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150 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 23 afternoon," he was told. "But you can take with you whatever you want, a woman if you want," he was told. He was given a jug. He took it out with him. In the beginning he had a wife who was left at home. The wife said, "My husband is dead." The man sent a note to his wife [to ask] if his wife would still accept him. The woman spoke. "My husband is dead," she said. The woman didn't believe that her husband was still alive—she didn't love him [anymore]. The wife said that he wasn't her husband, because he came out a white man. He came out. He left. On the third day after he sent the note he arrived home. Then the man arrived. The woman was scared. The woman said he wasn't her husband. The man arrived. The man arrived and embraced her. He arrived and kissed her. He kissed the woman three times, and then the woman learned [to speak] the language right away. Now the woman knew how [to speak] Spanish. The man began to chat. He hadn't been accepted when he arrived. But the man said, "My pay is coming." [That's what] the husband said. "Where?" asked the wife. "That's it coming!" said the husband. "We'll see if you're telling the truth," she said. The man was telling the truth. He took [something else] out [of the cave] together with his treasure. It was the cross. It is called Krus 7Avajel [Gospel Cross]. It was alive once. Then the priest killed the cross with boiling water, because the priest didn't want it to make any noise. Long ago [the man] asked it for money. That's why it was called Xun 7Ariax's treasure. He left his treasure in the church. Eight mule loads of his money arrived. The wife was happy now. She had arrived to look at the money. The man told her. He told her. She looked in her house. Eight mule loads of money, [that's how much] money there was. It became known. It was heard that there was a rich man in Zinacantan Center. It was said, "Why don't we go, compare ourselves, and [see] who has more money," the people of San Cristobal said. The San Cristobal people assembled. "Let's go!" They measured the money by the bushel. All the people of San Cristobal gathered their money together. The man heard that they were coming to count up his money. Right away he sent for a guard. When the people of San Cristobal came he showed [his money]. The man let his money be counted up. The Earth Lord spoke. "Don't worry. Let them count it and see," [the man] was told. Six buzzards went to guard it. [The man] was named Xun. His money was counted. They compared it [to see] if the man had as much money as the people of San Cristobal. His money chavich' ech'el k'usi chak'an, jun 7antz mi xak'an," x7utat. 7I7ak'bat jun botija, 7iyich' lok'el tal, primero 7oy yajnil komem ti bu 7oy sna. 7Iyal ti 7antze, "Chamem jmalal," xi li 7antze. Ja7 li vinike, 7istak j-lik vun yu7un yajnil mi ch7ik'e to yu7un yajnil. 7Iyal li 7antze, "Chamem jmalal," xi li 7antze. Mu xa xch'un li 7antze, mi kuxul smalal, mu xa sk'an, 7iyal li 7antze, ti ma7uk smalale, komo lok' xa komo jkaxlan lok' xa 7ilok' ech'el, ta yoxibal k'ak'al 7ik'ot ta sna, ti k'alal 7istak li vun 7une, k'alal 7ik'ot li vinike, 7ixi7 li 7antze, 7iyal ma7uk smalal li 7antze, 7ik'ot ti vinike, 7ik'ot smey, 7ik'ot sbutz', 7oxib bwelta 7isbutz' li 7antze, 7asta ke 7ischan ta 7ora li k'op, li 7antze, sna7 xa k'op li 7antze, ta kastiya, 7ilik Io7ilajuk li vinike, sk'an to 7ox x7ik'e, ti bu 7aye. Pero 7iyal li vinike, "7Oy jtojol tal," xi li vinike. "Buy?" xi li 7antze. "Le7 xtale!" xi li vinike. "Jk'eltik kik mi yech 7aval," xi. Yech yal li vinike, 7iyich'be lok'el xchi7uk sme7 stak'in, ja7 li krus, Krus 7Avajel sbi, vo7ne kuxul to 7ox. 7Ora, li palee, 7ismil li kruse, ta k'ak'al vo7 yu7un mu sk'an ti xbak' li pale vo7nee xak' to 7ox la tak'in yech'o 7isbiin ti sme7 stak'in Xun 7Ariax, 7iyak' komel ta 7eklixa li sme7 stak'ine, 7ik'ot vaxakib ta mula li tak'ine, li 7antze, xmuyibaj xa, k'ot sk'eloj li tak'ine, 7iyal un, 7iyal 7issa7 ta sna, li vinike, vaxakib ta mula li tak'ine, kom li tak'ine, 7ivinaj 7i7a7yat ti 7oy jun krixchano, jk'ulej ta Jtek-lum. 7I7albat, "K'u cha7al mu xba jp'is jbatik mi 7ep stak'in?" xi li jjobelal 7osile. 7Istzob sba li Jobele. "Battik!" Sp'isik li tak'in ta 7almule, 7istzob sbaik li tak'in skotolik li jjobelal 7osile, 7iya7i li jun vinike ti xtal sp'isbe li stak'ine, likel 7istak ta 7ik'el xchabiel, 7iyak' ta k'elel k'alal 7ital li jjobelal 7osile, 7iyak' 7ip'isbat stak'in li jun vinike, 7iyal li yajval balamil. "Mu k'u xal 7avo7on 7ak'o sp'isik yil," x7utat. Bat ta xchabiel 7un vak-kot xulem, Xun sbi, 7ip'isbat ti stak'ine sko7oltasik mi ko7ol stak'in xchi7uk jjobelal 7osile, xchi7uk li jun vinike, 7ip'isbat stak'in, 7ikom skotol stak'in li jjobelal 7osile, x7ok'ik xa ech'el
