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134 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 23 people—who knows how many changes of the holy earth here. Well, he heard, he saw, it seems, where the holy bell went. It has been lost to this day. Now some snatch women, now others lie in wait, now some play loudspeakers, now others are barkeepers. How brutish! They're not worth a whoring damn! Some Zinacantecs can't ever accomplish anything, since things got out of order, as we say. It was because of everything they did. So it is the punishment of the holy bell to this day. The bell, then, the Chiapanecs hung it up immediately, the Hairy Hands, the Sunbeams hung it up immediately. The Chiapanecs were just Hairy Hands, just Sunbeams. Among the Zinacantecs, then, there was a Wind, there was a Rainbow. There was a Butterfly. There was a Mo—th, but quite a moth, a big moth. When there was a dispute, when the Mexicans were being killed, then the Zinacantecs rose up. Three men rose up. A Wind went, a Rainbow went, a Butterfly went. Thunderbolt wasn't mustered. Just one Wind, just one Rainbow, just one Butterfly left. The war approached, since the Mexicans were dying. The Zinacantecs were mustered. Now the three went. The [Mexican] generals came. They came to meet [the Zinacantecs] on the path. "Eh, what the fuck? What we want is a briga— de. We want several hundred. What help are three men?" "Oh well, with great pleasure we can return [home]. We won't offer ourselves, since you say you don't want us. Just the three of us came." They [started] to turn back. [The generals] arrived to report that three men were no help. "How stupid. You are utterly useless!" the elders were told in Mexico City. Ooh, when they caught up with [the Zinacantecs] on the road, the Mexicans knelt. The lords knelt. They took off their hats. [The Zinacantecs] returned. They went to see where the revolution was. They went to see where the battle was approaching. You see [the enemy] had gotten in a ship. They were in the midst of eating. Butterfly reached them, sprea—ding [its wings] alongside the ship. Spreading [its wings], it watched them. The soldiers were in the midst of their meal. But they fired their guns right away. They were ready now. Wind was ready now. Rainbow was arching over now. Butterfly left. It came back to report. "They are in the midst of their meal," he said. "Well, that's perfect!" they said. Rainbow arrived in a minute alongside the ship, like this. Wind, but it was quite a wind, Holy Mary! The ship was face down now in the ocean. Oh hell! Then it disappeared. ch'ul-balamil H7e. Pwes bweno, ya7i 7un, 7iyil ya7el ti bu bat ti ch'ul-kampana 7un, ch'ayem k'al tana Ie7e, j-lom xa stzak 7antz, j-lom xa smak be, j-lom xa stij votzina, j-lom xa kantinero, ke bruto, mu xa k'u puta bal 7o, mu k'u xa 7onox xu7 yu7unik j-lom xa no 7ox 7un, Tzinakanta ja7 ti sok 7o chkaltike, ja7 k'u spasulanik ta j-mek, ja7 skastiko li ch'ul-kampana k'al tana Ie7e, 7a li kampana che7e, naka sjok'an i jsoktometike, naka sjok'an jtzotz k'obetik, xojobetik, ja7 no 7ox tzotz k'ob, ja7 no 7ox xojob i jsoktometike, 7a li Tzinakanta che7e 7oy jun 7ik', 7oy jun vak-nab, 7oy jun pepen. Bweno, 7oy j-kot supu—1 pero jun supul muk'ta supul, 7a ti k'al 7iyu7 pletue che7e, k'al chmile xa li mejiko che7e, ja7 tal stotze li Tzinakantae. Bweno, 7itotz 7ox-vo7, 7ibat 7a li jun 7ik', 7ibat jun vak-nab, 7ibat jun pepen, 7a li chauke muk' xtotz, ja7 no 7ox jun 7ik', ja7 no 7ox jun vak-nab, ja7 no 7ox jun pepen 7ibat, 7ital xa li pletue, komo chcham xa li mejikoe, 7ital stotzel li tzinakantae. 7Ora, bat 7ox-vo7, 7ital li jeneraletike, tal snupel ta be. "Ee, ke chinga, k'usi ta jk'an, yu7un me jun krupooo yu7un me jayib syento ta jk'an, k'usi bal 7o 7ox-vo7?" "7Aa bweno, kon mucho gusto, stak' xisut, mu ta jpak'alin jba va7i mu xak'anotikotike ja7 no 7ox 7ox-vo7 litalotikotik 7un." Sut talel 7un. 7Ik'ot yal mu k'u bal 7o 7ox-vo7. "Ke sonso mu xabatz'i-tun!" x7utat ta Mejiko ti moletik 7une. Jii, ta stael ta be, 7ikeji li mejikoe, keji li ronetike, 7islok' spixol. Bweno, 7isut 7un, ba sk'el li buy 7o revolusyone, ba sk'el i bu li 7a li k'ok' chtale. Bweno, va7i 7ochem xa ta barko 7un, 7a li yolel xve7ik, k'ot sta li pepene, xk'ie—t ta ti7 barko, xk'iet ta sk'el yolel ve7el yu7un i soltaro pero yu7un xa ch7och bala, yu7un xa segido ta j-mek yu7un xa chapal, 7a li 7ik'e, chapal xa, 7a li vak-nabe yu7un xa chkoti. Bweno, bat tal yal li pepen 7une. "Yolel ve7el," xi. "Bweno ja7 lek," xi. 7A li vak-nabe j-likel 7ik'ot ta ti7 barko 7un, xi, 7a li 7ik'e, pero jun 7ik' Maria Santisima, 7a li barkoe, nujul xa ta mar. Yeva la chingadas te ch'ay 7o.
