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338 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 23 It seems that of whatever was left, just two were chosen to remain. Two apiece of each kind of bird. Two cows were left, two horses, so that the horses would be born and multiply. They were left, those who were obedient. Now the monkeys, the monkeys climbed into the trees, but they used to be people. They just lived on berries. They turned into animals. They turned into monkeys as we say. The people turned into monkeys, because they climbed into the trees. They searched for their food when the world flooded, when the rain flooded. But there was a person who built a house and hid in it. It floated on the water. It rode on top of the water. When he heard that we were going to die he put a lot of corn and beans and everything inside. It was like an old railroad car. That's what it was like, it seems. He built a house [that would float] on top of the water, until the water dried up. That's where the people's seed was left. The animals' seed was left there. The horse, the sheep, the birds, they were left there. They were reborn so that they are here until this day. After they were reborn then they multiplied. There were just two animals, two apiece. There were two horses. There were two cows. There were sheep, all the birds, two were left. Then they multiplied. People were made again. New people were born. They appeared now. Then the world was remade again. The animals appeared now, too, because a little of their seed had been left. When the water dried up, then they began to build Zinacantan Center. It is curious that in Mitla, too, Noah's ark is described as being as big as a train (Parsons, 1936:350). See also T7, T50, T96, T142, T161, and their notes. Once there used to be a Saint Rose, long ago. But she was the mother of dissension, Saint Rose. There was strife. The Chamulans gathered together. Lots of wo—men joined in. They were going to make war. They were going to wage war. There next to the Quinta [Ranch] there is a bridge. The bridge is named Saint Rose. The trouble reached there, because they were fighting there. They went. There used to be cannons here [in San Cristobal]. The [soldiers of San Cristobal] went. They went to fire cannons there. The [Chamulan] women—first the women came. They came with their skirts lifted high and wi—de so that the cannons would grow cold, so that they would not fire. The War of Saint Rose T65 Bweno, 7a li bu xa 7ikom ya7ele, t'ujbil xa no 7ox cha7-kot xa 7ikom, cha7cha7-kot k'usi mut, vakax, cha7-kot xa 7ikom, ka7, cha7-kot, yo7 7ip'ol 7o, 7a li cha7-7ayan 7o li ka7 7une, kom xa 7un, ja7 xa ti bu xch'un mantal xa 7une. 7Ora, li maxe, 7a li maxe yu7un la muy ta te7 pero krixchano to 7ox, naka la ssat te7 7iyipan, pas ta chon 7un, pas ta mono xkaltik 7une, pas ta max ti krixchano 7une, yu7un muy ta te7 la 7un, ssa7 sve7el k'alal 7inoj li balamil to 7ox k'alal 7inoj li vo7 7une, yan ti buy a li te nak'bile 7ismeltzan la jun sna li jun krixchanoe, kajal ta ba vo7, kajal ta ba vo7 k'alal 7iya7i xa ti yu7un xa chilajotike, 7iyotes la 7ep 7ixim, chenek', k'utik la ta j-mek, k'u cha7al mu mu ferokaril, k'u cha7al ya7el. Bweno, 7ismeltzan la jun na ta ba vo7 7une, te, 7asta ke k'u cha7al 7i7ul li vo7e, ja7 te kom ta stz'unbal ti krixchanoe, kom stz'unbal 7a li chonetik 7une, ka7, chij, mut, te kom 7un, cha7-7ayan 7un, k'u cha7al lavi, 7oy k'alal tana 7une, laj cha7-7ayanuk 7un, ja7 xa 7ip'olesvan, chib xa no 7ox 7ikom taj chonetik 7une, cha7cha7-kot, ka7, cha7-kot 7ikom, vakax, cha7-kot 7ikom, chij, skotol mut, cha7-kot 7ikom, te xa 7ip'ol k'alal i smeltzanoj krixchano noxtok 7une, 7i7ayan 7ach' krixchanoe, 7i7ayan xa, te xa cha7-meltzaj li balamil noxtok 7une, 7i7ayan xa chonetik noxtok 7une, porke kom stz'unbal jutuk 7un, k'al 7i7ul li vo7 7une, lik meltzajuk Jtek-lum xa 7un. 7A ti vo7ne 7oy to 7ox la Santa-roxa, ti vo7ne, pero yu7un la ja7 7a li me7 pletu, 7a li Santa-roxa 7une, yu7un pletu 7istzob la sbaik li jchamu7etik 7une, kapal ta 7a—ntz ta j-mek, la chak'ik, chak' 7ox k'ok' 7une, chak' ... tzpasik i gera 7ox 7un. Bweno, 7a li taj ta tz'el Kinta 7une ja7 li te ba k'o 7une, ja7 Santa-rosa sbi li ba k'o te 7une, te yul li pletu te yo7 7une, yu7un te spasik pletu te yo7e, bat la, 7o to 7ox la kanyon H7 to 7une, bat la, ba yak'ik kanyon te yo7 7une, 7a li 7antzetik 7une, ja7 la ba7yi tal li 7antzetik 7une, sja—moj xa la tal stzekik 7un, yu7un la ja7 mi ta la sikub 7o li kanyon 7une, ti yo7 mu xt'om 7o 7une.
