Wednesday, June 29, 2016

The coverb movement construction in Copala Triqui

Copala Triqui has a construction in which two verbs share a subject when one of the verbs is a verb of motion.  The relationship between the two is reminiscent of control, in that it appears that the two much be in the same aspect and have the same subject.

Some examples.  The first one has a coverb relationship between cavii and ca'anj:

Luke 19:28
Here is another one.  Here the relationship is again between cavii and ca'anj, but the twist is that both are now in lower tone register (shown with underline) because
a.) The first verb is negated, and negation causes the tone register to flip, and
b.) The second verb agrees with the first in register.

John 11:6

Example number 3.  Here I've only clipped the second half of the sentence, starting in the translation with 'and he went and he arrived...'  I think that there are two coverb constructions here, if I understand correctly.  The first is the ca'anj...cuchi' 'go & arrive' in the first line.  The second is the ca'a̱nj...qui'ya̱j 'go and do (medicine)' in the second and third lines.

Notice the repetition of the subject in both cases and the matching register.  (Upper register for the first example, lower register for the second example.)

BTW, there is standard control between the object of the preposition rihaan 'to' following the verb achíín ni'ya̱j 'ask a favor' and complement clause 'go and heal'.

John 4:47
 Example 4 is the same 'go and heal' construction, but in a different passage:

Luke 10:34



Example 5 is from a folktale about possum's tale.  Note the sequence cunánj..ca'anj...quiri'  'ran and went and got'.  


The last example does raise the possibility that some examples of this are a kind of covert coordination.   It would be good to test with speakers whether it is possible to have sequences like this when the subjects are different or the registers do not agree.

Monday, May 23, 2016

Honorifics in Timucua

This past weekend, I presented a paper at the Florida Anthropological Society on honorifics in Timucua.  Here is a link to the slides:
https://www.academia.edu/25550211/Honorific_marking_in_the_Timucua_language

Sunday, May 8, 2016

/o/ and /u/ in Timucua -- distributional oddities

/o/ and /u/ seem to be different phonemes in Timucua.  At least there are multiple words that differ according to /o/ vs /u/ in some way that is not predictable:

atulu  'arrow'
mucu 'eye'

atichicolo 'heart, soul'
anoco 'lord'

Nevertheless, there is an apparent restriction on the vowels of adjacent syllables within a morpheme, such that /uCu/ and /oCo/ are very common, while /uCo/ and /oCu/ are rare or restricted.

For the /oCu/ combination, we find only instances in Spanish loans or in multimorphemic words:
Comuninoni  'commununion'
descomulgado 'excommunicated'

ano-hubaso-no  'love (honored argument)'

There are orthographic counterexamples for words spelled with , where these represent /kw, bw, fw/, e.g. /ofweno/ 'after', /bweta/ 'for, to'.

For the /uCo/ combination, there are a few common Timucua words:

chumo 'resemble, be like'
calubo 'punish'
hulubo 'farm, till'
nubo 'daughter-in-law'

However, in these examples, the consonant between /u/ and /o/ must be labial.
There are almost no examples of /uCu/ where /C/ is labial.

Thus we seem to have a phonological restriction that in adjacent syllables, non-low back vowels (/u,o/) must agree in height.  And a rule like

/u/ --> /o/ / [C]              ____
                  [+ant, -cor]

Thursday, April 21, 2016

How many Confessionarios?

One of the most important documents for understanding Timucua culture is the 1613 Confessionario en lengua Castellana, y Timuquana con algunos consejos para animar al penitente, by Francisco de Pareja.

This was the subject of the pioneering study by Jerald Milanich and William Sturtevant:

Milanich, Jerald T., William C. Sturtevant, and Francisco Pareja. Francisco Pareja's 1613 confessionario: a documentary source for Timucuan ethnography. Florida Division of Archives, History, and Records Management, 1972.

But where is the actual book located?

The copy that was used by Milanich and Sturtevant was at the New York Historical Society.  The National Anthropological Archives has a microfilm of the photostat which John R. Swanton worked on.  (NAA MS#2401 "Religious texts in Timucua Pareja 3 texts and Movilla")

The first frame of the microfilm is




The cover page looks like this:


However, the New York Historical Society tells me that they cannot locate this book, and they believe that it has been sold.  (It is also possible that it has been lost or stolen.)

In the meantime, a digital version of another copy has become available at archive.org.  The version available at archive.org is from the John Carter Brown and the cover page is as below:



Is the copy now at the Brown library the same as the one that used to be at the NYHS?  I do not think so, since the JCB version has a waterstain on the cover page that is not visible on the other copy.  The NYHS also has some word written by hand to the right of the symbol in the middle of the page.

Sunday, January 31, 2016

The employments of the (Timucua) hermaphrodites

This is one of the excellent plates showing drawings of early Timucua life:
https://www.floridamemory.com.

The text description of the roles of transgender people here is very interesting, though with with a probable overlay of European moral judgment:

Employments of the Hermaphrodites
In this country there are numerous hermaphrodites, a mixture of both sexes. They are considered odious by the Indians, but as they are robust and strong they are used to carry loads instead of beasts of burden. When the kings set out to war, it is the hermaphrodites who transport the supplies. They place the Indians, dead from either wounds or sickness, on a stretcher made of two stout poles covered with a mat of woven thin canes. The head rests on a fur; a second fur is wound around the stomach; a third around the hips; a fourth is placed around the calves. (I did not ask the reason for this custom, but I suppose it is for show, for sometimes they do not do all this and simply bind one leg.) Next they take belts of leather, about three or four fingers wide and fix them at both ends of the poles and put them on their heads, which are very hard; then they carry their dead to the place of burial. Persons with infectious diseases are carried to places reserved for them on the shoulders of the hermaphrodites who supply them with food until they are well again.

We cannot tell very much about Timucua attitudes to gay/lesbian/transgender issues from the available material, but there are several parts of the confessional that ask about the matter and give us some words.


All four of the words are fairly long for monomorphemic nouns, so they are probably compounds of some kind.  The only clue at this point is that three of them begin with yuba, the word that means 'bottom'.  Unfortunately, the remaining parts have not yet been found elsewhere in the corpus.

