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146 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 23 "There is water there," he said. He also said, "The cave talks." He told his friend. "Let's go look!" the other man said. "Let's go! Let's see, then!" he said. They went to look at the spring first. They saw that there was water there. They saw it. They went to look at the cave. The same thing was said to them as on the first time. They saw the cave. The cave spoke, "Bowwow." The people were scared. They arrived home. They arrived to tell their friends where the cave was. One man died five days later. He spoke. "Please don't blame the cave," he said. The others realized [what to do]. They went and prayed to the cave. They gave candles where the spring was. They prayed to the Earth Lord. The Earth Lord spoke. "I'm not going to let you drink the water for nothing. You will give me a servant," said the Earth Lord. "I won't give him [to you]," said the man. "What do you mean you won't give him [to me]? I already have him at home," he said. Five days later the man who first saw the cave [died]. They say the cave doesn't want to be looked at. The man died. He died on the fifth day. He spoke. "I am going there to Vom Ch'en [Bowwow Cave]," he said. "Because I belong there," he said. "You stay here!" said the man. "Drink the water there. I am going to guard it," he said. The man spoke. "The sickness won't pass," he said. "All right, all right, I am going to look after our well.' "All right. Please don't frighten us," said the [other] man. "I'll drink the water there," he said. It is said that two men were travelling. They were going on a trip. When the sun set they went to ask for a place to sleep. There was a woman. The woman bit people. The woman spoke. "Go to bed!" said the woman. The two men slept. A dog spoke. It came to tell the two men about the place where they were spending the night. The dog said, "Why are you sleeping here?" [That's what] the two men were asked. "The woman drinks the blood of people who spend the night," the two men were told. [The dog] spoke. "If you know [what's good for you] get out of this house!" the two men were told. The men knew what to do. "Okay, come on, we'll see what we can do," said the men. They spoke. They looked for two rocks. Why We Have Toothaches T41 "7O me te vo7," xi. 7Iyal noxtok 7un. "Chk'opoj li ch'ene," xi. Yalbe xchi7il. "Ba jk'eltik!" xi li jun vinike. "Battik, jk'eltik che7e!" xi. 7Ibat sk'elik ba7yi li vo7e, 7iyilik ti 7o te li vo7e, 7iyilik, ba sk'elik li ch'en, ja7 no 7ox yech 7i7albatik k'u cha7al ta primero, 7iyilik li ch'ene. 7Iyal li ch'ene, "Vom vom!" 7Ixi7ik li krixchano 7une, 7ik'ot ta snaik, k'ot yalbe xchi7iltak ti bu 7oy li ch'ene, jun vinike, ta yo7obal k'ak'al 7icham. 7Iyal, "Mu me xavutik li ch'ene," xi. Li yane 7iyul ta sjol 7ay sk'oponik li ch'ene, 7iyak'beik kantela ti bu 7oy li vo7e, 7isk'oponik li yajval balamile. 7Iyal li yajval balamile. "Mu yechuk no 7ox chkak' 7avuch'ik li vo7e, ta xavak'bon junuk jmoso," xi li yajval balamile. "Mu xkak'!" xi li vinike. "K'u cha7al mu xavak' te xa oy ku7un ta jna," xi. Ta yo7obal k'ak'al ti jun vinik ti buch'u ba7yi 7iyil li ch'ene, mu la sk'an k'elel li ch'ene, 7icham li vinike ta yo7obal k'ak'al 7icham. 7Iyal, "Te chibat ta Vom Ch'en," xi. "Yu7un xa linop ech'el," xi. "Li7 komanik!" xi li vinike. "Te xavuch'ik li vo7e, chba jchabi," xi. 7Iyal li jun vinike, "Mu x7ech' li chamele," xi. "Teuk, teuk xba jchabi li ka7altike." "Teuk, mu me xasibtasotik," xi li vinike. "Te ta xkuch' li vo7e," xi. 7Iyal ta xxanav cha7-vo7 vinik, chbat ta xanbal, mal k'ak'al 7ibat ta xch'amunik na, 7o jun 7antz, sna7 xti7van li 7antze, 7iyal li 7antze. "Vayanik!" xi li 7antze. 7Ivayik li cha7-vo7 vinike, 7ik'opoj j-kot tz'i7 tal yalbel li cha7-vo7 vinik ti buy xch'amunoj li nae. Xi li tz'i7e, "K'u yu7un bu chavayik?" x7utatik li cha7-vo7 vinike. "Sna7 la me xuch' jch'ich'eltik li 7antze, li bu 7oy xch'amunojik li nae," x7utatik li cha7-vo7 vinik. 7Iyal. "Mi xana7 k'ej abaik li ta nae!" x7utatik li cha7-vo7 vinike. 7Iyul tzjol li viniketike. "Ja7 lek Ia7 jsa7tik k'usi ta jpastik," xi li viniketike. 7Iyal, 7issa7ik cha7-p'ej ton, 7islambeik xchij chvay
