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212 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 23 "All right," she said. Sometimes she would do what he said, sometimes she wouldn't. She suffered, but it's just because we get used to working. She was used to it. She went quickly. She went to look again and again. She made quick trips when the prince wasn't noticing. So she went. She came back and sat down. "Let's sit down," he said. He would chat and chat with her. "Let's have a party!" she said. "I'd like to dance the way I used to dance," she said. "I want a fine suit, a fine dress, but really fine. I don't want to suffer anymore," she said. "No, don't worry. We'll send for it to be made," said the prince. "Fine!" she said. They had a good party, a good fiesta like the fiesta that just passed. Hah, they danced and danced. The poor girl was well-loved. The end. It is not clear whether the old man, when he told Cinderella that "somebody else" would give her her fortune, was referring to the fairy godmother, who never makes an appearance, or to some other undisclosed figure. If Tonik does indeed take her daughter to the movies, she must be the only Zinacantec woman ever to spend her money that way. Tonik describes Cinderella's troubles with considerable feeling, for not only was she a servant herself, but she is also the mother of an adopted orphan. Cinderella's sash is thoroughly unconventional, as leather sashes are not worn by Zinacantecs. The dance, of course, being in the Ladino king's house, is modeled after Ladino-style dances, at which men dance with female partners, unlike traditional dancing in Zinacantan. Tonik's rendering of this tale presents unique features that When the Bell Was Lifted T74 Once the Chiapanecs came to steal. They came from Chiapa. They knew how to be Whirlwinds, Whirlwinds. They turned into Whirlwinds. There used to be a bell in our town. The bell was really beautiful. I don't know if Maria Teresa was its name. The bell was named Maria Teresa. It was [made of] gold and silver. They stole the bell at midnight. They stole it away. [The Zinacantecs] didn't know how the bell reached Chiapa. And it was in a whirlwind that it went. It arrived there in Chiapa, it seems. They weren't aware of it. The people of Zinacantan Center saw that their bell wasn't there. At daybreak nothing was there. The people of Zinacantan Center got up. The bell tower was empty. There was nothing to be seen. <strong>Lo</strong>ng ago the Chiapanecs were robbers, it seems. Because the Chiapanecs had a cave. In the cave they prayed for the Whirlwind to come. "Yechuk," xi la. Ta la xch'un bak'intik, 7o la mu xch'un bak'intik, 7abol sba pero nada menos ke nopem xka7itik i 7abtele. Va7i 7un, nopem xa7i, bat la ta 7anil, ba la sk'el batel, 7iyak' sbwelta k'alal xch'ay yo7on ti prinsipe, ja7 la chbat 7un, yul chotluk. "Chotlikotik," xi la. Te chlo7ilaj chlo7ilaj xchi7uk 7un. Va7i 7un, "Jpastik k'in!" xi la 7un. "Chak 7ak'otajkon k'u cha7al ti ni7ak'otaj vo7ne," xi la. "Ta jk'an junuk jtraje lek, junuk vestido lek, pero lek, mu7nuk ta jk'an 7abol xa sba," xi la. "Mo7oj, mu k'u xal 7avo7on ta jtaktik ta meltzanel," xi la ti prinsipe. "Bweno!" xi la. Spasik lek k'in, lek k'in chak k'u cha7al yolel k'in 7ijelave, je7, lek la ch7ak'otajik, k'anbil 7ik'ot ti prove tzeb 7une, laj 7un. seem to spring from her own personal experiences