Friday, January 22, 2016

The puzzle of Timucua agreement - 2A agreement



Timucua is an extinct native language from Florida, whose grammar I've been trying to understand for about two decades.
The agreement system of Timucua is surprisingly complex.  In my SSILA 2016 paper, I outline basic properties of the paradigms involved.  To quote part of that:

The A and B agreement affixes appear at different places in the structure of the verb, and the 1st and 2nd plural B agreement are composed of a prefix and a suffix. The 2nd person A suffixes can appear in two positions, which I call the general and the restricted postion (as discussed in more detail in 3.1.3). B prefixes also appear in two possible positions -- one for core arguments and one for applied objects. Agreement for applied objects precedes the locative/instrumental applicative prefix na-, while core agreement follows the applicative. Thus the pattern follows a template like the following.
AgrBAppliedapplic=AgrB-verb -applic-AgrB-pres-AgrAgeneral-past-AgrArestricted{complementizer/illoc force}
The two paradigms are shown below:
A paradigmB paradigm
1sg-la~-leni-
2sg-naye (general) ~ -chi- (restricted contexts)chi-
3sg----
1pl-nicani-...-bo
2pl-naqe (general) ~ -chica (restricted contexts)chi-...-bo
3pl-mo ~ -ma-bo
Table 4 Present paradigm
If both arguments of the verb are local (1st or 2nd person) then the subject shows A agreement and the object shows B agreement.
 A problematic detail for that paper is the distribution of the two forms of 2nd person A agreement.  For the singular, these are -naye ~ -naie and -chi.  For the plural, they are -naqe and -chica.

The facts are more complicated than my conference paper had time to explore.  A particularly puzzling fact is the relative order of the 2sA prefix and the future suffix -he ~ -ha.  The facts seem to show that in statements, the order is

V-future-2sA


while in questions, the order is

V-2sA-future


Examples that support this generalization.  First the questions:

1612 Cat, f012r



Next come the statements



"...know that if you eat from the tree of life standing, this tree of life of good and evil deeds which you must not eat from, you will die a death without delay" 


The data for examples in the past is less robust -- there are plenty of 2nd person past questions ("did you V...?), but not many clear cases of 2nd person past statements ("You V-ed").  Nevertheless, it seems that the same pattern is found.

Note the sequence V-bi-naye in the first lines of these examples.  (It seems that in the "have you counseled her" example, the verb that shows interrogative morphology is the last one.)


Because you refused my word, this was a very great sin, and so all the food will be earned with work and you will sweat and be cold.




The position of 2sA after the past marker is seen in the last example.


How can the template be adapted to reflect this difference between statements and questions?

The correct generalizations seem to be

  1.   the future and past are in the same slot and
  2. 2sA agreement precedes the future/past in a question, using the restricted form -chi, but
  3. 2sA agreement follows the future/past in a statement, using the general from -naye.
These are not very easy facts to accommodate into the theory.  Perhaps questions require non-final agreement?  But what kind of strange requirement is that?

Wednesday, December 9, 2015

The cume areco 'understand' idiom in Timucua

Cume means 'heart, soul'  in Timucua and areco means 'make'.  The combination of the two quasi-idiomatically means 'understand', and this is a frequent beginning of the confessional material, in the form 'you must understand X'.  This is expressed in a few ways, but one of the most common is

cume areco-no        le-habe
heart make-nmzr    be-irr

'Understanding will be'  = 'You must understand'.

Some textual examples:

  'You must understand, this evil person that I explained to you previously, Lucifer, the hiti as you say'

'You must understand this, due to Adam and Eve, the heavens, as I previously said to you, are closed...'

Thursday, September 17, 2015

Timucua language materials

Here is a list of  the primary materials on Timucua, with links to electronic versions where available.

Various sources on Timucua have attempted to get the most correct list of the various materials and their dates, but there are some discrepancies in the items listed by Granberry (1993) and Milanich and Sturtevant (1972).  Having looked at microfilm or other versions of all of these, this is my best current understanding of what the materials are and where the originals are located.


1.      Movilla, Gregorio de.      | 1635a. Explicacion de la Doctrina que compuso el cardenal Belarmino, por mandado del Señor Papa Clemente 8. Traducida en Lengua Floridana: por el Padre Fr. Gregorio de Movilla. Mexico: Imprenta de Iuan Ruyz.

(NY Historical Society)

Beautiful digital version at http://dcmny.org/islandora/object/nyhs%3A2783#page/1/mode/2up


2.      Movilla, Gregorio de. |  1635b. Forma breve de administrar los sacramentos a los indios y españoles que viven entre ellos. Mexico: Imprenta de Iuan Ruyz.

(NY Historical Society)

Beautiful digital version at http://dcmny.org/islandora/object/nyhs%3A3212#page/1/mode/2up

Both of the Movilla volumes are bound together.


3.      Pareja, Francisco. |  1612a. Cathecismo en lengua castellana, y Timuquana. En el qual se contiene lo que se les puede enseñar a los adultos que an de ser baptizados. Mexico City: Impresa de la Viuda de Pedro Balli.

(NY Historical Society)
Beautiful digital version at http://dcmny.org/islandora/object/nyhs%3A2261#page/1/mode/2up



4.      Pareja, Francisco.  |  1612b. Catechismo y breve exposición de la doctrina christiana. Mexico City: Casa de la viuda de Pedro Balli.

(NY Historical Society)
Beautiful digital version at http://dcmny.org/islandora/object/nyhs%3A2428#page/1/mode/2up


5.      Pareja, Francisco.  |  1613. Confessionario en lengua castellana y timuquana con unos consejos para animar al penitente. Mexico City: Emprenta de la viuda de Diego Lopez Daualos.

   (One copy is at the NY Historical Society.  Another copy is at the John Carter Brown library.  The link below is to the JCB version.  Unfortunately, the scan of the JCB item is less than perfect, since the parts of the page nearest the binding cannot be read very well.  This issue is noticeable for many pages from about f20 on.  I presume the condition/fragility of the book did not allow a better digitalization. )


https://archive.org/details/confessionarioen00pare

The NYHS version is available at http://dcmny.org/islandora/object/nyhs%3A3281#page/1/mode/2up



6.      Pareja, Francisco. | 1614. Arte y Pronunciacion de la Lengua Timucvana y Castellana.. Mexico City: Emprenta de Ioan Ruyz

(NY Public Library rare book room)

7.    Pareja, Francisco.  |  1627a. Catecismo en lengua timuquana y castellana en el qual se instruyen y cathequizan los adultos infieles que an de ser Christianos. Mexico City: Emprenta de Ioan Ruyz

(Library of Congress.  This book is in two parts.  The first part is new, and the second part is a reprint of Pareja 1612a.  The version that is available on Google Books has a stamp from the Biblioteca Nazionale Vittorio Emanuele in Rome.)