XUN VASKIS You see, the story is over, that's where it was left. Bweno, va7i 7un, laj 7o k'op 7un, te to chkechi. The original bell of the Church of St. Lawrence was given to the Tutelary Gods of Zinacantan by the Vaxak-men. These "Creator Gods," as I have termed them, also figure importantly as builders of the Church of St. Sebastian, and as makers of waterholes. Although the word men is no longer understood by the Zinacantecs, in Quiche it is a verb meaning "to support a house, like a centerpost" (Edmonson, 1965:72). These "Eight Pillars" are thought to stand at the foundation of the world. The legendary hostility between Zinacantan and Chiapa was reported by Bernal Diaz: There was a great fear of the Chiapanec because at that time they were certainly the best warriors that I had seen in all New Spain, including the Tlaxcaltec, the Mexicans and even the Zapotec and Mixe, and this I say because Mexico was never able to dominate them and they made war upon their neighbors, who were those of Zinacantan. (Diaz, 1934, 2:115) It is not clear from historical sources whether the Zinacantecs were allies of the Mexicans. According to Clavijero, "the provinces of the Chiapanec, the Zoque, and the Quelens (Zinacantecs) were the last in the southeastern part of the Mexican empire and absolutely the most distant from the capital" (Clavijero, 1964:124). But Carlos Navarrete doubts that the Chiapanecs were ever conquered, or if they were, it was only for the brief period from 1498 to 1521 (Navarrete, 1966a:8). And Herrera's report that Zinacantan was an Aztec garrison is disputed by Frans Blom, who cites the evidence provided by Sahagiin, that Aztec merchants, travelling in disguise, traded with Zinacantecs under the most precarious circumstances (Blom, 1959:25-27): The reason why a certain group of itinerant merchants are called Naualoztomeca [disguised merchants] in certain parts of the country is that, before the conquest of the province of Tzinacantlan the Mexican merchants entered there to trade surreptitiously, dressed in the costume and having learned the language of that province, and thus they traded with the people without being recognized as Mexicans (Sahagiin, book IX, chapter V cited in Blom, 1959:25). The Aztecs reportedly exchanged obsidirn knives, copper needles, and bells, etc., for amber lip-plugs and ear-plugs, as well as fans and fly swishes made of precious feathers. And if the natives (of Tzinacantlan) should discover these Mexican 135 traders, then they killed them at once, wherefore they travelled in great danger and with great fear. When (the Mexican traders) entered or when they left that province to return to their homes, they travelled in the clothing of these people (of Tzinacantlan) and reaching Tochtepec (now Tuxtepec in the state of Veracruz) where they had friends, they left this clothing and changed into Mexican clothes (Sahagun, ibid., cited in Blom, 1959:25—26). But Blom cut short Sahagun's report: The Spook and the Chamulan T124 And when they came to reach their homes, thereupon the disguised merchants sought out the principal merchants; they discussed with them the nature of the places they had gone to see. Accurately did they set forth their account of all that had happened there. And when the principal merchants had heard the exact accounts; thereupon they led them before the ruler Auitzotzin [immediate predecessor of Moctezuma I], before him they set forth all which hath