and moral judgments. Her Cinderella is a poor Indian girl who, even as a princess, insists on helping her servants wash the dishes! Tonik's Cinderella contains most of the elements found in Cinderella tales from Spain (A. M. Espinosa, 1967, Till, T112), Puerto Rico (Mason and Espinosa, 1925:511-515), Jalisco (Robe, 1970, T69, T70), Oaxaca (Radin, 1943:207-220), and Yucatan (M. Redfield, 1937:37-38). This past year, when I was unequipped with a tape recorder, Tonik retold her story, adding a new episode: One of Cinderella's stepsisters, jealous of her star, imitated Cinderella's actions, only to have a donkey penis sprout from her forehead! This bizarre growth contrasts with a donkey's tail in Spain, a horn in Puerto Rico, donkey manure in Jalisco, a tiny horned donkey in Oaxaca, and a horse's rump in Yucatan. Ti vo7ne tal la 7elk'ajuk i jsoktome, lik tal 7a li Soktom. Va7i 7un, yu7un la sna7ik 7a li 7a li sutum 7ik', 7a li sutum 7ik' 7une, 7ispasik la ti sutum 7ik' 7une, ja7 li 7o to 7ox kampana te ta jnatikotik 7un, 7a ti kampana melel slekil, mu jna7 mi Maria Teresa k'u la sbi 7un, Maria Teresa ti kampana sbi 7une, yu7un 7oro 7i plata 7un. Va7i 7un, 7a ti kampana 7une, 7iyelk'anik ta 7ol 7ak'ubal, 7iyelk'anik ech'el 7un, muk7 xa7i k'u xi k'ot ta Soktom ti kampana 7une, 7i ta sutum 7ik' 7ibat. Va7i 7un, k'ot te ta Soktom ya7el 7une, muk' xa7i, 7iyil i jjtek-lum 7une, ch'abal skampana mi ja7uk 7u k'u 7oy sakub 7osil, lik i jjtek-lume, 7eklixa xokol, kampanario mu k'usi xavil, ja7 j7elek' i jsoktome, ti vo7ne ya7el 7une, yu7un la 7oy xch'en ti jsoktom 7une, ta ch'en 7isk'an tal ti sutum 7ik' 7une.
That's the way it was long ago. Because they were at Pulatual Vo7 [Bowl Spring] at the opening to that cave, the men who knew how to be Whirlwinds. There were fifteen men who were Whirlwinds. And between the fifteen men they carried off that bell together. That's why Zinacantan Center was left penniless. Now it has no money. Now it has nothing. Don't you see, the Chiapanecs were cunning. They came to steal, it seems. Oh, the wealth of the town, everything [the Zinacantecs] had, it seems was stolen away. Oh, they're paupers now. They haven't anything anymore. That's because the bell left that way long ago. The townspeople said, "How could it be? Where could our bell have gone?" "Oh, there's no good in this, because two Chiapanecs came here yesterday," said one of the shamans. "Two Chiapanecs came here yesterday. They were standing around here. They were walking around here looking at the church." The church used to face Chamula. "They were walking around. What could they have been looking for? They seemed to be buying bread at the house of Old Serafina," he said. "There where Mother Nolbertas' house is," he said. "Oh!" they said. "Damn, if our bell went off in a whirlwind we surely didn't hear it. It was lifted in our sleep, you know," said the shamans. "But what can we do now, since it's gone? You don't think we can bring it back ourselves! They'd just start a fight." [The bell] wasn't put up in the bell tower there [in Chiapa] right away. It was hidden inside the church. That's why they didn't recognize their bell. In a week they went to look. They didn't see it anywhere. There wasn't anything. [The bell's] name was on the outside and its name was on the inside, saying that it belonged to Zinacantan Center. Its name was surely there on the