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196 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 23 other one got a wife. The wife of the older brother paid [the bride-price]. Then the older brother's wife acted as her mother-in-law. [His bride] came and joined his older brother's wife. They lived together. She took the place of the mother. They arrived. They fed the poor old man there. They gave him his meals. They looked after their father, it seems. When the women had babies, the grandfather was kind to his little grandchildren. The poor old man stayed with the babies. The others went to get firewood, they went to San Cristobal or Chamula or wherever they went, since the woman [the old man's wife] had gotten sick and died, it seems. The poor things were all alo—ne. Just that the Spook wasn't around much anymore, after that time months ago. Because it used to be, long ago, that at six o'clock at dawn, it was just the Spooks' time. You couldn't go anywhere, you couldn't travel anywhere. Little by little things got better. Three months after, after that woman came back, probably he was scared or something, or who knows what, that he had stolen the woman. [But the Spooks] didn't stop coming. Ah, it was a serious business, too. There is another part, too. They say there was a Spook who was a Hairy Hand. He couldn't be killed. It was different, it was different, indeed! But as for [the first story] that's all there is to it. The poor lady died. The babies were left all by themselves. [Were the babies the children of the awful Spook?] No, they weren't. The children of that Spook, they turned out very badly. The children of that woman, our countrywoman, turned out badly. They turned out to be different. They couldn't be killed. That's all there was. And those babies were left all alone, the chi—ldren of the first man. This account of the Spooks, with incidents similar to some in the previous tale and some in "The Spook and the Saints" (T130), was told after a lapse of eleven years. The phrase jnae . . . jk'ulebe, "my house . . . my home," is a traditional way to refer to one's house in ritual speech. The woman's use of ritual speech gives an indication of the intensity of her emotions arriving back home. The term proveetik, translated here as "poor guys,'' connotes "kind-hearted" or "compassionate guys." Tonik, who always delights in providing a numerical qualifier for the most insignificant details, provided the hunters with the tricky mathematical problem of dividing fifteen pesos equally among the twelve of them. But they clearly are undaunted as they exclaim "We'll get several pesos apiece since there are <strong>Lo</strong>ng ago when Salinas was formed, the Virgin arrived there. A man saw her. As for the man, Our Lady of the Salt T83 tal ti yajnile, ja7 xa la tojvan lok'el tal ti yajnil bankilal 7une, ja7 xa 7alibaj ti yajnil bankilal 7une tal xchi7in i yajnil ni sbankil 7une, ja7 xa te xchi7in sbaik 7un ja7 xa sk'exol me7il 7un. Va7i 7un, yulik 7un, 7a ti prove mole ja7 te tzmak'lanik te chak'beik sve7el tzk'elik ti stotik ya7el 7une. Ti k'alal 7i7ayan yol ti 7antzetik 7une ja7 xa te chk'uxubin ti yunin mamobtak ti muk'ta totil 7une, ja7 xa chkom xchi7in 7unetik ti prove mol 7une, ja7 chbatik ta si7bej chbatik ta Jobel mi Chamu7 mi bu xbatik ti ti yantik 7une ja7 7ipaj ti 7antz 7icham ya7el chava7i 7une, stuki—k xa ti proveetik 7une. Va7i 7un, ja7 nox ti mu xa bu ya7el mas ti j7ik'al xa 7ox 7un, taj x7elan ta jayib 7u 7une, yu7n ja7 taj vo7ne to 7ox ya7ele che7e mi ja7uk ta vakib 7ora 7ik'-lumane yu7n batz'i styempo j7ik'al, mu stak' bu xabat mu stak' bu xaxanav, k'unk'un k'unk'un 7imeltzaj 7un 7ista ti, 7ista ti 7oxib 7u ssutel tal taj 7antz 7une, te nan mi yich' xi7el mi k'utik xi mi k'utik x7elan ti yelk'an ech'el 7antz 7une mu xa bu xlaj taluk. 