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50 SMITHSONIAN CONTRIBUTIONS TO ANTHROPOLOGY NUMBER 23 Now he discarded the skirt on the way. He had no pants. His pants were lost. That's what I've heard them say. The woman was left behind. When he was in bed he had a hard time getting up since [the voices of] those men and women could be heard, since he was just left wearing that skirt. That's what I've heard them say. In Zinacantan a house entrance ceremony confirms that a boy and girl will be married in a month's time or so, and often this marks the first occasion when the groom can legally sleep with his bride. In Chamula, however, the couple never go before the priest and so this is the wedding proper. Even the groom's oversleeping was humiliation enough, for his first duty to his inlaws should have been to serve them drink early in the morning to chase their hangovers. This tale was retold by Romin during the same year. The two There was a very lazy man. He went to clear trees. But he asked for tortillas to take along. When he arrived, he slept. [He was] very lazy, lying on his back in the woods, watching the buzzards gliding in the sky. "Come on down, buzzard, come here, let's talk! Give me your suit!" the buzzard was told. The buzzard never came down. The man returned home every day. He was given tortillas to take. He just went to eat. "How's your work?" asked his wife. "There is [work to do], there is still [work to do]. There is quite a bit, because it can't be done easily. There are so many large logs," said the man. Well, on the third day the buzzard came down. "What do you want?" the man, who slept in the woods, was asked. "I don't want anything. Won't you give me your clothes? I like them a lot," he told the buzzard. "Ah!" said the buzzard. "But how come? Can't you like your work? Why don't you work?" asked the buzzard. "Because I just can't work. I can't do anything. It seems better the way you do, gliding in the sky. It's not much work for you to get your food," said the man. "Ah, but it just looks like that to you. But it is very difficult. Sometimes we can't find food. Sometimes we go to bed hungry," said the buzzard. "If there isn't any [food] we find shit. We look for where the vapor comes out of dead horses, dead sheep, dead dogs. We eat, but not every day," said the buzzard. "But never mind, if you will do me the favor [of giving me] your clothes," said the man. "Well, close your eyes, then!" said the buzzard. The man closed his eyes. When he left he was The Buzzard Man T43 7Ora, 7a ti tzekile, te xa xch'ay komel ta be, ja7 ti ch'abal xa ti svexe, ti ch'aybat svex 7une, ja7 la yech 7un xiik 7ika7i 7un, kom 7o ti 7antz 7une, 7a ti k'alal te vayeme vokol xa la lik 7un, k'u ti yu7n xnik xa la taj viniketik 7une, taj 7antzetik te 7une, k'u ti stuk xa slapoj kom taj tzekil 7une, ja7 yech la 7un, xiik 7ika7i 7un. versions differ very little. In the second rendering the wedding guests' and bride's laughter is quite explicit. The groom fled home (Bricker, T59). Romin's first version is roughly a third longer and the richness of vocabulary is proportionally greater. Three-quarters of the words in the shorter version are found also in the above. Even though the plots are nearly identical and the vocabulary so similar, the individual sentences do not conform at all to a set pattern. 7Oy la jun vinik toj ch'aj, ta xk'ot ta boj-7osil, pero ta la sk'an ech'el yot, chk'ot vayuk, toj ch'aj, level ta yut te7tik, sk'eloj xjayet li xulem ta vinajele. "La7 yalan tal, xulem, Ia7 jk'opon jbatik, 7ak'bon Iak'u7e!" xut ti xuleme. Muk' bu chyal li xuleme, ta sut tal ta sna, ju-jun k'ak'al, ta x7ak'bat ech'el yot, naka chba ve7uk. "K'u x7elan 7avabtele?" xi la ti yajnile. "7Oy, 7oy xa, 7ep7ep xa jutuk yu7un toj mu stak' lek, toj 7ep tz'etob," xi la ti vinik 7une. "Bweno, ta yoxibal k'ak'al 7iyal ti xuleme. "Bweno, "K'usi chak'an?" x7utat la ti vinik ti te chvay ta yut te7tike. "Mu k'usi ta jk'an, mi mu xavak'bon Iak'u7e, chak jk'upin ka7i," xut la ti xuleme. "A!" xi la ti xuleme. "Pero k'u yu7un mi chopol chava7i 7avabtele, k'u yu7un ti mu xa7abteje?" xi la ti xuleme. "Yu7un batz'i mu xu7 7abtel, batz'i mu k'u jcha71e, mas lek yilel li x7elan xajayet ta vinajele, mu k'usi mas 7abtel chata 7o 7ave7el," xi la ti vinike. "7A!" Pero chak'el no 7oxe, pero toj mas vokol, 7o me mu jta jve7eltike 7o me vi7nal xivayotik," xi la ti xuleme. "7Oy jtatik tzo7 mi ch'abale, ja7 ta jk'eltik bu xlok' ssobal chame-ka7, chame-chij, chame-tz'i7, chive7otik pero mu skotoluk k'ak'al," xi la ti xuleme. "Pero muk' ta 7alel mi cha7abolaj Iak'u7e," xi la ti vinike. "Bweno, mutz'o lasate che7e!" xi la ti xuleme. 7Ismutz' la ssat li vinike, k'alal 7i7aye xulem xa 7ox,
