The Timucua word for spider

Reading through various miracle stories in Pareja's (1627) Catechismo y Examen, I came across the story below which deals with a blasphemer who was eaten by a giant spider. Here I give the text and a rough analysis. The word for 'spider' appears to be satala, though it only appears once in the story. This is currently the only instance of the word in the corpus.

Much about the analysis of this story is not entirely worked out, but the climax of the story is satala iquo acoleta, yò, maninoleta, mine opomomincoqua navrutapitata, which seems to mean literally "a very big (iquo aco) spider, one that was frightening (yò manino), came down (pita) accompanied by (na-uruta) its thread (opomo)"

CatEx f287r-v [A giant spider eats a heretic]

1.1

Hicaco

hica village -co coord

Londres

Londres *London

mononco

mono call -nco RelCl

Inglaterrabeta

Inglaterra *England beta oblique

S

San saint

Pablo

Pablo Paul

Yglesiamitononco

Yglesia church -mitono his (respectful) -nco RelCl

,

inincono

Canturia

Canturia *Canterbury

Arçobispo

mucuqua

mucu in the presence of -qua nsuff

ytahosta

ytaho unknown verb [denounce?] -s benef -ta part

ysimonincono

ysi say -mo Pl:A -ni -ncono determiner? article?

,

ychiqecheno

ychiqecheno shoe

parema

pare sew -ma art

,

yaha

yaha one

herejeleta

hereje heretic(s) -leta indef

SS

Sacramento

Sacramento *sacrament

,

nabosota

na- ins boso honor, praise -ta part

,

nubuatimastetila

nubuatima show reverence -s benef -te part -ti neg -la aff

,

§

In the city of London in England in the church of St Paul, it is told that they denounced a heretic shoemaker before the Archbishop of Canterbury, who had no reverence for the most holy Sacrament.

En la ciudad de Londres en Inglaterra en la Yglesia de S Pablo aconteciò, que denunciaron à un çapatero hereje delante del Arçobispo de Canturia, que no hazia ninguna reverencia al santissimo SACRAMENTO,

1.2

masimoqe

masi say -mo Pl:A -qe if

Arçobispo

michunu

-michunu RelCl

,

"

orobisiecasta

orobisi behave badly ecasta

ysisonincono

,

catoomoqe

ca- thus toomo after -qe if

maqua

-ma art -qua comparative

,

quòstatiquanta

,

heqe

heqe now

toomota

toomo after -ta part

memano

-mi ordinal -mano top

cume

cume heart, chest, soul

vle

vle humility

,

chicosta

chico bite, strike -s benef -ta part

nabosta

nabo praise -s benef -ta part

,

nubuatimasta

nubuatima show reverence -s benef -ta part

hache

=hache =imper

,"

§

The archbishop exhorted him that from then on he should revere it with humility, and the heretic replied shamelessly that a spider was more worthy of reverence.

Exortòle el Arçobispo, que de alli adelante lo reverenciase humilmente, y el hereje con mucha desverguença le respondiò, que una araña era mas digna de reverencia.

1.3

masiqe

masi say -qe and then

hereje

hereje heretic(s)

michunu

-michunu RelCl

hebuano

hebuano word

,

ano

ano person

yuchisati

yuchisati

hebuata

hebua speak -ta part

ypuluta

ypulu reply (with hebua) -ta part

,

isinincono

,

cuyamabeta

cuya -ma art beta oblique

,

nabosota

na- ins boso honor, praise -ta part

nubuatimasta

nubuatima show reverence -s benef -ta part

Sacramentomanacu

,

nabosota

na- ins boso honor, praise -ta part

,

monoleheleqete

mono call le cop -heleqete not at all

moqe

mo say -qe and then

,

naquana

naquana without delay

paha

paha house

abõcobeta

abo high location -nco indef beta oblique

chitoholifa yemabetana

chito head holifa yema betana

,

satala

satala spider

iquo

iquo large

acoleta

acole very -ta part

,

yò

yò feel horror/hatred/repugnance

,

maninoleta

mani feel horror/hatred/repugnance -no nmlz -leta indef

,

mine

mine

opomomincoqua

opomo spiders web -mi 3poss -nco RelCl -qua if

navrutapitata

na- ins vru accompany -ta part pita descend -ta part

puenta

puen come -ta part

blasfemo

hebuaniheti

hebuani word heti evil, demon

,

hebuamichu

hebua speak -michu prev mention

,

opomomichu

opomo spiders web -michu prev mention

,

nipitama

nipita mouth -ma art

,

tanatalabosota nela

ta= away= na- ins talabo put in mouth? -so caus ta nela

,

§

And at that moment from the peak of the roof, a giant and frightening spider came down and wrapped its thread around the blasphemer, and put him it in its mouth.

