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246 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 23 And there was just one stalk of corn; There was not another stalk, A second stalk Nor a third stalk. It was a bearing stalk, With the fruit of one stalk. So then was finished The maiden's heart. "I am such a sinner! I am a whore! Where can I even get The one net of food That is asked?" Blood Girl prayed for help. And then she took the tassel, The tassel in the top of the ear, and tore it right out. She didn't cut the ear. Then there were abundant ears. The food in the net Filled up the big net. So then the maiden came back, But it was animals who carried the net. When she got back They went and left the rack She perspired as though she had carried it, And came in to see the grandmother. So when the grandmother saw the food, One big netful, The Buzzard Man T69 Once there was a man long ago. He was very lazy. A loafer. He didn't want to do anything. He didn't want to work. And when he went to work he asked for his tortillas [to take along.] He just went to eat the tortillas. He went to sleep. He came back. He left. And he came back and he left. And he came back and he left. And that's how the year passed. And [he said] that he had corn, and that he worked. And he just lied to his wife. The poor woman's heart, God, My Lord! "My corn is about to be harvested," she said. But how could her corn be harvested, sleeping is what the man did! The husband said he had corn, because he goes to clear trees, because he goes to work, goes to do whatever it is he does, it seems. He takes his tortillas with him. He takes his tortillas with him. He goes there to sleep. He just goes to sleep there. God, in no time he spreads out his woolen tunic. He goes to sleep. He makes a pillow of his tortillas. "God, My Lord, holy buzzard, how is it that you don't do anything at all? You fly, gliding easily along. You don't work. But me, it's hard with me. I'm suffering terribly. What agony I suffer! Look at my hands! They have lots of sores already. My hands hurt, so now I can't work. My hands are worn out. I "Where could the food come from for you? Did you fell them then? If you have brought our whole corn crop here . . . I'm going to see," said the grandmother, And she went; She went and looked at the field. There was still just one cornstalk, And there was still just as clearly the net mark under it. So the grandmother rushed back, And then she returned to the house And said To the maiden, "Actually there is a sign there; It must be true that you are my daughter-in-law . . . ." (Edmonson, 1971:83-84). Only a thread of blood, a net of corn, and two as yet unborn offspring point to Thunderbolt Girl as the bearer of ancient traditions that once flourished leagues apart, but can this evidence be dismissed as purely circumstantial? The defense rests. In a last minute communication Walter Morris reports a version of this tale from San Andres, where, a man named Usum is offered a daughter by the Earth Lord in exchange for saving the life of a snake. The daughters are fluffing cotton in preparation for spinning. "The pile of fluffed cotton grows higher and higher and becomes clouds." Morris believes this tale establishes the religious significance of weaving, its relation to the Earth Lord, and an explanation for many of the symbols that occur in the textiles of highland Chiapas (Morris, pers. comm.). See also T72 and notes. 7Oy to 7ox jun vinik ti vo7ne, yu7un la toj ch'aj, jaragan, mu sk'an k'u spas, mu sk'an x7abtej, 7i chbat ta 7abtel sk'an yot, 7a ti vaje, yech chba ve7uk, chba vayuk, tzut tal, chbat, 7i tzut tal, 7i chbat 7i tzut tal 7i chbat 7i ja7 yech chbat jabil, 7i ke 7oy la yixim, 7i ke ch7abtej la, 7i yech no 7ox ta snopbe k'op li yajnil 7une. Va7i 7un, 7a ti yo7on ti povre 7antz 7une, dyox kajval! "Po7ot xa xlok' kixim," xi la. Bu chlok' yixim, vayel tzpas ti vinike, 7a ti vinike yu7un yaloj ti 7oy, ti yu7un 7oy ti yixime, yu7un la chk'ot sboj yosil 7un, yu7un la chk'ot 7abtejuk, ti k'u chk'ot spas ya7el 7une, chich' ech'el yot, chich' ech'el yot. Va7i 7un, chk'ot vayuk 7un, k'ajom chk'ot vayuk 7un, dyos k'i xi ti sjerka 7une, chvay 7un, chonjolin ti yot 7une. "Dyos kajval ch'ul-xulem, k'u no 7ox yu7un ti batz'i mu k'u xana7 ta j-meke, jun 7avo7on xajayet chavil, mu7nuk cha7abtej, yan i vo7on jvokole, batz'i 7abol jba, batz'i k'ux ta riox ya7el ti jvokole, k'e li jk'obe, batz'i chyayij xa, 7a li jk'obe, batz'i k'uxik xa mu stak' xi7abtej, xlub i jk'ob 7une, batz'i mu xa jk'an xi7abtej." Tavan nan xa7i ti
