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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(9.8) wakutatara<br />
wakuta -tara<br />
carry.in.arms -act.nomz<br />
close: ‘carrier in arms’<br />
target: ‘protector’<br />
(lord)<br />
It is worth noting that there is complete consistency in the use <strong>of</strong> neologisms; no alternate<br />
neologisms are attested in any <strong>of</strong> the ecclesiastical texts or in Manuel Uriarte’s diaries, suggesting<br />
that these terms became standardized. Modern Omagua speakers, however, do not recognize these<br />
terms as having the neologistic meanings intended by the Jesuit missionaries. Modern Omaguas, for<br />
example, translate 1watimai Ritama as ‘high village’ and not as ‘Heaven’. In some cases, however,<br />
changes in the language have rendered Jesuit neologisms uninterpretable to modern Omaguas, as<br />
in the cases <strong>of</strong> (9.4) & (9.6), where yaw1k1 ‘make’, in use during the Jesuit missionary period, has<br />
been replaced by ipuRaka ‘make’ (see footnote 131 for more details).<br />
In addition to the obvious neologisms enumerated above, there are two lexical items amuyasukata<br />
‘observe’ (in the sense <strong>of</strong> observing God’s commandments) and yumunuyepeta ‘redeem’, that are not<br />
attested in modern Omagua, and which we suspect to be Jesuit neologisms. 369 Both words appear<br />
in the Lord’s Prayer and Full Catechism, and the first also appears in the Pr<strong>of</strong>ession <strong>of</strong> Faith.<br />
We believe both words are morphologically complex, since they would be unusually long for<br />
morphologically simplex words, and we suspect that they were created by Jesuits to express the<br />
given theological notions, which seem unlikely to have been present in pre-colonial Omagua religious<br />
or moral thought. We have, however, been unable morphologically segment these words and thus<br />
treat them as roots for the purposes <strong>of</strong> interlinearization.<br />
9.3.2 Calques in Old Omagua Ecclesiastical texts<br />
Unlike the neologisms described in §??, which are pervasive in the ecclesiastical texts, grammatical<br />
and lexical calques are infrequent. In other words, as far as we are able to tell in light <strong>of</strong> modern<br />
Omagua, the Omagua found in the ecclesiastical texts appears to be largely grammatically correct,<br />
suggesting that those involved in the development <strong>of</strong> the texts exhibited a high degree <strong>of</strong> fluency in<br />
the language.<br />
We discuss each type <strong>of</strong> calque separately in the following sections, indicating the source in the<br />
original text <strong>of</strong> each example discussed here. The translations given in this section are the target<br />
translations in the original text.<br />
9.3.2.1 Comitative =mukui in Manner Adverbial Constructions<br />
In modern Omagua, manner adverbials are expressed using the intrumental postposition =pupI (Old<br />
Omagua =pupe), as described in §2.3.7.4. However, in (4.1) <strong>of</strong> the Lord’s Prayer, reproduced in<br />
(9.9), we find a manner adverbial construction in which the comitative =mukui is used instead <strong>of</strong><br />
the instrumental. 370<br />
(9.9) tanupapa, 1wati Ritamakate yuRitimukui, ene SiRa, tene RamutSa muRa.<br />
369 Our translation <strong>of</strong> these words are based on the Spanish translation <strong>of</strong> the corresponding portions <strong>of</strong> the very<br />
similarly organized Quechua catechism found in the appendix to Manuel Uriarte’s diary (see §6.1.2).<br />
370 Also see footnote 126.<br />
136