Y al momento de lo alto de la cu[m]bre del techo, bajando una grandissima y espantosa araña endreçando su hilo al blasfemo, se le puso en la boca.

1.4

ytimileno

ytimileno father (or priest)

puqua puquama

puqua puqua in abundance -ma art

,

enetequa

ene see -tequa so that

intela

in be -te part -la aff

caqi

caqi this

yquòtimono

yquòtimono miracle, mystery

inema

inema all

eneta

ene see -ta part

,

charosamano

Thomas

Baldense

intala

.

Escrive este milagro Tomas valdense, que se hallò presente, con otros muchos Prelados. tom. 2. c. 62. contra Vuielepho.

The miracle of the Jewish boy saved from the furnace

One of the miracles of the sacrament related in the 1627 Catechismo y Examen is the story of a Jewish boy who consumes a piece of the Host at school.  In a rage, his father puts him in an oven.  But miraculously, after three days, he is taken out unharmed.

Here is a brief English summary:

Here are the Spanish and Timucua versions:

Obviously, this story has very nasty historical associations with European anti-Semitism.  Who knows what the Timucua must have thought of these stories of European Jews?

Bishop Andres and the tempting devils

Movilla (1635) contains a series of exampla translated into Timucua.  The first in the series is a story about a Bishop Andres, who was tempted by devils to molest a saintly woman living in his house.  The devils were defeated in the following way: A Jew was passing by on the road, and took shelter in a pagan shrine at night.  Before going to bed, he crossed himself for protection. While there, he saw a band of demons recounting their temptations of humans, including the demon who was tempting Andres.  The Jew is protected from the demons by the cross, and when he leaves, he find the Bishop, who after several denials, finally confesses his sin.  The Jew is then converted.

The original of this seems to be due to St Gregory, in the following passage

St Gregory Book Three Chapter 7.  (And in fact the Timucua translation cites this place.)  The Spanish that accompanies the text, however, looks more like this 1607 text: Tratado del govierno de la familia, y estado del matrimonio, by a Jesuit Gaspar Arete.  Or this version from 1597:

A few notable changes -- in the original by Gregory, the place where the Jew spends the night is a temple of Apollo.  In the Spanish 1607 version, it is a "templo de un idolo caydo" [temple of a fallen idol], and in the 1597 version it is "un templo antigua que estava alli de un idolo" [old temple where there was an idol] but in Movilla's Spanish version it is a "sepultura de infieles" [a tomb of unbelievers].  The parallel Timucua calls the place paha yanqua anopira Christianoti, nihitecare yalenolebinco = 'a house where they buried non-Christian Indians who died.'

St Macarius and the demon carrying bottles

I've been enjoying tracking the little stories embedded in the Colonial Zapotec and Timucua materials.

Here is one story in Spanish and Timucua from the 1613 Timucua Confessional:

My transcription and translation of the Spanish:

No sólo la sacramental confesión cierra la boca al Demonio para que no pueda acusar al pecador, y le confunda: pero aún abre el secreto que tiene en el alma de él que de veras se convierte a Dios, por cuya revelación pierde Satanás, todo el derecho que tenía en el pecador. Qui denuntiat arcana amici fidem perdit. Él que descubre los secretos pierde la amistad del amigo secreto. Escondido del Demonio es el pecado en alma del pecador, la confesión santa le descubre y revela, y descubierto pierde la inicua amistad, que el pecador tenía con la antigua serpiente, lo que sumamente deberíamos procurar. 

Encontrando San Macario al demonio, todo cargado de redomillas, le preguntó, “Qué significan esas redomillas?” [f30] Respondió Satanás, “Bebidas son que doy a los monjes, cuando los tiento y llevo tantas porque si no quieren beber, de una beban de otra.” “Dime,” preguntó Macario, “Y bebió de ellas alguno?” Respondió el Demonio, “Teoristo bebió de ellas.” Dada esta respuesta, desapareció el enemigo. Como fuese San Macario a donde estaban los monjes, y le saliese ellos a recibir con palmas en sus manos fuese derecho a la celda de Teoristo, rogándole se confesase con él, de todos sus pensamientos, lo cual hizo el monje con mucha humildad tornando a encontrar el Santo al Demonio le preguntó, cómo le iba con sus monjes, respondió que mal, porque ya todos quedaban santificados por medio de la confesión. 

