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294 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 23 o—ther died. Another went. He had eight mules. They all died. One he gave as a favor to the younger brother. He gave it corn to eat. He paid his workers. "Give me your mule for one trip. I'm going to carry firewood with it. I am [going to] work with it," said his little younger brother. "Take it!" he said. "How much do I owe?" "You don't owe anything. I am satisfied having you look after my work here, because I can't look after it myself," he told his little kid brother. The younger brother was clever. But the stupid drunk went out to get drunker. But you see, he went to the cantina, choked on cane liquor and died. The thing is, Our Lord took pity on the little younger brother. He just lived off his mule, his sheep. His sheep multiplied. He worked in his corn field. That paid for [his needs], ever since. Just so, I sell ... we shear the sheep. We sell [the wool]. We pay our workers with [the money]. As for the corn, too, the corn and beans go to the workers. That's how he lived and grew up and reached manhood. It's been that way ever since. We pay our workers with corn and beans. You see how it was. The boy's mother died. The little boy was left by himself. He was satisfied that his little sheep were left. He had two little horses, it seems, because his little horse was a mare. His one horse gave birth to a colt. So that's the way the little younger brother was left. If [the older brother] had done as he was told, if he had left to the younger brother what had been left to him to live on, of course it wouldn't have disappeared. Unlike him, the little younger brother didn't dri—nk. The little younger brother reached fifteen years of age. "God, if only my older brother had done this, done cornfarming, given his corn, given his beans to the workers, he certainly wouldn't have had anything to worry about now. But look how he choked on cane liquor, the disgusting cane liquor drinker! God, what's the difference, so long as Our Lord knows how I eat and how I drink, since I never get drunk myself," he said. It turned out well for the poor creature. It's been that way ever since. We pay those who who do our work, with wool, with corn, with beans. That's how we farm the corn. It comes back, it returns. [It pays for itself.] There isn't very much. So the little boy wasn't rich. He reached manhood. He got a wife. That's the way it's been ever since. [I forgot to tell you about when] the father grew old. And maybe because of the constant burdens and things he did long ago, his legs just twisted. He was pushed now. On a little do—lly he would go to lie 7itz'inal 7une, chak'be la sk'ux 7ixim tztoj la ti yaj7abtele. "7Ak'bon j-7ech'eluk Iaka7e, ba jkuch 7o jsi7 chi7abtej 7o," xi la ti 7unen 7itz'inal 7une. Va7i 7un, "7Ik'o!" xi la 7un. "7A li k'u yepal ta jtoj?" "Muk' bu chatoj, ja7 no 7ox bal chka7i Ii7 chak'elbon kabtele, ja7 li mu xk'el ku7une," xut la ti 7unen k'ox 7itz'inal 7un. Ja7 la p'ij ti 7itz'inal 7une, yan la ti sonso jyakubele lok' 7o la ta jyakubel. Bu la xavil 7un, bat la ta kantina 7un, jik'av la ta trago 7un cham la 7un. K'usi 7un, ja7 la k'uxubaj ta yo7on ti kajvaltik ti 7unen 7itz'inal 7une, ja7 la te, ja7 xa no 7ox chve7 7o ti 7a ti ska7 7une, ti xchij 7une, p'ol la ti xchij 7une, tzpas ti xchob 7une, ja7 xa la tztoj 7o, lavi komem 7o k'al tana 7une, ja7 ta jchon ti... jlok'betikotik stzatzal li chije, jchontikotik ya7el 7un, jtojtikotik 7o kaj7abteltikotik 7une, 7a li 7ixim noxtok 7une, j7abtel chbat ti 7ixime, ti chenek'e. Va7i, k'u cha7al la ve7 7o ch'i 7o sta 7o vinikal, komem 7o k'al tana yech li 7ixim, chenek', ta jtoj 7o kaj7abteltikotik 7une. Va7i k'u cha7al 7un, cham ti sme7 ti krem 7une, stuk xa kom ti k'ox 7une, ja7 la bal 7iya7i ti kom ti yunen chij 7une, cha7-kot yunen ka7 xa ya7el 7une, yu7un la yevax ti yunen ka7 7une, 7ayan to la yol ti j-kot ska7 7une, ja7 xa la kom ti 7unen 7itz'inale, 7a ti ja7uk la xch'un mantal ja7uk yak'bel komel ti 7itz'inal ti k'usi 7ak'bil komel ta xve7 7oe che7e, muk' la xch'ay bi 7a, yan la ti 7unen 7itz'inale, mu la sna7 xu—ch', 7ista la vo7-lajuneb jabil ti 7unen 7itz'inale. "Dyos, ja7uk 7o no ma yech spas ti jbankil chak Ii7e, chchabaj chak' yixim chak' xchenek' ta j7abtele mu k'u sna7 tana 7un bi 7a, yan Ie7e k'e, jik'av ta trago li j7uch'-trago porkeriya, dyox, yil nan yil k'usi xi sna7 kajvaltik k'u x7elan xive7 k'u x7elan xkuch' vo7 yavil ti mi muk' bu chiyakub i vo7on a7a," xi la. Lek la bat yu7un ti 7olol 7une, ja7 lavi komem 7o k'al tana ta jtojbetikotik yajval i kabteltikotik ta tzotz ta 7ixim ta chenek' k'usi xi chichabajotikotik chvalk'uj sutp'ij xa 7o, mu xa yepaluk 7un, ja7 la ti mu xa bu jk'ulej ti k'ox krem 7une, sta la vinikal 7un, 7ayan yajnil 7un, komem 7o yech k'al tana 7un. 7A la ti totile 7iyijub la, 7i ja7 nan i labal 7ikatzil k'utik tzpas ti vo7ne 7une, solel la tz'otp'ij yok, xujbil xa ta 7unen karo—s ta xba spuch'anel, xujbil xa la li ta 7unen karos, chba ve7uk, pechanbil xa sve7el,