8.  Pareja, Francisco.  |  1627b.  Cathecismo y Examen para los que comulgan. En lengua castellana y Timuquana.  Mexico City: Imprenta de Iuan Ruyz.


(In the British Museum.)

Links to 1627a at the following places.

Saturday, June 27, 2015

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.'

Friday, May 15, 2015

Zapotec language map (Central Valley)

I came across a map from Thomas Smith Stark's classification of Zapotec languages recently.  (They were unfortunately not in the printed volume, but were a supplement...)

The following shows the grouping of Zapotec languages in the Central Valley east of the city of Oaxaca:


Monday, May 11, 2015

Tecticpac documents in the typology of Zapotec orthographies

In this previous post, I outlined two criteria that seem to distinguish different schools of Colonial Valley Zapotec orthography:
a.) spellings of /r/: in Mexicanist orthographies usually spelled , but in Oaxacanist orthographies usually spelled .
b.) use of doubled vowels : the Oaxacanist tradition uses them about twice as frequently as the Mexicanist tradition.

In this respect, a group of documents written in the town of Tecticpac between 1610-1626 are interesting.  The documents in question are


These documents seem like the earlier Mexicanist writing, in that use of doubled vowels is not common, but this group of documents is also fascinating since it shows variable use of .
(More details on t/r in Tecticpac in a following post.)

Saturday, May 9, 2015

Rhyming poetry in Colonial Zapotec

There is a strong tradition of poetry for modern Zapotec.  See this essay for a nice over view of some important contemporary poets.

I was interested to find an example of rhyming poetry in Zapotec in a Rosary written in 1732 (republished in 1766) by Levanto.   Here is a sample:

==============================
Hay una tradicción muy fuerte de poesía en la lengua zapoteca contemporanea.  Hay un revista aquí (en inglés) del trabajo de unos poetas importantes.

Pero me interesaba a encontrar un ejemplo de poesía zapoteca de rimas en un rosario de 1732 (republicado en 1766) por Levanto.  Aquí es una muestra:



The rhyme scheme here is   |   El esquema de rima aquí es 
a
b
b
a
c
d
d
c

Friday, May 8, 2015

The Ticha project

Here is a video of me talking about the work that we are doing on the Ticha project

Ticha: A Digital Text Explorer for Colonial Zapotec


An overview of the project is at Ticha.

My talented collaborators on the project are Brook Lillehaugen, Michel Oudijk, Laurie Allen, and Enrique Valdivia.  And Haverford undergrad May Plumb has been doing a fabulous job as a student assistant.

Orthographic variants in Colonial Valley Zapotec

Continuing on the thread from yesterday, I'm working on identifying other words in Colonial Valley Zapotec whose spelling varies in some notable way from text to text.

One such word is bitoo ~ bitao 'God'.  In Feria (1567) and Cordova (1578), this is consistently spelled with a single in the first syllable.  In Aguero (1666) and Levanto (1732) the spelling has shifted to biitoo.

Thursday, May 7, 2015

Different orthographic traditions in Colonial Valley Zapotec

I've been using our FLEx database recently to correlate an intuition I have had after looking at lots of Colonial Valley Zapotec texts -- that there are some patterns in the spelling that are indicative of at least two different orthographic traditions.

I've labeled the two traditions the Mexicanist and the Oaxacanist traditions.  Important texts in the Mexicanist tradition include Feria's (1567) Doctrina and Cordova's (1578) Vocabulario and Arte.  The oldest texts in Zapotec are in the Mexicanist orthography.

Important texts in the Oaxacanist tradition include Aguero's (1666) Miscelanea Espiritual and Levanto's (1736/1776) Cathecismo


I've found two main diagnostics so far:
  vs

  1. The Mexicanist orthography imitates the spelling of Nahuatl and avoids use of the letters , even though Colonial Valley Zapotec almost certainly had phonemes /b, d, g, r, u/.   One very frequent morpheme in CVZ is the aspect marker /r(i) ~ r-u-/.  (The two allomorphs are correlated with different verb classes, and the verb classes are correlated with transitivity.)   Texts in the Mexicanist tradition spell this aspect prefix as or .
  2. The Oaxacanist orthography has begun to depart from the Mexicanist orthography in the spelling of /r/, and regularly uses and .


doubled vowels


  1. Modern Valley Zapotec vowels have distinctions of stress, phonation type, and tone. (Interrelated in somewhat intricate ways.)  Colonial Valley Zapotec must have had at least stress and tone distinctions, though they are not marked in a very regular way in the orthography.  The Mexicanist orthography occasionally marks vowels with a grave or acute accent, and occasionally doubles a vowel.   However use of doubled vowels is relative unusual.  
  2. The Oaxacanist orthography uses doubled vowels much more liberally than the Mexicanist orthography.  (At approximately twice the rate.)
The following chart shows the rates of as a portion of all in the four documents surveyed.

Wednesday, March 25, 2015

More on the active/stative distinction in Timucua

Continuing the theme begun in this post, I've continued looking at differences in subject inflection for various verbs.

The overall pattern so far is

Set A affixes (subjects of some verbs)
1st plural -nica
2nd plural -naqe

Set B affixes (objects; subjects of some verbs)
1st plural ni...bo
2nd plural chi...bo

Verbs with -naqe 2nd plural subject

qe 'search for'
pueno 'come'
mota 'say'
cumele 'act wickedly/voluntarily'
eca 'teach'
yame 'do repeatedly'
hulubo 'till, dig'
ahosini 'be (pl)'
orobini 'confess'



Verbs with chi...bo 2nd plural subject

eya 'live'
mani-si 'love'
quoso 'do'
nahiabo 'know'
ini 'be'
mani 'think'
qisale 'return'
hani 'fail to do'
nihi 'die'
calubo 'be punished'


Sunday, March 8, 2015

An active/stative distinction in Timucua?

I've been investigating a possible Active/Stative distinction in Timucua.  At this point, I have only looked at 1st plural agreement.  

The patterns:

A   V-nica = 1st pl subject

B  ni-V-bo = 1st pl subject

The B pattern is identical to what is always found for a 1st pl object -- ni-V-bo.