7An yu7un 7oy tzotz sk'oplal noxtok, 7oy j-koj j-tos 7o noxtok, 7oy la, 7oy la jtzotz k'ob i j7ik'ale, 7oy la mu la xcham ta milel, ja7 j-tos ja7 j-tos 7o xa 7un taj a7a, j-tos 7o xa 7un taj a7a, yan taje yech yepal 7ikom chak taj 7une, cham ti prove jmeme7tik 7une stuk xa kom i 7unetik 7une. 7I7i, ma7uk, taj xch'amal taj j7ik'ale ja7 taj chopol xa lok' 7une, ja7 taj chopol xa lok' taj yol taj 7antz jchi7iltikotik ya7el 7une, ja7 la j-tos 7o lok' 7un ja7 taj mu xcham ta milel 7une. Va7i 7un, 7a li laj 7un taje yech yepal 7ikom 7i stuk xa kom taj 7unetik 7une, ja7 xch'a—mal ti ba vinik 7une. twelve of us!" The pus ton or "steam cure" that was used to try to cure the poor woman would have consisted of the following: a round hole dug in the floor, in which are placed thirteen red-hot brown river pebbles, on top of which are placed a variety of plants, and over which is poured a large gourd of urine (half from one of the male assistants and half from one of the female assistants). It is characteristic of Tonik not to end the tale where others would—at the woman's death, but rather to continue with a catalogue of the sufferings of her survivors: her husband, her children, and her children's children, who we are made to believe were entirely dependent on her! See also T67, T71, T130, T146, and their notes. 7A ti vo7ne k'alal 7imeltzaj i 7a li Vo7-bitze yu7un la k'ot 7a li jch'ul-me7tik teye, jun la vinik 7iyil. 7A
"What are you doing, son? What are you looking for here?" asked the Virgin. "I'm not doing anything, ma'am. I'm taking a walk. I'm looking at my little bit of land, because I'd like to clear off my little bit of brush, since the season has arrived, it seems. I'm looking to see if the little river that goes by here, it seems, hasn't risen too high. I'd like to do a little [work] in my tiny corn field," he said. "Ah!" she said. "So that's what you're doing!" she said. "If you wanted to, if you wanted to chat and tell your friends, those who are the wisest, who seem the manliest... If you want to build a house for me, build a church for me here . . . because I am very pleased by the holy place I'd like to live on it here. I'd like to be seated here. If you want to build a little house for me here. I'll come [to learn] what they said. I'll come in two weeks. I'll come here to wait for you [to find out] what [your friends] said. Think it over, son. Think it over, if you want to talk about it with your friends, if you want to tell your friends. If you want me to I'll come to hear [about it]." "Oh, it's no trouble, ma'am. It's no trouble. I guess I'll tell at least one family. If I'm answered favorably I'll come back and wait for you. It doesn't matter whether I'm answered favorably or not I'll come and wait for you anyway, ma'am. Don't worry. If they want [to do it] I'll come tell you. If they don't want [to do it] I'll come tell you, [too]. "How could they know what we have come to do—where I have come to sit? I am coming to sit here under the avocado tree. There under the avocado tree is where I am coming to sit. But you understand if they want [to do it], then I will bring something. I want a sluice made for our salt. We will have salt. You will make our salt. "You understand, you will earn your money with it. You will earn your pennies