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200 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 23 side of the river. It came over to this side of the river. That's the sluice that's been there ever since. They celebrate a fiesta over it. There is a fiesta of [Our Lady of] the Rosary. Musicians enter, they go down there and do whatever else they have planned. They have a fiesta because that's what the Virgin wants. All the civil officials, the scribes, the aldermen, the justices of the peace, the magistrate, no, not the syndic, but the magistrate, the justices of the peace, and whoever else goes. They go to hold the fiesta there. Whoever is actually in charge of the fiesta, the stewards-royal, the tithing man, they are the servants of the Virgin. The Stewards of Our Lady of the Rosary, they are the servants of the Virgin [too]. Now when the fiesta is about to begin they carry the censers from house to house. They do lots of things in Vo7-bitz [Five Pieces]. They hold a fiesta, since her house is a good one now. A house was built for her. They collected the money in Zinacantan Center, it seems. A church was built for her. Her little church is big now. But long ago it was a little gabled house that was built for her. That's how they began building a house for her. Now, today, they hold a fine fiesta. Because now a band arrives there, it enters there. Before it was with the little musical instruments, the little fiddle, the little guitar that they celebrated the fiesta. They celebrate. They offer meals, they give whatever they give, it seems, just as it has come down from long ago. But now they celebrate a fine fiesta. The town has been improved now, it seems. That's the way it's left. The importance of salt in Zinacantan dates from before the conquest, when the Zinacantecs held a monopoly on the salt trade in the highlands of Chiapas. Indeed their control of the salt wells was maintained at the cost of constant warfare with the lowland Chiapanecs (Ximenes, 1929:360). The purity of the salt from Ixtapa and Zinacantan was renowned, even up to the early years of the twentieth century (Zarate, 1971:27). The very name for salt in distant Guaquitepec is sotz'leb or "Zinacantec"! There is a place between Guaquitepec and Cancuc that is called svayeb sotz'leb or "Zinacantec's sleeping place." But today there are only a few families from Zinacantan Center that still bring salt from Ixtapa to sell in San Cristobal, Chamula, San Andres Larrainzar, and Tenejapa. Nevertheless, this local salt is still preferred in the Indian communities where it is available. Commercial salt is believed to be too "hot" to feed to the sheep. The salt from the Zinacantec hamlet of Salinas has primarily a ritual use now. On alternate Sundays a Salinas religious official, the tithing man, brings a token amount of salt to the Chapel of <strong>Lo</strong>rd Esquipulas in Zinacantan Center. There it is recieved by a publican and a steward-royal, who distribute it among the elders, and later to other religious officials. It appears from this story that the man "actually" saw the Virgin. Even in recent times, the construction of a chapel, as in the hamlet of 7Apas, was motivated or at least legitimized by a dream in which a saint asked for a home. There are cases of individuals being jailed for deceiving the authorities when the saint failed to make his or her appearance "on the Earth's surface." xa tal Ii7 ta j-jot 7uk'um 7une, ja7 lavi jom k'al tana 7un Ie7e, spasik 7o li k'ine, 7oy k'in Rosario ch7och 7a li chyal 7a li jvabajom k'utik xa xi lik snopilanik ta j-mek, 7oy xa k'in 7une, yu7un la ja7 yech tzk'an i jch'ul-me7tik 7une, skotol i justisyae, li 7ixkirvanoe, li rejirol, 7alkalte, preserente, 7a li sintiko 7i7i, pero li preserente, 7alkalte, buch'utik chlaj batuk, chba spasik k'in te, buch'u li batz'i jpas-k'in yajval k'in ta j-meke, martomo rey, 7a li mayol, ja7 yaj7abtel li jch'ul-me7tike, martomo jch'ul-me7tik, ja7 yaj7abtel li jch'ul-me7tike, ja7 lavi ch7och i k'ine, chch'ip yav 7ak'al, 7oy