Verbs that seem to be in the A group include

  • pueno 'come'
  • nate ... mani-si  'pardon'
  • tamalo  'ask, entreat'
  • abosini 'be (pl. subject)' 
  • iso 'do, make'
  • patu 'be cold'
  • toco 'come out'
  • nahiabo 'know'
  • lapusi 'request'
  • areco 'make'
  • hime 'return'
  • hoboso 'receive'
  • quachi 'teach'


Verbs in the B group include

  • balu 'live'
  • ara 'be many'
  • nihi 'die'
  • ni 'suffer'
  • fari 'return'
  • abosini 'be (pl.) subject'
  • ini 'be'
  • chebe 'be lost'
  • nurabo 'tell a lie'


The semantics of this are not straightforward, but most of the verbs in group A are agentive, and most in group B are non-agentive.  (Exceptions -- nurabo 'tell a lie'; patu 'be cold'; nahiabo 'know')
The only verb I have found so far with both A and B inflection for 1st pl is abosini, which seems to be a kind of auxiliary.

Thursday, March 5, 2015

Subcategorization issues in Triqui

Verbs with locative and instrumental arguments sometimes show unexpected subcategorization patterns in Copala Triqui.

o' 'hit' has a subcategorization like Verb Agent Instrument (accusative) Patient:

Hebrews 11:37

Thursday, January 29, 2015

The sixth day of creation (Timucua version)

 

1627 Cat, f30r-32r [Sixth day of creation]

1.1

Equela 
equela 
day 
, 
namarecamima 
na- 
instr 
mareca 
six 
-mi 
ordinal 
-ma 
art 
, 
Viernes 
Viernes 
Friday 
equela 
equela 
day 
nante 
nan 
called 
-te 
part 
caqi 
caqi 
this 
, 
vtichunco 
vtichu 
earth 
-nco 
RelCl 
inemima 
inemi 
all 
-ma 
art 
, 
Dios 
Dios 
God 
hulubonta 
hulubo 
farm, till 
-n 
pass 
-ta 
part 
[ 
Folio 
30v 
] 
ysamolonta 
ysamolo 
renew 
-n 
pass 
-ta 
part 
, 
quanuntasiro 
quanu 
adorn, beautify, dress 
-n 
pass 
-ta 
part 
-siro 
desired complement 
, 
maninimano 
mani 
want 
-ni 
pass 
-mano 
from 
, 
hachipile 
hachipile 
animal 
inereqe 
ine 
thing 
-reqe 
each 
inema 
inema 
all 
siqi 
siqi 
exist 
habeleta 
-habe 
irrealis 
-leta 
purpose 
, 
camontechule 
ca- 
thus 
mon 
call 
-techu 
remote past 
-le 
affirm 
. 
Translation of Spanish: The sixth day, since God wanted to adorn the earth, he said to it, produce and create all the animals, big and small, and then immediately it produced them.
Original Spanish: El sexto dia, querie<n>do Dios adornar la tierra le dixo, produce y cria todos los animales, grandes pequeños, y luego al punto los produxo.
Literal Timucua: The sixth day, named Friday, God wanted to adorn and renew and till all this earth, and thus he called each animal to exist.

