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386 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 23 But Our Lord was carrying the cross. They were poking Our Lord in the ass with a stick. The fucking Judases were giving him the stick. Our Lord was captured. He was captured. He hadn't any strength left, because he was captured, as we say. Our Lord felt he'd reached the limit, too. He felt that that was all the tricking [he could do], too. Our Lord was captured long ago. Our Lord was hung on the cross. It was Judas who hung him. [Our Lord] was buried. They took him down and buried him. They got some stone slabs. They buried him under stone slabs long ago. Our Lord was under lots of stone slabs, as we say. The Judases were squatting there, keeping watch for three nights. For three nights they kept watch. But the fuckers—those sonofabitching Judases— grew sleepy. The sonofabitches grew sleepy and nodded off. Lord, as for Our Lord, then Our Lord came out. He went into the sky. Our Lord came out. He tossed a stone up. It turned into the sky. He made it turn into ther sky as we say. He made it turn into the sky. Our Lord rose up when heaven was created. Our Lord rose up. He went up. He went up by himself. Then the sonofabitching Judases saw that Our Lord had left. They tried to look for him, but they couldn't find him anywhere. I don't know if several left, supposedly to look for him. But ever since they have been walking until the time when the world ends. They walk every day, every day. They travel, but they don't die. Those Judases don't die either. As for the other group—a terrific rain came. But, yes, indeed, it was something! It was because there were still devils, long ago, as we say. They tried to hang on to cliffs. They tried to perch in trees, and so on, as we say. Lord, Thunderbolt came. A rainstorm came, but yes, sir, it was heavy. Some of those Judases were killed by Thunderbolt. Some died. Some of those Judases died from lightning, others died from the water. Then the others who were supposed to be looking for Our Lord, but where would they find him crouching? He was in heaven. Now the Judases walk again to wherever they think they can find him. But they don't reach him. To this day those Judases are walking. To this day they are walking. Our Holy Father, then, was already sitting in heaven. Now those Judases wander forever and they don't even die. They wander. That's what I heard long ago. Bweno, pero li kajvaltik 7une xkuchoj krus 7une te la xxijxon te7 ta xchak li kajvaltik 7une ja7 chak' te7 li jkobel xutax 7une. Va7i 7un, te la 7itzakat i kajvaltike 7itzakat mu xa buy ch'abal xa pwersa yu7un 7i yu7n xa tzakat xkaltike yu7n xa te xa nox k'alal cha7i li kajvaltik 7uk 7une te xa nox k'alal li cho7el ta j-mek cha7i 7uk 7une. Va7i 7un, taj kajvaltik vo7ne 7une 7itzakat 7ijok'anat ta krus li kajvaltik 7une, ja7 7ijok'anvan li xutax 7une 7imukat 7un. Va7i 7un, 7ismukik yalele ssa7ik la laja-ton, laja-ton la stenuik 7o lek ta laja-ton xkaltik taj kajvaltik vo7ne 7une. Bweno, li xutax 7une te la xok'ajtik 7un xchabiik la 7oxib 7ak'ubal 7un 7oxib la 7ak'ubal xchabiik 7un. Bu, li jkobel 7une tal la vayel yu7un taj puta xutax 7une tal vayel nikav i puta 7une, ke, kajvaltik 7une ja7 7o la me lok' i kajvaltik 7une bat la ta vinajel 7un. Bweno, 7ilok' taj kajvaltik 7une ja7 taj 7isjip la muyel j-p'ej ton 7une, ja7 taj 7ipas la ta vinajel 7ipas la ta vinajel yu7un xkaltik 7une, pas ta vinajel yu7un. Va7i 7un, li kajvaltik 7une 7imuy ech'el ti pas ta vinajel 7une, muy ech'el li kajvaltik 7une, muy muy xa stuk 7un. 7Ora, li puta xutax 7une 7iyil ti lok' xa li kajvaltik 7une ya7uk xa ssa7 pero mi ja7uk 7o bu sta. Bweno, mu jna7 mi jay-vo7 to la li lok'em ech'el tza7 sa7vanuk ta 7alele pero k'al la tana chanav taj taj xutax, k'al tana yu7n chanav yu7n k'u cha7al xlaj 7o li balamile yu7n chanav sil k'ak'al sil k'ak'al yu7n chanav, pero mi ja7uk xcham mu xcham taj xutax 7uk 7une, pero yu7n chanav, 7a taj j-lom 7une, 7ital la jun benosal vo7 pero 7eso si toj 7ech' la ti 7oy to 7ox i pukujetik vo7ne xkaltik 7une. Va7i 7un, ya7uk xa la sjok'an sbaik ta ch'en ya7uk xa la buy ta te7 k'u x7elan luchulik xkaltik 7une, ke, tal li chauk 7une tal li jun vo7 pero 7eso si yu7n tzotz chauke laj la chamuk 7o taj j-lom taj xutax 7une cham j-lom 7un cham j-lom ta chauk ta vo7 7icham j-lom taj xutax 7une. 7Ora, li j-lom 7une ja7 tza7 li kajvaltik ta 7alel 7une pero bu kujul tzta li kajvaltike te ta vinajel. 7Ora, li xutax 7une cha7-chanav ta j-mek ti buy sta ti yaloj 7une pero mu sta la 7un k'al la tana chanav taj xutax lavi 7une k'al la tana chanav 7un. 7A li jch'ul-tottike che7e te xa chotol ta vinajel. 7Ora taj xutaxe yu7n chanav yu7n sbatel 7osil 7i mi ja7uk xcham yu7n chanav ti ka7yoj vo7ne yech 7une.