down. Pushed now on a little dolly, he would go to eat. His meal already served out. He was lifted into his bed when he died. He was buried. His wife buried him, it seems. He died. The poor old man died. That boy, too, was left. After his father died, it seems, he buried his father, it seems. That boy choked on the never-ending cane liquor. He got drunk in the cantina. They went to get the boy and bring him back from the place where it seems he choked on the cane liquor. He was carried back on a board. He was carried by four people from the cantina where they had gone to pick him up. They came back to bury him. What's the use, son, You got what you deserved! You wanted to get drunk. You wanted to drink. So you asked to die the way you did. So you asked to perish the way you did. If you had done as your father told you, If you had done as your late father told you, You wouldn't have had anything at all to worry about now. We would have had what we needed, But now, because of you, I am wretched, I am miserable, the way you died where you did. What's the use, We'll get your coffin. After I bury you, After I shroud you, It will all be over, said his mother. The end. This tale, very reminiscent of "The Poor Woodcutter" (T77, T144), similarly shows Tonik's failure to distinguish clearly between Our Lord and the Earth Lord, as man's benefactor. The phrase "the earth was alive" means that the man's resting place was a place where the Earth Lord's presence was manifest. Much of the dialogue in this story slips in and out of couplet form, but is so irregular that I have placed the bulk of it in prose format, allowing the punctuation to convey the phrasing. The moral to this story is a rather peculiar one for Zinacantan, where there is a high value placed on social drinking, a tolerance for drunkenness, and a strict idea of reciprocity in gift-giving. It is true, Zinacantec women scoff at men's tendency to assign a sacred quality to cane liquor, and men themselves are highly TONIK NIBAK When Saint Christopher Came T88 Once there was a hill. They came upon Our Holy Father there, St. Christopher is his name. He is living here now, it seems, here on the hill [in San Cristobal]. He was carrying his little child up on his shoulder. He came holding his little walking stick. He came nearer and nearer. He passed by, walking closer and closer. But you see the awful path he found just went 295 petbil xa chmuy ta stem ti k'al 7icham 7une, muk 7un, mukvan ti yajnil ya7el 7une, laj 7un, cham ti prove mol 7une, ja7 xa taj krem noxtok 7une, 7a taj k'alal 7ikom laj chamuk ti stot ya7ele, muk ya7el ti stot 7une, 7a taj kreme, jik'av la ta labal trago 7un, yakub ta kantina, 7a ti kreme 7a la stzakel la tal ti yo7 buy ya7el ti buy ti jik'av ta trago 7une, ta 7a li temal te7 xa ya7el kuchbil tal 7un, chan-vo7 yajval 7ikuche tal ti yo7 buy 7a stamel tal ta kantina 7une, tal la smukel 7un. Yiyil, krem, Sa7bil 7avu7un, 7Ak'anuk xayakub, 7Ak'anuk xavuch', Ja7 xa chak'an la x7elan lachame, Ja7 xa chak'an la x7elan lalaje, 7A ti yu7unuk 7ach'unbe smantal tatote, 7Ach'unbe smantal ti 7anima 7atote, Mu k'u xana7 tana 7un bi 7a, 7Oy k'u 7oy ku7untik, Yan 7un H7e 7abol jba, 7Utz'7utz' jba 7avu7un x7elan bu nachame, Yech te k'alal, Jsa7tik 7akajonal, Laj jmukot, Laj jpixot, Laj 7o k'op bi! xi la ti sme7e. Laj 7o. critical of habitual drinkers, but to petition the bride without a jug in hand and then celebrate a dry wedding is almost inconceivable. Another foreign element is the man's possession of sheep and his care for them in the meadow, elements always in the women's realm. Oxen, too, are not normal Zinacantec possessions. I have translated ch'um as "pumpkin"; actually these are not pumpkins but cushaws, large dull orange squashes that take various shapes. Though this squash is not familiar to most Americans, it was once an important crop in Appalachia. Although workers were paid with corn and beans in the past, this is no longer standard practice. 7A ti vo7ne 7oy 7a li j-p'ej vitz te la nupe ti jch'ul-tottike San-kixtoval sbi, lavi Ii7 xa nakal ya7el H7 ta vitze. Va7i 7un, 7a li skajanoj la tal ta snekeb yunen ch'amal stamoj la tal yunen nam-te7, tal la, tal la, 7ech' la tal ta be, chanav la tal chanav la tal. Bu xavil, 7a la ti mu bee naka la jobelaltik sta la tal
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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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FIGURE 7.—Tonik Nibak, 1961 (phot
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172 boy told me, my companion, my n
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228 he reached the place where the
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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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