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296 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 23 through [tall] grass, along the awful edge of the lake. He started to tread on the lake shore there inside Yox K'otik [Three Bridges] as we call it. That was the edge of the lake there. He came in nearer, holding his staff, carrying his little child on his shoulder. Our Holy Father came stepping in the water, nearer and nearer. The lake receded and receded. Our Holy Father came long ago with only the calves of his legs under water. He reached the top of the hill. It was hard for Our Holy Father to climb it. He continued the whole way. He came to the place where St. Raymond is. But it was just fields of grass, fields of weeds. The lake dried up. It was shallow now. Our Holy Father reached the hilltop, it seems, where he wanted to live. "Build me a house, make me a house here!" he said. Now he had come down. He had come down at the time of the soldiers long ago. His church was left there. He is still living there. Our Holy Father's church was built there, since he crossed the lake. He made the grass. Since it used to be fields of grass long ago, that's why San Cristobal, here, is called Grass. [The town] was built. It became San Cristobal. The Ladinas' houses were built. The town of Zinacantan, as we call it, it was there that the Spaniards arrived first. Then they multiplied. The Spaniards lived there. The people multiplied. San Cristobal was built long ago. The church of Our Holy Father was built there. Who knows if it was built by masons, because we don't know the truth about what the work was like there. I've just heard, I was told that Our Holy Father crossed the lake, dried up the lake. Now that's why he wanted his church on the hilltop. And he wanted his house to be high up. The church there deteriorated. [So] Our Holy Father there, was taken to the cathedral. Pineda's, Obregon's, the awful Carranza's barracks and so forth used to be there [in the Church of St. Christopher] long ago. Their munitions depot was there. They used to have their barracks there long ago because it was high up, it seems. Now he went and recovered his house, since there is no longer a war there. That's why Our Holy Father, St. Christopher, just returned there. He has been living there ever since. They hold a good fiesta for him, since he is the patron saint of San Cristobal. A Chamulan variant of this legend describes how Saint Christopher carried a Ladino merchant across the water, but the Ladino, who had forgotten his crate of goods and left it on the other side, died soon after. St. Christopher baptised himself in the river. A church was built for him. This church was burnt down by the revolutionary forces of Carranza, but the saint had ti mu ti7 nab 7une, lik la stek' ti7 nab taj la ta yo7 yut ti Yox K'otik sbi ku7untike, ja7 la te ti7 nab te yo7 7une, 7och talel 7un, stamoj tal ti snam-te7e skajanoj ta snekeb ti yunen ch'amale, ta la stek' ta stek' tal ti vo7 ti jch'ul-tottik 7une, ta la x7ul, ta la x7ul tal ti nab 7une, ja7 xa no la lek tzo7 yok ta stz'aj tal ti yok ti jch'ul-tottik ti vo7ne. Va7i 7un, 7ista la tal li jol vitz 7une, vokol la kajtzaj tal te yo7 ti jch'ul-tottik 7une, 7ijelav tal sjunul tal yo7 li San-ramon ya7el 7une, pero naka jobelaltik, tz'i71elaltik 7ul la ti nab 7une, joy xa la kom 7un. Va7i 7un, te te 7ista ti jol vitz ya7el ti bu la sk'an ta xnaki ti jch'ul-tottik 7une. "Meltzanbekon jna, pasbekon jna Ii7 toe!" xi la 7un. 