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188 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 23 now. The trouble is, who knows where it went. If it went far away." They were told that . . . They saw it. They dreamt. They saw it at night. They saw it go [burning] like a pine torch. Ohh, up in the sky it went! It sai—led off. Haven't you seen a balloon go up? That's the way it bo—bbed [up] and away, it went like this, like this, it seems, towards the road to Comitan. It went o—ff. It disappeared in the mountains. Yes, it left. "We won't find anything now. There's nothing there, here in our mountains. We were right, the land has become poor. We were right, there's nothing left," said the people long ago. The shamans [said], "God, will the holy mountain stay just like this? Will the holy pit stay hollow this way?" "Yes, indeed! There's nothing left. It went towards the road to Comitan. It lives now on the road to Comitan," said the mountain, it seems. The shamans were told in their dreams. They offered candles. They prayed where the earth was, where [the bell] came out. Have you seen where it came out? God, there's nothing left there, nothing now. That's why it hasn't changed. The ground just remained hollowed out. If there were anything there then maybe it would still be there, but it left. "It moved to another place because your priest was bad. He had his mistress with him," said the Earth Lord. The Earth Lord said that. As for the people, all the efforts of the sixty men who dug up the ground ended like that. That's how the money was lost. That's how all their labors ended. [The bell] was lost there. [The work] was abandoned. Ever since it's been abandoned. They don't dig there anymore, since there is nothing. They saw it go. That's why it was left abandoned like that. When Tonik describes the bell sailing into the air like a globo her image is not of a rubber balloon, but rather of a popular Mexican fiesta device, consisting of a spherical frame covered with paper and enclosing a candle. When the candle is lit, the sphere rises rapidly into the chill night air, shining like a planet as it sails out of the valley and over the mountaintops. The distinction between the Tutelary Gods and the Earth Lords who live in the mountains is apparently not as clear-cut as I had thought originally, because it seemed perfectly appropriate to Tonik that it would be the Earth Lord who was offended by the priest's mistress, while for Xun Vaskis it was the Tutelary God, Maria Muxul. Once there were a great many Spooks. Because of the Spooks, it wasn't possible to walk around. You couldn't go outside until nine o'clock. You couldn't go out alone. We walked with escorts. Then the The Spook and the Comadre T71 7albil ti yu7un la yilik 7un svaychinik la ta 7ak'ubaltike, 7iyilik la 7un j-ch'ob la ta toj 7ibat 7un, 7iij, ta vinajel la bat 7un, xvole—t la ech'el, muk' bu xavil buy 7a li globo xmuye, ja7 la yech xvolole—t ech'el 7un, xi la bat xi yilel ta belel Komitan 7une, ba—t la, ch'ay ta vitzetik ech'el 7un, ji7, bat. Va7i 7un, "Mu xa k'u jtatik 7un che7e, mu xa ka k'u 7oy te ta Ii7 ta jvitztike solel ka me7on 7ikom ti balamil 7une, che7e, mu xa ka k'u 7oy," xi la ti vo7ne krixchano. Va7i 7un, 7a la ti j7iloletik 7une - "Dyos mi yu7un 7ikom ta yech li ch'ul-vitze, li ch'ul-ch'ene, mi yech pujul 7ikom 7un?" "Yech a7a mu xa k'u 7oy, bat me ta belel Komitan bi 7a, belel Komitan xa me nakal," xi la ti vitz ya7el 7une. X7utat la ta