But the cannons did fire. All the women were left in heaps like chickens. They were all killed by the cannons. The [Chamulan] men came on. They didn't enter [San Cristobal]. They never entered. They were just finished off like the others. Now, Saint Rose—the soldiers [of San Cristobal] went to seize her and bring her in. Saint Rose arrived at the barracks. She was a Chamulan woman, a human being, not a saint. She just lied that she was transformed so that the people would say she was a saint, since her name was Saint Rose. Saint Rose, the Virgin, she was supposed to be. But she herself knew how to eat. She ate. She drank posol. Would a saint eat? That's why it was lies. That's why they just went to seize her and bring her in. Nothing happened. Nothing happened to the town. She lied. She just deceived people. She tricked them. So they assembled in grea—t numbers. There were many celebrations at her house. She was given alms, and everything, candles, money, and everything since she was the Virgin, it seemed. She was a saint, it seemed. But she lied. She just deceived the people. They had gone to seize her and bring her in, She arrived at the barracks. That was the end of her. The trouble died down long ago. The War of Saint Rose (1868-1871), provoked by the native usurpation of Catholic ritual, is only one of many such events in the history of southern Mexico. In 1712 the neighboring Tzeltal formed a native church that was suppressed only after great loss of life. The Caste War of Yucatan, which nearly achieved native control of the peninsula in 1847, was the logical successor of many earlier movements. One of these occurring in 1610 was deplored by the historian Lopez de Cogolludo: There were two Indians, one named Alonso Chable and the other Francisco Canul. The former pretended to be the Pope and supreme pontiff and the latter, a bishop, and they announced themselves to be such among the Indians. Also they caused themselves to be venerated, deceiving the wretched Catholic Indians with their infernal doctrine. They said mass at night dressed in the sacred vestments of the church which no doubt the sacristans had given them. They profaned the holy chalices and consecrated oils, baptized boys, confessed adults and gave them communion, while they worshipped the idols which they placed on the altar. They ordained priests for service, anointing their hands with the oil and the holy chrism, and when they ordained them they put on a miter and took a crozier in their hands. They commanded the Indians to give them offerings and openly taught other deadly heresies (Lopez de Cogolludo, 1955, 3:14). MANVEL K'OBYOX 339 Bu, t'om la kanyon 7une, te la busul 7ikom skotol li 7antzetik k'u cha7al kaxlan 7une, laj skotol ta kanyon 7une. Bweno, tal li viniketik 7une, muk' xa x7och la 7un, muk' la bu 7och tal 7un, te no 7ox 7inel 7o yech chak taj 7une. 7Ora, li Santa-roxa 7une, bat soltero ba stzakel la tal 7un, tal la ta kwartel 7a li Santa-roxa 7une, jchamu7, 7a—ntz, krixchano, mu7nuk santo, yech no 7ox ta snop tzjol ti yu7un tzk'atajes sba chal 7o li krixchano ti rioxe, k'u ti Santa-roxa sbi to, Santa-roxa jch'ul-me7tike ya7el ti yaloj 7une. Bu, tzna7 li stuk sna7 la xve7 to, chve7, chuch' la 7uch'imo7 yu7 van chve7 7a li santo 7un, yech'o ti yech tznop, yech'o solel 7a stzakel tale, mu k'usi spas, k'usi tzpas i jtek-lume, yech tznop yech nox tzlo71o krixchano, tzlo71o, ja7 tzo—bol ta j-mek 7oy k'in tzna ta j-meke, ch7ak'bat slimuxna k'utik ta j-meke, che7e, yu7un kantela, tak'in, k'utikuk ta j-mek, komo yu7un 7a li jch'ul-me7tik ya7el to, ko7ol xchi7uk santo ya7el 7un. Bu, yech tznop 7un, yech tzlo71o krixchano, ba stzakel tal, tal la ta kwartel 7un, ja7 to te laj 7o sk'oplal ch'ab li pletu vo7ne la 7une. With remarkable perspective, the Chiapas historian Vicente Pineda, in 1888, laid down his judgment on the Indian participants in the War of St. Rose: It is necessary to point out that in speaking of the savagery of the Indians we refer only to what developed in times of war, in 1712 as in our days of the Caste Revolution of 1869; but it should not be thought that because of these acts [the Indians] merit the same description in times of peace. Because, in spite of their intellectual, moral and material backwardness, in spite of their vices and defects, under no circumstances can they be compared to the Irish dynamiters, the Russian nihilists, the German anarchists, the Belgian socialists, the French communists, to the lowest levels of the people called Ladino, nor to all the modern savages who have appeared in the heart of the great cities and against whom civilization finds itself in perpetual struggle; the Indians compared to all this rabble are no less than a constellation of honest men (V. Pineda, 1888:65). A Chamulan account of the War of Saint Rose adds a scene not found in the Zinacantec versions, but which is reminiscent of scenes in many other Zinacantec battle legends—the Ladino soldiers are surprised and massacred by the followers of St. Rose while they are in the midst of a meal (Gossen, T162). See also T117, T154, and their notes.
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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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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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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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