already a buzzard. He never found food. Every day he went to bed hungry. The buzzard who was now a man returned. He arrived at the house. "Are you there, wife?" he said. "I'm here," she said. "Ah, I'm hungry," he said. "Eat!" said the woman. "What stinks so?" asked the woman. "I don't know what it is. Do you notice something? I don't notice anything at all!" The buzzard man went to work, but [he did] a lot of work. In just two or three days he had cleared a lot of trees. It was just the same every day. "What is it that stinks so?" she asked. The man spoke. "It's true I'm not your husband. I'm a buzzard. Your husband is so lazy he asked me for my clothes. He took them and left," said the buzzard man. The former husband arrived. He was flapping about outside next to the house, picking up soft corn kernels. He was waiting for his wife to come out and take a shit. Then he would go eat it. Or if his successor came out to take a shit [he would eat it]. He couldn't get his food by himself. "That is your husband there. He turned into a buzzard," said the successor. "Ah!" she said. She hadn't known that it was her husband. She beat him off. She broke his legs with a stick. He fled to the roof. He wanted to go inside, but there was nothing he could do now. There he died. He died of hunger. That's how he died. The tale of the Buzzard Man appears to be a New World creation. In Mexico it has been reported from the Yaquis (Giddings, 1959:27), the Tlapanecs (Lemley, 1949:81-82), the Mixtecs (Dyk, 1959:115-123), and the Tzotzil of Chamula (Gossen, T25, T50) and Chenalho (Guiteras-Holmes, 1961:204). It also occurs in Guatemala among the Mam (Applebaum, 1967:79-80), Cakchiquel (Schoembs, 1905:221-222, Tax, 1950, T7), Aguacatec (Shaw, 1972:71-72), and Tzutujil (Rosales, 1945:802). The buzzard's attempt to dissuade the lazy man from changing his way of life is expressed in nearly identical words in the Yaqui version: "The life of a buzzard is very hard. There are days when there is nothing to eat. Buzzard food is not a sure thing." (Giddings, loc. cit.). Buzzard's instructions to the man to locate his food by the rising fumes is given also in San Pedro la Laguna (Rosales, loc. cit.). There is some variation in the tell-tale characteristics of the buzzard in man's guise. He hops (Giddings, loc. cit.), has hairy legs (Gossen, T25), or has feathers on his knees (Gossen, T50), doesn't wash, but only drinks his water, and refuses chili (Bricker, T24), or neglects to eat his tortillas (Applebaum, loc. cit.), but mostly he stinks (Giddings, loc. cit.; Lemley, loc. cit.; Rosales, loc. cit.; Shaw, loc. cit; and Tax, loc. cit.). He may ROMIN TERATOL 51 mi ja7uk 7o bu sta sve7el vi7nal chvay ju-jun k'ak'al, 7isut ti vinike, 7ik'ot ta na, ti xulem to 7oxe. "Mi H7ote, 7antz?" xi la. "Li7one," xi. "7A, chive7!" xi la. "Ve7an!" xi la ti 7antze. "K'usi van taj tol tzije?" xi la ti 7antze. "Mu jna7 k'usi, mi 7u k'usi chava7i, mu k'u chka7i vo7on a7a!" Chk'ot ta 7abtel, ti vinike xuleme, pero 7ep yabtel, ta chib 7oxib no 7ox k'ak'al, 7ep xa sbojbil 7osil ja7 la yech ju-jun k'ak'al. "K'usi taj tol tzije?" xi la. 7Iyal la ti vinik 7une. "Melel ka7uktik a7a mu xa vo7nikon 7amalalon, vo7one xulemon, yu7un toj ch'aj lamalale, lisk'anbe li jk'u7e, ja7 yich'oj 7ibat," xi la ti vinik xulem 7une. Ta la xk'ot ti smalal to 7oxe, te la xpochlajet ta pana xxokon na ta la stam ssat panin, ja7 to la tzmala, mi lok' tza7anuk ti yajnile, ja7 to chbat slo7be, mi lok' tza7anuk ti sk'exole, mu sta sve7el ta stuk. "Ja7 me 7amalal Ie7 7une, 7ipas me ta xulem 7un," xi la ti k'exolile. "7A!" xi la. Mu to 7ox la sna7, mi ja7 smalal, ta la smaj ech'el, ta la sk'asbe yakan ta te7, ta la xjatav ta jol na, yo7onuk la 7ochuk ta yut na pero mu xa k'u xcha71e, te 7icham, ta vi7nal 7icham 7o, ja7 yech 7ilaj 7o. protest that his foul odor is caused by hard work (Rosales, loc. cit.) or that he was the unlucky target of a bird overhead (Lemley, loc. cit.). The fate of the man who elected to fly lazy circles in the sky is not always the same. He may be chased off by his wife (Tax, loc. cit.), become too weak to fly (Giddings, loc. cit.), or be forced to eat his wife's excrement (Bricker, loc. cit.). He may return home only to have his wife toss boiling water on him, forever scalding his head red (Gossen, loc. cit.), or he may plummet fatally into a garbage fire (Rosales, loc. cit.). In the Tlapanec version he is allowed to resume his human shape, but on condition that he feed the buzzard good meat (Lemley, loc. cit.). Among the Aguacatec the buzzard allows him to return to his former condition, but only if he keeps his three-day adventure a secret. Unable to resist telling his wife, he dies soon after (Shaw, loc. cit.). The moral of the Protestant ethic is given a final twist in the Mam story—after the loafer is restored to his human shape his wife gives birth to a child begotten by the buzzard. While his own children neglected him, his stepson cares for him faithfully. So, today, the Indians are condemned to work in the sun, and the Ladinos, offspring of the buzzard, work in the shade! (Applebaum, loc. cit.). See also T42, T69, their notes, and T48.
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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
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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Page 104 and 105: Romin Tan-chak comes of a well-to-d
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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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