xch'ulel ti j7iloletik 7une. Va7i 7un, 7iyak' la skantelaik, 7isk'oponik la yo7 li balamil yo7 li lok'em 7un, mi 7aviloj i yo7 li lok'em 7une, 7a li yos, mu xa k'u 7oy la, 7a ch'abal xa, yech'o me ti staoj yav yech pujul 7ikom li balamile, 7a ti 7oyuk k'u 7oye, 7ikta nan te to, yan Ie7e k'u ti bat 7une. "Sk'exta yav yu7un la chopol lavajpaleike, yantz la li xchi7uke," xi la ti yajval balamile. Yajval balamil la yal taj x7elan. Va7i 7un, 7a ti krixchanoetik 7une, yech 7ilaj ti svokol ti 7ox-vinik ta sjok' ti balamile, yech 7ilaj ti tak'ine, yech 7ilaj ti k'utikuk yabtelik 7un, te ch'ay 7un, kechel 7ikom, k'al tana kechel, 7oy yech 7un, mu xa bu sjok'ik, k'u ti ch'abal xa, yilojik 7ibat, yech'o kechel 7ikom yech 7un. According to Tonik this event occurred around thirty-seven years earlier, i.e., in 1923. The priest Mariano Lievano became the source of still further controversy. Tonik described how he ordered the sacristans either to take the image of St. Lawrence to the Church of St. Sebastian or burn it. They carried St. Lawrence to the other church, and for five days and five nights the rain fell without cease. The townspeople became so frightened that the sacristans returned St. Lawrence to his rightful home. The priest fell ill. He kept asking those attending him to pull off his shirt, because his back was on fire. He was taken to San Cristobal, where he died shortly thereafter. See also T91, TI 14, TI57, and their notes. 7A ti vo7ne toj toyol to 7ox la j7ik'al, 7a ti j7ik'ale mu la stak' xaxanav ja7 to la ti me sta baluneb 7ora xu7 xalok' ta pana mu la xu7 xalok' 7atuk chi7inbilotik la xixanavotik 7a li ja7 to la ti sp'ijubtas
women got smart. There was [a woman] who had a comadre. They were neighbors. "Please, comadre, wake me up [in a little while], because I'm cooking my little bit of corn," she said. "All right," answered her comadre. "Comadre, comadre!" she said. [The other's] corn was spilling suddenly in the middle of the fire. Her fire was hi— ssing now, since the fire was going out. But no, it wasn't corn putting out the fire. It was because the Spook went and grabbed, molested the woman. The disgusting Spook's prick was so long it killed the woman. The woman died. When the other woman woke up, it was just blood there hissing. You see her other friends came in a group. They came to look at their comadre. , But you see she was already dead. As for that Spook he was caught on an upright stake at the door. He was impaled. That house post came out of his mouth. And then they put him over the fire. They cooked him so that he would die for good. They boiled hot water for him so that they could scald him like a chicken. You see that one died like that. He burned up. They gathered firewood for him. They [used] corncobs since the people of long ago had a lot of corn. They didn't throw out their corncobs. They were glad to use them as firewood it seems. One died, but that wasn't enough, since there were so very many Spooks. Hairy Hand was the name of that Spook who died that way. Hairy Hand had many many children left—other Spooks. There was a lady, that comadre. She was clever. You see, she boiled hot water. She put the boiling water on top of the fire. The Spook entered. "Nani— ta, are you there?" he said as he arrived. "I'm here. Come in. Do you drink coffee, do you drink posol? We'll boil the water for it," he was told. "I do," said the Spook. He drank the posol. He ate the posol. When he was touching it to his mouth then