7A lavi yalem xa yalem to 7ox tale, ja7 ti k'al ta solteroetik vo7ne te 7ikom i yeklixa Ie7e, k'u ti yu7un 7onox te nakal, te 7imeltzaj li yeklixa li jch'ul-tottike, k'u ti ja7 ti 7istuch' li nabe, ja7 7ismeltzan i jobel yech'o Jobel sbi ya7el li Jobel Ii7i, ja7 ti jobelaltik to 7ox ti vo7ne, meltzaj 7un, pas ta Jobel 7un. K'u ti ja7 ti meltzaj sna ti jxinulanetik 7une, 7a li jtek-lum Tzinakanta sbi xichiotike, ja7 ba7yi k'ot ti 7espanyoletik te, ja7 to p'ol tal 7un, naki ti 7espanyoletik 7une, 7ip'ol ti krixchano 7une, 7imeltzaj 7o li Jobel ya7el ti vo7ne. Va7i 7un, meltzaj i yeklixa li jch'ul-tottik Ie7e, ja7 mu jna7tik mi ja7 smeltzanoj ti jch'ul-tottik vaxak-mene, ja7 mu jna7tik mi ta 7alvanil meltzajem, porke mu jna7betik smelol k'u x7elan li 7abtel Ie7e, ja7 no 7ox ti ka7yoj ti Io7iltabilon ti yu7un la stuch' nab 7iyules nab 7un i jch'ul-tottik San-kixtoval 7un. 7Ora, yech'o ti ta jol vitz 7isk'an i yeklixa 7une, 7i ja7 la tzk'an ti toyol i snae, 7isok to 7ox i 7eklixa Ie7e, 7i7ik'e tal ta katedral li jch'ul-tottik Ie7e, ja7 ti te to 7ox sportin ti vo7ne, Pinera, 7Obregon, 7a li mu Karansa, k'utikuk ta j-mek te yak'ob k'ok' i ja7 li ja7 toyol ya7el ti 7o to 7ox sportinik ti vo7ne te, 7a lavie ba xcha7-ta i sna 7une, ja7 li mu xa bu mas i pletu lavie 7un Ie7e, yech'o xal ti solel xa xcha7-taoj sna li jch'ul-tottik San-kixtoval te nakal 7o k'al tana 7un, tzpasbat xa lek sk'in, k'u ti ja7 yajsanto li Jobele. been hidden safely elsewhere in the town (Gossen, Til). Because of the strategic position of this church on the hill overlooking the town, it has been destroyed and rebuilt many times. As early as 1837, when civil war erupted in San Cristobal, the church was converted into a fort and demolished by gunfire.
Once there were peanut sellers [from Tenejapa] who [tried to] get to Simojovel, but they couldn't continue on if they reached that bend in those deep woods where those Long Hairs held up people long ago. Because they ate people. If they couldn't get anything else for themselves, they ate people. If they found beans, if they found wheat, if they found any little thing, it seems, they confiscated it. Sometimes they let [the people] come back and sometimes they killed them. The people who passed by, who passed by there, were tired of it. They couldn't go anywhere. They just returned if they could return, if they fled. Otherwise they simply stayed there, those people who went to trade in Simojovel were left there, dead. They just started from here in Zinacantan Center. They passed through San Cristobal, here. They went, they went to Tenejapa, it seems. They went to trade. The people of Zinacantan Center went to sell their salt. "Oh, how can you buy your clothes, how can you buy your muslin, how can you buy your thread, now that you can't enter, you can't bring anything from San Cristobal as it is now, it seems?" said the man from Zinacantan Center. "Oh, there's nothing we can do, since they won't accept our money there in San Cristobal. Who knows why the money situation has broken down," they said. Who knows if the money used to be Cabreras. They used to accept that kind of money from Guatemala. But the Simojovel people would come to buy their clothes, their material, and their thread, whatever they needed. The man who had come from Zinacantan Center [said], "But there is a remedy for that. Don't be afraid that you can't go and buy things there, it seems—that they don't let you enter there. There is a remedy for the highwaymen. Don't be