k'utikuk ta j-mek ta spasik te ta Vo7-bitz 7une, spasik xa k'in 7un, k'u ti lek xa ti snae, meltzaj ti snae, 7istzob tak'in ta Jtek-lum ya7el 7un, meltzaj ti yeklixa 7une, lek xa muk' yunen 7eklixa 7un Ie7e, pero 7a la ti vo7ne 7unen vakax na la 7imeltzanbat ti k'u cha7al lik meltzajuk 7o li sna 7une, 7a lavie che7e, lek xa k'in tzpasik, yu7un xa chk'ot xa, ch7och xa musika, 7a ti vo7ne 7unen vob, 7unen biolin, 7unen kitara, tzpasik 7o ti k'in 7une, tzpasik, chak'ik ve7el, chak'ik k'u chak'ik ya7el ti k'u cha7al ti vo7ne tal ta j-mek ya7ele, yan Ie7e lek xa k'in tzpasik, lek xa meltzajem li balamil yo7 ya7el 7une, yech te k'alal kechel 7ikom chak taj 7une. A vakax na, literally "bull house," is considered the humblest kind of construction. A gabled house is rectangular, like most of the modern adobe and tile-roofed houses, and its roof is similarly low-pitched. Every year, at the Fiesta of Our Lady of the Rosary, elaborate ceremonies are held first in Zinacantan Center and then in Salinas. Ritual activities are centered in the church and at the salt well. This tale provided the first stepping stone of Robert Wasserstrom's study of Our Lady of the Salt (Wasserstrom, 1970). He collected an additional seven versions from Zinacantan Center and Salinas which, despite their numerous differences, show that the religious theme has strong political overtones. The principal actors are members of a divine family of brothers and sisters. The eldest is St. Lawrence of Zinacantan Center. He has two younger brothers, St. John of Chamula and St. Luke of El Zapotal. He has a bevy of sisters, with Our Lady of the Rosary of Zinacantan Center as the eldest, Our Lady of the Ascension of Ixtapa, and Our Lady of the Rosary of Salinas as variously second and third. Our Lady of the Presentation of Soyalo and Our Lady of Candelaria of 7Antz Ton (?) are also sisters. The dramatic action unfolds in five acts: (1) In three of the tales St. Lawrence dispatches his siblings from Zinacantan Center to carry out certain tasks: Saint Luke and Our Lady of Candelaria to care for the fruit trees (RFW 1), 10 Our Lady of the Ascension and Our Lady of the Rosary to teach men how to 10 The designation RFW 1, etc., is that used by Wasserstrom for the unpublished texts in his field material.
produce salt (RFW 1), to care for the salt, and to protect it from devils (RFW 5, 6). (2) The Virgins appear mysteriously from caves (RFW 1,4,5,6). (3a) Our Lady of the Rosary asks a man to request that his kinsmen build her a home. When they come to see her, she is silent, but still they carry out her wish (RFW 1). (3b) Or, as fair skinned as a Ladina, but wearing a beautifully woven shawl, she appears to a shepherdess, and promises to give her salt and fruit trees if she will tell her father. When the townspeople come to see her, she is standing mutely with a child in her arms and a book at her foot. When they take the book to the scribes in Zinacantan Center to read it for them, they are advised to bring her to the Center. But she can't be budged, not until they have built her a home in Salinas (RFW 5). (3c) Or, she is taken to Tierra Blanca and given a home, but she is unhappy there and returns to Salinas, leaving behind her a trial of footprints (RFW 8.) (3d) Our Lady of the Ascension meets a girl and asks her to bring her grandfather. The girl returns to report that the old man does not believe her. The Virgin gives the girl a letter and a flower, and magically the waterjugs sitting in her home are filled. Her grandfather tells his compadre. They show the message to the magistrate, who reads it to the townspeople. TONIK NIBAK 201 they build her a home (RFW 6). (4) In Salinas the church is built of salt, in Ixtapa, of sugar, in Chamula, of wood, and in Zinacantan Center, of corn (RFW 3). Our Lady of the Ascension built a road of salt (RFW 4), but Our Lady of the Rosary in Salinas, because she was carrying her baby, could bring only a handful of salt (RFW 4,7). Our Lady of the Rosary in Zinacantan Center has some salt, too, but will