they sea—lded him with boiling water. But you know he wasn't burned well enough until he threw down his gourd. Then she threw it. The boiling water was thrown at his head. Then he died. That comadre won. That was the way she threw boiling water at him. She scalded him it seems. That one died. He died because of them. They put him on the fire. He burned up. The woman's comadre, that lady's comadre said to them, "Come on, let's burn them up! That's how we'll get rid of the Spooks. They grab people so much now. It isn't right the way they molest us. It isn't right what happened to that other woman. What he did—he dragged her to his cave." TONIK NIBAK 189 sba 7antzetik 7une, 7oy la jun skumale slak'-na sbaik. "7Abolajan, kumale, xatijon to me yu7un ta jlakan kunen jux," xi la. "Teyuk," xi la ti kumaleil 7une. "Kumale kumale!" xi la. Xtanluj la ta 7ol k'ok' li sjux 7une, xpulule—t xa la ti sk'ok' 7une, yu7un la stup' k'ok' 7un. Bu yu7un, mu la juxuk ti a li stup' k'ok' 7une, yu7un la ba stzak 7iyilbajin ti 7antz i j7ik'al 7une, yu7un la toj nat 7a li yat ti mu j7ik'al 7une, 7ismil 7o ti 7antz 7une, 7icham ti 7antz 7une, k'alal 7ijulav tal ti jun taj xpululet 7une, naka la ch'ich' 7un. Va7i 7un, 7ispa7i la sbaik tal ti yantik xchi7iltak ya7el 7une, 7ital la sk'elel ti skumale 7une. K'u xavil 7un, chamem xa 7un, 7a la taj j7ik'al 7une, pajal la te7 7ista ta ti7 na 7un, ja7 la te xojol 7un, lok' la ta ye taj te7el na 7une, 7i ja7 la sk'atanik ta k'ok' 7un, 7ista7ajesik la 7un, yo7 la ti xlaj chamuk 7o lek 7une, 7islakanbeik la sk'ak'al 7a71el 7un, yo7 ti stulik 7o chak k'u cha7al kaxlan 7une. Va7i 7un, 7icham la jun 7un chak 7un taje, 7ik'ak' la 7un, 7istzobbeik la 7a li ssi7il sbaklel ja7 ti 7o 7ep yixim ti 7antivo krixchano la 7une, mu7nuk chch'ayik ti sbakalik 7une, bal xa7i ta ssi7inik ya7el, 7a li, 7icham jun 7un, pero mu la buy 7un, ja7 ti toj toyol to 7ox 7ep ti j7ik al 7une, tzotz k'ob la sbi taj J7ik'al 7icham taj x7elan 7une, 7a li tzotz k'ob 7une, 7oy la 7ep xch'amaltak 7ikom 7un, 7a ti yantik j7ik'al 7une, 7oy la jun jmeme7tik taj kumaleil 7une, p'ij la 7un. Va7i 7un, 7a li 7islakan la sk'ak'al vo7 7iskajan la ta 7ol k'ok' ti k'ak'al vo7 7une, 7ochem la li j7ik'al. "Nani—ta, mi Ii7ote?" xi la k'otel 7un. "Li7one, 7ochan talel mi xana7 yuch'el kajve mi xana7 yuch'el 7uch'imo7 ta jlakanbetik ya71el," x7utat la. "Jna7," xi la ti j7ik'al 7une. 7Iyuch' la ti 7uch'imo7 7une, 7islajes la ti 7uch'imo7 7une, yolel la tztijan ta ye 7un ti k'alal 7istu—lik ta k'ak'al vo7 7une. Bu xavil 7un, muk' la xk'ak' lek yu7un 7un, ja7 to la ti k'al 7isjip taj sboch 7une, ja7 to la sk'eb, 7ik'ebbat ta sjol 7un taj k'ak'al vo7 7une, ja7 to la cham 7un. Va7i 7un, 7a li 7ispas kanal taj kumaleil 7une yech, ta sk'ebbe k'ak'al vo7 tztul ya7el. Va7i 7un, 7o la laj 7un taje, 7icham yu7unik 7un, 7istik'ik ta k'ok' 7un, 7ik'ak' 7un, 7a li 7a la taj jun skumale li kumaleil 7une, skumale taj jmeme7tik 7une, 7iyalbe la 7un. "La7 jchik'tik ja7 yech ta xch'ay ku7untik ti j7ik'aletike, lavie toj tol stzakvane, mu lekuk la x7elan 7ilbaj chiyilotike, muk' lek taj jun 7antz x7elan, 7ixcha71e 7iskil ech'el ta xch'ene.
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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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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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REQUIREMENTS FOR SMITHSONIAN SERIES
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