afraid, but if there isn't any .... Long ago my uncle was very strong. The gentleman was terribly strong. I don't know how there could have been [so many] awful highwaymen. He was strong, but he died. Do you think if it were us we wouldn't die? You have to say that that gentleman was the very last word in strength, the man, my uncle, long ago. There were a good number of people he was able to beat up regardless of how well-built, regardless of how tall they were. But he died. Even if it were us we couldn't win out," said the gentleman. "See here, if you want to pay twenty-five pesos for a gourdful, I'll get the remedy and bring it. You'll see, you will clear the road. You will be able to go trading. You TONIK NIBAK 297 Long Hairs T131 7A ti vo7ne 7oy la 7a li jchon-manya chenek'etike, chk'ot la ta Tzima7 Jobel pero mu la stak' x7ech', ti mi sta la sta la taj montanyae ta yo7 buy taj bwelta ta xmakvan taj jnatikil joletik ti vo7ne, yu7un la chti7van, ti mi mu la k'u stabe, ta la sti7ik i krixchanoe, 7an ti mi yu7un 7istabe la chenek' 7istabe la trigo, mi 7istabe la k'utikuk j-set' juteb ya7el spojbe komele, ta la 7o la skolta tal 7o la smil. Va7i 7un, ja7 la tavan xa7i ti krixchano ch7ech' ch7ech' te yo7 7une, mu la buy, te no la sut tal ti mi yu7un 7isut tal mi 7ijatave, yan ti mi mo7oje solel te chkom, milbil chkom taj krixchano chbat ta manolajel ta Tzima7 Jobele. Va7i 7un, ja7 no la yech i Ii7 xi chlik tal ta Jtek-lum ya7el 7une, ch7ech' la H7 ta Jobele chbat 7un chbat ta Tenejapa ya7el 7une, chbat chonolajuk chbat xchon yatz'am ti Jtek-lumal krixchano 7une. "7An, k'u xi chaman li 7ak'u7ike k'u xi chaman lamantaike, k'u xi chaman lanoik, lavi mu xu7 xa7ochik mu xu7 xavich'ik ta 7a li Jobel ya7el 7une, k'u cha7al ya7el 7un?" xi la ti Jtek-lumal vinik 7un. "7An mu k'u jcha71etikotik un, k'u ti ja7 la li mu xch'am i jtak'intikotik te yo7 li yo7 7a li yo7 li Jobel 7une, jna7tik k'u yu7un ti tzsok xa sk'oplal li tak'ine," xi la 7un. Mu jna7 mi karera mi k'u xi to 7ox ti tak'in 7une, ja7 taj ta Watemala to 7ox ta xch'am la ti tak'in 7un taj x7elan 7une, pero ti jtzima7 jobele tzman tal ti 7a li sk'u7 spok'ik snoik k'u chtun yu7unik 7une. Va7i 7un, 7a li 7a la ti vinik likem tal ta Jtek-lum 7une, "Pero 7o spoxil mu xaxi7ik la x7elan mu stak' chba 7amanik te yo7 Ie7 ya7ele, mu xa7ak'e 7ochik te yo7e, 7oy 7a li spoxil li 7a li jmak-bee, mu xaxi7ik 7o, pero ti mu7yuk bu batz'i tzotz i jjun tot ti vo7ne, 7a li mol batz'i tzotz ta j-mek mu no jna7 k'usi x7elan ya7el 7une, ti mu jmak-bee, tzotz pero laj xa 7un mi vo7otikotik xa mu xilajotikotik xana7 7un, ja7 to xavale 7a li molol batz'i yu7un tzpajeb ta j-mek tzotz ti vinik jjun tot vo7ne yu7un, jay-vo7uk ti krixchanoe xmaj yu7un k'uk slekil k'uk snatil, pero Ie7e 7icham xa 7un, mi ja7 xa vo7otikotik mu chkuch ku7untikotik 7un," xi la ti, xi la ti molol 7une. "K'el avil mi xak'an mi chatoj vo7ob xcha7-vinik pexu j-p'ej tzu, ta jsa7 talel li poxe, te xak'el avi yu7un chajamik i bee, chba chonolajanik, chasa7 7ak'u7ik, chasa7 7apok'ik, chaxanavik ti bu k'alal sk'an 7avo7onike, ta xa7ochik 7o ti ta Watemalae, mu xaval ti mu xa7ochik 7oe, cha7ochik ta xata
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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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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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REQUIREMENTS FOR SMITHSONIAN SERIES
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