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344 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 23 "Oh, I don't want to be over there," he said. "I don't want to. [I want to be] here, because I'm going to have a good fiesta. But I want to live alone. Because I'm going to live here, here where I'm standing. Because my house will be built here if you want me," said Our Lord. "Okay, then." [The people of] Zinacantan Center agreed to it. They built a church immediately. It was the Creator Gods who built it. It was they who built it. It wasn't humans who built it. The church was completely built in a moment. Our Lord settled in it. He settled there at once. It was built. So it is a very old church. It doesn't fall in earthquakes. But the big church [of St. Lawrence]—it was replaced. I saw it. The one that fell always faced this way [to the north]. The new one that was made faced this way [to the west] opposite Mother Nacha's house. It faced that way. Now I had already become a scribe when the old church [of St. Lawrence] was torn down. Because the bell tower was about to fall, too. It was longer ago that it fell, that the bell dropped. The church collapsed in the earthquake. We nearly died when the ashes fell, as they say. Ashes fell. There was an earthquake and everything [when] the volcano erupted. But who knows if it was a century ago. Another [century], I never saw it myself. I didn't see it. Maybe it was seventy or eighty years ago. [It was] around then since I think I'm sixty years old. So I never saw it. It was longer ago, maybe seventy [years] or so. Because I have an older brother who saw it. The ashes were like clouds. It grew bla—ck, like in a nor'easter. The ashes fell and fell. When they looked [again] the ashes had grown higher and higher and higher. When they looked [again] there was nowhere for the horses to eat. The horses died of starvation, since there were only ashes. There were no more plants when everything was covered. The animals had nothing to eat. They just died off. Those who had food, their seed was left, but all those that were loose in the fields died of starvation. They had no more food. The ashes were this deep. I don't know if they were a yard high. The ashes were the same [depth everywhere], since the volcano erupted here near where the earthquake was. A volcano erupted across from Tapachula or somewhere. A volcano erupted there. Then the ash came. It fell everywhere. We were going to die. Then there was an earthquake. That's how the church [of St. Lawrence] collapsed. The bell fell long ago. It fell. Then they turned [the church] around. It used to face the other way. "7Aj mu jk'an te yo7e," xi la un. "Mu jk'an, batz'i. . . 7a H7e yu7un ta jpas lek k'in vo7one, pero ta jk'an slekoj chinaki jtuk yu7un H7 chinaki Ii7 toe yu7un bu va7alone, yu7un Ii7 tzmeltzaj jna ti mi xak'anikone," xi la 7un, li kajvaltik 7une. Bweno, yechuk che7e, 7isch'un la li Jtek-lum une, 7ismeltzan 7eklixa ta 7ora, ja7 la smeltzan li vaxak-men to 7ox 7une, ja7 7ismeltzan 7eklixa mu krixchanouk 7ismeltzan, ta 7ora la meltzaj ta j-mek 7a li 7eklixae, naki 7o li kajvaltike, ta 7ora la naki, meltzaj yech'o 7antivo ta j-mek, 7eklixa, mu sna7 xlom ta nikel, yu7un jun 7a li muk'ta 7eklixa porke kiloj 7ik'ex Ie7e, 7a ti yale ja7 7onox yech sk'eloj xi toe, 7a li 7ach' 7imeltzaje, xi to 7ox sk'eloj yelav sna 7a li me7el Nachae, xi to 7ox sk'eloj xi toe. 7Ora, 7ochemon xa 7ox ta xakristanil, k'alal 7itukij li jun poko7 7eklixa porke 7ox ta xa 7ox p'aj li kampanario noxtoke, yan ti vo7nee, yu7un la p'aj yalel, p'aj li kampana, lom li 7eklixa ta nikele, ja7 chilajotik 7ox li k'alal 7iyal tan, chalike, 7iyal tan, 7iyal nikel k'utikuk t'om volkan, pero ja7 mu jna7tik mi jun xa siglo 7un bi, jun xa 7o, muk' bu kil xa li vo7one, mu7yuk 7ikil, te nan 7oy ta setenta mi 7ochenta jabil nan 7un, yech che7e komo 7ox-vinik jabil chkal i vo7on to, yech'o muk' bu kil 7une, mas vo7ne xa, te nan mi 7oy ta setenta mi k'u cha7al lavie porke 7oy jun jbankil ja7 7iyil, 7a li tane ko7ol la xchi7uk tok, k'u cha7al 7a li 7i7i—k'ub la li 7osile, ko7ol schi7uk k'inubal, chyal, chyal li tane, k'al 7iyilike toy toy toy spimil li tane, k'alal 7iyilike mu xa bu xve7 li ka7 la 7une, 7a li ka7e cham ta vi7nal, komo naka xa tan, mu xa k'usi 7a li tz'i71ele k'al 7imak skotol mu xa k'usi slajesik li chonetik 7une, solel laj la chamuk 7un, ja7 xa ti bu xa 7oy sve7ele ja7 xa te kom stz'unbal 7un, yan li k'u yepal kolem ta stentejtike, cham ta vi7nal mu7yuk xa sve7el, ja7 tan xi spimil mu jna7 mi jun metro la stoylej, parejo kom i tane komo t'om tal volkan H7 ta tz'el buy to to, nikele yak' nikel, 7it'om tal volkan li ta yelav mi Tapachula bu ech'ele, te la t'om volkan te yo7e. 7Ora, tal i tane, yal skotol balamil 7un, yu7un xa chilajotik 7ox 7un, ja7 7o la 7iyak'be nikel 7un, ja7 7ilom 7o li 7eklixae, 7ip'aj li kampana ti vo7ne 7ip'aj la. 7Ora, 7isjoyp'inik 7un, xi to 7ox 7isk'el xi to 7une.
