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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(5.7) a. i. Mareiqua tipa Dios yaguepe jupacatu aiquiara maraincama?<br />
ii. Mareiquatipa Dios yaguepe jupacatu aiquiara maraincama?<br />
iii. maRaikuatipa Dios yaw1k1 163 upakatu aikiaRa maRainkana? 164<br />
maRai<br />
what<br />
=ikua =tipa Dios yaw1k1 upa =katu aikiaRa maRain =kana<br />
=reas =interr God make all =intsf dem.prox.ms thing =pl.ms<br />
close: ‘Why did God make all these things?’<br />
b. i. Agoa era zenoni.<br />
ii. Awa erazenoni.<br />
iii. awa eRasenuni.<br />
awa eRa =senuni<br />
man good =purp<br />
close: ‘So that man is good.’<br />
target: ‘For the well-being <strong>of</strong> man.’ 165<br />
(5.8) a. i. Mareiqua tipa Dios yagueque, varanu mura agoa?<br />
ii. Mareiquatipa Dios yagueque varanu mura agoa?<br />
iii. maRaikuatipa Dios yaw1k1 weRanu muRa awa?<br />
maRai<br />
what<br />
=ikua =tipa Dios yaw1k1 weRanu muRa awa 166<br />
=reas =interr God create coord 3sg.ms man<br />
close: ‘Why did God also make man?’<br />
<strong>of</strong> the plural, which poses a problem, since the ecclesiastical texts are otherwise entirely written in the masculine<br />
genderlect. We suggest that the orthographic sequence results from a scribal error in copying the<br />
forms puRai Ranu. We suggest that the final i <strong>of</strong> puRai was lost in the copying <strong>of</strong> the original <strong>manuscript</strong>, and that<br />
the original handwritten was misinterpreted as , an extremely common occurrence throughout the texts,<br />
as they have come down to us. Perhaps the most convincing evidence in favor our interpretation <strong>of</strong> puRa as a<br />
truncated form <strong>of</strong> puRai is that fact in the parallel clause in the full catechism (see (6.6b)), the corresponding form<br />
is given as . If the interpretation <strong>of</strong> as puRai Ranu is granted, we find that the free form puRai<br />
occurs in its expected syntactic position (see §2.3.8.1), and that Ranu encodes the correct number for the argument<br />
in the non-verbal predicate, namely third-person plural (see §2.3.9). Note that under the interpretation here, the<br />
form <strong>of</strong> the 3pl.ms pronoun found in the catechism fragment differs from that found in the full catechism (i.e.,<br />
Rana). However, this is not as problematic as it may seem, as we reconstruct the Proto-Omagua-Kokama 3pl.ms<br />
pronoun to be u-final (*Ranu), along with the 1pl.excl.ms pronoun (*tanu) (see Michael et al. (in prep)). Note<br />
that the latter form is in fact attested in the Omagua Lord’s Prayer. It appears, then, that different ecclesiastical<br />
texts used different forms <strong>of</strong> the 3pl.ms pronoun, perhaps due to Omagua-internal dialectal diversity, or due to<br />
ongoing language change in the time between the preparation <strong>of</strong> the two versions <strong>of</strong> the catechism.<br />
163 We replace the original orthographic with k here, given that the word must clearly be yaw1k1, based on its<br />
translation and its orthographic representations elsewhere in the catechism fragment and the parallel question in<br />
the full catechism (see (6.7a)).<br />
164 Even though Cabral (1995:375) previously segments the same sequence as marain kana ‘thing’ plur, as we do,<br />
here Cabral (1995:378) segments maRainkana as mara in kana ‘thing’ loc plur. However, the i <strong>of</strong> maRain is<br />
clearly part <strong>of</strong> the root, and the presence <strong>of</strong> the n has previously been accounted for (see footnote 154). Moreover,<br />
as we have discussed elsewhere (see footnote 130), there is no independent evidence a locative in in Omagua or<br />
Kokama-Kokamilla (Vallejos Yopán 2010a:279-318).<br />
165 Note that in the parallel clause in the full catechism (see (6.7b)), the Omagua sentence is more faithful to the<br />
expected theological message (i.e., that God made the things <strong>of</strong> the world for the good <strong>of</strong> man, not so that man<br />
would be good). The author <strong>of</strong> the parallel clause in the full catechism appears to have been more aware <strong>of</strong> the<br />
relatively subtle semantic difference between the construction that uses the purposive =senuni (as appears here),<br />
and the construction that involves the absolutive nominalizer =mai and nominal purposive =Ra (as appears in the<br />
parallel sentence in the full catechism).<br />
73