with it. I will help you if you build me a house. You will have salt. You will make griddles. You will crystallize my salt. There will be no problems at all. I am the second oldest sister. My older sister is in Zinacantan Center. My younger sister is in Ixtapa," she said. [No, I was wrong.] It's the second oldest sister in Ixtapa. It's the youngest sister now in Salinas. "My older sister is content now. She is settled now. She has a house. Her house has been built already, but the men there did what she said. Her house was built for her. Right away they did what my older sister said. "Now, as for me, I'd like to have my house, too, if you'll be so very kind, it seems, if you'll build a house for me." "I'll hear about it, too, if you come, ma'am, if you won't deceive me, if it seems you aren't just tricking me." TONIK NIBAK 197 la ti vinike, "K'u chapas, krem, k'usi chasa7 Ii7 toe?" xi la jch'ul-me7tik. "Mu k'u ta jpas, me7tik, yu7un chipaxyaj yu7un ta jk'el 7a li kunen 7osil yu7un kiluk ko7on 7a li jvel kunen vach' lavi chtal 7ora ya7ele, ta jk'el mi muk' bu tol chmuy i 7a li 7unen 7uk'um H7 ch7ech' ya7ele, kiluk ko7on jpas j-tz'ujuk kunen chob," xi la 7un. "7A!" xi la 7un. "7Ava7i k'u chapas!" xi la. "7A ti yu7unuk no xak'ane yu7un 7ak'an Io7ilajan 7avalbe 7achi7iltak 7a li buch'u mas xa 7oy xch'ulele mas xa viniketik ya7ele, mi xak'an xameltzanbekon jna xameltzanbekon jun keklixa H7 toe, yu7un batz'i lek 7ikil i ch'ul-balamile, chak naklikon 7o ka7i, chak 7a li chotlikon 117 toe, mi xak'an 7un chapasbekon kunen na H7 toe, ti k'usi xi 7une, chital 7un k'al vo7-lajuneb k'ak'al chital Ii7 chtal jmalaot ti k'usi xi, nopo ka7tik, krem, nopo ka7tik, mi xak'an xalo7iltabe li 7achi7iltake, mi xak'an xavalbe Iachi7iltake, ti mi yu7un chak'an 7une, chtal ka7i 7un." "7An mu k'usi, me7tik, mu k'usi, ta xkalbe ka7tik j-chopuk buch'u, mi lek litak'bate, ta xtal jmalaot 7ak' 7o no 7ox mi lek mi mu lekuk xitak'bat, ta 7onox tal jmalaot, me7tik, mu k'u xal 7avo7on ti mi yu7un sk'anike, xtal kalbot, mi mu sk'anike, chtal kalbot." "Mi7n chna7e to k'usi chtal jpastik bu xtal chotltkone, H7 chtal chotlikon ta yolon 7one, 7a la li yo7 yolon 7one, te chtal chotlikon, 7an pero va7i 7un, ti mi yu7un sk'an 7une, yu7un ta xkich' 7o tal k'usuk 7un, 7a li ta jk'an tzmeltzaj 7a li sjomal katz'amtik, ta x7ayan katz'amtik, chameltzanik katz'amtik 7un. "Va7i 7un, ja7 xa chasa7 7o 7atak'inik, chasa 7 7o 7amerioik, chajkoltaik xa ti mi7n yu7un chameltzanik i jna 7a, ta x7ayan 7avatz'amik chapas 7asemetik, chavulesik katz'am 7un, mu xa k'usi 7un bi 7a, vo7on me li, vo7on me li 7o71ol mukilone, ja7 me 7a li jvix te ta Jtek-lume, te me li jun jmuk te ta Nibake," xi la 7un. Ja7 la 7o71ol mukil li te ta Nibak 7une, ja7 la k'oxil mukil lavi ta Vo7-bitz 7une. Va7i 7un, "7A ti, 7a li jvixe che7e, jun xa yo7on, nakal xa, 7oy xa sna, meltzajem xa sna, pero 7ixch'un mantal 7a li viniketik te yo7e, meltzanbat sna 7ich'unbat smantal ta 7ora, 7a li jvixe. "7Ora, vo7on xa li kiluk ko7on jk'an jna 7uk 7une, mi xach'ul-7abolajik ya7el 7une, mi xameltzanik jnae." "Ta xka7i 7uk 7un, mi chatal 7un, me7tik, mi mu xalo71oon 7un, mi mu yechuk xalo71oon ya7el 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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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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100 SMITHSONIAN CONTRIBUTIONS TO AN
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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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