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304 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 23 But you see, then a deer came ru—shing towards them. Then it pa—ssed in a flash. [Her head] la— nded [on the deer]. "Why are you leaving me behind?" she said to him. But you see, [her head] landed on the middle of [the deer's] spine. It landed and perched on that deer. It left. The deer left. It went into a cave. It was stuck in the cave. The deer went in. [The deer] bounded into the cave. A squirrel arrived. She thought it would take her away. The squirrel didn't want to. It jumped. It was leaping from tree to tree now. You see, the squirrel wouldn't take her away. Then the husband arrived who had lured her up to the tea bush berries. "Climb up, climb on up. Eat some! Let's see if you can do it. All of those ones are good. They're little, like cherries," he [had] said. She had gone to eat the berries. Then she was distracted. But you see, the man, her husband, it seems, had taken his gun, because he had said that he was going hunting. He went, it seems. Then it passed by. Then the deer passed by. It went off. His wife saw [what was happening]. "Husband, wait for me. Wait for me. Why are you leaving me behind?" she [had] said to him. But you see it was the deer. She landed and sat on top of it. It left. The deer left. "What could that be on my back?" said the deer just before it arrived at the cave. The deer saw the person['s head]. "Stay behind! Get off! Get off my back or else I'll bump your head! I'm going into this cave because that's where I sleep," it said. She stayed behind. "You can sit here. I'll come and get you tomorrow. I'll take you away. We'll go together," it told her. But you see, the deer knew all along that a coyote was coming. The coyote arrived at nighttime. It was around eleven or twelve o'clock, about that time of night, that it arrived. "Oo," went the coyote. "Oo," went the coyote. "Oh, husband, come, get me! I'm going to be killed by a coyote now. You hear that coyote calling!" "Wait, I'm coming now," he said. Then that coyote arrived when it heard where she was talking. Quickly her head was dragged off, caught, eaten. That was the end of that poor woman. She was eaten. [The coyote] put a quick end to her. The man was perched in a tree waiting. The deer came out. Then the man was waiting there for it. He shot the deer. The man went off with his deer, one deer. It Bu xavil 7un, ja7 7o la xvi—1 xa la tal ti j-kot te7tikil chij 7une, ja7 7o la 7e—ch' ta 7anil 7un, na—p'al la k'ot. "K'u yu7un ti chakomesone?" xut la 7un. Buy la 7un, ta 7o71ol la xch'ix pat 7ik'ot, luchul 7ik'ot taj te7tikil chij 7une, bat la 7un, bat la ti te7tikil chij 7une, bat la ta ch'en 7un, kakal to la k'ot ta ch'en 7un. Va7i 7un, 7a ti te7tikil chij 7och 7un. Va7i 7un, p'it la ta ch'en 7un, k'ot ti chuch 7une. Va7i 7un, xa7uk la x7ik'onuk ech'el, mu la sk'an, p'it ti chuch 7une xch'amtech'amte xa la ta te7 7un. K'u xavil i chuche, mu xa la bu 7ik'on ech'el ja7 to k'ot 7a li vinik 7islo71o muyel ta ssat 7a li tilil. "Muyan 7un, muyan Io7an kik, jk'eltik kik mi xu7 7avu7un ja7 no 7ox lek Ie7 a7a, 7a li bik'itik ko7ol xchi7uk chix-te7," xi la 7un. Va7i 7un, ba la slo7 ti ssat tilil 7une, ja7 to la ch'ay yo7on 7un. Bu xavil 7un, 7a li yich'oj la stuk' ti vinik ti smalal ya7el 7une, yu7un ti yaloj ti yu7un ta xpaxyaj 7une, bat la ya7el, taj 7ech' la 7o la 7ech' te7tikil chij 7un, ja7 la lok' ech'el 7un, yil la ti yajnil 7une. "Vinik, malaon malaon k'un ti chakomtzanone?" xut la. Buy, te7tikil chij la 7un, ja7 la te nochol 7ik'ot ta sba 7un, bat la 7un, bat la ti te7tikil chije. "K'usi