was counted up. [He won]. The people of San Cristobal [had to] leave all their money. All the people of San Cristobal left crying. The man who came out of the cave, whose name was Xun 7Ariax, won. In Europe it was the devil who exchanged earthly riches for Doctor Faustus' soul, but in Middle America the chief contractor has changed his identity. In the Nahua area he is a "pingo," a charro (Madsen, 1969:629). In Mitla he is Lightning (Parsons, 1932a, T2). In San Luis Jilotepeque he is a dwarf (Tumin, 1946:439). Among the Achi he is "Ximon" (Simon), the Earth Lord (Shaw 1972:65). In Zinacantan he is the Earth Lord or Thunderbolt. In a tale from the Tzutujil region of Guatemala, the protagonist works for three days inside a mountain in exchange for treasure. His family is frightened by his return, because the three days actually have been three years (Rosales, 1945:835). Our hero's iron sandals may have been made in Europe (A. M. Espinosa, 1967, T128). The maid who advises Xun 7Ariax to rub down their soles must be the same girl who figured in the Chenalho man's escape from Hell (Guiteras-Holmes, 1961:258-260). It is still common belief that a Zinacantec can sell his own soul The rabbit is the dwarfs' mule. They load the rabbit. [The pack] slips to the side. The world will turn upside down if the rabbit's pack stays on top. [When] the sun passes over they put mud on their heads. It is a hot place. The mud is [used] for their hats. They want to come up, because they suffer from the heat down below and want us to see what their country is like. So they want to come up now where we are. The rabbit's back, of course, is too humped for the packs to stay in place. This tale has appeared in poetic form (Laughlin XUN 7Akov The Dwarfs T24 The soldiers came on up. They passed Ixtapa. They came to Burrero. They came to Tz'akav 7Uk'um [River Fork]. They came to Tierra Blanca. They arrived at Salinas. There was a market above Salinas. [Some of] the soldiers were lost there. They came to the market. They arrived at the next stage, Jolom Na [Weaving House]. At Jolom Na, a woman was weaving. The soldiers said, "Why don't we go grab the woman who is weaving there?" The soldiers went. They went to grab the woman. Then they were lost there where the woman was weaving. As there were many soldiers, the others [who hadn't looked] passed on by. The other soldiers came on up When the Soldiers Were Coming T25 151 skotol li jjobelal 7osile, spas kanal li vinik buch'u lok' ta ch'en, ke sbi Xun 7Ariax. or another's to the Earth Lord. Until 1970 the Gospel Cross from 7Avan Ch'en stood inconspicuously in the Church of St. Lawrence, wrapped in a straw mat. Every Fiesta of St. Lawrence the wrappings were removed. The silver cross was revealed, festooned with yards of brightly colored ribbons and strings of ancient coins. But shortly after Christmas in 1969, the church was pilfered and the Gospel Cross removed. This theft was thought by many to have been engineered by American anthropologists. Nine months later a "saint" and two "bells" appeared in the rock formation of 7Avan Ch'en. The saint spoke to a Zinacantec shaman in his dreams demanding that he be moved to the church, but after much heated community discussion no such action was taken. The contest between Xun 7Ariax and the Ladinos of San Cristobal is reminiscent of the scene in Xun Vaskis' "The King and the Ring" (Tl 13). For a detailed, lucid analysis of the role of the Earth Lord in Zinacantan, see Thomsen, 1966. See also T9, T19, and T173. Ska7 konchave li t'ule, ta xak'be yikatz li t'ule, ta xjelav ta j-jot, ta xjoyij li balamil ti mi kajtzaj li yikatze li t'ule, ta x7ech' ti jch'ul-tottike, ta xak'ik 7ach'el ta sjolik k'ixin 7osil, ja7 spixol li 7ach'ele, ja7 sk'an ta xmuy tal k'u yu7un 7abol sba ta k'ak'al ta 7olon, 7ak'o ba jpastik proval k'u cha7al ti slumal stukike, ja7 ta sk'an ta xmuy tal lavi bu 7oyotik li vo7otike. and Merwin, 1972). See also T7, T80, T89, and their notes. 7Imuy tal solteroetik, 7ech' tal ta Nibak, 7ital ta Burero, tal ta Tz'akav 7Uk'um, 7ital ta Sak-lum, 7iyul ta 7Atz'am, ta yak'ol 7Atz'am jun ch'ivit te yo7e, te ch'ay 7o ti soltero, 7ech' tal ta ch'ivit, 7iyul j-koj noxtok ta Jolom Na, ta Jolom Na ta xjalav jun 7antz. 7Iyal ti solteroe, "K'u cha7al mu xba jtzaktik li 7antze, te ta xjalav?" Bat li solteroe, ba stzakik 7antz, te ch'ay ti bu 7oy ti 7antz te ta xjalave, komo 7ep solteroe, jelav tal yan, 7imuy tal li yan solteroetike ta Tz'ajom Pik', te ta x7atin jun 7antz, 7iyul li solteroe, 7iyul ve7uk ta nab, komo ta x7atin jun 7antz ta nab, sk'elojik te ch7atin li 7antze ti solteroe. 7Iyal li solteroe, "Ba jtzaktik!" xi ti
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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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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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