Personal Narrative Of Travels To The Equinoctial Regions Of America During The Years 1799-1804 - Volume 2 - By Alexander Von Humboldt And Aime Bonpland.


































































































































 -  We slept in the open air near the mouth of the
Mataveni on the 28th day of May, in our - Page 237
Personal Narrative Of Travels To The Equinoctial Regions Of America During The Years 1799-1804 - Volume 2 - By Alexander Von Humboldt And Aime Bonpland. - Page 237 of 406 - First - Home

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We Slept In The Open Air Near The Mouth Of The Mataveni On The 28th Day Of May, In Our

Return from the Rio Negro.) The Abbe Gili considers the Pareni as a simple dialect of the Maypure. This question

Cannot be solved by a comparison of the roots merely. Being totally ignorant of the grammatical structure of the Pareni, I can raise but feeble doubts against the opinion of the Italian missionary. The Pareni is perhaps a mixture of two tongues that belong to different families; like the Maquiritari, which is composed of the Maypure and the Caribbee; or, to cite an example better known, the modern Persian, which is allied at the same time to the Sanscrit and to the Semitic tongues. The following are Pareni words, which I carefully compared with Maypure words.*

TABLE OF PARENI AND MAYPURE WORDS COMPARED.

COLUMN 1 : WORD.

COLUMN 2 : PARENI WORD.

COLUMN 3 : MAYPURE WORD. (* The words of the Maypure language have been taken from the works of Gili and Hervas. I collected the words placed between parentheses from a young Maco Indian, who understood the Maypure language.)

The sun : Camosi : Kie (Kiepurig). The moon : Keri : Kejapi (Cagijapi). A star : Ouipo : Urrupu. The devil : Amethami : Vasuri. Water : Oneui (ut) : Oueni. Fire : Casi : Catti. Lightning : Eno : Eno-ima.* (* I am ignorant of what ima signifies in this compound word. Eno means in Maypure the sky and thunder. Ina signifies mother.) The head : Ossipo : Nuchibucu.* (* The syllables no and nu, joined to the words that designate parts of the body, might have been suppressed; they answer to the possessive pronoun my.) The hair : Nomao. The eyes : Nopurizi : Nupuriki. The nose : Nosivi : Nukirri. The mouth : Nonoma : Nunumacu. The teeth : Nasi : Nati. The tongue : Notate : Nuare. The ear : Notasine : Nuakini. The cheek : Nocaco. The neck : Nono : Noinu. The arm : Nocano : Nuana. The hand : Nucavi : Nucapi. The breast : Notoroni. The back : Notoli. The thigh : Nocazo. The nipples : Nocini. The foot : Nocizi : Nukii. The toes : Nociziriani. The calf of the leg : Nocavua. A crocodile : Cazuiti : Amana. A fish : Cimasi : Timaki. Maize : Cana : Jomuki. Plantain : Paratana (Teot)* : Arata. (* We may be surprised to find the word teot denote the eminently nutritive substance that supplies the place of corn (the gift of a beneficent divinity), and on which the subsistence of man within the tropics depends. I may here mention, that the word Teo, or Teot, which in Aztec signifies God (Teotl, properly Teo, for tl is only a termination), is found in the language of the Betoi of the Rio Meta. The name of the moon, in this language so remarkable for the complication of its grammatical structure, is Teo-ro. The name of the sun is Teo-umasoi. The particle ro designates a woman, umasoi a man. Among the Betoi, the Maypures, and so many other nations of both continents, the moon is believed to be the wife of the sun. But what is this root Teo? It appears to me very doubtful, that Teo-ro should signify God-woman, for Memelu is the name of the All-powerful Being in the Betoi langnage.) Cacao : Cacavua* (* Has this word been introduced from a communication with Europeans?

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