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38 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 23 Zinacantec came back. He came back carrying his net. He came back dressed in his ceremonial sandals. He came back. He was coming along the road. Happily, he came back, "Since I'm not of any use, then, I'll return," he said. They discussed it. The leaders of the troops talked together. "A Zinacantec came here," said the first one. "What did he say?" they asked. "He asked what the orders were. Are we to help each other perhaps? he said when he arrived," said [the first leader]. "Ah!" they said. "But would one help?" said the other. "That's just what I told him, that's why I told him, Go back!" said the first one. "You should have delayed him. If you had told him, "Stay here, then, and wait! who knows what he would have done. It would have been better if you had delayed him," said the other leader of the troops. "I didn't stall him. Go on, poor Indian, if you still know anything. You don't know how to do anything! I told him, indeed!" said the first war chief. "Oh no, have them go and catch up with him on the trail. Have him come back!" said the other. They went and caught up with him. "Zinacantec!" he was told. "What?" he asked. "You are supposed to return," they said. "Eh, I won't go back now. I've come too far already. I'm tired," said the Zinacantec. "No, you are supposed to return, because they are going to talk to you," they said. "Maybe I'll return, then," said the Zinacantec. He returned. "What are the orders?" he said when he arrived. "It's nothing much. Will you be so kind as to help us? Please, just stay here!" he was told. "Oh, who knows if I can. I can't do anything. I'm no help, since I'm a stupid Indian," he said. [That's what] he answered back. "Oh, but all right, forgive me for having told you that. But no, on the contrary, please help us here! We aren't able to do it by ourselves anymore," said the leader of the troops. "Well, okay, then," said the Zinacantec. "Well, it's nothing much, then, if you really can't do it by yourselves, if you are worn out now. If I am to help you, I'll help you," he said. "That's all, go send out a message. Have them wait three days!" he said. They sent out the message telling [the enemy] to wait three days. They were to wait three days so that the Zinacantec could work just as he pleased. He left. The [Mexicans] strung out a rope. They fastened it jtzinakanta 7une, skuchoj la sut tal snuti7e, te slapoj tal ti xchak xonobe, tal 7un, tal ta be 7un, jun yo7on 7ital. "Va7i mu k'usi xitu7un 7o 7une che7e, ta me xisut 7un," xi la 7un. Bweno, 7ilo7ilajik la 7un, yalbe la sbaik ti totiletik j7ak'-k'ok' 7une. "Li7 me 7ay jun jtzinakantae," xi la ti jun 7une. "K'usi chal 7un?" xi la. "Ta sjak' k'usi la ti mantale. Mi 7o van ta jkolta jbatikotikl xi yulel," xi la. "7A!" xi la. "Pero mi chkoltavan li jun 7une?" xi la ti jun 7une. "Ja7 me yech 7ikalbe 7un, yech'o Sutanl xkut 7une," xi la ti jun 7une. "7A yechuke 7apajes, Li7an noxe che7e, malao 7ora\ 7a ti 7avutuke, jna7tik k'usi snop 7un bi, mas lek ti 7apajesuke," xi la ti jun totil j7ak'-k'ok' 7une. "Mu7yuk 7ijpajes, Batan, povre 7indio mi xana7 to k'usi xana7 Ie7e mu k'usi xana7\ xkut me 7un a7a!" xi la ti jun totil j7ak'-k'ok' 7une. "7A mo7oj, 7ak'o ba stael ta be, 7ak'o sutuk tal!" xi la ti jun 7une. 7Ital la stael ta be 7un. "Jtzinakanta!" x7utat la 7un. "K'usi?" xi la. "Sutan la ech'el," xi la. "7Ey mu xa xisut 7un, toj nat xa lital chilub," xi la ti jun jtzinakantae. "Mo7oj, yu7un la chasut ech'el, yu7un la chak'oponat," xi la 7un. "Yu7 nan chisut 7un che7e," xi la ti jun jtzinakanta 7une. Sut la 7un. "K'usi mantal?" xi la k'otel. "Mu k'usi mi xa7abolaje, mi xakoltaotike, 7a li, 7abolajan Ii7an noxe!" x7utat la 7un. "7A, jna7tik mi xu7 ku7un, mu k'usi jna7, mu k'usi balon 7o, ja7 li sonso 7indioone," xi la. Ba tak'avuk 7un. "7Aj pero bweno, 7ak'on tapertonal lakalbe yech, pero mo7oj 7un, 7abolajan koltaotik Ii7 toe, mu xa xu7 ku7untikotike," xi la ti totil j7ak'-k'ok' 7une. "Bweno, stak'uk che7e," xi la ti jun jtzinakanta 7une. "Bweno, mu k'usi che7e, ti mi batz'i mu xa xu7 7avu7unike, ti mi lalubtzajik xae, ti mi chajkoltaike, chajkolta," xi la 7un. "Mu k'usi 7un, ba takik ech'el j-likuk vun 7ak'o smala 7ora 7oxibuk k'ak'al!" xi la. 7Istakik la ech'el 7a li j-lik vun 7un ke 7ak'o smala 7oxibuk k'ak'al, 7ismala ti 7oxib k'ak'al 7une, para ke x7abtej 7o ti k'u x7elan sk'an yo7on ti jun jtzinakanta 7une, 7ibat la 7un, 7istimanik la j-p'ej ch'ojon jna7tik