1.2

Cache 
cache 
hour, time 
vti 
vti 
earth 
hachipile 
hachipile 
animal 
, 
inereqe 
ine 
thing 
-reqe 
each 
inemima 
inemi 
all 
-ma 
art 
, 
tocosota 
toco 
come out 
-so 
caus 
-ta 
part 
, 
siqisohache 
siqiso 
create 
=hache 
=imper 
, 
moniqe 
moni 
say 
-qe 
if 
, 
naquana 
naquana 
without delay 
, 
abitimatiqua 
abitima 
unknown noun (time?) 
-tiqua 
must not 
, 
hachipile 
hachipile 
animal 
puqua 
puqua 
group 
inibity 
, 
metenolehety 
mete 
tell, recount? 
-no 
nmzr 
-lehe 
or 
-ty 
neg 
, 
siqita 
siqi 
be born 
-ta 
part 
tocosota 
toco 
come out 
-so 
caus 
-ta 
part 
, 
quosotechulaha 
quoso 
make 
-techu 
perfect 
-laha 
, 
yano 
yano 
furthermore 
, 
hachipile 
hachipile 
animal 
catubisico 
catubi 
be ferocious 
-si 
benef 
-co 
coord 
yarabaco 
yaraba 
lion, panther 
-co 
coord 
, 
Araco 
ara 
bear 
-co 
coord 
, 
Elefanteco 
elefante 
*elephant 
-co 
coord 
, 
Renoceronteco 
renoceronte 
*rhinocerous 
-co 
coord 
, 
Dromedarioco 
dromedario 
*camel 
-co 
coord 
Caballoco 
caballo 
horse 
-co 
indef 
, 
Iumentoco 
iumento 
donkey 
-co 
coord 
, 
Honosoco 
honoso 
deer 
-co 
coord 
, 
Yano 
Yano 
furthermore 
, 
hachipile 
hachipile 
animal 
, 
chirico 
chirico 
small 
, 
efaco 
efa 
dog 
-co 
coord 
, 
gatoco 
gato 
cat 
-co 
coord 
, 
pufico 
pufi 
fox species 
-co 
coord 
, 
aloco 
alo 
unknown small animal 
-co 
coord 
, 
chiquaco 
chiqua 
ferret 
-co 
coord 
, 
haueco 
haue 
fox species 
-co 
indef 
queloco 
quelo 
rabbit 
-co 
coord 
, 
abilaco 
abila 
unknown small animal 
-co 
coord 
, 
yyolaribeco 
yyolaribe 
serpent, snake 
-co 
coord 
yyola 
yyola 
snake 
eyocareco 
eyo 
other 
-care 
plural 
-co 
coord 
quenema 
quene 
and 
-ma 
art 
, 
ynihimaleleta 
ynihimale 
-leta 
if 
coesa 
coesa 
which, thing which 
, 
ano 
ano 
person 
, 
nasiqui 
habema 
-habe 
irrealis 
-ma 
vsuff 
, 
arecontele 
areco 
make, prepare 
-n 
pass 
-te 
part 
-le 
affirm 
Caqi 
Caqi 
this 
, 
hachi pilecaretoomama 
hachipile 
animal 
-care 
plural 
tooma 
all 
-ma 
art 
, 
hono 
hono 
food 
, 
nihimohabeqe 
nihi 
die 
-mo 
cause 
-habe 
irrealis 
-qe 
if 
, 
hono 
hono 
food 
nemoquareqe 
nemoqua 
on behalf of 
-reqe 
each 
, 
siqita 
siqi 
be born 
-ta 
part 
arecota 
areco 
make, prepare 
-ta 
part 
, 
nabalumo 
na- 
instr 
balu 
live 
-mo 
cause 
habema 
-habe 
irrealis 
-ma 
vsuff 
bequelesota 
bequeleso 
unknown verb 
-ta 
part 
anomosouila 
ano 
person 
moso 
cause 
-ui 
past 
-la 
affirm 
queniqe 
queni 
and 
-qe 
if 
, 
cume 
cume 
heart, chest, soul 
arecotamaca 
areco 
make, prepare 
-ta 
part 
maca 
must (imperative sense, preceded by -ta) 
, 
caqi 
caqi 
this 
hachipile 
hachipile 
animal 
inemima 
inemi 
all 
-ma 
art 
, 
heca 
heca 
1pl 'we, us, our' 
niqiumileboqe 
ni- 
1st  
qiumile 
-bo 
pl 
-qe 
if 
ninihiobohabema 
ni- 
1st  
nihi 
die 
-bo 
pl 
-habe 
irrealis 
-ma 
art 
, 
Diosima 
Diosi 
God 
-ma 
art 
anohontela 
ano 
person 
ho 
expose, reveal 
-nte 
dur 
-la 
affirm 
, 
yano 
yano 
furthermore 
, 
ano 
ano 
person 
, 
ehenta 
, 
abosini 
abosini 
walk, behave in a certain way (pl. subj?) 
mohabe 
mo 
-habe 
, 
yano 
yano 
furthermore 
soba 
soba 
meat 
iquenta 
iquen 
kill  
-ta 
part 
honosomosima 
honoso 
deer 
mosima 
, 
oquoma 
oquo 
body 
-ma 
art 
, 
heta 
he 
eat 
-ta 
part 
, 
sichilimano 
sichili 
hide, skin 
-mano 
from 
, 
pequarecota 
pequa 
chamois, leather 
areco 
make, prepare 
-ta 
part 
, 
abita 
abi 
wear, put on clothes 
-ta 
part 
yano 
yano 
furthermore 
carnero 
carnero 
lamb 
, 
henta 
he 
eat 
-n 
pass 
-ta 
part 
, 
mine 
mine 
(s)he/it 
puchimima 
puchi 
hair 
-mi 
3poss 
-ma 
art 
lana 
lana 
wool 
monoma 
mono 
call 
-ma 
art 
, 
porita 
pori 
spin? make clothes? 
-ta 
part 
paluta 
palu 
weave 
-ta 
part 
pabirota 
pabiro 
spin? make clothes? 
-ta 
part 
amuna 
amuna 
clothing 
chieta 
chie 
make, prepare 
-ta 
part 
nante 
nan 
called 
-te 
part 
, 
yano 
yano 
furthermore 
, 
hitisucuchi 
hiti 
evil, demon 
sucuchi 
purse, money bag 
, 
nate 
nate 
porita 
pori 
spin? make clothes? 
-ta 
part 
amuna 
amuna 
clothing 
arecota 
areco 
make, prepare 
-ta 
part 
, 
seda 
seda 
*silk 
monoleqe 
mono 
say 
-leqe 
focus 
damascoleqe 
damasco 
damask 
-leqe 
focus 
, 
terciopeloleqe 
terciopelo 
*velvet 
-leqe 
focus 
, 
rasoleqe 
raso 
*satin 
-leqe 
focus 
, 
tafetan 
tafetan 
taffeta 
muenoleqe 
mueno 
call 
-leqe 
focus 
, 
Diosi 
Diosi 
God 
acatalama 
acatala 
bed 
-ma 
, 
nameleninoleta 
na- 
instr 
mele 
prepare (animal or plant matter) 
ni 
die 
-no 
nmzr 
-leta 
if 
, 
[ 
Fol 
31r 
following 
] 
nahulubonta 
na- 
instr 
hulubo 
farm, till 
nta 
hauele 
-haue 
irrealis 
le 
cop 
Acu 
Acu 
this/these 
Canico 
cani 
guano (grass or spanish moss) 
-co 
coord 
iquita 
iqui 
go up, ascend 
-ta 
part 
, 
quenemano 
quene 
and 
-mano 
from 
canisula 
cani 
guano (grass or spanish moss) 
sula 
belt 
arecota 
areco 
make, prepare 
-ta 
part 
abita 
abi 
wear, put on clothes 
-ta 
part 
melantahaue 
melan 
-ta 
part 
-haue 
irrealis 
ano 
ano 
person 
, 
nohoboqe 
noho 
give 
-bo 
pl 
-qe 
if 
, 
quentela 
quente 
surely? 
-la 
affirm 
, 
Translation of Spanish:Some ferocious ones like the lion, bears, elephants, rhinoceroses. And others tame and small like cats, dogs, and deer, to eat and to dress in its skin, and sheep, to dress from their wool, and for us to make use of. And for each he created its food, and males and females, so that they could procreate. And he also commanded that silk worms be created to adorn the altars, and the guano trees, for the good of all.
Original Spanish: Vnos ferozes como el Leon, Ossos, elefantes, Renocerontes. Y otros mansos, y pequeños como gatos, perros, y benados, para comer, y para vestirse de sus pellexos, y carneros, y de su lana para vestir, y para seruirnos dellos. Y à todos les criò su comida, y machos y hembras, para que fuessen procreando. Tambien le mandò criase gusanos de la seda, para adorno de los altares, y à los arboles guano, para el bie<n> de todos.
Literal Timucua: At [that?] time, he said that each animal would come out of the earth, and without delay he caused...uncountable [and un...] groups of animals to be born and come out; furthermore, he made ferocious animals [such as] the panther, the bear, the elephant, the rhinocerous, the camel, the horse, the donkey, and the deer; furthermore, he made small animals like the dog, the cat, the [red?] fox, the aloco, the ferret, the [gray?] fox, the ferret, the rabbit, the abila, the iyolaribe snake and other snakes.... ‎‎furthermore, we kill the meat [for example?] of deer and eat the body and make leather from the skin, and put on clothes; furthermore, lamb is eaten and its hair is called wool, [from] spinning and weaving and sewing(?), one makes clothes; furthermore one spins devil's purse (cotton?) and makes clothes. God's bed is prepared and will be tilled. One goes up for guano and makes a guano belt, and prepares it for wear, and gives it to people.
Comment: It is a bit surprising that deer are described as ferocious, but perhaps the Timucua perspective on them is different. Notice that deer are described as tame and small in Spanish, but not in Timucua.

