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320 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 23 but they also set the stage for the dark doings of the Charcoal Cruncher: With startling abruptness I broke out of the cornfield onto the tiny square of packed earth which serves as Chep's front porch. A quavering "Buenas tardes" brought Chep leaping out of his doorway (he later confessed he thought I must have been some Ladino come to kill him). His home is in traditional style—one room 13' X 15', walls of muddaubed wattle, a peaked thatch roof topped by a cross. Inside, sitting on the ground around the fire, were Chep's mother, his wife, his five-yearold daughter, Maruch, and his eleven-month-old son, Maryan. The women fired questions at Chep, Maruch pressed close to her mother, staring at me wide-eyed. The parents were very indulgent. Each time that Maryan began to cry he was offered the breast—through a slit in the side of his mother's blouse. Maruch was kept happy with peanut brittle brought from San Cristobal. Even when Maryan broke a pottery bowl the parents only laughed. At about eight o'clock the mother climbed into bed with Maryan, and grandmother with Maruch. There is a genuine double bed for Chep, wife and baby on the outside edge, protected by an encircling arm. I listened to the sounds of the night; within the hut the falling of burnt embers, the Once, they say. ... It was told to me at home. My mother told me about it long ago. There was a woman. She just cut off her head. It would go to every house to crunch charcoal. She swallowed the charcoal and that maybe is what she lived on, it seems. But the woman went to bed first and then when he was asleep. . . . She had a husband. She left her husband sleeping. Her flesh was left lying in a heap, just her head went. It went to each house to crunch charcoal. It frightened people. If it was seen it would flee right away. Rolling, it went up to the eaves. You see, who knows if it's a witch or something else, who knows. It casts a spell when it arrives at each of the houses like that. The people say it causes sickness. They get sick from it. If they are frightened by it they die. That's why they say that, I think. Now, today, they aren't seen anymore. I never hear about such things. But once there were a great many. That's the way the people used to be. They saw a lot of Charcoal Crunchers. Just their heads rolled about, crunching charcoal at the firesides. One time it was spied on. Boiling water was thrown on it. It went out shouting. Then it was discovered who it was. When she woke up she was burnt. Then it was discovered. It was seen that it was her. She didn't let herself be seen of course. But her husband spoke. "How did that happen to you? Where did you burn yourself?" asked her husband. He scolded her. The Charcoal Cruncher T47 snores of the aged one, the rustling of Maryan on the bed, and the cat on the roof. The hut seemed wrapped in cricket song. Occasionally the steady sound would be punctuated by the soft laughter of neighbors, and every few moments the pulsing of a drum, lightened by the scarcely audible piping of a flute, would reach up from the church far below. At 4:30 a.m. the wife sat up in bed, adjusted her blouse and skirt, stepped down to the floor, bent over and hoisted Maryan up on her back. [She] proceeded to fetch a pail of water to soak the corn and beans. A half hour later the grandmother arose, went out, came in, washed her quern, and reground the corn dough. The two women faced each other silently, ther faces lit by the yellow lamp-flame, their backs in wavelike motion, two black eyes peeping out of a white shawl. I wonder if the lulling sound of the corn being dropped by handfuls into the water, swirled around and finally ground is as soothing to the sleep-filled husband as it was to sleep-filled me. It seemed to represent the security of the promise of another meal and the attentiveness of a faithful wife. At 6:15 Chep was up and about. Chep was handed a cupful of water which was used for two mouthwashes, followed by much handwashing, then face-washing. Breakfast over, we made out departure, slipping down the path, Chep's bright rose, blue, and yellow ribbons shining in the sun, resplendent amidst the bright green leaves of corn. Bweno, 7a ti vo7ne ta xalik chilo7iltabat ta jna chislo7iltabe jme7 ti vo7ne, 7oy la jun 7antz, ja7 no la sjol ta stuch' lok'el ta xbat ta ju-jun na ta sk'ux 7ak'al, li 7ak'ale, ta sbik' ech'el 7i ja7 nan chipan ya7el, pero li 7antze, chvay ba7yi, 7i ja7 to k'alal vayem xa 7oxe, 7oy smalal te vayem chikta li smalale, ja7 te pumul xkom li sbek'tale ja7 no 7ox xbat ti sjole, ta xbat ta ju-jun na ta xk'ux 7ak'al, ta ssibtas krixchanoetik, ti mi 7ilate, ta xjatav la lok'el ta 7ora, xbalet xa la muyel ta nuk' na. Va7i 7un, jna7tik mi j7ak'-chamel mi k'usi nan ya7el taje, jna7tik ta spay chamel 7i bu xk'ot ta ju-jun na chak taje, ti yu7un la chalik li krixchanoetike ta xak' chamel ta x7ipajik 7o, k'usi, ti mi xi7ik 7oe yu7un ta xchamik, por 7eso ja7 yech chalik chka7i vo7on chak taje. 7Ora lavie, ch'abal xa bu xvinaj, mu xa bu xka7i yech pero ti vo7ne 7ep to 7ox la ta j-mek, naka to 7ox la ja7 yech krixchanoetik ti vo7ne 7ep chilik ta j-mek jk'ux-7ak'al ta j-mek, ja7 no 7ox sjol xbalet, ta sk'ux 7ak'al ta ti7 k'ok\ k'usi. 7Oy jun bweltae, 7ipa7iat la, 7ik'ebbat la ech'el k'ak'al vo7, x7avet xa la lok'el 7un, ja7 to la vinaj 7o ti buy 7a li yajval 7une, k'ak'em xa la 7isakub 7un, ja7 to vinaj 7o 7ilat 7o ti ja7 7une, mu xak' sba 7iluk a7a, pero 7iyal li smalale. "K'un x7elan 7apase, bu lak'ak'?" xi li smalale. 7I7ilin la.
"I don't know where I burned myself," she said. But he spied on her the night after. He learned what she was doing and he saw her cut off her flesh and leave it. And [he saw] that her head left. Then he saw that it was his wife who was doing it. That's why he spied on her. He saw her. That was the only way that the husband saw it was her. He put salt on her neck and when her head arrived it no longer stuck on. It was just rolling about. Then it became known. She died. And when she died it became known. He went to bury her. You see, he went to bury her in the cemetery. It was discovered that she was the one. That was the end of her. See also T12, T81, T82, and their notes, T60, and T175. MANVEL k'obyox 321 "Pwes mu jna7 buy lik'ak'," xi. Pero 7ispa7i la ta jun 7ak'ubal noxtok li yajnil ti k'u tzpase, 7i 7iyil la ti stuch' komel li sbek'tale, 7i ti 7ibat ti sjole ja7 to te 7iyil 7o ti ja7 yajnil li taj x7elan spas 7une, por 7eso yech'o 7ispa7i la 7un, 7iyil la 7un, ja7 solel 7iyil ti ja7e, li vinike, 7iyak'be la 7atz'am taj sjole, 7i k'alal 7ik'ot xa li sjol 7une, mu xa bu stzak sba yech xa la te xbalet un, ja7 to te vinaj 7o 7un, 7icham, 7i ti chame ja7 te xvinaj 7o 7ibat smukel, k'usi, bat smukel ta mukenal, 7ivinaj 7o ti ja7 7une, te laj 7o 7un.
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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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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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