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 Jesuit missionary mentioned in this passage is Ignacio Maria Franciscis (b. 1705 Palermo –<br />
d. 1777 Palermo), 150 and although González Suárez is likely correct in identifying Franciscis as the<br />
source <strong>of</strong> the <strong>manuscript</strong>s, it is highly unlikely that he was the author <strong>of</strong> the Omagua catechism<br />
fragment (see §??).<br />
Regarding the content <strong>of</strong> the <strong>manuscript</strong>s, González Suárez (1904:75) continues:<br />
El manuscrito contiene toda la doctrina cristiana en el idioma de los Icaguates y de<br />
los Yameos: en el idioma de los Omaguas no tiene las oraciones, sino solamenete las<br />
preguntas: además tiene dos catecismos en lengua quichua, por los cuales se conoce cuál<br />
era el aspecto o la fisionomía filológica (diremos así), que a fines del siglo décimo octavo<br />
presentaba el quichua, introducido y vulgarizado por los misioneros en las reducciones<br />
cristianas de la comarca oriental transandina. 151<br />
Crucially, it should be noted that the original <strong>manuscript</strong> apparently contained a complete<br />
Omagua catechism and not only the fragment printed in González Suárez (1904), and reproduced<br />
in Chapter 5, as indicated by the following footnote:<br />
En nuestro manuscrito no hay más que las preguntas y las respuestas de la doctrina en<br />
la lengua omagua: faltan enteramente las oraciones; por esto transcribimos sólo doce<br />
preguntas.<br />
(González Suárez 1904:66) 152<br />
The fate and current location <strong>of</strong> the original <strong>manuscript</strong> is unknown to us. Note that the text<br />
that we analyze in §5.2 is the original González Suárez (1904) version, and not the Rivet (1910)<br />
version, which was based on the González Suárez version, or the Cabral (1995) version, which was<br />
based on the Rivet (1910) version.<br />
5.1.2 Rivet (1910)<br />
The catechism fragment was analyzed and republished in Rivet (1910), in conjunction with the<br />
Omagua Lord’s Prayer, as discussed in §4.1. As with his treatment <strong>of</strong> the Omagua Lord’s Prayer,<br />
Rivet provides mostly accurate morphemic segmentations and French glosses, as well as altering the<br />
graphemic representation to avoid orthographic choices inherited from the Spanish orthography used<br />
for the original. For this latter reason, González Suárez’s version remains essential for obtaining an<br />
accurate version <strong>of</strong> the orthography in the original <strong>manuscript</strong>.<br />
150 Jouanen (1943:732). de Velasco ([1789]1981:518) gives Viterbo as the place <strong>of</strong> death, and he is likely correct, since<br />
Uriarte ([1776]1986:290) also indicates that Franciscis was residing in Viterbo when Uriarte was writing the second<br />
part <strong>of</strong> his diaries, no earlier than February 1773 (Uriarte [1776]1986:187).<br />
151 Translation (ours):<br />
The <strong>manuscript</strong> contains the Christian doctrine in the language <strong>of</strong> the Icaguates and the Yameos:<br />
in Omagua it does not have the prayers, only the questions: additionally there are two catechisms<br />
in Quechua, by which we can know what the appearance or philological features (so to speak) were,<br />
which Quechua exhibited at the end <strong>of</strong> the 18th century, introduced and corrupted by the missionaries<br />
in the Christian settlements <strong>of</strong> the eastern trans-Andean region.<br />
152 Translation (ours):<br />
In our <strong>manuscript</strong> there are not more than the questions and answers to the doctrine in Omagua: the<br />
prayers are lacking entirely; because <strong>of</strong> that we transcribe only twelve questions.<br />
68