van taj ta jpate?" xi la ti te7tikil chij ti k'al po7ot xa 7ox xk'ot ta ch'en 7une. Va7i 7un, yil 7a ti krixchano 7une. "Koman, lok'an lok'an i ta jpate, naka jtij 7ajol H7 chi7och ta ch'ene, yu7un ja7 li te chivaye," xi la. 7Ikom la 7un. "Tek tzunlan Ii7 toe te ch7ech' kik'ot 7ok'ob te chakik' lok'el ko7ol xibattik," xut la 7un. Bu, yu7un yu7un la sna7oj 7onox ti te7tikil chij 7une, ta la xtal 7ok'il 7un. Va7i 7un, k'ot la ti 7ok'il ta 7ak'ubaltik lek la mi buluchib mi 7ol 7ak'ubal k'u la x7elan, 7aj, 7a li 7ora 7ak'ubal 7une, k'ot la 7un. "7U—7," xi la ti 7ok'ile. "7U—7," xi la ti 7ok'ile. "7An vini—k, Ia7 7ik'on, ta me xilaj ta 7ok'il tana 7un, va7i ch7ok' taj 7ok'ile!" "Malao te xa chital," xi la 7un. Ja7 7o la k'ot taj 7ok'il ti ya7i ti bu k'opoj 7une, j-likel la kile taj sjol, tzake, ti7e, laj 7o sk'oplal prove 7antz, ti7e 7un, ch'ab xi 7un, lok' xa tal li ti te7tikil chij 7une, ja7 xa la te smalaoj ti vinik 7une, stuk'a la ti te7tikil chij 7une, 7oy xa la ste7tikil chij ech'el ti vinik 7une, j-kot la te7tikil chij yijil machu la ti te7tikil chij, 7a li 7ismil 7une, ja7 la smil taj vinik, taj buch'u kuchbon ech'el
was an old stag he killed. That man killed the one that had carried off his wife. The poor woman was killed by the coyote. That's the way she ended. The man got his deer. He went to eat it with his children. He had nothing to worry about. He went to the woods to dispose of his wife, it seems. That was the end of the trouble. So then they went to bury her body. Then she was buried, it seems. The venison was eaten at the burial. That's how the woman was buried. They didn't eat any chicken. She didn't have anything. They didn't buy a coffin for her when they dug her grave. You see that's how the Charcoal Crunchers disappeared long ago. To this day there aren't any. We never hear of Charcoal Crunchers now. The end. K'oxox te7 or tea bush (Ternstroemia tepezapote) has no definite associations in current Zinacantec life. Except for the elaborate description of the Charcoal Cruncher's death and her unceremonious burial, this version of Tonik's follows the standard Zinacantec plot. From the Kekchi of Belize comes a tale with elements suggestive of a more than casual resemblance. After making sure that her husband is asleep, a woman removes her head and turns into a mule. She joins the company of other mules with whom she cavorts before returning to bed. But her husband keeps watch and, after her head has left, rubs ashes on her neck. Unable to attach her head back on her human body, she reverts to her mule shape and, carrying her head, follows her husband everywhere. In desperation he goes deep into the jungle, where he loses the mule and his wife's head. They are transformed into owls (J. E. Thompson, 1930:158). In the absence of any other tale from Mexico, Guatemala, or Belize that showed close similarities to the Charcoal Cruncher story, I had concluded that the Charcoal Cruncher's habitat must be restricted to highland Chiapas. But recently I discovered evidence to the contrary. Exhibit A: A woman has a lover. Her head departs at night. Her husband, following a neighbor's advice, puts ashes on her neck. When her head returns and is unable to attach itself to her body, it sticks onto her husband's shoulder. In desperation, her husband climbs a sapote tree, leaving her head on the ground. He hurls sapotes at her head and startles a deer. His wife, thinking that it is he crashing through the bushes trying to escape, bounces after the sound and sticks on to the deer's back. The deer jumps off a cliff, and both the deer and the woman's head are killed. A priest tells