Then they put it like this. I saw that indeed! I saw that of course. It was torn down. In 1910, the new church was built. It was built in 1910. Writing was left on the church so that it could be seen how many years old it was. It was long ago, because who knows how many years [the old church] had been used. Because it was torn down. They turned it around because Our Lord didn't want it as it was. He wanted it to face this way, [westwards] like this. Writing in 1794, Ordonez y Aguiar speaks of a temple in the coastal town of Soconusco that was built by puffs of air and contained jade figures of the calendric Gods (Ordonez y Aguiar, 1907:14). The iconic association of the teponaxtle or slit drum with St. Sebastian is suggestive of an early assimilation of Mayan elements. The principal deity of Chiapas was Votan, Lord of the Hollow Trunk, who was also called Tepanaguaste (Ordonez y Aguiar, be. cit.). Votan is unknown in Chiapas today, but in Santa Eulalia, Watan is the name for the day that always begins a new year—the "year bearer" (La Farge, 1947:8-10). The fiddle, the fiddle was first. They learned to play the fiddle first. No one used to play the fiddle, the harp, the guitar very much. Since the fiddle was more . . . the fiddle was played, it was played by Our Lord, too. That's why the fiddle is called "angel." The angels play the fiddle. But the guitar, they don't. They play the harp and the fiddle. Our Lord plays them. Now that's how it was left. That's why there are harps and fiddles today. Manvel thought this scrap of ethnography worthy of recording. Once there were no flutes. The drum was first. Long ago no one played flutes. They just had trumpets. They played them with the drums for a fiesta. When there was a fiesta there didn't used to be any flutes. Flutes appeared later, too. Flutes appeared later, because the trumpets disappeared. Then the flutes appeared. Now, today, there aren't any trumpets. Before, there used to be trumpets. That's what they played with the drums. Now, today, it's the flute, the flute now with the drum today. We don't see those trumpets anymore. Tun Kanto was the name of the person who played them. He died long ago. Just his name is left. MANVEL K'OBYOX 345 The Fiddle T99 The Flute T100 7Ora, 7oy to yak' xa bwelta lavi xi xa, ja7 kil xa bi 7a, kiloj xa bi 7a, k'alal 7itukij 7otro j-p'eje mil nove-syentos dyes 7imeltzajoj li jun 7eklixa to 7oxe, mil nove-syentos dyes k'al 7imeltzaje, yak'beik sletra komel ta ya7el li 7eklixae yo7 ti vinaj jayib jabile, jii, vo7ne xa 7un porke mu jna7tik jayib jabil 7itu7un 7un, porke 7itukij noxtok 7un, 7isjoyp'inik porke mu sk'an yech ti kajvaltike, ja7 sk'an xi sk'eloj xi toe. St. Sebastian's insistence upon living alone in his own house and not being forced to share a roof with St. Lawrence occurs in another Zinacantec version (Young, 1962:41, 64-66). It is said that when the church of St. Lawrence faced San Juan Chamula there used to be better crops of potatoes and broad beans in Zinacantan because San Juan is their patron saint. See also T85, T120, T147, and their notes. 7A li bioline mas 7a li primero bioline, ja7 mas 7a li primero schanik i bioline, 7a li mu to 7ox buch'u sna7 mas 7a li biolin, 7a li 7arpae, 7a li kitarae, komo li bioline ja7 mas ... stijoj la stijoj la li kajvaltik li biolin 7uke yech'o 7a li 7anjel sbi li bioline, sna7ik la stijel 7anjel 7a li biolin la 7une, yan i kitarae mu sna7, 7arpa sna7 schi7uk 7a li biolin, ja7 snaik stijel kajvaltike. 7Ora, komem 7o yech 7un, yech'o li 7oy 7arpa 7oy biolin lavi 7une. In Chamula Saint Michael Archangel is considered the patron of musical instruments (Gossen, T23). 7A ti vo7nee ch'abal to 7ox la li 7amae, ja7 primero 7oy i tambore, 7a li muk' buch'u sna7 yok'esinel li 7ama vo7ne lae, ja7 nox 7o skornetaike, ja7 tztijik schi7uk i tambor lae, skwenta k'in, k'alal 7oy k'ine, ch'abal to 7ox li 7amae, tz'akal to 7i7ayan li 7ama noxtoke, mas tz'akal to 7i7ayan li 7amae, yu7un 7a li kornetae, ja7 7ich'ay 7un, ja7 7ayan li 7ama 7une. 7Ora, li kornetae, ch'abal xa lavie 7une, mas vo7ne ti 7oy to 7ox li kornetae, ja7 stijik to 7ox schi7uk li tambor 7une. 7Ora, lavie 7ama xa 7un, 7ama xa schi7uk tambor lavie, muk' xa bu xkiltik taj korneta 7une, Tun Kanto sbi li buch'u sna7 yok'esinel 7une, chamem vo7ne, ja7 nox sbi nox komeme.
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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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