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310 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 23 me as I tell you. Never mind, patience, I can bear it if you beat me, if you reproach me. So what! I can survive. I'm up to it, just so long as you don't kill me. If it's just a beating you give me, if it's only a punishment you give me, I'll take it to heart. The next time I won't say anything to anyone here, since I've seen, it seems, I've witnessed, it seems, what the Totolapa people are like," he said. "See here, sir," she said. "See here, if you are telling the truth that you don't know, that you have never seen, what it is like in our home here, go on!" she said. "Go wait for me. Sit down there just as you waited for me the first time. Wait for me the very same way, but only if you aren't afraid. But if you are afraid, pray to God! Ask him for a replacement for your thing or else you will stay unchanged forever," she said. "Only if you acquire his strength, paid for and bought," she said. "Ah!" said that gentleman. "Ah, I guess I understand. I don't know. It's just that I'm nervous, daughter. I'm nervous. I'm so scared," he said. He arrived. He went to wait for her in the meadow where he had waited for her before. That gentleman accepted his head of cabbage. He drank the present, it seems—a pint. "You see, that daughter of mine will forgive you. You heard what she told you. Thank you. May God repay you. Will you accept a little, son?" said the girl's father. They drank the pint of cane liquor. The one who went to give it drank one shot glassful. That girl accepted that cabbage head of his. He went to pay her with that cabbage head of his in the afternoon. It was exactly three o'clock in the afternoon when he arrived in the place where they went to wait for each other. But the awful cow arrived furiously now. She was snorting at the ground now. Ooh, from way off she terrified the awful man. He was quaking and quaking now. He was terribly scared when he saw the cow. "I thought it would just be the same girl who was coming. My Lord, I see it's just the same cow coming again!" he said. "God, My Lord, watch over me, St. Dennis, watch over me! Look upon me! Don't let me return, a mere woman, to beneath the feet of St. Lawrence!" he said when the cow came thundering at him. He would have landed way off with a thud, but no, the lucky guy, he was able to grab one horn. The other one, with great difficulty, he grabbed now. If it weren't for that, he would have landed way off. He would have landed way off, rolling, just as had been done to him [before]. Now he succeeded in grabbing the other horn with his hand. So he turned back into a man. If it weren't for that, he would have been a woman ever since, if it weren't for that. 7asutesbon i k'u x7elan chakalbe, yu7un yech pasensia stak', ti mi yu7un chamajone mi xavutone te k'alal, yu7un ta xkuch ku7un ta xu7 ku7un, ja7 no 7ox kwenta mi mu 7amilone, mi majel no 7ox chavak'bone, mi kastiko no 7ox chavak'bone, chkich' 7o ko7on yan k'ak'al mu xa buch'u k'u xkalbe Ii7 to 7une, yal ti mi yu7un 7ikil ya7el, 7ijk'el ya7el, ti k'u x7elan k'u xchilel ya7el li jnatijolomal krixchano ya7el 7une," xi la 7un. "K'el avi, tottik," xi. "K'el avi, mi ti yu7un yech 7aval ti yu7un mu xana7, muk' bu xavil ya7el k'u x7elan ya7el li jnatikotik H7 toe, batan!" xi la. "Te xba malaon 7un, te xachoti chak k'u cha7al 7amalaon li ta primero, ja7 no 7ox yech chamalaon, pero ja7 no me kwenta mi mu naxi7 7une, yan ti mi naxi7e, na7bo me riox mi chak'anbe sk'exol k'usuk 7avu7un 7un bi 7a, yu7un me kom 7o ta j-moj," xi la 7un. "Ja7 to me ti mi 7atabe yipal tojbil manbil," xi la. "7Aa!" xi la taj mol 7un. "7Aa, yu7un