2

Acunate 
acu 
all 
nate 
that 
, 
apacha 
apacha 
plant 
, 
yahacote 
yaha 
one 
-cote 
any 
siquita 
siqui 
exist 
-ta 
part 
, 
opomo 
opomo 
fabric? 
hicoqe 
hico 
live with, be with 
-qe 
if 
, 
opomochiricoqe 
opomo 
line, chain 
chirico 
small 
qe 
look for 
, 
quenema 
quene 
and 
-ma 
art 
, 
arecohabeleta 
areco 
make, prepare 
-habe 
irrealis 
-leta 
if 
, 
yano 
yano 
furthermore 
apacha 
apacha 
better 
, 
eyo 
eyo 
other 
lino 
lino 
linen 
monoleqe 
mono 
say 
-leqe 
focus 
ruan 
ruan 
cotton fabric 
, 
crealeqe 
crea 
kind of fabric? 
-leqe 
focus 
, 
cañamaço 
cañamaço 
embroidered canvas 
, 
lona 
lona 
*canvas 
leqe 
-leqe 
focus 
, 
eyomate 
eyo 
other 
-mate 
and 
quenequa 
quene 
and 
-qua 
with, by 
, 
heca 
heca 
1pl 'we, us, our' 
, 
nacututahauema 
na- 
instr 
cutu 
-ta 
part 
-haue 
irrealis 
-ma 
art 
, 
anohontele 
, 
caqi 
caqi 
this 
, 
inino 
ini 
commit 
-no 
nmzr 
tera 
tera 
good 
, 
niterusubo 
ni- 
1st  
terusu 
do something well 
-bo 
pl 
tema 
-tema 
nominalizer 
, 
taco 
taco 
who 
, 
meteheleqete 
, 
Caqi 
Caqi 
this 
abosininteno 
abosini 
live (in a certain way) 
-nte 
dur 
-no 
nmzr 
, 
buluta 
bulu 
live 
-ta 
part 
niabosinibohaue 
ni- 
1st  
abosini 
walk, behave in a certain way (pl. subj?) 
-bo 
pl 
-haue 
irrealis 
fetecota 
feteco 
ask in prayer (for mercy) 
-ta 
part 
, 
ano 
ano 
person 
, 
arata 
ara 
help 
-ta 
part 
, 
hero 
-he 
future 
-ro 
desir 
nosontechuleto 
n- 
1st  
oso 
move quickly, race 
-n 
pass 
-techu 
perfect 
-leto 
. 
Translation of Spanish:God also created plants, so that we would be served by them to make clothes, like lemp, flax, ruan [cotton fabric?], sinabafa [a kind of unbleached fabric], and created cañamaço [sour grass?] in order to make thick ropes and to make thread, etc.
Original Spanish: Tambien criò Dios yerbas, para que nos ∫iruie∫emos de ellas para hazer ve∫tiduras como es el cañamo, lino, ruan, ∫inabafa, y crea y cañamaço, y para hazer cordeles grue∫os, y hazer hilo. etc.
Literal Timucua: And he created some plants, opomo hico and small opomo, and further and better, "linen", "Rouen", "crea", "embroidered canvas", and "embroidered canvas" and other things, to [clothe?] us, this good act, the one who goes good for us... we ask him to help us to live this life in this way.