the husband to bury his wife's head (Hartman, 1907:143-147). Exhibit B: A woman leaves her flesh behind at night. Her husband is advised to rub salt and ashes on her body. When she returns and is unable to reattach her head, she sticks it on her Once, not terribly long ago—the man is maybe fifty or fifty-five years old—he went to Totolapa. In Totolapa the man, who was [almost] a boy then, was maybe thirty years old. He went to talk. He went to work in his corn field. He went to prepare his corn field there. TONIK NIBAK 305 A Strange Affair in Totolapa T128 ti yajnil, laj ta 7ok'il ti prove 7antz 7une, te nel 7o yech 7un, 7ista ech'el ste7tikil chij ti vinik 7une, ba sti7 xchi7uk xch'amaltak 7un, mu k'u yatel yo7on, 7a la xch'ay ta te7tik ti yajnil ya7el 7une. Va7i 7un, laj 7o k'op 7un, ja7 xa ba smukbeik ti spat xxokon 7une, ja7 xa muk 7o ya7el, muk 7o ya7el ti sbek'tal te7tikil chije, ja7 muk 7o ti 7antze, mu7nuk 7isti7ik kaxlan, mu7nuk 7u k'usi, mu7nuk 7ismanbe ti skajonale 7isjok'beik xch'enal 7un. Va7i k'u cha7al ch'ay 7o ti jk'ux-7ak'aletik vo7ne 7une, k'al tana ch'abal 7o 7un, mu xa la bu xka7itikotik jk'ux-7ak'al lavie 7une, laj. husband's shoulder, departing only at nighttime. In desperation, her husband climbs a mamey sapote tree and tosses mameys down, with the same result as cited above. Her head, pierced with spines as the deer rushes through the thickets, falls off and dies. Her husband asks a priest's advice. The priest instructs him to bury her head and to advise him what happens (Schultze- Jena, 1958, 2:22-28). These two adventures occurred not in Mexico, not in Guatemala, nor in Belize, but among the Pipil or Aztecs of Salvador! In both instances, a calabash tree sprouts from the grave of the woman's head, and from the fruit appear many, many boys. These boys bring to mind the four hundred sons who emerge in the second creation of the Popol Vuh. Their birth from the gourd recalls Blood Girl looking at the gourd tree on which hang fruits that were once the skulls of 1 Hunter and 7 Hunter. As Blood Girl inspects the gourds, a skull spits on her hand. And immediately she conceived a child in her womb just from the spittle, And they were created Hunter And Jaguar Deer (Edmonson, 1971:77) Hunter and Jaguar Deer are the two heroes referred to in the commentary on Tale 78. The combination of elements from the Aztecs of Salvador and the Quiche of Guatemala is not surprising, since, in the Popol Vuh, "Aztec ideas are given in Quiche words and Quiche ideas in Aztec words," reflecting the strong Aztec influence on Guatemala in the fifteenth century (Edmonson, xv). Despite the extremely low number of Aztec loan words in Zinacantec Tzotzil, Zinacantan was known to have been in frequent contact with the Aztecs shortly before the Spanish Conquest (Blom, 1959:27). Still, there is no way of telling whether the Charcoal Cruncher is an Aztec concept, a Mayan concept, or both. See also T12, T81, and their notes, T47, T60, and T175. 7A ti vo7ne mu batz'i vo7neuk ta j-mek, 7o nan te sinkwentauk mi sinkwentay-sinkouk sjabilal li vinike, 7a li 7i7ay ta Natijolom, 7a ti ta Natijolome, k'u ti krem to 7ox ya7el ti vinik 7une, yich'oj to 7ox nan trentauk sjabilal 7un, 7ay k'opojuk 7ay spas xchob 7ay smeltzan xchob te yo7e.
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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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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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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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