It is not surprising, in a culture where age and experience are so highly valued, that Christ is imagined as an old man at the time of his crucifixion, even though the images of Christ in the church represent, of course, a young man. As in Romin Teratol's account (T8), the creation of the sky is associated with the crucifixion, but the wandering Jew episode is a new emphasis. The use of Judas as a name and an image to describe the Jews who persecuted and strove to murder Our Lord is renewed every year in the Easter celebration, when an effigy of Judas, crowned with a sombrero, clothed in baggy blue pants, carrying an armadillo-shell shoulder bag, and sporting in his mouth a long cigar, hangs above the entrance to the Church of St. Lawrence until, on Saturday night, it is lowered precipitously to an ignominious end in the waiting bonfire. Though many of the scenes are familiar biblical events, Christ's character in these Mesoamerican tales is startling—only It seems they grew up. There were three brothers. One child, the smallest one, couldn't climb the tree. Those two older brothers got that honey. They would chew [the honeycomb]. It was the chewings they tossed down to that little younger brother of theirs who didn't climb the tree. As for that one—"Give me a little, older bro— ther!" he kept saying. "Okay, it's coming!" they said. It was the chewings that came down. That poor younger brother ga—thered up his little bit of wax from that honey. Quickly he stuck it under the tree roots. Sonofabitch, it turned right away into a gopher! It turned right away into a gopher. When the time came, Lord, that tree came toppling down. But first, first he went. He went to fix his little oval tortillas. "Mother, I want two oval tortillas," he said. "With three holes in them," he said. "Well, let's make them!" that little child was told by that mother of his. He took them because that gopher had stayed behind to work. He took those oval tortillas. Lord, when that tree toppled over, then that little younger brother quickly stuck those oval tortillas on [his older brothers'] faces. They turned into pigs. One went to the woods. It was the peccary. But the other one, he led home—that's the domestic pig. That's the way it was long ago. But it was [the younger brother] who has been Our Lord in Heaven ever since, they say. But it is the sun, as we say. That's who it was. He was the youngest brother. The older brothers didn't succeed, because they were so mean, as we say. They wouldn't give their younger brother anything to eat, as we say. They were so mean, that's why it turned out like that. It REY KOMIS 387 The Three Suns T162 by a slight shift of emphasis Christ has become a hero remembered more for his cunning than for his love of mankind. It would not be difficult to imagine this Christ in the guise of Hunahpu or Xbalanque of the Popol Vuh. Christ's utter humiliation before and during his crucifixion contrasts sharply with two other versions, one from Zinacantan and another from Chichicastenango. In the first, Christ is left bound to a tree, but does not die. The Jews try to cut down a tree to make his cross, but tree after tree splinters. They ask Christ to cut the tree himself. He does. The Jews try in vain to hew it. Christ does. They try in vain to carry it. Christ does (Bricker, T10). Similarly, in the Guatemalan version, the Jews are unable to cut down the tree for Christ's cross. The chips turn into snakes and frogs, until Christ volunteers his services. Then the chips turn into fish and edible animals (Tax, 1947:457-460). See also T8, T52, and their notes. 7A li 7ich'iik ya7el 7ox-vo7 xchi7il sbaik xkaltik. Bweno li li jun k'oxe 7a li mas bik'it mu xmuy ta te7, 7a taj pom 7une, 7a li ta la staik taj cha7-vo7 bankilal 7une, ta la smatz'ik 7un. Va7 7un, smatz' 7une, ja7 la sjipbe yalel taj yunen k'ox 7itz'in mu xmuy ta te7 7une. Va7i, taj 7une, "7Ak'bon j-set'uk 7un, jbanki—1!" xi la batel 7un. "Bweno, te xa me chtal 7un!" xi la. Smatz'ben la chyal tal 7un. Va7i 7un, stzo—b la taj 7unen yunen chabil taj, 7a taj pom taj prove 7itz'inal 7une, j-likel la 7ixch'ik ta yisim te7 7un, piita, pas la ta ba ta 7ora 7un, pas la ta ba ta 7ora 7un, k'al la 7ista 7orae, kere, xbutut xa la yalel taj 7a taj te7 7une, pero ba7i la ba7i la ma ti bat 7a li ba smeltzan tal yunen memela. "Me7, ta jk'an chibuk jmemela," xi la 7un. "Ta 7ox-ch'oj ssat," xi la 7un. "Bweno, jmeltzantik!" x7utat yu7un taj sme7 taj 7unen k'ox 7une. Yich' k6mo te xa kom 7abtejuk taj ba 7une, yich' ech'el taj memela 7une, kere7, k'alal 7ibutk'ij yalel taj 7a taj te7 7une, ja7 7o la j-likel la 7ispak'anbe tzni7 taj memela taj k'ox 7itz'inal 7une, chitom la pas 7o 7un, li j-kote bat la ta te7tik, ja7 li te7tikil chitom 7une, yan li j-kot 7une, 7isnit la tal tzna 7un, ja7 li tz'unbalal chitom la 7une, ja7 ja7 yech taj taj vo7ne 7une, pero ja7 la ja7 la li kajvaltik li k'al tana ta vinajele xiik 7un, pero li k'ak'al xkaltik 7une, ja7 la 7un, ja7 slajeb 7itz'inal Ie7 7une, ti bankilal 7une, muk' xtojob yu7un tol pukuj xkaltik 7un, mu xak'be k'u slajes i yitz'in xkaltik 7une, toj pukuj 7un yech'o, yech'o x7elan 7ibat la 7une, ja7 la taj, taj 7itz'inale che7e ja7 li kajvaltik ta vinajel xkaltik xa 7une, li k'ak'al xkaltik 7une, 7a taj
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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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Page 420 and 421: Postscript "Talk of many things, ..
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