3

Onate 
, 
yano 
yano 
furthermore 
apachisiquita 
apachi 
plant 
siqui 
exist 
-ta 
part 
, 
henolehabema 
heno 
food 
le 
cop 
-habe 
irrealis 
-ma 
art 
, 
yano 
yano 
furthermore 
, 
norobintahabeco 
n- 
1st  
orobi 
cure 
-n 
pass 
-ta 
part 
-habe 
irrealis 
-co 
coord 
, 
vquata 
vqua 
take 
-ta 
part 
, 
baluhabeco 
balu 
live 
-habe 
irrealis 
-co 
coord 
, 
yanacu 
yanacu 
and then, thus 
elocota 
eloco 
rub on?, bathe? 
-ta 
part 
, 
napileta 
na- 
instr 
pile 
give water? 
-ta 
part 
vcuta 
vcu 
drink 
-ta 
part 
, 
samota 
samo 
bathe 
-ta 
part 
orobita 
orobi 
cure 
-ta 
part 
iqilabama 
iqilaba 
sick 
-ma 
art 
, 
baluta 
balu 
live 
-ta 
part 
habeco 
-habe 
irrealis 
-co 
coord 
, 
quenema 
quene 
and 
-ma 
art 
, 
anohonteno 
, 
Acu 
Acu 
this/these 
, 
nahiabotamaca 
nahiabo 
know 
-ta 
part 
maca 
must (imperative sense, preceded by -ta) 
, 
caqi 
caqi 
this 
apacha 
apacha 
better 
careco 
-care 
plural 
-co 
indef 
, 
niye 
niye 
herb 
co 
-co 
coord 
orobohabema 
orobo 
cure 
-habe 
irrealis 
-ma 
art 
, 
mine 
mine 
Lady; Lord 
yayila 
yayi 
big, strong 
-la 
affirm 
, 
caqi 
caqi 
this 
yayinomano 
yayi 
big, strong 
-no 
nmzr 
-mano 
from 
Diosima 
Diosi 
God 
-ma 
art 
ohontelaha 
, 
naqueniqe 
naqueni 
do this 
-qe 
if 
, 
apachachiqequa 
apacha 
better 
chiqequa 
, 
orobonolehabele 
hiti 
hiti 
evil, demon 
ytuhunu 
ytuhu 
pray 
-nu 
ger 
, 
naya mebinaqe 
na- 
instr 
yame 
redo, repeat 
-bi 
past 
-na 
nmzr 
-qe 
if 
, 
yayitila 
yayi 
big, strong 
-ti 
neg 
-la 
affirm 
, 
hity 
hity 
evil, demon 
ytuhunu 
ytuhu 
pray 
-nu 
ger 
yquimileqe 
yquimi 
be for (s.o.'s) benefit 
-leqe 
focus 
, 
anobalutela 
ano 
person 
balu 
live 
-te 
part 
-la 
affirm 
, 
manetiquanimaca 
mani 
think 
-atiqua 
must not 
-ni 
must not 
maca 
prohibit 
, 
Diosi 
Diosi 
God 
maniqeqere 
mani 
want 
-qeqere 
or if 
, 
iquilaba 
iquilaba 
sick 
balubila 
balu 
live 
-bila 
, 
minemaninqe 
ano 
ano 
person 
nihibile 
, 
nihinomante 
nihi 
die 
-no 
nmzr 
-mate 
and 
balunumate 
balunu 
life 
-mate 
and 
, 
mine 
mine 
Lady; Lord 
hamimile 
hami 
possessed thing 
-mi 
3poss 
-le 
affirm 
quenteno 
, 
queniqe 
queni 
and 
-qe 
if 
mineno 
mine 
person 
-no 
nsuff 
, 
nabohota 
na- 
instr 
boho 
believe 
-ta 
part 
tamalotequa 
milabine 
hebuasta 
hebua 
speak 
-s 
benef 
-ta 
part 
, 
lapusta 
lapu 
request 
-s 
benef 
-ta 
part 
, 
Dios 
Dios 
God 
anohamina 
ano 
respect marker 
hami 
owner 
-na 
1sgPoss 
, 
nimelabonhiaue 
ni- 
1st  
melaboni 
have mercy 
-haue 
irrealis 
, 
caqua 
caqua 
man 
balunumate 
balunu 
life 
-mate 
and 
, 
balunu 
balu 
live 
-nu 
nmzr 
, 
nanemimate 
nanemi 
eternal 
-mate 
and 
, 
nohobonihaue 
n- 
1st  
oho 
give 
-bo 
pl 
-ni 
pass 
-haue 
irrealis 
, 
anotamalota 
ano 
person 
tamalo 
ask, entreat 
-ta 
part 
, 
maca 
maca 
must (imperative sense, preceded by -ta) 
. 
Translation of Spanish: ... and created other plants, some to eat, others to cure us by being mashed and applied, others cooked to drink their broth, others for bathing the sicknesses, and to these plants God gave this strenth. And so only with them should we cure, leaving the Devil's prayers, so that you should not think that the sick get better except with medicinal plants, because God is the Lord of life and death, and so when he is served, the sick live, and when he wishes they die, and he is the best doctor of all then, with his word or will heals.
Original Spanish: Yten criò otras yerbas, vnas para comer, otras para curarnos vnas majadas para empla∫tos, otras cocidas para beuer ∫u caldo otras para baños de las enfermedades, y àe∫tas yeruas les diò Dios e∫ta virtud, y aßi ∫olo con ellas nos emos de curar, dexado el rezo del Demonio, por que no aueis de pen∫ar que con el ∫ana el enfermo ∫ino con las me dicinales yerbas, por que Dios es el Señor de le vida, y de la muerte, y aßi quando el es ∫eruido, el enfermo viue, y quando el quiere muere, y el es el mayor medico de todos pues con ∫u palabra, ò volutad ∫ana. etc.
Literal Timucua: And furthermore, he gives us plants to be food for us to be cured and to take and live and then he gives [plants] to rub on, and to drink, and to bathe in to heal the sick so they live. This you must know -- these plants and herbs will cure by the Lord's power; God gives them this strength, so plants will cure; the repetition of the devil's prayers has no power; you must not think that people get better due to the devil's prayers. If God wants, the sick get better; if he wants, they die; life and death are his. And if a person believes in him and calls...speaking and requesting, he must ask "God my master, have mercy on me; may I be given this life and eternal life."

4.1

Anoco 
ano 
person 
-co 
indef 
, 
yechetastahabele 
yeche 
ask 
-ta 
part 
is 
say 
-ta 
present 
-habe 
irrealis 
-le 
affirm 
, 
Diosima 
Diosi 
God 
-ma 
art 
, 
ny 
ny- 
1st  
hò 
hò 
love (with mani) 
, 
manisibota 
mani 
love (with ho) 
-si 
benef 
-bo 
pl 
-ta 
part 
, 
hubuasota 
hubuaso 
love 
-ta 
part 
, 
mosontele 
moso 
appear 
-nte 
dur 
-le 
affirm 
, 
queniqe 
queni 
and 
-qe 
if 
, 
hachaquenta 
hachaqueni 
do what 
-ta 
part 
? 
Translation of Spanish: Someone may ask, since God cares for us and loves us so much,
Original Spanish: P. Preguntarà alguno, pues Dios nos quiere, y ama tanto,
Literal Timucua: A person can ask "God loves us and cares for us, so why

4.2

yyolaribeco 
yyolaribe 
serpent, snake 
-co 
coord 
, 
yyolayorabaco 
yyolayoraba 
viper 
-co 
coord 
, 
vtimalaco 
vtimala 
black snake (poisonous) 
-co 
coord 
, 
fechenico 
fecheni 
snake sp. 
-co 
coord 
, 
yyolapiraco 
yyola 
snake 
pira 
red 
-co 
coord 
, 
elatubasaco 
elatubasa 
snake sp. 
-co 
coord 
, 
yyola 
yyola 
snake 
yoquacareco 
yoqua 
other 
-care 
plural 
-co 
coord 
quenema 
quene 
and 
-ma 
art 
nìchicobotema 
nì- 
1st  
chico 
bite, strike 
-bo 
pl 
-tema 
nominalizer 
, 
mine 
mine 
person 
, 
maqemima 
maqe 
poison 
-mi 
3poss 
-ma 
art 
, 
nyyquentamala 
ny- 
1st  
yquen 
kill  
-ta 
part 
-ma 
plur 
-la 
affirm 
? 
Translation of Spanish: why did he create the animals that bite us and kill us with their venom, like serpents, vipers, and snakes?
Original Spanish: por que criò los animales que nos muerden, y mata<n> con su veneno, como con las serpientes, y las viuoras, y culebras? etc.
Literal Timucua: Serpents and vipers and poisonous snakes and fecheni snakes, red snakes and elatubasa snakes and other snakes bite us and their poison kills us.

4.3

hachaqueniqe 
hachaqueni 
why 
ano 
ano 
respect marker 
areconte 
areco 
make, prepare 
-nte 
dur 
ma 
-ma 
art 
? 
Literal Timucua: Why did he make them?