te ta xka7i ka7tik, yu7un mu jna7, yu7un ja7 no 7ox i yu7un no 7ox bik'it ko7on, yay, bik'it ko7on toj tol chixi7," xi la 7un. Va7i 7un, k'ot la, ba la smala ti ta stentejtik bu 7o no smala 7une, 7isch'am la ti sjol yitaje yech taj jtata7tik 7une, yuch' la ti matanal ya7el 7une, jun meria 7une. "Va7i 7un laj yo7on taj jtzebe che7e, te 7ava7i ti k'u nayalbe, kol aval sk'extabot riox, mi chavich' j-tz'ujuk, kere?" xi la ti stot ti tzeb 7une. 7Iyuch'ik la ti jun meria trago, j-p'is la yuch' taj buch'u buch'u 7a yak' 7une, 7a taj tzeb 7une ja7 la xch'am taj sjol yitaj 7une, ba la stoj taj sjol yitaj ta smalel 7o 7une, lek la 7oxib 7ora k'ak'al 7ik'ot taj yo7 bu ba smala sbaik 7une, pero kapem xa la k'otel ti mu me7 bakae, svuch'ta xa la balamil, jii, nom no la yak' ti xxi7elal cha7i ti mu vinik 7une, batz'i xt'elelet xa la ta j-mek, 7ixi7 ta j-mek k'alal 7iyil ti vakaxe. "Mu7nuk ka ja7 no 7ox yech tzeb ta xtal 7un, kajval, yu7un 7o ka ja7 no 7ox yech vakax ta xtal noxtok!" xi la. "Dyox kajval, k'elon me senyor Santo Nixyo, k'elon me 7un, 7ilon me 7un, mi ja7 no 7ox yech 7antz chisut ta yolon yok ti San-torensoe," xi la ti k'alal ti xjomom xa tal li me7 baka 7une, taj to la xpujlij 7ik'ote, mo7oj la li sil 7une, jun la xxulub taj 7istabe ta tzakel 7une, 7a taj jun 7une, vokol xa la stabe ta tzakel, 7a ti yechuke taj to la k'ot, xbalet to la k'ot chak k'u cha7al 7icha71eat 7une, jun xa la xxulub taj 7itojob ta sk'ob taj sta ta tzakel 7une, yech'o la ti pas to ta vinik, 7a ti yechuk 7une, 7antz la k'al tana ti yechuk 7une.
As Tonik finished this remarkable tale, she paused to catch her breath, then turned to me with a wicked gleam in her eye and asked, "Do you know who the man was?" Then triumphantly, "He is my next-door neighbor!" I shrink from contemplating the implications of a literal acceptance of Tonik's statement and will take refuge in folkloristic and ethnographic footnotes. Totolapa is a Tzotzil-speaking town in the lowlands, famous for its witchcraft, but known to most Zinacantecs only by tales such as this one. San Dionisio or St. Dennis, to whom the poor Zinacantec addresses his fervent entreaties, is the patron saint of Totolapa. These details, which would seem of minor significance to the reader unfamiliar with Chiapas Indian culture, have special import to a Zinacantec. They involve clothing, greeting, and gift-giving. When Tonik related this tale thirteen years ago, nearly all Zinacantec men were still wearing their gleaming white short shorts. These were such a distinctive piece of their clothing that the Totolapa girl appropriately stressed their foreignness by referring to Zinacantec males as "short-rumped men . . . short-seated men." For anyone from a culture so casual about greetings as is ours, it is difficult to appreciate the anguish of a Zinacantec man who suddenly discovers that, if the truth were known, he should properly be addressed as "ma'am" not as "sir." For a Zinacantec to present his girlfriend with so lowly a gift as a head of cabbage, particularly when the stakes are so high, is almost unthinkable. It provokes a retreat into symbolic analysis, but what could a head of cabbage symbolize? At Carnival time When babies are born in Totolapa, they go ... they have caves. When they are born, as soon as they are bathed, [the midwives] cut their cords. When they have finished cutting them, the [babies] are changed. Their blouses are put on. Their skirts are put on. They are wrapped up carefully. They aren't given anything to eat. They aren't given anything to drink. [The people] just go to lay them down that way. Three days they lie in their caves. When the three days are up, if they are alive the morning after the