to who knows what, in the place where [the enemy] would approach. When [the rope] was absolutely taut the [enemy was] blocked off. Now when the time came, the [Mexicans] were ready. "Let's go! Let's go wait for them!" they said. They sent out another message. "Come On! Come on in!" said the message. [The enemy] advanced, wellsatisfied they came, since they had seen already that they were winning. They came. They advanced. Wherever they cut it in two or did whatever they did to the rope that was stretched taut, they got entangled. All the soldiers were burned up there [as if it had been an electric wire]. Just heaps of ashes were left. That's how the dispute was settled. That's how the fight was ended long ago, like that. The earliest Zinacantec reference to Mexicans occurs in the Diccionario en lengua sotzil (possibly dating from the sixteenth century), in which they are termed svolel tzequi (svolel tzekil), "wrap-around skirt" (Diccionario, n.d.:78). An appeal from Mexico City for military aid is reported by Vogt in another tale that parallels this one told to Romin by his father. Here the six Zinacantec elders, Fog, Thunderbolt, Whirlwind, Hawk, Butterfly, and Blowfly go to work. Under cover of a heavy fog they fence the enemy in with crosses, fill the corral with sea water, and set the crosses ablaze so that the water boils. Hawk prevents the enemy from escaping; Butterfly guards against the coming of reinforcements; Blowfly confirms the Once there was a woman in Naben Chauk [Thunderbolt Lake]. She was a bride. Now there was a musician. He came from Zinacantan Center, here. His name was Petul Buro. He went to Naben Chauk as a musician [to play at the wedding]. Then after [the bride] and groom were married they went to bed. They had just been married. During the night the woman went outside to pee. Then in the dark she came back inside. Then she met up with their musician. The musician was delighted because it was a newlywed, a virgin, who came [to him]. As for the groom, the man, it seems he was asleep there. He had fallen asleep. He wasn't aware of the passing of the night. Another man went There was another woman, too. But the story isn't very old. Those who saw it are still alive. She ROMIN TERATOL 39 Musician's Delight T132 k'usi ti stimanik 7une, ti yo7 bu ch7ech' tal 7une. Bweno, k'alal lek timil xa skotol 7une, te smakoj ta be 7un. 7Ora, k'al sta yora 7une, listoik xa 7un. "Battik 7un, ba jmalatik!" xiik la. Stak la ech'el 7otro j-lik vun 7un. "La7ik 7un, 7ochanik tal 7un!" xi la ech'el ti vun 7une. 7Ochik la tal 7un, jun xa yo7onik talik komo yiloj xa ti xkuch yu7unik 7une, 7italik la 7un, 7i7ech'ik la tal 7un, mi stuch'ik van j-7o71oluk mi k'u xcha71eik ti ch'ojon te timil 7une, te la 7itz'oteik te la 7ik'ak' skotol ti soltero 7une, solel la tan busul 7ikom 7un, ja7 yech te to meltzaj 7o ti k'op 7une, ja7 yech 7ich'ab 7o ti k'op ti vo7ne chak taj 7une. The Child They Couldn't Send on Errands T136 lifelessness of the bodies. The President and the Indian King of Mexico come to survey the battle scene and provide the elders with six days and six nights of feasting. Upon the elders' return, fearing reprisals from the enemy soldiers, they request permission from the Earth <strong>Lo</strong>rd to move their homes inside the mountains. From their mountain homes, these Tutelary Gods and their wives watch over the affairs of their living descendants (Vogt, 1976:188-189). It is reported that in one of the early rebellions in Chiapas, "the Indians used long ropes to impede the progress of the [Spaniards'] horses" (Haefkens, 1969:125). See also T110, T115, T160, and their notes. and slept with his wife, a virgin. But it was somebody else who deflowered her. It was that musician who joined her first. That's the story the musician tells now. Now he talks about how he had her the whole night. He joined her. She recognized by his face that he wasn't her husband. She got up, went and lit her fire. Then that musician got up and went to warm himself. But the woman was embarrassed now. She covered her face because it wasn't her husband who had joined her for the night. She had offered herself to another man. Another man tried her out first. But her husband who was with her at the wedding didn't pay her any attention. He fell asleep and ignored her. That's the story the musician tells. couldn't have children. She had no children. He had no children. The church warden now, it was his wife
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
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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
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Page 28 and 29: Linguistic Notes In order to make t
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88 SMITHSONIAN CONTRIBUTIONS TO ANT
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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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