outside. It couldn't be lifted by one or two men. They looked. [They were afraid] they might suddenly get into trouble if they went to look inside the church, it seems, if the bell didn't seem to be theirs. If they were asked, "What are you looking for?" the two men would be scared, it seems. Even if many went and were asked, "What are you looking for?" "Who knows if it is sitting inside the church like this at the east end of Calvary [Church]. [That's what] I've heard. It's sitting there at the east end of Calvary," said the two men. "Oh let's see, I guess, if we can win. It's just that we aren't as strong as the Chiapanecs, since they have their mountains," said the shamans. Right away they offered candles. They prayed for the bell to come [back]. It never returned. It never came back. They did their best. Three times they offered TONIK NIBAK 213 Va7i x7elan taj vo7ne 7une, porke 7oy 7a taj Pulatual Vo7e, jun chak ja7 sti7il taj 7a li ch'en yu7un 7a li viniketike, buch'utik sna7 sutum 7ik'e, vo7-lajun vo7 la ti viniketik sna7 sutum 7ik'e, 7i 7entre vo71ajun-vo7 vinik 7un 7i skomon-7ik'ik ech'el taj kampana 7une, 7asi 7es ke por 7eso komem ta me7on i Jtek-lum 7un Ie7e, mu7yuk xa stak'in mu7yuk xa k'u 7oy yu7un. Mu xavil ja7 li manyoso li jsoktom tal yelk'an ya7el, 7ej, 7elk'anbil ech'el ti k'usuk yu7un ya7ele, ti sk'ulejal li Jtek-lum 7une, 7aj Ie7e me7on xa, mu xa k'u 7oy yu7un, yech'o xal 7un, ja7 yech la bat 7o ti vo7ne ti kampana 7une. Va7i 7un, ti jjtek-lum 7une, "K'u van yu7un, k'u van bu bat ti jkampanatike?" xi la. "7Ej, mu k'u no me lek 7un, yu7un Ii7 me 7ay cha7-vo7 jsoktom ti volje," xi la ti jun j7ilol 7une. "Yu7un me li 7ay cha7-vo7 jsoktom ti volje 7une, Ii7 me xva7et 7une, Ii7 me xjoyet ta sk'elik ti 7eklixa 7une." Sk'eloj to 7ox Chamu7 ti 7eklixa 7une. "Li7 me xjoyet 7une, k'usi van tza7 tzman me yilel kaxlan vaj Ii7 ta sna mol Serafine," xi la. "Yo7 sna me7tik Nolbertae," xi. "7Aj!" xi la. "Kere 7a ti mi yu7un ta sutum 7ik' 7ibat ti jkampanatike, muk' xka7itik 7un bi, ja7 stamoj i jvayeltike va7i," xi la ti j7iloletik 7une. "Pero k'u xa ta jpastik, yu7un'xa bat 7un, yu7un xa van ta sut tal ku7untik 7un, naka la ssa7ik k op." Mu la bu muy ta 7ora ta tijob tak'in te yo7 7une, te la mukul ta yut 7eklixa 7un, yech'o la ti muk' xojtikinik ti skampanaik 7une, 7a la sk'elel ta vaxakib k'ak'al mu la bu yilik, muk' bu 7u k'usi, 7oy la sbi ta spat, 7i 7oy la sbi ta yut 7un ti yu7un Jtek-lum 7une. Va7i 7un, 7a li te la ti bi, sbi, ti ta spat a7a, komo mu xlik ta jun cha7-vo7 vinik. Va7i 7un, sk'el la 7un, ja7 ti repente xyal ta k'ok' ti xba sk'el ya7el ta yut 7eklixa 7une, ti mu yu7unuk ya7el li kampana 7une. "K'usi chasa7?" mi x7utate lae. Ta to la xi7 ti cha7-vo7 vinik ya7el 7une, 7ak' 7o xa la batuk 7ep. "K'usi chasa7?" Ja7 la ti mi x7utat 7une. "Mu jna7tik mi ja7 te te nujul ta yut ti7 7eklixa xi ta lok'em k'ak'al ta Kalvario xi me ka7i, lok'em k'ak'al yu7un Kalvario te nujul," xi la ti cha7-vo7 vinik. "7Ej, jk'eltik kik mi xkuch ku7untik, ja7 ti mu no 7ox yechuk jtzatzaltik chak i jsoktometike, ja7 li 7o svitzike," xi la ti j7iloletike. Naka la 7iyak'ik kantela 7isk'anik tal ti kampanae, mu xa bu sut tal Ii7e, mu xa bu tal. Va7i 7un, 7ech' yo7on ti yak'ik 7ox-lok'el la
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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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