been told which had happened there at Tzinacantlan. They said to him: "O our lord, O ruler, behold that which happened there at Tzinacantlan. We have not achieved that which we went to secure. Some were slain because of it; they ambushed the beloved uncles, the disguised merchants. This is as it was: they sought land for the portent Uitzilopochtli [god of war]. First these discovered (and) marveled at all the land of Anauac [Mexico]. Secretly they saw (and) entered everywhere in Anauac, to travel inspecting as disguised merchants" (Dibble and Anderson, 1959:22-23). Possibly the ship battle refers to the conquest of Chiapa by the Spaniards, that is commemorated on January 20th every year with a mock battle on the Rio Grijalva. Xun describes the Chiapanecs as "blotchy" because so many are afflicted with pinta, a disease that produces pinkish white patches on the skin, that eventually become black. A similar term of opprobrium, "scabby," is used by the Zoques in referring to their ancient enemies. They relate how they tricked the Chiapanec robbers into donning dance costumes that had been coated on the inside with ashes, beeswax, and ground bones. As the Chiapanecs danced in the tropical heat and sweated profusely, their skin was impregnated forever with blotches and scabs (Navarrete, 1964:321-323). Xun's diatribe against the degeneracy of the Zinacantec barkeepers was prompted by a battle he was waging in Naben Chauk against a political faction headed by barkeepers. See also Tl, Till, T150, T157, their notes, and T102. There was a Chamulan who met a Spook on the Bweno, 7oy la jun jchamu7, 7isnup ta be i j7ik'ale. trail. "Well, friend, where are you going?" asked [the Spook]. "Bweno, 7amigo, bu chabat?" xi la 7un. "Sir, I'm going home," he said. The sun was about "Senyor, chibat ta jna," xi la. Ta xa 7ox xch'ay to set. k'ak'al xch'ay jch'ul-tottike. "Aha! [And] where is your home?" he asked. "7Aja!" xi. "Bu 7ana?" xi. "Here," said [the Chamulan]. "Li7e," xi. "Forget your home, you bastard, let's fight," said "Ke k'usi 7ana kavron, tajinkotik," xi la. [the Spook]. "Well, the filth of your mother's cock! If you "Bweno, yik'ubal yat ame7 ti mi yech 7avale, kere, mean it, hell, let's fight!" he told him. "If you are a tajinkotik!" xutuk. "Mi ja7 to ti j7ik'alote, karajo, ti Spook, hell, we'll see how it turns out," said the Chamulan. xvinaj k'u xi bat 7o kere!" xi li 7ulo7 7une.
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Of Cabbages and Kings TALES FROM ZI
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FRONTISPIECE: Disguised Aztec merch
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ABSTRACT Laughlin, Robert M. Of Cab
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iv SMITHSONIAN CONTRIBUTIONS TO ANT
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VI SMITHSONIAN CONTRIBUTIONS TO ANT
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Acknowledgments It seemed a logical
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Epigraph "I see nobody on the road,
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GENESIS A second expectation create
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he himself made no connection betwe
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nineteen townships in the state of
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Linguistic Notes In order to make t
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228 he reached the place where the
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I'm sorry to say it was pretty well
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356 So he tossed his hair upwards.
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Postscript "Talk of many things, ..
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Acala 7Ach' Jtek-lum 7Ak'ol Mukenal
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Number Page 1. Romin Teratol 17 2.
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Aarne, Antti Amatus 1928. The Types
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