demand the lives of half the town in exchange for it (RFW 7). (5) The ritual visits are required by the saints (RFW 6). Failure to carry out ritual obligations are punished by loss of the salt and even by death (RFW 4). Times are not as good as they once were (RFW 1,8). Almost as if they were iconic representations of the communities, recalling Aztec tribute lists, the major products are associated with the patron saints. Two of the towns, El Zapotal and Ixtapa, whose patron saints to this day exchange visits with St. Lawrence, were once politically subordinate to Zinacantan. Chamula, too, exchanged such visits as recently as 1933. Soyalo did not, so far as I know, but it must have been an Aztec trading outpost, as Nahuatl was spoken there until very recent times. See also T63. When I Worked in San Cristobal and the Plane Came T152 Ah, the true story, too, about when the plane came, indeed! It was when I was here in San Cristobal, of course. [That was later?] La—ter! What I just told you was earlier. As for the airplane—[How many years ago do you think the plane was?] Ehh, it was maybe forty-eight, forty-eight years. Do you know why? Because it was when my 7Antun was little. No, it wasn't. My 7Antun is forty-eight years old. But, 1 didn't have my 7Antun then. No, I didn't. Wait, I guess I'll tell .... [You were already married?] No, I wasn't married. No, I was a girl. It was at the end of the Obregon [period]. Since it was when there was a sergeant, a first captain. The wife of the first captain asked me a favor. His wife was named Julia. I went to grind [corn] for her tortillas every day. I made tortillas. They had sheep barbecues. They made barbecues of the scraps, too, it seems. And they ground up fine broad chili peppers, cinnamon, thyme, oregano. Then they kneaded them ca—refully. It turned out roasted, it seems. Ye—s! I ate it like that. I didn't used to eat it. But since then I've learned to. I eat it now. I would arrive to grind [corn]. That's why it was probably, ehh, one, two years, three years when I was at .... Yes, I had a stepfather already. I was four, five years old. In my sixth year they got divorced. In my seventh he died [no] in my eighth. Ah, he had gone to grow corn. I was nine .... It was fifty years ago. It was fifty years ago, because don't you see I was probably a ten year old 7A 7avi xi smelol noxtok taj k'al 7ital 7avyon a7a ja7 7o ja7 7o 7a li Ii7on ta Jobel h'7 bi 7a. Mas tz'aka—1 ja7 ba7i taj li naka to kale. 7A li 7avyon 7une - 7eee, 7o nan kwarentay-ochouk, je, kwarentay-ocho, kwarentay-ocho jabilal, mi xana7 k'u yu7un yu7n ja7 7o bik'it i kAntune, 7i7i ma7uk, kwarentay-ocho jabil yich'oj i kAntune. Pero ch'abal to 7ox i kAntune, 7i7i, ch'abal, 7a li malao ta xkal ka7tik... 7I7i mu7yuk nupunemon, ch'abal, tzebon, 7a li ta slajel li 70vregone, k'u ti 7a li ja7 7o kom tey jun sarjento, jun kapitan primero, 7a li kapitan primeroe ja7 niyalbe vokol yajnil Julya sbi yajnil, ba jjuch'be yot sil k'ak'al, te chipak'-tanij, ta smeltzanik ta barbakoa li chije ta spasik 7a li taaa 7a li barbakoa li li smenudo noxtok ya7ele xchi7uk 7a li chjuch'beik lek ochel chile 7ancho piminta, kanela tomio, 7oregano, ja7 7o le—k tzvotz'ik 7un, 7asado yilel chlok' 7un. Jii7! Va7i 7un, 7a li ja7 jti7 yech 7un, mu to 7ox jna7 sti7el, yan lavie jchan xa, jti7 xa. 7A li va7i 7un, ja7 te chk'ot juch'unkon 7un, por 7eso 7a li te nan, jee, taa jun chib jabil yoxibal jabil k'alal teon taa, yech jcha7-tot xa, xchanibal yo7obal jabil, svakibal 7ixch'ak sbaik svukubal 7i 7icham, svaxakibal 7aa 7ay ta chabajel, sbalunebal. 7Oy sinkwenta sjabilal, sinkwenta sjabilal porke mu xavil 7o nan slajunebaluk jabil ti ti yech tzebone,
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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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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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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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