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30 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 23 burden and toss up several of the sexual parts, knocking down the fruits for all the assembled spirits to feast on (Furst and Nahmad, 1972:66-69). The detail of the priest kneeling on the groom's hat as he Once there was a priest. He was a witch. He could turn into a devil. He bore a grudge against a constable. "Go, go leave [this] message. Come back immediately," [the constable] was told [by the priest]. But it was very far. He arrived there and delivered the letter. The clerk looked at it. "Oh, this is worthless," [the constable] was told. "You've been tricked, you've been abused. You'll see tonight, at dark, you'll meet a devil on the road," said the clerk. "Well, too bad," said the constable. He returned. It got dark on the way [back]. The moon was bright. A devil appeared. He had long hair. The constable had a stave. "Let's fight," said the devil. "Well, let's fight," said the constable. [The devil] drew a circle [on the ground]. "Stand here!" said [the devil]. "All right!" said the constable. The devil rose up in a whirlwind. The constable tossed his hat in the circle. He himself stood back. He saw that the devil was coming down now. [The devil's] sword clove through his hat. Since [the devil] was concentrating on his hat, [the constable] struck him quickly with [his] stave. Finally they tired out. The constable's hat was left riddled with holes. The devil died from [the constable's beating]. The constable skinned him and took [the skin] home. He went to report to the priest. "Here is a message I was given. The clerk gave it to me to bring [to you]," said the constable. "Oh, so you still came back?" asked the priest. "I've returned, why wouldn't I have returned?" "Didn't you see anything on the way? Didn't anything happen to you?" asked the priest. "No, nothing happened to me," said the constable. "Where's your hat then?" asked the priest. "It was blown off. The wind took it. It's because I went in such a hurry," said the constable. "Are you telling the truth? Speak plainly! Didn't you see anything at all, didn't anything happen to you at all?" asked the priest. "No, nothing!" said the constable. "Well, never mind," said the priest. It was soon before Carnival. [The constable] sewed up the dev- The Priest and the Constable T10 ravishes the bride is not only a vivid Freudian image, but a neat reversal of Zinacantec custom, for often men use their hats as prayer cushions in church. See also T19, T33, T173, and their notes. 7O la jun pale ti vo7nee, j7ak'-chamel la 7oy svayijel. 7Entonse, 7o sk'ak'al yo7on xchi7uk jun mayol. "Batan, ba 7ak'o vun xasut tal ta 7ora," x7utat. Pero batz'i nom la ta j-mek, 7ik'ot la yak' ti vune, 7isk'el la ti sekritarioe. "7A H7e k'u stu?" x7utat la. "<strong>Lo</strong>71oel 7ata, 7ilbajinel 7ata, xak'el avil tana, chanup ta be pukuj ta 7ak'ubaltike," xi la ti sekritarioe. "Bweno pasensia," xi la. 7Isut la tal ti mayole, 7ik'ub 7osil ta be lek la jch'ul-me7tik, 7ital pukuj, natik sjol, 7o jun yak te7 ti mayole. "Tajinkotik!" xi la ti pukuje. "Pwes tajinkotik!" xi la ti mayole. 7Iyak' la jun sentro. "Va71an Ii7 toe!" xi. "Bweno!" xi ti mayole. 7A ti pukuje 7imuy la ta sutum 7ik', 7a ti mayol 7une, 7a ti ta sentroe, 7ispak'an la spixol, 7isk'ej sba li stuke, 7iyil ti yal xa tal li pukuje, tz'apal 7ik'ot yespara ta spixol. 7Ora, j-likel 7iyak'be 7ak te7 ja7 k'elbil ta j-mek li spixole, 7asta ke 7ilubtzajik ch'och'omtik 7i7iktabat spixol ti mayole, 7icham yu7un ti pukuje, 7ixcho7be snukulal, 7iyich' tal ta sna ti mayole, 7iyul sk'opon pale. "Li7 Ii7ak'bat tal j-lik vune, liyak'be tal sekritario," xi la ti mayol 7une. "7Aa mi lak'ot 7onox?" xi la ti palee. "Lik'ot, k'u cha7al muk' xik'ot?" "Mi mu k'usi 7avil ta be, mi mu k'usi 7apas?" xi la ti palee. "Ch'abal mu k'usi jpas," xi la ti mayole. "Buy tapixole che7e?" xi la ti palee. "7Ip'aj ta 7ik', 7ibat ta 7ik\ yu7un ja7 li 7anil H7aye," xi la ti mayole. "Mi yech 7aval, jamal xaval, mi mu k'usi 7avil j-set'uk, mi mu k'usi 7apas j-set'uk?" xi la ti palee. "Yu7un ch'abal," xi la ti mayole. "Bweno te k'alal," xi la ti palee. Ja7 7o la nopol k'in tajimoltik, 7istz'isbe la snukulal ti pukuje, 7islap