don't want to work at all now." Maybe Our Lord grew tired of it. The buzzard came down. "Well, what is it you want with me, talking that way?" "I don't want anything. It's just that you seem so well off. Without a care you fly in the sky. Now me, I suffer so much at work. I suffer a lot working in my cornfield, and I haven't any corn. I'm a pauper. My wife is scolding me. The woman asks for her corn. We have nothing to eat. What I do now is, I borrow ears of corn. Or if I borrow beans I go give them to her. My corn has been harvested. My beans have been harvested. I tell her. I arrive to tell my wife lies. But it isn't mine. I just borrow it. I have so many debts now. That's why I want some way to return them. That's why if you just wanted to, you could take my clothes and I'll go buzzarding," he said. "Ah!" said [the buzzard]. "Well, I'll go first to ask permission. I'll come, depending on what I'm told." "Go, then!" "Wait for me on Tuesday." Or was it on Thursday? Who knows whether it was Tuesday or Thursday. "I'll come then." He went to wait. He arrived. He went to sit down and wait for [the buzzard]. "God, holy buzzard, why don't you come to change with me? I can't stand it anymore. I'm tired of working, it seems," he said. He had taken his axe and his billhook with him to clear the land. He cleared a tiny bit. He felled two trees. Two trees he felled. Then he returned home again. "How about it, have you nearly finished clearing your land?" he was asked by his wife. "Oh, it seems to be nearly ready. I finished trimming all the ones I felled." "All the ones,"—Two! The loafer! "Ah," she said. "So, I'm going again today. Get up please and make me a couple of tortillas," he said. "Okay!" she said. He went out to talk to the poor buzzard again. He sat down right off. "God, I'm hungry already. I feel like drinking posol now. I have too much work. There's no way to replace the corn [I've borrowed]." he said. "Oh!" said [the buzzard]. That buzzard came down. It arrived. "What, what do you say?" [The buzzard] spoke. "Our Lord has given permission. He says you can change. He says for you to go, and me to stay." "But won't my wife realize that it isn't me anymore?" "No, she won't know, it's by Our Lord's order. It's not by my order," said [the buzzard]. "All right," he said. [The buzzard] stayed. He took off his feathers. He shook off all his feathers. The TONIK NIBAK 247 kajvaltik 7une, 7iyal la tal li xulem 7une. "Bweno k'usi chak'an xchi7uk i vo7on ya7ele, la x7elan chavale?" xi la 7un. "Mu k'usi ta jk'an, yu7un ja7 lek chkil li vo7ote, jun 7avo7on chavil ta vinajel, 7a li vo7one, 7abol jba ta j-mek ta 7abtel 7abol jba ta j-mek ta jpas jchob, 7i mu7yuk ti kixime, me7onon, ta xa xiyut ti kajnil 7une, ta jk'an, 7a li ta sk'an, 7a li ta sk'an yixim ti 7antz 7une, mu k'u ta jve7tikotik, 7a lavi ta jpas li vo7on Ii7i, ta jk'ex ech'el li 7ajane, mi ta jk'ex ech'el li chenek'e chba kak'be. 7Ilok'xa li kixime 7ilok'xa li jchenek'e chkut. Chk'ot jnopbe k'op ti kajnil 7une, pero mu ku7unuk 7un, naka ta jk'ex 7un, tol xa 7ep kil 7un H7e, yech'o xal ti kiluk ko7on k'u xi jsutes 7un, yech'o xal ti 7ak'anuk no 7ox vo7ot 7avich' i jk'u7e 7i vo7on chibat ta xulemal," xi la 7un. "7A!" xi la. "Bweno, ta xba kak' parte ba7yuk ti k'u xi7utate, chital." Bweno, "Batan che7e!" 7A li, "Xamalaon ta martex." Mi ta jweves, mu jna7tik 7un, ta martex, mi ta jweves. "Te chital." Va7i 7un, ba la smala 7un, k'ot la 7un, bat chotluk malavanuk la 7un. "Dyox ch'ul-xulem k'u nox yu7un ti mu xtal 7ajelon 7une, batz'i mu xa xu7, chtavan ya7el li chi7abteje," xi la 7un. Yich'oj la ech'el yek'el, sluk, tzvel 7o ti 7osile, tzvel la smelol 7un, cha7-petz la te7, 7islomes 7un, cha7-petz te7 7islomes 7une, sut tal ta sna noxtok 7un. "K'u x7elan 7un, mi po7otaj ti sbojel 7avosile?" x7utat la yu7un ti yajnil. "7Aj, po7otaj yilel, laj jk'ababe sk'ob li jay-petz 7iyal ku7une." "Jay-petz" - cha7-petz, ja7 ti jaragan. "7A!" xi la 7un. "Yech'o xal 7un 7a li, chibat lavi noxtok 7une, likan me 7un, pasbon chibuk kot," xi la. "7Ey!" xi la. Lok' la tal, yalbe la noxtok li prove xulem, chot xi. "Dyos chivi7naj xa chak xa kuch' ti 7uch'imo7 7une, toj 7ep i kabtel 7une, mu 7onox bu xk'ex ti kixim ya7el la x7elan 7une," xi la 7un. "7A!" xi la. Yal la tal taj xulem 7une, tal la 7un. "K'usi k'usi ti chaval 7une?" 7Iyal. "7Iyak' xa me tal lisensya li kajvaltik 7une, xu7 la me xajel 7un, vo7ot la chabat 7un, vo7on la chikom 7un." "Pero mi mu van xa7i ti kajnil ti mu xa vo7nikon?" "Mo7oj, mu xa7i, tzmantal kajvaltik, mu vo7nikon ta jmantal," xi la 7un. "Bweno," xi la 7un. Kom 7un, slok'es la ti sk'uk'umale, slilin la skotol ti sk'uk'umale, slok' svex,
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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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FIGURE 7.—Tonik Nibak, 1961 (phot
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172 boy told me, my companion, my n
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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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