4.4

R 
Ocotota 
ocoto 
hear 
-ta 
part 
, 
cocolemaca 
-coco 
adverb forming 
le 
cop 
maca 
must? (preceded by -coco-le) 
, 
chiahosibohale 
chi- 
2 
ahosi 
only (doing it only to this one) 
-bo 
pl 
hale 
, 
caqi 
caqi 
this 
hachipile 
hachipile 
animal 
toomanco 
tooma 
after 
-nco 
RelCl 
, 
yqicomiqua 
yqico 
miqua 
, 
Anochicotaleta 
anochicota 
friend 
-leta 
indef 
, 
heca 
heca 
1pl 'we, us, our' 
, 
ninihauema 
ni- 
1st  
ni 
die 
-haue 
irrealis 
-ma 
question 
, 
Diosi 
Diosi 
God 
arecontechulahacu 
, 
Andacoco 
, 
caqua 
caqua 
man 
balunu 
balu 
live 
-nu 
nmzr 
, 
qibema 
qibe 
first 
-ma 
art 
, 
Adam 
Adam 
Adam 
, 
heca 
heca 
1pl 'we, us, our' 
Ytimilenoleta 
, 
Diosi 
Diosi 
God 
hebuanoma 
hebuano 
word 
-ma 
art 
, 
hanta 
han 
not do; refuse to do 
-ta 
part 
, 
ycatuta 
ycatu 
disobey 
-ta 
part 
quostaqere 
quos 
make 
-ta 
part 
-qere 
comp 
, 
caqi 
caqi 
this 
hachipile 
hachipile 
animal 
toomama 
tooma 
all 
-ma 
art 
, 
naquana 
naquana 
without delay 
, 
Adan 
Adan 
Adam 
, 
hebuanomima 
hebuano 
word 
-mi 
3poss 
-ma 
art 
boyotimota 
boyotimo 
disobey 
-ta 
part 
, 
vtitatiletetiqua 
, 
heca 
heca 
1pl 'we, us, our' 
irimileleta 
iri 
war 
-mile 
1plPoss 
-leta 
if 
, 
moqe 
mo 
plur 
-qe 
and then 
, 
abosintamale 
, 
Acu 
Acu 
this/these 
andaqua 
anda 
earlier, previous 
-qua 
if 
inoninotoroqe 
inonino 
toro 
without 
-qe 
if 
, 
isticoco 
isticoco 
torment 
ninotoroqe 
, 
iniheti inino 
iniheti 
sin 
ini 
commit 
-no 
ger 
, 
ofuenoqere 
ofueno 
after 
-qere 
comp 
, 
iqilabono 
iqilabo 
sick 
-no 
ger 
, 
hebeno 
hebeno 
disease 
, 
toomama 
tooma 
all 
-ma 
art 
, 
isticoco 
isticoco 
torment 
ininopuquaco 
inino 
sin 
puqua 
group 
-co 
coord 
, 
Adanino 
adani 
Adam 
-no 
nsuff 
, 
inta 
inta 
be 
heca 
heca 
1pl 'we, us, our' 
mine 
mine 
Lady; Lord 
qiemileta 
qie 
son (of a man) 
-mi 
3poss 
-leta 
indef 
, 
naichiqita 
na- 
instr 
ichiqi 
represent 
-ta 
part 
, 
napalenta 
[ 
Fol 
32v 
following 
] 
niniboteno 
. 
R. Yo os los declararè oyd con atencion. Sabed, que à nuestro Padre Adan estauan obedientes antes que pecara, quebrantò la ley de Dios, y aßi se hizieron inobedientes, y enemigas de Adan, y como todos decendemos del, y somos sus hijos, heredamos este trabajo, y todas las demas en [Fol. 32r] fermedades, que con esto se nos pegaron, y tambie<n> por los pecados que hazemos, permite Dios que nos vengan trabajos, y desgracias, y por que à estos animales ponçoñosos no les hechò Dios su bendicion, y quando pica<n> ò muerden con la bendicion, y señal de la † queriendo Dios suele sanar el enfermo, y mordedura, haziendola de todo coraçon, y con fè viua. etc.

4.5

Acu 
Acu 
this/these 
cumepalino 
cumepali 
desire 
-no 
ger 
, 
lehauemano 
le 
cop 
-haue 
irrealis 
-mano 
verbal sense after -haue 
, 
iniheti 
iniheti 
sin 
, 
ininomabetaleqe 
caqi 
caqi 
this 
, 
hachipile 
hachipile 
animal 
, 
yaha 
yaha 
one 
, 
mosicote 
, 
Diosi 
Diosi 
God 
chacalileta 
chacali 
chacal (political office)  
-leta 
if 
, 
chumota 
chumo 
resemble, act like 
-ta 
part 
, 
ano 
ano 
person 
nacaluboso 
na- 
instr 
calubo 
be punished 
-so 
caus 
, 
habema 
-habe 
irrealis 
-ma 
vsuff 
, 
nichicobotanima 
ni- 
1st  
chico 
bite, strike 
-bo 
pl 
-ta 
part 
-nima 
when 
, 
yano 
yano 
furthermore 
, 
hachicalua 
eyoco 
eyo 
other 
-co 
indef 
, 
calua 
calua 
be punished 
eyomatequenequa 
, 
heca 
heca 
1pl 'we, us, our' 
inihete 
, 
ninisiba 
ni- 
1st  
ini 
commit 
-siba 
AgentNom 
, 
niabosintemabeta 
, 
nicalubosotanteno 
ni- 
1st  
calubo 
be punished 
-so 
caus 
tanteno 
, 
Acu 
Acu 
this/these 
caqi 
caqi 
this 
hachipile 
hachipile 
animal 
nichicobotema 
ni- 
1st  
chico 
bite, strike 
-bo 
pl 
-tema 
nominalizer 
, 
Diosima 
Diosi 
God 
-ma 
art 
, 
mine 
mine 
Lady; Lord 
bendicionima 
bendicioni 
*blessing 
-ma 
art 
, 
ano 
ano 
person 
ecasibitichulena 
inte 
in 
be 
-te 
present 
, 
naquenema 
naquene 
do this 
-ma 
art 
, 
Diosi 
Diosi 
God 
bendicionima 
bendicioni 
*blessing 
-ma 
art 
nocomicoco 
nocomi 
true 
-coco 
adverb forming 
lapustanaqeno 
lapu 
request 
-s 
benef 
-ta 
part 
naqeno 
way? 
mine 
mine 
Lady; Lord 
, 
eca 
eca 
these 
hanimano 
ha 
aux (oft. preceded by -ile) 
-nimano 
if (following ha) 
, 
caqi 
caqi 
this 
hachicalua 
, 
toomanco 
tooma 
after 
-nco 
RelCl 
, 
ano 
ano 
person 
balumobila 
, 
nahiabotachicaqe 
nahiabo 
know 
-ta 
part 
chicaqe 
.