704

additional reminder, ‘You remember, we were there and heard
him say so.' In non-Missionary Aymara the verb would have
the 3+3 RIK tense conveying indirect acquisition of the
information and sa.fia embedding would probably also be
used to increase the speaker's distance in time and knowl-
edge from the matter referred to. To Missionary Aymara
speakers, use of indirect knowledge markers apparently
implies disbelief, which is at all costs to be avoided.

The influence of this attitude extends to the telling
of folktales. Whereas 3+3 RIK suffixes (-tayna or -iritayna
or their variants) are very common in stories told by non-
Missionary speakers, the tense is almost entirely absent
in stories told by Missionary-trained persons. A few
-tayna's usually creep into Missionary-told folktales,
however, attesting to the strength of the direct/indirect
knowledge postulate in Aymara; although it may be suppressed,
it cannot be entirely eradicated.

As perceived by Vasquez, use of the Future tense
with implied personal knowledge in the following sentence

from Ebbing (1965:83) is ludicrous:

+ eo: re
Jucha.cha.s.iri.naka.x jani.w alax.pacha.r
sinner no heaven

manta. ka.ni.ti.
enter 353
F

The intended meaning is ‘Sinners will not go to Heaven’,