They covered them with their blankets so that the rocks [looked just] like people sleeping. Now the woman was delighted that there were people sleeping in her house, because she ate people. The woman bit people. She went to eat them. She thought it was people asleep there. Then the woman clamped down on the dumb rock until she felt the pain in her teeth. She didn't say what had happened to her. She crunched the rock. The woman thought it was a person she was going to eat. Then she realized it was a rock she held [in her teeth]. When morning came, the woman was holding her hand to her mouth. Her teeth hurt terribly. That's why we have toothaches now, today. It was that woman who left them. Travellers in Chenalho were once victimized by a woman who offered them shelter. At midnight, sharpening her teeth, she would steal in to feast on her unsuspecting guests. But one man volunteered his assistance. By turning to stone at the proper moment, he put a sudden end to her death-dealing teeth (INI, 1:23-25). From Soconusco in coastal Chiapas comes an intriguing version of this story—a shaman, who is the double of the great stela of Izapa, volunteers his services to the people of Soconusco. When the vampire woman bites into the shaman's XUN 7Akov 147 Priest Rock T30 The people who were travelling on the trail saw him. They met him on the trail. They saw the priest walking along there. They spoke to him. "Where is your house?" they asked the priest. "Don't you see where my house is?" he said. "You should pass by next to my house," said the priest. [That's what] the priest said. "See my picture there!" said the priest. "If you want, let's go!" they were told. "We don't want to," said the people. "You don't want to go with me? You have to go!" the people were told. "We don't want to," they said. "Oh no? We are, too, going," the people were told. The people did go. Their souls were taken away. They went. The people died, those who spoke to him. The priest spoke. "There is my house," said the priest. Today it is called Pale Ton [Priest Rock]. He was probably the Earth Lord. A Bellyful Once there was a woman. Her husband went to the lowlands. The man had told his wife, "You just stay. We'll see each other in three days." The wo- T26 li tone ko7ol xchi7uk krixchano. 7Ora li 7antze, xmuyibaj 7oy te krixchano ta sna chvay yu7un ta sti7 li krixchano 7une, chti7van li 7antze, ba sti7 xak'uk krixchanouk ti te vayeme, ja7 to yil ton skatz'oj 7ik'ot, 7asta ke 7iya7i chk'uxub stanal ye li 7antze, muk' bu ta xal k'usi spasoj, 7isk'ux li tone, xak'uk krixchanouk ta sti7 7ox li 7antze, ja7 to ya7i ton skatz'oj 7ik'ot, 7isakub 7osil, li 7antze sjopoj stanal ye, toj k'ux cha7i li yee, ja7 to k'u xi komem k'al tana li xchanul li stanal ketike, lavie tana, ja7 7iskomtzan li jun 7antze. stony flesh, her teeth are shattered and swallowed, causing her death (Navarrete, 1966b:424). In neighboring Chamula the origin of toothache is associated with Christ's flight from the Jews. One tale recounts that a woman bit Christ as he lay sleeping in her house. The next morning she suffered a severe toothache. As she and her husband were taking a steambath, Christ blocked the exit until they steamed to death (Gossen, T32). Another version has Christ hiding in the steambath. When the Jews try to bite off his head, he substitutes a hearthstone (Gossen, T178). Ta xil li krixchanoe, ta xxanavik ta be, te ta snupik ta be, 7iyilik te xxanav li pale, 7isk'oponik la, "Buy 7ana?" xutik li pale. "Mi mu xavil bu li jnae?" xi la. "Te cha7ech'ik ta xxokon jna," xi li pale. 7Iyal li pale. "Te xak'elik jretrato," xi li pale. "Mi xak'an, battik!" x7utat. "Mu jk'an," xi li krixchanoe. "Mu xak'an xibattik yu7un chabat ta pwersa!" x7utat li krixchanoe. "Mu jk'an," xi. Bweno, "Mo7oj, yu7un no 7ox chibattik," x7utat li krixchanoe. Li krixchano bat 7onox, 7ik'bat xch'ulel, 7ibat, 7icham li krixchanoe, ti buch'u 7isk'opone. 7Iyal li pale, "Te jna," xi li pale. Li Pale Ton lavie sbi, i yajval balamil nan 7une. 7A ti vo7ne 7oy jun 7antz, 7ibat ta 7olon smalal, li 7antze, 7ik'opoj komel li vinike. "Tean no 7ox jk'opon jbatik k'al 7oxib k'ak'al," xi. Li 7antze 7ivay
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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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8 SMITHSONIAN CONTRIBUTIONS TO ANTH
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10 SMITHSONIAN CONTRIBUTIONS TO ANT
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Linguistic Notes In order to make t
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Romin Tan-chak comes of a well-to-d
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Xun Vaskis FIGURE 2.—Xun Vaskis,
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Page 178 and 179: FIGURE 7.—Tonik Nibak, 1961 (phot
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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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Maps Nearly all the local place nam
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