizer -suRi
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Table 2.12: Modern Omagua Verbs Nom
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2.3.1 Basic Clause Structure Omagua
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Table 2.16: Order of Modern Omagua
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(2.39) ene yumiaw1RaRaSi ta, Roaya
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aikiaRa musap1R1ka persona =kana Ro
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marked by the purposive =senuni (se
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This morpheme has fallen out of the
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‘It is Jesus Christ, the Son of G
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e.g., if, when, since, etc. - given
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‘You rest while we go work.’ Mo
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yene= =ikua Ra= susana =RaSi cruz =
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awa =kai =suaRa =puRa man =? =advbl
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2.3.9 Non-Verbal Predication Non-ve
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Chapter 3 Text Conventions This cha
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given for a very similar Quechua ca
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central vowel /1/. The high central
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Chapter 4 Lord’s Prayer 4.1 Bibli
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text is unclear, although it should
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(4.2) a. Ene nuamai ritama teneruri
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ename 139 ne= iSaRi tanu 140 ukukui
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The Jesuit missionary mentioned in
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(5.2) a. i. Maraitipa Dios mura? ii
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(5.5) a. i. Aguerepa Dios amiti? ii
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. i. Dios semai raicua zenoni, mura
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ii. Dios Taegrasemai, Ahua guaca em
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La copia del original me fue entreg
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(6.3) a. i. Mara e pupe Dios yahueq
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(6.7) a. i. Marae rapa Dios yahuequ
Page 97 and 98: (6.10) a. i. Ayquiara musa puereca
Page 99 and 100: ii. Virgen Santa Maria ceuecacuarap
Page 101 and 102: iii. yeneikua RasusanaRaSi, cruzaRi
Page 103 and 104: (6.20) a. i. Era Xtiano cana Dios c
Page 105 and 106: ii. Roaya, miaracanayacatu yennezum
Page 107 and 108: (6.26) a. i. Mura quarasschi pupe m
Page 109 and 110: (6.28) a. i. Mare tipa Ahuacana y a
Page 111 and 112: target: ‘Grieving with all their
Page 113 and 114: iii. m1t1R1pe 1p1sasui comulgayaRay
Page 115 and 116: muRia -i ta= saRa ta= ĩya =mukui =
Page 117 and 118: Chapter 7 Profession of Faith Below
Page 119 and 120: c. upai tautSakana eRa taconfesayaR
Page 121 and 122: When Uriarte and his Jesuit compani
Page 123 and 124: Uriarte’s own, and as such we do
Page 125 and 126: (Uriarte [1776]1986:ibid.) goes on
Page 127 and 128: wiSani =puRa tenepeta 290 muRa be.d
Page 129 and 130: eRaya usu yene= patiRi =kana well g
Page 131 and 132: 9.1 Jesuit Interactions with the Om
Page 133 and 134: Ecuador), 314 were sent to found a
Page 135 and 136: of Kambeba lived as far downriver a
Page 137 and 138: empeño para (sic) entroducir en la
Page 139 and 140: There is ample evidence that Quechu
Page 141 and 142: Chantre y Herrera (1901:93) similar
Page 143 and 144: El P. Ignacio María Franciscis fue
Page 145 and 146: versions of ecclesiastical texts in
Page 147: 9.3 Jesuit Language Use in Old Omag
Page 151 and 152: espíritu santo =sui muRa virgen sa
Page 153 and 154: the former Spanish sense was the on
Page 155 and 156: A passive-like effect is achieved b
Page 157 and 158: maRai =tipa Dios what =interr God
Page 159 and 160: ‘Where is God?’ b. 1watimai Rit
Page 161 and 162: maRai =ikua =tipa Dios yaw1k1 upa =
Page 163 and 164: aikiaRa musap1R1ka persona =kana uy
Page 165 and 166: Table 9.2: Summary of Grammatical D
Page 167 and 168: ely on translation from a Quechua m
Page 169 and 170: Jesuits succeeded in bringing a sig
Page 171 and 172: conclusion to be drawn from the his
Page 173 and 174: Cabral, Ana Suelly Arruda Camara an
Page 175 and 176: Edmundson, George. 1922. Introducti
Page 177 and 178: Lemos Barbosa, Antonio. 1970. Peque
Page 179 and 180: Porro, Antonio. 1994. Social Organi
Page 181: Veigl, Franz Xavier. 1789. Status p
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