il's skin and put it on. He celebrated Carnival in it. He went to show it to the priest. The priest died in a fit of rage. "It's a shame, my poor devil, I knew he was killed," said the priest. He died of it—from rage. In Zinacantan young men who have acquired a reputation for antisocial or irresponsible behavior are apponted to serve for a year as constables at the courthouse. Although their year of service is ranked as the first step in the religious hierarchy, constables are jokingly referred to as "fly-swatters." They must run errands for the magistrate, make arrests, escort defendants to court, search for missing persons, etc. The 7ak te7 or stave used by the constable suggests that Zinacantec constables, who now carry modern-style billies, once carried staves as their Chamulan counterparts still do. These There was a rabbit who came to steal melons every night. The owner of the melons went to look every day, but he never could see how they disappeared. The melon owner had three sons. He sent one of his sons to watch over the melons, but he just went to play. Every night he asked for tortillas to take along, but he never reached the melon patch. Every day his father went to look. "Why do the melons keep disappearing?" asked the old man. "I don't know, because I didn't see anything. I never was able to see anything," said the boy. But it was just because he never went there, because he was afraid of the dark. Then he sent another of his sons. "Me, I'm going. I'm brave. Buy me a guitar! I'm going to play it in the melon patch," said the boy. He was given his tortillas to take every night, but even more of the melons disappeared. The boy never reached there, because he had a mistress. He just went to play his guitar at his mistress' house. The old man saw [what was happening]. He gave him a good whipping. The youngest son was sent the next time. "Well, father, I guess I'll go. I guess I'll go see what it is that arrives there," said the boy. [When] one night was up—"I saw it. It's nothing, father. It's the sonofabitching rabbit," said the boy. "It's nothing much. Give me a lump of wax. I guess I'll go," said the boy. He went. The boy made legs and arms and a face out of the wax. He went out and stood it up on the rabbit's trail. The rabbit came along. It looked like a person he found standing there. ROMIN TERATOL 31 Rabbit in the Melon Patch T21 la, 7ispas 7o k'in ta k'in tajimoltik, 7i ba yak'be yil ti palee, 7icham yu7un sk'ak'al yo7on ti pale. "Lastima li povre jpukuje yu7un ka 7imile," xi la ti pale 7une. 7Icham 7o la, yu7un sk'ak'al yo7on. staves are of polished palm heartwood so sturdy that an axe can cut it only with the greatest difficulty. The opening gambit in this contest suggests that the constable may once have been the European folk hero, Johnny Fourteen, who was ordered to deliver a letter to the devil (Mason and Espinsosa, 1926:263-264). Among the Chontal, a priest sends his godson, Johnny Fourteen, with a message to the devil, but the devil is no match for Johnny (Belmar, 1900:50-58). The actual battle between the constable and the devil, however, takes on a form that seems peculiar to Zinacantan. See also T95, T104, T109, T158, and their notes. 7O la j-kot t'ul, ta la xk'ot yelk'an melon ju-jun 7ak'ubal, 7a ti yajval melone, chbat sk'el ju-jun k'ak'al pero muk' bu sta ta 7ilel, k'usi chlaj 7o, 7ox-vo7 skremotik, ti yajval melone, 7istak la 7ech'el jun skrem 7ak'o ba xchabi ti melone pero naka la tajimol chk'ot spas, skotol 7ak'ubal ta sk'an ech'el yot pero muk' bu ta xk'ot ta melontik, ta xk'ot sk'el ju-jun k'ak'al ti stote. "K'u yu7un, ti yak ta lajel ti melone?" xi la ti mole. "Mu jna7 yu7un muk' bu chkil, muk' bu ta jta ta 7ilel," xi la ti kreme. Pero yu7 nox la muk' bu chk'ot, yu7un la chchi7 ta 7ak'ubaltik. 7Entonse, 7istak la 7otro jun skrem. Bweno, "7A li vo7one chibat tzotz ko7on manbon junuk jkitara, chba jtij ta yut melontik," xi la ti jun kreme. Bweno, ch7ak'bat ech'el yot ju-jun 7ak'ubal, pero mas chlaj ti melone, 7a ti kreme muk' bu ta xk'ot yu7un la 7oy yantz, naka la ta sna yantz ta xk'ot stij ti skitarae. Bweno, 7iyil la ti mole, lek la 7iyak'be 7arsial. Bweno, slajeb 7itz'inal, 7itake 7otro jun bwelta. "Bweno, chibat kik vo7on che7e, tot, chba jk'el kik k'usi li chk'ote," xi la ti kreme. Bweno, 7ilaj ti jun 7ak'ubale. "7Ikil xa, mu k'usi, tot, ja7 li puta t'ule," xi la ti kreme. "Mo7oj 7ak'bon j-pich'uk chab, chibat kik," xi la ti kreme. 7Ibat la 7ismeltzanbe yok, sk'ob, ssat, chab, ti kreme, 7ay sva7an ta sbe ti t'ule, 7ital t'ul, te va7al yul sta krixchano yilel.
Page 1 and 2: Of Cabbages and Kings TALES FROM ZI
Page 4 and 5: FRONTISPIECE: Disguised Aztec merch
Page 6 and 7: ABSTRACT Laughlin, Robert M. Of Cab
Page 8 and 9: iv SMITHSONIAN CONTRIBUTIONS TO ANT
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Page 12 and 13: Acknowledgments It seemed a logical
Page 14 and 15: Epigraph "I see nobody on the road,
Page 16 and 17: GENESIS A second expectation create
Page 18 and 19: he himself made no connection betwe
Page 20 and 21: nineteen townships in the state of
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Page 28 and 29: 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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I'm sorry to say it was pretty well
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356 So he tossed his hair upwards.
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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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