draft manuscript - Linguistics - University of California, Berkeley

(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been replaced by ipuRaka ‘make’ (see footnote 131 for more details).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