third day, [the people] take them away. They go to nurse them. They give them the breast. Two weeks after the baby's birth, it seems, they hold a fiesta. They baptise it, but that's because the baby survived all those days when they went to leave it. Now when it has survived, it seems, it is baptised. They celebrate. They find a godmother and a godfather for it. It's fine now. Happily, the baby is baptised. They know that the baby appears strong. It is fine. That's why that girl [from Totolapa I just told you about whom my neighbor] went to talk to, did what she did. In the same way she was strong enough to survive those three days and three nights where they went to leave her in the cave. TONIK NIBAK 311 Birth in Totolapa T129 in Chamula, cabbage heads are equated with fetuses (Bricker, 1973b: 118). Perhaps he is requesting the restoration of his fertility in this way. In Zinacantan a man's head may be contrasted with a woman's by its roundness and its braidless sphericity. So with a cabbage head, the unfortunate man may also be reminding his lover of his lost identity. A saga, involving a man from the Zinacantec hamlet of Vo7-bitz, who fell in love with a girl, not from Totolapa but from nearby San Bartolo (Venustiano Carranza), and who suffered identical results, was related by a shaman from Vo7-bitz (Wasserstrom, RFW 2). From Hueyapan, Morelos, and Panajachel come stories of the dangers of sharing the comforts of a foreign girl's pallet. In both cases the boy lost his masculinity, suffered extreme humiliation before his peers, and, only with the greatest difficulty, persuaded his paramour to restore him to manhood (Barrios, 1949:60-63; Tax, 1950, T44). Witches, who assume the form of cows, are reported from Mitla (Parsons, 1936:364; Radin and Espinosa, 1917:107), and Chan Kom (Redfield and Villa, 1934, Til, T12). In neighboring Chenalho, the soul of a male witch can charge through one's dreams in the shape of a bull—"A man's kerchief is its horns; his belt is the tail" (Guiteras-Holmes, 1961:180). Tonik's own daughter was once the target of a dream cow, whose attacks were foiled after she scrambled onto the roof of her house and, with the expertise of a toreador, waved her mother's shawl at the enraged beast. After a short family deliberation at the breakfast hour, this animal was determined to be a neighbor as well (Laughlin, 1976, D174). See also T75 and notes. 7A la li 7unen k'al ch7ayan ta Natijolome ta la xba, 7oy la xch'enik, 7a la ti k'al ch7ayane naka no la ch7atin, stuch' ti smixik'e, mi laj stuch'bel 7une, chk'extaat chlapat sk'u7 chlapat stzek chvole ech'el lek, mu7nuk 7o k'u chak'beik slajes, mu7nuk 7o k'u chak'beik yuch', yu7un yech chba spuch'anel yech 7un, 7oxib la k'ak'al ta spuch'i taj ta xch'enik 7une, mi tz'aki 7oxib k'ak'al mi kuxul 7isakub ta 7oxib k'ak'al ta xik'ik ech'el, chba xchu7untasik chak'beik xchu7. Va7i 7un, ti mi sta vo7-lajuneb k'ak'al ya7el yayanel 7a li 7unene, tzpasik k'in, chak'beik yich'-vo7, 7a li pero yu7un 7ikuch la yu7un ti 7unen ti jayib k'ak'al bu 7a yak'ele. 7Ora, k'al kuchem xa yu7un ya7el 7une, chich' vo7 7une, tzpasik k'in 7un, tzsa7beik xch'ul-me7 xch'ul-tot. Va7i 7un, lek xa 7un, jun xa yo7on chich' vo7 ti 7unen 7une, sna7ojik ti tzotz ya7el chlok' ti 7unen 7une, lek 7un, yech'o xal ti ja7 yech 7ispas taj tzeb 7a sk'oponel 7une, 7i yu7un ja7 yech tzotz 7ikuch yu7un taj 7oxib k'ak'al 7oxib 7ak'ubal 7a yak'el ta ch'en 7une.
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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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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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