Ninguna cosa tanto desagrada al Demonio cuanto el revelarle los secretos por eso se colgó Achitofel, porque Cusi reveló su secreto, y traición a David, ninguno encomendará su secreto de buena gana, a los que son muy parleros, y así el Demonio, a los que son muy solícitos en las confesiones, de mala gana encomienda los secretos de sus malas sugestiones y pecados, porque ve, que le guardan la mala fidelidad, que él quería. Cesareo cuenta, que fue a París, un gran Teólogo y afamado Predicador, el cual estando una vez en su oratorio, vio al Demonio a quién conjurando, preguntó “Cuál es la cosa entre los hombres, que más pesadumbre, y enojo os da a vosotros?” Respondió Satanás, “Ninguna cosa nos da tanta molestia, ni nos quita tanto las fuerzas, cuanto la pura y limpia confesión. Cuando está el hombre, en pecado mortal todo le tenemos atado porque no cumpla la voluntad de Dios, sino la muestra, por confesados sus pecados queda luego libre, de nuestras manos, y hábil para toda buena obra.” Lo mismo respondió el Demonio, al Angelico Doctor Santo Tomas.

(My translation)

The sacramental confession doesn’t only close the mouth of the Devil so that he can’t accuse the sinner, and confuse him [the devil], but it even opens the secret that he [the devil?] has in the soul of him who truly converts himself to God, through whose revelation Satan loses all right that he had to the sinner. “He that discloseth the secret of a friend loseth credit.”[1] He who discovers secrets loses the friendship of the secret friend. Hidden by the Devil is the sin in the soul of the sinner; the holy confession discovers and reveals it, and discovered loses the nefarious friendship which the sinner had with the ancient serpent, that which we should extremely try to do. 

Saint Macario, encountering the devil, all packed with little bottles, asked him, “What do those little bottles mean?” Responded Satan, “They are drinks that I give to the monks when I tempt them, and I carry so many because if they don’t want to drink from one, they drink from another.” “Tell me,” asked Macario, “And did someone drink from them?” Responded the Devil, “Teoristo drank from them.” Having given this response, the enemy disappeared. Then San Macario went  to where the monks were, and they left to receive him with palms in their hands; he went right to Teoristo’s cell, begging him to confess himself with him of all his thoughts, which the monk did with great humility. The Saint returning to find the Devil, he asked him how it went with his monks. [The devil] responded that [it went] badly, because they all were now sanctified through the method of confession. 

Nothing displeased the Devil as much as revealing his secrets; because of this Achitofel hung himself, because Cusi revealed his secret and betrayal of David. No one will entrust his secret willingly to those who are very talkative, and in this way the Devil, to those who are very obliging in the confession, grudgingly entrusts the secrets of his evil suggestions and sins, because he sees that they harbor unfaithfulness, which he wanted. Cesareo says that a great Theologian and famed Preacher went to Paris, who being one time in prayer, saw the Devil; conjuring him, he asked, “What is the thing among men which gives you the most grief and anger.” Responded Satan, “Nothing gives us more trouble, nor takes strength from us as much as pure and clean confession. When a man is in mortal sin, we have all of him tied, because he doesn’t fulfill the will of God; but it is shown to him through having confessed his sins, he remains afterwards free from our hands, and able to do any good work.” The same responded the Devil to the Angelic Doctor Saint Thomas.

==

I was able to find another version of the Spanish story here on Google Play:

Significant I think, is that this version is followed by the same discussion of Achitofel and Chusi that follows the San Macario episode in Timucua.

This book 

Libro intitulado Iornadas para el Cielo

by Cristobal Moreno (O.F.M) published in 1596 seems like the source for many things in the Timucua confessional.

St Dominic cures a demoniac: Tentative matching between Zapotec and Spanish

Much of Aguero (1666) is monolingual Zapotec, but most of it seems to be translated from Spanish originals.  Locating similar Spanish texts is key to working out the Zapotec.  The following Zapotec exemplum ("St Dominic cures a demoniac")  seems to me to a probable match for the miracle of the Rosary in Alonso Fernandez (here).

The likely correspondence in Alonso Fernandez is the following:

The devoted shepherdess: The Timucua version

In my last post, I described Spanish and Zapotec versions of an exemplum I will call The devoted shepherdess.  The following version of the story is from Gregorio de Movilla (1635):

A few notable differences between the earlier Spanish version and this one:

1. The identity of the priests as Dominicans is not mentioned here.  (The Timucua version is produced by Franciscans.)
2. The meaning of the different clothing for the maidens is explained by their different degrees of piety in this version, but not in the Alonso Fernandez version.
3. The death of the parents is mentioned here, but not in the Alonso Fernandez version.